Hare Krishna,
Lord Krishna said that he is alone present in the jeeva, in the sun and the moon .In this sloka that he is present in the earth and supports life on earth.
15.13 – Gam avishya cha bhutani dharayami aham ojasah
Pushnami osadhih sarvah somo bhutva rasatmakaha
Meaning of words:
Gam – the earth
Avishya – entering
Bhutani – the being in the world
Dharayami – sustains
Aham – me(the consciousness)
Ojasah – through my power
Pushnami – nourish
Osadhih – the herbal plants
Sarvah – all
Somo – soma
Bhutva – by becoming
Rasatmakah – the sap or juice.
Meaning of sloka
Entering the earth ,I sustain the earth and the beings in the world with my power. I nourish the plants on earth and am the juice which nourishes the plants,
Lord Krishna has explained that he is present as amsha or part of jeeva. Its a part ,as its not different from the consciousness. He says he is the power behind the illumination of the moon and the sun. He goes on to say that he is the one who sustains the earth.
He as the consciousness or brahman is alone present in the earth and supporting the earth and through his power .This power which supports or holds the earth is said to be without raga or attachment and without desire or kama and which is like power of ishwara. It is this power which holds this heavy earth from falling , which holds the earth from crumbling down. Thus the earth is made firm through this power.
This conciouness alone exists in both living and non-living beings in the world. All the plants are nourished by the moon, which helps in generation of the sap in the plants, needed for growth of the plants. The brahman present in the moon , nourishes the plants on the earth. The soma is said to be having all the juices to nourish life on earth . Lord Krishna says that he is the soma existing in all the plants. Thus he is sustaining the life on earth. Without the moon ,the plants cannot flourish, nor the soma which nourishes the plants is created. Without plants human beings and animals cannot exist. Hence plants are considered to be one of the pancha agnis or life sources.
Thus lord Krishna explains that he alone sustains the earth and he is the cause of life on earth.
Hare Krishna
Thanks,
Aparna
Wednesday, June 6, 2007
Tuesday, June 5, 2007
15th Chapter of Gita-- 12th sloka
Hare Krishna,
We have seen in earlier slokas that the jnaani’s see the sat chit ananda no different from their self. Glimpses of which are experienced by the seekers with focused mind. While the people lacking the focused mind, with lack of self control cannot experience it. Lord Krishna further explains the consciousness pervading everywhere.
15.12 – yat aditya gatam tejo, jagat bhasayithee akhilam
Yat Chandramasi yat cha agnau tat tejo viddhi mamakam
Meaning of words:
Yat – that which is
Aditya-gatam – that abides in the sun
Tejo – the power of illumination
Jagat – the world
Bhasayithee – illumines
Akhilam --- the whole
Yat – that which is
Chandramasi – in the moon
Yat cha – that which is in the
Agnau – fire
Tat tejo – that illumination
Viddhi – know that
Mamakam – to be me
Meaning of sloka
The power in the sun , the moon and the fire which illumine other objects in the world, know that to be me(the consciousness).
Lord Krishna in the 6th sloka has spoken about the light behind the sun, moon and the fire at the paramathika level, saying that all the power is brahman, and everything derives the power from brahman. Now he explains the 12th sloka at the vyavaharika level, after explaining that the self of the nature of sat chit ananda is seen as not different from their self by the yogi’s and the jnaani’s and that the self alone existing in all entities in the world.
Here an objection can be raised that is not the consciousness prevailing in all moving and non-moving, hence why is the special mention of the sun and the moon. This question doesn’t arise as based on the abundance of the sattva guna present in a body ,the body illumines. As there is abundance of it in the sun, moon and the fire , they illumine other objects around them. This doesn’t mean that abundance of sattva guna is prevalent only in the these objects. The face reflected in the wood and the face reflected in the mirror are different depending on the transparency of the object. Similarly depending on the degree of the sattva guna the objects illumine.
Hare Krishna
Thanks,
Aparna
We have seen in earlier slokas that the jnaani’s see the sat chit ananda no different from their self. Glimpses of which are experienced by the seekers with focused mind. While the people lacking the focused mind, with lack of self control cannot experience it. Lord Krishna further explains the consciousness pervading everywhere.
