Gita 101

Basics of Bhagvad Gita (Geeta, Bhagwad Gita)

Impressions of Favorable and Unfavorable Situations are Not in You

Impressions of Favorable and Unfavorable Situations are Not in You

(Vikaar Aap Mein Nahi Hai)

It is not a rule that before realizing God, one becomes free of all impressions of favorable and unfavorable, i.e. existential distortions (vikaar).   But after realizing God, all distortions (vikaar) are wiped out.

Rasopyasya param drushtvaa nivartate”  (Gita 2/59)

“The distortions of the mind in the form of relish, pleasure and delight come to an end, on realizing God.” (Gita 2:59).

In this there is one very extra-ordinary point,  which is extremely beneficial.    It is my sincere prayer, that you go deep into it and understand it.

We get a person, thing, situation etc that is favorable to us,  and we don’t get a person, thing, situation etc that is to our liking –  This is Life!  The extent to which favorable and unfavorable situations make an impression on us, is called “vikaar.”    We have to become free from these “vikaars” – impressions of favorable and unfavorable situations; because as long as there is vikaar, the turmoil of these various impressions continues,  till then there will not be peace.

Search within that where do these vikaars (restlessness from impressions) reside?   The vikaar is in the mind, intellect, in the inner senses.   Therefore vikaar are taking place in the “karan”  (instrument), not in the “kartaa” (doer).   This is the main point that needs to be understood.    If you receive something that is favorable,  you become pleased,  and if you receive something unfavorable,  then you become displeased – these are two states.   In these two states,  are you two or one?  Think about this point.    In a state of happiness, you were that one, and in a state of unhappiness, you were the same one –  isn’t this the truth or not?   In reality, these states are also in the mind-intellect,  but you assume them to be in you – this is the mistake that you make.    In pleasant and unpleasant states,  you believe yourself to be happy and unhappy.   The impressions of pleasure and displeasure fall on the inner senses (antahkaran),  then you become happy and sad.   You assume that “vikaar” to be in you.   In fact these impressions of various changes are not in you at all,  the impression of turmoil are on the inner senses (antahkaran).

You know both pleasant and unpleasant.  Only he can know both, who is separate from both of them.    He who remain even in pleasure and also in displeasure, both that pleasure and displeasure can be known by him.  Happiness is separate and unhappiness is separate.  The one who remains separate from these two, knows these two.    If he had blended with these, then he would not be able to know both pleasure and displeasure.  Rather he would know only one of them with whom he has remained.

The second point is that while being happy also you are the same and why being unhappy too, you are the same, therefore only you are able to experience them separate and apart.    He who can experience separately both pleasure and displeasure he is separate from pleasure and displeasure.    When will one experience being separate from pleasure and displeasure?   When you do not remain established in “nature” (prakriti) and become established in the “swa” (self).    “Samadukhsukhaswasthah” (Gita 14/24). Nature is filled with favorable and unfavorable impressions.    If you become established in nature, then surely there will be these mental distortions.   But these distortions will never be in you (self),  never ever.   Even in a state of ignorance, there were no distortions in you.   There has never been any impressions and distortions in your self,  there can never be.   If there were distortions in you, then they would never go away.     The impressions and distortions are in Nature.    Experiencing yourself to be separate from nature is enlightenment.  It is attaining liberation.

As such you are separate from Nature.    Please have mercy, you pay attention and try to understand this point.  You are not the kind to come and go.  God has said –

Maatraasparshaastu kounteya sheetoshnasukhdukhdaah |

Aagamaapaayino’nityaastaamstitikshasva bhaarata ||  (Gita 2/14)

“Oh Sun of Kunti ! those bodily sense objects, that give rise to feelings of heat and cold, pleasure and pain etc, (happiness and unhappiness through favorable and unfavorable situations) are transitory and fleeting. Therefore Arjuna, bare these patiently. (i.e. remain unaffected by them or ignore them).  (to be continued)  

From book in Hindi “Satsang ka Prasaad”  by Swami Ramsukhdasji

God is the Supreme Guru

Lord is the Guru (spiritual guide, master) of the entire World –

“Krishnam Vande Jagadgurum”

“Jagadgurum cha shaashvatam”  (Manas,  Aranya.   4/9)

He is not merely a Guru,  rather is the eternal Master of all the Gurus.

