Srimad Bhagavad - Gita

------------------------------------------- Monday, December 28, 2020. 11:18. AM. Chapter 8: The Realism and Idealism of the Bhagavadgita-5. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) ------------------------------ We have vestures of personality. By vesture, I do not necessarily mean the physical body and the vital sheath, and so on, which philosophers speak of. It is a vesture of your personality, your makeup, your outlook, your attitude, your behaviour, your conduct, your viewpoint, your opinion, your philosophy. All these have certain vestures. They are graded stage by stage. ------------------------ Our personality is made up of certain levels. The personality of ours looks like an abstract thing. It is not necessarily the physical body. It is abstract in the sense that a human being is also some abstract principle, finally. We cannot say that we are a body, though it looks like we are that only. All the values that we admire in life are not necess

  =================================================== Friday, December 25, 2020. 09:19. AM. Srimad Bhagavad-Gita Chapter-15. Slokam-17. Very Important slokam. ----------------------------------------------- 1. Slokam-17. "Uttamah purushas tv anyah paramatmety udahritah yo loka-trayam avishya bibharty avyaya ishvarah." --------------------------------------------- 2. Translation : uttamah—the Supreme;  purushah—Divine Personality;  tu—but;  anyah——besides; parama-atma—the Supreme Soul;  iti—thus;  udahritah—is said;  yaḥ—who;  loka trayam—the three worlds;  avishya—enters;  bibharti—supports;  avyayah—indestructible;  ishvarah—the controller --------------------------------------------- 3. Tatvam (Essence) :  "Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging controller and supports all living beings." ----------------------------------------- 4. Commentary : In the previous slokas,

Saturday, December 19, 2020. 09:45. AM. Chapter 3: The Transmigration of the Soul - 6. In our act of perception of the world in respect of the object or the world outside,–this position that we, as the adhyatma or the subjective side, occupy can be explained by nothing else than an intervention of something between us and the object outside. I cannot know that you are sitting in front of me unless there is a link between us. This link is the adhidaiva consciousness, the superintending divinity. We cannot see it with our eyes. I can see myself and I can see you, but we cannot see anything that is between us, notwithstanding the fact that without the positing of that third thing we cannot explain or account for the act of perception itself. You may ask me why it is that we are not able to see it. Because it is neither a subject nor an object, no one can see it. It sees only itself; therefore, we call it transcendent. If you understand me and whatever I say has actually entered you, you w

------------------------------------- Thursday. December 17, 2020. 06:20. PM.. Chapter 6: Self-Restraint and the Nature of the Self - 2. ---------------------------------------------- So, when we enter into the path of yoga, we gradually discover and come to know that in this arduous adventure of ours, we are tending to become more and more non-individual in our perspective, in our needs, and in our operations, so that the practise of yoga ceases to be a purely individual affair – it has relationships with many other things and perhaps all things of which this vast universe may consist. As threads are involved in a widespread fabric, our so-called individuality is involved in this network of creational process. Though due to the hardness of the ego – the intensity of our psychophysical affirmation – we may not be cognisant of our larger involvement in the set-up of things and may grow complacent that we are merely this hard-body individuality, when we analyse our involvement psychologi

  ----------------------------------------- Tuesday, December 15, 2020. 07:28. AM. Chapter 8: The Yoga of Action-4. --------------------------  We cannot see God with our eyes because of the fact that God is Absolute-Consciousness and ‘our’ consciousness is thrown out of ourselves with the force of desire which rushes with a tremendous velocity towards the object of desire. Desire is our bondage; action is not the bondage. Any desireful action is binding; desireless action is free. To be desireless, again, is not an easy thing, because even as every finite entity is inseparably involved in some kind of activity, it is also involved in some sort of desire. The desire of the finite is engendered by the incapacity of the finite to rest in finitude. ----------------------- We ask for freedom from finitude; that is our desire, and we have no other desire. Even when we ask for small things—it may be a cup of tea—what we are asking for is not that little drink but a freedom from the agony of

  -------------------------------------------------------- Friday, December 11, 2020. 10:41. AM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -3. Post-2. ---------------------------------------------- We are involved in the world in a very, very mysterious manner. This involvement is actually the determining factor behind our correct way of approaching things. The involvement in the world is such that, as we have noted earlier, we are partly action bound on account of our psychophysical personality being constituted of the three gunas of prakriti. The mind is constituted of the tanmatras, and the physical body is constituted of the physical elements, so both the mind and the body are, in a way, tools in the intentions of prakriti, which is cosmic activity. Therefore, whoever has a mind or a body cannot totally abstain from action. It will be forced upon him because when the world moves, everybody in the world also moves. When the railway train moves, wh

