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