Saturday, August 2, 2014

[gita-talk] The Bhagavad Gita - Daily Message - 15 /17

 

||   Shree Hari   ||

Fifteenth Chapter

||   15 / 17  ||


uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ

yo lokatrayamāviśya bibhartyavyaya īśvaraḥ

But distinct is the Supreme Purusha Who is called Paramatma (the Highest Self),  t
he imperishable Lord, permeating the three worlds, He sustains them. 

The purpose in calling the Supreme Self as other (unique) is that the Kshara and 
Akshara-- both are laukika (worldly) but 'Purshottma' (the Supreme Person) is different from the two and is unique i.e., unworldly (Divine). Therefore the Paramatma (God) is not the subject of thought but is the subject of faith and belief. In believing the existence of God; devotees, saints, exalted souls, the Vedas and the scriptures are the authority. 

The term 'anya' has been fully explained by the Lord in the next verse.
God sustains all beings. While supporting all, He is not partial to anyone. He 
sustains all, regardless of whether they are devotee-non-devotee. sinful-virtuous, believer-non-believer in Him. It is a matter of fact that in Lord's creation, the sun gives same light to all, the earth supports all in the same way, wind provides air for breathing to all equally, all get satisfaction from food and water all are satisfied equally etc. When there is such generosity and equality in God's creation then we can only imagine how generous and impartial God Himself would be.

By making God as imaginary, the modern scholars of Vedanta have done a lot 
of damage to the world of devotees. Perhaps they fear that by believing in God, their doctrine of 'Advaita' (nothing but one) may not be fully valid. But they do not have the answer-- if God is someone's imagination? In fact the existence is only one (Advaita) but due to attachment only, the second existence (Dwaita or two) is perceived. 

The second existence is in meant for the world and not for God; because the world 
is 'other' and God is 'Self' or singular. Without abandoning the attachment the second existence cannot be eliminated. The attachment is our own but God is assumed imaginary. Therefore one should not assume God to be imaginary but should abandon the attachment. God is not imaginary but is Alaukika (Divine). He is not a calf of an illusory cow but He is the bull. It is described in the Upnishad-- 'mayam tu prakṛtim vidyanmayanam tu maheshavaram' (Svetashavtar 4/10) 'Maya should be understood as Prakṛti and God should be understood as Lord of Maya. So far there have been unlimited devotees of God, then how God can be imaginary? 

From Gita Prabodhani in Hindi by Swami Ramsukhdasji  


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