  ------------------------------------------------ Wednesday, December 09, 2020. 09:57. AM. Chapter 8: The Realism and Idealism of the Bhagavadgita-2. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) ----------------------------------------- The student has to approach the teacher in this manner. This student should not think he already knows something which the teacher also knows. If that is the case, to that extent he will not be submissive, and he will not be receptive. A deconditioning of the mind is necessary before we try to learn anything. We should not have preconceived notions in our heads and go with some kind of boasted knowledge while we are students. “Empty thyself and I shall fill thee.” But if you have already come filled, what can I give you? One of the conditions of a good student, a studentship or a discipleship, is a total deconditioning of oneself. All preconceived notions should go. It is a clean slate, an empty vessel, a pure mind, a rec

  Very Important slokam --------------------------------------- Saturday,  December 05, 2020. 05 : 30. PM. -------------------------------------------- Srimad Bhagavad-Gita Chapter-15. ---------------------------------------------- Slokam-16. "Dvavimau  purushau  loke   ksharascakshara  eva  ca, ksharah  sarvani  bhutani  kutasthokshara  ucyate." ------------------------------------------------ Translation : loke  =  in  the  world; ksharah ca  aksharah  eva  ca  =  ksharam  ( perishable ) and  aksharam ( imperishable ); imau  dvau  purushau  =  two  purusha-s  there; ksharah  sarvani  bhutani  =  ksharam  is  all  bhuta-s  ( living entities ); kutasthah  akshara  ucyate  =  it  is  said :  kutasthan  is  akshara  purushan. ----------------------------------------------------- Tatvam (Essence ) : Slokam-16. There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infalli

------------------------------------------------ Wednesday, December 02, 2020. 11:45. AM. Chapter 3: The Transmigration of the Soul - 5. -------------------------------------------------- When I speak of consciousness, I am actually referring to the Sanskrit word ‘Atman’ because you may be able to understand the meaning of ‘consciousness’ much better than the implications of Atman. Atman, consciousness, cannot perish, because the idea of consciousness perishing is there at the back and will not permit you to even entertain such a thought. Consciousness has to be there at the back of even the attempt to abolish the idea of consciousness. This is one aspect of the matter. Consciousness cannot perish. It is not temporal. It will not die. It is always there. It transcends time. It is conscious of the process of time. Consciousness is conscious of the process of time; therefore, it transcends time. Consciousness is conscious of the extension of space; therefore, it transcends space. The con

---------------------------------------- Sunday. November 29, 2020. 09:43. AM. Chapter 6: Self-Restraint and the Nature of the Self - 1. ------------------------- Chapters four, five and six of the Bhagavadgita in a way dilate upon the discipline that is required in the practise of yoga. Some aspect of it I touched upon yesterday, and the study we made already is the foundational character of spiritual discipline, in a sense. Spiritual discipline, which may be considered to be almost the same as what you regard as self-control, is a many-sided, spiritual effort. The whole of yoga is self-restraint and a simultaneous self-recovery. It is dying to live, as Swami Sivanandaji Maharaj used to say many a time. The process of vairagya and abhyasa constitutes a sort of dying, for the sake of a living in a higher sense. This dying is not a loss – you will bring back to your memories what I told you yesterday – it is a gaining of the originality of things by awakening from one's involvement

  ------------------------------------- Monday, November 23 2020. 05:51. PM. Chapter 8: The Yoga of Action-3. ----------------------------------- 1. In a mythological style, in the form of a beautiful image, Krishna says that the Creator produced the individuals in the early days of creation, with a message to everyone. The great God who created us seems to have spoken to us thus, at the time of creation: “Children, I have created you, but I have created you together with a duty.”  To be born as an individual is also to be born with a duty inseparably. If we are to be free from duty, we have to be free from individuality itself. So, when we were born as individuals at the time of creation, at the origin of things, we have been sent by the Creator with a commission to perform a duty in the form of yajna.  “Sahayajnah prajah srishtva purovacha prajapatih; anena prasavishyadhvam esha vo’stvishtakamadhuk” is a famous verse which sums up the principle of spiritual action. Individuals were c

  ------------------------------------------- Sunday, November 22, 2020. 11:37. AM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -2. Post-1. -------------------------------- Now Sri Krishna takes up the question of the relation between Sankhya and yoga, about which enough has been said in the Second Chapter. It has been mentioned again and again that all our activities have to be based on the knowledge of the Sankhya. But are they two different paths, or are they internally related to each other? ----------------------------- Sri bhagavan uvacha "Loke ’smmn dvi-vidha nishtha pura prokta mayanagha jnana-yogena sankhyanam karma-yogena yoginam." (BG -  CH-3, SLO-3.)) "Na karmanam anarambhan naishkarmyam purusho ’shnute na cha sannyasanad eva siddhim samadhigachchhati." (BG- CH-3, SLO-4.) Sankhya and yoga, or knowledge and action, are mutually related in an organic fashion. When it was said that action has to be rooted in the knowledge o