“Sa Ishah paramo gururguruh”  (Srimad Bhagwat  8/24/50)

“Tvamasya poojyasch gururgareeyaan”  (Gita 11/43)

King Satyavrat says to the Lord –

“Like a blind person accepting another blind person as his guide to show path,  ignorant people accept other ignorant ones as their Guru.  O’ Lord!  You are illumed like the Sun, the sole illuminator, inspirer of all human senses.  I the Self, the seeker of ultimate truth,  elect You alone in the form of a Guru.”  (Srimad Bhagwat  8/24/50)

Most prominent of all devotees, king Prahlad says –

Shaastaa Vishnurasheshasya jagato yo hrdi sthitah |

Tamrute paramaatmanam taat kah ken shaasyate ||  (Vishnupuran 1/17/20)

“Lord Vishnu, situated in the heart is the guide and teacher of the whole world.   Dear Father!  who else can show the right path, other than the Lord Himself?  No one can.”   (Vishnupuran  1/17/20)

Since God is the Guru of the whole world and we too are part of this world itself, how can we be devoid of a Guru?  We are the disciples of the real great Guru.   There is some danger of the Gurus of presnt times of Kaliyug, but we need not feel scared when the world’s Almighty is our Guru. There is no chance of any loss or failure, rather there is nothing but gains.  Therefore if we accept God as our Guru,  study His utterances in Gita and reform our life accordingly,   there is no doubt about our liberation.   We may select any one –  Krishna,  Rama,  Sankara,  Hanuman,  Ganesha or the Sun as our Guru.

The king of elephants Gajendra says:

Yeh kashcnesho balinontkoragaat

Prachandvegaadabhidhaavato brsham |

Bheetam prapannam paripaati yadbhyaa –

Nmrutyuh pradhaavatyaranam tameemahi ||  (Srimad Bhagwat  8/2/33)

“The Lord Who give protection the the devotee,  who seeks refuge in Him,  from a highly poisonous fast running snake of time, and being scared of Whom even death is running,  I take refuge in Him.”

The essence of the Gajendra’s statement is,  “Even without knowing the identity of the Lord,  I take shelter in Almighty God.”  In the same way if we surrender ourselves to God, either we shall get a right Guru or God himself shall become our Guru.

We are a part of God  – “Mamaivaansho jeevaloke”  (Gita 15/7).  Therefore He is not only our Guru, but he is father, mother,  and everything for us.  Actually we are not to bind ourselves with a worldly Guru.  We have to accept our affinity with God. Real Guru is one who leads us to a deep bonding with God.  We need not seek anybody’s advice for this purpose because all beings are naturally and permanently bound with God and no middleman is required for this.  Why should we create the distance of a middleman, between us and God when we are ourselves capable of having an intimate and direct relationship with Him.  By doing so, we shall attain salvation even without seeking   –

Ati durlabh kaivalya param pad |  sant puraan nigam aagam bad ||

Ram bahat soyi mukuti gosaayi | an icchit aavayi bariaayi  ||  (Manas,  Utter.  119/2)

Therefore the Lord says in Gita –

Manmanaa bhava mad bhakto,  madhyaajee maam namaskuru |  (Gita 9/34, 18/65)

“Fix thy mind on Me,  be devotee to Me,  worship Me,  prostrate thyself before Me.”

Sarvadharmaanparityajya  maamekum sharanam vraja |  (Gita  18/66)

“Give up dependence on all duties and surrender completely to Me.”

The Lord speaks of complete surrender to Him without becoming a Guru.

Source : From book in hindi “Is Salvation Not Possible without a Guru? ” by Swami Ramsukhdasji.

The Essence of Guru

The science of soul or self is difficult to comprehend. Even after hearing about it, people cannot understand the soul (Gita 2/29). The understandig of self as part of God and beyond body is considered as the light of knowledge and accepting the self as the product of matter/ body is considered as the darkness of ignorance. Guru (Spirituaul Guide) is medium which takes us from darkness of ignorance to the light of knowledge. One who shows us this way of knowledge is our guru whether we accept it or not.

God is seated in everyone’s heart and gives knowledge from within (Gita 15/15). In reality, God is the Ultimate Guru because whoever receives knowledge, wisdom and enligtenment, he receives it from God only. The kowledge can be revealed from a particular individual, or from a particular scripture or any other source. That source of knowledge is considered the Guru but at its very core, it is God Himself who is the Guru of all(krishnam vande jagad-gurum). God within our heart arranges these different mediums of kowledge so that we can know Him and attain Him (Gita 10/11).

