Srimad Bhagavad - Gita

---------------------------------------------------- Thursday, October 01, 2020. 5:41. AM. Srimad Bhagavad-Gita Chapter-15. Purushothama-yogam Slokam - 8. "This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well." -------------------------------------------------------------- SLOKAM -8.  "Sariram  yadavapnoti  yaccapyutkramatisvarah,   grhitvaitani  samyati  vayurgandhanivasayat." ----------------------------------------------------------------- TRANSLATION : isvarah  =  jivatma  the  part  of  Paramatma  the  iswaran / Lord; yat  sariram  avapnoti  =  ( when )  gets  the  body  too; yat  ca  api  utkramati  =  ( when ) leaves  the  body  too  - i.e,  during  birth  and  death; vayah   asayat  =  the  wind  ( vayu )  from  the  flower  and  so; gandhan  iva  =  like  the  fragrencce  ( of  the  flower ) / smell; etani  =  these  things  ---  senses  and  mind; grhitva  samyati  =  takes  and  goes  away. ---------------------------

---------------------------------------------------------------- Wednesday, September 30, 2020. 12:16. PM. Chapter 2: The Background of the Bhagavadgita-8. ---------------------------------------------------------------- 1. This was again a blow to Duryodhana. “This old man has spoiled the entire thing; otherwise, they would have gone as paupers, having lost everything.” He had a second plan to play dice once again. This time it was not possible for Dhritarashtra to intervene in this matter because there was a condition, as a sting attached to this play, that anyone who was defeated in this game of dice would be exiled; for thirteen years they would live in the forest, and then live incognito somewhere for one year – fourteen years out. The idea was that in fourteen years they would perish in the forest and not come back at all. 2. So again the dice play was organised, and Dhritarashtra could not intervene. All kept quiet. For the second time, Yudhishthira was defeated. According to th

  ------------------------------------------- Monday, September  28,  2020.  Chapter 7: The Nature of Right Understanding-1. --------------------------------------------- 1. We have covered practically the whole ground behind the meaning and the context of the First Chapter of the Bhagavadgita. We had to take so much time in covering the field of this one chapter, as it lays the foundation for all further thought and understanding which will follow through the coming chapters. We had occasion to observe that the background of the First Chapter is not simple and not so very introductory as it is generally made to appear. Rather, it has a value in preparing the ground for the edifice of the teaching. 2. I am sure you will be able to recollect the various stages of thought through which we had to pass in understanding the profound significance of ‘The Yoga of the Dejection of the Spirit’, which is the title of the First Chapter. The dejection, or the mood of melancholy in which the repres

  ------------------------------------------------ Friday, September 25, 2020. 7:59.PM. Discourse 5: The Second Chapter Concludes – The Establishment of the Soul in Universality -4. ------------------------------------------------- 1. Therefore, work is a must. We have to do; we have to act. But why is it that we do not get the result that we expect?  The answer to this question is not in the Second Chapter. The answer is in a verse in the Eighteenth Chapter:  BG-CH-18, SLO14. "adhishthanam   tatha   karta   karanam   ca   prthagvidham, vividhasca   pathak   ceshta  daivam    caivatra   pancamam." When we do something, we have a very narrow notion of what result will follow from our action. The narrow notion arises on account of our limitation to our body and social conditions, and our completely ignoring our cosmical relation. The fruit accrues according to the sanction of the involvement of ourselves in the cosmic structure, notwithstanding the fact that we have individuall

---------------------------------------------------------------- Thursday, September 24,  2020.  The First Six Chapters of the Bhagavadgita Chapter 7: Can War Ever be Justified ? - 2. (Spoken on Bhagavadgita Jayanti) ---------------------------------------------------------------- 1. There is a little sentence towards the end of the Mahabharata where the very same person who was told this Gita, Arjuna, wanted to hear it a second time. Sri Krishna was sitting near him in a garden, as it were. “I would like to hear once again, great Lord, what you told me in the beginning of the war.” “Oh, no,” Krishna said. “It cannot be repeated.” The reply of Sri Krishna was in half a sentence, half a verse, in the Mahabharata. Paraṁ hi brahma kathitaṁ yogayuktena tan mayā (M.B. 14.16.12): “When I spoke that, I was in the state of the Absolute. It cannot be summoned a second time like that.” It is difficult to understand the meaning of this little half sentence. “I was in a state of unification with t

  ----------------------------------------------------- Tuesday, September 22, 2020. 5:18. PM. Srimad Bhagavad-Gita Chapter-15. Purushothama-yogam Slokam - 7. "This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well." -------------------------------------------------------------- Slokam-7. "Mamaivamso  jivaloke  jivabhutah  sanatanah, manahsasthanindriyani  prakrtisthani  karshati." ----------------------------------------------------------- Translation : mama  eva  sanatanah  amsmah  =  certainly  My  eternal   fragmental particles; jivaloke  jivabhutah  =  in  the  world of conditional life,  as  the conditioned living entities; prakrtisthani   =  situated  in  the  material nature; manah  sasthani  indriyani  =  mind  and  senses  and; karshati  =  ever  attached  to  Me. ---------------------------------------------------------------- Tatvam (Essence) of Slokam-7.  "The living entities in this conditioned world are My eter

