Guest guest Posted November 28, 2001 Report Share Posted November 28, 2001 Namaste, mat chittaaH mat gata-praaNaaH bodhayantaH parasparam.h . kathayantaH cha maa.n nitya.n tushhyanti cha ramanti cha .. shriimad-bhagavad-giitaa 10:9 'With their thought on Me, with their life absorbed in Me, instructing each other, and ever speaking of Me, they are content and delighted.' Ch.10:v.9. ___________________ atha ashhTamo.adhyaayaH . Chapter 8 : Verses 5-10 [with Shankara-Bhashya, tr. Sw.Gambhirananda] akshara-brahma-yogaH. The Yoga of the Imperishable Absolute. ___________________ ===================================================================== antakaale cha maameva smaranmuktvaa kalevaram.h . yaH prayaati sa madbhaavaM yaati naastyatra sa.nshayaH ... 5.. 5. And at the time of death, anyone who departs by giving up the body while thinking of Me alone, he attains My state. There is no doubt about this. cha, and ; anta-kaale, at the time of death; yaH, anyone who; prayaati, departs; muktvaa, by giving up; kalevaram, body; smaran, while thinking; maam eva, of Me alone, who am the supreme Lord Vishnu; saH, he; yaati, attains; madbhaavam, My state, the Reality that is Vishnu, asti, there is; na, no; sa.nshayaH, doubt; atra, about this, in this regard, as to whether he attains (Me) or not. 'This rule does not apply in relation to me alone.' 'What then?' ___________________ yaM yaM vaa.api smaranbhaavaM tyajatyante kalevaram.h . taM tamevaiti kaunteya sadaa tadbhaavabhaavitaH .. 6.. 6. O son of Kunti, thinking of any entity whichever it may be one gives up the body at the end, he attains that very one, having been always engrossed in its thought. kaunteya, O Son of Kunti; smaran, thinking of; bhaavam, any entity, any particular deity; yam yam vaa api, which ever it may be; tyajati, one gives up; kalevaram, body; ante, at the end, at the time of the departure of life; eti, he attains; tam tam eva, that very one, that very entity which is remembered-none else; having been sadaa, always; tadbhaava-bhaavitaH, engrossed in its thought. Engrossment in it is tad-bhaavaH; one by whom that isremembered as a matter of habitual recollection is tadbhaava-bhaavitaH. Since the last thought is thus the cause of acquiring the next body- ____________________ tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha . mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH .. 7.. 7. Therefore, think of Me at all times and fight. There is no doubt that by dedicating your mind and intellect to Me, you will attain Me alone. tasmaat, therefore; anusmara, think of; maam, Me, in the way prescribed by the scriptures; sarveshhu kaaleshhu, at all times; and yudhya, fight, engage yourself in war, which is your own (caste) duty. asa.nshayaH, there is no doubt in this matter; that arpita-mano-buddhih, by dedicating your mind and intellect; mayi; to Me; eshyasi, you-you who have thus dedicated your mind and intellect to Me, Vasudeva-will attain; maam eva, Me alone, as I shall be remembered. [When the Lord instructs Arjuna to think of Him, and at the same time engage in war, it may seem that He envisages a combination of Knowledge and action. But this is not so, because when one thinks of all actions, accessories and results that come within the purview of the mind and the intellect as Brahman, it is denied that actions etc. have any separate reality apart from Brahman. Therefore no combination is involved here.] ___________________ Besides, abhyaasayogayuktena chetasaa naanyagaaminaa . paramaM purushhaM divya.n yaati paarthaanuchintayan.h .. 8.. 