Gita and other Vedic scriptures emphasize to have gratitude towards these sources of knowledge. Anyone who takes us towards the light of knowledge is special. But that does not mean that those sources need to be blindly followed. There can be imperfect sources which can give us knowledge and one should accept what is right and reject the wrong. God within us should be the ultimate arbiter of what is right (Bhagavatam 11/7/20). Blindly following any source without inner judgment is discouraged.

In the path of knolwedge (Jnana Yog), Gita addresses the acceptance of the self-realized person as teacher (Gita 4/34), but in the path of action (Karma Yog) and the path of devotion (Bhakti Yog), Gita dees not indicate the need for a formal self-realized guru. The ceremony of diksha is actually acceptance of disciple’s eternal relationship with God. One does not need to have a binding formal relationship with the person who reveals knowledge. For example, the priest conducts the marriage ceremony between bride and groom and they are bound to each other for life. After the ceremony, the relationship is formed between hustand and wife and the priest’s work is complete. Same way, Guru connects the soul to God and the connection between soul and God becomes the main focus. Guru helps the person to be in front of God and does not to put himself in front of the person. Our duty is to be connected with God and not to develop a binding relationship with a Guru. Our relationship with God is eternal because we are part of God (Gita 15/7). Right now, we have forgotten that relationship. Guru’s role is to recall that forgotten relationship with God and not to form a new one with the Guru.

That One, from whom we receive knowledge and wisdom, from whom the true path is revealed, from whom the duties of life become known, from whom direction and goal of life becomes crystal clear, that is the essence of the guru (Guru Tattva). That Guru Tattva is within you. That Guru Tattva reveals the truth whether it comes from person, scripture etc. Guru Purnima is the day when the seeker shows gratitude to Guru within and the different spiritual gurus who have helped him to go towards light. This gratitude is important part of seeker’s eveyday life but this day is specially dedicated to honor it.

Source : “Kya guru ke bina mukti nahi” and “Saccha Guru Kuan” by Swami Ramsukhdasji

Beholding God Everywhere

One has to work hard to be successful. It is because success requires achieving what one does not have. It may be gaining wealth, degree, position or skill. One has to persevere to achieve them. But God Realization is extremely easy because one does not need to work for it! One has to travel to get something which is far away! But God is present everyone. God is here. There is no need to go anywhere to find God as He is right here with you! God is present at all times! He is now! One can attain Him right now in the present moment. He resides in all beings. So, He is within you. What is difficulty in attaining something which is in you and everyone!

So easy, that no other work is that easy. Ease-difficulty, effortlessness-complexity, this is only where you have to put effort, to do something. Or if there is distance from the object that is to be acquired, then effort is required to get to it. Where there is nothing to be done, in that what is easy and what is difficult? What is complex and what is simple? How is God so easily attainable? Now let us think over this.

In the very last of all births i.e. in this human form, when a man of wisdom (jnani) takes refuge in Me, realizing that everything is God, such a great soul (mahatma) is very rare, indeed. (Gita 7/19)

Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine. (Srimad Bhagwat 11/13/24)

The point is man, animals, birds, trees, pole, building, land, clothes, etc., whatever is seen, heard and thought about by you that all is God. Besides God, there is nothing else, not in the least bit. Accept this point right now, at present!

It is God’s own words – “O’ Arjuna, of this world there is no other cause higher than Me. As yarn beads are strung on the thread, so all the worlds are permeated by Me.” (Gita 7/7)

“O’ Partha, know Me as the eternal (Sanatana) seed of all beings; (Gita 7/10) 

Whatever entities are born of sattva (mode of goodness or purity), of rajas (mode of activity or passion) and tamas (the mode of inertia or ignorance), know them all as evolved from Me; yet still neither I am in them, nor are they in Me. (Gita 7/12)

O’ Arjuna, I am the seed of all beings. There is no creature, animate or inanimate, that can exist without Me. (Gita 10/39)

God only is the seed of all movable and immovable creatures. Not only that, further ahead God says – “Sadasacchaahumrjun” (Gita 9/19) “I am being (real) and non-being (unreal) both.” In this world besides being and non-being, there is nothing else. The world is non-being, and That which resides in it, our Lord, is being. The body is unreal, the one who resides in it is real. The embodied soul is real. The world and this body are constantly changing, but the jeevatma (embodied soul) and Paramatma (God) are unchanging (without any modification). God says that the changing is also Me and the unchanging is also Me. The perishable is also me and the Imperishable is also Me. Even Arjuna says – “Tvamaksharam sadsattaparam yat” (Gita 11/37) “You are the being (real), the non-being (unreal), and that which is beyond both being and non-being i.e. the Imperishable Brahma.

