Sharing Sanjivani -Part 4

CHAPTER-(525)Who could be a real BHOKTA of ...?

(525)

Who could be a real BHOKTA of joy and sorrow?

Pancham Ved Mahabharat says a person without knowledge and faith roams in doubts and he could not enjoy happiness on this earth with whatever prosperity he acquired and he could not attain ecstasy after death.

अज्ञश्र्चाश्रद्दधानश्र्च संशयात्मा विनश्यति।

नायं लोकोङस्ति न परो न सुखं संशयात्मनः।।

Lord Shri Krishna described Purush and Prakruti again in the Bhagavad Gita as KSHETRA and KSHETRAGYA . What we say about Atma the soul and Paramatma is described as PURUSH and what we experience through our body and in Sansar is described as Prakruti .   As Purush and Prakruti have no beginning they are considered as ANADI and as a person wants to know about Atma and Paramatma and the difference between Purush and Prakruti, the consciousness and the knowledge is also have no beginning.

If we see closely both are different When we talk about PURUSHपुरुष, -Atma आत्मा and Paramatma परमात्मा we mean the ultimate truth –the eternal power the SAT,CHIT and AANAND सत् चित् आनंद स्वरुप Swaroop of Paramatma but when we talk about Prakruti we think of untruth-non living and sorrow .Purush is AVIKARI अविकारी and Prakruti is perishable and VIKARI- विकारी . Purush is inactive while Prakruti is active. Purush is omnipresent as ever while Prakruti is changing her forms. In Bhagavad Gita Shri Krishna describes this Purush and Prakruti as शरीर-शरीरी SHARIR and SHARIRI, DEH and DEHI देह-देही , truth and untruth, living and non-living –JAD जड when a Sadhak thinks क्षेत्र-क्षेत्रज्ञ KSHETRA and KHETRAGYA as one, it creates bondage to Sansar but he should try to attain the next.

Paramatma is the only Purush and Prakruti is power SHWETASWETAR UPANISHAD says that मायां तु प्रकृतिं विद्यान्मायिनं महेश्र्वरम् । A devotee of Gyan Marg thinks Purush and Prakruti as separate power just as rays of Sun emerges out from the Sun in multiple numbers Prakruti makes a GRAND SHOW on this earth with her multiple forms of living and non –living. But the ultimate source is Purush-Paramatma  .When Prakruti is associated with Purush it creates 84 lakhs yonis of living beings. In PURUSH SUKTA of RUDRASTADHYAYI, it says

पुरुषङएवेद ग्गूँ सर्वंयद्भूतँय भाव्यम्।

उतामृतस्येशानो यदन्नेनातिरोहति।।

He created 84 lakhs of yonis of Jivatma and allotted them their Karma with Trio- virtues Satva, Rajas, and Tamas. Every Jiv has all three virtues in different proportions and they act according to their nature as it dominates their characters as Rajas, Tamas, and Satva. Hence the cycle of birth and death goes on, on the basis of their deeds with the help of अन्नमय कोष, प्राणमय कोश, मनेमय कोश, ज्ञानमय कोश ANNAMAY KOSH PRANMAY KOSH MANOMAY KOSH GYANMAY KOSH having trio Sharir and Purush Paramatma lives with every Jivatma abandoning his original stealing and inactive position and becomes active with Prakruti.

This विराट स्वरुप VIRAT SWAROOP of Purush –Paramatma has four legs. He has created the illusion of Sansar through his one of legs and created DEVTAS Animals, birds and human beings too. While a Sadhak is following Gyan Marg he thinks about Paramatma Sun and wants to go back to the abode of Paramatma in the form of Sun. The devotee of Bhakti Marg thinks Purush Paramatma and Prakruti are indivisible as Radhaji and Krishna.A devotee thinks that no one can exist without the other one. No existence of Prakruti is possible without Paramatma and Paramatma cannot create Sansar without Prakruti. According to the followers of Gyan Marg, there is no authority of Prakruti नासतो विद्यतो भावः NASATO VIDHYATE BHAVAH Prakruti is untruth –an illusion, a perishable element and hence it cannot exist without Paramatma. But a Bhakt devotee of Bhakti Marg thinks Purush Prakruti as one and only सदसच्चाहम् SADSACCHAHAM both are inseparable though they are totally different from one other. In reality, Paramatma is the one and only form of the entire universe but as it lives with Prakruti in various bodies it seems Bhokta of joy and sorrows. As we know a dead body feels no joy or sorrow. Every Jivatma in various bodies feels joy or sorrow till Paramatma in the form of lives breathing with the body. The moment Atma abandons the body; the body becomes non-living we throw it in the water of Ganga ji, either burn or bury it.

