सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।
Meaning: Having renounced all actions, seek ME, the nondual, (as your) shelter. I shall liberate you from all sins. Do not grieve. [SwAmi ParmArthAnanda]
Chapter 18 is the last chapter of the BG and verse 66 is the last verse of the teaching of the BG. Therefore, it is called charam [final] sloka. Verses 67 to 78 are winding up verses. Standalone 18.66 looks ordinary. To quote SwAmi ChinmayAnanda, when the essence of teaching is packed in a few words, it may be deceptive. Continue reading
Tag Archives: non dual
Vision Of Truth (saddarshanam) – Part 13
बोद्धारमात्मानमजानतः यः
बोधः स किम् स्यात् परमार्थ बोधः ।
बोधस्य बोध्यस्य च सम्श्रयम् स्वम्
विजानतस्तद् द्वितीयम् विनश्येत् ॥—१३
boddhAramAtmAnamajAnataH yaH
bodhaH sa kim syAt paramArtha bodhaH
bodhasya bodhyasya cha samshrayam svam
vijAnatastad dvitIyam vinashyet—13
बोद्धारम् = knower आत्मानम् = oneself; अजानतः = of one who knows not; यः बोधः = whichever knowledge (other than self knowledge); परमार्थ बोधः = highest knowledge; स्यात् किम् = is it; बोधस्य बोध्यस्य च = of knowledge and the object of knowledge; सम्श्रयम् = basis; स्वम् विजानतः = for one who knows oneself; तद् द्वितीयम् विनश्येत् = for that (person) the two are negated.
Is any knowledge( other than self knowledge) the highest when the knower knows not oneself? For the one who knows oneself, the basis of the knowledge and the object of knowledge, the two are negated.
Vision Of Truth (sad darshanam – 5)
Arbhyate jIva jagat parAtma
tattvAbhidhAnena matam samastam
idam trayam yAvadahamatiH syAt
sarvottamASham mati shUnya niShThA—4
Arbhyate = begins; jIva jagat parAtma = divisions of individual, world and Ishvara;
tattvAbhidhAnena = principles of the three tattvAs; matam samastam = all philosophies;
idam = this; trayam = three; yAvat = as long as; ahamatiH = ‘I’ notion; syAt = is there;
sarvottamA = the greatest of all; aham mati shUnya = devoid of ego; niShThA =
abidance;
All philosophies begin based on the principles of the three divisions of individual, world and Ishvara. The abidance in self, devoid of the ego is the greatest abidance of all.
All religions are based on the three divisions of individual, total and world. These religions culminate in some philosophy which again is based on this triad only. Theology sticks to these divisions and does not attempt to go beyond. Continue reading
Non-dual Reality – Q. 328
Q: Can one ever KNOW that reality is non-dual?
A (Ramesam):
(i) YES, The moment you can grasp tight your reflection in the mirror!!!
(ii) No, you cannot know it like you know the salary you get.
(iii) Yes, you cannot ever NOT know it; what all IS, is your perception alone.
(iv) No, if you place yourself aloof trying to know it as a distant object.
(v) Yes, you know It in your deep sleep.
(vi) No, if you want to measure and compare to duality. Continue reading
Vision Of Truth (sad darshanam – 4)
sarvairnidAnam jagatohamashcha
vAchyaH prabhuH kashchidapAra shaktiH
chitretra lokyam cha vilokitA cha
paTaH prakAshopyabhavat sa ekaH—3
sarvaiH = by all; nidAnam = cause; jagataH = of the world; ahamaH cha = and of ‘I’;
vAchyaH = is (popularly accepted); prabhuH kashchit = somemLord; apAra shaktiH =
limitless power; chitre = picture; atra = here; lokyam cha vilokitA cha = seen and the
seer; paTaH = canvas; prakAshaH = light; abhavat = became; saH ekaH = that one.
The cause of the world and the ‘I’ (individual) is popularly accepted by all to be some Lord of limitless power. Here, in this picture, that one has become the seer, seen, the canvas and the lights also.
Even as children, we have a curiosity to know how the universe began. If the big bang occurred in time, there would have been time and space already; even otherwise who created that dense matter that made a bang. Such curiosity to go to the root is natural to a thinking person.