8. O son of Prtha, by meditating with a mind which is engaged in the yoga of practice and which does not stray away to anything else, one reaches the supreme Person existing in the effulgent region. paartha, O son of Prtha; anu-chintayan, by meditating, i.e. contemplating in accordance with (anu) the instruction of teachers and scriptures; chetasaa, with a mind; abhyaasa-yogayuktena, engaged in the yoga of practice-abhyasa, practice, consists in the repetition of the same kind of thought, uninterupted by any contrary idea, with regard to Me who am the object of concentration of the mind; that practice itself is yoga; the mind of a yogi is engrossed(yuktam) in that itself; with a mind that is such, and na anya-gaamina, which does not stray away to anything else which is not inclined to go away to any other object; yaati, one reaches; the paramam,supreme, unsurpassed; purushham, Person; divyam, existing in the effulgent region (divi), in the Solar Orb. And, to what kind of a Person does he go? This is being stated: ___________________ kaviM puraaNamanushaasitaaraM aNoraNiiya.nsamanusmaredyaH . sarvasya dhaataaramachintyaruupaM aadityavarNaM tamasaH parastaat.h .. 9.. 9. He who meditates on the Omniscient, the Ancient, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person). yaH, he who, anyone who; anusmaret, meditates on; kavim, the Omniscient, the Knower of things past, present and future; puraaNam, the Ancient, the Eternal; anushasitaram, the Ruler,the Lord of the whole Universe; aNiiya.nsam, subtler; aNoh, than the subtle; dhaataaram, the Ordainer; sarvasya, of every-thing-one who grants the fruits of actions, in all their varieties, individually to all creatures; achintya-ruupam, who is of inconceivable form-His form, though always existing, defies being conceived of by anybody; aaditya-varNam, who is effulgent like the sun, who is manifest as eternal Consciousness like the effulgence of the sun; and parastaat, beyond; tamasaH, darkness-beyond the darkness of delusion in the form of ignorance-(he attains the supreme Person). This verse is to be connected with the earlier itself thus: 'by meditating (on Him)....he attains Him.' Further, ____________________ prayaaNakaale manasaa.achalena bhaktyaa yukto yogabalena chaiva . bhruvormadhye praaNamaaveshya samyak.h sa taM paraM purushhamupaiti divyam.h .. 10.. 10. At the time of death, having fully fixed the Prana (vital force)between the eyebrows with an unswerving mind, and being imbued with devotion as also the strength of concentration, he reaches that resplendent supreme person. prayaaNa-kaale, at the time of death; after first bringing the mind under control in the lotus of the heart, and then lifting up the vital force-through the nerve going upward-by gradually gaining control over (the rudiments of nature such as) earth etc. [space, air, fire, water and earth.] and after that, samyak, aaveshya, having fully fixed; praaNam, the Prana (vital force); madhye, between; the bhruvoH, eye-brows, without losing attention; achalena manasaa, with an unwavering mind; he, the yogi possessed of suchwisdom, yuktaH, imbued; bhaktyaa, with devotion, deep love; ca eva, as also; yoga-balena, [Yoga means spiritual absorption, the fixing of the mind on Reality alone, to the exclusion of any other object.] with the strength of concentration-i.e; imbued with that (strength) also, consisting in steadfastness of the mind arising from accumulation of impressions resulting from spiritual absorption; upaiti, reaches; tam, that; divyam, resplendent; param, supreme; purushham, Person, described as 'the Omniscient, the Ancient,' etc. The Lord again speaks of Brahman which is sought to be attained by the process going to be stated, and which is described through such characteristics as, 'What is declared by the knowers of the Vedas,'etc.: [to be cotd. ===================================================================== For Gita Dhyana Shlokas/Mantras and Mahatmya /message/advaitin/6987 --- Adi Shankara's commentary, translated by Swami Gambhirananda, at URL: [kindly supplied by Madhava-ji] advaitinGita/Shankara1/gmbCH6.htm ___________________ Swami Chinmayananda's commentary at URL: [kindly supplied by Ram-ji] advaitinGita/Chinmaya/COMM6.HTM Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2001 Report Share Posted November 29, 2001 respected sunder jee jai shri krishna thanks for your gita satsang could u write the chapter wise summary of gita for agyanees like us i will be pleased to post it on the website in the 'essence' section so that it will be to good to more people with regards nkbali note:essence section can be reached by clicking "http://in.geocities.com/gitabykrishna/index_essense.html" On