God is everywhere. God Himself says that everything is Me and Me alone. There is nothing else besides me – “matah parataram naayatkinchidasti dhananjaya” (Gita 7/7). Now where is the delay in God Realization?

In the path of knowledge (Jnana maarg) it has been said that whatever is seen, heard, thought about, is all illusion, it is unreal “maya” –

All the things in the world can be described with speech and can be thought with the mind; thus it is all unreal. When there is nothing at all such as Duality “dwait” then what is good and what is bad? (Srimad Bhagwat 11/28/4)

There is no being on earth nor even among the gods in heaven, that is free, from the three modes, born of nature (prakrti). (Gita 18/40)

However in the path of Devotion, it says that whatever is seen, heard, or thought about etc. that all is God only –

Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine. (Srimad Bhagwat 11/13/24)

There is no creature animate or inanimate, that can exist without Me. (Gita 10/39)

The point is that in the path of Jnana (knowledge), everything is in the form of nature and in the path of Bhakti, everything is in the form of God.

The path of knowledge is useful in renouncing the insentient, and the Path of Bhakti is useful in love of God. In path of knowledge, God permeates the world – “Yena sarvamidam tatam” (Gita 2/17), Ishavasyamidam sarvam” (Isha. 1) and in path of bhakti, God Itself is in the form of this world – “Vasudeva sarvam (Gita 7/19). In Path of Knowledge, activity is going on in nature, it is all an interplay of the modes – “Guna guneshu vartante” (Gita 3/28) and in Path of Bhakti, It is God playing with Himself. i.e. it is His divine play – “Yo maam paschyati sarvatra, sarvam cha mayi pashyati” (Gita 6/30). In the path of knowledge, an aspirant remains situated in his “self”, while in the path of Bhakti, the aspirant surrenders himself to the Lord, and becomes a lover of God. God is hungry for love, not for knowledge. A bhakta loves God and God loves the bhakta; thus there is every moment every increasing love within them.

Everything is only God – if someone wishes to know this point, then he should sit in seclusion and begin to pray – O’ Lord! How do I get to know You, how do I realize You?

“How may I realize You, O Master of Yoga! Everything is only You – how do I realize this! How do I realize! (Gita 10/17)

In this manner let there be an intense yearning within.

The point is that this insentient world is only in the eyes of man. In reality all-in-all everything’s essence is sentient form of God. Besides God there is no me-you-this-that, nothing at all, in other words – “I” am also nature of God, “You” is also a nature of God, “this” is also nature of God, “that” is also nature of God. In every pore, every element all-in-all there is only God. On Prahladji’s request, Lord appeared out of the pillar, in the form of Narsimh; because He was present over there from the beginning ! Therefore when an aspirant sees a tree, a river, a mountain, a stone wall etc. whatever he sees, in that he should see his beloved God and seeing so, pray that O’ Lord! Bestow me with Your love; O’ Lord! I bow to You in reverence, just as Arjuna said –

You are the God of wind, God of death (yama), God of fire and water, the moon-god, Prajapati and the great grandfather of beings, Salutations to You, salutations a thousand time and again salutations to You. (Gita 11/39)

“O’ Lord of infinite prowess, my salutations to You from the front, the rear and from all sides. O’ All in all ! You who possess limitless might, and pervade the world, You are omnipresent. (Gita 11/40) You are everything My Lord ! 

Source : Sab Jagah Ishvar Roop Hai by Swami Ramsukhdasji

How to remember God at all times?

Lord says in the Srimad Bhagavad Gita –

 Tasmaatsarveshu kaaleshu maamanusmara yudhya cha |  (Gita 8/7) 
Therefore, think of Me at all times and fight the war (do your duty). (Gita 8/7)   

Krishna asks Arjun to do his duty of fighting to protect dharma. While doing his duty, he is supposed to think of God all the time. All of us are faced with the same situation. One is supposed to do his duties at home and work. While doing duties, one is supposed to remember God. There can be three ways to achieve such remembrance:

1) While remembering God, do the work. (Here remembrance is foremost and work is secondary.)
2) While doing work, remember God. (Here work is foremost and remembrance is secondary.)
3) Only do God’s work. (Here exclusive feelings towards God areprimary.)