15.12 – yat aditya gatam tejo, jagat bhasayithee akhilam
Yat Chandramasi yat cha agnau tat tejo viddhi mamakam
Meaning of words:
Yat – that which is
Aditya-gatam – that abides in the sun
Tejo – the power of illumination
Jagat – the world
Bhasayithee – illumines
Akhilam --- the whole
Yat – that which is
Chandramasi – in the moon
Yat cha – that which is in the
Agnau – fire
Tat tejo – that illumination
Viddhi – know that
Mamakam – to be me
Meaning of sloka
The power in the sun , the moon and the fire which illumine other objects in the world, know that to be me(the consciousness).
Lord Krishna in the 6th sloka has spoken about the light behind the sun, moon and the fire at the paramathika level, saying that all the power is brahman, and everything derives the power from brahman. Now he explains the 12th sloka at the vyavaharika level, after explaining that the self of the nature of sat chit ananda is seen as not different from their self by the yogi’s and the jnaani’s and that the self alone existing in all entities in the world.
Here an objection can be raised that is not the consciousness prevailing in all moving and non-moving, hence why is the special mention of the sun and the moon. This question doesn’t arise as based on the abundance of the sattva guna present in a body ,the body illumines. As there is abundance of it in the sun, moon and the fire , they illumine other objects around them. This doesn’t mean that abundance of sattva guna is prevalent only in the these objects. The face reflected in the wood and the face reflected in the mirror are different depending on the transparency of the object. Similarly depending on the degree of the sattva guna the objects illumine.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 11th sloka
Hare Krishna,
In the earlier sloka we have seen that Lord Krishna spoke about jnaani. Jnaani is a person who sees the self residing in the body, who sees the self leaving the body, through the knowledge that self alone exists. In this sloka he talks about an yogi.
15.11 – yatantah yoginah ca evam pasyanthi atmah ni avasthitam
Yatanto akrta atmanah na evam pasyanti achetasaha
Meaning of words:
Yatantah – who are diligent
yoginah – yogis with concentrated minds
Evam – the self under discussion
Pasyanthi – see
Atmah – the self
Avasthitam --- residing/existing
Yatantah --- after struggling also
Arkrta- atmanah – who lack self control
Na evam pasyanthi – do not see the self
Achetasah --- the non-discriminating ones
Meaning of sloka
Yogis with concentrated minds, with lot of struggle see the self and yogi’s who struggle, but do not have focused mind cannot see the self in oneself.
After Lord Krishna spoke about jnaani’s , now he speaks about yogis. A yogi is a person who has a concentrated mind and can contemplate on the self. Such yogis, who have strong mind, who can concentrate upon the self can see the self residing in all bodies, see self as leaving the bodies, and as the self getting associated with the vasanas and taking rebirth. Even though some people practice yoga, they lack the self control and hence cannot have focused mind, hence cannot contemplate on the self. Such people even after lot of struggle cannot see the self. These people lack viveka or discrimination between the real and unreal.
Thus Lord Krishna says that both yogi’s and jnaani’s can see the self, whereas a moodah cannot see it. Jnaani realizes or sees the self different from the body through knowledge. Yogi ,through practice of yoga, achieves a concentrated mind and contemplates on the self, and thus becomes a realized self.
So he shows the path to see the self as different from the body. So unless a person is a yogi or a jnaani, he cannot be realized.
Hare Krishna
Thanks,
Aparna
In the earlier sloka we have seen that Lord Krishna spoke about jnaani. Jnaani is a person who sees the self residing in the body, who sees the self leaving the body, through the knowledge that self alone exists. In this sloka he talks about an yogi.
15.11 – yatantah yoginah ca evam pasyanthi atmah ni avasthitam
Yatanto akrta atmanah na evam pasyanti achetasaha
Meaning of words:
Yatantah – who are diligent
yoginah – yogis with concentrated minds
Evam – the self under discussion
Pasyanthi – see
Atmah – the self
Avasthitam --- residing/existing
Yatantah --- after struggling also
Arkrta- atmanah – who lack self control
Na evam pasyanthi – do not see the self
Achetasah --- the non-discriminating ones
Meaning of sloka
Yogis with concentrated minds, with lot of struggle see the self and yogi’s who struggle, but do not have focused mind cannot see the self in oneself.
