Bhaja Govindam - Sloka 24
Hari Aum
Prostrations to my Guru. Prostrations to All.
SLOKA 24:
“twayi mayi chaanyaktraiko vishnuhu
VyarTham kupyasi mayyasahishnuhu
Bhava samachitta sarvatra twam
Vaanchasyachiraadyadi vishnutwam”
Word Meaning:
Twayi: in you
Mayi: in me
Cha: and
Anyathra: in all other places
Ekaha: (there is) but one
Vishnuhu: all pervading Reality
vyarTham: unnecessarily
kupyasi: you are getting angry
mayi: with me
asahishnuhu: being impatient
Bhava: become
Samachiththaha: equal-minded
Sarvathra: everywhere (in all circumstances)
Tvam: you
vaanChasi yadi: if you want
achiraath: soon
vishnutwam: The Vishnu status
In you, in me and in all other places too, there is but one All-Pervading Reality (Vishnu). Being impatient, you are unnecessarily getting angry with me. If you want to attain soon the Vishnu-status, be equal minded in all circumstances
The Ultimate Reality of Brahman is the substratum of the world that is seen. The world is not outside the Self, but it is within the Self only. But because of ignorance, the world is seen as if outside and hence the jiva sees duality. Since he sees an object different from himself, he desires to possess that object thinking that it would give him happiness. But when analyzed, the object as such cannot give happiness because there is no happiness or sorrow in objects of the world. It is the mind through the modifications of likes and dislikes, either likes an object or dislikes an object. If a person gets the object which he desires he becomes happy or if he doesn’t get he becomes sad. Also, an object which gives happiness at one point of time, might give sorrow at later point of time. Thus we can say that there is no happiness or sorrow in the object, these are conditioned by the modifications of likes and dislikes of the mind. Thus the emotions like anger, jealous etc are also caused by the likes and dislikes. Because of like or dislike in the mind, the mind become restless and hence he is subjected to various emotions like anger etc.
The main cause for the modifications of the mind is the ignorance of ones own nature of Self. When the Self is known, all dualities vanishes and hence there will be nothing else other than the Self. If there are no dualities, then there will no other object either to like it or dislike it. Thus here the acharya says that there is only Reality and once this Reality is known then the mind will be ever established in the Reality and thus goes beyond the modifications of likes and dislikes.
Isavasya Upanishad says,
“Yasmin sarvaani bhootani atmaiva bhoot vijanathah.
Tatra ko mohah kah sokah ekatvam anupashyathah”
“When a person realizes that the Self itself has become all the beings, then what delusion or sorrow can be there as he sees oneness only?”
If one has to overcome the ignorance, there is only one way that is through the Ultimate Knowledge that “I am Brahman”. One can get this Ultimate Knowledge through Vedantic Sadhana of Sravana, Manana and Nidhidhyasana. Sravana is systematic and consistent study of scriptures from a competent Guru for a length of time. Manana is reflecting those teachings in the mind, and intellectually understanding the teaching so that there are no doubts about the Reality. Once the mind is clear from all doubts about the Ultimate Reality of Brahman, the seeker will realize his Self through constant contemplation, this is Nidhidhyasanam.
Prostrations to all
Hari Aum
Thanks,
Rajesh
Prostrations to my Guru. Prostrations to All.
SLOKA 24:
“twayi mayi chaanyaktraiko vishnuhu
VyarTham kupyasi mayyasahishnuhu
Bhava samachitta sarvatra twam
Vaanchasyachiraadyadi vishnutwam”
Word Meaning:
Twayi: in you
Mayi: in me
Cha: and
Anyathra: in all other places
Ekaha: (there is) but one
Vishnuhu: all pervading Reality
vyarTham: unnecessarily
kupyasi: you are getting angry
mayi: with me
asahishnuhu: being impatient
Bhava: become
Samachiththaha: equal-minded
Sarvathra: everywhere (in all circumstances)
Tvam: you
vaanChasi yadi: if you want
achiraath: soon
vishnutwam: The Vishnu status
In you, in me and in all other places too, there is but one All-Pervading Reality (Vishnu). Being impatient, you are unnecessarily getting angry with me. If you want to attain soon the Vishnu-status, be equal minded in all circumstances
The Ultimate Reality of Brahman is the substratum of the world that is seen. The world is not outside the Self, but it is within the Self only. But because of ignorance, the world is seen as if outside and hence the jiva sees duality. Since he sees an object different from himself, he desires to possess that object thinking that it would give him happiness. But when analyzed, the object as such cannot give happiness because there is no happiness or sorrow in objects of the world. It is the mind through the modifications of likes and dislikes, either likes an object or dislikes an object. If a person gets the object which he desires he becomes happy or if he doesn’t get he becomes sad. Also, an object which gives happiness at one point of time, might give sorrow at later point of time. Thus we can say that there is no happiness or sorrow in the object, these are conditioned by the modifications of likes and dislikes of the mind. Thus the emotions like anger, jealous etc are also caused by the likes and dislikes. Because of like or dislike in the mind, the mind become restless and hence he is subjected to various emotions like anger etc.
The main cause for the modifications of the mind is the ignorance of ones own nature of Self. When the Self is known, all dualities vanishes and hence there will be nothing else other than the Self. If there are no dualities, then there will no other object either to like it or dislike it. Thus here the acharya says that there is only Reality and once this Reality is known then the mind will be ever established in the Reality and thus goes beyond the modifications of likes and dislikes.
Isavasya Upanishad says,
“Yasmin sarvaani bhootani atmaiva bhoot vijanathah.
Tatra ko mohah kah sokah ekatvam anupashyathah”
“When a person realizes that the Self itself has become all the beings, then what delusion or sorrow can be there as he sees oneness only?”
If one has to overcome the ignorance, there is only one way that is through the Ultimate Knowledge that “I am Brahman”. One can get this Ultimate Knowledge through Vedantic Sadhana of Sravana, Manana and Nidhidhyasana. Sravana is systematic and consistent study of scriptures from a competent Guru for a length of time. Manana is reflecting those teachings in the mind, and intellectually understanding the teaching so that there are no doubts about the Reality. Once the mind is clear from all doubts about the Ultimate Reality of Brahman, the seeker will realize his Self through constant contemplation, this is Nidhidhyasanam.
Prostrations to all
Hari Aum
Thanks,
Rajesh
posted by vedanta at 2:48 AM
0 Comments:
Post a Comment
<< Home