Hence it is said that

पुरुषः प्रकृतिस्थो हि भुङ्कते प्रकृतिजानान्गुणान्।

कारणं गुणसङ्गोङस्य सदसद्योनिजन्मसु।।

the reason is our body is a vehicle made by five elements and Purush after is the driver . While moving on road both lives together and enjoy rides but if by chance the vehicle meets with an accident, the driver will be injured too. In the same way our body is a vehicle and Purush-Paramatma is a driver but due to bad or good karma of the body vehicle, a driver though as a witness feels as if he is enjoying rides or is suffering from the pain of injuries in accidents of problems of sansar. But when a Sadhak thinks of both as separated Purush remains unaffected only the body feels pain or gain . When a person is attached to his body, he thinks he is enjoying or suffering.

When we say Purush-Paramatma as प्रकृतिस्थः PRAKRUTITSTH, we mean to say शरीरस्थः भोगयोनिः SHRIRASTH-The part of Paramatma lives in the form of our soul. All yonis except human birth are considered as भोगयोनिः BHOG YONI because only after the human birth gives us a chance to attend Salvation from Dwait to Adwaitya and unite with Paramatma.

Hence it is said that in this Sansar we see everybody that lives are bound to be destroyed and people,  animals, and birds are dying and every living is rushing towards death every day and night since birth, and even then people think they are immortal, What else could be more surprising

अभूतानि गच्छन्तीह चमालयम् ।

शेषाः स्थावरमिच्छन्ति किमाश्चर्यमतः परम्।।

Bhagavad Gita Lord Shri Krishna shows us Gyan , Karm, and Bhakti Marg . People who follow Karma Marg mostly to acquire things they dreamt of as they think luxuries of life as a big car, a grand palace, lots of servants Jewelry, and ownership of land would give them happiness. People also follow Karma Marg to avoid poverty and scarcity of things essential to satisfy a good life full of comforts for themselves as well as for their dependents on this planet. But people who think that they would not desire anything that is perishable and they would not surrender to poverty, diseases, or any disastrous situation follow Gyan Marg. As knowledge is power and a knowledgeable person can find out way out of the maze.

इष्टं च मे स्यादितरच्च न स्यादेतत्कृते कर्मविधिः प्रवृतः।

इष्टं त्वनिष्टं च न मां भजेतेत्येतत्कृते ज्ञानविधिः प्रवृतः।।

But who follow Bhakti Marg never thinks himself as Karta or Bhokta .he considers himself as a servant of Paramatma and does his karma as his duty and allotted task and hence he never enjoy anything as BHOKTA nor feels sorry for his loss of beloved or prosperity as Narshinh Mehta says

ભલું થયું ભાંગી જંજાળ,સુખે ભજશું શ્રી ગોપાળ..

Paramatma is bound with anybody but a person thinks that this is my body, this is my family, my home my property my friends and relatives, and so on ...he is attached to his body. Hence, he becomes BHOKTA भोक्ताः and thinks that favorable situations give him comfort and joy while adverse situations would be a testing time and he would suffer loss of beloved, wealth or health and he suffers from pain and sorrow. Because of living with Nature Purush becomes Bhokta with his trio-virtues and enjoys meetings and cries during the time of separation.

Then when could a Sadhak free himself from the feeling of Bhokta? Only when he accepts himself as a part of the great universe and is humble abandoning his pride and ego ...

Let us surrender to our great God and Jagat Guru Shri Krishna to see him everywhere as वासुदेव सर्वम् इतिः VASUDEVAM SARVAM ITI...