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🌹We will see in today's talk सकल गुण मूर्ति हनुमान. दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता। BG-5/16 🌹The divine qualities in a person make him free and which is not divine this tie him or bind him which is commonly called गुण of the person. In गीता 13 chapter and in16 chapter this has been mentioned. अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्‌ । BG-7/13 🌹हनुमानजी was the epitome of all गुणा and that why it is said in सुन्दरकाण्ड मङ्गलाचरण अतुलितबलधामं हेमशैलाभदेहं दनुजवनकृशानुं ज्ञानिनामग्रगण्यम्‌। सकलगुणनिधानं वानराणामधीशं रघुपतिप्रियभक्तं वातजातं नमामि॥ 🌹So why that गुण is there? 🌹So first thing is through which your mind becomes qualified to see the highest. 🌹Second meaning of गुण is through which the what world hits you, you will not have the power to get hurt by the hit of the world. 🌹If I have the अमानित्वम supposing, if I have not attended well and I did not get the place by x person in my life then I will not have any gush because any way I was not putting myself at a position inside where I felt I deserved it. 🌹So अमानित्वम is one quality through which you feel what you don't get, you feel I don't deserve it, through which you don't get hurt. 🌹Somebody has conquered anger, he will be less hurt. Somebody has conquered passion, he will be less influenced. 🌹That if any गुण is there world's impact on your mind and situational impact on your mind will be lesser. 🌹The more you increase the gap between situation and emotion to that extend you are evolved. 🌹Lesser is the gap between situation and your mental state, more you will be troubled. 🌹The more is the gap between outside situation and my inner emotions and what creates the gap between situation and emotion is called certain दैवी सम्पत्ति or quality of a person. 🌹And lesser quality person will be very much influenced and over power or effected. This is second point of गुणा. 🌹First was it please you, that means it makes you qualified. 🌹Second thing it creates world at a distance. I will say you have a very big thoughts so that what the thought world gives, it dissolve in your bigger thought. 🌹हनुमानजी was not given any position even by राम जी also. राम जी, सुग्रीव all of them who conquered because of हनुमानजी they did not give any big position, at least राम जी praised हनुमानजी, सुग्रीव did not praise neither विभीषणजी praised as much they should have praised. 🌹But because in श्री हनुमानजी there was a thought of राम राम rather He said it was promoted by राम जी, therefore you are praising राम, that is enough for me. 🌹Therefore the thought of not getting any appreciation from सुग्रीव and विभीषणजी did not make any kind of impact in the mind of हनुमानजी. This is अमानित्वम, I am giving an example. 🌹Third quality - गुणा are the one through which a person becomes contributary or he is an asset for someone. Love and humility everybody requires. 🌹So three things are there through which a person becomes very valuable. 🌹First is he becomes valuable for God and for मोक्ष for himself. 🌹Second is he is not effected and third is he becomes valuable for the world. 🌹In वाल्मीकि रामायण in युद्ध कांड few places हनुमानजी quality has come, I will take few of them. तेजोधृतिर्यशोदाक्ष्यंसामर्थ्यंविनयोनयः । पौरुषंविक्रमोबुद्धिर्यस्मिन्नेतानि नित्यदा ।6.128.82।- वाल्मीकि रामायण 🌹तेजः it also come in दैवी संपत्ति गीता जी 🌹तेजः - You are not a provokable person. You are not provoked by outside काम और क्रोध. ​​🌹If तेजः is not there then a person will be taken back by small matters... and the person will be out of control. ​​🌹Lot of तेज is required when a higher evolved person has to live with a lower evolved person. 🌹If you have less तेज, you will have a lot of guilt in your life. 🌹Situation wants that we should be above the situation. This is तेज. If तेज is not there, you can't follow your dharma itself because while following dharma, lot of obstacles come and you will give up. 🌹त्याग is when you want to leave something and वैराग्य is when absence or presence of a thing does not effect. ​​1) ​​त्याग - physically you leave a thing but mentally thought may come 2) वैराग्य - absence or presence of an object does not create a thought.. this makes वैराग्य difficult. 🌹धृति - not loosing your faith when something is against your प्रारब्ध or nature or something is going wrong. ​​🌹धृति = when something is going totally wrong, and it is not under your control, still you do not lose faith. ​​🌹Many times our life is such that things happen against us, but still we hold ourselves and remain quiet.. that is called धृति. Life demands a lot of धृति. ​​🌹धृति was there in front of सुरसा. ​​Becoming Big and again becoming smaller is His ​​धृति. ​​राम काजुकिर फिरि मैं आवौं । सीता कइ सुिध प्रभुहि सुनावौं ॥ तब तव बदन पैिठहउँ आई । सत्य कहउँ मोिह जान दे माई ॥ ​​​​🌹धृति means continue entertaining the hope even when everything has failed. 🌹When a person has patience, what he has to do, he first confirms with the inner God, Guru and the scriptures, and then he concludes on that topic. ​​🌹In Bhagwat, there is one shloka in the 11th canto (उद्धव गीता ) which says -control over tongue and genitals is called ​​​​धृति. 🌹When a person has patience, what he has to do, he first confirms with the inner God, Guru and the scriptures, and then he concludes on that topic. ​​🌹Anybody having good thoughts will have यश. How many smiles you create. How many sorrows you can take of others determines your यश. 🌹Some definiteness is required in each work. That is दाक्ष्यं. दाक्ष्यं = when you know what to do, how to do, when to become small/big, when to speak, when not to, when to hide, when not to hide etc. ​​🌹विनय means you don't see that wrapper, you see what's inside (what's the essence) ​​🌹If विनय is not there, the person will not be able to sustain a relationship and he won't be able to progress in the spiritual life because blessings are the only thing which can make you go ahead. ​​🌹हनुमानजी सुरसा को प्रणाम करते हैं, लंकिनी को प्रणाम करते हैं, सबको प्रणाम करते हुए चलते हैं ❣

​​🌹In विनय you try to bring out the God in the other person and then do the interaction. ​​🌹The more you become smaller, more you become soft and more you become soft, more you can be offered. ​​🌹हनुमानजी विनय was tested by giving सुग्रीव to serve. He used to do प्रणाम to सुग्रीव everyday. ​​​​🌹हनुमानजी had नीति. नीति means to know what policy to make at a certain time. ​​🌹All through life, ​​​​हनुमानजी had only one दृष्टि and that was प्रसन्नता of भगवान राम🙏 ​​🌹Every moment, हनुमानजी gave his best emotion to the Lord. ​​🌹Whatever we are thinking is going to God only whether it is काम या क्रोध or anxiety or sadness. 🌹Not even a moment was there in हनुमानजी life when the thought of giving joy to Bhagavan Ram was not there. हनुमानजी gave his अहंकार totally to Bhagavan Ram 🙏 🌹दृष्टि means God has given so much and I'll offer vote of thanks to Him through my actions. ​​🌹The last and the most important गुण of हनुमानजी is that he took रामजी to all hearts ❣

