All foolish and stupid people are there in the world to make
you skilful. They bring out the skills within you. How to handle them, how
to behave, all these skills come out of you. It is like body and mind. If
you are thinking only about the mind and ignore the body, then you will be
in trouble. Similarly, if you are thinking only of the body and not
attending to the mind, then also you will not be complete. Body and mind is
a complex and they go together. That is life. You know, devotion will help.
When you have the devotion and the faith that there is a power which is in
control then your innocence remains intact. Even for a few moments if this
awareness comes that the whole universe is ruled by some orderliness,
something is governing this universe then you don’t think that you are too
smart and you will come back to your innocence. And when you are focused on
work, as a by-product of it, naturally you will be skilful. You can’t say
all the time, ‘There is some power that will take care of me.’ So that is
where life is a combination of skilfulness and universal awareness. And
self-reliance was focussed. But fools behave differently, writing
irrelevant as if professing avivekis. I wrote Upanishads and that fool
makes fun of Upanishad words on soul. What Upanishad said?
2 Verse 3.1.9 एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा
संविवेश ।
प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्धे विभवत्येष आत्मा ॥ ९ ॥
eṣo'ṇurātmā cetasā veditavyo yasminprāṇaḥ pañcadhā saṃviveśa |
prāṇaiścittaṃ sarvamotaṃ prajānāṃ yasminviśuddhe vibhavatyeṣa ātmā || 9 ||
9. This subtle Atman should be known by the mind as being in the body,
whose prana entered in five different forms; the mind in all creatures is
pervaded by these pranas. When it is purified, then the Atman shines out of
itself. For example, the Mundaka Upanishad (3.1.9) explains that the
living being is the soul, and that: “The soul is atomic in size
(ESOANURATMA) and can be perceived by perfect intelligence. This atomic
soul is situated within the heart, and spreads its influence all over the
body of the embodied living entities. When the soul is purified from the
contamination of the five kinds of material air, its spiritual influence is
exhibited.”
3 Verse 6.11.3 एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं
वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदं सर्वं
तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा
सोम्येति होवाच ॥ ६.११.३ ॥ ॥ इति एकादशः खण्डः ॥
evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ mriyate na jīvo
mriyate iti sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā
tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti
hovāca || 6.11.3 || || iti ekādaśaḥ khaṇḍaḥ ||
3. The father said; ‘O Somya, know this: When the self leaves the body, the
body surely dies. The self, however, never dies. That which is the subtlest
of all is the Self of all this. It is the Truth. It is the Self. That thou
art, O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me
again.’ ‘Yes, Somya, I will explain it again,’ replied his father.
The Chandogya Upanishad (6.11.3) also states that although the
body withers and dies when the self or soul leaves it, the living self does
not die.
4 Further enlightenment is given in the Srimad-Bhagavatam
(7.2.22) wherein it explains that the spirit soul has no death and is
eternal and inexhaustible. He is completely different from the material
body, but because of being misled by misuse of his slight independence, he
is obliged to accept subtle and gross bodies created by the material energy
and thus be subjected to so-called material happiness and distress.
5 The constitutional position of the living entity as a fragment of
the Supreme Lord is confirmed in the Śrīmad-Bhāgavatam and the Upaniṣads.
The Śvetāśvatara Upaniṣad (5.9) states,
bālāgra-śata-bhāgasya śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate
"If the tip of a hair were divided into one hundred parts, and if one of
those parts were again divided into a hundred parts, that one
ten-thousandth part of the tip of the hair would be the dimension of the
living entity." As already mentioned, this position of the living entity as
a fragment of the Supreme Lord is declared in the Bhagavad-gītā (15.7) to
be eternal; it cannot be changed. A person who understands his
constitutional position as a fragment of the Supreme Lord and engages
himself in devotional service with all seriousness at once becomes
immortal. The size of the soul is also described in the Svetasvatara
Upanishad (5.9): “When the upper point of a hair is divided into one
hundred parts and again each of such parts is further divided into one
hundred parts, each such part is the measurement of the dimension of the
spirit soul.” So considering that the diameter of a typical hair is about
three-thousandths of an inch wide, then to divide that into one hundreds
parts, and then divide one of those parts again into one hundred parts
means that it would be microscopic. And since it is spiritual and not made
of material substance, to perceive the presence of the soul is not so easy.
It is invisible to our material vision.
6 Thus soul Jeevatma is so minute inwardly that we shall look
into it to understand who you are? THAT IS SELF BELIEVING. And what those
B G quoted or misquoted by that writer virtually indicates?