After Lord Krishna spoke about jnaani’s , now he speaks about yogis. A yogi is a person who has a concentrated mind and can contemplate on the self. Such yogis, who have strong mind, who can concentrate upon the self can see the self residing in all bodies, see self as leaving the bodies, and as the self getting associated with the vasanas and taking rebirth. Even though some people practice yoga, they lack the self control and hence cannot have focused mind, hence cannot contemplate on the self. Such people even after lot of struggle cannot see the self. These people lack viveka or discrimination between the real and unreal.
Thus Lord Krishna says that both yogi’s and jnaani’s can see the self, whereas a moodah cannot see it. Jnaani realizes or sees the self different from the body through knowledge. Yogi ,through practice of yoga, achieves a concentrated mind and contemplates on the self, and thus becomes a realized self.
So he shows the path to see the self as different from the body. So unless a person is a yogi or a jnaani, he cannot be realized.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 10th sloka
Hare Krishna,
Lord Krishna says that he is present in every individual as the embodied soul , the sat chit ananda. Thus he explains , how the self is different from the body, and being a witness to the activities, this self being associated with the vasanas being carried over through different birth’s. The dual world is perceived through sense organs as real . Thus a person associates himself with the body and sees the illusionary world filled with duality.
In this sloka he differentiates between jnaani and ajnaani .
15.10 – Utkramantam sthitam vaapi bhunjnanam va gunaanvitam
Vimudah na anupasyanthi pasyanthi jnnana chaksusaha
Meaning of words:
Utkramantam – leaving
Sthitam – residing
Vaapi – the embodied soul
Bhunjnaanam – experiencing through sense objects
Gunaanvitam – in association with , the qualities of happiness and sorrow etc..
Vimudhah – the ignorant person
Na anupasyanthi – cannot see
Pasyanthi – to see
Jnaana chaksusaha – through eyes of knowledge
Meaning of sloka
The self which is consciousness resides in the body or leaving the body and takes other forms or gets associated with the happiness sorrow in the world , through sense organs. The ignorant person cannot see or understand this, while the jnaani can see it through the eyes of knowledge.
Lord Krishna says that consciousness of the nature of sat chit ananda , leaves a body and takes a form of another body, through life and death. It bears witness to the activities done, through the perception of the world. It bears witness to the happiness/sorrow caused in this world , perceived through the sense organs. An ignorant person who gets deluded in this illusionary world , sees the world filled with dualities. He associates himself with the body. He doesn’t understand that he is the eternal self .He doesn’t realize that he is just the witness of all this. Such a person is called a vimudah. A jnaani through valid knowledge understands the nature of the world. He perceives the world through the eyes of knowledge and thus doesn’t see any duality, but brahman persisting everywhere. He understands the life cycle of birth and death and knows that he is the eternal self.. A jnaani understand that sense organs and vasanas cause the happiness and sorrow in life, which is not permanent. Thus he only can see the brahman in all names and forms whereas a vimudah cannot
Hare Krishna
Thanks,
Aparna
Lord Krishna says that he is present in every individual as the embodied soul , the sat chit ananda. Thus he explains , how the self is different from the body, and being a witness to the activities, this self being associated with the vasanas being carried over through different birth’s. The dual world is perceived through sense organs as real . Thus a person associates himself with the body and sees the illusionary world filled with duality.
In this sloka he differentiates between jnaani and ajnaani .
15.10 – Utkramantam sthitam vaapi bhunjnanam va gunaanvitam
Vimudah na anupasyanthi pasyanthi jnnana chaksusaha
Meaning of words:
Utkramantam – leaving
Sthitam – residing
Vaapi – the embodied soul
Bhunjnaanam – experiencing through sense objects
Gunaanvitam – in association with , the qualities of happiness and sorrow etc..
Vimudhah – the ignorant person
Na anupasyanthi – cannot see
Pasyanthi – to see
Jnaana chaksusaha – through eyes of knowledge
Meaning of sloka
The self which is consciousness resides in the body or leaving the body and takes other forms or gets associated with the happiness sorrow in the world , through sense organs. The ignorant person cannot see or understand this, while the jnaani can see it through the eyes of knowledge.
