Guest guest Posted February 14, 2006 Report Share Posted February 14, 2006 Shree Hari Ram Ram 1) On one hand Gita and Ramcharitramanas says that I(Self) is without any flaws or faults (Nirdosh, Amal), yet on the other hand there is so much that is written in the scriptures that seems to say otherwise, such as, in Ramcharitramanas " Mau sam kaun kutil khal kaami. " Please explain what is meant by this? If Self(I) is truly flawless, why does the issue arise about removing our flaws? 2) It has also been said in Gita (and from early messages posted in the Sadhak group), that to be without faults, one has to become " Nirmamoha, Nirahankara " i.e give up " I " and " Mine-ness " (ego and attachment). It is said that, Ahamtaa (I, Ego) and Mamta (mine-ness, attachment) is the root of all faults (dosh). What are all the places in the Gita that address ways to become " Nirmamoha Nirahankar " ? Pray, I seek your guidance. A Sadhak Ram Ram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2006 Report Share Posted February 15, 2006 All is the god. Only our cloths or our body formed by natural laws and its disposition differs. The fault does neither exist in the god, nor in the body/equivalent to cloths. Fault lie in attachment to this transient cloths or various layers of 'ego' of our physical, social, economic, spiritual and so on that clouds the intellect, and we think these are our powers, and these are misused. All men or women are same when they sleep. After they wake up, they recognize thier faces and recollect their memory, and two sleeping men become enemy to one another, or become masters and slaves, and so many different relationships. If all remain conscious of our true states of the god, there will be no sense of ownership or ego, and all will live happly with laws of mother nature, and father the SELF. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2006 Report Share Posted February 15, 2006 Loving Divine, Pranam. Following is how my Guruji has made me understood, I am going to try to explain, It is kind of long but hoping to be beneficial... Instead of clarification, if I have confused the point then it is just lack of my communication skill... 1) For our understanding purposes I am going to say, let's put ourselves into two categories (these are not God created but you and I are creating them) of 'self' - lower Self (driven by body, ego, mind & intellect - seemingly active or chetan aspect) and higher SELF (we can call it God, Soul, Ataman, Paramaatmaa, Existence, Shunya, Nothingness, IT, THAT, Brahman, Light, Consciousness, Sat-Chit-Anand, etc., etc., etc. - seemingly inactive or jada aspect). The one appearing to be chetan/active in actuality is jada/inactive and the one appearing to be inactive/jada is THE ONLY active/chetan in the entire existence! Because of this chetan only, we, the body-ego-mind-intellect, call ourselves alive. It is very difficult for us to perceive this Jad yet Chetan aspect because... * first of all, it is very very subtle - can't see 'IT' with our physical eyes or I should rather say can't feel 'IT' with our physical senses even though 'IT' is present in them! * Second, IT is not only very subtle but IT is also formless, colorless, odorless, soundless and all pervading, etc. - you just know that 'IT' is in you that's why you can call yourself alive!!! Ask yourself, how do you know you are alive? Keep on asking and keep on giving reasons/answers until all reasoning/answering stops and you become still to know 'IT' - you just know 'IT' - there is no questioning, reasoning, answering, doubting remains. * Third, because of the first two aspects of 'IT' described above and most of us, most of the time, remain unaware (in darkness, andhakar, ajnan) of 'IT' and consider ourselves (body, ego, mind & intellect) as the doer of everything. This doership just traps us into samskaras & bondages, limiting or blocking our perception of that vastness of the higher SELF or the infinite SELF and therefore, puts us into the category called lower Self - I the doer, supported by body, ego, mind and intellect. Until we realize this trap or realize that we have become the slave of our ego, mind and intellect or extremely unhappy or frustrated with our decision making and be not able to receive the desired results or meet expectations, we don't even try to find out about this higher SELF. Basically, we love freedom; we like to expand; we enjoy infinite power; so until our self created limits, bondages, boundaries, restrictions start stifling us, we don't try to seek for infinite or you just have the inquiring mind to know the SELF. Eventually, we learn that I the doer can do things - desire, act, bring results, etc. only up to certain extent but after that I can't do much so realization strikes - can there be somebody else controlling my destination? Who is it? So we start the search of this so called higher SELF. Please note, this lower Self is also a part of the higher SELF, but it is limited by its samskaras created by ego, mind & intellect because of taking ownership/doership of all the actions, including mental. It is simply the fact that this lower Self has lost the track or awareness of this higher SELF presence behind all of its activities. So when all saints and sages talk about flaws or faults in ourselves, it is nothing but them point it to our lower Self. Because the lower Self is limited - by our own samsakaras, ego, pride, etc., it fails to seek the limitless, it fails to trust the limitless and thus engages itself into all kinds of decisions, desires, expectations, etc. and entangles itself into more and more bondages, the cycles of birth and death. We all know the story of those blind people touching different body parts (trunk, ear, leg, body, tail, etc.) of the SAME elephant concluding what elephant is according to what they experienced with their touch sensation! Were they wrong? No. Were they right? No. So that's how we all become when we operate under the lower Self. Again, the lower Self can not function without the presence of the higher SELF, it's just we are unaware of IT. Like under the presence of the Sun, good people do good work and so called bad people do bad act, the Sun neither cares nor discriminates between them, it just gives the same light and warmth to all, it remains detached of the actions performed by these so called good or bad people. Same way, the SELF just IS and in IT's presence everything happens but IT remains detached with what the lower Self does. The lower Self is the one who distinguishes, separates, creates duality - bhed (right-wrong, good-bad, hot-cold, like-dislike, saint-criminal, favorable-unfavorable, acceptable-unacceptable, you got the point...), dwells into forms (Ram, Krishna, Durga, Laxmi, Jesus, dog, swan, fish, etc. but to this higher SELF, just like the Sun in our example, everything is same - The higher SELF is present in all whether they know it or not, accept it or not, believe in it or not, doesn't matter to the SELF, IT just IS, keeping all alive. The Self can not exist without the SELF, i.e., Self is dependent on SELF like waves can not exist without the Ocean example. So when lower Self exist, know for sure that the higher SELF also exist in the same body - whether that person is a criminal or saint! What separates us from the realized saints is that we still are trapped into lower Self while the realized saints have transcended themselves from this lower Self to the higher SELF. The example to understand this would be a person standing on the top of mountain, looking at the valley - it is greenery everywhere, but the man who is in valley knows that there are mango trees or coconut trees or these bushes and that and what not..., seems to be knowing it all about valley except being trapped into this jungle doesn't know how this same valley with different plantations looks from the top of the mountain because it just never occurred to him to do so or never made an attempt, for one or the other reason. So it is the same way with our realized saints and sages... Everything is just ONE as they have attained the highest stage of realization, i.e., perceived and have established/situate themselves in that perception of all being one and only one, the source of everything is one, the doer is only one, the bhokta is only one, only THAT ONE exist. So it is lifting up from lower Self to this Higher SELF - the person who was in that body as lower Self is still the same when he/she now is acting as the higher SELF. The difference is in his/her perception/realization/attitude and access to infinite. After understanding who is actually the doer, the burden of doership is just lifted off and he/she becomes forever happy - just like kids, when they know Mom & Papa are there to take care, they don't take the responsibility of doing anything. Sooo..., all the flaws, faults, defects, etc. discussed by our saints in various scriptures or when our Guruji talks about them in satsangs, it simply means they are pointing to us to be aware of our lower tendencies and at the same time also pointing to us to be aware of our higher tendencies - if lower exist, the higher is bound to exist in the same 'us'! As Shri Ramsukhadasji says that if you drop bad (lower tendencies), the good (higher tendencies) automatically comes forth. So renounce the bad and good will automatically shine - no efforts needed, so true, isn't it! So ignoring this higher SELF, forgetting IT, not being grateful to what IT has given to us to enjoy, not realizing the TRUTH, or seeking what is already leaving us, etc. is the biggest crimes or sins discussed by our saints in various scriptures by calling themselves as paapi, kaami, prapanchi, etc. I am going to give one example, please don't interpret it in a wrong way, this is just to enhance our understanding of why one would feel to this low level in their relationship with God upon realizing what they had done. So it is like this... We all know Newton's name is associated with the law of gravity. Now let me ask you, if Newton had not put his experience in words, can we say the law of gravity didn't exist prior to Newton's discovery of it? Of course it was in existent. So if now Newton is in very close relationship with God, realizing this that God had already created this law to run his universe, and blessed him with this experience of wisdom, and gave him the power to describe it exactly in words so others can understand it, would Newton feel cheating God if he claims it everything to be his? So same way whatever we are doing, it is done because of His Divine presence and instead of giving credit to Him if we keep on claiming it I did it, I am the doer, etc and the moment we realize it that this so called I was just so incapable of doing anything without HIS presence or this I was merely an instrument of God to convey the knowledge, wouldn't you feel ashamed of claiming all credits for saying I, I, I...? So it is the same bhav expressed in our scriptures. 