Srimad Bhagavad - Gita

  -------------------------------------------------------------------------------------------------------- Sunday, January 31, 2021. 03:13. PM. Chapter 8: The Yoga of Action-8. ---------------------------------------------------------------------------------------------------------------- I do not exist for myself, and you do not exist for yourself. Nothing exists for itself. Everything exists for everything else. This consciousness of the fact that we exist for everyone, and that everyone exists for everything else, is perhaps the height of the consciousness of the democratic administration prevailing in the universe. When everything is for everything else, and nothing is only for itself, where, then, comes the binding character of activity? The question does not arise. Neither is it possible for one to sit inactive, doing nothing, for the reasons already mentioned, nor can action bind one if one is truly awakened and has an insight into the meaning of existence. “Why are we worried,

---------------------------------------------------------------------------------------------------------- Saturday,January  30, 2021. 06:59. AM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -5. Post-7. ----------------------------------------------------------------------------------------------------- The ordinance of Prajapati is that we have to consider the fact of our mutual involvement with not only people outside, not only with nature as prakriti, but also with the gods in heaven. The gods will bless us. Actually, the blessing of the gods is nothing but the recognition of there being a conscious element connecting us with other people. The perception of an object through the eyes is not possible unless there is a superintending conscious medium. For example, you are seeing me here. This knowledge of the fact that I am here does not arise through your eyes, though you are looking at me with your eyes and it appears as if your eyes are telling you

-------------------------------------------------------------------------------------------------------- Friday, January 29, 2021. 07:36. AM. Chapter 9: The Classification of Society-2. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) ---------------------------------------------------------------------------------------------------------- ‘Society’ is an intriguing term. It begins with your own body, which is also a little society. It extends itself to all its outward relations, and ordinarily it is difficult to understand what are your outward relations. It requires a little bit of tutoring, some sort of an education. In a purely egoistic attitude, one may imagine that one is dependent on nothing at all. “I am a totally independent person. I owe nothing to anyone, and I seek nothing from any person in the world.” This is not true, because such an independent existence is not sanctioned by the nature of things. It is an ignorance of the state of affairs that

  ------------------------------------------------------------------------------------------------------------- Thursday, January 28, 2021. 08:19. AM. Srimad Bhagavad-Gita : Chapter-15. Slokam-20. --------------------------------------------------------------------------------------------------------- 1. Slokam-20 : "iti  guhyatamam   sastram   idamuktam  mayanagha, etad  buddhva  buddhiman  syat  krtakrtyasca  bharata." -------------------------------------------------------------------- 2. Slokam-20 : Meaning/Tatvam/Essence -    This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.  ------------------------------------------------------------------------- 3. Translation : anagha  bharata  =  hey  sinless  Arjuna! iti  guhyatamam  =  thus  the  most  cofidential / secret; idam  sastram  maya  uktam  =  this  tattva-sastram  I  am  disclosing 

----------------------------------------------------------------------------------------------------- Wednesday. January 27, 2021. 11:04. AM.. Chapter 6: Self-Restraint and the Nature of the Self - 5. --------------------------------------------------------------------------------------------------- In the language of the Vedanta, the Self is supposed to be understood by us in three ways – namely, the apparent self, which we seem to recognise in all objects of our longing or desire; a self which seems to be present in everything with which we are vitally connected, especially through our emotions, known as the gaunatman or the secondary self. The son loves his father, the father loves his son. We cannot say that the son is the father, or the father is the son. There is no intelligible explanation as to why the father should cling to his son as if he is his own self. However, the father loves his son as if the son is his own self, and the joy of the son is the joy of the father, the sor

-------------------------------------------------------------------------------------------- Monday, January 25, 2021. 11:27. AM. Chapter 3: The Transm20ration of the Soul - 9. -------------------------------------------------------------------------------------------------- Sankhya is the wisdom of life. This is a word that philosophers are acquainted with. It is one of the schools of philosophy. Among the six schools – Nyaya, Vaisesika, etc. – Sankhya is one. Now we are entering into a little difficult subject, the principle of Sankhya, which is actually the doctrine of the evolution of the cosmos. Unless you know where you are actually placed in this life, you cannot know what to do in this world. You are standing somewhere. You have to do something – move in this direction, or do something, or speak in a way to somebody – but nothing can be done unless you know where you are standing. Where are you, actually? Unless you know the atmosphere of your location, you will not be able to