Pranam swamiji thank u hariom

Hari Om Swamiji ❤

🌹​​Based on the Brahmānda-valli of the Taittiriya Upanishad, the third chapter of Panchadashi discusses the pañcha-kosha-viveka. ​​🌹There are four points that are discussed with respect to the Self - i) vilakshanattvan, ii) guhāhitam, iii) ātmattvan, iv) anantattvam. ​​🌹 refers to the fact that the Self is different from and beyond the five koshas or veils, which normally as if cover the Self by their attributes. ​​🌹That one calls themself as fat, tall, short, Brahmin etc., one's annamnaya-kosha is veiling the Self. 🌹Or, if one says they are very dynamic or active, or unable to digest properly, then their prānamaya-kosha has veiled their Self. ​​🌹The sharīra is merely the physical body or the prāna, but the kosha refers to when by ignorance, that body or prāna has as if become associated with our Self. ​​🌹Therefore, when we talk to ourself in person, we should always speak in the language of Vedanta or Bhakti, not seeing the body as me or I, but as 'this body'. ​​🌹Then, the manomaya-kosha is that whereby, due to our ignorance, I-ness and my-ness, or ego and attachment, get associated with 'I' or the Self. ​​​​🌹Coming to the vijñānamaya-kosha, it is observed that in deep sleep, or upon taking anasthesia, or when one is shot fatally, the first impact is that the body consciousness folds up, and all the waking funcitons of the body that were once held are no longer active, due to the disappearing of a holder - this is implied. ​​​​🌹This holder, which pervades the whole body up to the tips of our fingers (ānakhāgragā), is which there is a 'reflection' of the Self, this kosha disappears in the deep sleep. ​​​​🌹The reason it is referred to as a reflection is because, in all our actions and thoughts, there is always an aspect of 'I' making the vijñānamaya-sharīra neither entirely only thought, ​​nor entirely consciousness, rather it is in which there is a reflection of the Self. ​​🌹Yet, the vijñānamaya-sharīra cannot be the pure Self, since it is coming and going from waking to deep sleep etc., while the consciousness has anvaya in all these states. ​​🌹The mind itself is controlled by a kartā or the doer, which is the employer employing the mind - this is the vijñānamaya-sharīra, and to see it as me or I, and not as a thought that comes and goes, makes it vijñānamaya-kosha that veils our true Self. ​​​​🌹So long as we see a thought separate from us, coming and going, we can be apart from it. But if we associate ourselves with the thought and think, 'I am angry' or 'I am sad', then the thought it emotion will wreak havoc upon us, as the reflection of consciousness in the thought that was once blurred, becomes clearly associated. ​​​​🌹By seeing the thought as separate from us, we can gradually wean away from the thought, making the reflection of consciousness duller, and eventually disassociating or moving beyond the thought. ​​​​🌹The thoughts of lust, anger, desire etc. will all come in the mind, so we must be extra careful and vigilant before they come about, to minimize the reflection of consciousness in them. ​​​​​​🌹The next verse gives a more clear and explicit differentiation between the manomaya and vijñānamaya-kosha. It is said that the minf is a karana - which means it is the most important instrument to seek the goal - as Maharshi Patanjali defines it, 'sādhakatamam-karanam'. ​​​​​​🌹If the mind is a karana or an instrument, there must be a doer or kartā behind it which uses it, that is the vijñānamaya-kosha or the intellect. ​​​​🌹Together, these have been called the antah-indriya, or the inner sense organs, by Swami Vidyāranya. 🌹It is then said that the vijñāna is internal, and the manas or the mind is external. For all the many stimuli we are taking in (seeing, hearing, touching, sitting), the mind is the coordinator, and it presents this collage of intakes from all the sense organs to the intellect, to decide as per its samskāras, whether something should continue to be seen/heard/toched etc. or not. ​​🌹Between the mind and intellect therefore is also the chitta or the past impressions and experiences, based on which the intellect takes a decision. ​​🌹So the substance is called the kartā, the intellect, and the vrttis or thoughts are the karana, the mind. ​​🌹The mind is therefore a coordinator of all the actions/perceptions outside, while the intellect is the decision maker inside. ​​🌹In the next verse now, ānandamaya-kosha is explained. A word used is 'punys-bhige', where, eveything we want is fully conducive to us (as a result of our good actions), and we enjoy the bliss of that. ​​🌹That is, as per our impressions or samskāra, our prārabdha appears, conducive to our desire. During this special case where there is immense bliss. 🌹But there is actually no joy in the object and rather it is as a result of the reflection of consciousness in the vāsanā, ​​🌹Then, even upon having the thought of the object, there is intense sense of joy as a result of ignorance that sees joy in the object. 🌹Consequently, the thought comes closer to the Self, and there is greater reflection of Self in the thought. 🌹For someone else who has no vāsanā or interest for the object, the thought is distant from the Self. ​​🌹But since we may have a strong vāsanā or interest for the object of the thought, then when the thought comes in the mind, it comes very close to the Self, only ignorance in between the two, and in that reflection of the Self in the thought, we find great bliss and joy. ​​🌹Yet, by ignorance, we feel that we are enjoying the joy 'of' the object, not realizing that we are actually enjoying the thought, which has intense reflection of the Self. ​​🌹But by this wrong conviction of there being joy in the object, the vāsanā of the object is made more stronger and intense, leading us to now extrovertedly act and obtain the object repeatedly -​​ this exhausts all our effort and time for life - thus is the effect of Māyā! ​​🌹By thinking wrongly that there is joy in the object, we have lost our independence, becoming enslaved to our fate and the objects it can bring - and then the joy we obtain from the world will suffer from the three major defects: i) atriptī-karattvam, ii) duhkha-mishritattvam, iii) bandhakattvam. 🌹Had we concluded that there was joy experienced while possessing some object, as a result of Self-reflection in the thought, then it would only be the ānandamaya-sharīra. 🌹But since we have turned it into, 'I am joyful' or desirous of some object etc., then it becomes ānandamaya-kosha, veiling our Self. 🌹When we become ānandamaya-ātmā or 'joyful', then our life becomes dependent on and has vāsanās at its centre, which should not be. 🌹The jñānī may also enjoy objects of the world, but they will know the joy not to be of the object or the vāsanā but to be only of their own Self's nature. 🌹It is then said further in the verse that, when all such experiences of joy in the world may have ceased to be, then the same joy can be experienced in deep sleep, where there is homogeneity of a single thought of absence or ignorance - and as that thought was abundantly available, there is intense reflection of Self in that thought giving rise to a very joyful sleep. ​​🌹However, such joy of sleep is also by merits or punya, which helps one to have a dreamless or disturbance-less sleep. 🌹The intense joy as a result of reflection of consciousness in the thought or vāsanā of some object, or in deep sleep, this state is known as the ānandamaya-kosha thus.

