Bhikshu Kotikarna mentioned that Moksha is to understand your true nature. (अपने असली स्वरूप को पहचानना ही मोक्ष है।). However, for a majority of us the question would remain as beautifully asked by the student in Vivekachoodamani: भ्रमेणाप्यन्यथा वाऽस्तु जीवभावः परात्मनः तदुपाधेरनादित्वान्नानादेनार्श इष्यते॥ अतोस्य जीवभावोऽपि नित्या भवति संसृतिः न निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद॥ [- १९२ & १९३] bhrameṇāpyanyathā vā'stu jīvabhāvaḥ parātmanaḥ tadupādheranāditvānnānādenārśa iṣyate. atosya jīvabhāvo'pi nityā bhavati saṁsṛtiḥ na nivarteta tanmokṣaḥ kathaṁ me śrīguro vada. [192 & 193] That the Supreme Self has come to consider itself as the jiva, through delusion or otherwise, is a superimposition which is beginning less. That which is beginning less cannot be said to have an end ! So the jiva-hood of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Teacher, how then can there be 'moksha' (liberation) for the Self? ...
Popular posts from this blog
Yajnavalkya, a great sage of the Upanishadic age, was famous for his unsurpassed spiritual wisdom and power. He was the seer of Shukla Yajurveda Samhita, and is credited with the authorship of the Shatapatha Brahmana (including the Brihadaranyaka Upanishad), Yogayajnavalkya Samhita and Yajnavalkya Smriti. The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya, the son of sage Devarata, lived a householder’s life with his two wives: Maitreyee and Katyayani. Of the two, it was Katyayani who kept the household going. It was she who always cared most for her position as a wife. On the other hand, Maitreyee loved to sit near her husband and hear him talk to his pupils. She was more interested in spiritual matter - listening to such discourses and participating in discussions. Therefore, she was known as brahmavadini, the one more interested in the knowledge of Brahman. Towards the last phase of h...
If misunderstanding the Self to be the not-Self is bondage, the understanding of the Self, brought about by differentiating (viveka) the Self from the not-Self is the means to liberation. This episode deals with the thought process by which one can differentiate the Self from the not-Self. एक समय सिंध देश के राजा रहूगण तत्त्व ज्ञान प्राप्ति कि इच्छा से कपिल मुनि के आश्रम की ओर जा रहे थे। रास्ते में पालकी उठाने वाला एक कहार भाग गया तो बाकी तीन कहार जडभरत को पकड़ लाए। उन्होंने पालकी उठाई। सम्पूर्ण भरतखण्ड के राजा जो स्वयं अनेकों बार पालकी में बैठे थे, आज पालकी उठा रहे हैं। अपनी प्रारब्ध भुगतनी ही पड़ती है। प्रभु के ध्यान में निमग्न भरत जी की अनोखी दशा है। वे कभी व्याकुल हो रोते हैं तो कभी मन ही मन भगवान के दर्शन कर हँसते हैं। रास्ते में चींटी भी दिखती तो भरत जी कूद जाते जिससे बार-बार रहूगण का सिर पालकी से टकरा जाता। राजा ये सहन ना कर सके व क्रोध से जडभरत का अपमान करने लगे। बोले- “अरे सेवक, तू तो जीते जी ही मरा हुआ है, तुझे कुछ भाव ही नहीं है, ठीक से चल वरना मैं तुझे ...
Comments
Post a Comment