Now, I shall tell you the various means by which this discrimination will dawn in your mind.
Some see, through meditation, this Self in themselves by the Self (mind); others by the Yoga of knowledge and still others by the Yoga of action.
Some see, through meditation, this Self in themselves by the Self (mind); others by the Yoga of knowledge and still others by the Yoga of action.
O best among the warriors, some burn in the crucible of reason the impure gold and by removing the alloy of impure thoughts through hearing, study, reflection and meditation, purify the gold in the form of Self.
They determine the pure Self by the elimination of the impure thirty-six principles, which are entirely different from the Self and then see the Self in their own heart through the vision of meditation.
Others, through good luck, meditate upon him through the Yoga of knowledge or the Yoga of action (1036-1040).
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attention to 2nd and 3rd person...M becomes impure
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............. that pristine state which is within us, from time immemorial, known as complete deliverance, is attained only through this knowledge.
With the realisation of this knowledge, the thoughtful persons do not allow worldly existence to raise its head.
By withdrawing the mind from the sense-objects, they become tranquil and do not come under the sway of the body, even though possessed of the body (46-50).
Then, they cross over the hedge of the body and come up to the same level as Myself, with an equable mind.
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Advaita vasanecha lakshan = Sadguru la sharan jane
You know you have been overwhelmed by the advaita vasana, when complete surrender to God or guru becomes your second nature
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Oh warrior, while one devises means for destroying this world-tree, one deprived of Self-knowledge becomes possessed of the notion, that the world affairs are real.
In order to wield this sword of knowledge without effort, the intelligence needs the constant support of non-attachment (251-255).
When this non-attachment becomes firm, it goes beyond righteousness, acquisition of riches and passion, in the way a dog vomits foul food consumed by it.
When this non-attachment becomes firm, it goes beyond righteousness, acquisition of riches and passion, in the way a dog vomits foul food consumed by it.
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imp--
O Arjuna, when one forms a loathing for every object, this non-attachment grows strong.
Then one should take out the sword of knowledge from its sheath, in the form of body-consciousness and hold it firmly in the hand, in the form of intellect, which is looking inwards.
Then after rubbing this sword on the whetstone of discrimination, it should be sharpened and cleaned, on the notion ‘I am Brahman’.
Then holding this sword in one’s firm grip of resolve, one should brandish it once or twice and then balance it in his hand on the strength of reflection (256-260).
When the wielder of the weapon becomes one with the weapon, there is nothing in the world which can withstand its onslaught.
That sword of the Self-knowledge, will then, by means of its splendour of non-dualism, not allow the world-tree to exist anywhere.
Then one should take out the sword of knowledge from its sheath, in the form of body-consciousness and hold it firmly in the hand, in the form of intellect, which is looking inwards.
Then after rubbing this sword on the whetstone of discrimination, it should be sharpened and cleaned, on the notion ‘I am Brahman’.
Then holding this sword in one’s firm grip of resolve, one should brandish it once or twice and then balance it in his hand on the strength of reflection (256-260).
When the wielder of the weapon becomes one with the weapon, there is nothing in the world which can withstand its onslaught.
That sword of the Self-knowledge, will then, by means of its splendour of non-dualism, not allow the world-tree to exist anywhere.
Just as relations get tired of a poor and cruel person and desert him, they do not get into the clutches of emotions.
Just as a plantain tree topples down after bearing bananas, so with the realisation of the Self, their activities slowly come to a stop.
Just as birds fly away from a tree, which has caught fire, all fancies leave them and go away.
They do not even become aware of the notion of duality, which produces sprouts of grass, in the form of shortcomings in the Field.
Just as darkness disappears with dawn, their body-consciousness leaves them along with ignorance (286-290).
Just as the body drops down with the expiry of the life span, so the notion of duality, which causes infatuation leaves them.
Just as a philosopher’s stone cannot acquire iron or the sun cannot come across darkness, so there is total absence of the sense of duality in them.
The pair of opposites viz., pleasures and pain, which is seen in connection with the body, does not affect them.
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Austerity of mind
chp 17
16. Serenity of mind, gentleness, silence, self-control and purity of the heart are called austerities of the mind.
Like the lake without waves, the sky without clouds, or the garden of sandalwood trees without serpents (221-225) or the full moon without its phases, or the king without anxiety or the Milky Sea without the Mandara mountain, his mind remains steady in the Supreme Self, free from entanglements.
He realises his own Self, like light without heat, food without fat or the sky without space. Just as the benumbed limbs are not afflicted by cold, so he is rid of his fickle nature. Then his mind becomes clear and full of love like the unchanging and spotless moon’s disc (226-230).
16. Serenity of mind, gentleness, silence, self-control and purity of the heart are called austerities of the mind.
Like the lake without waves, the sky without clouds, or the garden of sandalwood trees without serpents (221-225) or the full moon without its phases, or the king without anxiety or the Milky Sea without the Mandara mountain, his mind remains steady in the Supreme Self, free from entanglements.
He realises his own Self, like light without heat, food without fat or the sky without space. Just as the benumbed limbs are not afflicted by cold, so he is rid of his fickle nature. Then his mind becomes clear and full of love like the unchanging and spotless moon’s disc (226-230).
In this state, he does not feel the hardship of dispassion, his mind becomes free from desire and fear, and there remains only the warmth of Self-knowledge.
The mouth which was used to give instruction on the scripture, does not now use the faculty of speech and observes silence. Just as the salt, when dropped in water, which is its original state, becomes merged in it, so the mind, having realised the Self, loses its essential nature. How then could emotions and other tendencies arise in such a mind?
How could his mind rush along the road of the senses and reach the town of sense-objects? Then the tendencies of the mind become pure, in the way the palm of a person is free from hair (231-235). O Arjuna, when the mind reaches this state, it is said to possess the austerity of the mind. Such are the characteristics of the austerity of the mind. I have explained to you, the three classes of austerities, viz., of body, speech and mind.
The mouth which was used to give instruction on the scripture, does not now use the faculty of speech and observes silence. Just as the salt, when dropped in water, which is its original state, becomes merged in it, so the mind, having realised the Self, loses its essential nature. How then could emotions and other tendencies arise in such a mind?
How could his mind rush along the road of the senses and reach the town of sense-objects? Then the tendencies of the mind become pure, in the way the palm of a person is free from hair (231-235). O Arjuna, when the mind reaches this state, it is said to possess the austerity of the mind. Such are the characteristics of the austerity of the mind. I have explained to you, the three classes of austerities, viz., of body, speech and mind.
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chp 18
................So when the sattvic steadiness rises in the heart, all the activities of the mind, life-breath and senses come to a stop.
Then the bond between the senses and their objects automatically ceases and all the senses enter the womb of their mother i.e. the mind (instead of turning to their objects).
The prana, which moves upward and upward, being blocked, along with the nine different vital airs, enters the sushumna nadi, and the mind being stripped of its garments, in the form of desires and fancies, the intellect remains quiet behind it (736-740)
In this way, that firm steadiness brings the functions of the mind, vital airs and senses to a standstill and confines them through the power of Yoga in the chamber of meditation.
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mi vegala ani dev vegala hi jyachi bhavana ti atishay anrthakarak
mi anandswarup ahe he visrun....different...then anek janmachya papcha gathode to svtatha jawal balagto.
parmatma ha anadswarup ahe.
bhnnatava rahat nahi
...............................end....................................
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