राम राम 🙏

​​ 🌹Today is हनुमान जी सेवा मूर्ति and सेवन मूर्ति. 🌹This life is meant to serve and not help. Serving is different, helping is different. 🌹When you think that other person needs me and I maintain my अहंकार that I am giving it, he needs me, this is also not bad initially and that is called helping and when you give your अहंकार or attachment through your work, money, some kind of thing then that is called serving. 🌹​​Levels of Seva that we need - 1) Physical seva, 2) Emotional seva, 3) Intellectual seva, 4) Spiritual seva.​​ Whether it is family or an individual, all levels of seva is required.. 🌹Without serving I don't think so there is a possibility of the जीव evolving. सेवक सेब्य भाव बिनु भव न तरिअ उरगारि। 🌹Therefore when हनुमान जी met भगवान राम for the first time in किष्किन्धा so there भगवान राम define अनन्यता in very typical manner. सो अनन्य जाकें असि मति न टरइ हनुमंत। मैं सेवक सचराचर रूप स्वामि भगवंत॥ 🌹This whole world is the form of God and I am here to give up my अहंकार and attachment. Only two things, nothing 3rd thing through various means. 🌹So this thing should be kept in our mind then alone कर्म converts into कर्मयोग or भक्तियोग. 🌹Sometimes we go to ज्ञानयोग without following this भाव. 🌹ज्ञानयोग will not remove attachment neither it removes अहंकार. ज्ञानयोग is illuminating how the your साक्षी is the ब्रह्म only. 🌹And the अवतार of हनुमानजी was meant for this purpose to put this सेवा as the primary need of the जीव as a साधना and I tell you there is nobody in रामायण who has done such wise spectrum of सेवा. 🌹There are two words, one is सेवा other is सेवन. सेवा is serving, I am serving and सेवन is something which you imbibe or bask or consume, taking from outside to inside. सेवा is from inside to outside and सेवन or basking from outside to inside. 🌹If these four levels of seva is not there in our life then somewhere we will be handicapped. Along with this, we have to allow the goodness of God and prakriti to come into ourselves. 🌹We have to do सेवन of Guru, scriptures, Bhagavan, तीर्थ, ideals.​​सेवन completes us and makes us get closer to God. 🌹​​If we have no altar to give up our अहंकार and attachment, we can't progress. Progress of a person means reduction in ego and attachment. 🌹Taking away somebody's concern and worry is called seva. ​​🌹हनुमानजी gave प्राण at following places -सुग्रीव, सूर्यदेव, सीताजी, लक्ष्मणजी, भरतजी और रामजी. ​​ 🌹To instill faith in somebody's mind is a very give seva. हनुमानजी did this seva to सुग्रीव. ​​In part1, first पिटाई and then मिठाई... In part2, first मिठाई and then पिटाई. 🌹The biggest seva is to restore somebody's character and faith. ​​🌹मारुती means - 1) one who is silent in his seva, 2) whose speech is pervaded by सीताजी (लक्ष्मणजी) ​​🌹Bhagavan is thirsty to hear his name from our mouth. ​​🌹Seva of the Teacher is much bigger than the seva of the student because he is making the thought of faith and वैराग्य stronger in the student's mind. Serving the body is easier, but to comfort the mind is very difficult. Taking away the doubts and attachment is difficult, and planting the faith and nourishing the mind everyday is very difficult. ​​🌹Guru has done much more अर्चना of the disciple through his words. 🌹सेवा and सेवन both are required in our life. In रावण का life, he did सेवा of शिवजी, but he didn't do सेवन (he didn't allow शिवजी to go inside his heart). 🌹If काम is there, either we will have द्वेष or राग in our mind.​​ राग is the water where you get stuck up, and द्वेष is the fire you get burnt...both ways we are attacked by काम. 🌹If you have attachment you'll stop growing. ​​🌹3 places काम can come - 1) Sense organs 2) Mind 3) Intellect. ​​🌹If काम enters our mind, we can still manage it and try to take Lord's name to handle it, but if it becomes a conviction, then it becomes very difficult to get over it. ​​🌹लक्ष्मणजी and हनुमानजी both are वैराग्य. ​​🌹You can lift something which is lighter than you. One who is lifting the whole ब्रह्माण्ड (लक्ष्मणजी), you can't hold him because you can't hold the holder. ​​🌹लक्ष्मणजी could not be lifted by मेघनाद...how can effect destroy the cause... ​​​​​​🌹हनुमानजी could lift because when you have faith, God also surrenders. ​​🌹When वैराग्य faints bring ज्ञान and नृवत्ति वैराग्य ... वैराग्य alone can enliven वैराग्य. ​​🌹You can be vulnerable only if you are weak. 🌹When वैराग्य faints (लक्ष्मणजी faints), we have to go to the North where saints are there, and get जड़ीबूटी (Satsang), and then illumine the fainted वैराग्य through Satsang 🙏 ​​🌹Hanuman ji realised He is not the one carrying mountain it is Bhagavan who is holding it. ​​Our life also has many mountains...but Bhagavan is holding it. 🌹Without dispassion, Knowledges cries! If we have no dispassion and a lot of knowledge, we will always have the guilt that we are not able to apply. ​​🌹Without Vishwas vairagya dies away, without Guru and Satsang vairagya dies away ​​🌹We are all meant for seva dharma, and then only we can go to ज्ञान मार्ग.

