NAMDEV KI BARHI IN SHRI GURU GRANTH SAHIB JI (page 485)

 ty  rajx vkSj Qsuw     cqncqnk] ty rs fHkUu uk gksbZA

      bg iziap ikjc`ge dh jpuk yhyk fopjr vku uk dksbZAA

Jal trang aur phenu         budbuda       jal     te      bhinn na hoyi I

Eih parpanch Parbraham ki rachna leela bicharat ann na hoyi II

As wave and surf and water bulb on water is not different from water this universe creation of Lord Himself so it can not be different from Him.

NAMDEV KI BARHI IN SHRI GURU GRANTH SAHIB JI

Lkwr ,d e.kh lr lglz tSls mrh iwrh izHkqtw lksbZ A

Lkc xksfoUn gS] Lkc xksfoUn gS] xksfoUn fcuw uk dksbZAA

Soot eik marhi sat sahas jeinse uti puti Prabhju soyi I

Sab Gobind hei sab Gobind hei Gobind binu na koyi II

Every form is His depiction as if there are thousand and thousand of thread beads existing in one length of same thread.

Every form is depiction of Lord Krishna.

This entire universe is only His depiction and there is nothing else.

                

NAMDEV KI BARHI IN SHRI GURU GRANTH SAHIB JI

,d vusd O;kid iwjd tr ns[;k rr lksbZA

ek;k fp= fofp= foeksfgr fcjyk cw>s dksbZAA

Eeik     aneik    vyapak   poorak  jut   dekhyu  tut    soyi I

maya     chiter    vichter    bimohit   birla  boojhey koyi I

Namdev  says that wherever, whatever I see it is nothing else than Lord Krishna but the His omnipotent power of Yogmaya by  its cover of mystery of different forms of species, does not reveal His identity and due to this reason only some blessed can find out the truth.

EVEN MOST SINFUL CAN ATTAIN LORD

Lord Krishna has nowhere said that sinful embodied soul has no right of access to Him.
In chapter nine Lord Krishna says;


api chetsuduracharo    bhajate         mamananyabhak I
sadhurev   sa  mantavya  samyak  vayvasito  he sah  II (9.30) 
Even if one happens to commit abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.
Embodied soul never acts rather it is only a witness who watches the actions of embodied soul having attachment with sense objects.
Lord says that even if a vilest sinner worships him with an exclusive devotion, he deserves to be deemed as ‘Saint’ as he has resolved that Lord alone is self of all and all beings depict modification of same source.
Knowledge of self once dawned upon, does not vanish.

Lord Krishna says that every being is equal to me:

Samoaham sarvbhuteshu na mey dveshasti na priyaah I
Ye bhajanti tu mam bhaktya mayi te teshu chaapiaham  II   (9.29)
I am equally present in all beings; there is none for me to hate or one dear to me. He, who devoutly worships me, abides in me and; I myself reciprocate in the same manner.
Lord Krishna says that even a most sinful being has a right to attain him.
Self soul is never perceptible but its presence can be felt within. It is seeing through eyes but still not percepting. It hears through ear but still deaf.
In verse 14 of chapter 13 see its explanation.

Sarvendryagunaabhasam sarveindriya vivarjitam I

asakttaam sarvabhrichaiv nirgun gunbhoktricha II (13.14)

Though perceiving all sense- objects it really speaking is devoid of all senses. Though unattached, it is nonetheless; sustainer of all; and though having no attribute, it is the enjoyer of the modes of His illusory power

One is not able to feel its presence due to ego of embodiment.
Lord Krishna very kindly tells in chapter 15 that he being the self soul of all beings resides in their heart but ignorant can not feel his presence.

Persons of self knowledge having realized them can perceive the self soul leaving the embodiment, seated in embodiment and posing to enjoy the sense objects, through sense organs.

They are capable of perceiving self soul being eluded by the three evolutes of material nature, but this perception is not possible for those who are ignorant out of ego of embodiment.

Faculties to see these realties are always available to all beings, but human form is, comparatively an easy instrument to access this goal.

Ignorant cannot perceive living entity departing from the body, staying in the body, enjoying sense objects by associating with material body and its being under the spell of modes of material nature but men of wisdom can feel it.

One has to minutely observe as to what is the reality.

As a trader takes away his shop from one place to another and start functioning his business on a changed venue, the self soul being conditioned to enjoy sense objects through sense outlets starts the functioning of senses through new body which it attains due to karmic action and reactions. as it has been conditioned to do so.

