My Voice: 2025-10-12

end of advice 18.63

In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.

read on..

18.61

Ishvara is seated in the hearts of all beings, O Arjuna, spinning all beings mounted on a machine by maaya.

the universe is like a gigantic video game set in motion by Ishvara. This video game is maayaa, also known as Prakriti, which is comprised of the three gunaas. By itself, maaya is insentient, it cannot do anything on its own. The eternal essence reflected in maaya adds sentience to maaya, it injects life into maaya by becoming the individual soul, the jeeva. In this way, each jeeva loses its connection with the eternal essence, and is stuck in this massive machine, this massive video game known as maaya.

So then, how can the jeeva liberate itself from this never ending video game of maaya? Does the jeeva have a chance? Is there any such thing as free will, or are we just slaves of maaya? The clue lies in the fact that maaya is subservient to Ishvara. If we only rely on maaya, if we only spend our lives attached to the material world, we will never have a chance at liberation. But if we direct our efforts towards knowing the true nature of Ishvara, towards contacting Ishvara, there may be a shot at liberation. Fortunately, he is not in some remote heaven, he is seated within us.

Bg 6.16_17

நாத்யச்னதஸ்து யோகோsஸ்தி ந சைகாந்தமனச்னத: 1 யுக்தாஹார விஹாரஸ்ய யுக்த சேஷ்டஸ்ய கர்மஸு | 16

ந சாதி ஸ்வப்ன சீலஸ்ய ஜாக்ரதோ நைவ சார்ஜூன யுக்த ஸ்வப்னாவபோதஸ்ய யோகோ பவதி து:க்கஹா N 17

அர்ஜுனா! அதிகமாய் உண்பவனுக்கு யோகம் இல்லை; ஒன்றும் உண்ணாதவனுக்கும் இல்லை; மேலும் தூக்கத்தில் அதிக விருப்பம் உடையவனுக்கும் இல்லை; தூங்காமலே விழிப்பவனுக்கும் இல்லை.

மிதமான ஊணும் உலாவுதலும் உடையவ னுக்கும், கர்மங்களில் மிதமாக உழைப்பு உடையவ னுக்கும், மிதமான உறக்கமும் விழிப்பும் உடையவ னுக்கும் யோகமானது துன்பம் துடைப்பதாக ஆகிறது.

எப்போது நன்கு அடங்கிய சித்தமானது ஆத்மாவிலேயே ஊன்றி நிற்கிறதோ அப்போது எல்லா ஆசைகளினின்றும் பற்று நீங்கிய அவன் யுக்தன் என்று சொல்லப்படுகிறான்.

எவ்வாறு காற்றில்லாத இடத்தில் வைக்கப் பட்ட விளக்குச்சுடர் அசைவதில்லையோ, அது ஆத்மாவினிடத்தில் யோகத்தை அப்பியசிக்கும் யோகியின் அடங்கிய சித்தத்துக்கு உவமையாக அறிஞர்களால்

சிந்திக்கப்பட்டுள்ளது.

uddhava gita

24 mastera krishna

earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Pi?gala, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp.

1. From the earth he had learned how to be sober,

2. and from the two manifestations of earth, namely the mountain and the tree, he had learned, respectively, how to serve others and how to dedicate one’s whole life to the benefit of others.

3. From the wind, manifesting in the form of the vital air within the body, he had learned how to be satisfied with merely keeping oneself alive, and

4. from the external wind he had learned how to remain uncontaminated by the body and the objects of the senses.

5. From the sky he had learned how the soul, which pervades all material substances, is both indivisible and imperceptible, and

6. from the water he had learned how to be naturally clear and purifying.

7. From the fire he had learned how to devour all things without becoming dirtied and how to destroy all the inauspicious desires of those who make offerings to him. He had also learned from fire how the Supreme Soul enters into every body and appears to assume the identity of each.

8. From the moon he had learned how the various phases the material body undergoes — birth, growth, dwindling and death — do not affect the embodied soul.

9. From the sun he had learned how to avoid entanglement even while coming into contact with sense objects, and he had also learned about the two different modes of perception based on seeing the real form of the soul and seeing false designative coverings.