Pranam swamiji thank u hariom

🌹​​In the third chapter of Panchadashi, the Brahman will be known by discriminating the five koshas from it, ​​to tell that the Ātmā is pañcha-kosha-vilakshana, beyond the five koshas - from the 2nd to 10th verse. ​​🌹Secondly, it will be said that the Ātmā is pañcha-kosha-niyatam, within the five koshas, not physically but as the one which illuminates them. Thirdly, that it is 'ātmattvam', of the nature of 'I'. ​​🌹And fourthly, that it is 'satyam-jñānam-anantam', as per the Taittiriya Upanishad. 🌹The the body comes from, is sustained by, and goes back into food or Anna, tells that there is an annamaya-sharīra. But the use of annamaya-kosha is to tell that it veils. ​​🌹The jñānī has an annamaya-sharīra, but no longer an annamaya-kosha. 🌹And when the annamaya-sharīra becomes the kosha of the ignorant, it has as if become annamaya-ātmā, or thinking that oneself is nothing but the body itself. ​​🌹Praise or censor of the physical body, or nurturing it, garlanding it etc., all appears to one as praise or censor of their own self. Such is the immense identification with the body we have. ​​🌹In the 4th verse now, the principle of Karma and rebirth is used to tell that we are not the body itself. Swami Vidyāranya says that if we were the body, then prior to this birth, ​​when there was nonexistence of the body, how did we perform those actions whose fruit we are heading now? That would be an effect without a cause. ​​🌹And since the same body would no longer be after death of the current lifetime, how will we redeem the fruits of the actions we have performed in this birth? ​​🌹Since at death, the subtle and causal bodies and the kartā or doers have all departed the body, there must be something other than the body itself, which is transitioning from one birth to the next. ​​🌹So there are two doshas or defects seen here: i) krt-pranāsha, that there is fruit or situation experienced that is unnecessary, born out of no past action, ​​as the case would be in a 'fresh body' and no rebirth (as proposed by the Abrahamic religions). ​​🌹How would one then explain why some are rich and others are poor, why some are always in and out of the hospital and some are healthy all their life, etc. ​​🌹If this happens to be our 'first and final' body, whose experiences are fruits of action that were never done, then there are two options, either there is a God or there is no God. ​​🌹If there is a God who has orchestrated our experiences, such a God must be erratic or cruel, or not thoughtful to give such fruits to beings. 🌹And that there is no God is not possible, as everything in the entire creation is tightly bound by rules or relations of cause and effect including our own life, and so there must be an intelligent doer behind the macrocosm. ​​🌹And since there is a cause & effect everywhere in the universe & a macrocosmic doer behind it, so there has to be some causation in the experiences of our life as well, & a microcosmic doer behind it. 🌹Similarly the second dosha is, ii) akrt-abhyāgam, that we would experience fruits without any action that caused them. In the first case, there would be actions but no fruit to be borne in rebirth. 🌹The problem is that since we are unable to see our past actions and only experience their fruits, so we misconceive that what we experienced is randomly given to us without a cause. 🌹Without understanding the principle of Karma and rebirth, none can explain the infinite variety of fruits of action observable in the world, and the God of such a world must also be unjustifiable. ​​🌹The ability to generate a specific effect from a specific cause, to fulfil a purpose, knowing well the nature of the cause and the effect, is intelligence. 🌹Such intelligence pervades the entire universe, and so the same causation must also define our birth, actions, and fruits of action experienced. ​​🌹All the bad or sorrowful experiences on our life are definitely from some past actions of our own. But we can make those bad fruits of action a spiritual launch pad, accept it as prasāda of God, and use it to take ourself to dispassion and devotion of God. ​​🌹In the 5th verse, it is now said that the annamaya-sharīra is pervaded by the prānamaya-kosha, or the sheath of vitality and the vital airs (prāna, apāna, udāna, vyāna, samāna). ​​🌹All major functions of the body are governed by these vital airs, including the main sense organs of the head. 🌹Without the prānamaya which gives power to the body and prompts the sense organs, the annmaya also cannot exist. ​​🌹But this prānamaya-sharīra is not the consciousness, because it comes and goes, it is not constant, and it keeps changing, and is devoid of consciousness - hence it cannot be 'I', or the Ātmā. ​​​​🌹Next, the manomaya-kosha is introduced as the one which generates 'I-ness' and 'm-ness' in the individual, with respect to the possessions of the world such as one's house, spouse, and children. ​​🌹And at times it also causes intense desire (kāma) or delusion (bhrāntī) to us. ​​🌹By the immense impact of the manomaya-kosha, we have created thousands of pockets of ego and attachment, ahamtā and mamtā, within us. 🌹And when some person or situation pokes any of those pockets, we get a huge shock and react. ​​🌹But since this manomaya-kosha is deluded and also modifying or ever-changing, therefore this too I am not, it is not the Self or Ātmā.

राम राम 🙏

प्रणाम गुरुजी

Hari om Pujya Swamiji Charan Sparsha

Pranam swamiji thank u hariom

Koti koti pranam swamiji thank u hariom

Pranam swamiji thank u hariom

Hari om Pujya Swamiji Charan Sparsha

राम राम 🙏

🌹The third chapter of Panchadashi is based on the pañcha-kosha-viveka. The chapter has 43 verses. ​​🌹This chapter itself is the summary of the second chapter of Taittiriya Upanishad, the Brahmānanda- valli, particularly the first word of the valli, ​​'brahmavid-āpnoti-param', that one who knows Brahman, the Self, attains it. 🌹Normally, the knower of pot does not become the pot, the knower of any object does not become the object itself. 🌹However, if it is so happening that the knower of the known becomes the known itself, then the knower must already be the known, but the understanding is veiled by ignorance -​​j ust as, the waker realises they are so when they enter the waking state, whereas they earlier thought they were the dreamer or sleeper etc. ​​🌹Five features of that Brahman have been mentioned in Tiattiriya 2.1. The first three are, 'satyam-jñānam-anantam-brahma', then the fourth is 'yo-veda-nihitam-guhāyām', or as Panchadashi 3.1 is saying, 'guhāhitam' - which means the Brahman is hidden in a dark cave, indicating that it is known by the mind, where there is ignorance at present. ​​🌹In the mind there is a knowledge aspect, and an ignorance aspect. Naturally, the subject of discussion here is that area where we are ignorant or unknowing. 🌹We are ignorant of a million things in the cosmos, each unknown object distinct from the unknowing 'I', and so our ignorance is easily deductible. 🌹But there is one such case, where the ignorant one is also 'I', and the object of ignorance is also 'I' - that is under discussion here. 🌹We cannot be entirely ignorant of our own self, as we experience our self or know our self to be. But when asked to exactly define who we are if we entirely not ignorant of our self, ​​we are unable to define our 'I', only using suffixes related to our emotions/identity/body etc., which are all changing, coming and going, ​​and hence not the right definition of 'I' since the 'I' is constant. ​​🌹'I am', this cannot be negated by anyone - each of us knows ourselves to be, and so this is our knowledge aspect. 🌹But what we add after 'I am', to define 'what', 'I am', that is where our ignorance enters, and brings finitude to our 'I'. 🌹This is the target of Vedantic, to remove our ignorance aspect, and to make us realize that we are not finite. 🌹It will offer a solution to this peculiar case of there being part ignorance and part knowledge. ​​🌹To explain this aspect, Swami Vidyāranya will use five features of the Self -1) satyam-jñānam-anantam-brahma, 2) guhāhitam, 3) that it is of the nature of Ātmā, 4) pañcha-kosha-vilakshanam 5) ānanda-rūpa, that it is of the nature of bliss. ​​🌹Swami Vidyāranya says in the first verse, that a distinct study will be done of the Brahman from the five koshas, 'pravi-vichyate'. 🌹By this discrimination, the Self which resides in the cavity of the heart, will be understood. ​​🌹The word Kosha comes from the 'kusha' dhātu, which means to veil. The word or concept of Koshas is mentioned in the Upanishad only to imply that the Self is veiled by the sheaths of the body etc. ​​🌹This however does not mean that the Self is literally or physically contained by the body, since the shapeless, infinite, and unlimited Self cannot be contained by the body. ​​🌹This I just as, the sheath of the bangle has veiled the gold - the gold is still wherever the bangle is, just as the Ātmā is not within the body but pervading all through it. 🌹So the veiling of the Self by the body is not a physical containment, but an intellectual non-appreciation of the essence. ​​🌹The word 'dehāt', of the 2nd verse, now refers to the 'annamaya-kosha' or the statement 'I am the (physical) body', which veils the true nature of the 'I', falsely superimposing the body on the Self. ​​🌹So one function of the Kosha is to forget the true nature, and the second function is to superimpose upon the nature of the Self. ​​🌹Next, internal to the annamaya-kosha or body and which enlivens it, is the prānamaya-kosha. Internal has three meanings, i) pervasiveness, ii) closeness to the Self, iii) subtlelty. 🌹​​Internal to the prānamaya-kosha, that which quietens or disturbs it, and which enlivens it is the subtle body, the manomaya-kosha. 🌹Next is the kartā, indicating the vijñānamaya-kosha, which consists of all the doers, which uses the mind as an instrument taking it from topic to topic. ​​🌹Finally comes the bhoktā, the ānandamaya-kosha, the enjoyer, subtler than the doer or the vijñānamaya-kosha. ​​🌹This is because only do that, and use the mind for that, for which we have a sense of joy based on our impressions. Our vāsanās or past impressions alone will decide what action we perform. ​​🌹In fact, we become a doer specifically because we want to realize or materialize the object that we have already enjoyed mentally in the mind - the impression of certain joys in an object, becomes a thought in the mind of an object, and that object when enjoyed mentally, then takes to action by a doer to obtain that object. ​​🌹This succession (paramparā) of the five sheaths/veils or koshas alone is the guhā, which hides the Ātmā residing in it (known through it). ​​🌹Swami Vidyāranya therefore transforms the definition of guhā here, from not just the mind alone, but to all five koshas which veil the Self,​​ the external-most being the annamaya or the body, and the innermost being the ānandamaya or the enjoyer (all impressions). ​​🌹Now, in the following verses, Swami Vidyāranya will explain each of the koshas, discern how they are of the non-Self, and explain how they are not Kosha but simply sharīra. ​​🌹Verse 3.3 says that the food eaten by the father and mother gives rise to the seed-egg mixture which, in the womb of the mother, grows by the food consumed of the mother -​​ this gives rise to the deha or body of the offspring, which is hence annamaya-kosha. ​​🌹The upādāna-kārana or material cause of the body is hence Anna or food, from which the body grows, and into which the body dissolves after death. ​​🌹But food does not directly become the material cause of the body as the mud may he for the pot, rather,​​the food must modify to become the father's seed and mother's egg, and then the nutrition of the womb, to form the body. ​​🌹Hence, food is not the direct material cause but the 'paramparā-gat-upādāna-kārana', the food that has undergone a series of modification processes, to form the body.This the body is not Anna itself, or food itself, but Anna-maya Kosha. From food alone it is born, by food it sustains, and into food it goes back (the five elements). 🌹Having understood this Kosha or the body as made of food, the main point to arrive at is, how ever xan this body be 'I' or the Ātmā - the body had prior and posterior non-existence before birth and after death - but the Ātmā must be before and after the body, then alone would we get this body as a result of our past actions. 🌹One cannot conclude that this is their only birth, else there would be an effect of the body without a cause of the fruits of action, and what is done would have no fruit, while the effects would have no action behind them - krt-pranāsha, and akrt-abhyāgam. 🌹So this is one way of understanding that we are not this body, not the annamaya-kosha, rather we are different from it. ​​🌹The Jīva, the holder and user behind the body, must be separate from the body itself, and therefore the body is not 'I', it is only an envelope or an instrument.