Thu, 29 Nov 2001 sunderh wrote : > Namaste, > mat chittaaH mat gata-praaNaaH > bodhayantaH parasparam.h . > kathayantaH cha maa.n nitya.n > tushhyanti cha ramanti cha .. > > > > > > > > > > > shriimad-bhagavad-giitaa 10:9 > 'With their thought on Me, with > their life absorbed in Me, > instructing each other, and ever speaking of Me, they > are content and > delighted.' > > > > Ch.10:v.9. > > > ______- > _____________ > atha ashhTamo.adhyaayaH . Chapter 8 : > Verses 5-10 > [with Shankara-Bhashya, tr. Sw.Gambhirananda] > akshara-brahma-yogaH. The Yoga of the Imperishable > Absolute. > > > ______- > _____________ > > > ========================================================- > ============= > antakaale cha maameva smaranmuktvaa kalevaram.h . > yaH prayaati sa madbhaavaM yaati naastyatra sa.nshayaH > .. 5.. > 5. And at the time of death, anyone who departs > by > giving up the body while thinking of Me alone, he > attains My state. > There is no doubt about this. > > > cha, and ; anta-kaale, at the time of death; yaH, > anyone who; > prayaati, departs; muktvaa, by giving up; kalevaram, > body; > smaran, while thinking; maam eva, of Me alone, who am > the supreme > Lord Vishnu; saH, he; yaati, attains; madbhaavam, My > state, the > Reality that is Vishnu, asti, there is; na, no; > sa.nshayaH, doubt; > atra, about this, in this regard, as to whether he > attains (Me) or > not. > > > 'This rule does not apply in relation to me > alone.' > 'What then?' > > > ______- > _____________ > yaM yaM vaa.api smaranbhaavaM tyajatyante kalevaram.h . > taM tamevaiti kaunteya sadaa tadbhaavabhaavitaH .. 6.. > 6. O son of Kunti, thinking of any entity whichever it > may be one gives up the body at the end, he attains > that very > one, having been always engrossed in its thought. > > > kaunteya, O Son of Kunti; smaran, thinking of; bhaavam, > any entity, any particular deity; yam yam vaa api, > which ever it > may be; tyajati, one gives up; kalevaram, body; ante, > at the end, at > the time of the departure of life; eti, he attains; tam > tam eva, that > very one, that very entity which is > remembered-none else; having been > sadaa, always; tadbhaava-bhaavitaH, engrossed in its > thought. > Engrossment in it is tad-bhaavaH; one by whom that > isremembered as a > matter of habitual recollection is tadbhaava-bhaavitaH. > > > Since the last thought is thus the cause of acquiring > the next body- > > > ______- > ______________ > tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha . > mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH .. 7.. > 7. Therefore, think of Me at all times and fight. > There is no doubt that by dedicating your mind and > intellect to Me, > you will attain Me alone. > > > tasmaat, therefore; anusmara, think of; maam, Me, in > the way > prescribed by the scriptures; sarveshhu kaaleshhu, at > all times; and > yudhya, fight, engage yourself in war, which is your > own (caste) duty. > asa.nshayaH, there is no doubt in this matter; that > arpita-mano-buddhih, by dedicating your mind and > intellect; mayi; to > Me; eshyasi, you-you who have thus dedicated your mind > and intellect > to Me, Vasudeva-will attain; maam eva, Me alone, as I > shall be > remembered. > [When the Lord instructs Arjuna to think of Him, and at > the same > time engage in war, it may seem that He envisages a > combination of > Knowledge and action. But this is not so, because > when one thinks of all actions, accessories and results > that come > within the purview of the mind and the intellect as > Brahman, it is > denied that actions etc. have any separate reality > apart from Brahman. > Therefore no combination is involved here.] > ______- > _____________ > > Besides, > abhyaasayogayuktena chetasaa naanyagaaminaa . > paramaM purushhaM divya.n yaati paarthaanuchintayan.h > .. 