Questions & Answers - March 15, 2017

Anupam: Swamiji namastey.utter dene ke liye bahut bahut dhanyabad. swamiji maine apne prashna me ye nahi kaha ki vedo ke antim bhag me brahma ki atma ki bat hai.me kehna chah rahi thi ki brahma ke vishay me v atma ke bare me bataya hai.shayad likhne me kuch galti reh gai.per apne prashna ka utter mujhe mil gaya.ek bat abhi bhi samajh nahi aa rahi krshna ji ke Geeta gyan ko kya ek yogi purush ke dwara diye hue gyan ke roop me dekha jaye.geeta me unhone gyan marg bhakti marg or karma marg ke vishaya me kaha hai. Mujhe abhi tak kisi ke batane se kahoo ya swayam you tube per sunker ye hi samajh aaya ki ve keh rahe hai ki jo in teeno margo ke bate me nahi bhi janta v doosre log jis prakar se bhi use mujhe bhajne ke liye keh dete hai veh bhaise hi mujhe bhajta hai to bhi me uska kalyan karta hoo.unke isi kehne ka mankar adhikansh krashna bhakt hare tam hare krshna ka jaap bhi karte hai to kya ese loga ka jaap bhi us nirakar ishwar tak pahuchega.guruji aap se prapt gyan ki charcha me apne parivar ke beech bhi karti hoo or apse milne ko ikshuk bhi bahoot hoo.charcha ke dauran mujhe aapse ek prashna puchne ko kaha gaya ki jab vyakti ka ye janam uske purva karmo ka phal hai to kya vartaman me kiye karma vartaman ko prabhavit nahi karte.vartman me vyakti jo bhi nirnaya leta hai kya pho bhi veh apne purva janam ke karmo ke karan leta hai. Kyoki tabhi to veh apne prarabdh bhogega ya uske nirnaya uske vivek se prabhavit honge.jo log kisi ka murder karte hai ya markat machate hai ve kya apne prarabdh ke karan esa karte hai.ishwar acche karmo ki prerna bhi to de sakta hai.
Swami Ramswarup: Namaste, beti. Welcome beti. Han! Beti, Sri Krishna Maharaj Yogeshwar they aur Yogeshwar Sri Krishna Maharaj ne Geeta gyan diya parantu satya issey bhi aagey hai ki Vyas Muniji ne Mahabharat granth mein likha hai ismein kai chapter (parv) hain. To Bheeshma parv ke eighteenth adhyayae hee ko Bhagwad Geeta kahte hain arthat jaise kisi pustak ka extract nikaalkar kisi aur naam se chchapa do to weh us naam se vikhyaat ho jaata hai isee prakaar aaj log satya gyan ke abhaav mein yeh prayah bhool chukey hain ki Bhagwad Geeta jiske lekhak VyasMuniji hain aur Bhagwad Geeta Vyasmuniji krit Mahabharat granth ke Bheeshma Parv ke eighteenth adhyaye hee hain. Manusmriti ke rachyita Manu kehte hain-
“Agnivaayu …………………………. Tryam braham sanatanam”

Arthat Vaayu, Agni, aaditya aur Angira, in chaar Rishiyon mein ved ka gyan prakat hua aur in Rishiyon ne chaaron vedon mein varnnit teeno vidyayein arthat gyan kand, karma kand aur upasana kand, Yajyen kee sidhi ke liye teeno vidyayon ko vedaadhyayan se prapt kiya. Wahi satya baat Sri Krishna Maharaj ne Geeta mein kahi hai. Atah vedon mein kahi in teeno vidyayon ko vidwan ke ashrey mein rehkar vedon dwara jaanana ati avashyak hee nahin balki yeh anaadi kaal se chala hua kabhi na badalne wala Ishwar dwara banaya niyam hai. Aagey jo Sri Krishna Maharaj ne kaha mujhe bhajne ke liye……. aadi, iska arth gahan-gambhir hai, lenghthy hai, isliye yahaan nahin likha ja sakta, aapko main advise karta hoon ki Ishwar kripa se maine Bhagwad Geeta par iskey pratyek shloka kee Vedic vyakhya kee hai, aap us pustak ko manga kar padein aapka sanshya door ho jayega. Asha hai aap pustak ka chchota sa mulya bhej denge. Hare Ram, Hare Krishna ka jaap ka vidhaan vedon mein nahin hai, yeh swayam Krishna bhakton ne banaya hai jismein hamein koi aitraaz nahin hai. Hare ek ko apne-apne mat par chalne kee azadi hai. Hamara marg Ishwar dwara updeshit Vedic marg hai.Vartamaan mein kiye hue karma, karmon ke phal bhavishya mein aaney wale janamon mein bhoge jaate hai, is janam mein nahin. Is Vedic niyam ko na jaanane ke karann hee to yeh sanshaye utpann hota hai ki kitne hee manushya is janam mein ghor paap karte hain, illegal karya karte hain, nari apman karte hain ityaadi lekin woh phalte-phoolte dikhayee dete hain. Log yeh nahin jaante ki jo phalna-phoolna hai weh pichchley janam ke shubh karmon ka phal hai aur is janam ke kaam, krodh, madh, lobh, eersha, dwesh, jalan, sadan aadi anek paap karmon ka phal usey agle janamon mein bhogna hai, is janam mein nahin. Agar is niyam ko jaankar log dar jayein ki paap karma ka phal dukh nishchit hee bhogna padega to pichchley yugon kee bhanti paap karma karne kee cheshta koi bhi dar ke na karega.

