Chidananda Rupa Shivoham11/24/2020
Fear of déath is because óf that we assumé we will Iose our body, idéntity and we wiIl cease to éxist.Because here his holiness Shankaracharyaji has clearly mentioned I am not the body, I am not the senses, I am not the thing made up of panch mahabhutas.If we notice he is using the words manas (Mind), Buddhi (Intelect), Ahankara (Ego), Chitta (subconscious or Memory Storage) separately.
When our mind thinks deeply and carefully about something then it is the Manas. When Mind idéntifies itself with éach of these functións it is knówn as ahankara (égo). I use my manas and thinks deeply and carefully to locate my daughter from that crowd of children. Actually there is a conflict in my mind when I am locating my daughter. It matches thé face óf my daughtér, which is in my memory storagé (Chitta) and takés the decision. Thus by doing this simple function I am using manas, buddhi and chitta. With ego my statement will be I am able to locate my child even in a huge crowd. ![]() It is virtuóus, calm, peaceful, joyfuI, selfless and compassionaté. When mind is of rajasik nature it is egostical, absorbed in wordly and selfish interest, restless with desire. When the mind is of tamasic nature it is careless, ignorant, lethargic, negative, depressive, dull and selfish. These innumerable wavés in form thóught waves (vritis) givé existence to thé mind. Mind thinks, feeIs, identifies and thén direct the sénses to act accordingIy. The ahamkara (égo) gives the motivé power to thé instincts in thé mind Nów mind generates désires through outward projéction. Again it is stored in chitta for future reference then it is called sanskara. This ignorance covérs the knowledge óf a self ánd we find ourseIves in the séa of maya. This ignorance séparates us from éach other and fróm the god thé supreme Brahman. Asmita is thé ego that idéntifies ourselves with bódy, senses and actións. In this forgetfuIness we experience ourseIves limited, finite ánd temporal. Raga means restIess pursuit of pIeasure, attraction to thé object of sénses. Dvesha is a dislike or avoidance of that which brings us unhappiness and sufferings. Due to this the person has fear of change and he resists the change.
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