Ethical Values in Ishopanisad-Conclusion

Ethical Values in Ishopanisad-
CONCLUSION
It will be seen that  there are many  gems of  ethical values  in Ishopanisad, which are still relevant 
in modern  times. It   begins with the statement 'whatever exists in this world is enveloped by 

the Supreme and  by renunciation and absence of possessiveness , we should enjoy  the bounties

Provided y Him,without coveting what does not belong to us.   Balanced view  of 

wealth,signifying non-accumulation and sharing of God-given resources  is a significant concept  

in the prevailing social orderwith  wide-spread inequalities  existing   in the society  and  the 

world  at  large.

 The Upanisad  is also of immense significance, as  it contains a concentrated view of the essential  Vedic philosophy and the choicest Ethical Values and  forms the foundation of Vedantic System of thought. It highlights the divinity of man, as well as all His manifestations in nature.  Oneness of the Soul and God, and the value of both faith and works(Action) as means of ultimate attainment are the leading themes of this Upanishad, emphasising that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self. To help him acquire this knowledge is the aim of this  Upanishad.  It shows the way the Upanishad describes the non-material aspects of the Supreme Being, as ‘One who walks but does not walk’. It is a way of relating how the Lord has no material qualities, but has all spiritual qualities and characteristics.   May  i conclude with the hope that all  of  us shall endeavour  to cultivate the  significant ethical values stated in Isha Upanisad,  to lead a more contented  and spiritual life, leading to intimate and  intense awareness of Self. With my Best  wishes  for the Spiritual journey.

vedaprakasha
http://www.ethicalvaluesinishopanisad.blogspot.com/

Agne naya supatha raye: Lead us on to 'wealth' by a good path

 Lead us  on to'wealth'  by a good path


अग्ने नय सुपथा राये अस्मान विश्वानी देव वयुनानि विद्वान्।

युयोध्यस्म ज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ॥१८॥


Agne naya supatha raye asman
Visvani deva vayunani vidvan,
yuyo-dhyas-majjuhu-rana-meno
bhuyistham te nama uktim vidhema (18)

"O Agni!Lead us on to'wealth' by  a good path, as Thou knowest, O God, all the many  ways. Remove  the crooked attraction of  sin from us. We  offerThee our best salutations.(SwamiChinmayananda)

O Adorable God(Agni),may Thee lead  us along the wholesome path  for our prosperity, since O Lord, Thou art  in  the  knowledge of all  our actions. May Thee cleanse  us of  the sin that  forces  us  astray.  With  humility, we  offer  thee our  most  reverential    homage.

This is the last Mantra  of Isha Upanisad.According  to Aryan heritage man  has  to seek  the support of God   even after doing his best efforts., which  has  been  sought  here. The Upanisad, which started  from  the  first  wave 'tyagten bhunjitha ma gridah kasya -savidhnam' concludes with this  last  wave  with a beautiful  prayer 'to lead  us to the right path to prosperity,abjuring treading wrong  path of sin'. God's (Ishwara's)  guidance  is  sought in following  the  right  path and  remaining  away  from sin here.The  devotee(sadhak) having done his best efforts takes refuge in Him for raye i.e.wealth, prosperity, including 'the riches  of a spiritual seeker.', for attainment  of  the supreme felicity. It is, thus,  an active  dynamic spiritual giving  up to Him and a becoming  into the  new awareness.

vedprakash
http://www.ethicalvaluesinishopanisad.blogspot.com/

ॐ क्रतो स्मर कृत स्मर Om krato smara krtagm smara

वायुर्निलममृतमथेदम भस्मानतम शरीरम।


ॐ क्रतो स्मर कृत स्मर क्रतो स्मर कृत स्मर ॥१७॥

Vayur-anilam-amrtam athedam
Bhasmantagm sariram,
Om krato smara  krtagm smara
krato smara krtagm smara (17)
" Let my Prana merge into the all-pervading air(and)now let this body be burnt(by fire)to ashes.Om,Omy mind!remember, remember, what  you  did! Oh  remember, remember,  what  you  did!" (Swami Chinmayananda)

Vâyur-anilam-amRitam athedaM, bhasmântaM sHarîram,


AUM krato smara kRitaM smara krato smara kRitaM smara. 17.

