Showing posts with label Advaita. Show all posts
Showing posts with label Advaita. Show all posts

Tuesday, December 16, 2025

Bhagavad-Gita Chapter 2 Verse 14

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Connecting with the previous verse – certainly an enlightened person, who knows that the Self is time-less, will not suffer from thought that the Self will die. Yet in the world we see that there is misapprehension  because of experiencing the pairs of opposites like heat and pain that cause pleasure and pain. When there is separation from happiness, or association with pain, there is sorrow.  Anticipating that Arjuna could have this thought Lord Krishna says:- 

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

Here Lord Krishna points out that the sense organs (matraa) when they come in contact with their respective objects lead to different experiences like heat and cold, which in turn give pleasure and pain. However, no experience is permanent. Knowing the nature of these experiences, that they come to go, they come and go – Arjuna, endure them. 

Adi Shankaracharya says अतः  तान्  शीतोष्णादीन् तितिक्षस्व प्रसहस्व। तेषु हर्षं विषादं वा मा कार्षीः इत्यर्थः।। Therefore bear with these, endure these. Don’t give in to sorrow or happiness with regard to them.

Essentially Lord Krishna is asking Arjuna to accept the nature of the world – which is to change. That everything changes cannot be changed. We may have an experience of happiness – and the happiness lasts for a while and then something else happens and we are not happy anymore. Lord Krishna is pointing out that experiences take place because of the contact of the senses with their respective objects – that is a fact – another fact is that this contact gives rise to either pleasure or pain – another fact. That the experience will change is yet another fact. That it is impermanent is  fact. Accept it. And when the fact is unpleasant accept it and endure it, if it can’t be changed. 

When we resist a fact, it gives us sorrow. When we face unpleasant situations that we can’t change, we actually become stronger. So can we just accept them. 

Change is the nature of life. If heat come, cold will also come. If respect comes, insult will also come. If getting together with loved ones comes, separation will also take place. Life comes in pairs of opposites. This is the nature of life. Every experience comes to go. When they come be ready to welcome them. When they go, be prepared mentally to see them off. Because that is the  very nature of life – so accept it. Developing our power of endurance gives inner strength.

Google Translation to Hindi

पिछले श्लोक से जोड़ते हुए – निःसंदेह एक प्रबुद्ध व्यक्ति, जो यह जानता है कि आत्मा कालातीत है, इस विचार से पीड़ित नहीं होगा कि आत्मा का नाश होगा। फिर भी संसार में हम देखते हैं कि सुख और दुख जैसे विपरीत भावों के युग्मों के अनुभव से भ्रम उत्पन्न होता है। जब सुख से वियोग होता है, या दुख से जुड़ाव होता है, तो दुःख होता है। अर्जुन के मन में इस विचार की आशंका को भांपते हुए भगवान कृष्ण कहते हैं:-

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

यहां भगवान कृष्ण बताते हैं कि इंद्रियां (मात्राएं) जब अपने-अपने विषयों के संपर्क में आती हैं तो विभिन्न अनुभवों जैसे गर्मी और ठंड का अनुभव कराती हैं, जो बदले में सुख और दुख का कारण बनते हैं। हालांकि, कोई भी अनुभव स्थायी नहीं है। इन अनुभवों की प्रकृति को जानते हुए, कि वे आते हैं और जाते हैं – अर्जुन, इन्हें सहन करो।

आदि शंकराचार्य कहते हैं, अतः  तान्  शीतोष्णादीन् तितिक्षस्व प्रसहस्व। तेषु हर्षं विषादं वा मा कार्षीः इत्यर्थः।।

इसलिए इन्हें सहन करो, इनका सामना करो। इनके कारण सुख-दुख में मत डूबो।

असल में, भगवान कृष्ण अर्जुन से संसार के स्वभाव को स्वीकार करने को कह रहे हैं – जो कि परिवर्तनशील है। हर चीज़ बदलती है, उसे बदला नहीं जा सकता। हमें सुख का अनुभव हो सकता है – और वह सुख कुछ समय के लिए रहता है, फिर कुछ और घटित होता है और हम दुखी हो जाते हैं। भगवान कृष्ण यह बता रहे हैं कि इंद्रियों के अपने-अपने विषयों से संपर्क के कारण अनुभव होते हैं – यह एक तथ्य है – दूसरा तथ्य यह है कि इस संपर्क से सुख या दुख उत्पन्न होते हैं – यह भी एक तथ्य है। अनुभव का बदलना एक और तथ्य है। यह क्षणभंगुर है, यह भी एक तथ्य है। इसे स्वीकार करो। और जब तथ्य अप्रिय हो, तो उसे स्वीकार करो और सहन करो, यदि उसे बदला नहीं जा सकता।

जब हम किसी तथ्य का विरोध करते हैं, तो वह हमें दुख देता है। जब हम ऐसी अप्रिय परिस्थितियों का सामना करते हैं जिन्हें हम बदल नहीं सकते, तो वास्तव में हम और मजबूत हो जाते हैं। तो क्या हम उन्हें स्वीकार कर सकते हैं?

