DAILY MESSAGESSeries XV 901) Sarvadharmam parityaga will relieve you from sin, will not transform you. \ºÁuº©zøu²® v¯õP® ö\´uõÀ £õÁ® AȲ®, v¸Ä¸©õÓõx. 902) Gita enjoins on us to follow swadharma, swabhava, not to transform. Røu v¸ÄÖ©õØÓzøuU TÓÂÀø». 903) Sadharmya is to be one with the law of Purushothama. ¦¸÷åõzu©ß \mh®
|® \mh® Gߣx \õuº©®. 904) Nature is a succession of soul moments in Time. Akzukzx Bz©õ Põ»zvÀ FºÁx C¯ØøP. 905) First of all you have to turn to the immutable soul in us. Gita seeks Jiva. We seek Psychic. Aȯõu Bz©õøÁ EßÝÒ ÷ukÁx •uØPõ›¯®. Ax ãÁõz©õ. |õ® |õkÁx ø\zv¯¦¸åß. 906) The supreme is Purushothama eternal beyond all manifestation. ]¸èiø¯U Ph¢u Ea\® ¦¸÷åõzu©ß. 907) Issues raised by the Gita: Nature’s determinism, manifestation, status of liberated soul. C¯ØøP°ß ]¸èizvÓß, ]¸èi, Âkuø»¯øh¢u Bz©õ BQ¯øÁ Røu Gʨ¦® ¤µa]øÚPÒ. He goes beyond Gita. 908) Modern mind seeks collective advance. Gita has no answer. CßÖ Bß«P® ö£õx ©UPÐUS ÷Ásk®. Røu Aøu¨ £ØÔ¨ ÷£\ÂÀø». 909) The Gita’s solution is not for the modern mind and its problems. It is for one who is spiritually ready. CUPõ» ©ÛuÝUS›¯x Røu¯À». 910) Our effort is a reaction to the insistence of the Spirit. Bß©õ Á¼²Özx® ö£õÊx |õ® Gvº¨£÷u ©Ûu •¯Ø]. 911) Supreme Purusha, that which is immutable and embraces all souls and the Purusha which combines both. Ph¢u ¦¸åß
Aø\ÁØÓÁß. 912) Mind seeks featureless extinction. ©Ú®
©øÓ¯ •øÚ²®. 913) Divine Self is Master of whole existence. (Self is Brahman, the impersonal). DìÁµß
E»øP¯õÒ£Áß. 914) Will turns to Ishwara. Pº©® DìÁµÝUS. 915) Purushothama is sought by bhakti. £Uv ¦¸÷åõzu©øÚ |õkQÓx. 916) Jnana yoga seeks Self. bõÚ® ¤µ®©zøu |õkQÓx. 917) Extinction of ego is Brahma Nirvana. AP¢øu AÈÁx ¤µ®© {ºÁõn®. 918) First experience of rising is the impersonal. AÚ¢u Sn® ÷©÷» E¯¸® AÔSÔ. 919) Jiva surrenders to Purushothama. ãÁõz©õ ¦¸÷åõzu©ÝUS \µnøhQÓx. 920) Immutable self-existence is the first touch of his substance. \»Ú©ØÓ \z¦¸åÛÀ ö£õ¸øÍ •u¼À PõsQ÷Óõ®. 921) Supreme Soul and Supreme Nature is here. Ea\zvÀ Bz©õÄ® _£õÁ•® C[SÒÍx. 922) Supreme Self is Supreme Ishwara. Ea\zvÀ
¤µ®©® Gߣx DìÁµß. 923) Purushothama is beyond the personal and impersonal and reconciles them both. uÛzux®, ö£õxÁõÚx® CønÁx
¦¸÷åõzu©ß. 924) Brahman for the Upanishads and the Gita is all that lives, not solely an impersonal infinite. RøuUS®, E£{åuzvØS® E°¸ÒÍöuÀ»õ® ¤µ®©®, öÁÖ® uzxÁ©õÚ AÚ¢uªÀø». 925) The same soul gathered back into pure silent self and essential spirit is Gita’s Akshara, immobile, immutable Purusha. ñµ
¦¸åß Bß©õÂÀ AøhUP»©õÚõÀ 926) Gita’s kshra is soul in active nature, its mobile and immutable Purusha. Røu ñµ® Gߣx ¤µQ¸v°ß ö\¯À. Auß Aø\ÄUS›¯ ¦¸åÝ©õÁõß. 927) Nature and being of the pure spirit unconditioned by the ego is called in Indian philosophy Self and impersonal Brahman. ¤µQ¸v²® y¯ Bß©õÂß ãÁÝ® AP¢øu¯õÀ Pøµ&-£hõÂmhõÀ Aøu C¢v¯º ¤µ®©®, AÚ¢u Sn ¤µ®©® Gߣº. 928) We become one in our consciousness and action with Purushothama. |õ® ¦¸÷åõzu©Ýhß ö\¯¼¾®, ã¯zv¾® JßÓõQ÷Óõ®. 929) The integral knowledge, the reconciling experience is the One is eternally the Many, the Many are eternally One. §µn bõÚ® AøÚzøu²® Cøn¨£x. £µ©õz©õÂÀ ãÁõz©õÄ®, ãÁõz©õÂÀ £µ©õz©õÄ® Põs£x A¢u bõÚ®. 