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Gokulgraff, Puri (2026)

27/02/2024

Verse 68

sarirabhede prapte caritarthatvat pradhana vinivrtteh ubhayam aikantikam atyanti kam kaivalyam prapnoti

sarirabhede prapte - when one has become indifferent to the body; caritarthatvat - the goal has been reached; pradhana - primordial matter; vinivrtteh - ceased to fluctuate; ubhayam - both; aikantikam - perfect; atyanti kam - final; kaivalyam - spiritual disconnection from material energy; prapnoti - attains

When one has become indifferent to the body and Pradhana has stopped acting, the goal has been reached. Purusa attains both, perfect and final Kaivalya.

Soul is naturally indifferent to the material body. When we can see this distinction, identification with material energy stops. This is the goal of the spiritual practice, to transcend this material energy. Kaivalya, indifference to Pradhana is natural state of the jiva.

26/02/2024

Verse 67

samyak jnana adhigamat dharmadinam akarana praptau tisthati dhrta sarirah samskara vasat cakra bhramivat

samyak jnana adhigamat - through the perfect knowledge; dharmadinam - dharma and others; akarana praptau - lose their causal strength; tisthati - the soul remains; dhrta sarirah - focused on body; samskara vasat - through the past impressions; cakra bhramivat - like revolving of the wheel

Through the perfect understanding Dharma and others lose their causal strength. Still soul remains embodied because of the past impressions. Like revolving wheel of potter.

By practical way understanding the Sanatan Dharma, soul rises on the spiritual platform. When this happens, our material obligations (Swa Dharma) is not anymore producing Karma.

But still, from external perspective, pure soul is not appearing to be separated from the body. This is because already fructified past karma is still ending it’s cycle similar way than potters wheel is spinning through the momentum around some time before it stops.

25/02/2024

Verse 66

ekah maya drstah iti upeksakah anya drsta aham iti uparamati samyoge api sati sargasya prayojanam nasti

ekah - one; maya drstah - seen by me; iti upeksakah - and so becomes indifferent; anya - the other; drsta - seen; aham - I am; iti - thus; uparamati - ceases; samyoge - connection; api sati - also if there is; sargasya - for creation; prayojanam nasti - motive does not exist

One is seen by me, one becomes indifferent. Other has seen me and thus ceases. If creation still exists there is no motive.

When on sees the material energy as it, one becomes indifferent to it. Matter ceases to act on purusa when he rises above it.

Even if we accept creation and material evolution for arguments sake, it does not carry any material motives.

In this way action becomes as inaction and inaction becomes as action.

24/02/2024

Verse 65

tena purusah preksakavat svacchah avasthitah pasyati prakrtim nivrttaprasava sapta rupa vinivrttam arthavasat

tena - trough the knowledge; purusah - personal soul; preksakavat - like a witness; svacchah - pure; avasthitah pasyati - easily beholds; prakrtim - material nature; nivrttaprasava - which has stopped to produce; sapta rupa vinivrttam - who has given up evolution of seven forms; arthavasat - through the sake of spirit

Through the knowledge, pure spirit as a witness, perceives material reality which has ceased to evolve and given up evolution through the seven forms. For the sake of the spirit.

Real knowledge is manifested on the level of the soul. When pure knowledge manifests one has risen on the level of Saksi. This level of Saksi is one form of self-realization where purusa , individual soul, witness the material energy.

Seven anushakti’s of Prakrti are virtue, vice, dispassion, passion power and weakness. When soul rises above the material energy, these seven manifestations of Prakrti does not anymore color the original consciousness.

23/02/2024

Verse 64

evam tattvabhyasat jnanam utpadyate na asmi na me na aham iti aparisesam aviparyayat visuddham kevalam

evam - thus; tattvabhyasat - from the practice of tattvas; jnanam utpadyate - knowledge emerges; na asmi - I am not; na me - nothing is mine; na aham- I am not; iti aparisesam thus final; aviparyayat - from absence of error; visuddham - pure; kevalam - absolute

From the practice of truths, final knowledge emerges. I am not, nothing is mine, not me. This knowledge is pure and free from error.

Practices which are directly connected to the Brahman are naturally enlightening and purifying.

These practices moves us further away from material misidentifications. Towards the spiritual realization.

Knowledge of the Brahman is perfect and completely pure knowledge because it is beyond the three modes of material nature.

22/02/2024

Verse 63

prakrtih tu atmana saptabhih rupaih eva atmanam badhnati saiva ca eka rupena purusartham prati vimocayati

prakrtih tu - the prakrti; atmana saptabhih rupaih eva - only through seven forms; atmanam badhnati - binds the self; saiva ca - and again; eka rupena - through the one form; purusartham prati - for the spirit; vimocayati - causes freedom

Prakrti binds herself through the seven forms and through the one form sets herself free. For the sake of purusa.

Buddhi is the subtle dimension of the prakrti. Buddhi binds Mahabhutas, Tanmatras and Pranagunas as a coherent sequence. Through the seven faculties of the Buddhi, Prakrti binds herself into herself.

Through the one form, Viveka, Prakrti liberates herself from herself. Viveka is the faculty of Buddhi controlling spiritually directed discrimination.