परिवर्तन ही जीवन का स्वभाव है। गर्मी आए तो सर्दी भी आएगी। सम्मान मिले तो अपमान भी होगा। अपनों से मिलन हो तो बिछड़ना भी होगा। जीवन में विपरीत चीजें एक के बाद एक आती हैं। यही जीवन का स्वभाव है। हर अनुभव आता है तो जाता है। जब वो आए तो उसका स्वागत करने के लिए तैयार रहें। जब वो चला जाए तो उसे विदाई देने के लिए मानसिक रूप से तैयार रहें। क्योंकि यही जीवन का स्वभाव है - इसे स्वीकार करें। सहनशक्ति विकसित करने से आंतरिक शक्ति मिलती है।





 

Monday, January 4, 2010

Meditation – Swami Viditatmananda

Om Namo Shivaya……. Om Namo Shivaya……. Om Namo Shivaya…….

Om Namah Shivaya… My salutations to Lord Shiva. This is an appointment with myself. An appointment with the self that is of the nature of peace and silence. And hence this is an appointment I look forward to. There is no anxiety, no excitement. Just to be myself.

All the time, I am trying to change … it is my opinion that I am not alright as I am and therefore I constantly strive to be different from what I am… so that I can become acceptable t myself… so that I would be comfortable with myself.

I am not comfortable with myself as I am and hence I think, that I should change … should become different from what I am and then I would be comfortabe with myself.

Since I am not comfortable with myself many of my activities are for escaping from myself. I keep myself busy. I keep myself occupied so that I do not have to confront myself. Generally I try to avoid myself.

This is happening because of my perception of myself … that I am a woman or a man, mother or father, worthy or not worthy. Successful not successful.

But Vedanta teaches us that these perceptions of myself are not correct. These are the false perceptions about myself. And therefore in this appointment I want to be objectitive with reference to my own self.

What is happening is that the changing body-mind is mixed with changeless self and therefore the self, the I appears to be limited. The sense of limitation is not the true perception of myself. Limitations belongs to this body.

It is true that the body is limited. Body is limited in time, It had a birth, it grows, it changes, matures, declines and someday, it will die also. These are all attributes of the body.

But can I say that I am the body? Is it not that I am aware of this body? Just as I am aware of the neighbours body. I can visualize my neighbours body in my mind, and so also I am aware of my body. I am aware of all the limbs and organs of the body. Hence the body is an object of my awareness. I am the awareror of the body. To see this fact is called creating a distance with the body.

Not a physical distance … it is not that I physically stay apart from the body … it is the distance of knowledge. I am the self … the body is drshya. I am the knower , the body is known. I am the awaror, the body is a subject of my awareness. The knower is always different from what is known.

Hence I, the knower of the body am different from the body. This body I am not.

The birth is in body. There is no birth for I. The growth, the changes, the decay, the decline, the age- all of these are attributes of the body. I am the witness - sakshi. I am the awaror and hence youth, middle age, old age, decay, decline, death, disease, all these I am not.


 

Young man, woman, father, mother … alll these are the attributes of the body. I am not father, I am not mother. I have no birth. I have no death. I am the knower of the birth, knower of the death of the body. knwoer of the father, knowere of the mother. Janma the birth is not in me. Mrtyu the death is not in mee. I am neither father nor mother. And at the same time, I have no father, I have no mother. Father, mother, relative friends, all of these are relations of the body … not the relations of the self.


 

These relations belong to the body. To the costume with which I play different roles. Sometimes father, sopmetimes son and sometimes friend, sometimes wife, sometimes mother, daughter, engineer, accountant, doctor… these are all the roles. The body is the costume, but I who play all these roles am different from the roles. The birth and death, the groth and old age, all these belong to the costume, to the role.


 

I am the conscious witness unaffected by the attributes of the roles. I am father with reference to body … but I am self with reference to myself.

na me mrtyu shanka… na may jati bheda pita naiva …. there is no question of death for I. There is no jaati for I … man or woman, human being or otherwise. … Indian or Canadian… this caste, creed, community, race is not in me. It is all in the body. I am the conscious witness independent of them. Pita naiva, naiva me maata … I have no father. I have no mother … meaning I am not a son. I am not a daughter. I am not a grandson nor a granddaughter. All of these are the roles with respect to the body. na may janma … the birth also is not in me. I am free from birth and eath and caste and creed and race and gender. Na bandhu na mitram … I am not a relative. I am not a friend. I have no relative. I have no friend. These are all relationships at the levl of the body.

Guru naiva shishya … I am not a Guru, nor do I have a Guru. I am not a shishya … nor do I have a shishya… Guru… shishya… the teacher… the taught… all relationships at the level of the roles. The friend is a role. Relative a role… disciple … a role. Teacher …a role. Father, mother, son, daughter all of these are roles. I am not the role. I have no role.


 

Transcending the roles, cidananda rupah … I am cit, the onsciousness, ananda …the joy, the wholness, the completmess…. shivohama … the silent, the auspicious I am.


 

Na may mrtyu shanka… na may jaati bheda … pitaa naiva mataa na janma

Na may …. guru naiva shishyam Cidananda rupah shivoham shivoham… (3)


 

Shiva … the silent … the unattached, the auspicious, the joyful. The silent I … I don't have to become Shiva … I have to recognize that I am Shiva inspite of this body which limited in every way, which may be called impure or inauspicious. inspite of it all, I am Shiva, the Auspicous, the Joyful, the Silent, the Untainted.


 

To see this nature of myself, is an appointment with myself. When I see myself as silent, as content, as self-sufficient, then there is no need to change …. no need to become. Free from the need to change… freedom from the need to become. I am free…. from every need..


 

Cidananda rupah shivoham shivoham… (3)