🌹Our normal attitude is to bring out principles from our own actions. As per our habits and tendencies, we try to manipulate our knowledge to suit those tendencies and justify them. 🌹The essence of spiritual life is in making our each action a follower of our right knowledge, aligned with the Guru and scriptures. 🌹We should not be particular and strict with others and practical with ourselves! Every wrong habit is a shackle on our feet, binding us to some prison of a wrong thought, causing us to miss some higher joy, something important or greater in life. One who is honest about their tendencies is able to be free from these shackles. 🌹Our nīti should follow Īshvara-prīti, the faith in and love for God, rather than our mānasika-kurīti, the ill natures of our mind. 🌹Intellectual dishonesty with one's own negative tendencies shall never take the seeker to a quiet abode. 🌹The first step in seeker-hood is to know one's own empirical nature or Svabhāva, and their areas of improvement. 🌹The Svarūpa can only be known when one has fully known and cultivated their Svabhāva. One who does not know their character properly will never know their essential nature or the Self. 🌹The 9th verse says that the 'mean' person, is one who fails to measure and realise the lowness of their mind. 'Kshudra' or mean-ness, here refers to Lajjā, one of the Daivī-sampatti or divine virtues, which is the ability to see ourselves from the eyes of society and those around us. 🌹To see oneself from the angle of society, of the Guru, and of Īshvara, and determine one's actions based on these three perspectives and not one's own likes and dislikes, is Lajjā. 🌹We should not think ourselves to be right; honesty is required in our thinking. The worldly person is such because they always think they are right! 🌹The entire world is a body, and we are a part of it, so what we do impacts others. 🌹Therefore, we must see from the angle of others and think of how our actions would be interpreted by and impact our God, Guru, and society around us. 🌹Without this, we would be suffocated, as our Vyashti, the microcosm, is distanced from Samashti. 🌹This is because the joy of the microcosm is itself dependent on the macrocosm, and hence, our inconsideration of the total body. 🌹Three emotions which make us a Kshudra, inconsiderate to the view of Guru, God, scriptures and society, are: 1. Kāma, desire or lust, 2. Lobha, greed, 3. Krodha, anger and harsh words. 🌹All three emotions make us uncontrolled, deceitful, fearful and hurting others, making us shameless. 🌹Bhagavan Adi Shankara defines the Mahātmā in the Bhagavad Gita as alshudra-chittāha, one who is capable of dissolving any undesirable thoughts by their bhajana and sādhanā, preventing them from expressing in any harmful manner. 🌹There are several actions or habits of ours, of which we may not talk much but we think a lot! The divinity of our life is in the freedom to be able to talk about any action we do. 🌹The 9th verse portrays the state of the Kshudra-jantu, comparing it to a dog, who bites a bone that is covered in worms and in saliva, stinking, and abhorring to see or touch, which the dog very delightfully holds on, as if the bone is unparalleled, even though there is in fact no joy in it. The bone is flesh-less, yet the dog keeps licking it, and even though Indra himself is standing nearby, the dog has no shame or grace. 🌹Such is the despicable state of the shameless person who fails to consider the angle of society, God, Guru/saints, their own Antaryāmī or conscience, and their future fruits of action. 🌹In the Bhāgavata, Shri Krishna tells Uddhava that svabhāva-vijaya or victory over one's own lower nature alone is Shaurya or valour. 🌹The purpose of human birth therefore is not to continue abiding in our lower nature, but it is a chance to change our tendencies. 🌹The 10th verse highlights the fact that the fall of a person cannot be controlled once they begin to commit wrong actions. A person is known by their commitment or their Vrata, their resolutions. 🌹Asking of one's career, marital status or relationships is all only to gauge what is a person's are of sacrifice, area of commitment and grounding. 🌹Since we have vāsanās in us, such commitments are needed to bind us. Our Vrata is to follow the words of the nature, to not fall into the licentiousness and uncontrollability of our nature. 🌹 Vrata is a potential tapping mechanism, which holds us together and allows us to go closer to our potential. 🌹Breaking our vows causes our potential to scatter, and breaking one vow takes to loss of many other vows. There is not a single mistake, but several successive mistakes. 🌹We are only defined by the vows we are not breaking today. 