21/02/2024

Verse 62

tasmat na badhyate asau na mucyate na api kascit samsarati nanasraya Prakrtih samsarati badhyate ca mucyate

tasmat - therefore; na badhyate - is not bound; asau na mucyate -nor ever released; na api kascit samsarati - nor ever does he migrate; nanasraya Prakrtih - foundation of the creation, Prakrti; samsarati - transmigrates; badhyate - is bound; ca mucyate - and is released

Therefore Purusa is never bound, liberated nor transmigrating. Prakrti, foundation of the creation, is bound, liberated and migrates.

Self is pure and never really touches the material energy. That is why soul is never really bound by it.

Material energy is constantly changing, getting bound, freed and transmigrating.

When pure soul identifies with the Prakrti, it experiences these fluctuations of the material energy.

Jiva identifies with these changing states of the conditioned consciousness. Through this false identification, conditioned soul experiences changing states of material identity.

20/02/2024

Verse 61

prakrteh sukumarataram kincit na asti iti me matih bhavati ya drsta asmi iti punah purusasya darsanam na upaiti

prakrteh - from Prakrti; sukumarataram - more humble; kincit na asti - there is nothing else; iti me matih bhavati - this my experience; ya drsta asmi iti - who thinking I have been seen; punah - again; purusasya - of the spirit; darsanam na upaiti - no more connects

My experience is that nothing is more humble than the Prakrti. Seeing to be seen, she no more connects to Purusa.

Prakrti serves the purusa. Or appears to be serving purusa. When purusa sees the Prakrti as she is, she will withdraw her illusory power.

In order to see the material energy, one has to rise on the spiritual platform.

Prakrti is servant of the Supreme and thus servant of those who are fully devoted to Supreme Lord.

19/02/2024

Verse 60

nanavidhaih upayaih upakarini gunavati satah tasya artham carati aparthakam pumsah anupakarinah agunasya

nanavidhaih upayaih - by many ways; upakarini - benevolent; gunavati - possessor of the gunas; satah tasya artham - the object of the sentient; carati - pursue; aparthakam - without benefit; pumsah - the soul; anupakarinah - one who confers no benefit in return; agunasya - one who is free from qualities

Many ways, benevolent possessor of gunas and without no interest on her own acts for the soul, who is free from material qualities and does not confer any benefit in return.

Prakrti appears as subordinate to individual self. Matter appears to serve the spirit, spirit identifies with the matter and is thus illusioned by the material energy.

Material energy doesn’t have any self-interest. Conditioned souls acts out of selfish interests. We try to exploit material nature.

Self is free from material qualities but endowed with spiritual ones. These spiritual qualities are inseparable from self.

18/02/2024

Verse 59

yatha nartaki rangasya darsayitva nrtyat nivartate tatha prakrtih purusasya atmanam prakasya vinivartate

yatha nartaki - like a dancing girl; rangasya darsayitva -after the show to the audience; nrtyat nivartate - stops to dance; tatha - similar way; prakrtih - prakrti; purusasya - to purusa; atmanam prakasya - revealing herself; vinivartate -stops to act

Similar way than dancer stops dancing after the show to the audience, Prakrti, after seen by purusa ceases to act.

When we don’t see material nature beyond the material objects we will be illusioned by it.

The way to see the Prakrti, as it truly is, is to transcend it. Rise above it.

When seen by the purusa as it is, Prakrti withdraws her illusory potency. Purusa is free.

17/02/2024

Verse 58

yatha lokah autsukyanivrtyartham kriyasu pravartate tadvat avyaktam purusasya vimoksartham pravartate

yatha lokah - even as people; autsukyanivrtyartham - for the sense enjoyment; kriyasu pravartate - engaging in action; tadvat - in a similar way; avyaktam - the unmanifested; purusasya vimoksartham - for the enlightenment of the soul; pravartate - acts

Similar way than people engage to fulfill desires, Avyakta works for the enlightenment of the soul.

Avyakta is zero state of the matter; Nirvana, Viraja. Avyakta attracts the spirit soul to transcend the material energy.

Ultimate Avyakta is Supreme Lord, He is personally acting for the benefit of all living beings. Out of His unconditional compassion.

Avyakta is the gateway to transcend material energy. It exists between the matter and the spirit.

Desire is eternal, object only changes. Similar way Avyakta is various ways attracting conditioned consciousness to move towards the Brahman.

16/02/2024

Verse 57

yatha pravrtti ajnasya ksirasya tatha pradhanasya pravrtti purusa vimoksa nimittam

yatha pravrtti - like a flow; ajnasya ksirasya - unconscious milk; vatsa vivrddhi nimittam - is meant for the growth of the calf; tatha pradhanasya pravrtti - Pradhana acts similar way; purusa - spirit; vimoksa nimittam - for the sake of enlightenment

Like the flow of unconscious milk is meant for the growth of the calf. Similar way the movement of the Pradhana is for the enlightenment of the soul.

Pradhana is not alive. Pradhana is unconscious matter. Material energy is one of the divine energies of the Supreme Lord.

Material energy is not ultimately meant for the enjoyment of the jiva. It is manifestation of compassion of the Divine and it is meant for the spiritual elevation of the jiva.

Gokulgraff

27/02/2024

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