Guest guest Posted July 30, 2008 Report Share Posted July 30, 2008 Ishvara's creation and jIva's creation In Panchadashi, chapter 4, shlokas 17 to 40 a distinction is made between God's creation and creation by the individual souls. Though all objects in the world are created by God, their enjoyment and the reaction of each individual towards a particular object depend on his karma and the vAsanas in his mind. A gem, which is a creation of God, may produce different reactions in different persons. One man may feel happy on having got the gem, while another man is unhappy because he has not been able to get it. Another person may not be interested at all in the gem and so may not feel either joy or sorrow on seeing it.(Verses20 and 21). The jIva creates these three feelings of happiness, disappointment and indifference with regard to the gem, but the nature of the gem as created by God remains the same. Verse 31 says that every object has two aspects, the material and the mental. The material aspect always remains the same, but the mental aspect varies according to the mental make-up of the person who sees it. Moreover, though God has created all objects, the extent to which each individual is able to get them is dependent on his karma. It is therefore said in verse 19 that for the actual enjoyment of objects it is the modifications or functions of the mind of the jIva that are responsible. An example is given in verses 34 and 35 to show that the cause of a man's bondage and suffering is his own mental world. When a man was told by someone that his son who was in a far-off place was dead, he began to cry, though the news was not true. But even if the son had actually died, but he had not received the news, he would have felt no grief. In a dream, even though no objects are actually present, a person feels joy and sorrow, but in deep sleep, no joy or sorrow is felt, even if there are objects around (verse 33). Verse 42 says that the world of duality created by God is rather a help than an obstacle to the realization of non-duality. It is the creation of the jIva that is the cause of suffering. By controlling the mind one can ultimately attain realization of the non-dual Brahman (verse 64). Best wishes, S.N.Sastri -- Hara Hara Sankara Jaya Jaya Sankara S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 30, 2008 Report Share Posted July 30, 2008 Namaste.Would you kindly expand on the word "controlling" in the last sentence. What is the original word in the text and in what ways does it mean to "control" the mind?Thank you.Harih OM.advaitin From: sn.sastriDate: Wed, 30 Jul 2008 19:13:11 +0530 Ishvara's creation and jIva's creation Ishvara's creation and jIva's creation In Panchadashi, chapter 4, shlokas 17 to 40 a distinction is made between God's creation and creation by the individual souls. Though all objects in the world are created by God, their enjoyment and the reaction of each individual towards a particular object depend on his karma and the vAsanas in his mind. A gem, which is a creation of God, may produce different reactions in different persons. One man may feel happy on having got the gem, while another man is unhappy because he has not been able to get it. Another person may not be interested at all in the gem and so may not feel either joy or sorrow on seeing it.(Verses20 and 21). The jIva creates these three feelings of happiness, disappointment and indifference with regard to the gem, but the nature of the gem as created by God remains the same. Verse 31 says that every object has two aspects, the material and the mental. The material aspect always remains the same, but the mental aspect varies according to the mental make-up of the person who sees it. Moreover, though God has created all objects, the extent to which each individual is able to get them is dependent on his karma. It is therefore said in verse 19 that for the actual enjoyment of objects it is the modifications or functions of the mind of the jIva that are responsible. An example is given in verses 34 and 35 to show that the cause of a man's bondage and suffering is his own mental world. When a man was told by someone that his son who was in a far-off place was dead, he began to cry, though the news was not true. But even if the son had actually died, but he had not received the news, he would have felt no grief. In a dream, even though no objects are actually present, a person feels joy and sorrow, but in deep sleep, no joy or sorrow is felt, even if there are objects around (verse 33). Verse 42 says that the world of duality created by God is rather a help than an obstacle to the realization of non-duality. It is the creation of the jIva that is the cause of suffering. By controlling the mind one can ultimately attain realization of the non-dual Brahman (verse 64). Best wishes, S.N.Sastri Use video conversation to talk face-to-face with . Get started. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 31, 2008 Report Share Posted July 31, 2008 Namaste, all It is not exactly "controlling" but " educating " or " enlightening " the mind with this Knowledge. Hari Om R. S. Mani--- On Wed, 7/30/08, Ed Akehurst <nichiketa wrote: Ed Akehurst <nichiketaRE: Ishvara's creation and jIva's creationadvaitin Date: Wednesday, July 30, 2008, 8:27 PM Namaste.Would you kindly expand on the word "controlling" in the last sentence. What is the original word in the text and in what ways does it mean to "control" the mind?Thank you.Harih OM. advaitin@ s.comsn.sastri (AT) gmail (DOT) comWed, 30 Jul 2008 19:13:11 +0530 Ishvara's creation and jIva's creation Ishvara's creation and jIva's creation In Panchadashi, chapter 4, shlokas 17 to 40 a distinction is made between God's creation and creation by the individual souls. Though all objects in the world are created by God, their enjoyment and the reaction of each individual towards a particular object depend on his karma and the vAsanas in his mind. A gem, which is a creation of God, may produce different reactions in different persons. One man may feel happy on having got the gem, while another man is unhappy because he has not been able to get it. Another person may not be interested at all in the gem and so may not feel either joy or sorrow on seeing it.