It performs those acts of sense gratification in new bodies because of attachment and desires for sense gratification. The self soul has been going into embodiments of higher and lower species since time immemorial. This virtual chain of birth and death don’t stop till it becomes desire less and realizes itself to be eternal imperishable servitor of Lord Krishna.

Self Soul is eternal consciousness. It is illuminating every part of embodiment.
It assumes doer ship because its identification with mind is so thin that it is impossible to see them separate.
Consciousness, mind and intellect are so intimately interwoven that these appear to be one and same.
It is a witness sitting far away from every activity of mind intellect and senses.

The moment one sees itself a seer, it is free from all sin. A self soul being part of Supreme Consciousness has every right to go home.  
But only condition is complete surrender unto Him.
When a sinner comes to know that Lord is Supreme and whole universe is pervaded by his presence, his sins are no more effective. With above knowledge, he attains devotion to Lord Krishna and thus attains the self realization.
Even a sinner has a right to worship Lord. Worship does not mean chanting verses or meditating before the idols of Lord.
It is complete surrender unto him.
With this devotion of mind unto him, devotee sees Lord in all, finds every modification a perception of Lord.
Having come to conclusion that non attachment to sense objects is liberation and love for sense objects is bondage, a devotee becomes free from dualities.
Realizing only self only exists and all else with in the mind senses vortex, is false and unreal, a sinner may attain self realization and attain blissful peace.
Lord Krishna has extended a guarantee to liberate even the sinner in following verse of chapter nine:

kshipram bhavti dharmatma shashvachhanti nigachhati  I
kontey pratijanih na me bhaktah           pararhashayati    II (9.31)
He becomes spiritual within no time securing lasting peace. Arjun you know it for certain that my devotee never falls.
Bondage consists of only desire, destruction of desire is liberation. Every one, despite preoccupation with worldly affairs, does some time thinks as to where from he has come to this world and what his purpose in this world is?
Even village dogs mate with their counter parts, eat, and drink water like human beings, so what for this particular human embodiment?
This eternal yearning of mind to know true nature of self soul being beyond all objects and desires, leads embodied soul to detachment from embodiment and desires.
It is liberation and attachment with them is bondage.
Even a sinner once awaken cannot lose sight of this eternal fact in future.

Every embodiment, what so ever be form it may have, has a right to self realization,
Human body is the reflection of Lord himself and is provided with enormous glimpse of Lord in the embodiment.
Analysis of dreaming state is the easiest way to understand the presence of self in human form.
In dream nothing comes from outside, it is the self which plays with self in a dream state.
It is creation of conscious and unconscious mind.
Self is dream; it is transforms itself every thing one sees in dream.
The world is dream of Supreme Self in universal form; self in all this expanded cosmic eternal consciousness.
As dream vanishes with rising from sleep, this creation vanishes with the Lord desire to finish it.
Renunciation alone removes the fear which is resulted from attachment with embodiment.
True renunciation is not running away from house or changing clothes. Even if one does so, he may be having attachment to various things.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
      Every verse of Shrimad Bhagwad Geeta is awakening. 
Till the tine death of body, the embodied soul appears  executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of  “I” and “mine”  is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas  is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
 

Self is not perceptible because of two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment causes liberation?
The world is already sacrificed and thinking it as renounced and one already transient, one is liberated from it.
Attachment to objects of senses has roots of all trouble human experiences. 
In enjoyment there is a fear of disease, in social position it is fear of fall, in honor it is fear of humiliation, in beauty it is fear of old age, in wealth it is fear of theft, cheating, forgery, every attachment having something to oppose it, but non attachment have no opponent.
Once it attained there is little that can effect the embodied soul.
Even the people who are termed to be low caste are very entitled to attain liberation and go to Lord’ domain.
Lored Krishna says:


mam he parth vayapashrtya ye syue papyonayah I
sitryo vishastath shudrasteapi yanti pram gatim II

kim punarbarahamarha punya bhakta tatha rajarshas tatha I
anitayamasukham      lokam  prapya        bhajasav   mam. II (9.32-33)


Arjun! woman, members of trading community, Shudras as well as those pariah, whoever he may be, taking refuge in me, they too attain me.

