Gita Satsangh, Chapter 10: Verses 3 to 5:

[Guest guest]

Namaste:

 

The verses 3 to 5 of the chapter 10 are stated below with the

translation. The number of verses for the weekly discussions can

vary between 2 to 4 verses depending on the subject matter and to

keep the continuity. While sending your replies, please do not

change thread title and keeping the title will readers to locate all

the discussions under the same thread.

 

Now those who want to actively participate in the Satsangh should

feel free to express their understanding of these two verses. By

sharing our thoughts and by asking questions we can certainly

motivate greater participation from most of the readers. Two verses

will be posted every week which will provide sufficient time for

discussion and contemplation. Those who are new to Gita Satsangh,

please go over February 2003 advaitin List archives and review the

messages starting from message # 16015. Or simply, go to the URL:

(advaitin/message/16015) and read the

replies.

 

Warmest regards,

 

Ram Chandran

 

yo maamajamanaadi.n cha vetti lokamaheshvaram.h .

asaMmuuDhaH sa martyeshhu sarvapaapaiH pramuchyate .. 10\.3..

 

"He who knows me in reality as without birth and without beginning,

and as the supreme Lord of the universe, he, undeluded among men, is

purged of all sins."

 

buddhirGYaanamasaMmohaH kshamaa satya.n damaH shamaH .

sukhaM duHkhaM bhavo.abhaavo bhaya.n chaabhayameva cha .. 10\.4..

 

"Discrimination, true wisdom, sanity, forgiveness, truth, control

over the senses and the mind, joy and sorrow, evolution and

dissolution,"

 

ahi.nsaa samataa tushhTistapo daanaM yasho.ayashaH .

bhavanti bhaavaa bhuutaanaaM matta eva pR^ithagvidhaaH .. 10\.5..

 

Chapter 10 5 "Fear and fearlessness, non-violence, equanimity,

contentment, austerity, charity, fame and disrepute,- these diverse

feelings of creatures emanate from Me alone."

 

Easy references;

 

The Gita Supersite http://www.gitasupersite.org/ contains most of

the commentaries including commentaries in many languages.

 

Adi Shankara's commentary and Swami Chinmayananda's commentary are

available at the advaitin file folder at URL:

advaitin/files

Double click on the folders Sankara1 and Chinmaya to access the

files.

 

advaitinGita/Chinmaya/COMM10.HTM

[Guest guest]

Namaste Satsanghis:

 

Swami Chinmayananda's commentary for the above verses are provided

below. Hopefully, this will help for the Satsanghis to engage in

conversation and discussion,

 

Harih Om!

 

Ram Chandran

-----------------------

 

3. He who amongst the mortals, knows Me as unborn and beginningless,

as the great Lord of the worlds, is undeluded and is liberated from

all sins.

HE WHO KNOWS ME --- Not merely knowing in an emotional sweep, or

even an intellectual comprehension, but it is a true and full

spiritual apprehension, which comes to one during moments of one's

intimate identification with the Self. The Self is to be realised as

UNBORN, BEGINNINGLESS, THE GREAT LORD OF ALL THE WORLDS." These

three terms, each pregnant with suggestions to those who know a

little of the ancient traditions in the Hindu philosophical thought,

are generally meaningless to the uninitiated. The world-of-matter is

the realm of finitude, where, each being, or thing, or experience,

has a beginning and an end, a birth and a death.

The Infinite cannot ever be born, inasmuch as It never expresses as

Itself in any of the finite manifestations. The ghost is born, and

therefore, it must also die; but it cannot be said either that the

post has given birth to the ghost, or that the

post has come to be born out of the ghost. The post was, is, and

shall ever be. The Self is Eternal, and therefore, It is birthless;

everything else is born in the Self, exists in the Self, and when

all things are totally destroyed, they end in the Self. The waves

are born out of the ocean but the ocean is birthless. Every wave,

every manifestation, has a beginning,

an existence, and an end. But the essence cannot have a beginning,

and therefore, in this stanza here, the Self is qualified

as 'BEGINNINGLESS.'