🌹Explaining this fall of the uncommitted person, Bhartruhari takes the example of the Ganga in the 10th verse, saying that she first falls from the heaven into Lord Shiva's matted hair, then to the Himalayas, then to the ground, then into the ocean, and into a very low position, having come from the highest realms. 🌹Similarly, one who lacks discrimination in thinking and the ability to stop their wrong thoughts from translating into actions, is destined to fall in a hundred ways. 🌹The Viveka-bhrashta is one in whom the intellect has no veto power over the mind and actions, being overwhelmed with one's own inner impulses, taking to the fall of a person. 🌹One Vrata that we should definitely uphold, is to perform some challenging higher action in each day, which the mind would not co-operate with. 🌹Control the mind for a few minutes everyday, to have a controlled day. Having controlled the mind for some duration and performed some controlled action, we get the confidence and ability to remain more controlled at all other times. Joy of the day is not in having a good breakfast! It is in being able to lead a controlled life for some time. 🌹The 11th verse now says, if there is somewhere a fire, it can be extinguished by water, the scorching sun can be got freed of by an umbrella, the elephant can be controlled by a goad, the cow and donkey too by a stick, disease by medicine, poisoning by mantras; the scriptures provide a panacea for all disorder. Yet, for the foolish, there is no cure! 🌹The definition of a fool or Mūrkha is the absence of Shraddhā or faith. One may be intelligent, but they are a fool if they lack faith. 🌹The two children of faith are austerity and obedience, through which one can grow over time. 🌹By faith, one is able to believe in what is being said to them by a higher authority such as the scriptures or Guru. But for one with lack of faith, there is constant doubt and justification. 🌹The Mūrkha is thus one whose Buddhi or intellect has fainted, who fails to think between what is right & wrong. Such a person is unable to believe in the words of a teacher & realize then in due time. 🌹One who lacks faith is undeserving and incapable of performing any great actions, because they have put an end to all their higher endeavours by doubt. 🌹Intelligence does not run the show here. Faith runs the show of life!
Hariom pujye Swamiji
Thank you Swamiji ........
🌹Our normal attitude is to bring out principles from our own actions. As per our habits and tendencies, we try to manipulate our knowledge to suit those tendencies and justify them.
🌹The essence of spiritual life is in making our each action a follower of our right knowledge, aligned with the Guru and scriptures.
🌹We should not be particular and strict with others and practical with ourselves! Every wrong habit is a shackle on our feet, binding us to some prison of a wrong thought, causing us to miss some higher joy, something important or greater in life. One who is honest about their tendencies is able to be free from these shackles.
🌹Our nīti should follow Īshvara-prīti, the faith in and love for God, rather than our mānasika-kurīti, the ill natures of our mind.
🌹Intellectual dishonesty with one's own negative tendencies shall never take the seeker to a quiet abode.
🌹The first step in seeker-hood is to know one's own empirical nature or Svabhāva, and their areas of improvement.
🌹The Svarūpa can only be known when one has fully known and cultivated their Svabhāva. One who does not know their character properly will never know their essential nature or the Self.
🌹The 9th verse says that the 'mean' person, is one who fails to measure and realise the lowness of their mind. 'Kshudra' or mean-ness, here refers to Lajjā, one of the Daivī-sampatti or divine virtues, which is the ability to see ourselves from the eyes of society and those around us.
🌹To see oneself from the angle of society, of the Guru, and of Īshvara, and determine one's actions based on these three perspectives and not one's own likes and dislikes, is Lajjā.
🌹We should not think ourselves to be right; honesty is required in our thinking. The worldly person is such because they always think they are right!
🌹The entire world is a body, and we are a part of it, so what we do impacts others.
🌹Therefore, we must see from the angle of others and think of how our actions would be interpreted by and impact our God, Guru, and society around us.
🌹Without this, we would be suffocated, as our Vyashti, the microcosm, is distanced from Samashti.
🌹This is because the joy of the microcosm is itself dependent on the macrocosm, and hence, our inconsideration of the total body.
🌹Three emotions which make us a Kshudra, inconsiderate to the view of Guru, God, scriptures and society, are: 1. Kāma, desire or lust, 2. Lobha, greed, 3. Krodha, anger and harsh words.