930) To lose ego and be impersonal self, to become this impersonal Brahman in our consciousness is therefore the first movement in this yoga. AP¢øu AÈ¢uõÀ AÚ¢u Sn ¤µ®©©õP»õ®. Ax÷Á Røu°ß ÷¯õPzvÀ •uØ£i. (ø\zv¯ ¦¸åÚõÁx §µn ÷¯õP®) Stages of thought in the Gita. · How to act in life from spirit. · Easiest to give up – ascetic solution. · Gita, like Tantra, tries to maintain the ancient balance. · Become Brahman by giving up lower nature. Buddhi does it. By renunciation he became true sannyasin. Tyaga inner renunciation, is better than sannyasa, the outer renunciation. Røu°À EÒÍ Pmh[PÒ · Bß©õ¼¸¢x G¨£i ö\¯À£kÁx. · u¢vµzøu¨ ÷£õÀ Røu²® £øǯ {uõÚzøuU Pøh¨¤iUQÓx. · uõÌ¢u Snzøu Âmk ¤µ®©©õP»õ®. ¦zv Aøua ö\´²®. xÓ¢uÁß \ßÛ¯õ] ¯õQÓõß. v¯õP® APzvß \ßÛ¯õ\®. 932) The Gita tries to preserve the ancient balance. ö|k|õÍõP
HØ£mh _•Pzøu Røu £õxPõUP¨ ¤›¯¨£kQÓx. 933) Gita considered chaturvarnya eternal and universal. áõv
GUPõ»zvØS® GÀ»õ |õmiØS® E›¯x GÚ Røu TÔ¯x. 934) Swadharma is based on chaturvarnya. Swabhava is fundamental type of soul in nature. _uº©® Gߣx áõv°ß Ai¨£øh°À HØ£mhx. _£õÁ® Gߣx C¯ØøP°À Bz©õÂß Ai¨£øhU Sn®. 935) Enter into the heights of yoga through the impersonal self and Brahmic oneness or through universal Vasudeva or inwardly into the Supreme Purushothama. AÚ¢u Sn ¤µ®©‰»©õP AÀ» ¤µ®© IUQ¯® ‰»©õP AÀ»x Áõ_÷uÁß ‰»©õP AÀ»x EÒ÷Í ¦¸÷åõzu©ß ‰»©õP ÷¯õP Ea\zøu Aøh¯»õ®. 936) Turiya is Sachchidananda. x›¯ {ø» Gߣx \a]uõÚ¢u®. 937) Sat means good and it means existence. \z GßÓõÀ |À»x, ÁõÌÄ GÚ¨£k®. 938) ¦Ó®, `m_© AP®, Põµn £µ©õz©õ BQ¯ 3 ¤µ®©[PÎß E¸ÁP® K®. 939) Maya is the creation of the will to become. ©õø¯ ÁõÌÂß EÖv¯õÀ GÊ¢ux. 940) In every natural existence on Earth, the three gunas are there. C¯ØøP°À EÒÍ GÀ»õÁØÔ¾® ‰ßÖ Sn[PÒ EÍ. 941) Brahman personal and impersonal; the other greater than either of them and the other greater than both of them. Two Purushas: One secret in the Self that observes, another self projected into Nature that identifies herself with her creation. ¤µ®©®
Sn®, AÚ¢u SnzvØS›¯ Cµsk.
CƵsøh²® Âh ö£›¯x JßÖ. C¸ ¦¸åßPÒ: ¤µ®©zvÀ ©øÓ¢v¸¢x Põs£x. Akzux ¤µQ¸v²Ò öÁΨ£mk C¯ØøP÷¯õk P»¢ux. 942) Self and Nature; Purusha and Prakriti are not our whole being. ¦¸åÝ®
¤µQ¸v²® |® •Ê ãÁÚõPõx. 943) Self of immutability, soul of mutable things, negative in the self (because of immutability). He unites the kshra and akshara in the Purushothama. \»Ú©ØÓ ¤µ®©®. \»Úzvß Bz©õ. 944) Veda gives us the knowledge of the gods. ÷Áu® |©US PhÄÒPøͨ £ØÔU TÔ¯x. 945) ¤µ®©zvÀ Aø\²® \Uv Auß áh©õÚ C¯ØøP°ß Cµshõ® \Uv¯õP C¸UQÓx. 946) Vayu, second power of mobile Power of Self. ¤µ®©zvß Cµshõ® \Uv, \»ÚzvØS›¯ Áõ². 947) All beings are immortal. Only forms perish. G¢u ãÁÝ® Aȯõx. E¸Á® ©øÓ²®. 948) Jnana is more difficult and less complete. The manifest immutable is impersonality and silence. They see the one self in all things. bõÚ® PiÚ®, §µn©ØÓx. ]¸èi°À ìuõq AÚ¢u Sn•®, ö©ÍÚ•® ö£ØÓÁß. GÀ»õÁØÔ¾® AÁºPÒ ¤µ®©zøuU PõsQÓõºPÒ. 949) Jnana yoga aims at sayujam; Bhakti yoga, at salokyam, samipam; karma yoga at sadrishya. Gita goes further uniting them all. bõÚ ÷¯õP® \õ²äázøu²®, £Uv ÷¯õP® \õ÷»õU¯, \«£zøu²®, Pº© ÷¯õP® \õv›è¯zøu²® |õkQßÓÚ. Røu AÁØøÓö¯À»õ® JßÖ ÷\ºUQÓx. 950) Vedanta sought liberation through knowledge identification with the supreme immutable – unmanifested Brahman. Gita goes further and makes parabrahman the goal. ÷Áuõ¢u® ÷©õm\zøu Aø\ÁØÓ Ph¢u {ø»°À bõÚzuõÀ |õi¯x. Røu AøuU Ph¢x £µ¨¤µ®©zøu |õi¯x. |
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