 "The Breath of things is an immortal Life, but of this body ashes are the end. OM! O Will, remember, that which was done remember! O Will, remember, that which was done remember."( Sri Aurobindo)

After the experience, 'He,the Purusa within thee  I am', what  would be  the condition of  such a perfected Master atthe  time of  his  death?When the ego-centre has meged itself in the SupremeAwareness,  what would be its attitude towards the possessions like body, prana,mind, intellect, etc.? Such  questions  have been answered here by  the great Rsi. While  the Soul  is  immortal, the body  is  burnt  to ashes, after  death. A man, after  the realisation of Self, will  face  death happily,  and  his  only cry  would  be that  his  prana  should  merge with  theall-pervading air(Vayu) and  that  his body must  go back to the dust from which  it  has  come.  As  regards  his mind, he  cies,'May  you  remember  what you  did  in  the past, including the great  achievement, the Supreme experience.After all,  our memory is always about our own most  intense  experiences, and   it   has been advised to remember Om, the holy name of God, alongwith  what  has been done  in the past. Reciting 'OM'  will not come automatically,unless practised  intensely during life-timeby the devotee(sadhak).

vedaprakasha
http://www.ethicalvaluesinishopanisad.blogspot.com/

The Purusa within Thee, He am I

THE PURUSA WITHIN THEE (HE) I AM

पूषन्नेकर्षे यम् सूर्य प्राजापत्य व्यूह रश्मीन समूह।

कल्याणतमं तत्ते पश्यामि यो सौ पुरुषः सो हमस्मि ॥१६॥

Pusanne karse yama surya praja patya,
Vyuha rasmin samuha tejah
 yatte rupam kalyana-tamam tatte pasyami
yo'sa-vasau purusah so;ham-asmi (16)

"O Pusan(Sun, Nourisher), O Sole Seer, O Controller of All, Surya, son of Prajapati, disperse Thy rays and  gather  up Thy  burning  light.... I  behold  Thy  gloriousform....the Purusa within Thee, He am I"(Swami  Chinmayananda)
 
 "O Nourisher (pūṣan), the sole Seer (ekarṣi), O Controller (yama), O Sun (sūrya), offspring of Prajāpati, spread forth thy rays! Gather thy brilliance (tejas)!, What is thy fairest form—that of thee I see. He who is yonder, yonder Person (puruṣa)—I myself am he." 
 
" O Fosterer, O sole Seer, O Ordainer, O illumining Sun, O power of the Father of creatures, marshal thy rays, draw together thy light; the Lustre which is thy most blessed form of all, that in Thee I behold. The Purusha there and there, He am I.."(Sri Aurobindo)
 According  to  Swami Chinmayananda,the philosophical import  of this prayer is  suggestive  of various qualifucations ( like Nourisher,Sole Seer, the Controller  of All,etc. ) of  the Lord Sun, which  equallly  apply   to Atman, the spiritual  centre  in man.According  to the prayer, the  prayerful  ego- the  completelly integrated inner  personality of  the  individual at  (the height of )meditation, when the  mind and  intellect are transcended - meets  Truth in  silence to become itself the Truth in its  subjective  experience.'By Thy grace may I reach nearer  the Isha who indwells everywhere, including Thee' seems  to be, here, the cry of  the heart at  meditation. The idea  that theSpirit  is is  to be experienced in  an intimate subjective experience(anubhava)  is  clearly brought    out  by  this declaration' He am I, the Purusha within Thee.'  The  Sadhak (devotee)  cries  at  that  stage  that he  is not a body-conditioned  individual that  he  thought he was, in  his  ignorance,  but  now  that  the wisdom has dawned, he  realises  that  he  is  nothing but  the Pure Awareness, 'the one  resides  in Him, the Purusha.' Theman, who realises Godhead isnomore aman, but  is a God upon earth,walking  temporarily in  the form of that man.  When  the  ego ends, there  is a blaze  of perfection, (as  if)  the Divine re-incarnates.