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
7 “ In the bhagavath-geetha Lord Sree Krishna Paramaathma tells
Arjuna:- daivamevaapare yajnyam yoginaha paryupaasathe l
brahmaagnaavaapare yajnyam yajnenaiva upajihvathi ll
(B G Cap. IV v 25) meaning -- some karmayogis, following the customs of
the devathas, perform their prescribed religious rites; other learned
yogis, using the same materials as are used in performing yajnyas, offer
their aathmas in the sacrificial fire which is the Brahmam.
Again in B G Cap.V v 18, the Lord says:- vidyaavinayasampanne
braahmane gavi hasthini l shuni chaiva shvapaake cha pandithaaha
samadarshnaha ll meaning -- "On seeing a learned braahmana, a sacred cow,
a noble elephant, a dog or even a dog-flesh eating person, an enlightened
scholar who has knowledge and seen suffering, makes no distinction."
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
(8) 1 Karma yogi or Gnana yogi doibf rituals if at aall
offering the atma, in the yagna, then how come first they understood the
power of atma? How without WHO AM I , how one saw the atma? And same B G
also say about the YOGIS AS, “
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: |
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 41||6
अथवा योगिनामेव कुले भवति धीमताम् |
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 42||6
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo ’bhijāyate
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham
BG 6.41-42: The unsuccessful yogis, upon death, go to the abodes of the
virtuous. After dwelling there for many ages, they are again reborn in the
earth plane, into a family of pious and prosperous people. Else, if they
had developed dispassion due to long practice of Yog, they are born into a
family endowed with divine wisdom. Such a birth is very difficult to attain
in this world.
SO YOGIS ARE NOT ABOVE BOARDS.
9 (2) In the next B G speaks about the LEARNED BRAHMIN
not all. vidyā-vinaya-sampanne brāhmaṇe NOT EGO RIDDEN ABUSING SELF
STYLED BRAHMANA.
Chapter 5, Verse 18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |
शुनि चैव श्वपाके च पण्डिता: समदर्शिन: || 18||5
vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ
vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with;
brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and;
eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned;
sama-darśhinaḥ—see with equal vision
vidya-vinaya-sampanne brahmane gavi hastini
shuni chaiva shva-pake cha panditah sama-darshinah
BG 5.18: The truly learned, with the eyes of divine knowledge, see with
equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.
Who sees with the equanimity? cha panditah sama-darshinah LEARNED SEE
WITH THE EQUAL VISIONS -WHO ? see with equal vision a Brahmin, a cow, an
elephant, a dog, and a dog-eater. That is a learned makes no distinction
between brahmin or shudra or mellechan or animal.
When we perceive things through the perspective of knowledge, it is
called prajñā chakṣhu, which means “with the eyes of knowledge.” Shree
Krishna uses the words vidyā sampanne to the same effect, but He also adds
vinaya, meaning “humbleness.” The sign of divine knowledge is that it is
accompanied by a sense of humility, while shallow bookish knowledge is
accompanied with the pride of scholarship.
Shree Krishna reveals in this verse how divine knowledge bestows a
vision so different from physical sight. Endowed with knowledge, devotees
see all living beings as souls who are fragments of God, and are therefore
divine in nature. The examples given by Shree Krishna are of diametrically
contrasting species and life forms. A Vedic Brahmin who conducts worship
ceremonies is respected, while a dog-eater is usually looked down upon as
an outcaste; a cow is milked for human consumption, but not a dog; an
elephant is used for ceremonial parades, while neither the cow or the dog
are. From the physical perspective, these species are sharp contrasts in
the spectrum of life on our planet. However, a truly learned person
endowed with spiritual knowledge sees them all as eternal souls, and hence
views them with an equal eye.
The Vedas do not support the view that the Brahmins (priestly
class) are of higher caste, while the Shudras (labor class) are of lower
caste. The perspective of knowledge is that even though the Brahmins
conduct worship ceremonies, the Kṣhatriyas administer society, the Vaiśhyas
conduct business, and the Shudras engage in labor, yet they are all eternal
souls, who are tiny parts of God, and hence alike.
SO CAN ANY ONE SEE WHY SUCH IRRELEVANT MATERIALS BY A WRITER? TO
EXHIBIT HIS AVIVEKAM WITH THE ANGER AND STILL CALLING HIMSELF AS A
LEARNED? K RAJARAM IRS `17325
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