And if we accept the Vedic conclusion as stated in the Bhagavad-gita that these material bodies are perishable in due course of time (antavanta ime dehah) but that the soul is eternal (nityasyoktah saririnah), then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. The Lord is kshetra-jna, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas. We should not forget this. It is also explained that the Paramatma, the Supreme Personality of Godhead, is living in everyone’s heart as isvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do. First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we put on and take off clothes.
if we accept the Vedic conclusion as stated in the Bhagavad-gita that these material bodies are perishable in due course of time (antavanta ime dehah) but that the soul is eternal (nityasyoktah saririnah), then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
One may question here that if Krishna is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service? But this is not discrimination; it is natural. Any man in this material world may be very charitably disposed, yet he has a special interest in his own children. The Lord claims that every living entity — in whatever form — is His son, and so He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless of whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Krishna consciousness, and therefore they are always transcendentally situated in Krishna.
The embodied soul lives in the city of nine gates. The activities of the body, or the figurative city of body, are conducted automatically by its particular modes of nature. The soul, although subjecting himself to the conditions of the body, can be beyond those conditions, if he so desires. Owing only to forgetfulness of his superior nature, he identifies with the material body, and therefore suffers. By Krishna consciousness, he can revive his real position and thus come out of his embodiment. Therefore, when one takes to Krishna consciousness, one at once becomes completely aloof from bodily activities. In such a controlled life, in which his deliberations are changed, he lives happily within the city of nine gates.
A conditioned soul tries to enjoy material happiness again and again. Thus he chews the chewed. But sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul. In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Krishna consciousness, he is sometimes relieved from such repetitive so-called happiness.
The devotee can constantly think of the object of worship, the Supreme Lord, in any of His features — Narayana, Krishna, Rama, etc. — by chanting Hare Krishna. This practice will purify him, and at the end of his life, due to his constant chanting, he will be transferred to the kingdom of God. Yoga practice is meditation on the Supersoul within; similarly, by chanting Hare Krishna one fixes his mind always on the Supreme Lord. The mind is fickle, and therefore it is necessary to engage the mind by force to think of Krishna. One example often given is that of the caterpillar that thinks of becoming a butterfly and so is transformed into a butterfly in the same life. Similarly, if we constantly think of Krishna, it is certain that at the end of our lives we shall have the same bodily constitution as Krishna
As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity so that he may work according to his past desires. The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. The individual is always under the Lord’s control. Therefore one’s duty is to surrender, and that is the injunction of the next verse.
Another meaning of guna is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself — he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Krishna, or His bonafide representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or Krishna consciousness, can help one gain such release. Krishna, being the Lord of illusory energy, can order this insurmountable energy to release the conditioned soul. He orders this release out of His causeless mercy on the surrendered soul and out of His paternal affection for the living entity, who is originally a beloved son of the Lord. Therefore surrender unto the lotus feet of the Lord is the only means to get free from the clutches of the stringent material nature
Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kuta-stha. The body is subject to six kinds of transformations. It takes its birth from the womb of the mother’s body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval — that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul’s presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body
The Vedas, like the Mundaka Upanishad, as well as the Svetasvatara Upanishad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Krishna) is simply watching His friend. Of these two birds — although they are the same in quality — one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Krishna is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the atomic soul is the cause of one’s changing his position from one tree to another, or from one body to another. The jiva soul is struggling very hard on the tree of the material body, but as soon as he agrees to accept the other bird as the supreme spiritual master — as Arjuna agreed to do by voluntary surrender unto Krishna for instruction — the subordinate bird immediately becomes free from all lamentations.
The demoniac person, who has no faith in God or the Supersoul within himself, performs all kinds of sinful activities simply for sense gratification. He does not know that there is a witness sitting within his heart. The Supersoul is observing the activities of the individual soul. As it is stated in the Upanishads, there are two birds sitting in one tree; one is acting and enjoying or suffering the fruits of the branches, and the other is witnessing. But one who is demoniac has no knowledge of Vedic scripture, nor has he any faith; therefore he feels free to do anything for sense enjoyment, regardless of the consequences.
Q. I have ocd, so I cannot stop myself from having unwanted bad thoughts. Can God forgive me for this unwanted mental sin? Please suggest what to do?
A. God helps them, those who help themselves.
It may happen because of previous conditionings.
Try to become more determined by taking shelter of the Supreme Lord.
Avoid staying awake in the night and surfing the net.
Best is to switch off everything by 9:00 – 9:30 pm
Take proper rest.
Do not mix with those people, who are also having such difficulties.
Read Holy Gita to make your mind more stronger.
Remember, intelligence is higher than the mind and soul is higher than the intelligence.
If you become more determined, you shall be able to overcome it.
If you need any help, please send email.
I hope this helps you.
Q. Thanks for the support. I shall be determined to overcome those thoughts. My mother said mental sin is not sin in Kali-yuga. But is this Kali-yuga or we are in Dwapara-yuga because if Kali-yuga is 1200 years long then we had already crossed it. Again Kali-yuga as 432000 long is also proposed. Which one to believe please clarify.
Furthermore if I want complete sharanagati to Lord Krishna what are the steps please tell me.
I do japa of mahamantra 108 times or more daily, is it ok? or I have to increase the time?
A. Yes, in Kali-yuga, mental sin is not considered.
However, one should be determined to keep mind busy with higher thoughts.
Otherwise, mind may drag back to the previous conditioning. And those thoughts may come back to the gross level.
According to Srimad Bhagavatam, Kali-yuga lasts for 4,32,000 years.
Of which only 5,000 years have passed.
Complete Sharanagati to the Lord comes from the heart.
From heart, if you pray to the Lord, He shall certainly help you and protect you in all circumstances.
In one sense everything belongs to the Supreme Lord.
One needs to remember this all times.
If you offer whatever in your possession, to the Supreme Lord, in your heart, you shall achieve complete sharanagati very quickly.
Also, one should make special efforts to offer fruits, flower and nice foodstuffs to the Supreme Lord.
If you are chanting 108 times, it is good.
Please try to chant more attentively.
If you wish to chant more, it is all right, but do not reduce your chanting.
While chanting, the quality of chanting is important.
One should try to chant in complete dependence of the Supreme Lord.
I hope this helps you.