L R K: Namaste Swamiji During my swadhayas I always come across the terms man, buddhi,chit and anthakaran. Sometimes I find it confusing and it hiders my understanding. Can you please explain the difference(s) between them in detail and how they are related to ekaagrataha of the man. Dhanyavaad Guruji Namaste.
Swami Ram Swarup: Namaste ji. There are two karnnas of our body-
Bahya karanna (outer) and antahahkarann (inner). Bahyakaranna consists of five senses (gyan indriyan), five karma indriyan.
Antahakarann consists of mann, buddhi, chitta and ahankar.
Gyan indriyan i.e., eyes, nose, ears, tongue and skin collect the outer matter of the world and send it to mann. Mann send the same to buddhi and buddhi sends it to atma i.e., soul. Then soul gives order to buddhi, buddhi to mann, mann to the concerned indriyan.
For example- I suddenly see a snake. Immediately the matter goes to mann. Mann through buddhi sends information to atma. Atma orders either to run away from the place or to kill the snake with a stick or stone etc., which is available. The order through mann reaches to leg and the man runs away. If order is to kill, then it reaches the hands etc., to kill the snake.
When eternal true Vedic sadhna/worship is known through a learned acharya of Vedas and yoga philosophy, then the outer vritti is stopped and mann achieves concentration. When the thinking will only be of inner self during meditation then the aspirant realises God in his heart. Until the concentration is not achieved in sadhna and the soul continues to take in outer matters and reciprocate inner matters with outside world, nobody is able to get peace but is indulged in illusion/worldly affairs only. I would advise you to read my books- Patanjal Yog Darshan, in Hindi worth Rs.131/-, excluding postal charges wherein, I have clarified several matters.
Amit: Namaste Swamiji, can you explain Rig Ved 1/164/22 for me? I have read its meaning in a book that “the person who gets the knowledge attains Moksha and the person who takes the taste of world and gives birth to child can never get Moksha or God.” This meaning is confusing me a lot. Is this meaning correct? The reason of my confusion is that I have read in the literature of Swami Dayanand, some of your writings and in the books of some arya scholar many times that Moksha can be attained while fulfilling the duties of grihastha ashram and giving birth to child is one of the duties of grihasthis. Apart, Sri Rama and Sri Krishna were also grihasthis, gave birth to children but are recognized as great Yogis. I shall be thankful if you clear my doubt.
Swami Ram Swarup: Namasteji.
As stated in Rigveda mantra 1/164/39 that if a person merely reads or listens the Vedas but does not act on the preach of Vedas, then merely listening or study of ved mantras will do nothing for him. So, education is required to be adopted in life then only does a person become learned. The idea of Rigveda mantra 1/164/22 is:-
Creation, nursing, destruction and again creation of the universe is an eternal and everlasting process. Also souls take birth based on their previous lives’ deeds and at a stipulated time death is inevitable. Those who do not listen/study Vedas under guidance of a learned acharya and thus do not act on the preach of Vedas, they always indulge in problems, sorrows etc and those who follow the Vedic preach, they attain salvation. Ved mantra is as under:-
“YASMINVRIKSHE MADHVADAH SUPARANNA NIVISHANTE SUVATE CHADHI VISHVE.
TASYEDAHUHU PIPALAM SWADVAGRE TANNONNASHADYAH PITARAM NA VED.”
(Rig Mantra 1/164/22)
(Yasmin) whose (Vishwe) whole (Vrikshey) on the tree (Madhvadaha) consumer of honey (Suparannaha) birds with beautiful wings (Ni Vishante) sit i.e., become stable (Adhi, Suvate, che) and stay [while remaining there,] produce children/progeny (Tasya It) its (Piplam) pure fruit like pure water (agrey) top most/before (Swadu) tasty (Aahuhu) state i.e., on the whole tree, the birds with beautiful wings, who are the consumers of honey of the tree, sit become stable and while remaining there produce children/progeny.
Therefore the pure fruits of the tree are stated tasty.
(Tat) the (Na) not (Ut Nashat) destroyed i.e., it is not destroyed.
Idea is that in the universe assumed in the shape of tree, the souls take birth, stay [while remaining there] and eat/enjoy the result of their sweet/best karmas. And produce children/progeny. In this world, remaining of the pure result of karmas like pure water is stated the best, pious deed. And the soul while remaining stable thus produces children on the earth.
So, those persons who stay in this world with their pure, pious deeds while doing pious deeds is stated their best deed and the person is thus not destroyed i.e., the result of sins of previous lives which was essential for him to face in the shape of sorrows etc., now will not be faced/experienced by him i.e., a person after taking birth in this world, if is indulged in Vedic knowledge and adopts it, in the life it means he always does best deed (vedic pious deed only). As a result, he annihilates his sins of previous lives that is why the Vedic deeds are stated the best/pious deeds which kill the sins and result of sins in the shape of sorrows, problems, tensions, sickness etc. On the other hand (Yeh) those persons who (Na Ved) do not know (Pitram) the Almighty God Who nurses them, they do not attain the best deed, as quoted above and thus remain always worried and indulged in sorrows etc.