Let's expand our horizon w/Gitaji - how 2 b detached: body-world-God?

October 9, 2007

Dear Sadhakas, Namaste!

It is so beautifully explained by Swamiji below, that I couldn't

resist emphasizing its importance in our Sadhana! It is worth

contemplating and remembering throughout the day! Note the

following, please!

" The fact is that these gunas do not bind the spirit, but it is the

spirit which is bound by assuming its affinity with the modes

(gunas) and their evolutes - (objects, wealth, family and body etc.)

The spirit identifies itself with the body and becomes attached

to the workings of these modes of nature - objects, wealth, family,

body, nature, tendencies, situations, activities " .

And then Swamiji explains:

" The embodied soul, in spite of being bound by the three gunas, in

fact remains as it is - Imperishable). It is called " Avyayam " . In the absence

of attachment and desire, i.e. absense of a sense of " I "

and " mine " , the soul, spirit is Supreme Consciousness (God),

itself. "

I hope this wakes us up to experience what we already are,

Consciousness, in the absence of 'sense of me and mine', feeling of

a separate individual in an isolated body! It is clear that God is

this EXPERIENCE, and not a thing located in space and time as some

of us would imagine, and then argue about His existence or

non-existence!

Namaskar! Pratap

--- Sadhak <sadhak_insight wrote:

> :Shree Hari:

>

> 9th October, 2007, Tuesday

> Ashwin Krishna Trayodashi, Vikram Samvat 2064,

> Mangalvar

>

> Sattva, raja, tamas - these gunas (modes) born of

> nature (prakriti) bind the imperishable spirit to

> the body, O Mighty-armed. (Gita 14:5)

>

> " Sattva rajastvam iti gunah prakrtisambhavaah

> Nibadhnanti mahaabaaho dehe dehinamavyayam. "

> (Gita 14:5)

>

> The three gunas (modes) born of Nature, primordial

> matter (prakriti), are called " Mahad Brahma " in

> verses Gita 14:3 and 4. Here the use of the word

> " Iti " (these) denotes that out of these three

> attributes or qualities (gunas), infinite universes

> are born, and innumerable beings, diverse in

> character manifest from only these three modes of

> nature (gunas).

>

> These modes of nature (gunas), bind the

> imperishable spirit to the body. The fact is that

> these gunas do not bind the spirit, but it is the

> spirit which is bound by assuming its affinity with

> the modes (gunas) and their evolutes - (objects,

> wealth, family and body etc.) The spirit identifies

> itself with the body and becomes attached to the

> workings of these modes of nature - objects, wealth,

> family, body, nature, tendencies, situations,

> activities etc, it begins to consider these as his

> own. So in spite of being imperishable, it regards

> disease and death of the body as its own and also

> the loss of other persons and wealth etc. as its

> own. Though the spirit is totally independent, it

> beocmes dependent. Just like a man when he

> considers certain wealth to be his own, then when

> that wealth is either reduced or increased, it

> affects the self. Just like those people that he

> considers his own, he is affected by their birth or

> their death. The body that he considers his

> own, any changes to it are seen as changes in the

> self. This itself is the binding force of the

> imperishable and eternal spirit (atma) that resides

> in the body with the three modes of nature (gunas)

>

> It is a great wonder that the spirit though being

> imperishable, immovable and uniform, being over

> powered by modes (gunas) and their propensities, it

> self becomes sattvik, raja, tamas. The spirit being

> a part of God, is imperishable, sentient, pure and

> naturally blissful (Manasa 7:117:1) says Goswami

> Tulasidasji.

>

> Due to body consciousness, the spirit (soul) is

> bound by these three modes (gunas), and it cannot

> realize its immortality, which is beyond the three

> gunas. Actually the spirit is never bound by modes

> of nature (gunas) but when it assumes its affinity -

> " I " ness, " Mineness " and " For Me " with the body, it

> gets bound and because of this belief, this deep

> assumption, the Lord appears to be difficult to

> attain (Gita 12:5). In other words, with the sense

> of " I " and " mine " , these three modes of nature

> (gunas) bind the soul in the body.

>

> The embodied soul, in spite of being bound by the

> three gunas, in fact remains as it is

> (imperishable). It is called " avyayam " . In the

> absence attachment and desire, i.e. absense of a

> sense of " I " and " mine " , the soul, spirit is

> Supreme Consciousness (God), itself.

>

> From " The Bhagavad Gita - Sadhak Sanjivani " in

> Hindi pg 895, in English pg 1527, Gita 14:5 by

> Swami Ramsukhdasji

>

> Ram Ram

>

> For full online discourses in Hindi, please

> visit Swami Ramsukhdasji's website.

