Srimad Bhagavad - Gita

  -------------------------------------------------- Thursday, January 07, 2021. 01:41. PM. Chapter 8: The Yoga of Action-5. ------------------------------------- Krishna enlightens the mind of Arjuna. “You are mistaken, my dear friend, in saying, ‘I shall not act.’ What does poor action do to you? It cannot harm you. It is an impersonal requisition of the law of the cosmos, and in the obedience of yours in respect of it, you shall not be bound. Rather, you shall be liberated, because the activity of the cosmos is towards the liberation of the spirit.” It is not intended for binding you, for the whole of creation moves towards Self-realisation, finally. We may call it the realisation of the Absolute. -------------------------- Towards that end the universe is evolving, and we are dragged on as when we are in a railway train which is moving. The whole cosmos is a vehicle rushing in a tremendous speed towards Universal Selfhood, the great Atman of the Cosmos, the God of Creation, the...

  ------------------------------------------------ Teusiday,January  05, 2021. 04:01. PM. Discourse 6: The Third Chapter Begins – The Relation Between Sankhya and Yoga -4. Post-4. ------------------------------------------------------------------------- The restlessness that we undergo in this world, and the pains that we suffer from, are the premises from which we can draw a conclusion that this is not a happy state of affairs and there must be a state of affairs which transcends this miserable state of existence. That we do not like to undergo pain of any kind, that we do not want to die, that we do not want any kind of sorrow, is a premise from which we can draw the conclusion that we are in a position to conceive the state where there is no sorrow, no pain of any kind, and not even death. ------------------- Thus, the prerogative of the human reason is that it is able to draw conclusions which far transcend ordinary sense perception. The senses cannot tell us that there is...

------------------------------------------- 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." --------------------------------------...

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 ...