(Revered Bapuji’s Ambrosial Precepts)
The fruit of any action cannot be eternal (everlasting in effect) Fruit of Virtuous deals is not eternal. Fruits of single deeds are also not eternal. Nothing else but knowledge alone is eternal nothing else can be eternal.
The merits is lost Is lost giving its fruits the enjoyment of pleasure the demerit is lost giving its fruits The experience of mystery. There for the authors of scriptures have sated one who offers the fruits of his virtuous deed to god gets his heart purified. The desire to know one pure being arise sin pure heart. Then the great sayings of Vedanta are assimilated in direct Experience.
Suppose somebody did an action to know it as it is a relive truth empirical truth not absolute truth absolute truth is not relative to any person it does not stand in relation to any person. Myriads of persons and Universes are created and dissolved in the Absolute Truth without any change without even an infinitesimal decrease a or increase. That is absolute Truth supreme Truth the Haman birth has been given to us only to attain the supreme Truth.
Unit we get the goal for the attainment of the divine knowledge our mind gets satisfied with any sate our mind an intellect gets sounded on account of being condoned to any state. A State is either good or bad. Where there is good evil has to be there good stands in reaction to evil. God and evil are relative But good an evil are terms applied to the body internal organs mind intellect thought identifying with I in reality the mind intellectetc on account of ignorance about the real I a new I is created embellished and cremated in the end in every life.
We spend life nurtuign embellishing and protecting the imagined I till the desire to know the real I arises. At times the imagined I is praised and at times it is censured that I would become innocent at 9one time sand guilty at uncouth. Sometime it would remain free form lust an indulge in lust at the other The imagined it will keep on tossing tumbling bouncing or staggering but finally ends up in the crematorium once again a new I will originate in the next broth so the poor living keeps or reviving in painful of birth and death unattained of the knowledge of the real self the author of Gait has therefore said.
“In this world three is no purifier like supreme knowledge . When one come to know the Reality only the he transcends the cycle of rebirth otherwise one keeps on shifting form lover states to higher states to still higher states the joys and sorrows of these states are condoned to the internal organs.
When one identifies oneself with the body one gets the joy of any state but when one forgets his physical identify and attains to supreme consciousness seen gets real Bliss. The body scions given illusory Happiness monetary joy which in ton drains one energy when we are in communion with god when we are self for full when we are unaware of our finite ego we glimpse of the divine joy whether it is thought Bhakti yoga or self enquire enquiry on the nature of Truth. But when one becomes aware of the finite ego. One come down from the unalloyed bliss. Greater the dependence on sensory pleasure and influence of the worldly at tractions lower is the sates of one life. We l seem to be aristocratic to the people but the covetousness for and the allurement of sensory pleasures undoubtedly of sensory pleasure s undoubtedly makes out life dependent an Lowy one the contrary it our knowledge tunes us to the divine joy are closer to the real life higher life.
Though it is not difficult to lead such a noble life still it is quite difficult we are not able to get rid of lour halfpenny desire an activates you think let me do this things let me accomplish that work then a it do sadhakas easily at any time you perhaps do not realize that you are evaluating the worldly activities above sadhakas you do not know the value of sadhakas I shall attain god after attaining this mcuhthen you do not know the value of attainment of Beloved God when cause you put greater value on the perishable body.
The fruit of any action cannot be eternal (everlasting in effect) Fruit of Virtuous deals is not eternal. Fruits of single deeds are also not eternal. Nothing else but knowledge alone is eternal nothing else can be eternal.
The merits is lost Is lost giving its fruits the enjoyment of pleasure the demerit is lost giving its fruits The experience of mystery. There for the authors of scriptures have sated one who offers the fruits of his virtuous deed to god gets his heart purified. The desire to know one pure being arise sin pure heart. Then the great sayings of Vedanta are assimilated in direct Experience.
Suppose somebody did an action to know it as it is a relive truth empirical truth not absolute truth absolute truth is not relative to any person it does not stand in relation to any person. Myriads of persons and Universes are created and dissolved in the Absolute Truth without any change without even an infinitesimal decrease a or increase. That is absolute Truth supreme Truth the Haman birth has been given to us only to attain the supreme Truth.
Unit we get the goal for the attainment of the divine knowledge our mind gets satisfied with any sate our mind an intellect gets sounded on account of being condoned to any state. A State is either good or bad. Where there is good evil has to be there good stands in reaction to evil. God and evil are relative But good an evil are terms applied to the body internal organs mind intellect thought identifying with I in reality the mind intellectetc on account of ignorance about the real I a new I is created embellished and cremated in the end in every life.
We spend life nurtuign embellishing and protecting the imagined I till the desire to know the real I arises. At times the imagined I is praised and at times it is censured that I would become innocent at 9one time sand guilty at uncouth. Sometime it would remain free form lust an indulge in lust at the other The imagined it will keep on tossing tumbling bouncing or staggering but finally ends up in the crematorium once again a new I will originate in the next broth so the poor living keeps or reviving in painful of birth and death unattained of the knowledge of the real self the author of Gait has therefore said.
“In this world three is no purifier like supreme knowledge . When one come to know the Reality only the he transcends the cycle of rebirth otherwise one keeps on shifting form lover states to higher states to still higher states the joys and sorrows of these states are condoned to the internal organs.
When one identifies oneself with the body one gets the joy of any state but when one forgets his physical identify and attains to supreme consciousness seen gets real Bliss. The body scions given illusory Happiness monetary joy which in ton drains one energy when we are in communion with god when we are self for full when we are unaware of our finite ego we glimpse of the divine joy whether it is thought Bhakti yoga or self enquire enquiry on the nature of Truth. But when one becomes aware of the finite ego. One come down from the unalloyed bliss. Greater the dependence on sensory pleasure and influence of the worldly at tractions lower is the sates of one life. We l seem to be aristocratic to the people but the covetousness for and the allurement of sensory pleasures undoubtedly of sensory pleasure s undoubtedly makes out life dependent an Lowy one the contrary it our knowledge tunes us to the divine joy are closer to the real life higher life.
Though it is not difficult to lead such a noble life still it is quite difficult we are not able to get rid of lour halfpenny desire an activates you think let me do this things let me accomplish that work then a it do sadhakas easily at any time you perhaps do not realize that you are evaluating the worldly activities above sadhakas you do not know the value of sadhakas I shall attain god after attaining this mcuhthen you do not know the value of attainment of Beloved God when cause you put greater value on the perishable body.
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