THE LORD OF ALL THE WORLDS (Sarva-loka-maheshwarah) --- The

term 'loka' is one of the Sanskrit words which has a vast range of

implications which are ignored generally by the translators who

render it as the 'world.' 'Loka' comes from a root meaning 'to

experience,' and therefore, the world should, in its full import,

mean 'a field for experiencing.' In this sense, we make use of the

word 'loka' even in ordinary, everyday usage: 'the WORLD of the

rich,' 'the WORLD of the under-dog,' 'the WORLD of the poets,' etc.

In its ampler meaning, the Universe, indicated by the word 'loka,'

is not only the physical world experienced by our physical

equipments, but it also includes the world of feelings and the world

of ideas recognised, reacted upon and experienced by all of us in

our lives.

Thus, my 'loka' is the "field of experiences" that I revel in at all

levels of my body, my mind and my intellect --- and it is evident

that these experiences can never be mine unless I am constantly

aware of them. This Essential Factor, pure Awareness or

Consciousness, without which I am dead to the world, with which I

perceive the world and live in it actively, should necessarily be

the Presiding Chieftain that rules with His Grace, my 'loka.'

The Self being the same everywhere, the Atman that rules my world is

the Atman that rules the worlds of all individuals. The entire

universe is the sum total of the worlds of experience of each

individual, and evidently, the 'ruler' that governs the entire

Universe must necessarily be the Absolute Self Itself. The term 'the

Lord of the worlds' is to be rightly understood thus. The Lord is

not a "tyrant over life" or "a Sultan of the skies," or an "Autocrat

who rules over our world." The Self is the Lord of our experiences,

just as the Sun, in the same fashion, is the Lord of our daytime

world.

HE WHO KNOWS ME AS BIRTHLESS, BEGINNINGLESS AND AS THE GREAT LORD OF

THE WORLDS, ends his delusion. In and through the grinning ghost

that frightened me, I gain a glimpse of the wayside lamp-post, and

forthwith, I go beyond my delusion and find myself released from

every fear. In Hinduism, the concept of sin is not a frightening

picture of some horrid inevitability. Man is not punished FOR his

sins but he is punished BY his sins. Sin is a self-insulting act

arising out of a misunderstanding in the sinner as to his own

identity.

When one wanders away from one's own Real Nature as the Self,

identifies oneself with the happenings of the world and behaves as a

mass of repulsive flesh, or a bundle of throbbing emotions, or a

pack of ideas, one is in a manner, dishonouring one's Godly dignity

and divine status, the One-without-a-second. Such acts and thoughts

chain a person down to a pursuit of the low pleasures only, never

allowing him to rise above and climb the higher peaks of real

Perfection.

On re-discovering the nature of the Self and gaining thereby a

perfect, and complete identification with the Self, he can no longer

perpetrate any more of his past 'sins.' The 'sins' in us are the

carbuncles from which we suffer the pains of our limitations and the

sorrows of our bondage. The moment we understand and live in the

realisation that the Self is unborn and beginningless, and that It

is not concerned with decaying and perishable matter, we have gained

all that has to be gained, and known all that has to be known. Such

an individual of True Realisation becomes himself the "Lord-of-the-

worlds."

HOW IS THE SELF THE LORD OF THE WORLD?

______

4. Intellect, wisdom, non-delusion, forgiveness, truth, self-

restraint, calmness, happiness, pain, birth or death, fear and also

fearlessness, . . .

______

5. Non-injury, equanimity, contentment, austerity, beneficence,

fame, infamy --- all these different kinds of "qualities-of-beings"

arise from Me alone.

Continuing the general idea that the Lord is the MATERIAL cause as

well as the EFFICIENT cause of the world-of-plurality within and

without an individual, Krishna is enumerating in these two stanzas

the various qualities expressed by the mind-and-intellect of man.

