Gyana Ichcha Kriya

Lord Narayana does not force the soul jeeva to enact any karma . On the contrary he has leased his  independence with respect to Gyana ,ichcha and kriya to the jeeva. So when a desire occurs in a jeeva ,his buddhi analyses with available gyana about the status of desire and then according to the conducive circumstance [ external anukula paristithi , which exists or acts as per our poorva janma karma] ,he makes a kriya [efforts] . Now nothing is forced onto him in this process. Jeeva is independent when it comes to desire . One can desire anything ,nothing stops from desiring . Nothing stops you from making efforts either. everybody is free to try out his luck .

But what differentiates one from another is Gnyana . It is knowledge that makes the difference between different people in pursuing their goals. Person with higher knowledge approaches a goal differently than a less knowledged soul at any given point.

Now we have a means to accumulate knowledge .Knowledge is  the only wealth that no thief can steal from us. Our actions though inspired by Lord [who is complete and of independent knowledge] yet we set out our actions as per our local knowledge [distinctly different from Lord] . This gyana is ever increasing birth after birth and experience after experience ,it fortifies . Our acts also so improves as per our gyana. Thus our ability to sin or punya is limited to gyana. One must make maximum efforts to gain gyana.

Thus lesser knowledged suffers more than the one with more kowledge. Mukhyaprana [Hanuman] has complete knowledge and hence he is untouched by grief. Lord gives knowledge when one performs nishkaam karma.

krishnarpana

||Na madida Karma balvanta vadare ,ni enu maduve Mukunda ||

Akaash

• There are two akaash 1.Bhutaakaash 2. Avyakta Akaasha.
• Bhutakaash is one of the panchabhutas and is within the bramhanda.
• Avyakta akaash is outside the boundary or periphery of bramhanda
• Bhutaakaash is presided by Ganapati , Brihaspati and vasudeva.
• Avyaktaakash is presided by Laxmi devi and Narayana.
• Bhutaakaash  is primarily responsible for support of the lokas.
• Vasudeva in akaash supports the lokas.
• Bhutakaash manifests in shabda .
• Shabda exhibits the Akshara
• These also exist in shrotrendriya
• Both akaash and shabda are present in the ear.
• Akaash upachayen Shabdotpatti [ movement/disturbance in space gives rise to sound]
• Thus Blessings of Ganapathy is neccessary to success in study of shabdashatra.
• Ganapati can also be appeased by meditating in the akaash linga ie ,space between eyebrows and throat , or just above the jivhamula.
• Mind is also made of akaash
• Akaash takes the shape that which is rendered to it.
• Thus thoughts are modifications or impressions on  akaash
• Thus there can be as many thoughts as possible
• The thoughts can change as quickly as possible
• If for any reason akaash in the mind is stabda [still] the last impression becomes stagnant in the mind and man becomes unrealistic.[Manoroga]
• Thus for a good mind and sound study let us all pray Ganapathy antargata mukhyapranantargata Vishwambhar moorthy .

krishnarpana.

kapat vairagya

Vairagya is a state of mind which is completely engrossed in the Lord . It attempts to see act of Lord in every aspect of its life. It is primarily a state in which mind dwells rather than an exhibitionist attitude.

Today most of the vairagi tend to show external symptoms .Their main aim is to fill their bellies in the disguise of vairagi . They pretend to show virakti ,

• by keeping a japamaala in the hands
• pretend to be always muttering some mantra
• sometimes put a veil to show deep meditation 
• But actually dreaming about beauty of women seen during the day
• Yet they keep claiming they are most virakta .
• some wear orange[kashaya] vastra and keep enjoying cigars and wine sitting on golden thrones .
• All these people claim vairagya [actually kapat vairagya]
• They have extreme devotion on deceitful activities .
• their behaviour is akin to a ganika performing the act of pativrata on a stage.
• but do not even have a miff of Bhakti in our Narayana [Kamalnabha].

||kardali japa mani bayali mantravu  mususki haki mandali parsati gunavu smarisuta Parama vairagyashali anisuta  kutakatanadali bhala bahkuti ,Natak striyaru pativrateyante natan maduvante ||

|| udara vairagyavu idu namma Padmanabhanali lesha bhakuti illa udara vairagyavu idu||

Krishnarpana

Punya,Papa,Moksha

A gyani is neither worried of papa nor desirous of punya. When dharma as prescribed in shastra is carried out ,punya is accrued. This punya ensures swarga. After the death , one enters swarga,he enjoys in the swarga,sometimes one feels jealous at others enjoyments in swarga too. When you have exhausted 2/3rds of your punya,you are mercilessly kicked out of the swarga. From there you fall onto chandraloka,whereby you spun into akasha into the clouds . From clouds you fall alongwith the rain onto the earth in the fields , you are reborn as the grains in the field ,which finds its place in a store ,where someone purchases to have a meal. It enters the human and in 48 days converts as his semen . From there it enters female to form an egg and then you take birth again in a good family.#

Thus for a gyani even swarga is not desirable as it is not permanent.For a sin gives naraka ,whereby after lamenting in hell ,the souls are thrown in a waste taking forms of insects and other animals , which are slaughtered and then finds the semen of an indivdual who eats them.

