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Line 75: − == Sarva prana == − Those who accept Paramatma as the life force and the sustainer of all that is there in the cosmos and take refuge in him and are controlled by him. The entire cosmos is afraid of the Bhagavan fearing his thunderbolt, one who understand this they achieve armutattva( immortality). − == bhayakrita bhaya nashana- The giver and the destroyer of fear. == − This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion. The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says<blockquote>"''||Bhishasmat vatah pavate''"</blockquote>And it also says <blockquote>"''Bhayad asya agni sthapati bhayattapati suryah''"</blockquote><blockquote>"''Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)''"</blockquote><blockquote>"''||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata brahmasutra''"</blockquote>In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner. (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40) Line 93:
Line 89: − == The process of Vaidika Yoga (the process of the vedic path) == − The mind which is matured with deep knowledge and devotion, this can be made possible by Yoga, The individual is only able to attain Brahmagyan when the pancha indriyas become intrinsic to the mind and are in control in such a way that that the intelligence does not become wayward. This will free him from getting lost in transient pleasures. Such a person attains perfection. The knower of yoga say Steadying the mind and controlling the senses is called Yoga, where the yogi is vigilant. As the process of yoga is difficult the Yogi can harm himself, this is corroborated in the Bhagavatam in Bharata’s story in 5th canto. − − This yogi who is steady in yoga dharana( established in yoga) will experience divine wisdom of Lord which is full of affection to the supreme and which is beyond the senses. How does he get the realization of Bhagavaan? The answer is that it is not possible to experience Ishwara through our eyes,words or ears. There is no other way other than saying He exists, other than what can one who has seen him say? − == Moksha sukha(bliss in moksha) == − This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship). Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, esa beku iddu jayesa beku (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>"''||Etaavadhi anushasnam||''"</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.
Yama Nachiketa - Veda Rahasyam (यम नचिकेत - वेद रहस्यम्) (view source)
Revision as of 17:54, 16 January 2018
, 17:54, 16 January 2018Reorg of content. Transferred some parts to Moksha article
Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this tree to be scary. This is the subject matter of next mantra.
Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this tree to be scary. This is the subject matter of next mantra.
== Why do they fall? ==
== Why do they fall? ==
<blockquote>"''"Those who do not understand the secret that the living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s karma, this is for certain. This is the path of coming to the upside down tree. Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult! To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan, for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world it is not favorable place to acquire the knowledge. At the same time, other than martya loka(material world) no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic. Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like the distinction between the sun and shadow. Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.
<blockquote>"''"Those who do not understand the secret that the living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s karma, this is for certain. This is the path of coming to the upside down tree. Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult! To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan, for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world it is not favorable place to acquire the knowledge. At the same time, other than martya loka(material world) no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic. Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like the distinction between the sun and shadow. Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.
One cannot see Ishwara from outside, he cannot be seen from external eyes. Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9) He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>"''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''"</blockquote>This is the explanation by Vyasadev.
One cannot see Ishwara from outside, he cannot be seen from external eyes. Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9) He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>"''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''"</blockquote>This is the explanation by Vyasadev.
== What is aastikya or Theism? ==
== What is aastikya or Theism? ==
<blockquote>"Aastiti bhruvatah anyatra katham tat upalabhyate"</blockquote><blockquote>"''Ashtitye upalabdha vyastath bhavane cho bhayahoh''"</blockquote><blockquote>"''astiteyi o phalalabdhacha tattava bhavah praseedati||''"</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.
<blockquote>"Aastiti bhruvatah anyatra katham tat upalabhyate"</blockquote><blockquote>"''Ashtitye upalabdha vyastath bhavane cho bhayahoh''"</blockquote><blockquote>"''astiteyi o phalalabdhacha tattava bhavah praseedati||''"</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.
Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence). Nachiketa had enquired whether Bhagawan exist in the perfection stage of jiva. Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist. In this way he answers the third question of Nachiketa. As the yogis experience,<blockquote>"''tadekanubhava tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''"</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, better you experience. Only in such understanding the knowledge of shastra reaches its perfection. Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as Vaidhik yoga.
Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence). Nachiketa had enquired whether Bhagawan exist in the perfection stage of jiva. Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist. In this way he answers the third question of Nachiketa. As the yogis experience,<blockquote>"''tadekanubhava tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''"</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, better you experience. Only in such understanding the knowledge of shastra reaches its perfection. Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as Vaidhik yoga.
== Archaradi marg gamana ==
== Archaradi marg gamana ==
There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva. Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity. Parmatma Himself is the source for all perfection. ||tam vidhyata shukram amritam tam vidyata shukram amrutamiti
There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva. Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity. Parmatma Himself is the source for all perfection. ||tam vidhyata shukram amritam tam vidyata shukram amrutamiti