Ordinarily, when we talk of Creation, we are apt to mean only the

world of physical forms. All the said qualities indicate a larger

comprehensiveness of the term 'Creation,' and clearly indicate that

it means also our mental and our intellectual lives.

Again, men and beings are usually classified under these qualities,

and each individual is bound up with his own mental qualities. As

the mind, so the man. It is to be noted that here only the POSITIVE

qualities are enumerated. Following the traditional style of

Sanskrit commentators, we can interpret the second conjunction, the

indeclinable 'cha,' as denoting the opposite of these qualities

also. However, the Lord is directly mentioning only the positive

qualities inasmuch as, in a man who has these noble qualities, his

essential divinity will be more available for perception.

These different types of emotions and thoughts, which provide for

each individual different patterns of life, and whip him forward to

act and live in the external world accordingly --- all arise

from "ME ALONE." Whether the ghost be pleasantly smiling, or angrily

grinning, or vengefully threatening, its smiles, grins and threats

are all qualities

that have no other substratum than the post. If the Pure Awareness

were not there to illumine all the qualities in the bosom, they

would have no existence for us.

These qualities are almost a complete classification of the entire

world-of-beings and their fields of experiences, and therefore, as

Shankara observes, we can consider these two stanzas as an

exhaustive commentary upon the Self's status as the Lord of the

worlds (Sarva-loka-maheshwarah).

[Guest guest]

Namasthey Satsanghis:

 

I assume that the “knows me” mentioned by Lord Krishna

in 10.3 is to know the lord spiritually through self

realization and not just mental comprehension of the

lord. This perhaps happens as the Jnani (realized

sage) comprehend his self to be timeless, ageless, and

immortal when realizing Nirguna Brahman.

 

All attributes springing from god would imply that

Saguna Brahman has attributes that are complete sets

of opposites. The attributes described in 10.4 & 10.5

are qualities inherent and exhibited by us in

Vyavaharika reality. These attributes are an outcome

of the activities of our mind and budhi operating in

this world. Since these are human behavioral

attributes and are also are mentioned by the lord as

attributes originating from the lord. I derive the

following understanding

 

• The qualities or attributes listed in the Sloka’s

10.4 & 10.5 are mostly positive attributes and not

exhaustive list of attributes that includes negative

attributes. The list of attributes is probably finite

and even if infinite then also they spring from Saguna

Brahman

• Human mind and intellect do not invent any new

qualities on account of their traversal in Vyavaharika

reality. We rather imbibe certain attributes from the

universal attributes available based on our actions.

• These universal attributes precedes our creation in

Maya as we just seem to imbibe the attributes already

present on account of our karma. So we merely serve to

exhibit some or more of these attributes

• The message of the lord seems to affirm that these

attributes exist even if not reflected by our actions

in the Vyavaharika reality. And if they exist then

they exist merely conceptually in the lord and not

functionally

• Anything that is conceptual only is actually

unattached to the lord and hence the supreme state of

lord is one devoid of all attributes that are mere

conceptions in the first place

 

Could someone in this learned assembly validate this

understanding?

 

Pranam,

RR

 

 

 

 

 

Start your day with - Make it your home page!

http://www./r/hs

[Guest guest]

Namaste Satsanghis:

 

Blessed Sri Rajesh, your insights from your understanding of the verses

in discussion are quite valuable and beneficial to all the Satsanghis.

The Lord is in fact explaining the importance of retaining the 'Divine

qualities' and the need for abandoning the 'devilish thoughts.' His

purpose for these verses are sound and clear - that he wants all of us

to to regain our 'True Divine Nature.' That is the subtle message!

 

Manifesting in various forms through His own Yogamaya (divine potency),

God is really birth-less (IV.6), and He is eternal and date-less.

