Everyone wants to be bigger than the other person. We can't take that we are small, and that I am smaller than someone else. I want to be bigger than someone else in one area or the other. I want to be accepted by someone else by all.
If it is career I want to be at a higher post.
If it is wealth I want to be big in terms of wealth.
If it is career I want to be at a higher post.
If it is wealth I want to be big in terms of wealth.
If dharma and values are important for me, I want to be an example to others in following values and I want to be respected by others as a person of values. I want values to be respected in the society else, I lose my own value.
If I am a parent I want to be my child's hero, if I am a child I want the parent to consider me as the biggest.
This feeling of wanting to be big is universal, it is the universal need of a human being to be big, to be accepted.
But it is also a fact that in the relative scheme of things I will never be the biggest, there will always be somone bigger than me. If I am Sachin Tendulkar in batting, there is still a better captain than me in the form of ganguly.
If I am a CEO , there is a bigger CEO or else I am a not satisfied and want to be known as a philanthropist and hence seek other ways to become even more bigger.
This search for bigness is a never ending pursuit. There is always someone who is bigger.
If I am a CEO , there is a bigger CEO or else I am a not satisfied and want to be known as a philanthropist and hence seek other ways to become even more bigger.
This search for bigness is a never ending pursuit. There is always someone who is bigger.
This is where shAstra and the vedic way of life puts things in perspective for this individual seeking bigness.
ShAstra and the hindu dharma, offers a lasting, permanent, real ,true and the ONLY solution to the human beings endless quest to become BIG.
ShAstra and the hindu dharma, offers a lasting, permanent, real ,true and the ONLY solution to the human beings endless quest to become BIG.
In the 10th chapter of the bhagavad gita, bhagavan explains all his vibhuti or glories to arjuna. He says among the mountains I am Himalayan and I am indra among devas I am vyasas among rishis and so on.
This is a very important chapter for a spiritual aspirant since this makes him realize that all the bigNess he is seeking for in the relative world in fact belongs to the lord ishvara , the creator and the material this jagad is ishvara. There is none other who is bigger than ishvara. If ravana thinks he is bigger rama comes and destroys him. If hiranyakashyapu thinks he is bigger narayana comes as narasimha. That lord pashupati sadasiva, who is the whole, the entire jagad is he, he who effortlessly projects and resolves this jagad unto himself, who can ever be bigger than him. So any glory you see in anyone. It is ishvara alone.
This is a very important chapter for a spiritual aspirant since this makes him realize that all the bigNess he is seeking for in the relative world in fact belongs to the lord ishvara , the creator and the material this jagad is ishvara. There is none other who is bigger than ishvara. If ravana thinks he is bigger rama comes and destroys him. If hiranyakashyapu thinks he is bigger narayana comes as narasimha. That lord pashupati sadasiva, who is the whole, the entire jagad is he, he who effortlessly projects and resolves this jagad unto himself, who can ever be bigger than him. So any glory you see in anyone. It is ishvara alone.
Recognizing that all glories belong to ishvara and do not belong to me, does it make me smaller or bigger ?
Earlier I thought I was good at poetry, I have good command over language, I am a great orator, I am a. Basketball player , I am a great mathematical genius etc etc. Now if bhagavan comes and takes away even that glory , by saying any glory is bhagavans, what am I left with ? Doesn't it make me smaller?
Earlier I thought I was good at poetry, I have good command over language, I am a great orator, I am a. Basketball player , I am a great mathematical genius etc etc. Now if bhagavan comes and takes away even that glory , by saying any glory is bhagavans, what am I left with ? Doesn't it make me smaller?
No it doesn't make you smaller , says the gita. It makes you bigger. In fact it makes you BIG, in the true sense. Now since all your glories have been taken away by ishvara as his glorie, do you know what he has to offer in return? Do you know the bargain?
He offers you HIMSELF in return.
He offers you HIMSELF in return.
Yes bhagavan krishna says that those who surrender to me alone, I teach them via the shAstra the knowldge of atma. Atma is non different from ishvara. And knowing thus. The jiva attains to me alone, via aikya gnana.
This jiva knows that he IS and that IS is ishvara.
This jiva knows that he IS and that IS is ishvara.
With the aikyam of jiva within ishvara. All jiva actions are in tune with ishvara. In fact are none other than ishvara. In the final sloka of shiva manasa pooja ,
Aatmaa Tvam Girijaa Matih Sahacaraah Praannaah Shariiram Grham
Puujaa Te Vissayo[a-U]pabhoga-Racanaa Nidraa Samaadhi-Sthitih |
San.caarah Padayoh Pradakssinna-Vidhih Stotraanni Sarvaa Giro
Yad-Yat-Karma Karomi Tat-Tad-Akhilam Shambho Tava-Araadhanam ||4||
Puujaa Te Vissayo[a-U]pabhoga-Racanaa Nidraa Samaadhi-Sthitih |
San.caarah Padayoh Pradakssinna-Vidhih Stotraanni Sarvaa Giro
Yad-Yat-Karma Karomi Tat-Tad-Akhilam Shambho Tava-Araadhanam ||4||
Meaning:
4.1: O Lord, You are Atma (me) , Devi Girija (the Divine Mother) is my Buddhi (Pure Intellect), the Shiva Ganas (the Companions or Attendants) are my Prana and my Body is Your Temple,
4.2: My Interactions with the World are Your Worship and my Sleep is the State of Samadhi,
4.3: My Feet Walking about is Your Pradakshina (Circumambulation); all my Speech are Your Hymns of your Praises,
4.4: Whatever work I do, all that is none else but Your Aradhana (Worship), O Shambhu.
4.1: O Lord, You are Atma (me) , Devi Girija (the Divine Mother) is my Buddhi (Pure Intellect), the Shiva Ganas (the Companions or Attendants) are my Prana and my Body is Your Temple,
4.2: My Interactions with the World are Your Worship and my Sleep is the State of Samadhi,
4.3: My Feet Walking about is Your Pradakshina (Circumambulation); all my Speech are Your Hymns of your Praises,
4.4: Whatever work I do, all that is none else but Your Aradhana (Worship), O Shambhu.
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