Hari om pujya swamiji.sadar pranam

🌹In life situation don't give us the sorrow, sorrow is given by लंका which is in us. 🌹We have our लंका and that लंका is गोस्वामी जी says in विनय पत्रिका 'लंका प्रवृति दुर्ग'. It is where attachment, aversion, ambitions, obsessions, our own false notions, likes, dislikes. 🌹लंका outside is there but inside लंका is made out of our convictions, our thoughts, our attitude and who is the ruler?? - Ruler is the मोह or the delusion, the रावण is the ruler. 🌹This लंका torments सीताजी and therefore sorrow is not the name of any person or situation, it is my delusion based relation. 🌹Delusion based relation when it starts showing something which is not right which causes sorrows in life, then we becomes sad etc. 🌹Someone having delusion can not be happy at any given time. 🌹Then what shall I do? - Delusion is there what can we do? - If delusion is there, you have to remove the delusion. 🌹It is not possible that somebody has delusion and he is very happy about it because what situation delusion wants or what responses delusion wants that will be impossible to have it. You are working against some possibility. 🌹अब बताओ रावण wanted सीताजी which is impossible. रावण wanted to be कामी also and to be happy also. 🌹आप cause जैसा रखोगें then like effect will also be there. 🌹If you have a cause of sorrow, (call your wrong conviction), attachment is there, so sorrow will be there, you have already sown the seed. 🌹अहंकार is there, so sorrow will be there, it is a matter of time. 🌹Therefore it is important that we should be out of our लंका. At least understand that we should be out. If लंका is there so problem will be there. 🌹Therefore it is important that we must be out of our Lanka... (at least think that I should be quiet). 🌹Delusion based relation shows which is not right which causes sorrows in life. 🌹​​Imagine a life without ambition, obsession, अहंकार life will be so quite and happy.

Hari Om Swami Ji🙏

🌹गुरु is संकल्प मूर्ति, गुरु is करुणा मूर्ति, गुरु is धर्म मूर्ति, गुरु is प्रेम मूर्ति, गुरु is शास्त्र मूर्ति, गुरु is आज्ञा मूर्ति, गुरु is ब्रह्म मूर्ति of our भगवान. 🌹​​The culture which is not based on gratitude will break eventually. ​​Gratitude is the mother of all virtues. ​​🌹Getting is one thing and feeling of getting is another thing...one may get but still not have the feeling of getting. ​​🌹One who brought freshness to the Vedic culture was Bhagavan वेद व्यास जी. 🌹He (Bhagavan वेद व्यास जी) is Brahma without 4 heads, Vishnu with 2 hands and Shiv Ji without the Third-Eye 🙏 ​​🌹These scriptures have made devotees out of ordinary people. ​​🌹Despite several attacks India remains India because of the power of the scriptures. ​​🌹Your Guru is your life's Veda Vyas. ​​🌹Guru Purnima is the festival for only those who have a Guru, not for everyone 🙏 ​​🌹Even if you become devata...sorry anxiety and fear does not leave you. 🌹Bhagavan keeps scanning all our thoughts, intentions, actions and accordingly only fruit we get. 🌹​​In the disciple's heart Lord puts the thought of बलिदान and in the Guru's heart Bhagavan puts the thought of आत्म-दान. ​​🌹Saint and Guru big difference.... Saint comes and goes.... Guru never goes. 🌹Magnanimity Of The Lord For The One Who Offers Himself. 🌹" गुरुदेव Meeting तपोवन जी महाराज was love at first sight. ​​🌹God takes श्रद्धा अवतार in the disciple and अनुग्रह अवतार in the teacher. ​​🌹To deal with a Lower mind, a करुणा मूर्ति is required in the Guru. ​​🌹Guru's दया = Guru not leaving us, no matter what. 🌹करुणा of Guru is in His - अपरित्याग लक्षणम् 🌹​​Various deficiencies are there in the student that he has gathered over many births, to fix those Guru needs a lot of patience and compassion. ​​🌹Guru does not have compassion... He is compassion. Because if you have something you may lose it.. but when it is something you are, you cannot lose it. 🌹When there is a cause in the love, the love is contaminated. ​​Guru's love is causeless. ​​🌹प्रेम is tested when you are rejected by the lover. ​​​​प्रेम is tested when it is difficult to sustain. ​​🌹When you are taking about shastra you have to be Brahman and talk about Brahman... you have to be Ram and talk about Ram. Krishna alone can talk about Krishna. You have to to be soaked with what you are speaking, it is not an objective conversation, it is subjective merging of two hearts. 🌹In Satsang of Ramayana and Bhagwat, it is the Guru's heart flowing in the form of words. ​​Guru pours his heart in his words and therefore his words go to Student's heart. And after listening the student transforms. ​​🌹It is a very different relationship... it is a very different teaching. 🌹Definition of being lucky... who are the real lovers of the lotus feet of the teacher! 🙏 ​​🌹This knowledge is not for entertainment, not for starting classes, having disciples, or building ashrams... it is for realising what you are. चौपाईजे गुर पद अंबुज अनुरागी। ते लोकहुँ बेदहुँ बड़भागी॥ 🌹When you don't question, then only you will grow. ​​🌹पूज्य गुरुदेव used to say, "Empty yourself, then only I can fill you" ​​🌹Disciple turns back and sees... all the slips, all struggles with the nature, Knowledge and आज्ञा...and this is called Guru Purnima... when the completeness in the disciple is there! ​​🌹Indeed, more intense and prolonged than labour pain is the pain of giving birth to a disciple. Guru is our Spiritual Mother of births and births and births. 🌹Long-term relationship has culminated in oneness. ​​🌹"My Guru alone is of the nature of Purnima." A long journey is there for this state... 🙏 ​​🌹Guru Poornima is our greatest day of celebration that we are not a spiritual orphan. ​​🌹For a ​​illumined person, Guru Purnima is a state of completeness and oneness 🙏 🌹Guru protects us, He is our shield, He offers us, He recommends us, He reveals Knowledge to us... then this path becomes easy. ​​🌹Surrender is making yourself available for someone fully.