What to talk of holy Brahmins, royal sages, and those devoted to me. There fore, having ordained this joyless and transient human life, constantly worship me.
A human form of woman, trader whose business involves manipulations, labor or artisans and even embodiment of a pariah have right to self realization as self alone pervades all of them.
More so, soul embodied as of wise Brahmin, sages in royal garb, and devotees to Lord, have a right to realize them.
So it is the duty of every embodied soul to realize it self and attain emancipation which is possible in human form alone.
Lord Krishna is residing in all beings as self soul and He does not differentiate but who surrender unto Him, he takes special care of them:
Lord is seated in all animate and inanimate beings. he has never dithered any of them. He is looking every deed of embodied self.
But here is difference while dealing with his devotees.
It is not that sinner is deprived of the presence of Lord. But being ignorant of his presence he is over taken by the ego and attachment, Lord is not perceptible to him.
But wise man knowing Lord as source of all beings sees him in every object he comes across.
He / She see sameness in all.
Feeling him in his/ her self, devotee loves him.
Lord too replies in same terms.
It is reciprocal.
There several examples in the lives of devotees when Lord responded to their calls. Gajender moksha, Dropadi’s calling Lord and his coming in form of endless cloth, Sudama, Bheelani are queer example of devotees’ help by Lord.
Even if this does not happen to every devotee but if devotee is able to perceive his presence, it is greatest favor to him bestowed by Lord and it is an insurance to get rid of transmigration.


Manmana bhav madbhakto madyaji mam  namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah   II (9, 34)
Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.

From all angles only Lord, the self of all and an Supreme Consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus by linking one self with Lord, one attains Him in whatever form it wishes and prays for.

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TRANSMIGRATION

Lord Krishna unveils the secret of self soul attaining different bodies in eternal transmigration cycle.

Once an eternal self soul identifies itself with any mode of material nature, it walks into trap of transmigration.

The entire divine play is that of Supreme Consciousness who is seated in the hearts of all beings as their witness.

Krishna tells in chapter thirteen of Shrimad Bhagwad Geeta:

parkritam    purusham    ch vidhianadi ubhavapi I

vikaranshch guranshch vidhi parkritisambhwan II

karyakarankartitve         hetur   pakritiruchayae I

pursha sukhdukhanam bhoktritve heturuchayte II

purshah parkritstho hi bhunkte parikirtijan gurhan I

karnam   gurh   sagoas sadasad  yonijanamasu II (13.19-21)

Material Nature (Parkriti) and Eternal Nature (purush) know both these as beginning less. Superimpositions and three modes are born of this Material Nature (Parkriti).

Material Nature (Parkriti) is said to be responsible for bringing forth the evolutes and the instruments; while the Eternal Nature (individual self soul) is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.

Only the Pursha (Eternal Nature) situated in the Parkriti (Material Nature) sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of an embodiment as per the quantum of attachment with the three evolutes.

Material illusion and Lord are so interconnected that it is not possible to differentiate them.

As body, mind, senses (Material Nature) and eternal soul

are said to be distinct from each other, yet ordinarily an ignorant person cannot see the difference.

Since the illusion is the power of all mighty himself, he cannot be seen different from it.

But the Material Nature is manifest and is visible and invisible too. All the manifestation, one sees all around is nothing but an illusion.

The Parkriti manifests the   equilibrium of its gunas in projection of this universe.

Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification.

But the Pursha, unmodified merely looks on. The consciousness in being is onlooker. All actions and reactions are resultant of resultant of three modes of material nature.

Since the self is the source of every thing. Material Nature working in    its direction, always is blissful and continues its play with the Parkriti.

He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms.

He is one and single, he is neither held nor holder, these are all names 

The self is the consciousness and it consists of pure consciousness alone, full bliss.

This consciousness in creatures have never done any deed yet its identification with the sense objects, the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.

But in these three stanzas, the cycle of birth and death has been explained by Lord Krishna.

The accumulation of past deeds decides nature of species.

Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.

Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again

Lord Krishna explains in following verses of chapter two as to how the self soul changes bodies:

Nainam chhindanti shastrarhi

                                             nainam dahati pavakah I

Na chainam kaladyantiapo

                                             na shoshayati marutah II

Achhedyoayamadahyoayam

                           akaledyoashoshay ev ch I

Nityah sarvgatah

                     sathurachaloayam sanatanah II (2..23-24)

Weapons cannot cut it, fire cannot burn it, water cannot wet it nor can air dry it.

Soul is incapable of being cut; it is fire proof, un receptive of water and undriable as well.

This soul is eternal, omnipresent, immovable, constant and ever lasting.

The self can not be wounded by weapons, burnt by fire, moistened by water or blown away by air.

Soul is eternal, omnipresent, immovable, constant and everlasting.