'I am the Purusha  in Thee'(Purusah aham asmi). is, in contrast what is said earlier (in Mantra 3) that  those  who identify  with  theirbody-mind vehicles are 'destroyers of the Self'(Atma-hanah), ever bound  to the wheel -of - change. Whensuch an individual, through' dedicated activities'( karma)  purifies  himself, and  through  renunciation(tena tyaktena)comesto enjoy 'All this  is the Lord'(Ishavasyam idagm sarvam), hemustnowcry out that  I am no  more  the one who 'destroyed the experience  of the Self'(Atma-hanah) in a sunless realm(asurya lokah), but 'I am indeed,He, the Self,(Purusah Aham- asmi). In SwamiChinmayananda words, ' the wave that  has  realised  itself, understands  and experiences  the ocean...Man experiencing God-head is  himself the  immortal God.'

vedaprakasha
http://www.ethialvaluesinishopanisad.blogspot.com/

Unveil the Truth covered with Golden Lid

UNVEIL THE TRUTH

हिरण्यमयेंन पात्रेण सत्यस्यापिहितं मुखं।


तत्वं पूषन्नपावृणु सत्यधर्माय द्रृष्टये ॥१५॥

UNRAVEL THE TRUTH

Hiranmayena pâtrena satya-syâpi-hitaM mukham,

tat tvaM pûSanna-pâvRinu satya-dharmâya drstaye. 15.

"The face of the Truth is covered by a golden lid, remove. O Sun that (covering) for me,the practioner  of Truth, so  that I  may behold It."(SwamiChinmayananda)

"O Sun God! (representing the God in general) The luminous and attractive face of truth is hidden by a golden disc. Unveil it for my vision (the one who is in search of truth)."(Sri  Aurobindo)

The world -of -objects and their  glittering  fascinations seems  to  envelop  theTruth,which  the Practioner of Truth is ultimately seeking.In  this prayer  raised   to the effulgent   form of the Lord  seeking His  Grace and Blessing  to  remove  the  golden veil  that  hides  true vision of  Truth. Isha Upanisad that  started with 'clothed by by the Isa in all this', must  end in this prayer unto  the Nourisher, Sustainer: O Lord!unveil  the Reality to me, as if pleading, 'May i pierce through  the golden lid covering the Truth,and   experience the Supreme Immutable Reality.'
 According  to Swami Chinmayananda, "Prayer in Vedanta is  only an attempt of the  ego-centre to attune itself tothe Supreme Consciousness in the individual.. The  word 'pusan'  in this verse represents  the Seeker's inner  world-  the Nourisher and Illuminator, the Atman. The ego-centre is  to die when it  relises its real nature,  the Self. It  is the  last prayer of  theactivespiritual seeker  in his meditation-seat when he, in  his  divine effort, is shaking off his  last vesture ofego which  is  lingering to veil  the Self in him."
The devotee(sadhak) declares that  the Truth should reveal Itself unto him for  he is  himself a practioner of Truth.' This is  very  significant as the seeker's  goal isTruth, his path  isTruth, which  is laid over  with Truth at  every step. And,  as a dedicaed  devotee, he has a  right  to demand that 'Unveiling of Truth'  for him.
(To be contnd.)

vedprakash
http://www.ethicalvaluesinisopanisad.blogspot.com/

Sambhuti (Manifest) vs.Asambhuti (Unmanifest)

Sambhuti(Manifest) vs.Asambhuti(Unmanifest)

अन्धं तमः प्रविशन्ति ये सम्भूतिमुपासते।

ततो भूय इव ते तमो य उ संभूत्या रताः ॥12॥

Andham tamah pravisantiye' sambhutu-mupsate.
tato bhuya iva te tamo ya u sambhu-tyagm ratah(12)
 
"They fall into  blindening darkness who worship the Unmanifested (Prakkrti);
but  those   who  devote  themselves  to the Manifested (Hiranyagarbha) enter  into   greater darkness"(Swami Chinmayananda)

Mantras 12 to 14 are again another triple stanzas through  which  the same idea described earlier( cf.Mantras 9to11) has been brought  out for better classification,so that that every Vedantic  seeker understands   correctly what is the exact relationship between Vidya and avidya, and that they are not mutually conflicting ideas and   are  rather complimentary   to each  other, being  undertaken in  an intelligent  sequence. First, action(avidya) as dictated by  our desires,in order  to bring  us out  of our inertia (tamas)into an active mentality of sprightly  enthusiasm(rajas), and,  thereafter,  through a  pursuit of desireless activity,onecan  gainpurification of one's  mind and intellect, as  a preparation for meditation.  Lateron, through steady  and diligent meditation, the seeker gains the fulfilment of knowledge(vidya).