Hari Om Swamiji!! Pranam...Ohhh My God!! Deeeep dive in the Vedanta because of you only Swamiji!!😊🙏🙏🙏🙏🙏

Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏

Pranam swamiji thank u hariom pranam gurudevji

Subjective merging of two hearts - soo beautiful swamiji.🙏🏽🙏🏽🙏🏽🙏🏽

🌹​​There are three pañchakas or groups of 5 chapters, in Panchadashi, totally 15 chapters. The first group is on the Sat aspect, the second on Chit, and the third on Ānanda. 🌹The first chapter was tattva-viveka, and the second chapter is pañcha-bhūta-viveka, of 109 verses. 🌹These 109 verses can be divided into six parts: i) Verse 1: Introduction to the topic by Swami Vidyāranya, ii) Verse 2 - 46: Chandaogya Upanishad vākya-vichāra ​​(discussion upon the quote from Chandogya Upanishad, 'sadeva-somya-idam-agrayāsīt'.) iii) Verse 47 - 59: subject of Māya, iv) Verse 60 - 96: bhūta-bhautika-viveka: analysis of the five elements etc. from Sat, ​​v) Verse 97 - 108: jñāna-viveka-phalam, fruit of this analysis and knowledge, ​​vi) Verse 109: Conclusion, where it is proved that what was said at the very start is true through all arguments that were offered. 🌹 Viveka or discrimination/analysis is of the nature of 'prthak-karane', to differentiate or separate, intellectually. ​​🌹Mixture of two physical is easy to separate, and even easy to realize, since it is perceptible. But mixture in notion of the intellect is difficult to realize and separate. 🌹We may see a flower and think it is just a pure flower, unmixed with anything else and on its own - but Vedanta will say that it is not just a flower, it is mixed with existence. 🌹Vedanta is the only philosophy to think over the subject of existence in vast detail. So Swami Vidyāranya will now distinguish the five elements or pañcha-bhūtas, from existence. ​​🌹Similarly, when we are intensely feeling an emotion, we say, 'I am angry' or 'I an sad' etc. - for us, anger and sorrow is at that moment inseparable from 'I'. We think the two are fully associated. ​​🌹The first step now, is not to see the existence directly, rather to move gradually from microcosm to macrocosm. In the microcosm, we should move from waking to dream state. 🌹Finally, come to Samādhi where the 'I' alone is, and none of the three bodies are. where the gross body is no longer experienced, but the 'I' and thought is. Then to deep sleep, where the gross and subtle body have gone but the 'I' still is, with ignorance of the causal body. ​​🌹By this, we should be able to conclude that consciousness or existence is independent, not a part, product, or property, it is all-pervasive, and it does not die, it is eternal, and is beyond all objects or limitations. ​​🌹The state that is experienced in deep sleep, of existence alone in absence of space and time, is alike for all beings, across millions of years. Across all these spans, the same existence is. 🌹This indicates that existence is hence not in my body, rather that existence is infinite and as is, with many bodies having come and gone over it. This is 'Nitya'. ​​🌹And if anything is, at all times and beyond, then it must be in all space, and beyond. And therefore, when in Pralaya all creation or objects have gone back to un-manifestation, then too existence is. ​​🌹This is exactly what was meant by the vākya of Chandogya Upanishad, which said 'sadeva-somya-idam-agrayāsīt', idam indicating 29 elements and all products of that, across creation. ​​🌹Now, upon that singular, undifferentiated existence with no second, the first to appear or come out of it (manifest), is space. ​​🌹Note that, Vedanta does not generally use the word 'create', rather it uses the word 'manifestation'. This is because, anything that is false cannot be created, and whatever is manifested must be of the nature of ignorance, ignorance needing to be supported by some substratum of knowledge. For something to manifest,​​ there must be something it has to appear on. That is the unchanging and constant existence. ​​🌹From the 47th to the 59th verse, the topic of Māyā was then undertaken. Note that, it is not that the word Māyā has not come in the Upanishads as some may wrongly claim - it has come in Kaivalya Upanishad and Shvetashvatara Upanishad. 🌹​​So, it was seen that from the shapeless and unchanging existence nothing could be produced as a real effect, since existence would not modify to produce it. ​​🌹Yet, the entire world had come about and is experimental. Therefore, to define this relative existence which was not true but was experienced, the concept of Māyā was brought in as the cause or creator of this. And the second function of Māyā was to delude us into thinking that these false products were true, that they were the substance, and existence an attribute of it. ​​🌹Since Māyā is proved by something other than itself, mithyâ, therefore it cannot be Sat or existence. At the same time, since it is still experienced, therefore it cannot be entirely Asat or nonexistence. 🌹That which is experiential but not existential, is known as Mithyā! It is neither Sat nor Asat. ​​🌹Without changing anything intrinsically, Māyā shows us something other than what truly is. The existence is hidden, and upon it something else is seen. 🌹Hence there is Māyā, which is Sad-asat-vilakshana, and is Mithyā. 🌹To explain the same point of Māyā, Swami Vidyāranya ezplores a different route, categorizing all Asat or nonexistence as experiential, like a mirage in the desert, & non-experiential, as a hare's horn. 🌹The prime example of Māyā is in fact our own mind, which falsely thinks we are related to people around us or other jīvas, or even the body. 🌹Even though there is nothing great we have done entirely on our own, and despite knowing that everything is being done by God, still we think we are important and we have ego. 🌹Despite there being no joy anywhere other than within, we feel there is joy in the people and objects of the world. All these are the intellectual conspiracies and corruptions made by Māyā. ​​🌹The same Māyā is also known as Avyakta, Prakrti, Pradhāna etc., but Swami Vidyāranya more refers to if as Shakti, to indicate it is naturally dependent on God or the Self, shakti-mān. 🌹The 'I' that was indepdent, has all of a sudden become the owner of the body, of people, of objects, by the effect of Māyā. ​​🌹Anger, lust, desire, attachment, all of these are negative tendencies and we know they have no joy in them - yet it is next to impossible for us to leave these tendencies. Nothing more is needed to conclude the nature and functioning of Māyā upon us. ​​🌹So the first work of Māyā is at the creation level, in the cosmos. And its second work is to execute this intellectual corruption in us. 🌹The fourth topic was about the 5 things that were hence created by Māyā, upon existence, from the bhūtas (five elements), bhautika (products of 5 elements), brahmānda (universe), lokas (realms of experience), and sharīrānī (the beings). ​​🌹Then it was said that on 1/10th of the total earth element, lay the 14 lokas, where the beings experience their fruits of action. 🌹Here, being refers to the mixture of the reflected consciousness with the physical body, since the body itself is a corpse, and the reflected consciousness is incomplete without the body. 🌹But remember, we are in fact neither a person nor the body! We are only Sat, existence. ​​🌹"Vedanta is for the intellectual correction of a superimposition on the pureness of existence, to see oneself without any limiting adjuncts and conditionings." ​​🌹The 5th topic thereafter, of the fruit of jñāna-viveka, and it was said that the wise should let the world be as it is, since the experience, function, and divisions of the world would be the same for the jñānī and the ignorant, but the status of the world would be different for the knower who has no sense of reality in it.