----------------------------------------------------------------------------------------------------- Sunday, January 24, 2021. 09:27. AM. Chapter 8: The Yoga of Action-7. ------------------------------------------------------------------------------------------------- “The properties move among the properties: gunah guneshu vartante.” It is not we that touch an object, it is not the sense organs that crave for a thing outside, it is the gunas that are trying to commune with the gunas that are outside. It is one wave in the ocean dashing against another wave, as it were, in the very same ocean. In this ocean of forces known as sattva, rajas and tamas, the individuals are like waves, and every object is such a wave. One wave collides with another wave due to the affinity one has with another on account of the basic similarity of structure, which is the ocean at the bottom. Our actions, our activities, our duties, whatever they are, are not really our actions, our duties, our performance

  -------------------------------------------------------------------------------------------- Saturday,January  23, 2021. 10:32. AM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -5. Post-6. -------------------------------------------------------------------------------------------- We cannot consider any human being as a means to an end. Nobody is a means to an end; everybody is an end in itself. The whole universe is a kingdom of ends—which is to say, the whole universe is filled with Self. The end is nothing but that to which everything gravitates. The servitude that we are imposing upon some lesser individual is nothing but the manner in which we are trying to assert ourselves as an end, and using the other person as a tool. But that person is not really a tool; that person is also a self. The person has become a servant due to unfavourable social conditions; but when favourable conditions prevail, the self will rise up and assert itself as an end,

----------------------------------------------------------------------------------------- Friday, January 22, 2021. 10:32. AM. Chapter 9: The Classification of Society-1. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) ---------------------------------------------------------------------------------------------------- we noticed that our involvements in life determine the extent of reality in which we are also involved at the same time, which practically mean one and the same thing. The response from Bhagavan Sri Krishna came as an appeal to all these involvements, all the levels of connection of the human individual that Arjuna was, which is so dear to each person. Every one of our involvements is a dear object of ours. If you are involved in something as a part and parcel of your requirement in that given condition of your life in this world, that becomes yourself. It is your kith and kin. It is dear and near, and an appeal to that relation also is a part

  -------------------------------------------------------------------------------------------------------- Thursday, January 21, 2021. 09:42. AM. Srimad Bhagavad-Gita Chapter-15. Slokam-19. ----------------------------------------------------------------------------------------------------- Slokam-19 : "yo mamevamasammudho  janati purushottamam, sa  sarvavid  bhajati mam  sarvabhavena bharata." -------------------------------------------------------------- Translation : bharata  yah  =  Arjuna!  who  ever; asammudhah  =  without  doubts  (  vyamoham ); evam  mam  =  thus  unto  Me; purushottamam  janati  =  knowing  as  Purushottaman; sarvavid  sa  =  he  knower  of  everything; sarvabhavena   mam  bhajati  =  in  all  respects,  renders  devotional  service  unto  Me.  ------------------------------------------------------------ Tatvam (Essence) :  Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and h

  ------------------------------------------------------- Wednesday, January 20, 2021. 11:10. AM. Chapter 3: The Transm20ration of the Soul - 8. ----------------------------------------------------------- Who dies? This question is answered by the argument that the sheaths of the body are cast off, as the universal desire cannot be fulfilled by any kind of sheath that you put on, and so endless births and deaths take place. Therefore moksha, liberation, complete freedom of the spirit is not possible as long as you wish to be something and do something; but would you like to do everything? Nobody wishes to do everything, and also nobody wishes to be all things – the entire space, time and cosmos. It is not your wish, but this is the only solution. You are free only when you are all things and can do everything. Therefore, as everyone in the world can be something only and not all things, and also do only something, birth and death cannot be avoided. “So Arjuna,” says Bhagavan Sri Krishn

  --------------------------------------------------- TueSday. January 19, 2021. 09:02. AM.. Chapter 6: Self-Restraint and the Nature of the Self - 4. --------------------------------------------------------------------- There is also samskara-dukha, mentioned by Patanjali in one of the sutras. The impressions created by the fulfilment of a desire will be enough to cast us, hurl into rebirth, because the samskaras, vasanas, or the grooves formed in the mind by the erroneous notion that joy is in the object. These grooves will become conditioning factors of the future destiny of the individual, and they will go on playing the same tune like a gramophone record, so that we will never forget an earlier enjoyment. They will be harassing us even in our dream, and they can persist even after the shedding of this body. Rebirth is caused by unfulfilled desires. The frailty of this body and the fickleness of our social relationships are such that all desires cannot be fulfilled in the short spa