The inanimate nature consisting of ether, earth, air, fire, water, mind, intellect and ego can not affect its cause ‘the self.

Any weapon, fire element, water element, wind are form of material nature.

Consciousness is beyond their reach.

These elements are empowered by the presence of self i.e. consciousness or a living entity.

A dead wood cannot affect the self soul. Omnipresent, supreme, constant, everlasting Supreme Soul is all bliss and sublime. Same present in every being.

Self Soul is made to change bodies as per karmic reactions being encaged by illusory power of Lord Krishna:

   Vasansi  jirnani yatha vihai

                                             navani gerahrhati naroaprarhi I

Tatha sharirarhi vihaye

 

                        jirarhanianyani sanyati navani dehi II (2.22)

As a man shedding old clothes, wears new one, like wise the embodied soul, casting off warn-out bodies, enters into new one.

This is eternal message for mankind whereby Lord assures the eternity of soul which is consciousness.

Living entity, consciousness, that is spirit, (self soul) never ends, it only changes bodies that too not as per its desire and wish but as per its quantum of attachment with each of three modes of material nature.

Due to its attachment and identification with particular act and modification of embodiment caused by nature, it binds the self effulgent soul.

It attains body after body till it realizes itself to be eternal self soul. Soul is an eternal fragment of supreme eternal self. (15.7)

Soul is beyond material existence and decay, life and death, never changing, timeless, beyond the reach of qualities of nature.

It binds itself like a monkey putting its hand in a bottle or a pot having squeezed entry hole (specially made by monkey catchers to catch monkeys) at neck to pick up small quantity of grams kept in it, to catch it.

But after laying hand on grams, it grabs some of them in its fist, tying to free its hand from instrument.   By not unfolding its fist and being caught in trap of monkey catcher.

This is the material situation of the self soul. Despite being free it is tying itself with all non existing dreamlike material relations.

It is so easy to realize yourself.

Separate your self from body and its relations, mind, senses with help of analyzing intellect.

Every verse of this text is message for salvation.

It is message of Supreme Divine spirit.

One may ask how to separate from body. The answer is simple. As you identified yourself with material body, so you have to identify yourself with the spirit, a servitor of Lord.

WISDOM

                                    
Lord Krishna says in chapter four that actions renounced through transcendental wisdom do not create reactions:

Yogsanyastkarmarham         gyansanchhinsanshayam I
Atamvantam  na  karmarhi  nibandhanti   dhananjaya II (4.41)

Therefore, one who has renounced the fruits of his actions, whose doubts are destroyed by transcendental knowledge and who are firmly situated in self, is not bound by works, Oh conqueror of wealth!

Lord stresses on devotion whereby one attains yoga of seeing sameness, there is nothing else than the Lord himself in every inanimate and animate aspects of life.

Self Soul like Super Soul is action less. The embodied self soul having identified with mind body set through mental speculation creates ego of body. Whatever reactions come out of previous assumptions of identification, they are natural reactions. Every action of embodiment is liberating.

Reactions are not binding.

What is binding is our identification with those reactions and desire for fruits from them. An Embodiment has right to undergo reactions but it has no right to desire fruits for these reactions.

It is identification like that one which may come in time while seeing a picture running of film screen.
There may come scene of suffering or achievement on film scene. But film goers have no impact. If they identify with the character of film or his happiness or distress in mind, it is their foolishness. This is exactly what we do. The embodiment is meant to undergo action like a film and we have to refrain from identifying with scene coming in life.
Bodies may die or born. Onlooker has no effect.
This is wisdom.
Lord Krishna says in chapter that there is no faculty without his presence. Divine Self Souls are actor in divine play.

In chapter 9 verse 16 to 19 the Lord Krishna himself reveals

Aham karturaham yagya swadhaahamaham aushadham  I
Mantroahamahamevajyaahamagniraham            hutam    II

Pitaahamasya         jagto    mata         dhata  pitamahaah i
Vaidyam           pavitramonkaram   riksam    yajurevch II

Gatirbharta parbhu           sakshi niwasah sharnam suhrit        I
Pabhavah parlayah sathanam nidhanam beejamavayayam  II

Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev        mritushch         sadasadchahamArjun  II (9.16-19)
                                                                                                          I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.

I am father, mother, grand father, sustainer and ruler   of this world, one worth knowing, purifier, the sacred syllable OM  and three vedas rik ,sam and yaju.

I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.


Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death;  I am truth and untruth too.


