The Moksha Gita: Swami Sivananda // Commentary: Chapter 10: Swami Krishnananda.

-

Chinmaya Mission 

Swami Sharadananda, the Mukhya Acharya of the course, led the Gurupaduka puja, invoking the blessings of the Guruparampara at the start of the inaugural ceremony for the course. 

The commencement was graced by the presence of Prof. N.K. Sundareswaran, Chairman of the Sanskrit Department at Calicut University, and Swami Advayananda. 

Both dignitaries spoke eloquently about the significance of the Puja and rituals in the Sanatan culture and how it enriches our lives, elevating it to the Divine.

Pen drives containing discourses on 'Adoration of the Mother by Swami Sharadananda' and 'Panchadasi Chapter 8’ by Swami Advayananda were released by Swami Advayananda and Prof. N.K. Sundareswaran respectively, to commemorate the course launch. 

The inaugural copies of the two pen drives were presented to Prof. Sundareswaran and Br. Mukund Chaitanya respectively, to honor the auspicious occasion.

The ceremony concluded with a heartfelt vote of thanks by Camp Coordinator Sri Abin, followed by the Chinmaya Mission Pledge. Thus, over 36 eager and enthusiastic learners from 7 different countries began their journey of devotion and discovery!

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

Monday, 21 Aug 2023 06:40.

The Moksha Gita: Swami Sivananda

Chapter 10: The State of Jivanmukti-1.

Commentary: Swami Krishnananda.

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

Chapter 10: The State of Jivanmukti-1.

1, 2. 

"The Guru said: A Jivanmukta who has reached the Imperishable Turiya state can never be affected by the pairs of opposites. He always rests in his own Sat-Chit-Ananda Swaroopa. He roams about happily."

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

A Jivanmukta is a sage who is liberated from bondage even while living with a body. The perception of the material universe as such vanishes and he beholds the One Brahman appearing as the universe. The egoism of the Jivanmukta is like a burnt cloth which has got the appearance of a cloth but is actually reduced to the state of ashes. The individual consciousness of the Jivanmukta is powerful enough to maintain the existence of his physical body, but it is not capable of bringing to him another birth as an embodied being. His Sanchita-Karmas get fried by the fire of Brahma-Jnana or Knowledge of the Absolute Reality. He has no Agami Karmas to bring future births because he has no feelings of Kartritva and Bhoktritva. His actions are cosmic movements and not the instincts of the sense of egoism. The Prarabdha Karma which has given rise to Brahma-Jnana lasts as long as the momentum of past desires which constitute the present Prarabdha lasts. An illustration will make this fact very clear.

A hunter sees an animal moving in the forest and thinking that it is a tiger he shoots an arrow at it. After the arrow has left the bow-string he realises that the animal is not a tiger but a cow. But this subsequent knowledge will not save the cow from being affected by the arrow. The arrow will hit the object which lies within the sphere of its momentum.

The Jnani realises that the whole universe is Brahman only. But the desires which he had given rise to during the time when he thought that the objective world is real will not cease from demanding materialisation into effects as long as the momentum of their craving lasts. Hence these desires keep up the physical body of the Jivanmukta for some time even after his Self-realization. When the Prarabdha-Karma is exhausted the body drops off by itself and the sage becomes unified with the Infinite Brahman.

But, even while living with a body, the Jivanmukta identifies his consciousness with Brahman and is not affected by the pairs of opposites and the forces of nature. The whole universe is his body for he is in tune with all the forces of Nature due to his transcending all phenomenal relativities and resting in Brahman-Consciousness at all times.


*****

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