Again, whatever regional gods there are, such as Indra, Varuna, Yama,

Prajapati and others, who are held to be divine in rank, God is the

Supreme Lord of them all; He is the supreme Almighty, the controller,

guide, creator, destroyer, supporter, sustainer and protector of all.

To grasp this truth properly with unquestioning faith is to know God as

the supreme Lord of the universe.

 

Those who have thoroughly grasped the reality of God naturally devote

the precious moments of their life to the constant practice of

adoration in every way (XV.l9); like sensually-minded people they do

not remain engrossed in worldly enjoyments, taking them to be a source

of delight. Hence being thoroughly purged of all sins of their present

birth and past lives, they eventually succeed in realizing God.

 

The function of the mind which deter-mines what ought to be done and

what ought not to be done, what is worthy of acceptance and what is

worth rejecting, what is good and what is evil, is called 'Buddhi' or

reason. The term Jiva covers every form of knowledge, from ordinary

worldly knowledge to the knowledge of the reality of God. Regarding

worldly enjoyments, which appear everlasting and delightful to all

sensually-minded men, as transient, momentary and sorrowful, and

refusing to be infatuated by them is called Asammoha or unclouded

understanding.

 

Harboring evil intentions, doing an ill turn, usurping ones

possessions, offering insult, causing hurt, using harsh or abusive

language, indulging in calumny or malicious gossip, practicing arsons,

administering poison, committing murder and causing direct or indirect

harm, all these are offenses which easily provoke anger and

retaliation. Total absence of the spirit of retaliation even under such

provocation and notwithstanding the power to retaliate, and seeking

exemption for the offender from all punishment in this as well as in

the next world are known as forbearance.

 

'Veracity' means representing in sweet and loving words what has been

actually seen with the eyes, heard through the ears, or apprehended

through the mind exactly as it has been seen, heard or apprehended.

'Dama' consists in exercising restraint over the senses running after

sense-objects subjugating them and checking their way-wardness; whereas

ama means subduing the mind by exercising full control over the same.

'Sukha' denotes joys of all kinds derived from contact with agreeable

objects and the withdrawal of disagreeable ones. Even so sorrow covers

all forms of suffering caused by separation from agreeable objects and

contact with disagreeable ones.

'Bhava' means coming into existence of the entire universe consisting

of animate and inanimate beings at the time of creation; and its

disappearance at the time of universal destruction is indicated by the

word Abhava.

Agitation or perturbation of the mind caused by impending harm or

cause of death is called Bhaya(fear); and total absence of fear

resulting from a sense of the omnipresence of God, or from another

cause, is known as Abhaya (fearlessness).

'Ahimsa' or non-violence means non infliction of suffering in any form

and at any time even in a small degree on any being whatsoever in

thought, word and deed.

'Samata' or equanimity denotes constant equipoise of mind, free from

partiality and prejudice, in the midst of objects, actions and

incidents etc. which are likely to throw one off ones balance such as

joy and sorrow-row, gain and loss, victory and defeat, praise and

blame, honour and ignominy, friend and foe, etc.

'Tusti' or contentment is that uncomplaining attitude or mind that

reconciles itself to every lot, taking it at the out come of ones own

good or evil destiny or as adducer of Providence.

'Tapas' or austerity consists in enduring hardships for the sake of

one's Dharma or duty, and 'Dana' or charity consists in surrendering

one's own proprietary rights for the benefit of others. Even so good

and bad reputations are known as 'Yasas' and 'Ayasas' respectively.