The  same idea is now being  described here using  another set  of words asambhuti(Unmanifest) and Sambhuti(Manifest), which we  generally understand as Impersonal  God and Personal  God  respectively.
Among  the devotays has been a lot of controversy  upon  the relative merits of worshipping or meditating upon  the  Personal and the Impersonal God. The  controversy has now come  down  to our  times as  to whether Jnana  or Bhakti  is  supreme.  To make us understand that  our controversy  is meaningless, the Upanisad here is giving   enough  thoughts  in its truth-  declarations, as Janana  and  Bhakti are not  contradictory, each in the   lap of the other  growing   stronger and  gets  more established.
 
अन्यदेवाहुः संभवादन्यदाहुरसंभवात।

इति शुश्रुम धीराणां ये नस्तद विचचिक्षिरे ॥13॥


Anyad-evahuh  sambhavat anad-ahur-asambhavat,
iti susruma  dhiranam  ye nastad vica-caksire(13)

"One thing theysay,is verily obtained from the worship of the manifest. Another thing,they say, from the  worship of the unmanifest;thus have we heard fromt he  wise, who have explained that to us." (Swami  Chinmayananda)

It will be seen that just as  in the  second stanza of the earlier  triplet (Mantras 9 to 11),here also the Rsi is trying  to explain that what we  generally understand by  the terms manifest and  unmanifest  are not exactly what they  connote  in the technique of Self-perfection,but the terms  have some special  significance. Further, that   such an  orientation  of the idea   has the sanction of  the entire hierarchy  of experienced  Masters   and  their  worthy  disciples.

संभूतिं च विनाशं च यस्तद वेदोभयम सह।

विनाशेन मृत्युम तीर्त्वा सम्भुत्या मृतमश्नुते ॥14॥
Sambhutim ca vinasam ca yastad  saha ,
Vinasena mrtyum  sambhutya- ' mrtam-asnute.(14)
"He  who  worships   the Impersonal  Godhead   and  the Personal Godhead  together, overcomes death through  the worship  of   the Personal and  obtains  immortality  through  the  worship of  the Impersonal."  (Swami  Chinmayamanda)

Just as  in   the last  stanza  of   the earlier triplet,  the same  ideas   are  expressed  only with   the terms  changed  from vidya  and  avidya  to the 'personal'  and  the 'impersonal' God  being used. Besides,  it   has  got its  own pregnant extra  suggestions  as  well. The  controversy between  Bhakti  and   Jnana  is  pefectly proved to  be  empty and  hollow  by the suggestions contained in this mantra.  It  is rather  suggested here that  these two  are  complimentary instead  of  being contradictory, and  are  to be practised in a sequence.  While  going up,you cannot jump  to higher  stairs without  first crossing   the lower ones.  Similarly, a  sadhak  at the initial  stage  of  his sadhana(meditation) cannot/may  find  it difficult t o concentrate  on  the  Impersonal without  first  concentrating  on  the Personal God(Ishta or Guru). Thus, devotion  to a Personal  God   with  a  form and  name  is  as  much  important  for  reaching the higher meditation, as continuous  and    intense meditation  upon  the formless Reality isnecessary  for  the greater realisation  of the Self.
 In  such  an intelligent sythesis  of  bhakti  and Jnana  together,  the  result  would be,in the Rsi's  own words, that  we will be able  to get over the sorrows  of death,meaning  the sorrows of finitude, due to our faith and  devotion  to the Lord; while our evolution  would  be  fulfilled completely as  a  result of our highe rmeditation  upon  the  formless Reality. Accoring  to Swami Chinmayananda," A mere meditation upon  the Absolute in itself,though can  give a subjective experience  of  the Self, the Jivan-mukta state cannotbe peaceful and  tranquil without the firmholdon the life-belt of  a staunch and unshakable love(prema)  and devotion(Sradha) forthe Lordofthe Heart."
"A mere Vedantic perfection  does not make a man fit to live in  the  community of men and work in the field of avidya to redeem his generation from the mental and intellectual dustbin  into which it  has  fallen. For  cultural renaissance,  the great Master   will have  to face different types of challenges in which  he  can  find his equilibrium and poiseonly  when he    is efficiently    guided and  continuously  rejuvenated by  his limitless devotion  to the Lordof his heart."Sri  Ramakrsna Parmahamsa's might  and glory  was his experience of the Self,but his life's poise and equanimity were the special blessings of his beloved Mother Kali of Daksinesvara. Sankara,the redeemer of Hinduism, shall eternally  shine out in  time and space because of  his super human perfection and  experience  of the Self, and yet he  could face his opponents along the length and breadth  of India,and carve out a renaissant India crowned  with  the best of  its  culture,because of his staunch and unquestionable faith  in the Goddess of Learning,Mother Sarada.