----------------------------------------------- Monday, January 18, 2021. 07:12. AM. Chapter 8: The Yoga of Action-6. ---------------------------------------------- Religions tell us that we should worship gods, and that the gods will bless us. This blessing is nothing but the union of our lower consciousness with the higher, transcendent one, which includes our present finitude as well as its finite environment. Here is the philosophical significance behind the doctrine of yajna propounded in a few verses of the Third Chapter of the Bhagavadgita. This action, this Yoga of the performance of duty takes off the edge of sorrow in one’s life, because here one does action as a dedication rather than as a means to an ulterior end. Again, here, we are brought face to face with an understanding of the nature of the fruits of action. There is no such thing as fruit of action in the sense we conceive it. If action is selfishly performed, the fruit thereof shall be a reaction, and every such rea

  ------------------------------------------------ Saturday,January  16, 2021. 03:08. PM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -5. Post-5. -------------------------------------------------------------- 1. Hence, Sankhya and yoga represent two aspects of the behaviour of the human individual whereby there is participation in the work of prakriti in the process of evolution on the one hand, and there is an understanding as to where we are moving on the other hand. As I mentioned, Sankhya and yoga go together like two wings of a bird, as it were, and the bird cannot fly with just one wing. Merely abstaining from physical action is not inaction, because the mind may be acting. Our intention is the action. Our thought is the action. Our feeling is the action. The movements of our hands and feet are not action. If a person is inactive physically but is very active through the mind, he is verily performing action. But if a person has withdrawn his cons

  --------------------------------------------------------------------- Friday, January 15, 2021. 10:32. AM. Chapter 8: The Realism and Idealism of the Bhagavadgita-6. The First Six Chapters of the Bhagavadgita (Spoken on Bhagavadgita Jayanti) --------------------------------------------------------------- So the initial answer of Sri Krishna was on the basis of a duty that Arjuna owed from the level of his being a soldier. It was told that Arjuna was a Kshatriya. This raises several questions. Why was he called a Kshatriya? How do we find out who is a Kshatriya? And what is his duty? If we have some way of deciding what are the characteristics of a person, in the light of which we call a person a Kshatriya, and so on, and in that light we are able to decide the duty of a person, we have also to answer another question: Why should that particular person do only that duty, and not some other duty? Why should not a soldier be a priest in a temple? What is the harm? Because it is believed

 ------------------------------------------------------------------------------------------------ Thursday, January 14, 2021. 09:25. AM. ---------------------------------------------------------------------------------------------------- Srimad Bhagavad-Gita Chapter-15. Slokam-18. "yasmat   ksharamtitoham  aksharadapi  cottamah, atosmi   loke   vede  ca  prathitah  purushottamah." ----------------------------------------------------- Translation : yasmat  aham  =  because  of  which  one,  I; ksharam  atitah  =  remain  overcomming  the  perishing  nature ( Ksharam ); api  ca  =  not  only  that; aksharat  uttamah  =  and  up  above  the  akasharam  state  ( Supreme  above  imperishable ); atah aham  loke  =  because  of  that  I  am  in  all  worlds; vede  ca  purushottamah  =  and  in  Veda-s  too,  as  the  Supreme  God-head ( Purushottaman); prathitah  asmi  =  mentioned  as  celebrated. -------------------------------------------------- Tatvam : Because I am transcendent

  --------------------------------------------------------------------------- Tuesday, January 12, 2021. 11:03. AM. Chapter 3: The Transmigration of the Soul - 7. -------------------------------------------------------- It is not possible to know why desire arises at all unless we reach the state of the Transcendent Being. We have to take it for granted that desire is the cause of the delimitation of the Universal Consciousness as an individual, so-called, a person. Desire is actually a wish of consciousness to be something and to do something. Inasmuch as something is not everything, it becomes only something for the purpose of achieving something. You are what you are; you cannot be another person. Though the same Universal Consciousness is pervading you and everybody, the wish of that Universal to be only something, for the sake of achieving something, has limited itself to one person, as if there is no connection of one with the other. This is because the wish is for only certain t

-------------------------------------------------- Saturday. January 09, 2021. 10:45. AM.. Chapter 6: Self-Restraint and the Nature of the Self - 3. ------------------------------------------------------------ Firstly, a real contact with objects is not possible, due to the operation of a differentiating factor which cuts off the subjects from the objects – space and time. This screen, which is hanging in front of our eyes, space-time as you call it, prevents a real communion of the subject with the object; and all contact is finally a desire for such a communion which is never attained. Thus the desire is never fulfilled, finally, because the contact, which is the objective behind the manifestation of a desire, is never really attained. There is only a tantalising phenomenon taking place, misleading the mind and completely defeating the senses of their purpose. The objects repel the senses because of the impossibility of coming in contact with the objects. ----------------------------