8.. > 8. O son of Prtha, by meditating with a mind which is > engaged in the > yoga of practice and which does not stray away to > anything else, one reaches the supreme Person existing > in the > effulgent region. > > > paartha, O son of Prtha; anu-chintayan, by meditating, > i.e. > contemplating in accordance with (anu) the instruction > of teachers and > scriptures; chetasaa, with a mind; abhyaasa-yogayuktena, > engaged in > the yoga of practice-abhyasa, practice, consists in the > repetition of the same kind of thought, uninterupted by > any contrary > idea, with regard to Me who am the object of > concentration of the > mind; that practice itself is yoga; the mind of a yogi > is > engrossed(yuktam) in that itself; with a mind that is > such, and na > anya-gaamina, which does not stray away to anything > else which is not > inclined to go away to any other object; yaati, one > reaches; the > paramam,supreme, unsurpassed; purushham, Person; divyam, > existing in > the effulgent region (divi), in the Solar Orb. > > > And, to what kind of a Person does he go? This is being > stated: > > > ______- > _____________ > kaviM puraaNamanushaasitaaraM > > aNoraNiiya.nsamanusmaredyaH . > sarvasya dhaataaramachintyaruupaM > aadityavarNaM tamasaH > parastaat.h .. 9.. > > > > 9. He who meditates on the Omniscient, the Ancient, the > Ruler, subtler > than the subtle, the Ordainer of everything, of > inconceivable form, > effulgent like the sun, and beyond darkness-(he attains > the supreme > Person). > > > yaH, he who, anyone who; anusmaret, meditates on; kavim, > the > Omniscient, the Knower of things past, present and > future; puraaNam, > the Ancient, the Eternal; anushasitaram, the Ruler,the > Lord of the whole Universe; aNiiya.nsam, subtler; aNoh, > than the > subtle; dhaataaram, the Ordainer; sarvasya, of > every-thing-one who > grants the fruits of actions, in all their varieties, > individually to > all creatures; achintya-ruupam, who is of inconceivable > form-His > form, though always existing, defies being conceived of > by anybody; > aaditya-varNam, who is effulgent like the sun, who is > manifest as > eternal Consciousness like the effulgence of the sun; > and > parastaat, beyond; tamasaH, darkness-beyond the > darkness of delusion > in the form of ignorance-(he attains the supreme Person) > . > This verse is to be connected with the earlier itself > thus: 'by > meditating (on Him)....he attains Him.' > > > Further, > > > ______- > ______________ > prayaaNakaale manasaa.achalena > bhaktyaa yukto yogabalena > chaiva . > bhruvormadhye praaNamaaveshya samyak.h > sa taM paraM purushhamupaiti > divyam.h .. 10.. > > > 10. At the time of death, having fully fixed the Prana > (vital force)between the eyebrows with an unswerving > mind, and > being imbued with devotion as also the strength of > concentration, he > reaches that resplendent supreme person. > > > prayaaNa-kaale, at the time of death; after first > bringing the mind > under control in the lotus of the heart, and then > lifting up the vital > force-through the nerve going upward-by gradually > gaining control over > (the rudiments of nature such as) earth etc. [space, > air, fire, water > and earth.] and after that, samyak, aaveshya, having > fully fixed; > praaNam, the Prana (vital force); madhye, between; the > bhruvoH, > eye-brows, without losing attention; achalena manasaa, > with an > unwavering mind; he, the yogi possessed of suchwisdom, > yuktaH, > imbued; bhaktyaa, with devotion, deep love; ca eva, as > also; > yoga-balena, [Yoga means spiritual absorption, the > fixing of the mind > on Reality alone, to the exclusion of any other > object.] with the strength of concentration-i.e; imbued > with that > (strength) also, consisting in steadfastness of the > mind arising from > accumulation of impressions resulting from spiritual > absorption; > upaiti, reaches; tam, that; divyam, resplendent; param, > supreme; > purushham, Person, described as 'the Omniscient, the > Ancient,' > etc. > The Lord again speaks of Brahman which is sought > to be > attained by the process going to be stated, and which > is described > through such characteristics as, 'What is declared by > the knowers > of the Vedas,'etc.: > > > > [to be cotd. > > > ========================================================- > ============= > > For Gita Dhyana > Shlokas/Mantras and Mahatmya > > > /message/advaitin/6987 > > > ------------------------ > ------------- > > Adi Shankara's > commentary, translated by Swami > Gambhirananda, at URL: > > [kindly supplied by > Madhava-ji] > > > advaitinGita/Shanka- > ra1/gmbCH6.htm > > > ______- > _____________ > > Swami Chinmayananda's > commentary at URL: > > [kindly supplied by > Ram-ji] > > > advaitinGita/Chinma- > ya/COMM6.HTM > > Discussion of Shankara's Advaita Vedanta Philosophy of > nonseparablity of Atman and Brahman. > Advaitin List Archives available at: > http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : > advaitin > Messages Archived at: > advaitin/messages > Your use of is subject to the > Terms of Service > . Visit my site on 'BHAGVAD GITA', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2001 Report Share Posted November 29, 2001 Namaste Bali-ji, When so many outstanding summaries are available on-line, I hesitate to post additional ones. [sri Ramakrishna and Swami Vivekananda made it a point to dissuade seekers - sadhakas - from harping on their being 'ajnanis' or 'sinners'! They wanted all to remember constantly that we are the 'Children of Immortal Bliss', the way Rishis addressed us.] I strongly recommend the following site for a 2-page summary of Chapter 8. http://www.swami-krishnananda.org/gita/gita_13.html Regards, Sunder advaitin, "N.K.BALI" <jaynkbali@r...> wrote: > > > could u write the chapter wise summary of gita for agyanees like us > > > with regards > nkbali > > note:essence section can be reached by clicking > "http://in.geocities.com/gitabykrishna/index_essense.html" > > > Visit my site on 'BHAGVAD GITA', a spiritual delight.You will love it. > http://in.geocities.com/gitabykrishna Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 1, 2001 Report Share Posted December 1, 2001 What does thinking of Me alone mean? Is it a state of Samadhi ? Hari Om, Anand =================================================================== > > antakaale cha maameva smaranmuktvaa kalevaram.h . > yaH prayaati sa madbhaavaM yaati naastyatra > sa.nshayaH > .. 5.. > > 5. And at the time of death, anyone who departs by > giving up the body while thinking of Me alone, he > attains My state. > There is no doubt about this. > > cha, and ; anta-kaale, at the time of death; yaH, > anyone who; > prayaati, departs; muktvaa, by giving up; kalevaram, > body; > smaran, while thinking; maam eva, of Me alone, who > am the supreme > Lord Vishnu; saH, he; yaati, attains; madbhaavam, My > state, the > Reality that is Vishnu, asti, there is; na, no; > sa.nshayaH, doubt; > atra, about this, in this regard, as to whether he > attains (Me) or > not. > > 'This rule does not apply in relation to me alone.' > > 'What then?' > > ___________________ > > yaM yaM vaa.api smaranbhaavaM tyajatyante > kalevaram.h . > taM tamevaiti kaunteya sadaa tadbhaavabhaavitaH .. > 6.. > > 6. O son of Kunti, thinking of any entity whichever > it > may be one gives up the body at the end, he attains > that very > one, having been always engrossed in its thought. > > kaunteya, O Son of Kunti; smaran, thinking of; > bhaavam, > any entity, any particular deity; yam yam vaa api, > which ever it > may be; tyajati, one gives up; kalevaram, body; > ante, at the end, at > the time of the departure of life; eti, he attains; > tam tam eva, that > very one, that very entity which is remembered-none > else; having been > sadaa, always; tadbhaava-bhaavitaH, engrossed in its > thought. > Engrossment in it is tad-bhaavaH; one by whom that > isremembered as a > matter of habitual recollection is > tadbhaava-bhaavitaH. > > Since the last thought is thus the cause of > acquiring the next body- > > Buy the perfect holiday gifts at Shopping. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 6, 2001 Report Share Posted December 6, 2001 Namaskaram. I am trying to give you my understanding based on a discussion I had with a scholar in Madras some time ago - Anand Natarajan <harihara.geo> > > What does thinking of Me alone mean? Is it a state of > Samadhi ? > =================================================================== >> >> antakaale cha maameva smaranmuktvaa kalevaram.h . >> yaH prayaati sa madbhaavaM yaati naastyatra >> sa.nshayaH >> .. 