2) The entire Gita, every single sloka is about how to become detached depending on ones own state of mind or evolution. If you are in dejection/vishaad, one chapter is devoted to it. If you are in awareness of prakruti, one chapter is devoted to it. If you are stuck into only knowledge, the chapter is devoted to detach from it and bring love. So pick any chapter, or even a sloka, depending on your own awareness you will find out what lesson of detachment it is giving you and you will realize that piece of detachment. Only towards the end Shri Bhagwan says to give up all and take refuge in Him - 'sarva dharmaan parityajya maamekam sharanam...' So He says that whatever I told you before, even leave it all, just take refuge in me and I shall liberate you from all! Prior to this whatever He said was all to satisfy the lower Self so that all the tark-vitark or the debates of good-bad, right-wrong, etc. arises can be brought to peace. Once you reach that peace ONLY THEN one becomes ready to surrender!!! That means once you surrender, there is no question what so ever arises in you and if any, the answer is presented to you by this higher SELF in such a way that you go back again to that peaceful state because there is nothing remained for you to do. So in this case the same lower Self becomes the higher SELF and that is always the flawless, faultless, most detached. You got the point that there is no higher or lower self, it is our own creation, we entangle ourselves into our own creation and then try to free ourselves from it but the moment we leave it (surrender), there is nothing remained for us to do. The categorization was made just to enhance the understanding. It is not important how you categorize yourself, what matters the most - how much aware you are of the SELF; how you are situated in this SELF; how much you are aligned with this SELF; how attuned you are with this SELF; then there is no lower or higher self, it is just SELF. Hope this helps... Always at Thy Holy Feet On Behalf Of mdoshi2 Tuesday, February 14, 2006 1:46 PM Q:: We are Flawless ! Then why ? Shree Hari Ram Ram 1) On one hand Gita and Ramcharitramanas says that I(Self) is without any flaws or faults (Nirdosh, Amal), yet on the other hand there is so much that is written in the scriptures that seems to say otherwise, such as, in Ramcharitramanas " Mau sam kaun kutil khal kaami. " Please explain what is meant by this? If Self(I) is truly flawless, why does the issue arise about removing our flaws? 2) It has also been said in Gita (and from early messages posted in the Sadhak group), that to be without faults, one has to become " Nirmamoha, Nirahankara " i.e give up " I " and " Mine-ness " (ego and attachment). It is said that, Ahamtaa (I, Ego) and Mamta (mine-ness, attachment) is the root of all faults (dosh). What are all the places in the Gita that address ways to become " Nirmamoha Nirahankar " ? Pray, I seek your guidance. A Sadhak Ram Ram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2006 Report Share Posted February 15, 2006 Divine One: ********************* >1) On one hand Gita and Ramcharitramanas says that I(Self) is >without any flaws or faults (Nirdosh, Amal), yet on the other hand >there is so much that is written in the scriptures that seems to say >otherwise, such as, in Ramcharitramanas " Mau sam kaun kutil khal >kaami. " Please explain what is meant by this? If Self(I) is truly >flawless, why does the issue arise about removing our flaws? ***************** In Bhagavad Gita it is said " nAsato vidyate bhAvo, nAbhAvo vidyata satah " (Gita, 2:16). It means that Real or Self never ceased to exist and unreal never existed. This is the play of the mind. For example in the night time while passing through a village field a new person may be scared of a scare-crow " thinking it " as a ghost. Yet in the day time when he comes back there when he sees the scare-crow he laughs at himself. So the truth is there was no ghost at all from the beginning. It was a scare-crow only all the time. It is the " thinking process " which imposed the concept of ghost on the scare-crow. Please extrapolate this to the Self and non-self. Self is always there and non-self is never there. It is simply ignorance. " Mau sama kaun kutil khal kaami. " is simply an emotional expression of a devotee when he identifies himself with body, mind and senses and sufferings arising from their activities with attachment to respective sense objects compared to the " state of bliss " which is beyond the realm of duality. Hence " flaws " , " removing flaws by scriptural teachings " are different types of ignorance. Just like one needs one nail to remove another nail, and after that both are discarded similarly " sayings of scriptures " is one type of ignorance which removes the " flaws " - another type of ignorance. After it is removed both are discarded. Yet until the removal of " flaw " nail, one needs the instrument of removal i.e. another nail in the form of scriptural sayings. ******************************* >2) It has also been said in Gita (and from early messages posted in >the Sadhak group), that to be without faults, one has to >become " Nirmamoha, Nirahankara " i.e give up " I " and " Mine-ness " >(ego and attachment). It is said that, Ahamtaa (I, Ego) and Mamta >(mine-ness, attachment) is the root of all faults (dosh). What are >all the places in the Gita that address ways to become " Nirmamoha >Nirahankar " ? ******************************** " nirahankAra " without ego appears in " nirmamo, nirahankArah sa shAntim adhigachhati " (2:71), " nirmamo, nirahankArah sama duhkhah sukhah kssami " (12:13) " nirmamah " without " I " ness appears in 2:71, 12:13 as above and " nirAshI nirmamamo bhUtwA.. " (3:30), " bimuchya nirmamah shAnto.. " (18:53) Whole Gita talks about the ways to get at those in some way or other. But please give special attention to the following chap 2:71, chap 3:7-9, 12, 17, 19,28,30-35,37,43, chap 4:15,18,20-23, 29-30,34,39,41-42, chap 5:3,7-14,16-24, 27-29 whole chap 6, chap 7:27-29, chap 8:7-8,10,12-14,27, chap 9:3,22,26-29,34, chap 10:10-11, chap 12:2-11,13-20, chap chap 13:8-12,28-31, chap 14:12,23-26, chap 16:17-18,21-24, chap 17:11-16, chap 18:2-6,23,26,51,53-58,62,65-66,71 ************** Thank you! humble regards -m > " mdoshi2 " <mdoshi2 > > > Q:: We are Flawless ! Then why ? >Tue, 14 Feb 2006 18:45:57 -0000 > >Shree Hari >Ram Ram > >1) On one hand Gita and Ramcharitramanas says that I(Self) is >without any flaws or faults (Nirdosh, Amal), yet on the other hand >there is so much that is written in the scriptures that seems to say >otherwise, such as, in Ramcharitramanas " Mau sam kaun kutil khal >kaami. " Please explain what is meant by this? If Self(I) is truly >flawless, why does the issue arise about removing our flaws? > >2) It has also been said in Gita (and from early messages posted in >the Sadhak group), that to be without faults, one has to >become " Nirmamoha, Nirahankara " i.e give up " I " and " Mine-ness " >(ego and attachment). It is said that, Ahamtaa (I, Ego) and Mamta >(mine-ness, attachment) is the root of all faults (dosh). What are >all the places in the Gita that address ways to become " Nirmamoha >Nirahankar " ? > >Pray, I seek your guidance. > >A Sadhak >Ram Ram > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2006 Report Share Posted February 17, 2006 Shree Hari Ram Ram! Priya Sadhaka, Aap ka prashano ke liye dhanyabad! COMMENT on Q1 Believe the confusion is due two different sadhnas are mentioned here - a). " When we are without any faults or flaws " this is in the context of Jnana Yoga, where the sadhaka realizes that he is Atma, the pure Self, pure consciousness, all the Divine attributes apply, therefore the world with its flaws or faults is negated. In case the faults are from the association that one is body, mind, intellect etc. only. b). In the case of " Mau sam kaun kutil khal kaami. " is in the context of a Sharanagatah Bhakta (or Bhakti Yoga), where he is expressing his " Deenta " like in " Mau sam din na deen hit tum saman Raghuvir " . The devotee is eliminating his ego by considering himself to be lower than even the blade of grass. Whatever faults the devotee has it does not matter because he has accepted Sharanagatih completely. If He wishes to remove the flaws that is up to Him only. In absolute humility the devotee says " I am not the right recipient (Patar) " for His grace but His Kripa is only making him the patar. COMMENTS ON Q2 This is primarily in the context with Karma Yoga (Gita 2-71) where the sense of me and mine ness must go! This does apply to Jnana Yoga also, when the Jnana Yogi realizes He is Atma then the sense of me and mine ness is gone (Because me and mine ness is due to association with body, mind, intellect and relationship with Samsar only). But in the Bhakti Yoga, me and mine ness is gone because devotee firmly believes that everything is God, the devotee does not any identity of his own. All the three yogas unite at the " sidha " stage (reach the same goal) but earlier on, during the sadhna (at sadhka stage) there are differences. The root of all these is the assumptoion that I am the body, mind and intellect. To remove this Gita instructs in many places but briefly: Verses 2/11-30 dealing with sharir ansd sharee (Jnana Yoga, also 13/7-11 Verses 2/38, 2/40-72, 4/19 are in context of Karma Yoga Verses 2/7, 8/14, 9/22, 9/30, 9/31, 12/6, 12/8, 12/20, 16/3 and 18/66 in context of Bhakti yoga With warm regards, A Sadhaka On Behalf Of mdoshi2 Tuesday, February 14, 2006 1:46 PM Q:: We are Flawless ! Then why ? Shree Hari Ram Ram 1) On one hand Gita and Ramcharitramanas says that I(Self) is without any flaws or faults (Nirdosh, Amal), yet on the other hand there is so much that is written in the scriptures that seems to say otherwise, such as, in Ramcharitramanas " Mau sam kaun kutil khal kaami. " Please explain what is meant by this? If Self(I) is truly flawless, why does the issue arise about removing our flaws? 2) It has also been said in Gita (and from early messages posted in the Sadhak group), that to be without faults, one has to become " Nirmamoha, Nirahankara " i.e give up " I " and " Mine-ness " (ego and attachment). It is said that, Ahamtaa (I, Ego) and Mamta (mine-ness, attachment) is the root of all faults (dosh). What are all the places in the Gita that address ways to become " Nirmamoha Nirahankar " ? Pray, I seek your guidance. A Sadhak Ram Ram Quote Link to comment Share on other sites More sharing options...
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