Thus the devotee sees almighty supreme self in the whole of universe, in every minute and sublime.

This makes a devotee see the kindness of Lord in every pleasant and odd situation. He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in actions.
Thus detaching himself from the actions, not longing for results of actions, all doubts dispelled by transcendental knowledge, completely absorbed in the self, this devotee is free from bondage caused by attachment.

WE CAN LIBERATE

Why one is miserable when one knows that self soul is transcendental and this situation can be felt at every moment of life in a human body because of two beautiful blessings in this body i.e. intellect and mind. No situation is miserable it is the mind which feels miserable or happy.

When Lord Krishna told Arjun that it is the Yoga of seeing sameness that makes one feel sameness for all the situation whether happiness or distress.

Arjun was not satisfied and he retorted with a question in chapter six of Shrimad Bhagwad Geeta:

Arjun uvach

yoayam       yogastvaya proktah samyain madhusudan  I

etasyaaham na pashyami chanchaltwatsthitiam sithram II

chanchalam hi manah krishan pamathi balvaddrirham   I

tasyaaham nigraham manye vayuriv sudushkaram   II (6.33-34 )

Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.

Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is as difficult as that of wind.

Yoga of sameness in all beings is very difficult because of mind which is attached to sense objects having enormous multiplicity. Beings of different nature are not only different in forms, nature and embodiments but due to quantum of attachment with nature, the two forms of same species have different nature and behavior.

Even sons and daughters of same parents have different nature.

Seeing sameness in such diversity is not an ordinary feat.

This is natural question of Arjun representing individual self soul of all embodiments particularly that of human form.

How one can see oneness in such a huge and incompatible diversity.

Mind is the creator of all attachments with the worldly objects and it is the mind which can get rid of this attachment.

It is a feeling which causes an attachment as well as detachment.

Objects themselves do not cause an attachment.

Mind thinks a particular relationship with particular object and attached to it by dint of his feeling of mine.

A boy sees many girls before his marriage but like other girls the girl to whom is married, there is no difference of their form of their respective embodiment but boy’s mind is attached to this girl as being his wife and this attachment father multiplies by spring off in form of sons and daughters and so on. 

The circle of attachment increases day by day.  

How to get rid of this vicious circle?

The question is very important

Lord Krishna answers these important questions in next two verses.

Shri Bhagwan uvach

Ashanshayam mahabaho manoh dunigraham chalam I

Abhayasen tu kontey veragayerh ch           grihiyate   II

Asanyatatma       yogo      dushprap   iti  mey   matti  I

Vashayaatmana tu  yatata shakayoavaptum upayatah II (6.35=36)

 Lord Krishna says: The mind is restless, no doubt, and also difficult to curb Arjun! But oh son of Kunti; it can be brought under control by practice and by exercise of dispassion

Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strives to achieve it, it can be attained by practice, this is my conviction.

Control of mind is prime attainment.

It can be controlled by practice.

When the mind, in the act of being concentrated, begins to wander and is unsteady, then one being alert should bring it under his control by persuasion and conciliatory move like a rider bringing his horse under control by    keeping reins of unruly horse tight in his hands.

In the process breaker of a horse has not only to reigns of horse in his hands tight but he has to verily run with the horse to some extent to control horse’ speed and also to save him from fall.

No doubt mind is the most unruly, but this is to be brought under control by persuasion, dissuasion, practice, by conciliatory moves

Practice of meditation is best medicine for mind to subdue it.

Attachment unto Lord Krishna instead of world diverts mind from transient material world to Lord Krishna.

Other ways to control and subdue mind are difficult and some time end earlier.

Yoga of sameness can be attained by self restrained mind. This is restraint from worldly and sense objects and their appurtenants.

Only person of subdued mind can attain this yoga,

This is the final verdict of Lord Krishna.

It is the false ego of material body identification which causes the mind to roam in material contemplation. The thoughts which mind is experiencing are not today creation but they have been stored in mind since the time immemorial. Let the mind play with them. You are simply onlooker consciousness.

You are actually eternal spirit soul servitor of Supreme Self

Your sojourn in material existence is for one purpose is to realize yourself and connect yourself with all pervading Supreme Person Lord Krishna.

You are as beautiful and supreme as that of your origin but you have dipped your self in material filth. You are required to attain your real form by washing your self with soap of devotion. This may lead you to your home where there is no material dirt.

Every one of us exists, that is why we are here. If we attach to material world by identification with material qualities of goodness, passion and ignorance we shall again go for transmigration.