---------------------------------------------------- Saturday, November 21, 2020. 12:45. PM. Chapter 8: The Realism and Idealism of the Bhagavadgita-2. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) ------------------------------------ Some of the extra-cosmic enthusiasms of religious phases today become a kind of anathema to realistically-minded, socially-minded, politically-minded outlooks in life, not because religion is bad, but a religion that is unrelated to facts of life loses its meaning. And if there is any outlook of the religious ideal which plants itself firmly on even the lowest values of reality, we have here in the Bhagavadgita a grand consummation of that integrated outlook. It is a friend of the poor, and it is also a friend of the Supreme Creator of the universe. From the uttermost poverty of human thought it rises to the pinnacle of divine perfection. Such is the gamut it covers from the lowest to the highest of levels. ------------------

  ------------------------------------- Friday, November 20, 12 : 25. PM. Srimad Bhagavad-Gita Chapter-15. Purushothama-yogam Slokam - 15. "This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well." --------------------------------------- Slokam-15. "Sarvasya  caham  hrdi  sannivishtah mattah  smrtirjnanamapohanam  ca, vedaisca  sarvairahameva  vedyah vedantakrt  vedavideva  caham."  ---------------------------------------- Translation : Aham  sarvasya  =  I  of all living beings; hrdi  sannivishtah  =  being situated  in the heart; mattah  =  from Me; smrtih  jnanam  =  smrti  ( remembrance )  and  jnanam ( knowledge );  apohanam  ca  =  and forgetfulness  happens; sarvaih  vedaih  =  in  all  veda-s; vedyah  ca  aham  =  the  knowable  is  also  Me; vedantakrt  =  the compiler of the Vedantham; vedavit  ca  aham   eva  =  the  knowledge  of  Veda-s  too  I am. ------------------------------------------------- Tattvam (Esswnce) of

  ------------------------------------------------ Wednesday, November 18, 2020. 10:54. AM. Chapter 3: The Transmigration of the Soul - 4. -------------------------------------------------- An iron rod is made up of little particles of iron. If it is heated until it becomes red hot, the particles cannot be seen; only the radiance, the red heat, is visible. In a similar manner, every limb of the body, from the fingertips to the toes, appears to be a completeness. The whole body feels the touch of a little toe or a little finger, due to the fact that there is a consciousness pervading this entire organism. If this divisibility of consciousness were not to be there, every part of the body would look disjointed. One hand would not know the existence of the other hand, and one limb would not cooperate with another organ of the body. But every little cell and part of the body, every little limb, goes on working in such system, method and harmony that you feel that you are one integrality, on

-------------------------------------------------- Tuesday, November 17, 2020. 08 : 25. AM. Chapter 5: Life as a Yajna or Sacrifice - 6. ------------------------------------------------- So, the yoga, the sacrifice – which is control of the senses, restraint of the mind, and the stabilising of the reasoning process, which is the yajna, the various types of yajna mentioned in the fourth chapter: prana, manas, indriya etc. mentioned there – all these suggest a single action on the part of our consciousness, namely an awakening into a higher Self. We may wonder why we should go on using the word 'Self' again and again, as if there is nothing else and no other word will connote what is our intention. The word 'Self' is a very important thing, because it suggests the true nature of things.  ----------------- We are not likely to understand the meaning of it because we are accustomed to identify self with our personality: 'yourself', ' myself', 'himself

  ---------------------------------------------- Monday, November 16 2020. 01:44. PM. Chapter 8: The Yoga of Action-2. ---------------------------------------------- Every cell of the body is active, and our mind is never inactive. To think is to act, and to be really inactive would be to cease to think. Even in the so-called mental inactivity of deep sleep, the mind is subtly active in a different manner. The psychology of sleep reveals that the mind is not really inactive even in sleep. There is no occasion conceivable when we can be totally inactive. Right from the minutest atom up to the highest conceivable galaxy, one cannot see anything sitting idle or being inactive. This is one of the aspects of the reply of Krishna to Arjuna’s decision not to act. There is no such thing as ‘no action’; your action is inseparable from your being. Every finite entity is active on account of the very finitude of itself. Action is the necessary consequence of the finitude of entities. ------------