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Forbidden Actions Can Never Be Performed by God's Inspiration (Mar 2, 2010)

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  • sadhak_insight
    ... Ram Ram 2nd March 2010, Tuesday Vikram Samvat 2066, Sri Krishna Samvaat 5235 In Gita 8/4, Lord uses the words `Ahameva atra dehe means, that in other
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      || Shree Hari ||
      Ram Ram

      2nd March 2010, Tuesday
      Vikram Samvat 2066, Sri Krishna Samvaat 5235

      In Gita 8/4, Lord uses the words `Ahameva atra dehe' means, that in other bodies, the beings reap the fruit of their previous actions and are not free to perform new actions; while in a human body new actions are performed, due to Lord's inspiration.  The Lord gives inspirations to human beings according to their nature.  A man is free to be or not to be under the sway of attachment and aversion.  He by depending on the scriptures, saints and the Lord can change his nature. The actions which are performed by the Lord's inspiration, being free from attachment and aversion, are pure and they do not lead a man to bondage. But when actions are performed with attachment and aversion, they lead to bondage, because these are not performed according to Lord's inspiration. The reason is that attachment and aversion verily are man's enemies (GÄ«tā 3/34). It means that forbidden actions can never be performed with God's inspiration. The 'SrutÄ«' (That which is heard, e.g.,Vedas) and 'SmiritÄ«' (That which is remembered, e.g., Manu SmiritÄ«)  are Lord's command.  In other words, how can the Lord inspire one to act contrary to the 'SrutÄ«' and 'SmiritÄ«'?  He cannot do so.  Sinful or forbidden actions are performed by man under the sway of desire only (GÄ«tā 3/37). If a man is not a victim of desire, then action through him will naturally be those that are sanctioned by scriptures and which are ordained by one's own nature or innate actions as mentioned in the eighteenth chapter.

      By using the term `Dehabhrataam vara' for Arjuna, Lord Krishna, wants to convey that the man who realizes (comes to know) that the Lord is residing in this body, is the best. Even if he does not know, he should assume that in each atom of gross, subtle and causal bodies, the Lord pervades and the aim of human life is mainly to realize Him. To perfect and attain this aim, he should perform actions according to the command of the Lord.

      The terms `Brahma', `Adhyātma', `Karma', `Adhibhuta', `Adhidaiva' and `Adhiyajña', mentioned in the verses (8-3 and 8-4), can be explained, by giving an illustration of water. When the sky is clear, we feel that there is nothing between us and the sun, yet there are atoms (molecules) of water. Water is transformed into clouds, by evaporation. Clouds turn to drops of rain. Those drops at a low temperature are frozen into snow. Similarly, the attribute-less and formless Brahma (the Absolute) is like molecules of water, Adhiyajña (All-pervading Lord Vishnu) is water as vapour, Adhidaiva (Brahmā) is water as cloud, Adhyātma (Infinite embodied soul) is water as drops of rain, Karma (creation of the universe) is the activity of rain and Adhibhuta (perishable world) is water as snow. It means that as water takes different forms, the Lord also transforms Himself into different forms, but as such is only One. That Divinity, That Truth is only One, inspite of appearing as many.  This knowledge about Him is expressed as "samgram" knowing in complete and entirety (7/1) and so a man of aspiration realizes that "Vasudeva Sarvam", all this is God (7/19).

         

      From "The Bhagavad Gita - Sadhak Sanjivani"  in Hindi page 558 in English pg 970 by Swami Ramsukhdasji.  

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