10. From the pigeon he had learned how too much affection and excessive attachment are not good for one. This human body is the open door to liberation, but if one becomes attached to family life like the pigeon, one is compared to a person who has climbed up to a high place just to fall down again.

in Kali-yuga the people will be addicted to all types of sinful activities; therefore do not stay here.

Text 6:

Now you should completely give up all attachment to your personal friends and relatives and fix your mind on Me. Thus being always conscious of Me, you should observe all things with equal vision and wander throughout the earth.

Text 7:

My dear Uddhava, the material universe that you perceive through your mind, speech, eyes, ears and other senses is an illusory creation that one imagines to be real due to the influence of maya. In fact, you should know that all of the objects of the material senses are temporary.

Text 8:

One whose consciousness is bewildered by illusion perceives many differences in value and meaning among material objects. Thus one engages constantly on the platform of material good and evil and is bound by such conceptions. Absorbed in material duality, such a person contemplates the performance of compulsory duties, nonperformance of such duties and performance of forbidden activities

bringing all your senses under control and thus subduing the mind, you should see the entire world as situated within the self, who is expanded everywhere, and you should also see this individual self within Me, the Supreme Personality of Godhead.

Text 19:

The Supreme Lord replied: Generally those human beings who can expertly analyze the actual situation of the material world are able to raise themselves beyond the inauspicious life of gross material gratification.

Text 20:

An intelligent person, expert in perceiving the world around him and in applying sound logic, can achieve real benefit through his own intelligence. Thus sometimes one acts as one’s own instructing spiritual master.

Text 21:

In the human form of life, those who are self-controlled and expert in the spiritual science of Sa?khya can directly see Me along with all of My potencies.

Text 22:

In this world there are many kinds of created bodies — some with one leg, others with two, three, four or more legs, and still others with no legs — but of all these, the human form is actually dear to Me.

Text 23:

Although I, the Supreme Lord, can never be captured by ordinary sense perception, those situated in human life may use their intelligence and other faculties of perception to directly search for Me through both apparent and indirectly ascertained symptoms.

Text 24:

In this regard, sages cite a historical narration concerning the conversation between the greatly powerful King Yadu and an avadhuta.

bg 6.9

The yogis look upon all—well-wishers, friends, foes, the pious, and the sinners—with an impartial intellect. The yogi who is of equal intellect toward friend, companion, and foe, neutral among enemies and relatives, and impartial between the righteous and sinful, is considered to be distinguished among humans. Commentary It is the nature of the human mind to respond differently to friends and foes. But an elevated yogi’s nature is different. Endowed with realized knowledge of God, the elevated yogi see the whole creation in its unity with God. Thus, they are able to see all living beings with equality of vision. This parity of vision is also of various levels: “All living beings are divine souls, and hence parts of God.” Thus, they are viewed as equal. ātmavat sarva bhūteṣhu yaḥ paśhyati sa paṇḍitaḥ “A true Pundit is one who sees everyone as the soul, and hence similar to oneself.” Higher is the vision: “God is seated in everyone, and hence all are equally respect worthy.” At the highest level, the yogi develops the vision: “Everyone is the form of God.” The Vedic scriptures repeatedly state that the whole world is a veritable form of God: īśhāvāsyam idam sarvaṁ yat kiñcha jagatyāṁ jagat (Īśhopaniṣhad 1)[v2] “The entire universe, with all its living and non-living beings is the manifestation of the Supreme Being, who dwells within it.” puruṣha evedaṁ sarvaṁ (Puruṣh Sūktam)[v3] “God is everywhere in this world, and everything is his energy.” Hence, the highest yogi sees everyone as the manifestation of God. Endowed with this level of vision, Hanuman says: sīyā rāma maya saba jaga jānī (Ramayan)[v4] “I see the face of Sita Ram in everyone.” These categories have been further detailed in the commentary to verse 6.31. Referring to all three of the above categories, Shree Krishna says that the yogi who can maintain an equal vision toward all persons is even more elevated than the yogi mentioned in the previous verse. Having described the state of Yog, starting with the next verse, Shree Krishna describes the practice by which we can achieve that state. ←

My Voice

Tuesday, October 14, 2025

end of advice 18.63

18.61

Sunday, October 12, 2025

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