(Verses20 and 21). The jIva creates these three feelings of happiness, disappointment and indifference with regard to the gem, but the nature of the gem as created by God remains the same. Verse 31 says that every object has two aspects, the material and the mental. The material aspect always remains the same, but the mental aspect varies according to the mental make-up of the person who sees it. Moreover, though God has created all objects, the extent to which each individual is able to get them is dependent on his karma. It is therefore said in verse 19 that for the actual enjoyment of objects it is the modifications or functions of the mind of the jIva that are responsible. An example is given in verses 34 and 35 to show that the cause of a man's bondage and suffering is his own mental world. When a man was told by someone that his son who was in a far-off place was dead, he began to cry, though the news was not true. But even if the son had actually died, but he had not received the news, he would have felt no grief. In a dream, even though no objects are actually present, a person feels joy and sorrow, but in deep sleep, no joy or sorrow is felt, even if there are objects around (verse 33). Verse 42 says that the world of duality created by God is rather a help than an obstacle to the realization of non-duality. It is the creation of the jIva that is the cause of suffering. By controlling the mind one can ultimately attain realization of the non-dual Brahman (verse 64). Best wishes, S.N.Sastri Use video conversation to talk face-to-face with . Get started. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 31, 2008 Report Share Posted July 31, 2008 advaitin , Ed Akehurst <nichiketa wrote: > > > Namaste. > > Would you kindly expand on the word " controlling " in the last sentence. What is the original word in the text and in what ways does it mean to " control " the mind? > > Thank you. > > Harih OM. Dear Shri Ed, The word used in Panchadashi is `jitam' which means `conquered'. Conquering the mind is the same as controlling the mind. The mind is normally full of desires. It wants to acquire what it thinks will give pleasure and to avoid or get rid of things which it considers to be adverse. The mind is thus always in a state of agitation. The mind can be calmed only if desires are gradually reduced and finally eliminated. Lord Krishna tells Arjuna in Gita, 6.35 that the mind can be controlled only by practice and detachment. Detachment means not reacting to situations with emotions such as desire, dislike, anger, greed, pride, etc. This can be achieved only by looking at the adverse and undesirable consequences of indulging in worldly pleasures. This is known as `pratipakshabhAvanA'. The realization that every enjoyment is likely to be followed by pain in some form or other will help to reduce the desire for enjoyment. The mind should be withdrawn from external objects and concentrated on the Self. Such repeated concentration on the Self and an attitude of detachment towards worldly pleasures will ultimately result in control of the mind. The study of the scriptures and reflection thereon help to keep the mind away from worldly thoughts. These are the means to control the mind. Arjuna says in chapter 6 of the Gita that it is very difficult to control the mind and Krishna also agrees, but says that it can be done by repeated practice and the cultivation of detachment. Best wishes, S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 31, 2008 Report Share Posted July 31, 2008 Dear Shri Shashtri ji, Namaskar! I fully agree with you that mind can be controlled only though a combination of 'detachment' and 'practice (of meditation)'. Studying spiritual literature helps greatly keep the mind removed from the world and the sensory objects, while meditation incrementally deepens the detached disposition of the mind; the two thus mutually supplement, support and strengthen each other and as such both are essential. If we meditate during our fixed hours of meditation and jump into indulgences during the rest of the day, our spiritual gains made during the meditation are either totally lost or diminished significantly. So to say, it is impossible to progress spiritually without a restrained worldly living, living with a sense of detachment. Likewise, it is impossible to weather or smother the tide of surging passions merely by intellectual counselling of the mind and thus trying to remain detached in the world; we are likely to fall in to the traps laid by the 'MAyA' in our moments of weakness or weakened resolve which is so natural. Meditation is of utmost importance. Sants speak of two terms 'dama' and 'shama'. Dama refers to controlling or supressing our 'indriyas' or sensory organs from indulging into sensory objects; and, 'shama' (which ultimately leads to 'sama' or equality) implies controlling the mind. 'Dama' is accomplished through the practice of 'Vindu Dhyan' (Meditation on the Divine Light, the Infinitesimal Point, which is visualised at the Third Eye Centre, The Tenth Door or SushumnA) and 'shama' through 'nAdAnusandhAn' (meditation on the Divine Sound consisting of 'anahad' as well as 'anAhat' sound). Thus these two meditations can be said to indispensable to the goal of accomplishing complete control over (conquering) the mind. Jai Guru! Pravesh advaitin , " snsastri " <sn.sastri wrote: > > advaitin , Ed Akehurst nichiketa@ wrote: > > > > > > Namaste. > > > > Would you kindly expand on the word " controlling " in the last > sentence. What is the original word in the text and in what ways > does it mean to " control " the mind? > > > > Thank you. > > > > Harih OM. > > Dear Shri Ed, > The word used in Panchadashi is `jitam' which means `conquered'. > Conquering the mind is the same as controlling the mind. The mind is > normally full of desires. It wants to acquire what it thinks will > give pleasure and to avoid or get rid of things which it considers > to be adverse. The mind is thus always in a state of agitation. The > mind can be calmed only if desires are gradually reduced and finally > eliminated. Lord Krishna tells Arjuna in Gita, 6.35 that the mind > can be controlled only by practice and detachment. Detachment means > not reacting to situations with emotions such as desire, dislike, > anger, greed, pride, etc. This can be achieved only by looking at > the adverse and undesirable consequences of indulging in worldly > pleasures. This is known as `pratipakshabhAvanA'. The realization > that every enjoyment is likely to be followed by pain in some form > or other will help to reduce the desire for enjoyment. The mind > should be withdrawn from external objects and concentrated on the > Self. Such repeated concentration on the Self and an attitude of > detachment towards worldly pleasures will ultimately result in > control of the mind. The study of the scriptures and reflection > thereon help to keep the mind away from worldly thoughts. These are > the means to control the mind. > Arjuna says in chapter 6 of the Gita that it is very difficult to > control the mind and Krishna also agrees, but says that it can be > done by repeated practice and the cultivation of detachment. > Best wishes, > S.N.Sastri > Quote Link to comment Share on other sites More sharing options...
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