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? ...
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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...
The most famous verse of the Gita (Chapter 4, Verse 7) यदा यदा हि धर्मस्य ग्लानिर्भव- ति भारत । अभ्युत्थान- मधर्मस्य तदात्मानं सृजाम्यहम्- ॥४-७॥ Yada yada hi dharmasya glanirbhavati bharata abhyuttanam adharmasya tadaatmanaam srujamyaham परित्राणाय- साधूनां विनाशाय च दुष्कृताम्- । धर्मसंस्था- पनार्थाय सम्भवामि युगे युगे ॥४-८॥ Paritranaya sadhoonaam vinashayacha dushkritaam dharma samsthapanarthaya sambhavaami yuge yuge Whenever, O descendant of Bharata, there is decline of Dharma, and rise of Adharma, then I body Myself forth. For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma I come into being in every age. ~ Chapter 4, Verse 7, 8 ✥ ✥ ✥ न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।। “It is not that I did not exist at any time, nor you, nor these rulers of men, and surely it is not that we all shall cease to exist after this.” ~ Chapter 2, Verse 12 ✥ ✥ ✥ Questioner (Q): In chapter 4, ...
Your thoughts and thinking can change the world
ReplyDeleteWe don't have to change the world. It is quite impossible.
DeleteBut we can change ourselves. It is quite possible.
Tushar to Akhilraj
ReplyDeleteThis type of mindset really means