Poorva janamon ke karmon ke karann nirnnaye wahi manushya leta hai jo ved vidya ko nahin sunta, nahin jaanta, tatpashchat acharann mein nahin laata hai. Jo is vidya ko acharann mein lata hai, uskee soch athwa nirnnaye ityadi vedanusaar shubh aur kalyankaari hotee hai. Yeh to sach hai ki prarabdh karmon ke karann aur ved vidya na jaanane ke karann log hinsa jaise paap karma karte hain. Parantu yadi koi is janam mein ved vidya prapt kar leta hai to uska mann aur buddhi shudh ho jaatee hai. Prarabdh change ho jata hai aur paap karma karne ka vichaar samapt ho jaata hai. Isliye Ishwar ne ved vidya ka daan kiya hai. Ishwar ne vedon mein achchey karmon kee hee to prernna dee hai par yadi koi ved nahin sunta to hum kya karein. Ishwar burey karmon kee prernna kaise de sakta hai. Yeh Insaan ke paapi mann aur buddhi ka parinnaam hai.

Bhargav: If a person dies you cannot make him alive That is the logical proof that soul exists In human being which went away from body but how about birth how does it enter womb since I don’t have any logical proof that how it enters womb I have doubt over existence of soul please enlighten me. Can you give me some example logical as well as scientific as to how soul whether it be humans . insects, birds and other type of animals enters all the womb by travelling throughout the space because (if we try to imagine soul travelling in space and enter all wombs is quite unbelievable) please reply so that I can have firm faith in existence of soul, rebirth, and law of karma
Swami Ramswarup: In this regard:-

QUALITIES OF SOULS (JEEVATAMA)

Soul is alive. Soul has to face the result of his deeds. Soul takes body of human beings, animals, birds, trees etc., according to deeds of past lives. Soul feels sorrow, happiness etc., through body. When soul leaves body, it feels nothing but carries all karma to be faced in next birth through his chitta’s (chitta) vritti (vritti).

Souls are innumerable but are constant in number having similar qualities like being pure, immortal, alive etc. Soul is infinitesimally small, is invisible. The bodies of all living beings contain souls.

Not God but soul has desire, hatred/malice, merriment, sufferings, attachment etc. While attracting itself towards materialistic articles made of prakriti soul forgets his original form. As a result, soul recognizes himself as body. This is the stage of soul being unwise.

“NA TAM VIDATH YA IMA JAJAANANYUDYUSHMAKAMANTARAM BABHOOVA, NEEHAREINN PRAVRITA JALAPYA CHASUTRIP UKTHASHASCHARANTI.”
(RIGVED MANTRA 10/82/7)

(TAM) that God (NA) not ( VIDATH) known (YAH) who (EMA) all worlds (JAJANN) creates and (YAT) from you (ANYAT) separate from other souls(YUSHMAKAM) from you (ANTARAM) with in all (BABHOOVA) is (NIHAREINN) fog like smoke (YAT) that God (PRAVARITAHA) covered (JALAPYAHA) baseless discussion (ASUTRIPAHA) satisfied only in Prann [breathing system] (UKTHASHASAHA) only paying lip service (CHARANTI) deals or behaves.

Meaning: Like an invisible matter which is covered with fog similarly dealing in only lip service and indulging in baseless discussion and are satisfied in their breathing system, Oh! Man-woman, you do not know the God who creates the five matters/universe and the God who is separate from other souls and who is within all.

Rebirth and different yonis

Idea of Yajurved mantra 39/6 is that after leaving the human body, the soul goes to several matters in the space etc., and then according to good or bad deeds takes next birth. Yajurved mantra 39/7 states that those souls who do sins they take birth with violent nature like wolves, bear and those who give fear to others in human body, they take birth in body with dangerous nature like crocodiles, poisonous snakes, tigers, lions, wild boars etc., those who give fear to others, they will be of timid nature also like rabbits, deer etc. Those who give justice and make others fearless, they will take next birth in a fearless nature. Those who are indulged in illusion, they will take birth in a place where the atmosphere will be full of illusion (Yajurved mantra 40/3 also refers).

Those who are learned Yogis but are not yet attained salvation, they will take next birth in a place where there will not be any illusion but divine enlightenment. Those who have not controlled their five senses, five perceptions and mind then in the next birth they will be of restless nature. But those who have controlled their senses etc., will be of calm, peaceful nature. Those who have followed eternal knowledge, they will also be of peaceful nature in the next birth.

Atharvaved mantra 9/10/16 states that those who are not learned in this birth, they will get the birth as “sthavar” rooted plants etc., as birds and as animals etc., and those who are learned they take next birth as Rishi-munis. So the soul based on his sins or pious deeds takes birth in upper class or lower class. The above said Atharvaved mantra also states that the soul in the human body knows each and everything that is each outer matter of the world but due to involvement in illusion, soul does not know himself.

As Manusmriti states in shlok 1/43-46 the soul according to deeds takes birth as animal, non-violent deer etc., carnivores like tiger, leopards etc., devils, human beings. The said are of “jarayuj” type i.e., those who take birth from their skin i.e., tissue. Soul takes birth as “undaj” type i.e., those who hatch from eggs like birds, snakes, crocodiles, fish, tortoise, etc. Soul takes birth in “Swedaj” type i.e., those who take birth from sweat, humidity, moisture, for-example, lice, mosquitoes, flies, bed-bugs, etc.

Soul also takes birth in Udbhij i.e., who takes birth from within the earth like plants who emerge from seeds etc., and are stable at one place like trees etc. So there are four above quoted main origin (yonis) of which the total number comes as 84 lakhs.

Yet, if you have any doubt, you can put the question again.