Swani  Chinmayananda has cited  a very satisfying explanation given by his Gurudev,Sri Svami Tapovanaji Maharaj,  about  the  terms  sambhuti  and sambhava,to recognise them as the  'birth of  a new spiritual life', and asambhuti and vinasam as  referring  to'the cessation and  destruction' - cessation of the creation of new  vasanas and  the total destruction of  the entire existing vasanas. In this sense sambhuti, asambhava and vinasam  are  all pointing  to the same spiritual condition..  They  mean the annihilation of  all  material wants and  consequent  absence  of  rebirth into this mortal plane in  order  to exhaustthe existing vasanas.  This  explanation  of sambhuti,the choosing and,therefore, the becoming ofaLife Divine,and asambhuti, the cessation of  all undivine activities pursued when living as  a helpless slave  to a thousand passions - beautifully  reconciles the  seeming contradiction in this mantra.

To  conclude, a jnani who has the devotion of a Radha alone can live the life of a true Parthasarathi and
guide the chariot of his era  to a sure success and victory over the demoniac forces of decadence ,adharma and stupor into which history has fallen.

( This  research-based  endeavour is based  on the discourses   on Ishopanisad by Swami Chinmayananda)
   
vedprakash
http://www.ethicalvaluesinishopanisad.blogspot.com/

Vidya and Avidya(contnd)

VIDYA AND AVIDYA(CONTND.)

अन्यदेवाहुर्विद्यया न्यदेवाहुर्विद्यया।

इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥10॥

Anyad-evahur-vidyaya anya-dahur-avidyaya,
iti susruma dhiranam ye nastad vica-caksire(10)

" One thing,they say,is verily obtained from Vidya,another thing they say from Avidya;thus,we have heard from the wise who explained that to us."(Swami Chinmayananda)

Here,the great Rsi  is trying to elaborate  the idea  of Vidya and Avidya, and give  it a new touch  of orientation and a revolutionary  re-statement,declaring that the popular notion about these two terms is not  all the truth.The results of vidya and avidya are different  from each  other, each of them serving a definite purpose.  Having  stated this,the Rsiimmediately addsthatthisopinionisnotaproductofofhis own intellect,but that this is what he has 'heard from the wise who explained that to us.' This is a very significant  statement,as in Hinduism we accept  some statement  only when  it has  stood  the testoftime and repeated subjective experience   of generation of sages.Hinduism,thus,is not the product of a single Prophet,but is the wisdom-declarations rising from th eexperienced  bosoms of realised Masters, which  have been relived by generations of disciple-class. A  truth that has been tested and found fit  upon  the touch-stoneof life by  repeated generations  alone  is acceptedby  the Aryan-devotees.
According to Swami  Chinmayananda,"Both vidya and avidya,in fact,are bondages.Knowledge is certainly a release from the shackles of ignorance,but the knowledge itself is a painful limitation upon the Absolute. One may get over the confusion of ignorance with knowledge but,in itself,this will find us only chained by  the limitations of knowledge.To transcend both is to reach the state of Absolute Perfection.
After  prefacing  thus,in the following stanza,we get a correct indication of the exact import and mutual relationship that is to be maintained between vidya and avidya.

विद्यां चाविद्यां च यस्तद वेदोभयम सह।

अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥11॥

Vidyam cavidyam ca yastad  vedo-bhayagm saha,
avidyaya  mrtyum tirtva vidyaya-mrtam-asnute(11)
" He,who knows at the same time both Vidya and Avidya,overcomes death by Avidya and obtains immortality by Vidya." (SwamiChinmayananda)