​​🌹So the jñānī or realized one has trained their mind to see the essence and not the superimposition at the surface. They would remain unaffected by insult, having known the doer in the one who insults, and the enjoyer within which feels insulted, to both be false entirely. 🌹The 72nd verse of chapter 2 of Bhagavad Gita was quoted then, towards the end of this section, and it was said that even at the the final moment (moment of discriminating between the world and Self, or the last moment of life), the wise do not forget their knowledge or become deluded. ​​🌹And finally, in verse 109, the chapter is concluded, and Swami Vidyāranya says he has analysed and elaborated on the distinction between the five elements and the Sat or existence, as promised.

ध्यानमूलं गुरुर्मूर्तिः पूजामूलं गुरुर्पदम् । मन्त्रमूलं गुरुर्वाक्यं मोक्षमूलं गुरूर्कृपा ॥

🌼Sankalpa Murthy 🌼Karuna Murthy 🌼Dharma Murthy 🌼Prem Murthy 🌼Shastra Murthy 🌼Aagya Murthy 🌼Brahma Murthy

Wow… amazing! Thanks a ton Swamiji! Hari om and my humble prostrations at thy holy feet!❤

OM NAMAH SHIVAAY🙏🙏

Pranam swamiji

How to thank you Swamiji. Iam indebted

जय जय गुरु, श्री चरणों में कोटि कोटि प्रणाम

Half of the session is spent in laughing incessantly. Actual gist of pravachan is missed and interrupted..

🌹🌹🌹🌹🙏🌹🌹🌹🌹

Gurupurnima ke pavan parv par apke pavan charno main koti koti naman 🙏

हरि ओम बहुत बहुत आभार ❤🙏

🙏🙏🙏🙏🙏🌹🌹🌹🌹🌹❤️

Guru purnima ke pavan parv par charan kamalo me koti koti pranam ev bahut bahut aabhar pujya swamiji

"Hope is the mother of enthusiasm, and Guru is the mother of that Hope!!" Such a beautiful message by Pujya Swamiji... Infinite prostrations at the lotus feet of Pujya Gurudev and Pujya Swamiji on this auspicious occasion of Guru Purnima ❤🙏❤🙏❤🙏