  ---------------------------------------------------------------- Monday, September 21, 2020. 6:55. PM. Chapter 2: The Background of the Bhagavadgita-7. ---------------------------------------------------------------- 1. Right from the beginning of childhood there was a feud between the Kauravas and the Pandavas. The Kauravas constituted the children of Dhritarashtra; the Pandavas were these five brothers. Right from early childhood there was animosity on the part of the Kauravas, especially Duryodhana, in respect of the Pandavas. They tried their best to see that the Pandavas were annihilated. They poisoned them, tried to burn their house, drove them out, and many such things were done. Somehow or other, the Pandavas did not die; they survived. The Pandavas married Draupadi, the daughter of King Draupada, and it was at this time that the Kauravas learned that the Pandavas had not died. Though Duryodhana had hatched a plan to burn them alive in their house made of a combustible materi

---------------------------------------------------------------- Saturday, September 19, 2020. 7:43.PM. Chapter 4: Duty – An Empirical Manifestation of True Being-5. ---------------------------------------------------------------- 1. There is a subtle weakness in man which speaks in its own language, and whispers in a tone which is distressing at moments. "After all, you puny fellow, you cannot achieve this glorious, cosmical success. Though it may be true that there is some heritage in you, at the present moment all this is like a phantasm, and you should not be under the impression that you have the strength in you to face the storm that the world may kick up when you actually tread the path of the spirit." And each one knows one's own weaknesses; each one knows to what extent one can understand things; each one knows one's own strength, capacity – but, each one knows also one's own weaknesses.  Oftentimes, the weaknesses may outbalance our strengths. This is a

  ------------------------------------------- Friday, September  18,  2020. 10:22. AM. Chapter 6: The Meaning of Duty -8. --------------------------------------------- 1. We have duties, no rights in this world. This is something interesting. These days, people fight for rights and do not think that they have duties. “This I demand, and I owe nothing to you.” This is modern man’s argument. But true human culture says that we have duties, but no rights. One will be wondering what this is all about. “I have no rights?” Dear friends, rights will automatically follow without your asking for them. When you perform your duties, you need not demand your rights, they come spontaneously. “All these things shall be added unto you,” if you “first enter the Kingdom of God and His Righteousness.” Why do you cry for rights? Seek God and His righteousness, and then see if everything follows you or not. But we expect everything to follow us automatically without our doing anything for it. This is unbe

  ------------------------------------------------ Tuesday, September 15, 2020. 10:44.AM. Discourse 5: The Second Chapter Concludes – The Establishment of the Soul in Universality -3. ------------------------------------------------- 1. Now, having said all this, we go to the great injunction of the Bhagavadgita:  karmanyevadhikaras te ma phaleshu kadacana,  ma karmaphalahetur bhur ma te sango’stvakarmani (2.47).  Our duty is to act—that is karmanyevadhikaras—but we have no right to expect any result or particular fruit to accrue from our action.  From a cursory point of view, this looks like a very hard teaching, like a cruel employer telling a labourer to work hard without expecting any wages. But does God say that we should go on working and He will give us nothing?  God is not a cruel master.  The principle behind the obligatory duty incumbent upon every individual is the involvement of every individual in the structure of the universe, to which I made reference when I explained wh

  ---------------------------------------------------------------- Monday, September 14,  2020. 11:00.AM. The First Six Chapters of the Bhagavadgita Chapter 7: Can War Ever be Justified? - 1. (Spoken on Bhagavadgita Jayanti) ---------------------------------------------------------------- 1. It is easy to enter into the spirit, the intention, the purpose and the meaning of what the Bhagavadgita is attempting to tell us because, as we know already, it is said to be a message come from Eternity. ‘Eternity’ is the word. It was a grand, cosmical circumstance. The word ‘cosmical’ is inadequate; something more than that it was, which was the source of this message, and it defied all limitations of time and space – defied in the sense that it overcame all these limitations. 2. It is necessary for us to properly appreciate what it would mean to break through the limitations of space and time. What would happen to us if we are not to think in space and not to think in time? If we are to speak s

=============================================================== "This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well." ============================================================= Sunday, September 13, 2020.  Srimad Bhagavad-Gita Chapter-15. Purushothama-yogam Slokam -6. ------------------------------------------------- Slokam-6. "Na  tat  bhasayate  suryo  na  sasanko  na  pavakah, yat  gatva  na  nivartante  taddhama  paramam  mama." ------------------------------------------------------------------------- Translation : Tat  suryah  na  bhasayate  sasankah  na,  pavakah  na  =  sun  or  moon  or  fire  do  not  illuminate  that;   yat  gatva  =  when  attained  that; na  nivartante  =  then  there  will  be  no  return; tat  mama  paramam  dhama  =  that  is  dsaid  to  be  "My  PARAMA-PADHAM." ------------------------------------------------------------------------------------------------------ Tatvam ( Essence :