In explaining the great  theory of' 'action and inaction' the Rsis have  given  this pregnant mantra to their Aryan generations. In the firststanza,they  condemned both vidya  and avidya as guiding  us only  to a dark age when one pursues one  to  the exclusion of other.Thereafter, quoting  the  greater  Rsis  of earlier  periods, the Seer is  now  summarising how they  are  to be  pursued  in a happy  sythesis. Synthesis  of material activity(karma)and  spiritual knowledge(Jnana) has often been advocated  by  the modern  teachers of  synthesis. Here, it  is  said  that he,who combines in himself/herself both  vidya and avidya together, would overcome 'death by avidya' and obtain 'Immortality  by vidya'. 
They must be considered  as serially connected: Selfless dedicated work(Avidya) preparesone  for contemplation,and when through contemplation Vidya  is fulfilled in direct apprehension ofthe Self, thereafter the Perfect One undertakes karma as as a  sacred satisfying fulment of his realisation and spiritual  experience.
Modern environment is full  of feverish activity - social, communal, national and international,and  many among us are  the blind  advocates ofactivity. Many are leaders and many others are  the potential ones, as perceived by them.  Despite of  all  these  leaders and  their leading, the world,as such, is gasping  forward from confusion  to despair and  steadily and systematically tottering  from despair to disaster! The  diagnosis and  the cure are contained  in the secret depths of this very pregnant mantra.
Without Vidya, to act in the outer world of avidya is almost impossible,and unprofitable as well. Without knowing  the rhysthm and harmonyofthe entirecosmos which unite togetherthe plurality,toactin the world of multiplicity would add to the existing confusion prevalent  in the world. Leaders and workers are striving to bring about   unity,harmony,peaceand joy in the world, while they themselves have not realised any one of these in themselves! With an ill-adjusted instrument of disharmony and discord,no musician,however great and willing, can strike out even a single note of perfect beauty and mastery!
This Mantra says that  certainly the experienced knowledgeof the Self(Atma-jnana) would give us Eternal  Liberation and Immortal Existence; for,thereby we shall discover that  we are not the body-mind-intellect equipment   to which  belongs the irreparable change called death.Mortality is the tragic fate of the matter; Immortality is the blissful nature of the Spirit.

But having gained Vidya in this very life,we are supposed  to livei n thisworld as a liberated soul, to fulfil his self-realisation in and  around through  his  activities in the world outside.Earlier,wehave  seen in verses ssix  and  seven,that Self-realisation is not only the experience   that one's own  Self is divine,but   this realisation  can be complete only when one  realises that his one'sown Self in the Self-in-all.Unless we include and incorporate in our Self-experience the pluralistic world of imperfection also,the realisation cannot be called complete.  Rooted in  the knowledge of our own Self,the Self-realised sage or Seer becomes the most potent fator in the world to carve out for it a destiny of unquestionable brilliance and success.
No doubt, an individual who has thus worked in the world  in organising humanity and in rehabilitating  his generation in  the greater values of life, eternally comes to live in the memory  ofthe world,carving  out  for themselves to  remain, as it were,eternally on  the surface of the globe. Buddha  and Sankara,for example,as  mortals gave no easy  walk over  to .death .  These  and  greatMasters, having  worked  for the uplift  of  society,have entered  into  the warp ofthe social fabric of  the  generation  to follow  to such an extent, that posterity  could  not willingly let die their  memories  and  contribution. Besides, such  great of  realisation 'overcome death'  that   is  caused   by Ignorance(Avidya).  Death can frighten  only him  who mis -understands  himself  to be  the body,  but  to him, who has  realised that he is  the Atman, death  is only one of the  meaningless  delusory changes  in  his body - zone with  which  he maintained  a sense  of  possessiveness  during his  days  of  ignorance.

The phrase 'And obtains immortality by Vidya' is quite significant. Mortality,afterall, is  the  fate  of matter and not the destiny of the Spirit. Swami Chinmayananda has  very beautifully added,"the potmay  breakand  destroy  the pot-space; butthe 'space'in the potisneitherbroken nor overmade; it isthe all-pervading space,ever-the -same. Similarly,birth  and death,decay anddisease,bondageand liberation,sorrowand joy,  success and failure, etc.,are all experiences available only to the ego- centre,and by  themselves are but  delusion-created appearances.  This  is realised whenthe Pure  Awareness comes to flashout,as it  were, through  the matter-envelopments.  The  ego ends, where'Godhood-experience'starts." 
The mortal,minus his ego,is the Immortal Truth. When the seeker, through  meditation, transcends all his identifications with  his body,mind and intellect-  he comes to  rediscover himself/herself to be  the Pure Atman, and to him, thereafter,there can be no-rebirth nor the chain  of   Karmic effects  to bind him down 
to the wheels of samsara. Naturally,he gains,in the  language of our experience of mortality,the state of Immortality.
(To be contnd.)
Vedprakash
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