Lord Krishna says that consciousness of the nature of sat chit ananda , leaves a body and takes a form of another body, through life and death. It bears witness to the activities done, through the perception of the world. It bears witness to the happiness/sorrow caused in this world , perceived through the sense organs. An ignorant person who gets deluded in this illusionary world , sees the world filled with dualities. He associates himself with the body. He doesn’t understand that he is the eternal self .He doesn’t realize that he is just the witness of all this. Such a person is called a vimudah. A jnaani through valid knowledge understands the nature of the world. He perceives the world through the eyes of knowledge and thus doesn’t see any duality, but brahman persisting everywhere. He understands the life cycle of birth and death and knows that he is the eternal self.. A jnaani understand that sense organs and vasanas cause the happiness and sorrow in life, which is not permanent. Thus he only can see the brahman in all names and forms whereas a vimudah cannot
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 9th sloka
Hare Krishna,
In continuation with the earlier sloka , Lord Krishna after explaining the birth and death of the jeeva ,now explains how jeeva experiences the wordly pleasures through the sense organs.
15.9 – strothram chaksuh sparshanam cha rasanam ghranam eva cha
Adhistaya manah cha ayam vishayaanu upasevatee
Meaning of words:
Strothram – hearing
Chaksuh – eyes
Sparsanam – touch
Rasanam – taste
Ghranam – smell
Adhistaya –presiding
Manah – mind
Ayam – the jeeva
Vishayaanu – sense objects
Upasevatee -- enjoys
Meaning of sloka
Along with the 5 sense organs of eyes, ears, nose, taste and touch and even the mind ,presiding over them the jeeva experiences the external objects.
Lord Krishna here explains that the perception of the world by jeeva is through the sense organs and the mind. Through the sense organs and mind the jeeva sees the duality in the world. So once jeeva liberates himself from the sense organs and mind , he attains self realization.
Hare Krishna
Thanks,
Aparna
In continuation with the earlier sloka , Lord Krishna after explaining the birth and death of the jeeva ,now explains how jeeva experiences the wordly pleasures through the sense organs.
15.9 – strothram chaksuh sparshanam cha rasanam ghranam eva cha
Adhistaya manah cha ayam vishayaanu upasevatee
Meaning of words:
Strothram – hearing
Chaksuh – eyes
Sparsanam – touch
Rasanam – taste
Ghranam – smell
Adhistaya –presiding
Manah – mind
Ayam – the jeeva
Vishayaanu – sense objects
Upasevatee -- enjoys
Meaning of sloka
Along with the 5 sense organs of eyes, ears, nose, taste and touch and even the mind ,presiding over them the jeeva experiences the external objects.
Lord Krishna here explains that the perception of the world by jeeva is through the sense organs and the mind. Through the sense organs and mind the jeeva sees the duality in the world. So once jeeva liberates himself from the sense organs and mind , he attains self realization.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 8th sloka
Hare Krishna,
We have seen the earlier sloka , lord Krishna talking about jeeva. The jeeva being associated with the sense organs and the mind .The superimposition of the jeeva over the atman or brahman. In this sloka Lord Krishna explains birth and death of the jeeva.
15.8 – shariram yat avapnoti cha api utkramati ishwarah
Grahitva etani samyati vayuh gandhan vasayaat
Meaning of words:
Shariram – body
Yat – when
Avapnoti – takes another body
cha api --even when
Utkramati – leaves the body
Ishwarah --- the controller of the body
Grahitva --- takes with him
Etani – the sense organs and mind as mentioned in earlier sloka
Samyati --- leaves the body
Vayuh – the wind
Gandhan – the smell
Vasayaat – from the flowers
Meaning of sloka
When the ishwara who is the controller of the body leaves the body and takes another form of body , he carries with him the 5 sense organs and the mind, like the wind carries the fragrance of the flowers.
Lord Krishna explains the cycle of birth and death here. He speaks about the continuity of life. Here Ishwara is the controller of the body. When the jeeva dies, the subtle body which constitutes the 5 sense organs and the mind are carried to the next body , where the jeeva takes birth. As per patanjali the actions, the fruits of actions and the vasanas are carried to the next birth. Thus till the jeeva is associated with the vasanas , he cannot have liberation , or moksha and he is tied up in this chain of birth and death. When he detaches himself from these vasanas , he has no vasanas , then there is no birth and death for the jeeva . He is a realized self, with no vasanas , without mind or sense organs. This doesn’t mean that he will not have mind or sense organs , but he is beyond them . He is eternal self and hence has no birth and death.
Lord Krishna here compares the vasanas carried over to the next birth like the wind which carries the fragrance of the flowers. As the wind carries with it both good and bad odours so also the fruits of action , the vasanas are carried over to the next birth.