There is no pride in doing punya or no despise in papa for a gyani , as boh are under the control of God. When one does all the action as hari pooja , papa or punya , it leads to Moksha.

we shall elaborate these in next posts.

Krishnarpana

NaAham Kartha Hari: Kartha

• Hari is only independent , rest all souls /jeeva are dependent on God .
• Had jeeva been independent , we all would have built a happy future ourselves. But this is not to be seen anywhere .
• Everywhere there is wanting and desires unfulfilled , and longing for some kind or the other among the souls.
• We cannot get our desires fulfilled independently , some force always obstructs us , we feel helpless in getting things as planned.
• All this points to the fact that we are incomplete and dependent.
• Finally after a prolonged grind in the life(samsara) We feel everything around us was predestined , and someone else is actually driving my cart named life.
• This driver (sarathi is Lord Krishna).
• Jeeva is pratibimba (reflection) of the Paramatma.
• In a mirror , reflections replay the action as carried out by the \bimba .Standing before a mirror , your reflections do not make movements all by itself. \it moves as you move.
• Similarly God is present in all jeevas as \bimba and as he acts so does \jeeva.
• Primarily Bimba acts and subsequently reflections(jeeva) act.
• He makes us happy and unhappy
• He is the real doer ,he is the cause ,he is the action, and he himself is the enjoyer of the fruit .(Karanam Karnam \Karta vikarta -------Vishnu sahsranam)

Let me elaborate the last point.

• Jeeva is different from the body.
• Paramatma is also different from the body.
• Jeeva dwells in the  body in the heart at the feet of mukhyaprana , who is himself at the feet of Lord Narsimha (bimbamurthy).
• Whole body has the presence of various tattva devatas like, eyes are controlled by sun ,mind by rudra ,buddhi by Uma,ears by ganesh,etc. We can see only by the grace of Aditya (God as present in Mukhyaprana in Sun).
• If he chooses to show, we see , else we cannot see even if we have two eyes. Thus all our actions are governed by God as Present in tattva devatas.
• The proof of the above sentence is a paralytic man though he has all the limbs intact he cannot move it on his will , because tattva devatas have refused to cooperate.
• To move a simple thumb , a jeeva requires assistance of 18000 dieities.
• Jeeva merely wishes for an action, it is actually carried out by tattva devatas and karmaja devatas.
• Because these actions are carried out by Devatas( God as present in Devatas) , instantaneously , Jeeva out of ahankara feels he has done the karma.
• He attributes the ownership of karma to himself ."Aham karta"
• So the karma attaches to him (karmalepa) ,and he takes births and deaths to reap fruits of the action.
• Tattva devatas act only according to the Karma ( prarabdha) of the jeeva (without raga dwesha).
• Jeeva is inspired by his past karma ( and knowledge) and his desires ignite.
• All actions vis a vis karma and desire are carried out by mukhyaprana .
• Almost all the jeevas base their actions on some kind of desire for fruits of the action.
• When jeeva acts without desire for fruits , but with the realization that it is God as present in tatva devatas in his body ,He becomes (nirlipta) with the fruits of Karma.
• This nishkama Karma gives rise to Yathartha Gyana.
• Finally such repeated nishkaam karma with full realization of Naham kartha Hari: Kartha  leads to aparoksha gyana.

But on the Whole It is only the Narayana who does all the action for the benefit of Jeeva , being inside and outside jeeva (body,and bramhanda) and gives him immense bliss as MOKSHA.

So what does the jeeva do ? if he is not the doer then why is he made to suffer the consequences of karma ? Finally does jeeva do anything apart from being mere spectator?

All this in the next post JeevKartrutva Vichara.

Krishnarpana

Gyan Bhakti Vairagya-4

Bhakti should be uninterrupted ,like a flow of oil (tayildhara) ;oil flows without breaks and cuts into a jar via the funnel. Bhakti is something concerned with mind. Mind in english does not completely describe the manas of sanskrit. Manas is present at four places in the body.

1. In the brain
2. in the neck
3. in the heart
4. in the navel

Again mind has four types

• smara
• buddhi
• chitta
• ahankara

chitta  grasps the objects of desire into our minds. chitta has to be still to grasp correctly the objects. Like a water in the pond ,if it is still you can see your reflection , else it is distorted.colored water gives colored image. So also disturbed chitta gives bhrama, colored with prejudice it gives distorted perception. (chittonmada).

if chitta is ok,object percieved is analysed by the buddhi , the reason.Analysis is w.r.t memory Smara, it recalls smara, if it had any such earlier experience. Smara records varies from recent to past to past janmas/births  too. if smara okays budhhi ,then his experience is registered as "I did, I felt  "etc in Ahankara.

when all these elements act in resonance with affection towards Lord it is bhakti. When there is uninterrupted perception about Lords presence it is amala bhakti. Rudradev is the chief devata for Manas ,hence his grace is supremely required for Bhakti towards Krishna.

Manasu karanavalla  papa punyakkella |

Analaksheya (shiva )ninna prerane illade|| ........Vijayadasara

krishnarpanamastu

note: Anala means fire ,aksha means eye , Shiva is the one with three eyes , sun ,moon and fire in the forehead. Eyes of fire. Shiva also Rudra