>

> http://www.swamiramsukhdasji.org

> To gain clarification on related issues, please

> send your questions to:

>

> To read online spiritual books, please visit:

> http://www.swamiramsukhdasji.org/swamijibooks/

> To read all previous messages, please visit:

> sadhaka/

> P.S: Please pass on this message to whomever you

> think would benefit from the same

, " Manjula Patel " <manjumaa

wrote:

>

> Loving Divine,

> Pranam.

> We have very good discussions going on with various questions

asked in this

> group. Thanks to all for their participation and the Moderator for

> facilitation.

>

> We all say and agree that we need to be detached but the key

concern is

> 'HOW?', isn't it? To address various topics of detachment I have

divided

> them into 8 emails so we can discuss them individually. I have

also tried

> to provide Gita sloka or chapter or a term/word used that have

addressed

> them but Gitaji has lot more to offer...!!! I am a strong

believer that the

> RIGHT UNDERSTANDING is the ONLY way that can lead us to true and

deeper

> level of detachment. So let's expand our horizon together with

Gitaji and

> supportive examples where applicable. Let's pour out our

understanding and

> experiences on how to be truly detached with love & compassion -

the true

> application of Gitaji in our life.

>

> First, let's understand what is body and world? - Just

*'kshetra'* - *Chapter

> 13* (please do not discuss about kshetrajna in this email). We

can also

> discuss *'dharmakshetra'* , *'kurukshetra'*, & *'dharmakshetra-

kurukshetra'

> - Chapter 1*.

>

> Lord said we need to cultivate this body land. As Gitaji is

consider to be

> an essence of Vedas-Upanishads, I think it is ok to bring examples

from

> other scriptures to support the sloka chosen from Gitaji.

>

> (Please *note*: provide related Gita Sloka 1st, support it with

examples

> from other scriptures if needed)

> Please *discuss*...

> 1) What is body, its nature?

> 2) Can body be attached to anything?

> 3) Is body subject to any pain or pleasure?

> 4) What is world, its nature?

> 5) Does material wealth carry any pleasure? Is it worth attaching

to?

> 6) who shall we be attached to, if anybody/thing at all? Is there

a need

> for us to be attached to anybody/thing? Why?

>

> Thanks in advance for your participation.

> Love.

> always at Thy Feet worthy of worship

>

October 19, 2007

Just to say Govinda or Narayana or Nama shivaya one needs hundreds birth puniya (blessing) Therefore remove the thought "you are doing and can do". Clearly Krishna says do your duty leave the benefits to ME. Krishna will take you in the path that is required to make you meet Guru, feed you knowledge, create the environment for you to do Sadhana and will ALWAYS look after you. Read script Baktha Vijayam where HE did wonders for His BhakthasB.Sathyanarayansadhak_insight <sadhak_insight wrote: Dear Sadhakas, Namaste!It is so beautifully explained by

Swamiji below, that I couldn't resist emphasizing its importance in our Sadhana! It is worth contemplating and remembering throughout the day! Note the following, please!"The fact is that these gunas do not bind the spirit, but it is the spirit which is bound by assuming its affinity with the modes (gunas) and their evolutes - (objects, wealth, family and body etc.) The spirit identifies itself with the body and becomes attachedto the workings of these modes of nature - objects, wealth, family, body, nature, tendencies, situations, activities". And then Swamiji explains:"The embodied soul, in spite of being bound by the three gunas, in fact remains as it is - Imperishable). It is called "Avyayam". In the absence of attachment and desire, i.e. absense of a sense of "I" and "mine", the soul, spirit is Supreme Consciousness (God), itself."I hope this wakes us up to experience what we already are,

Consciousness, in the absence of 'sense of me and mine', feeling of a separate individual in an isolated body! It is clear that God is this EXPERIENCE, and not a thing located in space and time as some of us would imagine, and then argue about His existence ornon-existence!Namaskar! Pratap --- Sadhak <sadhak_insight > wrote:> :Shree Hari:> > 9th October, 2007, Tuesday> Ashwin Krishna Trayodashi, Vikram Samvat 2064,> Mangalvar > > Sattva, raja, tamas - these gunas (modes) born of> nature (prakriti) bind the imperishable spirit to> the body, O Mighty-armed. (Gita 14:5) > > "Sattva rajastvam iti gunah prakrtisambhavaah> Nibadhnanti mahaabaaho dehe dehinamavyayam." > (Gita 14:5)> > The three gunas (modes) born of Nature, primordial> matter (prakriti), are

