Sharing Sanjivani (Sanjivani - Life Saving Herb)

Chapter (174) Who is responsible for all the kriyas?

(174) Who is responsible for all the kriyas?

A pupil asks Guru wnen he longs to know Brahma as who is the motivator of our mind? Who is the controller of our Pran?

Who is boosting our senses in various activities?

Who is responsible for all the kriyas done by differentbody? Who activates our body and senses, mind and intellect? In reply of these questions Guru says :

AVIGNATAM VIJANATAM in Kenopashid(1/3)

Aadi Shankaracharyaji says that nobody can know Brahma. Brahma is uncomprehensive because whoever knows is ignorant. Though this saying seems contradictory, it says that Brahma can be known only by Prati bodh i.e. experiences by self only and whoever is awaken can achieve immortality. He becomes powerful by his self realization of soul and the knowledge of eternity gives him nectar.Aadi Shankaracharyaji says in KENOPANISHAD as :

YADVACHANBHUDITAM YEN VAGBHYUDYATE I (1/5)

YANMANASA NA MANUTE YENARHUMANO MATAM I (1/6)

YACHCHAKSHUSHA NA PASHYATI YEN CHAKSHUMSHI PASHYATI I (1/7)

YACHCHHOTRENENA NA SHRUNOTI YEN SHRETRAMIDAMAN SHRUTAM I (1/8)

YATPRANEN NA PRANITI YEN PRANA: PRANIYATE I

TADEV BRAHMA TVAM VIDDHI NEDAM YADIDAMUPASATE (1/6)

The real substance cannot be described by speech or words but speech and words are adorned by Brahma.We know him as the real Brahma not to whom we worship in different forms as God. The real substance can not be pondered on by our mind but by knowing him as Brahma ,we can understand our mind.The real substance cannot be seen by eyes but our eyes can see everything because of his presence in our body. The real substance cannot be heard by ears but our ers can hear sounds because of his presence in our body.The real substance cannot be exhale by our Pran but Pran would be exhale and inhale due to presence of this Brahma. Hence knowing that real substance as Brahma not to whom we worship as our God in the form of different idols SAKAR or NIRAKAR.

Lord Shri Krishna explains Arjun about the instruments utilized by a Sankhya yogi to know Brahma .Lord Krishna explains that when consciousness of a Sadhak awakens and he understands that he is not a body or senses, mind or intellect, has no relation with any kriya done by his body, he does not see himself as a Karta.Hence he becomes TATVAVIT .He does not accept oneness with any kriya of body and senses, mind and intellect even foe a moment. Hence how could he accept himself as doer? Actually speaking we all well aware that we are not doer of all the activities done in the world outside i. e. changing of seasons, rising and setting of Sun and moon, birth and death of various kinds of uncountable livings and we are well aware that we are not handling all the system of our body too. We breathe and our food is digested, we have blood circulation system and other systems in our body to make our living smooth.When a person thinks himself as a doer, he remains full of pride and ego but the moment he realizes his original form ,he becomes free from Pride of karta and ego of doing karma.He becomes TATVAVIT just as a person has no relation with whatever he has done in his sleep and during his dreaming in sleep, a Sadhak of Sankhya Yoga has no relation with kriya of the body and senses, mind and intellect.

A Sankhya yogi knows that the original Purush does not do any activity and he is a part of that Parama Brahma.PRakruti does all the activities and the body and senses, mind and intellect are instruments of Prakryti . The original substance is auto enlightened source of bright light and everything in universe depends on it. Our body reflects that light , it is not a source of that power i. e. light. Just as in the presence of Sun everything becomes visible in the world ald all the livings reflect the energy because of Sun light in different activities but they are not the source og energy or power or light. A source of light remains original and it brightens everything but the things that we see or livings doing activities depends on Sun light cannot generate light on their own.In the same way the presence of Pran activates our Gyanedriya i. e. our ears , eyes, skin, nose and tounge and they do kriyas of listening, seeing, feeling,smelling and eating.In the same way five karmendriya i. e. our hands, legs, toungue, sexual organs and auns do kriyas of taking things by hands , walking by legs, speaking , enjoying sex and passing of excrement and urine.Sleeping is done by Antah:KARAN , breathing is done by Pran,both the kriyas of opening and closing of eyes are done by UPPRAN named KURMA.All this thirteen kriyas are described by Lord Shri Krishna as they are not done by ourself.The only difference is that a person thinks himself as KARTA of all these kriya when a Sankhya yogi thinks himself detached from body and senses, mind and intellect and he remains Akarta. When we do Pranayam , we try to control breathe and VAYU while we do yoga in our body, we open and close our eyes as we wish but these kriyas are done automatically too without our control or prior permission.All these thirteen kriyas can be done only in the presence of Pran when it abandons our body ,no kriya can be done but we see all the objects and instruments as active and Pran as passive while actually Pran activates all the organs into different activities through Prapruti and itself remains Akatra.Pran does not do any kriya, he has never done any kriya , he can not do any kriya independently without the help of Prakruti and without the instruments as our bodies, he is not able to do any kriya without our body and senses.Hence though Pran makes everything active, he remains passive and we think that I AM THE DOER OF ALL THE ACTIVITIES. Words, touch, beauty, interest and smell are subjects of our entertainment of organs and senses.Our senses can be tempted to them hence activities that we do as it seems that we are doing and actually done by Prakruti through our senses as it is said by VED VYASJi before

PRAKRUTE: KRIYAMANANI GUNAI: KARMANI SARVASHA:

(Bhagavad Gita 3/27)

The function of our senses is known as virtues of the senses.Hence the conclusion is that the function of every kriya is CHANE and nature is changeable .Our Pran is steady and never accepts any change in its form. Prakruti remains busy and active in the process of constant change and related with birth, growth, development, decay and the death i. e. the end.Prakruti i. e. nature is ever changing process but Pran is static.

Hence a Sankhya yogi believes that everybody whoever soffers from the sorrow of Sansar lives in ignoranceand roams in the cycle of birth and death, youth and old age, diseases and illness and suffering of various kinds of obstacles in the sansar.Hence as it is said in KENOPANISHAD when a question asked by pupil and answered by GURU as:

EHAYE DVEDIDATHA SATYAMASTI NA CHEDIHAVEDINMAHATI VINASHTI: I
BHUTESHU BHUTESHU VICHITYA DHIRA: PRATYASMALLOKADAMRUTA BHAVANTI II (2/5)

If we can understand our real substance in this human birth our life would be fulfilled but if we do not understand our soul as a part of Paramatma we have to roam in the cycle of birth and death again and again. Hence a knowledgeable person tries to know Paramatma in his human birth through the knowledge as a Sankhya yodi does thinking his body and soul as different and remains detached to all the kriyas of body and sense.

The question arises here is : when our body does not do any kriya independently ,why our body has to suffer from sorrow and diseases?

Let's try to understand from our great god and Guru Lord Shri Krishna..