Hare Krishna
Thanks,
Aparna
We have seen the earlier sloka , lord Krishna talking about jeeva. The jeeva being associated with the sense organs and the mind .The superimposition of the jeeva over the atman or brahman. In this sloka Lord Krishna explains birth and death of the jeeva.
15.8 – shariram yat avapnoti cha api utkramati ishwarah
Grahitva etani samyati vayuh gandhan vasayaat
Meaning of words:
Shariram – body
Yat – when
Avapnoti – takes another body
cha api --even when
Utkramati – leaves the body
Ishwarah --- the controller of the body
Grahitva --- takes with him
Etani – the sense organs and mind as mentioned in earlier sloka
Samyati --- leaves the body
Vayuh – the wind
Gandhan – the smell
Vasayaat – from the flowers
Meaning of sloka
When the ishwara who is the controller of the body leaves the body and takes another form of body , he carries with him the 5 sense organs and the mind, like the wind carries the fragrance of the flowers.
Lord Krishna explains the cycle of birth and death here. He speaks about the continuity of life. Here Ishwara is the controller of the body. When the jeeva dies, the subtle body which constitutes the 5 sense organs and the mind are carried to the next body , where the jeeva takes birth. As per patanjali the actions, the fruits of actions and the vasanas are carried to the next birth. Thus till the jeeva is associated with the vasanas , he cannot have liberation , or moksha and he is tied up in this chain of birth and death. When he detaches himself from these vasanas , he has no vasanas , then there is no birth and death for the jeeva . He is a realized self, with no vasanas , without mind or sense organs. This doesn’t mean that he will not have mind or sense organs , but he is beyond them . He is eternal self and hence has no birth and death.
Lord Krishna here compares the vasanas carried over to the next birth like the wind which carries the fragrance of the flowers. As the wind carries with it both good and bad odours so also the fruits of action , the vasanas are carried over to the next birth.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 7th sloka
Hare Krishna,
After explaining the world at the empirical level as the tree whose substratum is brahmam, Krishna moves on to explain the jeeva. Like the approach of whole to part, we have seen in earlier slokas that Lord Krishna explains that he is all pervading in the universe. The moon and the sun don’t shine but he alone shines. He is the source of light to the sun and the moon. This is at the macrocosm level. In the coming slokas lord explains that even at the microcosm level he alone exists and everything is a part of him, the supreme self, the all pervading self, the pure consciousness.
We shall see how pure consciousness is also a part of Jeeva. Lord Krishna slowly unveils the truth of ultimate reality.
15.7 – mama eva amsah jeeva loke jeeva bhutah sanatanahah
Manah sasthani indriyani prakrithi sthani karshati
Meaning of words:
Mama – me
Eva – it is
Amsah – part
Jeeva loke --- world of human being
Jeeva bhutah – of the jeeva
Sanatanahah – eternal
Manah – mind
Sasthani – sixth
Indriyani – sense organs
Prakrithi-sthani--- abiding in nature
Karshati – origination
Meaning of sloka
I am the eternal part of jeeva or individual. Jeeva is associated with the 5 sense organs along with the mind. The sense organs and mind have there origination in prakrithi or nature.
Lord Krishna explains here that he is the eternal part of the jeeva. Here we may think that how can the supreme self have parts and whether Krishna is propounding dvaitam. The jeeva and brahmam are like bimba, prathibimba. The sunlight gets reflected by the mirror or water. Here sunlight is the bimba and the reflected sunlight is the prathibimba. Similarly the brahmam or original consciousness (OC) gets reflected in the medium of the body and is called prathibimba or the Reflected consciousness (RC). As the sunlight that is reflected is not different from the original sunlight, as the room space is not different from the space outside the walls of the room, so also the reflected consciousness or prathibimba is not different from the original consciousness bimba. As the qualities of the reflected sunlight is same are the original sunlight, as the room space has same qualities as the space outside, similarly the RC has the same qualities as OC. The only difference is that RC is limited whereas OC is limitless. As the room space is limited by the walls of the room, so also the RC is limited by the body. Once the walls are brought down, there is no difference between the room space and the outside space, so also once we loose the body consciousness, once we realize we are not the body, the limitations of the body are removed and RC becomes one with OC. Thus there is no question of duality or dvaitam.