Most of the people try to follow #1 and #2. Some people do minimal amount of duties and make remembrance their prime focus.    Some other people try to do their duties and take care of their family and friends and try to remember God while doing their duties. Most of these people struggle to remember God and tend to forget him. One obvious reason is the lack of alertness. But they also make very grave mistake. They accept their body, family, work and business as their own and have feeling on mine-ness towards it. Therefore, God is forgotten again and again and it is difficult to remember Him. If one does only God’s work, then God will always be remembered. There is sense of mine-ness towards God and His work and therefore, remembrance happens all the time. Therefore, one should have a firm resolve to do only God’s work so that one can always remember Him.

What is God’s work? In order to do God’s work, one must accept and understand the truth. The truth is that everything  belongs to God. All living entities are part of God as God is in everyone. All activities done are God’s work as God is everyone. The problem is that one does God’s work as his work and with mine-ness towards work, people and objects around him.  As soon as one gives up this mine-ness and accepts the truth that everything belongs to God, all work becomes God’s work. One must firmly accept – “I am God’s and God is mine.” One should accept that this house is not mine, the work is not mine. House, work, business and family member all are God’s. With the power bestowed by God, I am doing only His work for the happiness and pleasure of people around me who are His. In this manner, this fixed and solid feeling of mine-ness, will become natural and “smaran” remembrance of God will take place on its own.  There is no need for effort in remembering God.  But as long as I continue to regard the house etc., as mine,  till then, there will be a lapse in the “smaran” (remembrance).

While staying at hotel, one clearly knows that the hotel and the object in hotel are not his. Same way, we are traveller in this work and are supposed to stay for short duration of time. While staying here, one must clearly know that the body, the family , the wealth, and the possessions are not his. They are given for short time and will be taken away after sometime. They are not his. Only God who pervades in all beings is only His. Accept the mine-ness with God and give up your mine-ness to this world, You will  be situated in constant remembrance of God and you will always do God’s work.

Source : Inspired by book in HIndi Jivan Upayogi Pravachan by Swami Ramsukhdasji

Women Dress Code In Vedic Society

Value system changes with time. According to Gita, this world is illusory. So, the rules pertaining to this world change with time. Among-st all these changes, the Real eternal natures exists without modification and change. So, Gita takes us from unreal to real, death to immortality and from darkness to light. Follow the rules what make sense to you and follow your heart.

As evident from these pictures, the current Hindu women dress code has changed significantly from Vedic dress code which existed before 1400 AD.

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Where is the disagreement!

Sri Sankracarya writes in Bhaj Govindam:

त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि सर्वसहिष्णुः। सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम् ॥

The same God dwells in absolutely everyone, where is the reason for any disagreement. Bar none. See the identical soul in everyone. Come off your conditioning.

Who Am I?

Has this question been answered yet? Most philosophies and religions focus on this question. Nirvana-shatakam by Jagadguru Shankaracharya beautifully summarizes Bhagavad Gita’s response to this question. Here is the translation:

I am not mind, intellect, ego and the memory.
I am not the sense of organs (ears, tongue, nose, eyes and skin).
I am not the five elements ( sky or ether, earth, light or fire, wind and water).
I am supreme bliss and pure consciousness, I am all auspiciousness.

I am not Prana (life energy) nor five vital airs (PanchVayu),
nor the seven essential material (sapta dhatu ) ,
nor the five sheaths of the body (pancha kosha ).
I am not the organ of speech, nor hand nor the leg,
nor the organs of procreation or the excretion (anus).
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have no hatred or dislike, neither greed nor liking, no delusion,
I have no pride, nor jealousy.
I have no duty to perform (dharma),
no desire for any wealth or pleasure (kama)
I have no liberation (moksha) either.
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have neither virtue, nor vice. nor pleasure or pain,
I do not need mantras (sacred chants), nor pilgrimages.
nor scriptures (Vedas), rituals or sacrifices (yajnas).
I am neither the enjoyed nor the enjoyer, nor enjoyment.
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have no fear of death, nor do I have death.
I have no doubt, nor do I belong to any caste.
I have no father or mother, I have no birth.
I have no relatives, nor friend, nor the guru, nor the disciple.
I am supreme bliss and pure consciousness, I am all auspiciousness,

I am formless and devoid of all dualities
I exist everywhere and pervade all senses
Always I am the same, I am neither free nor bonded
I am supreme bliss and pure consciousness, I am all auspiciousness.

