Thursday, June 20, 2013

Gita saar- divine knowledge

BRAHMAN  is the imperishable, the Supreme , his essential nature is called self-knowledge;
the offering to the god which causes existence and manifestation of beings and which also
sustains them is called action.  Knowledge of the elements pertains to god’s  perishable nature, and the purusha or soul is the deity , God alone is the actions  here in this body. Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions ,it is nature that acts. All beings are the perishable, and the soul is called the imperishable but distinct is the supreme purusha called the highest self, the indestructible Lord who,pervading the three worlds, sustains them. He who, undeluded, knows him thus as the highest purusha, he, knowing all, worships  with his whole being , the deluded do not see him who departs, stays and enjoys; but they who possess the eye of knowledge behold him. An eternal portion of him having become a living soul in the world of life, draws to itself the  five senses with the mind for the sixth, abiding in nature. When a soul obtains a body and when  leaves, it  takes these and goes with them as the wind takes the scents from their seats flowers. Whatever is  given or performed, and whatever austerity is practised without faith, it is called hypocrisy ,  it is naught here or hereafter ,after death. Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of welfare , homage and austerity should not be relinquished. The body, the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth, whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes. Now, such being the case, he who, owing to untrained understanding, looks upon his self, which is isolated, as the agent, he of perverted intelligence, sees not. He , the God from whom all the beings have evolved and by whom all this is pervaded, worshipping him with his own duty,  person  attains perfection. The Lord dwells in the hearts of all beings,  causing all beings, by his illusive power, to revolve as if mounted on a machine!  the immortal and the immutable, of everlasting dharma and of absolute bliss. Being without beginning and devoid of any qualities, the supreme self, imperishable, though dwelling in the body,  neither acts nor is tainted . A person sees, who sees that all actions are performed by nature alone and that the self is actionless , because the person who sees the same Lord dwelling equally everywhere does not destroy the self by the self, he goes to the highest goal. The soul seated in nature experiences the qualities born of nature; attachment to the qualities is the cause of his birth in good and evil wombs. In the production of the effect and the cause, nature  is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause. He, the God is the source of all; from him everything evolves; understanding thus, the wise, endowed with meditation, worship him. Whatever is done,  eat,  offered,  given,  practiced as austerity,  should be for god, even those devotees who, endowed with faith, worship other gods, worship him only, but by the wrong method . To those person who worship god alone, thinking of no other, of those ever united, he secures what is not already possessed and preserved what they already possess. God is easily attainable by that ever-steadfast person  who constantly and daily remembers him ONLY , not thinking of anything else ,  neither in this world, nor in the next world is there destruction for him; none, verily, who does good,  ever comes to grief . Let a man lift himself by his own self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of lust and anger he is a perfect person, he is a happy man. Thus, knowing him who is superior to the intellect and restraining the self by the self, slay  the enemy in the form of lust . Hard to conquer the lust ,one should   perform the bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for one by inaction. Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of nature. When the  intellect, perplexed by what  has heard, shall stand immovable and steady in the self, then one shall attain self-realisation. Soul is not born nor does  ever die; after having been, he again ceases not to be. Unborn, eternal, changeless and ancient, soul is not killed when the body is killed .

It is RIGHT that the world delights and rejoices in god  praise; demons fly in fear to all quarters and the hosts of the perfected ones bow to the BRAHMAN  .

Saturday, June 1, 2013

Avatarvad- incarnation of vishnu

ajaymano bahudha vijayate ...19/31 ch yajurveda

let me make it clear that the brahman supreme incarnates in lower form and that is vijayate .
this lower form as described in vedas is VISHNU and therefore the incarnation means the vishnu-avtars .

vishnu avtar mndlm 7 sukta 100

 Over this earth with mighty step strode Visnu, ready to give it for a home to Manu.
In him the humble people trust for safety: he, nobly born, hath made them spacious dwellings.
 To-day I laud this name, O gipivista, I, skilled in rules, the name of thee the Noble.
Yea, I the poor and weak praise thee the Mighty who dwellest in the realm beyond this region.
 What was there to be blamed in thee, O Visnu, when thou declaredst, I am Sipivista
Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle....translation by sir ralph griffith
vi cakrame pthivim ea eta ketraya viur manue dasasyan | 
dhruvaso asya kirayo janasa urukiti sujanima cakara || 
pra tat te adya sipivia namarya sasami vayunani vidvan | 
ta tva ghami tavasam atavyan kayantam asya rajasa parake || 
kim it te vio paricakyam bhut pra yad vavake sipivio asmi | 

ma varpo asmad apa ghuha etad yad anyarupa samithe babhutha ||  4, 5 , 6 

वि चक्रमे पर्थिवीम एष एतां कषेत्राय विष्णुर मनुषे दशस्यन |
धरुवासो अस्य कीरयो जनास उरुक्षितिं सुजनिमा चकार ||
पर तत ते अद्य शिपिविष्ट नामार्यः शंसामि वयुनानि विद्वान |
तं तवा गर्णामि तवसम अतव्यान कषयन्तम अस्य रजसः पराके ||
किम इत ते विष्णो परिचक्ष्यम भूत पर यद ववक्षे शिपिविष्टो अस्मि |
मा वर्पो अस्मद अप गूह एतद यद अन्यरूपः समिथे बभूथ ||