Srimad Bhagavad - Gita

29/08/2018 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) Slokam-22. upadrashtanumanta  ca  bharta  bhokta  mahesvarah, paramatmeti  capyuktah  dehesmin  purushah   parah. asmin  dehe  =  this  (  situating )  in  this  body; parah  purushah  =  the  supreme  ( transcendental )  Lord; upadrashta  =  ( said  to  be  )  the  witness; anumanta  =  ( said  to  be  )  the  one  who   gives  permission; bharta  =  ( said  to  be  )  the  one  who governs / rules/ Master; bhokta  =   (  said  to  be  the  )  supreme  enjoyer; mahesvarah  =  ( said  to  be  the  Supreme  Lord; paramatma  ca  api  =   also  said  to  be  the  Paramatma  ( Supreme  Soul ); iti  uktah  =  said  these  way.  Essence :- Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul. Discussion :- The transmigratory existence of the Purusa

28/08/2018 The Tree of Life : Srimad Bhagavad Gita : 1.3 Chapter- 1: The Twofold Character of Cosmic Life-3. Post - 3. A disease is a structural maladjustment, and it appears in the form of an agony to the consciousness. When there is a lack of an alignment between our mind, or consciousness, and the nature of our experiences in life, there is what we call unhappiness. Happiness is nothing but the organic alignment of our mind with the various patterns of human experience. When there is a lack of this alignment a jarring sound is produced, as a loudspeaker sometimes makes a noise. There is some kind of defect in the alignment of the internal mechanism. When the mechanism of our psyche in its relation to the structure of the whole of experience in the world goes out of gear, there is unhappiness because happiness is alignment, and unhappiness is the opposite of it. As Ayurveda physicians tell us, health is the harmony among the humours of the body: vata, pitta, kapha. When

27/08/2018 The Background of the Bhagavadgita-2 On the one hand, therefore, you are intensely active; on the other hand, your activity is guided by a principle. The guiding principle is the dharma, the righteousness mentioned here, and the activity is that in which you are engaged. That which subjects you under a compulsion of activity to do something or other every day is the Kurukshetra aspect of this world – the karma field, as it is called. But all the multitudinousness of your activity is finally determined by a principle, and everyone who is busy in this world knows that it is this principle that guides them. You are busy and active because there is something that you wish to achieve through that activity. The achievement is a future occurrence. A thing that has not taken place, and is yet to be, is the futurity of the expectation through the activity that is a present involvement. That a future, which is only an expectation that is hoped for, is connected with the prese

04/08/2018 The Background of the Bhagavadgita-1 The first chapter tells about Arjuna Vishadham, Begins with Drutharashtra uvacha : Dharmakshetre kurukshetre samavetha yuyutsavah, maamakaah  paandavaas caiva kim akurvata sanjaya (Gita 1.1). This is the first Slokam of the Bhagavadgita. It is a query raised by King Dhrutarashtra to his counsellor, Sanjaya: “When the Pandavas and the Kauravas were arrayed in the field for a battle, what actually happened? How did they get on among themselves?” This world, this field of universal conflict, may also be considered as Dharmakshetra and Kurukshetra at the same time. The field of the Mahabharata war was the geographical location called Kurukshetra – a place of pilgrimage even now, which you can visit whenever you have time. It is also designated in this verse as Dharmakshetra because it is said that in this particular holy spot many yajnas or sacrifices were performed by rishis of yore; therefore, the place has the blessednes

04/08/2018 The Tree of Life : Srimad Bhagavad Gita : 1.2 Chapter- 1: The Twofold Character of Cosmic Life-2. Post - 2. “What is the sorrow that is hanging heavily on our heads?” is not a question easy to answer. At one moment it may appear that the grief is of one type, and at another moment it is of another type. It changes its colour like a chameleon, and we are under the impression thereby that perhaps there are millions of sorrows. Not so is the case. Sorrow is a single structural or organic defect of personality which ramifies itself into various expressions of inconvenience to our personality, and which goes by the name of sorrow, grief, suffering, pain, and so forth. There is a basic illness which is deeply rooted in us, and we have not the time or the patience to go into the abyss of this sorrow. We seek immediate relief, as is the case with physical illness. There is an asking for an immediate remedy for an acute case of suffering, and this is human nature. The sorr

04/08/2018 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) Slokam-21. purushah  prakttistho  hi  bhunkte  prakttijan  gunan, karanam   guaasangosya   sadasadyoni  janmasu.  purushah  prakttisthah  =  putushan  situating  in  the  prakrti;  prakttijan  gunan  =  the  guna-s  in  the  prkrti;  bhunkte  hi   =  enjoying; asya   guaasangah  =  his  ( jiva's )  association  with  guna-s; sad-asad-yoni   janmasu  =  in  superior   ( good )   and  inferior  ( bad )  species  of  life; karanam   =  becomes  the  cause  of  birth. ( The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.) Discussion-2. Here the word Purusa should be understood to refer to the jiva or embodied living entities. In previous verses both the Supreme Lord and the jivas have been referred to as Pur