The Spiritual Import of the Mahabharata and the Bhagavadgita :13-16.

-


Chapter 13: Centring the Mind in the Heart-16.

After attaining God, there is no rebirth.

Mam upetya punar janma duhkhalayam asasvatam, napnuvanti mahatmanah samsiddhim paramam gata h-:

Reaching all the planes of existence lower to God, there can be a reversion of the soul to those conditions where its unfulfilled desires can manifest themselves for fulfillment.

When God is the sole object of desire, when desires fulfil themselves entirely at one stroke, there remains no other desire to pull the soul back to the earth or any lower plane of existence.

Punar janma, rebirth, as I mentioned earlier, is not necessarily a rebirth in this world. It is a rebirth in any condition of being, any plane of existence anywhere in creation, any part of the cosmos—which are supposed to be infinite in number.

Any state which is less than the realisation of God is a rebirth; it may be in any lower plane.

But the whole process of reincarnation is rent asunder, cut at the root when the cause behind rebirth itself is plucked out from its very roots.

The cause of rebirth is the sense of individuality, the isolation of oneself from God, the assertion of the ego and everything that follows from it as a consequence.

The whole of samsara, the whole drama of life is the affirmation of the ego personality of the jiva, as if it is all-in-all and the master of its own self, reigning supreme in this world of mortality, in this world of desires and their fulfillment of the same.

This is the sorrow of man.

Swami Krishnananda
To be continued  .....



Comments

Post a Comment

Popular posts from this blog

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-5. Part-5.( Last Part)

-
Image
5: God is Our Eternal Friend-5. ( Last Part ) We are filled with doubts in our minds—we can prepare a dictionary of all our doubts—they are endless. Everywhere we have a suspicious attitude about the world, about things, about people, about ourselves, about the past, about the present, and about the future. These doubts cannot be dispelled until knowledge arises, and we know what knowledge means, an insight into which we have been given in the second chapter of the Gita. Knowledge is the knowledge of God ultimately, and as a result, knowledge of the nature of the world in its reality, as mentioned in the third chapter. This is true knowledge, and when we are awakened to this real knowledge, all doubts get dispelled. Then what happens? Atmavantam—we become truly possessed of the Self that we really are. We are people who have lost ourselves and are in pursuit of things outside. Yes, this is what has happened; we have grasped the world and lost our own selves, and we are
Read more

The Spiritual Import of the Mahabharata and the Bhagavad gita : Ch-10. Part-3.

-
Image
Chapter 10: The Imperishable Among All that is Perishable : Part-3. We are told in the Puranas that Narayana or Vishnu takes incarnations for the preservation of creation. Vishnu is regarded as yajna itself. It is the highest sacrifice—God sacrificing himself every moment of time for the sustenance of His creation. As adhiyajna He is the administrative power and the methodology of the working of the cosmos. All activity is comprehended under this yajna of the cosmos. Therefore God is present in all activity when it is considered as a passage to God, when it is regarded as a manifestation of God as rays emanating from the sun. Those wise souls who envisage God as adhibhuta, adhidaiva and adhiyajna, which means to say, who encounter God as a comprehensive Absolute and not merely existing only here or there, such devotees are true knowers. They can entertain or maintain this consciousness even at the time of passing from this world—they are not deprived of th
Read more

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-9. Part-8.

-
Image
9: The Unity of the Lover and the Beloved : Part-8. The distressed souls seeking God are of one type. One who is baked in the fire of samsaram,who is tortured in this hell of earth, suffering through various sorrows, seeks riddance from the grief of the world by resort to God under the impression that God is like a parent—a father or a mother or a supreme saviour. The intention behind this devotion is redress—freedom from sorrow, the inability to bear suffering. This is the reason here behind the devotion to God. Whether this could be an adequate reason, anyone can contemplate independently for oneself. Can we love God merely because He is the only source of redemption from our sorrows? Do we want freedom from sorrow, or do we want God? That is a different question that will come up later on. Swami Krishnananda To be continued  ....
Read more