Note: Self or atma is always pure and spiritual and is beyond inert matter. It transcends all material attributes. It is eternal and has no birth and death. It is always full of bliss and therefore, beyond unhappiness. All kinds of impurities seen are in matter (mind and body) and self remains always pure. It is not the doer of any material activity and therefore, it has no duty. These are attributes of the self are from the Absolute perspective i.e. from the perspective of the Real.

(Translation Source: http://www.desitip.com/servlet/drenderer?sel=nirvanaShatakam)

Everything is God

In Bhagavad Gita (7.19). the Almighty Lord Krishna has made very remarkable statement:  “After many births, a man of knowledge (jnani) takes refuge in Me (God, Krishna) realizing that everything is God (Krishna). Such a great soul who realizes that everything is manifestation of Krishna is very rare. ”

Knowledge is means to understand the true reality. The true reality is that God is all and everything is God. This recognition and acceptance is true knowledge. This is conclusion of all Vedic literature including Vedas, Upanishads and Puranas.

Srimad Bhagavatam 11.13.24 – “Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me (God) alone and nothing besides Me (God). All of you please understand this by a straightforward analysis of the facts.”

The world has different living entities including humans, animals, birds, insects, tree etc. It is comprised of inert objects like mountains, rivers, ocean, soil, air etc. All these are manifestation of God and He pervades all living being and objects. Within all beings and objects, there is immutable and eternal essence of God. Mistaken we notice the outer covering but don’t dive deeper to discover what is within. That is why Krishna says in Gita 18.44 – “After knowing my quintessence (tattva), man immediately enter into Me”. What is this knowing of the essence? This world is full of diverse living beings and objects, yet what resides intrinsically within has no material form and that formless essence is God. Various gold ornaments can be different but yet they are made of element gold. They may undergo change and alteration but yet their contend will remain same. The same way the world undergoes continuous change but its Godly essence always remain same and is changeless. From the perspective of devotee, there is only one God who appears to us in different forms. When we are hungry, He appears to us in the form of food; when we are thirsty, He appears as water; when we are sick, He appears as medicines and doctor; He appears as different pleasures to give us happiness. So, the devotee remains ever satisfied and happy in this world as this world is manifestation of God. He treats people and other living entities with love, respect and care and serves them with all his capacity.

The Real and the Un-real

Gita scientifically distinguishes between the Real and Unreal. Chapter 2 starts with the description of the Real and Unreal and the discrimination between these two continues till the end. Those who know these two attain the Supreme (Gita 13.24). That which was not in the past and which will not be in the future, but that which seeming exists only in present is called Unreal. Unreal is non-existent in the present and reality seen is considered illusory. All perishable objects including the body and matter are considered unreal or illusory. The Real is that which defies all changes and remains the same in all the periods of time: past, present and future. Atma or the self characterized by the sense of “I” is eternal and real. All living entities are part of the higher nature (real) whereas their perishable bodies are part of illusory nature (unreal). When one misunderstands rope to be the snake, then the appearance of the snake is considered unreal because this hallucination is not permanent and it does not remain after the  discovery of the rope i.e real. Similarly, on waking up from dream we don’t get upset with the incidents in the dream as we realize that the dream is unreal or does not exist anymore. During the dream, it may feel so real but the objects in dream have no factual existence  and therefore, imaginary, illusory and unreal. The self or the know-er of body is real whereas the non-self including body is unreal. The seer is real whereas the seen is unreal. The consciousness is real whereas inert matter is unreal.

While living in this world, we experience death, fleeting happiness and distress, incompleteness and ignorance. Gita is clear that all these experiences are illusory and we are not the bodies. We are part the Real, which is eternal (sat), full of knowledge, conscious (chid), full of happiness, complete (purna), without any change or modification and always existing in all times in its own form. The experiences of the body like heat and cold, pleasure and pain, are unreal, impermanent and have a beginning and an end. Those who know both real and unreal nature endure these experiences understanding that they are transitory and don’t affect the eternal Self.

(Source: Holy Geeta By Swami Chinmayananda)

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