5.. >> >> 5. And at the time of death, anyone who departs by >> giving up the body while thinking of Me alone, he >> attains My state. >> There is no doubt about this. In discussing this, I believe that Appaiya Dikshidhar has given the example of a concubine! - A concubine sports with many people, in different places and at different times - yet, her only goal is their money. Never for one moment is she attached to or really loves any one except the money. So also, our mind, while apparently engaged in "sporting" with the eyes (or objects seen by the eye), the ear (or sounds heard) and so on, must only show superficial affection or attention. The mind must always be keen only the fact that the eye sees and the ear hears because of Him alone, He who animates the world and is our indweller. Another analogy given is the story from the mahabharata where Drona as the teacher asks his pupils to aim at a toy bird of a tree. Everyone sees the big picture, but Arjuna sees the eye of the bird alone. Nothing else is seen for nothing else matters when the goal is known. So also here. The goal is Bhagavaan. He is to be the ONLY thing the mind is occupied with at the time of departing from the body. This will happen only if the mind is thinking of Him allways, even when engaged in activities through the eyes, ears etc. bhava shankara desikame sharaNam Vaidya. _______ Get your free @ address at Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 7, 2001 Report Share Posted December 7, 2001 Namaste, The equating of 'thinking of Me alone' would certainly qualify for the state of 'samadhi' as defined in the Gita [Ch 2, verses 54-72]. Also, the answer is given in verse 7, ch. 8. Importantly, when Krishna refers to anything in the first person singular pronoun or verb, this is always in the constant awareness of : aham aatmaa ...[10:20](I am the Atman); and brahmaNo hi paratishhThaa aham ..[14:27](I am the abode of Brahman), in other words brahma - aatmaa - aikyam [identity of aatman and brahman]. Vivekachudamani, verse #31, defines bhakti also as : sva-svaruupa-anusandhaanaM bhaktiH iti abhidhiiyate . The seeking after one's real nature is designated as devotion. Another analogy for the constant thinking [nididhyaasanam] is that of the 'unbroken stream of oil' [taila-dhaaraa-vat]. Regards, Sunder advaitin, "Vaidya Sundaram" <vaidya_narayanan> wrote: > > Anand Natarajan <harihara.geo> > > > > What does thinking of Me alone mean? Is it a state of > > Samadhi ? Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 7, 2001 Report Share Posted December 7, 2001 Namaste, Thank you Sri Vaidya Sundaramji and Sri Sunderji for the replies. Vaidyaji's reply seems to be from the point of single pointed concentration. Though Arjuna had attained such a state, it did not bestow on him Jnana. I accept the analogy for its explanation. But during one's life time it takes more than just one pointed concentration to achieve liberation. One has to be established in it. Sri Sunderji says that Awareness as in Samadhi is refered to by this stanza. Why does the Lord use the word "Smara" or to think? In the last stanza of the second chapter, the Lord uses the word "Sthitva" meaning to be established ? What is the diference between the current stanza and the last stanza of the second chapter ? Regards, Anand >Another analogy given is the story from the >mahabharata where Drona as the >teacher asks his pupils to aim at a toy bird of a >tree. Everyone sees the >big picture, but Arjuna sees the eye of the bird >alone. Nothing else is seen >for nothing else matters when the goal is known. So >also here. The goal is >Bhagavaan. He is to be the ONLY thing the mind is >occupied with at the time >of departing from the body. This will happen only if >the mind is thinking of >Him allways, even when engaged in activities through >the eyes, ears etc. > > The equating of 'thinking of Me alone' would > certainly qualify > for the state of 'samadhi' as defined in the Gita > > Importantly, when Krishna refers to anything > in the first > person singular pronoun or verb, this is always in > the constant > awareness of : aham aatmaa ...