@catching__the_light

© Nur Uretmen

My joy is the golden sunset giving thanks for another day. -Jonathan Lockwood

spring snow

2024/03/22

superbloom, saguaro

Art by Hugo Lambert

पूर्ण मुक्ति

शास्त्रों (कबीर साहेब की वाणी, वेद, गीता, पुराण, कुराण, धर्मदास साहेब आदि संतों की वाणी) के अध्ययन से मुक्ति नहीं होगी।

इन सभी शास्त्रों का एक ही सार (निचोड़) है कि पूर्ण मुक्ति के लिए पूर्ण परमात्मा कबीर साहेब के प्रतिनिधि संत (जिनको उनके गुरु द्वारा नाम देने की आज्ञा भी हो) से नाम उपदेश लेकर आत्म कल्याण करवाना चाहिए।

- सद्‌गुरु रामपाल जी महाराज जी

This proves that the speaker of the knowledge of Gita does not know about the Tatvagyan. Tatvagyan is not in Shrimadbhagavat Gita. If the speaker of the knowledge of Gita had known Tatvagyan, he would have recited one more Chapter.

It is clear in the abovementioned verses of Shrimadbhagavat Gita that other than the speaker of the knowledge of Gita, there is some Omnipotent, Immortal God, who is the Giver of complete salvation, and is, in reality, called "God" who nurtures everyone. By going in whose refuge, one attains the eternal supreme abode (Shashvatam Sthaanm) and supreme peace. After going to that supreme state, the worshippers never return to this world, that is, the cycle of birth and death ends forever. Now I will clarify by translating some of the abovementioned verses of Gita. In Gita Chapter 18 Verse 62, it is said that - 'O Bharat! You may go in the refuge of that Supreme God in all respect. By only His grace, you will attain supreme peace and the eternal supreme abode.' The Saints, Mandleshwars and Religious Gurus of Hindu religion say that Shri Krishna ji is advising to go in his own refuge. It is completely incorrect of those religious gurus to say this because in Gita Chapter 2 Verse 7, it is said that - 'Shri Krishna, I (Arjun) am in your refuge; I am your disciple. Advise me whatever is in our favour.' In Gita Chapter 4 Verse 3, it is said that - 'O Arjun! You are my devotee.' It is clear from this description of Gita that Arjun was already in the refuge of Shri Krishna. Therefore, the meaning of Gita Chapter 18 Verse 62 is that the speaker of the knowledge of Gita is advising to go in the refuge of the Supreme God other than him. This has also been proved that there is some "Supreme God" other than the speaker of the knowledge of Gita.

Other evidence: - The Speaker of the knowledge of Gita has given the answer of the question in Gita Chapter 8 Verse 1 in Verse 3 that He is "Param Akshar Brahm". Then in Chapter 8 Verse 5 and Verse 7, he has advised to do his own worship. Then in Verses 8, 9, 10, he has advised to worship Param Akshar Brahm. In Gita Chapter 4 Verse 5, Chapter 2 Verse 12 and Chapter 10 Verse 2, the speaker of the knowledge of Gita has clarified his state that - 'If you will worship me, then your birth and death will continue forever and so will mine.' In Gita Chapter 15 Verse 1, he has mentioned the identity of a Tatvadarshi Saint that he, who knows in essence all the parts of the world-like tree along with the root, (SaH Vedvit) is well-versed with the Vedas, that is, he is a Tatvadarshi Saint. Then in Chapter 15 Verse 4, he has stated that - 'After finding the Tatvadarshi Saint, one should search for that supreme state of the Supreme God, having gone where, worshippers never return to the world in the cycle of birth and death.' In Gita Chapter 18 Verse 62, he has mentioned about it that - 'Arjun, you may go in the refuge of that Supreme God in every respect. By the grace of only that Supreme God, you will attain supreme peace and the Eternal Supreme Abode.' This is supreme peace because a worshipper does not have to take birth again. One will reside in the eternal place (eternal supreme abode) forever. There one attains 'Naishkarmay' salvation which means that in Satyalok (eternal supreme abode), one obtains all the facilities and items without doing any work, and ones virtuous earnings never finish. Although even by the worship of Shri Brahma, Vishnu, Shiv, Ganesh, Durga, Brahm and ParBrahm, one attains 'Naishkarmay' salvation, it is short-lived. It is attained in the heaven (hotel) built in the world of each god. However, one only gets the result of one's virtuous deeds there. After the cessation of the virtuous earnings, the cycle of rebirth and death will recommence. (The description of "Naishkarmay" salvation is in Gita Chapter 3 Verse 4 and Chapter 18 Verse 49.) The Supreme God in whose refuge it has been advised to go in Gita Chapter 18 Verse 62 and Chapter 15 Verse 4 to attain eternal supreme abode and peace, that Supreme God is different from the Speaker of Gita. In Gita Chapter 8 Verse 5 and 7, the speaker of the knowledge of Gita has advised to do his worship. Both birth and death will continue with it. Therefore, then in Gita Chapter 8 Verses 8, 9, 10, he has advised to worship that Supreme God whose mention is in Gita Chapter 18 Verse 62 and Chapter 15 Verse 4. Then in Gita Chapter 8 Verse 18, he has stated - {In Gita Chapter 15 Verses 16-17, three Purush (gods) have been mentioned:-

Kshar Purush - This is himself the speaker of the knowledge of Gita. He is also called Kshar Brahm. He is the lord of only 21 brahmands.

Akshar Purush - He is also known as ParBrahm. He is the lord of only 7 sankh (700 quadrillion) brahmands.

Param Akshar Purush - He is also known as Param Akshar Brahm, Parmeshwar (Supreme God), Satya Purush, Immortal God. He is the lord of infinite brahmands. Here, that is, in Gita Chapter 8 Verses 8, 9, 10, 20 and 22, there is description of Param Akshar Purush, and in Gita Chapter 8 Verse 18 there is description of Akshar Purush.} When one day of Akshar Purush which is of duration of one thousand yugas (eras) ends, {remember, in the original text of Gita Chapter 8 Verse 17, only Sahansr Yug (thousand eras) has been written, not Sahansrchaturyug (four thousand eras); therefore, on the completion of one day of Akshar Purush} all the living beings of Kshar Purush and of some region of Akshar Purush get destroyed. Kshar Purush and all the living beings of his 21 Brahmands get destroyed. When the day commences, all the living beings according to their deeds are reborn, and then die.

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