Srimad Bhagavad - Gita

22/04/2019
Chapter 1: 1.4
1.Introduction -4.


We know how happy we are to be members in a single family of brothers, sisters, father, mother, and so on. We feel happy by our coordination with other members in the family, notwithstanding the fact each one has an independence. It does not mean that any member of the family will subjugate another. There is no such intention of any member in a house. One brother will not consider another brother as a subordinate. Yet, the very fact of there being cooperation, which gives them so much satisfaction and security, is an automatic restriction on each one’s freedom.

Each one is ready to sacrifice his or her freedom for the sake of giving that very kind of freedom to another member in the family, by which act of limitation of one’s freedom, one does not feel unhappy, but more happy. We are one. So, there is a larger integration and a wider form of security and a sense of welfare sanctioned to each member in this coordinated family. By the very f…

21/04/2019
(Spoken on Gita Jayanti in 1973)
A Synthesis of Thought and Action-7.

If the world is a single unity, of which we are also an integral part, accepted, no object or person in the world relates to us in any personalistic fashion and, therefore, no one in the world can bring us happiness or sorrow. Our individualised happiness or grief is an immediate outcome of our so-called relationship with certain persons and things in the world which ultimately does not exist, and cannot be justified.

The Upanishads speak of the ultimate truth of things. Yo vai bhuma tat sukham: The Plenum is felicity. And what is the Plenum? What is this Bhuma which is the source of real bliss?

The Chhandogya Upanishad tells us:

Where you are not permitted to look on any object as an external something, that is the Supreme Plenum. But where you are drawn down to the level of an individualistic perception of such and such a thing being personally related to you, that is finitude of consciousness. It is n…

20/04/2019
7.

Otherwise, how would we appreciate the answer of Suka Maharishi to Parikshit’s question, that this is a cure for desire? A thing that would otherwise rouse desire is considered to be a cure for it. This is how God acts. He slaps us from both sides, and we do not know what the intention behind it is. Sri Krishna behaved recklessly with his mother and his comrades, and yet always saved them in their hour of need. He did fantastic things such as eating mud, and then behaved abominably with children; but when he was threatened, he showed the Cosmic Form in his open mouth. But he would not allow his mother to remember this vision that he had shown her, and immediately veiled it from her consciousness. Again she hugged the little child, as if nothing had happened. Look at this contradiction in his behaviour. He showed the Cosmic Form, but would not allow her to keep that consciousness. Then why did he show it to her at all? This is how God acts. He will tantalise us, and yet …

19.04.2019
(Spoken on Sri Krishna Janmashtami, August 25, 1978)
7.

I was chatting with some friends the other day when I put a question whether anybody has written a biography of Bhagavan Sri Krishna. We came to the conclusion nobody has written it, and perhaps nobody will write it. The reason is that it is impossible to conceive the many-sidedness of this personality because anyone who tries to write a biography of such a person has to rise to that level of perfection of thinking, which is ordinarily not possible. And if one attempts to think in such a thoroughness and completeness and many-sidedness, the mind may get stunned and any kind of writing will be impossible. It is impossible to write the beauty of the ocean. We can only appreciate it by looking at it. We want to see it again and again, and we want to be there always. The thundering waves that dash upon the shores, ebbing and flowing, catching our spirits – we do not know how they work, but they do work. We enjoy the sunset, …

18/04/2019
Chapter -2: The Search For Wholeness -1.

The mystery of life is explained, as we noted yesterday, in the first five verses of the Fifteenth Chapter of the Bhagavadgita. The mystery lies primarily in the fact that the way in which this tree of life grows is a little different from the way in which human minds work. This is the reason why human comprehension cannot fathom the depths of the extendedness and the functioning of the movements of this cosmic tree. Just as the branching of the various limbs of the tree is conditioned by the power that is inherent in the seed which gives birth to the tree, all knowledge and work in this world is preordained and channelised in a given shape by the Original Will which is the seed of this cosmic tree.

The world experience is knowledge and action combined. The whole of life can be summed up in knowledge and activity, the understanding and the putting of it into practice in the daily vocations of people. The outlook of life is the knowl…

12/04/2019 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) "anaditvat  nirgunatvat  paramatma  ayamah avyayah,
sarirasth api  kaunteya  na  karoti  na  lipyate."
Slokam-32. ( Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled. )

anaditvat  nirgunatvat  =  as  he  who  has  no  beginning  and  without  any  guna-s  ( satva, rajas, tamas );
avyayah  ayam   paramatma  =  inexhaustible, this  Paramatma;
sarirasthah  api  =  even though  situated  ( dwelling  within ) in  the  body;
na  karoti  =   never does anything;
kaunteya  =  O arjuna!
na  lipyate   =  nor is he entangled  (  nor  affected  by  "wastes,   the  Vasanas" ).
Discussion :- It may be comprehended that paramatma the all pervading Supreme Soul as well as the localised atma or the immortal individual soul are both distinctly different…