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The body made of five elements is made of matter and energy. But it also contains something that manifests in the form of the mind, intelligence and the ego. The knowledge of this consciousness within us will make us unassailable. This is what jnana-sadhana is.
The objects, including our own body, are all inert. There is a source within us that produces all thoughts, feelings and emotions. How is it that we see the thoughts and miss the thinker? That thinker, that source, that sentience is what we need to focus upon.
The God we want to realize is of the nature of non-dualness,beyond existence and non-existence. The pursuit also has to be intense contemplation on this non-dual nature of God.
The ultimate dosha within us is the ego, which is to be eliminated. The differential notion is to be dropped and the whole life is to be converted into a yajna instead of doing piecemeal activities in the form of yajnas. The focus of the sadhana must become the sentience that animates the body.
Slokas chanted in the track
सत्येन लभ्यस्तपसा ह्येष आत्मा
सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।
अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो
यं पश्यन्ति यतयः क्षीणदोषाः ।
(Mundakopanishad 3.1.5)
तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।
(Bhagavad Gita 3.19)
PR 1 Feb 2016
The entire world, including the body and senses, is produced by the presence within. This presence is what we consider divine, supra-worldly. Carrying such a presence within, can we feel anything other than being a divine person? Can we miss the divinity within, anytime? Poojya Swamiji explains.
Swamiji initiates the topic by mentioning how our ancient thinkers started by praising the natural orbs, planets, and elements in the form of prayers. They were treated as superhuman powers. But the thinkers did not stop there until they reached the Upanishadic stage where their enquiries became internal and subjective. Ultimately, they arrived at very stable and internal conclusions. Thereafter they thought how to make these things accessible to the ordinary people. This is how they started writing the Epic literature.
Poojya Swamiji says that the success of a sādhaka’s life consists in having joy right from the commencement of the work. The karma-yogic joy does not wait for the completion of the work or the attainment of the objective. Another point Swamiji makes is that joy is a creation of the mind. If that is so, we should be able to ask the mind to generate joy always, instead of thinking ‘I will become joyous only when my work fruitions.’ Let the work be a flow like that of a river.
Poojya Swamiji talks about the basic human values that are necessary to live a married life happily and without conflict. He explains what togetherness and mutuality mean, what trust means, between the different members of the family.
Meditation is a process, which one has to imbibe in the form of a Deeksha from a realized teacher, a Sadguru, who is competent enough to clarify whatever doubts a seeker has.
In this track, Swamiji speaks about what meditation is and what is post-meditational Sadhana.
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