The Moksha Gita : Swami Sivananda // Commentary : Chapter 4 -3. Swami Krishnananda.

-

=========================================================================

Monday, March 06, 2023. 07:00.

The Moksha Gita : Swami Sivananda

Chapter 4: The Nature of Avidya - 3.

========================================================================

5. When one gets knowledge of the Self, this Avidya vanishes. It is the destruction of Avidya that is the Brahmic-seat.

Avidya no more appears when one acquires the wisdom of the Truth. It exists only until the melting away of egoism. When love for life is broken, when the will to live, the Abhinivesha or the clinging to personal endurance is frustrated by Vicharana and contemplation, when the powers of the mind are turned inward and utilised in building the counter-construction of the imagination of the reverse order, the vexation of existence in limited bodies comes to an end.

The realization of the Self is the destruction of Avidya. The two acts are simultaneous. The act of realization is not a positive achieving but a negative destroying. It is not getting something but removing something. It is not an invention but a discovery. The Reality is flooding the very core of the being of all at all times without even a sense of breakage anywhere or in any condition. But the free flow of the flood of Brahman is blocked by the Jiva's psychic apparatus and the destruction of this protrusion of the force of the inner psychological organ is the process of Self-realisation. The unceasing overflow of Brahman is termed in various ways as the different powers and efforts of nature. That is why the Upanishads take recourse to negative processes of world-denial and Brahman-realization.

The spiritual aspirant, therefore, should remove the negative propensities hidden in the recesses of his consciousness and lead a life cut off from the bustle and din of the world. He should not engage himself in the work of carrying out the scheme of Pravritti-Marga or the way of worldly life. A person who has understood properly the mystery of this world illusion cannot live in the negative plane of earthly consciousness even for a second. Desire, anger, greed are the harbingers of the prison-life of Samsara and the ferocious life of the mind is kept up by giving food to it through the negative qualities of sensuality. The aspirant should therefore restrain his mental functions. Then only the glorious Truth of the Self will be revealed. The Self is not to be caught from outside, it is the innermost being of man. Those who run away from their Self are led astray by the force of Avidya into the pit of births and deaths.

6. Just as the mirror is dimmed by dirt, so Brahman is veiled by Avidya. Therefore human beings are deluded by this Avidya.

Brahman is veiled by the force of Avidya just as a clean mirror is soiled by the blow of the air that man exhales. Avidya is the origin of selfish endeavour and narrow interests which try to make the ego live long. When the requirements of the ego are supplied life on earth is prolonged and the stream of Samsara never comes to an end. The Sadhaka therefore is required to root out selfishness by denying the individual interests through self-abnegation and refusal to abide by personal cravings. The lower appetites of the animal self drag the Jiva through the senses in all directions and it becomes hard for the afflicted soul to rest in peace. The covetous nature originated from the desire to live long on earth is strengthened by the activity directed towards the fulfilment of that end. A complete sacrifice of the self for the purpose of others' interests renders the Jiva fit to be alive to the higher knowledge. This is the method of Karma-Yoga which abstains from personal enjoyment of life and gives happiness to others.

Human beings are deluded by Avidya and they can be freed from its snares only through Sadhana for Perfection. Every way of spiritual effort is centred in the breaking open of the ego which is the root of the passion for living. Avidya is the progenitress of the succeeding afflictions of Asmita, Raga, Dwesha and Abhinivesha. These afflictions can be eradicated through a turning to the Source of Eternal Life through regulation of conduct and meditation on the spiritual Ideal. Whatever be the conviction of the worldly man regarding the reality of his life in the descension to error and perpetration, he cannot help seeing discord everywhere in the life of even small creatures. Yet, man runs after the possession of material gains and exerts to acquire a high name and wide fame. He does not realise the defects of phenomenal life and persists to pull himself on somehow or other in his present wretched state. This wide-spread deluded business of life is the effect of Avidya and man is saved only when he takes refuge in the Permanent Self, which is his own being and stops from all further new under-takings in his life.

*****

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