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Mahavir Jain

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  • in reply to: Master Gita Master Life | Chapter 13 #659468
    Mahavir Jain
    Participant

    Hari Om! Jnanam means both Consciousness and the qualities of Amanitvam, Adambitvam etc.

    Jnanam (Consciousness) can seem abstract and separate from me. To dispel that, Jneyam is said i.e. that which ought to be known as one’s own Self – Aham Brahmasmi, or Keshtrajna as in earlier verses.

    That identity cannot be realized without the qualities, which are also called Jnanam because pursuing or possessing those qualities is what enables realization of this identity between Brahman and Self.

    To state that this realization of identity is by knowledge, not action, nor intellectual understanding, it is said Jnana Gamyam i.e. this realization can only be gained by knowledge that Self and Brahman are one and the same.

    • This reply was modified 1 year, 1 month ago by Mahavir Jain.
    in reply to: Master Gita Master Life: Chapter8 #654741
    Mahavir Jain
    Participant

    Hari Om!

    Were these questions answered somewhere else? My responses are as follows:

    For #1 (question 6)
    Adhyatma is not the assemblage but that which expresses through or enlivens the assemblage. It is like saying “I am father/mother w.r.t my child” where I am not the child, but someone identified through the child’s relationship to me.

    For #2 (question 7)
    Adhibhuta is everything that is perishable. Manifestations also end, so can’t be a manifestation of something else like Hiranyagarbha.

    For #3
    Witness consciousness is only partially correct. He is the enabler, enjoyer and the witness i.e. all aspects of a Yagna must be included.

    For #4
    Think of an arrow being released. The shooter has control until the arrow is released, but once released shooter has no control i.e. it is under the control of its own laws. In the same way, the last moment is like an arrow that has already been released.

    Thanks

    in reply to: Guru #624200
    Mahavir Jain
    Participant

    Hari Om!

    Generally speaking, whoever urges us to take up the spiritual path, and enables us to stay on it is a Guru. So Guru is a principle, not a person.

    More specifically, the spiritual path was outlined by Swamiji in Chapter 3.

    It involves the following steps:
    Practice Karma Yoga to gain Chitta Shuddhi (purity of mind), Sadhana Chatushtay (four fold qualifications), Vividisha Sannyasa which includes Guru Upasadana (approaching Guru), Shravanam (listening), Mananam (contemplation), Nididhyasanam (Meditation), Tattva Jnana (Gaining supreme knowledge), Vidvat Sannyasa which includes (Samadhi Abhyasa, Vasana Kshaya), and, Jivan Mukti, Videha Mukti.

    So, meeting Guru happens in the step of Vividisha Sannyasa. But that happens only after the seeker has purified the mind and has gained the necessary qualities of Sadhana Chatushtaya.

    Once seeker becomes eligible, this meeting with Guru is arranged by the Lord. So it is necessary and sufficient for seekers to make themselves eligible for Guru. Then Guru comes in one’s life.

    Mahavir Jain
    Participant

    Hari Om!

    Even Arjuna wanted to take up Sannyasa (renunciation), instead of taking up his duty of a soldier that is aligned to his Vasanas. He asks this to the Lord in Chapter 3 due to which Lord explains Karma Yoga.

    In essence, if he had taken up Sannyasa, his Vasanas of having the urge to fight would not be exhausted. Besides, he would have gained Vasanas related to Sannyasa that he would not be able to pursue (refer verse 4)

    So, if material prosperity is the goal, perhaps taking up something not aligned to Vasanas might work. If spiritual progress is the goal, then one must take up occupations aligned to one’s swadharma.

    In Chapter 3, around verse 35, Lord also says
    Better is one’s own duty than the duty of another well discharged. Better is death in one’s own duty, for the duty of another is fraught with fear.

    So, best to align to one’s swadharma.

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