  ---------------------------------------------------------------- Friday, September 11, 2020. 12:31. PM. Chapter 2: The Background of the Bhagavadgita-6. ---------------------------------------------------------------- 1. Now, the question of doing or not doing is not an easy state of affairs. It was not possible even for a wise, very cultured individual such as Arjuna to make a decision as to what is to be done and what is not to be done. He did not know exactly what was before him. Many a time we do things under the impression that those things are expected of us, but the consequences are not always before our eyes. We are blinded, to some extent, as regards the results that follow from our action. It is the expectation of the Gita that your deeds, your expectations, your performances, the works that you do, should be guided by a central principle. What that central principle is will be told to you gradually during the course of the discourse. There is a gradational ascent of the te

  ---------------------------------------------------------------- Thursday, September 10, 2020. 7:25.AM. Chapter 4: Duty – An Empirical Manifestation of True Being-4. ----------------------------------------------------------------- 1. Kama is a very wide word, with a meaning which is capable of covering every form of longing. When desire intensifies itself, we call it passion. In Sanskrit we have many words indicating the same meaning: raga, kama, etc. An intense longing for something, an intense craving to do something, a yearning to possess something in an overwhelmingly powerful manner, is a passion – a kama, a raga.  Any obstacle in the direction of the fulfilment of this passion becomes the target of anger of that person. Krodha follows therefore, as a brother of kama – and when one is, the other one also is. These impulsions are the products or the results of a very active manifestation of rajoguna – rajas – that is present in human personality, and no one can subdue them, norm

------------------------------------------- Wednesdayday, September  9, , 2020. 10:22. AM. Chapter 6: The Meaning of Duty -7. --------------------------------------------- 1. So there are the four classes of people who have been specially endowed with this responsibility of conducting themselves in various levels of human society. Arjuna belonged to one class; and every one of us belongs to some class or other. If we will not perform the duties expected of us in that particular atmosphere or class in which we are placed, we would be derelicts, renegades, selfish persons who exploit people for the benefit of ourselves, and that should not be an example that we can properly set before others. It is a highly objectionable attitude. 2. “So Arjuna, even from a sociological point of view, you are mistaken in your notion of ‘I shall not act’. If everybody says ‘I will not do’, then what will happen? Is this the example you wish people to follow? Secondly, what has happened to your mind and in

------------------------------------ Monday, September 07, 2020. 0847.AM. Discourse 5: The Second Chapter Concludes – The Establishment of the Soul in Universality -2. ------------------------------------------------- 1. The sense organs have only one work, which is to take us out of ourselves and place us somewhere where we are not. That is to say, we are compelled by the sense organs to be continuously conscious of something which is not ourselves; and the more we are conscious of an object, the less we are conscious of ourselves. There is a loss of Self. This is called atma-hana in the Isavasya Upanishad. Asurya nama te loka andhena tamasa v?ta?, ta?s te pretyabhigacchanti ye ke catmahano jana? (Isa 3). The killers of the Self, as the Isavasya Upanishad puts it, are those people who ignore the very existence of the Self by not being conscious of its existence, and of the role it plays in their life and in the direction of their actions. They depend entirely on the imp

---------------------------------------------------------------- Sunday, September 06,2020. 10:32.AM. The First Six Chapters of the Bhagavadgita Chapter 6: Beauty and Duty in the Bhagavadgita-5. (Spoken on Bhagavadgita Jayanti) ---------------------------------------------------------------- 1. A superhuman difficulty was there. The question was a simple one, namely, the question of the methodology of the battlefield. But that little question actually rose and blossomed forth into another question altogether: the question of mankind itself. One little man’s problem dug out the problem of everybody. It was originally one person’s problem, and it could have been answered then and there by somebody else, but the problem of that one person was so deep that when one had to go to the bowels of that little question of one man, the deepest roots of it, it was found that it touched the problem of everybody. As we go deep into the root of a single wave in the ocean, we seem to be

=============================================================== "This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well." ============================================================= Wednesday, September 03, 2020. 11 : 34. AM. Srimad Bhagavad-Gita Chapter-15. Purushothama-yogam Slokam -5. ------------------------------------------------- Slokam-5. "Nirmana-moha  jita-sanga-dosha adhyatma-nitya vinivrtta-kamah, dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tat." ------------------------------------------------------ Translation : Nirmana-moha  =  those  who  have  no  thought  of  respect  and  illutions; jita-sanga-dosha  =  defeated  the  bad-effects  of  assocations; adhyatma-nitya  =  and  they  practice  regularly  meditation,  upon  Paramatma; vinivrtta-kamah  =  detached  fromm  all  types  of  desires; sukha-duhkha-samjnaiah  =  the  objects  of  joy  a