called "Mahad Brahma" in> verses Gita 14:3 and 4. Here the use of the word> "Iti" (these) denotes that out of these three> attributes or qualities (gunas), infinite universes> are born, and innumerable beings, diverse in> character manifest from only these three modes of> nature (gunas). > > These modes of nature (gunas), bind the> imperishable spirit to the body. The fact is that> these gunas do not bind the spirit, but it is the> spirit which is bound by assuming its affinity with> the modes (gunas) and their evolutes - (objects,> wealth, family and body etc.) The spirit identifies> itself with the body and becomes attached to the> workings of these modes of nature - objects, wealth,> family, body, nature, tendencies, situations,> activities etc, it begins to consider these as his> own. So in spite of being imperishable, it regards> disease

and death of the body as its own and also> the loss of other persons and wealth etc. as its> own. Though the spirit is totally independent, it> beocmes dependent. Just like a man when he> considers certain wealth to be his own, then when> that wealth is either reduced or increased, it> affects the self. Just like those people that he> considers his own, he is affected by their birth or> their death. The body that he considers his> own, any changes to it are seen as changes in the> self. This itself is the binding force of the> imperishable and eternal spirit (atma) that resides> in the body with the three modes of nature (gunas)> > It is a great wonder that the spirit though being> imperishable, immovable and uniform, being over> powered by modes (gunas) and their propensities, it> self becomes sattvik, raja, tamas. The spirit being> a part of God,

is imperishable, sentient, pure and> naturally blissful (Manasa 7:117:1) says Goswami> Tulasidasji. > > Due to body consciousness, the spirit (soul) is> bound by these three modes (gunas), and it cannot> realize its immortality, which is beyond the three> gunas. Actually the spirit is never bound by modes> of nature (gunas) but when it assumes its affinity -> "I" ness, "Mineness" and "For Me" with the body, it> gets bound and because of this belief, this deep> assumption, the Lord appears to be difficult to> attain (Gita 12:5). In other words, with the sense> of "I" and "mine", these three modes of nature> (gunas) bind the soul in the body. > > The embodied soul, in spite of being bound by the> three gunas, in fact remains as it is> (imperishable). It is called "avyayam". In the> absence attachment and desire, i.e. absense of a>

sense of "I" and "mine", the soul, spirit is> Supreme Consciousness (God), itself. > > From "The Bhagavad Gita - Sadhak Sanjivani" in> Hindi pg 895, in English pg 1527, Gita 14:5 by> Swami Ramsukhdasji > > Ram Ram> > For full online discourses in Hindi, please> visit Swami Ramsukhdasji's website.> > http://www.swamiramsukhdasji.org> To gain clarification on related issues, please> send your questions to: > > To read online spiritual books, please visit:> http://www.swamiramsukhdasji.org/swamijibooks/> To read all previous messages, please visit:> sadhaka/> P.S: Please pass on this message to whomever you> think would benefit from the same , "Manjula Patel" <manjumaa wrote:>> Loving Divine,> Pranam.> We have very good discussions going on with various questions asked in this> group. Thanks to all for their participation and the Moderator for> facilitation.> > We all say and agree that we need to be detached but the key concern is> 'HOW?', isn't it? To address various topics of detachment I have divided> them into 8 emails so we can discuss them individually. I have also tried> to provide Gita sloka or chapter or a term/word used that have addressed> them but Gitaji has lot more to offer...!!! I am a

strong believer that the> RIGHT UNDERSTANDING is the ONLY way that can lead us to true and deeper> level of detachment. So let's expand our horizon together with Gitaji and> supportive examples where applicable. Let's pour out our understanding and> experiences on how to be truly detached with love & compassion - the true> application of Gitaji in our life.> > First, let's understand what is body and world? - Just *'kshetra'* - *Chapter> 13* (please do not discuss about kshetrajna in this email). We can also> discuss *'dharmakshetra'* , *'kurukshetra'*, & *'dharmakshetra-kurukshetra'> - Chapter 1*.> > Lord said we need to cultivate this body land. As Gitaji is consider to be> an essence of Vedas-Upanishads, I think it is ok to bring examples from> other scriptures to support the sloka chosen from Gitaji.>

> (Please *note*: provide related Gita Sloka 1st, support it with examples> from other scriptures if needed)> Please *discuss*...> 1) What is body, its nature?> 2) Can body be attached to anything?> 3) Is body subject to any pain or pleasure?> 4) What is world, its nature?> 5) Does material wealth carry any pleasure? Is it worth attaching to?> 6) who shall we be attached to, if anybody/thing at all? Is there a need> for us to be attached to anybody/thing? Why?> > Thanks in advance for your participation.> Love.> always at Thy Feet worthy of worship>

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