जय श्री हरि शरणम् 🌹🌹🌹🙏🙏🙏

Hari om pujya swamiji.sadar pranam

Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏

Pranam swamiji thank u hariom

Sound very feeble

🌹This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹There are three external areas and three more internal areas. 🌹When we live in this world, there are challenges from almost six areas. Nobody's fate or प्रारब्थ can be totally conducive, no living beings. 🌹But there is some fate in everybody's life which is difficult and that is almost non-rectifiable by your efforts, whole life you will have to live with it. It can be disease, it can be finance, it can be family, it can be children and it can be whatever office's matter. 🌹Second area is that your actions cannot be 100% good all the time. 🌹Third area where a person is weak is his speech. His speech may not that much of chanting that much of पुण्य or that much of glorification of the God. So that is another area of disturbance. 🌹One internal area is called our mind, may have lot of impurities, काम, क्रोध etc. Very very difficult to say that my mind will be pure at all time. 🌹Fifth was intellectually to have a very subtle intellect - दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः - that is difficult because intellect has तमोगुण and रजोगुण, it will not सात्त्विक all time. We are bound with it. 🌹And last area which is most important that our वासना our संस्कार may not be that good as may be required for a happy and quiet life. 🌹You will know it when you will do Sadhana that I feel that my वासना in this area if I had more गुरुभक्ति, more ईश्वर भक्ति more नाम जप भक्ति or I did not have the वासना जो कुछ भी हो you would have quieter life like others and the sixth area, when a जीव comes in the world, struggles. 🌹How to deal with these six things?? 🌹There is only one way which the scriptures says to deal with and that is called शरणागति. 🌹When I say शरणागति, it is very very big requirement of the जीव. 🌹Somebody has infinite power to convert our प्रारब्थ. Somebody has infinite power to rectify our actions, to make our sweet full of पुण्य, to take काम, क्रोध etc from our mind, to make our intellect subtle and take bad संस्कार. 🌹I am telling you this is the fact. This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹Not only हनुमान जी is also शरणागत but He paves the way how to be शरणागत. He takes the people paves the way how to be शरणागत. राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे।। 🌹So these six areas, now understand what is शरणागति. I will try to put in simplest word then you will see how it is, because it is very very big requirement. 🌹Why ईश्वर comes to मीरा बाई not to us. 🌹Why ईश्वर comes to तुलसीदास जी to guard his cottage as watch guard to protect his रामायण and not everybody. Why? 🌹Why ईश्वर comes as साडी as चीरावतार for द्रोपदी not for everybody. 🌹Why He protects Arjun and not कर्ण. 🌹Why He protects पांडवा and not दुर्योधन. 🌹कुछ तो बात है, there is something there and this principle, please get it, it will go long way to make your life simpler. 🌹When I say शरणागति there are three, four aspects which I feel very important to know. 🌹Number one I have complete faith that God can rectify these six areas of my life. विश्वास is there. 🌹Second thing I admit I am wrong. To make some body bigger, you have to become smaller than you can only make some one bigger. This is called दीन भाव, I am very small, I am very low. मो सम दीन न दीन हित तुम्ह समान रघुबीर। 🌹God bigness is more important than our badness. 🌹Third point is, that I have left everybody, nobody to hold on to. I have no support in my life other than You. If this is not there, then the heart of Lord does not melt because He says any way some one is there to look for him. हमारे पास है नहीं कुछ ऐसा, हम कहाँ जाए | where shall I go, who to ask, what to do. हम करे तो क्या करें | 🌹This leaving all support system including my own अहंकार that I can do a lot by myself. 🌹If something goes bad in our life, that is fine, that is the entry of Lord in our life, it is good. like, पांडवा and सुग्रीव. 🌹If something goes totally wrong and everything lost, and one feel helpless, Don't feel so bad and say I am so unfortunate, don' say all these things. It is a good news. It is an opportunity. 🌹Do you thing if विभीषण was not kicked he would come from रावण. 🌹And last point of शरणागति - Whatever you do to me, I will accept it. You can slap me, you can hit me, you can crush me, I am leaving all my choices in front of you. But don't ask me to go away from you. Accept me and do anything you want to do. I will not say anything. And this was all सिद्ध in हनुमानजी. 🌹रामानुजाचार्य has said in one verses शषद्-विधा शरणागतिः - 'समर्पण के छह प्रकार हैं | 🌹अनुकूल्यस्य संकल्पः- Doing what the Lord wants 🌹प्रतिकुल्यस्य वर्जनम्र- Avoiding what the Lord does not want. 🌹क्षिष्यतीति विश्वासो -Having faith that the Lord will protect. 🌹गोप्तृत्वे वराणां -He alone is my protector. 🌹तथा-आत्म-निष्क्षेप- I have given myself totally. 🌹कार्पण्ये-having दीन भाव. 🌹And this is complete in हनुमानजी. 🌹He (विभीषण) should be accepted without any cause and reason. ​​1) He thinks भगवान् is very big. 2) He has दीनता 3) He left his family and came to भगवान् 4) He knows there is a risk but still he is there...( Conditions for विभीषण शरणागति)🙏 ​​🌹There are 2 सिद्धांत 1) कर्म-कर्मफल सिद्धांत 2) शरणागति सिद्धांत 🌹After total शरणागति - कर्म-कर्मफल सिद्धांत does not apply. ​​ 🌹Principles are different now .​​Principle of शरणागति) over-ridded the principle of fruit of action. 🌹You may be wrong doing all wrong but when you totally surrender to God/Guru your chapter is totally changed from then. 🌹Don't think because I am bad there is no scope for me. 🌹What I could not do for you He will do for You. ​​ 🌹Never think I am not fit and don't deserve to be here.

Thank you

🌹​​In this chapter, bhūta, bhutika, brahmānda, and prāni - the five elements, the lokas, and the beings - are all discriminated or differentiated from the Sat or existence. ​​ 🌹Generally, we only experience existence along with some object, and never objectless existence. Since we are unable to experience one independently of the other, hence the mind tends to attribute one thing as a property of the other. 🌹This mingling of the objects or the world, and the existence, in our mind, has been the subject of this chapter. 🌹And the purpose is to undertake the intellectual separation of this Sat from the objects. The separation is intellectual, since the mixing is also intellectual, and Sat itself has never truly mixed with the object. 🌹That the Sat is beyond time, space, and all limitations, is best understood by investigating the nature of Sat in the dream or deep sleep state. 🌹The world has borrowed from existence so it appears real to us. This borrowing unlike the heat borrowed by water through the kettle, which is a real borrowing. 🌹The borrowing of existence by objects is only apparent - it is like the experience of a snake upon the rope, which borrows from the rope's existence, and from our past impressions or vāsanās of the snake - but the snake does not actually exist, nor has it really borrowed existence as its property. 🌹From the 98th verse to 108th verse, the subject of jñāna-viveka-phalam, or the fruit of this knowledge and discrimination between five elements and Sat, is elaborated. ​​🌹It was said that the world has four aspects, its experience, functions, divisions, and status, and that the first three were alike for the wise and the ignorant, but the status only was different for the jñānī, who knew it as Mithyā. ​​🌹By ignoring, not physically or emotionally, but by now awarding reality to the duality of the world - objects, people, situations, one can become abiding in non-duality or Advaita. ​​🌹This is being said in the 102nd verse, following the discussion on different propositions made by the other philosophies. ​​🌹By this process, the intellect, Dhīhi, becomes firm in the understanding of non-duality, and being firmly rooted in that, such a person is known as a Jīvanmukta. 🌹They may experience the duality, but they have no sense of duality in it. ​​🌹The next verse is a quotation from Bhagavad Gita, 2.72, which says that, this is the state of being established in Brahman, brāhmī-sthiti, in which one is never deluded, and at their 'last moment', they attain oneness with that Self. 🌹Here, the meaning of 'last moment' is clarified in the next verse. ​​🌹Take for example an iron ball, that is heated for very long so it appears now as a red hot ball with weight - it is not that the heat has become round or with weight, but it appears so. 🌹Similarly, the false duality of the world, and its true no -dual essence, are also mixed up but imaginarily - this is anyo'nya-adhyāsa. 🌹The last moment refers to when, the false duality and true non-dual have been differentiated completely. This is indicated by the word anta-kāla. ​​🌹The second meaning of 'the last moment' is clarified in the 105th verse, that it may popularly refer to the final moments of our life, and it is said that even then, the bhrānti or delusion that has gone away after Self-realization, shall not return and delude us again! ​​🌹It is the greatness of Swami Vidyāranya that he leaves no point untouched to clarify! In the 106th verse, he clarifies that whether one dies healthy, or with disease, or rolling on the floor, or in coma, or consciously - in all possibilities, the one who is realized is never affected by delusion. ​​​​🌹The 107th verse says that the knowledge of Vedas that may be gained repeatedly in waking, is always forgotten upon entering the dream or deep sleep states, but is remembered again the next day. ​​🌹However, knowledge of the Self or Brahman is never ever forgotten, because it is not based on a distinctive knower-known relationship. ​​🌹The 108th verse now says that, that knowledge of the Self which is proved by the pramāna of the Vedas, is indestructible. Note that the Self itself is not proved by the Veda Pramāna, rather the nature of the Self as infinite, is understood by the Veda Pramāna. ​​🌹The chapter concludes with saying that, the Self-knowledge that is validated by Vedanta, cannot ever be falsified even in one's last moments, ​​since it has been made certain within the intellect of one who has performed the various vivekas or discriminations between existence and the five elements, creation, lokas, beings etc. ​​🌹Such a person will attain a state of bliss and peace, where one is not 'peaceful' as a verb of themself,, but one with peace and bliss.