Purushottama Yoga – Fifteenth Chapter.
The statement of the world tree and the remedy for the attainment of God
Shree Bhagwan said- Adipurush God is the original form (Adipurush Narayana Vasudev God is said to be the name of Lord, being eternal and eternal and the basis of all, and above all because of dwelling in Nityadham in a virtuous way and he is Mayapati, Almighty God only in this world. There are reasons for the tree, so this world tree is called ‘Upadvamoolwala’) and Brahmarupa is the main branch (due to originating from that primordial God and residing in Brahmaloka below Nityadham, Hiranyagarbhupa Brahma than God) ‘It is said that and being the extension of this world, it is its main branch, hence the world tree is called the’ half-edged one ‘. The world form the Peepal tree is indestructible (the root cause of this tree is divine is indestructible and from time immemorial it is The tradition goes on, therefore, this world tree is called ‘indestructible’), and the Veda whose leaves (the branch form of this tree appearing from Brahma and Yajnadi deeds protect and grow and beautify this world tree.
The Vedas are called ‘leaves’ by being enhancers) Gone, the man who knows the world form tree with the original Sattva, he is going to know the meaning of Veda. (The world born out of the Yogmaya of God is fleeting, perishable and sad; leaving it to the mind, only God is to know the meaning of the Veda ‘constantly and continuously, with exclusive love’). (Purushottama Yoga – Fifteenth Chapter)
The three qualities of the samsara tree were enhanced by water and the subjective forms of the kapalonwali (words, touch, form, juice and smell – these are said to be the ‘konpals’ of those branches due to the subtle and more subtle than the five senses. ). Dev, Man and Tirukya etc. Yonirupa Shakhas (The main branch form Brahma has the origin and expansion of all the worlds including Dev, Man and Tirukya etc., so they are described here as ‘Branches’) Down and Up It is widely spread and in the human world (the reason of saying that the origin of ego, motherhood and beauty is bound only by deeds in human vagina) is that all other vagaries have the right to consume only the fruits of predestined deeds and human vagina. I also have the right to do new deeds) According to the deeds, the roots of ego-mamta and lust, which bind, are also spreading in all the realms below and above. 4
The form of this world tree as it is said is not found here in the thought period (the form of this world is described in the scriptures and as seen and heard, the element is not found after having knowledge, just like the opening of the eyes. The world of the dream is not found after it) because neither it has its beginning (it does not have its beginning, the purpose of saying that since its tradition has been going on, there is no address of it) and there is no end (its end No, the purpose is to say how long its tradition will go on,
it is not known) nor does it have a well-conditioned position (it is not well-positioned, it is the purpose of saying that in reality It is fleeting and perishable) Therefore, the world forms of very strong origins of ego, love and love are the resplendent forms of the Peepal tree (the enjoyment up to the Brahmaloka is transient and perishable, assuming that there is power, happiness, love in all the subjects of this world. And the feeling of elegance is not ‘strong resolute arms’, bitten by weapons (ignorant of the thinking of the real, wild, or ordinary world, and from time immemorial.
The abandonment of the roots of the form of ego, love, and lust, determined by knowledge, is the ‘cutting down of the roots’ of the samsara tree.)॥
After that one should find a well-to-do God, in which the departed men do not come back to the world and the God from whom this ancient world tree has got the tendency to expand, I am the refuge of the same Adi Purush Narayan – thus firm determination We should meditate and deduce that God. (Purushottama Yoga – Fifteenth Chapter)
Those whose values and attachment have been destroyed, those who have conquered the faults of attachment, those who have eternal status in the form of God and whose desires have been completely destroyed – those liberated from the dilemmas called happiness and sorrow, that indestructible ultimate post. Receives
The person who does not come back to the world after attaining the ultimate post, that light itself can neither illuminate the supreme post, neither the moon nor the fire, the same is my param dham (‘Param Dham’ means to see in the Gita chapter 8 verse 21) Want.) Is॥
The subject of soul.
In this body, this soul is my eternal part (as if situated in a departmental area, it seems like separate in the supernatural parts), similarly in all the ghosts, it is like a divine being like a separate being; God has called the soul in the body as his ‘eternal part’) and he attracts the mind and the five senses located in these nature.
Just as the air takes the smell from the place of the smell and takes it away, similarly the body, which is sacrificed by the living soul, renounces the body with which it is received by the senses, and then goes to the body it receives.
This person, by taking care of the brain, eye and skin, and ooze, olfaction and mind, consumes subjects with the help of all of them.
Those who leave the body or are located in the body or enjoy subjects, do not know even those with all the three qualities, ignorant, only the wise knowledgeable people with knowledgeable eyes know from the element.
Even yogis who are diligent know this element in their heart from the element, but those who have not purified their conscience, such ignorant people do not know this soul even after trying diligently.
The theme of the image of God with influence (Purushottama Yoga – Fifteenth Chapter)
Situated in the sun, the light illuminates the whole world, and the one in the bright moon and the one in fire – you know my own glory.
And I am the one who enters the earth and holds all the ghosts with my power, and through rasasapraam means amritamay moon, I confirm all the medicines i.e. vegetation.
I am the four living beings (Bhakya, Bhoji, Lehya and Chosya), combined with the life and life of all beings, living in the body of all beings, the four forms of food, which are chewed and eaten in them, is ‘Bhakya’ Like bread etc. which is swallowed, it is ‘food’ – like milk etc. and what is licked is ‘lehya’ – like chutney etc. and what gets sucked is ‘choyya’ – like reed etc.) type I digest food..
I am the inner being in the heart of all beings and it is from me that the name of ‘Apohan’ is the name of removing the defects of memory, knowledge and Apohana (the doubts, antonyms etc. that remain in the intellect through thought) and I am the only one to know through all the Vedas. (All the Vedas refer to know God, therefore I am the one God ‘able to know’ by all the Vedas) and I am also the doer of Vedanta and the one who knows the Vedas.
The topic of Kshar, alphabets, Purushottam (Purushottama Yoga – Fifteenth Chapter)
These two types of mortal and imperishable in this world (in Gita chapter 7 verses 4-5, which are called in the name of apara and para nature and in chapter 13 verses 1, which are called in the name of field and field, both of them. Here is described by the name of Kshar and Akshar). In these, the bodies of all the ghosts are said to be perishable and the soul is imperishable.
Other than these two, there is only the best man, who enters the three worlds and takes care of everyone and the imperishable God and God – is said thus
Because I am completely past the perishable root region and I am better than the imperishable soul, therefore, I am famous in the world and also in the Veda by the name Purushottam.
India! The knowledgeable man who knows me in this way as the Purushottam, that omniscient man constantly worships me to God Vasudeva.
O sinless Arjun! In this way, this very mysterious secret script was said by me, knowing this element, a person becomes knowledgeable and grateful.
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