If one is not careful in life, he is bound to develop attachment towards that which gives pleasure and aversion towards that which causes misery. Thus one unknowingly develops impressions (samskāras) in his develops impressions (samskāras) in his mind which in turn will cause reputed births and deaths.
‘I will get pleasure here’ – when such thought or series of impressions run in your mind, the consciousness directs you to engage yourself in that activity. You naturally turn away from the activity which you think gives misery. Consciousness is the cause of Pravritti and nivritti. Objects, individuals and circumstances are only the apparent means of pleasure and sorrow, but if you know the root of pleasure and sorrow, you will attain Absolute Knowledge. The knowledge of action and inaction originates from the consciousness. However, due to the error of your smaskāras, you foolishly squander it away in futile pursuits. If one develops hunger for God, the inquisitiveness to get to the root of the Consciousness Absolute, one will realize that the source of all happiness is self-god – the Supreme Lord. When the Lord resides in our own home, why should we bow our head in kaba or go to Kashi?
Imagine two persons are fighting. Why? One fears that the other will take away his belongings while the other intends to rob him. So, it is fear and treed that are fighting. There is Consciousness in both of them. In spite of the knowledge-personified consciousness, the impressions of fear and greed are making them fight each other. Same is the case with attachment and hatred.
The Rakshasas who have attachment towards Ravana and hatred towards Hanumana fight against Rama, while Hanumana and the ape-forces, who have love for Rama and dislike for the Rakshasas, will fight against the rakshasas but the consciousness which give them the power to fight, is same on both the sides. The wire running through a geyser will great the water and the same wire running through a refrigerator does just the opposite but the electricity in both is one and the same. The Lord is Existence and Consciousness Absolute. He is infinite. Even after the death of the body, the knowledge personified Real Self does not die.
If one’s karmas are sāttvic, his samskāras will be sāttvic as well. As your karmas are, sāttvic, the knowledge and samskara of coming to satsang has brought you here. A drunkard or meat-eater would have said, “Today is Sunday Let’s go to the liquor shop.” A movie hobbyist would take one to the theatre. So, your samskāras toss you in the world with the support of consciousness.
So, how does some things appear to be good or bad? It is determined according to samskāras. If anybody brings some sāttvic prasād mixed with tulsi to me, I say, “Ok! Keep some and take away the rest,” if any body brings meat, liquour, egg etc. I will admonish him for that but if you give those things to a drunkard and meat-eater, he will be overjoyed on seeing it. And if you give my prasād to him he will say, “Hey, put that aside. Don’t talk about these Babas. I am enjoying my omelet.”
So his tāmasic and base samskāras make his knowledge base. If his samskāras are mediocre his knowledge too will be mediocre and if his samskāras are superior, his knowledge too will be superior. If his samskāras are divine, his knowledge will be divine as well and if his samskaras are those of Self-knowledge, he will realize his Real self and attain liberation.
Whatever changes and attainments that are seen, are seen only in human life. One who nurtures thoughts of escapism in the face of troubles, is a coward. He is unfortunate. When base samskāras come to the fore, the knowledge too becomes base. For example, the same rainwater, turns into a swamp when it falls upon mud, washes away stains of diesel and dung when it falls on a road, facilitates the growth of crops when it falls on fields and turns into pearls when it falls on fields and turns into pearls when it falls into oysters during the period of the svāti star. So the same water provides different benefits according to the things it comes into contact with. Same is the case with knowledge. If the samskarās are divine, one will get the benefit of the divine knowledge. Now from where does one gain divine samskāras?
There is no question of gaining divine samskāras in the materialistic world, where one can gain samskāras only of attachment, hatred, lust, anger and greed. Therefore meditation and worship should be practiced.
Meditation and worship are good compared to materialism, as it makes the intellect noble but higher than this is satsang.
No wonder one may reduce his body to skeleton through severe austerities and practice of meditation night and day but desire won’t be eradicated without reflecting on the enlightening knowledge.
Meditation is no doubt good. One may practice it day and night, but desire will make the mind wander. Even after attaining concentration of the mind, there are chances that one may get entangled in the celestial worlds and in the pleasures of heaven. Hence satsang is necessary, which awakens the divine samskaras of knowledge. Therefore is said:
‘In one scale of the balance my friend, put together all the joys of heaven and the bliss of liberation, but they will not outweigh the joy derived from moment’s communion with the saints.’