[10:20](I am the > Atman); and brahmaNo > hi paratishhThaa aham ..[14:27](I am the abode of > Brahman), in other > words brahma - aatmaa - aikyam [identity of aatman > and brahman]. > Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 7, 2001 Report Share Posted December 7, 2001 Namaste Anandaji, smara refers to remembering; verses 5-6-7 form a continuum. In #5, Krishna says 'even at the time of departing, if one remembers Me, one will reach My state'. This would be like the Puranic story of King Ajamila, who gained salvation just by remembering the Lord's name accidentally when on his deathbed he called out for his son 'Narayana'! In #6, Krishna says 'whatever one remembers at the time of departing, one gains that state.' In #7, He states ' THEREFORE [tasmaat], remember Me at all times and perform your duties'. In other words, do not leave it to chance! In 2:72, sthitvaa refers to the same exhortation as 8:7; to be established in the state of a sthitaprajna [samaadhistha], one has to remember 'brahma-aatma-aikya' [one's true nature as being identical with the Supreme Spirit] at all times; this alone will ensure the liberation from the cycle of deaths and births. The remembrance has to be made 'taila-dhaara-vat' [like an unbroken stream of oil]. Hope this answers your question. Regards, Sunder advaitin, Anand Natarajan <harihara.geo> wrote: > > > Awareness as in Samadhi is refered to by this stanza. > Why does the Lord use the word "Smara" or to think? > In the last stanza of the second chapter, the Lord > uses the word "Sthitva" meaning to be established ? > What is the diference between the current stanza and > the last stanza of the second chapter ? Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 7, 2001 Report Share Posted December 7, 2001 namaste anand jee and sunder jee in the same chapter ie the 7th adhyay of bhagavad gita Lord also tells to be established in yoga at the time of death to reach the supreme goal in shlokas 10,12,13 you may visit the link below and click on 'Death' in the index http://in.geocities.com/index_index.html or click adhyay 7 shlokas 10,12,13 in http://in.geocities.com/index_text.html nkbali --- sunderh <sunderh wrote: > Namaste Anandaji, > > smara refers to remembering; verses 5-6-7 form > a continuum. > > In #5, Krishna says 'even at the time of departing, > if one remembers > Me, one will reach My state'. This would be like the > Puranic story of > King Ajamila, who gained salvation just by > remembering the Lord's name > accidentally when on his deathbed he called out for > his son > 'Narayana'! > > In #6, Krishna says 'whatever one remembers at the > time of departing, > one gains that state.' > > In #7, He states ' THEREFORE [tasmaat], remember Me > at all times and > perform your duties'. In other words, do not leave > it to chance! > > In 2:72, sthitvaa refers to the same exhortation as > 8:7; to be > established in the state of a sthitaprajna > [samaadhistha], one has to > remember 'brahma-aatma-aikya' [one's true nature as > being identical > with the Supreme Spirit] at all times; this alone > will ensure the > liberation from the cycle of deaths and births. > > The remembrance has to be made 'taila-dhaara-vat' > [like an unbroken > stream of oil]. > > Hope this answers your question. > > Regards, > > Sunder > > > > advaitin, Anand Natarajan > <harihara.geo> wrote: > > > > > > Awareness as in Samadhi is refered to by this > stanza. > > Why does the Lord use the word "Smara" or to > think? > > In the last stanza of the second chapter, the Lord > > uses the word "Sthitva" meaning to be established > ? > > What is the diference between the current stanza > and > > the last stanza of the second chapter ? > > > > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ For Stock Quotes, Finance News, Insurance, Tax Planners, Mutual Funds... Visit http://in.finance./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 8, 2001 Report Share Posted December 8, 2001 SORRY LAST EMAIL HAD WRONG LINKS THE CORRECT LINKS ARE IN THIS EM ------------------------------ EMAIL WITH CORRECT LINKS namaste anand jee and sunder jee in the same chapter ie the 7th adhyay of bhagavad gita Lord also tells to be established in yoga at the time of death to reach the supreme goal in shlokas 10,12,13 you may visit the link below and click on 'Death' in the index http://in.geocities.com/gitabykrishna/index_index.html or click adhyay 7 shlokas 10,12,13 in http://in.geocities.com/gitabykrishna/index_text.html nkbali --- sunderh <sunderh wrote: > Namaste Anandaji, > > smara refers to remembering; verses 5-6-7 form > a continuum. > > In #5, Krishna says 'even at the time of departing, > if one remembers > Me, one will reach My state'. This would be like the > Puranic story of > King Ajamila, who gained salvation just by > remembering the Lord's name > accidentally when on his deathbed he called out for > his son > 'Narayana'! > > In #6, Krishna says 'whatever one remembers at the > time of departing, > one gains that state.' > > In #7, He states ' THEREFORE [tasmaat], remember Me > at all times and > perform your duties'. In other words, do not leave > it to chance! > > In 2:72, sthitvaa refers to the same exhortation as > 8:7; to be > established in the state of a sthitaprajna > [samaadhistha], one has to > remember 'brahma-aatma-aikya' [one's true nature as > being identical > with the Supreme Spirit] at all times; this alone > will ensure the > liberation from the cycle of deaths and births. > > The remembrance has to be made 'taila-dhaara-vat' > [like an unbroken > stream of oil]. > > Hope this answers your question. > > Regards, > > Sunder > > > > advaitin, Anand Natarajan > <harihara.geo> wrote: > > > > > > Awareness as in Samadhi is refered to by this > stanza. > > Why does the Lord use the word "Smara" or to > think? > > In the last stanza of the second chapter, the Lord > > uses the word "Sthitva" meaning to be established > ? > > What is the diference between the current stanza > and > > the last stanza of the second chapter ? > > > > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ For Stock Quotes, Finance News, Insurance, Tax Planners, Mutual Funds... Visit http://in.finance./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 10, 2001 Report Share Posted December 10, 2001 Namaste: Here is my understanding of this important verse in Chapter 8. I still remember the lively discussion that we had during our weekly Gita Satsang. 'My state' is a reference to the state of ultimate reality. At the vyavahara level we are under the spell of mAyA - the unending cycle of life and death. The only way to get liberated from this cycle is remember Him atleast, at the time of death. The time of death (also as a matter of fact, the time of birth)cannot be predicted precisely. Consequently the 'one and only way' to remember Him at the time of death is to call his name all the time! This may explain why our parents, grand parents and great grand parents named their children with God's names so that they can call His name through the children. In typical Indian joint family system at the time of death of elderely, he/she is surrounded by close relatives. This guaranteed for those people with the wisdom to remember Him by calling the name of their children and grand children. The messages of every verse in Gita contain both direct and most important some powerful subtle meanings. By further contemplation, we can get deeper philosophical meaning of Gitacharya's statment. The reference 'Me' is a direct reference to 'Self' and 'remembering Me' referes to 'Self-Realization.' In other words, Bhagawan says that those who realize the Self even just at the time of death they can become the Paramathma (Brahman) from Jivathma (bounded by the cycle of life and death). warmest regards, Ram Chandran advaitin, "sunderh" <sunderh> wrote: > Namaste Anandaji, > > smara refers to remembering; verses 5-6-7 form a continuum. > > In #5, Krishna says 'even at the time of departing, if one remembers > Me, one will reach My state'. Quote Link to comment Share on other sites More sharing options...
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