🌹All three emotions make us uncontrolled, deceitful, fearful and hurting others, making us shameless.
🌹Bhagavan Adi Shankara defines the Mahātmā in the Bhagavad Gita as alshudra-chittāha, one who is capable of dissolving any undesirable thoughts by their bhajana and sādhanā, preventing them from expressing in any harmful manner.
🌹There are several actions or habits of ours, of which we may not talk much but we think a lot! The divinity of our life is in the freedom to be able to talk about any action we do.
🌹The 9th verse portrays the state of the Kshudra-jantu, comparing it to a dog, who bites a bone that is covered in worms and in saliva, stinking, and abhorring to see or touch, which the dog very delightfully holds on, as if the bone is unparalleled, even though there is in fact no joy in it. The bone is flesh-less, yet the dog keeps licking it, and even though Indra himself is standing nearby, the dog has no shame or grace.
🌹Such is the despicable state of the shameless person who fails to consider the angle of society, God, Guru/saints, their own Antaryāmī or conscience, and their future fruits of action.
🌹In the Bhāgavata, Shri Krishna tells Uddhava that svabhāva-vijaya or victory over one's own lower nature alone is Shaurya or valour.
🌹The purpose of human birth therefore is not to continue abiding in our lower nature, but it is a chance to change our tendencies.
🌹The 10th verse highlights the fact that the fall of a person cannot be controlled once they begin to commit wrong actions. A person is known by their commitment or their Vrata, their resolutions.
🌹Asking of one's career, marital status or relationships is all only to gauge what is a person's are of sacrifice, area of commitment and grounding.
🌹Since we have vāsanās in us, such commitments are needed to bind us. Our Vrata is to follow the words of the nature, to not fall into the licentiousness and uncontrollability of our nature.
🌹 Vrata is a potential tapping mechanism, which holds us together and allows us to go closer to our potential.
🌹Breaking our vows causes our potential to scatter, and breaking one vow takes to loss of many other vows. There is not a single mistake, but several successive mistakes.
🌹We are only defined by the vows we are not breaking today.
🌹Explaining this fall of the uncommitted person, Bhartruhari takes the example of the Ganga in the 10th verse, saying that she first falls from the heaven into Lord Shiva's matted hair, then to the Himalayas, then to the ground, then into the ocean, and into a very low position, having come from the highest realms.
🌹Similarly, one who lacks discrimination in thinking and the ability to stop their wrong thoughts from translating into actions, is destined to fall in a hundred ways.
🌹The Viveka-bhrashta is one in whom the intellect has no veto power over the mind and actions, being overwhelmed with one's own inner impulses, taking to the fall of a person.
🌹One Vrata that we should definitely uphold, is to perform some challenging higher action in each day, which the mind would not co-operate with.
🌹Control the mind for a few minutes everyday, to have a controlled day. Having controlled the mind for some duration and performed some controlled action, we get the confidence and ability to remain more controlled at all other times. Joy of the day is not in having a good breakfast! It is in being able to lead a controlled life for some time.
🌹The 11th verse now says, if there is somewhere a fire, it can be extinguished by water, the scorching sun can be got freed of by an umbrella, the elephant can be controlled by a goad, the cow and donkey too by a stick, disease by medicine, poisoning by mantras; the scriptures provide a panacea for all disorder. Yet, for the foolish, there is no cure!
🌹The definition of a fool or Mūrkha is the absence of Shraddhā or faith. One may be intelligent, but they are a fool if they lack faith.
🌹The two children of faith are austerity and obedience, through which one can grow over time.
🌹By faith, one is able to believe in what is being said to them by a higher authority such as the scriptures or Guru. But for one with lack of faith, there is constant doubt and justification.
🌹The Mūrkha is thus one whose Buddhi or intellect has fainted, who fails to think between what is right & wrong. Such a person is unable to believe in the words of a teacher & realize then in due time.
🌹One who lacks faith is undeserving and incapable of performing any great actions, because they have put an end to all their higher endeavours by doubt.
🌹Intelligence does not run the show here. Faith runs the show of life!
Pranam swamiji thank you hariom yes swamiji u are right hindus hve no charecter.