The scripture further says:
‘…be sure that their goal has been attained through association with the saints; there is o other means in the world or in the Vedas.’
‘I will get pleasure here’ – when such thought or series of impressions run in your mind, the consciousness directs you to engage yourself in that activity. You naturally turn away from the activity which you think gives misery. Consciousness is the cause of Pravritti and nivritti. Objects, individuals and circumstances are only the apparent means of pleasure and sorrow, but if you know the root of pleasure and sorrow, you will attain Absolute Knowledge. The knowledge of action and inaction originates from the consciousness. However, due to the error of your smaskāras, you foolishly squander it away in futile pursuits. If one develops hunger for God, the inquisitiveness to get to the root of the Consciousness Absolute, one will realize that the source of all happiness is self-god – the Supreme Lord. When the Lord resides in our own home, why should we bow our head in kaba or go to Kashi?
Imagine two persons are fighting. Why? One fears that the other will take away his belongings while the other intends to rob him. So, it is fear and treed that are fighting. There is Consciousness in both of them. In spite of the knowledge-personified consciousness, the impressions of fear and greed are making them fight each other. Same is the case with attachment and hatred.
The Rakshasas who have attachment towards Ravana and hatred towards Hanumana fight against Rama, while Hanumana and the ape-forces, who have love for Rama and dislike for the Rakshasas, will fight against the rakshasas but the consciousness which give them the power to fight, is same on both the sides. The wire running through a geyser will great the water and the same wire running through a refrigerator does just the opposite but the electricity in both is one and the same. The Lord is Existence and Consciousness Absolute. He is infinite. Even after the death of the body, the knowledge personified Real Self does not die.
If one’s karmas are sāttvic, his samskāras will be sāttvic as well. As your karmas are, sāttvic, the knowledge and samskara of coming to satsang has brought you here. A drunkard or meat-eater would have said, “Today is Sunday Let’s go to the liquor shop.” A movie hobbyist would take one to the theatre. So, your samskāras toss you in the world with the support of consciousness.
So, how does some things appear to be good or bad? It is determined according to samskāras. If anybody brings some sāttvic prasād mixed with tulsi to me, I say, “Ok! Keep some and take away the rest,” if any body brings meat, liquour, egg etc. I will admonish him for that but if you give those things to a drunkard and meat-eater, he will be overjoyed on seeing it. And if you give my prasād to him he will say, “Hey, put that aside. Don’t talk about these Babas. I am enjoying my omelet.”
So his tāmasic and base samskāras make his knowledge base. If his samskāras are mediocre his knowledge too will be mediocre and if his samskāras are superior, his knowledge too will be superior. If his samskāras are divine, his knowledge will be divine as well and if his samskaras are those of Self-knowledge, he will realize his Real self and attain liberation.
Whatever changes and attainments that are seen, are seen only in human life. One who nurtures thoughts of escapism in the face of troubles, is a coward. He is unfortunate. When base samskāras come to the fore, the knowledge too becomes base. For example, the same rainwater, turns into a swamp when it falls upon mud, washes away stains of diesel and dung when it falls on a road, facilitates the growth of crops when it falls on fields and turns into pearls when it falls on fields and turns into pearls when it falls into oysters during the period of the svāti star. So the same water provides different benefits according to the things it comes into contact with. Same is the case with knowledge. If the samskarās are divine, one will get the benefit of the divine knowledge. Now from where does one gain divine samskāras?
There is no question of gaining divine samskāras in the materialistic world, where one can gain samskāras only of attachment, hatred, lust, anger and greed. Therefore meditation and worship should be practiced.
Meditation and worship are good compared to materialism, as it makes the intellect noble but higher than this is satsang.
No wonder one may reduce his body to skeleton through severe austerities and practice of meditation night and day but desire won’t be eradicated without reflecting on the enlightening knowledge.
Meditation is no doubt good. One may practice it day and night, but desire will make the mind wander. Even after attaining concentration of the mind, there are chances that one may get entangled in the celestial worlds and in the pleasures of heaven. Hence satsang is necessary, which awakens the divine samskaras of knowledge. Therefore is said:
‘In one scale of the balance my friend, put together all the joys of heaven and the bliss of liberation, but they will not outweigh the joy derived from moment’s communion with the saints.’
The scripture further says:
‘…be sure that their goal has been attained through association with the saints; there is o other means in the world or in the Vedas.’
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