I am the body, I am sense organs, the life breaths, I am a
Brahmana, a Kshatriya, I am born, I am happy, miserable, I have lost this,
gained this, all these and other functions of ordinary everyday life are due to
the identification of the atma (self) with the action of the buddhi. In reality
all these notions are in the buddhi, not in the self. But through ignorance they
are taken to be in the Self. So long as this continues, the course of worldly
life runs on.
Embodied self which is taken to be subject of birth, death,
and the like is not subject to any of these conditions. Free from all these, it
is the limitless unborn, undecaying, all pervading Brahman itself.
For
one who has through not this, not this, arrived at the stage of realization of
his self as the supreme self, the phenomenal world ceases to assert itself and
he becomes perfectly indifferent to its joys and sorrows. By not this, not
this, is meant here that the atma is beyond all that is within the range of
speech and thought.
Ramagita is part of Ramayana and in it Bhagavan Sri Ram answers philosophical questions of brother Lakshman.
Ramagita is part of Ramayana and in it Bhagavan Sri Ram answers philosophical questions of brother Lakshman.
2 comments:
हो सकता मेरे से कोई त्रुटि हो । सकाम उपासना में पाप, पुण्य, दान एक अलग विषय है एवं धर्म एक अलग विषय है । धर्म केवल सजा एवं क्षमा को समझता है । जिस समय सजा अर्थात् जीवन की उत्त्पति हो सकती, उस समय पुरुष रूप द्वारा उस ओर जाना अनुचित है एवं जिस समय क्षमा अर्थात् जीवन की उत्त्पति नहीं हो सकती, उस समय पुरुष रूप द्वारा जाना उचित है । निष्काम उपासना के बारे में मैं कुछ नहीं कह सकता ।
Ramagita stated above is what Lord Rama has told his brother Lakshmana in Treta yuga. Much later, in Dwapara yuga,near its end, Lord Krishna has said in Bhagavadgita in the same manner. Does it mean what Lord Rama who has given the same gist of Bhagavadgita, was there in Treta yuga?
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