When RC is associated with the sense organs and the mind it is called jeeva. These sense organs and mind are originated from prakrithi. The jeeva perceives and enjoys the wordly pleasures and sorrows due to the sense organs. This superimposition of the jeeva over the pure consciousness causes duality to exist. Due to this an individual perceives this world as full of dualities.
RC(eternal bliss)--------àsense organs+ mind ------à Jeeva(happiness and sorrow)
Once this veil of ignorance that jeeva is different from brahmam is removed , then he remains in the state of eternal bliss ,as that is the nature of brahmam. This is mukthi. Jeeva needs mukhti , which is attained through knowledge of ultimate reality which is “Aham brahma asmi” or I am brahmam. Through the detachment with the sense organs and the mind , one would attain self realization. Till then jeeva would be craving for the external materialistic world which is perceived as full of dualities, even though everything is brahmam. This would result only in sorrows. Thus man gets entangled in the ocean of samsaara doing more and more activities inorder to be happy , even though the eternal bliss is his very nature which he is ignorant of.
Hare Krishna
Thanks,
Aparna
After explaining the world at the empirical level as the tree whose substratum is brahmam, Krishna moves on to explain the jeeva. Like the approach of whole to part, we have seen in earlier slokas that Lord Krishna explains that he is all pervading in the universe. The moon and the sun don’t shine but he alone shines. He is the source of light to the sun and the moon. This is at the macrocosm level. In the coming slokas lord explains that even at the microcosm level he alone exists and everything is a part of him, the supreme self, the all pervading self, the pure consciousness.
We shall see how pure consciousness is also a part of Jeeva. Lord Krishna slowly unveils the truth of ultimate reality.
15.7 – mama eva amsah jeeva loke jeeva bhutah sanatanahah
Manah sasthani indriyani prakrithi sthani karshati
Meaning of words:
Mama – me
Eva – it is
Amsah – part
Jeeva loke --- world of human being
Jeeva bhutah – of the jeeva
Sanatanahah – eternal
Manah – mind
Sasthani – sixth
Indriyani – sense organs
Prakrithi-sthani--- abiding in nature
Karshati – origination
Meaning of sloka
I am the eternal part of jeeva or individual. Jeeva is associated with the 5 sense organs along with the mind. The sense organs and mind have there origination in prakrithi or nature.
Lord Krishna explains here that he is the eternal part of the jeeva. Here we may think that how can the supreme self have parts and whether Krishna is propounding dvaitam. The jeeva and brahmam are like bimba, prathibimba. The sunlight gets reflected by the mirror or water. Here sunlight is the bimba and the reflected sunlight is the prathibimba. Similarly the brahmam or original consciousness (OC) gets reflected in the medium of the body and is called prathibimba or the Reflected consciousness (RC). As the sunlight that is reflected is not different from the original sunlight, as the room space is not different from the space outside the walls of the room, so also the reflected consciousness or prathibimba is not different from the original consciousness bimba. As the qualities of the reflected sunlight is same are the original sunlight, as the room space has same qualities as the space outside, similarly the RC has the same qualities as OC. The only difference is that RC is limited whereas OC is limitless. As the room space is limited by the walls of the room, so also the RC is limited by the body. Once the walls are brought down, there is no difference between the room space and the outside space, so also once we loose the body consciousness, once we realize we are not the body, the limitations of the body are removed and RC becomes one with OC. Thus there is no question of duality or dvaitam.
When RC is associated with the sense organs and the mind it is called jeeva. These sense organs and mind are originated from prakrithi. The jeeva perceives and enjoys the wordly pleasures and sorrows due to the sense organs. This superimposition of the jeeva over the pure consciousness causes duality to exist. Due to this an individual perceives this world as full of dualities.
RC(eternal bliss)--------àsense organs+ mind ------à Jeeva(happiness and sorrow)
Once this veil of ignorance that jeeva is different from brahmam is removed , then he remains in the state of eternal bliss ,as that is the nature of brahmam. This is mukthi. Jeeva needs mukhti , which is attained through knowledge of ultimate reality which is “Aham brahma asmi” or I am brahmam. Through the detachment with the sense organs and the mind , one would attain self realization. Till then jeeva would be craving for the external materialistic world which is perceived as full of dualities, even though everything is brahmam. This would result only in sorrows. Thus man gets entangled in the ocean of samsaara doing more and more activities inorder to be happy , even though the eternal bliss is his very nature which he is ignorant of.
Hare Krishna
Thanks,
Aparna
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