 

All these characteristics and feelings existing in diverse creatures

and varying according to the temperament of each owe their very

existence to His backing, power and presence. It may be observed here

that while in the above two verses the antitheses

of 'Sukha', 'Bhiva', 'Abhaya' and 'Yasas',

viz, 'Duhkha', 'Abhiva', 'Bhaya' and 'Ayasas' have been spoken of as

proceeding from God, those of 'Ksami', 'Satya', 'Dama' and 'Ahittisi'

etc, have not been so mentioned. It will be seen that entities like

sorrow, dissolution, fear and obloquy etc, appear in this world just in

order to enable beings to work out their evil destiny. Their emanation

from God, who dispenses the fruit of our actions and controls the

universe, is therefore quite in order. Vices and evil propensities like

anger, mendacity, self-indulgence and violence etc, which are the

antitheses of forbearance, veracity, sense-control and nonviolence etc,

on the other hand, do not proceed from God.

 

Harih Om!

 

Ram Chandran

 

advaitin, Rajesh Ramachander

<rrajeshchander> wrote:

>

> Namasthey Satsanghis:

>

> • Anything that is conceptual only is actually

> unattached to the lord and hence the supreme state of

> lord is one devoid of all attributes that are mere

> conceptions in the first place

>

> Could someone in this learned assembly validate this

> understanding?

[Guest guest]

Namasthey Ram Chandran Ji:

 

Thank you sir for the very eloquent description and

clarification.

 

You mention that "Vices and evil propensities like

anger, mendacity, self-indulgence and violence etc,

which are the antitheses of forbearance, veracity,

sense-control and nonviolence etc, on the other hand,

do not proceed from God."

 

But for vices are indeed a manifestation of thoughts

and deeds by our mind and intellect. And is it not

true that mind and intellect in turn derive their

sustenance from the self? So would that not inurn

imply that all mental manifestations be they good or

bad vices would be unable to proceed unless illumined

by the self? Though the self itself is attribute-less.

 

Another question I have is to understand why is

violence (hinsa) considered a bad vice in case of it

being deployed to establish Dharma? Would it not

amount to adharma if one fails to use violence to

establish or secure dharma?

 

Kindly throw some light. Thanks in advance.

 

Pranam

RR

 

 

 

 

 

 

Mail - PC Magazine Editors' Choice 2005

 

[Guest guest]

Namaste Sri Rajeshji:

 

For day to day life (Vyavaharika level) certain working definitions

and rules becomes necessary. At the Vyavaharika level, there is

duality, and we require God to guide us to recognize the right and

wrong and also help us to do the right thing. Accordingly good

thoughts considered from the Divine and bad thoughts from the Devil.

Gita, chapter 16 discusses in greater length on two types of beings –

the divine and devilish.

Tejah kshamaa dhritih shauchamadroho naatimaanitaa;

Bhavanti sampadam daiveem abhijaatasya bhaarata. Verse 3

Vigour, forgiveness, fortitude, purity, absence of hatred, absence of

pride—these belong to one born in a divine state, O Arjuna!

Dambho darpo'bhimaanashcha krodhah paarushyameva cha;

Ajnaanam chaabhijaatasya paartha sampadamaasureem. Verse 4

Hypocrisy, arrogance, self-conceit, harshness and also anger and

ignorance, belong to one who is born in a demoniacal state, O Arjuna!

We better wait until we complete discussions of the rest of the

chapters to get more insights on the questions that you have raised.

At the paramarthika level (absolute reality) Self is unattached to

all happenings that appear as good or bad. The provided statements

are used in layman language to keep the understanding simple.

Shastras do permit the usage of four strategies for achievement of

any goal – Samam (persuade using reasoning), bhEdam (take the help

of common friends), dAnam (provide gainful incentives) and dandam -

the last one, force or coercive action, to be undertaken when all

else fails. Himsa (violence) should be the last resort even if the

purpose was to destroy adharma. Both Ramayana and Mahabharata

illustrate the employment of the above mentioned strategy of SAmam,

bhEdam, dAnam and dandam. The wars of Ramayana and Mahabharat are

quite distinct – Rama was engaged in a Dharma Uddham without any

violations where as the war of Mahabharat was fought to establish

Dharma. This may explain why violations were not condoned during the

second war. In this context, the following famous saying may be

relevant: "Do what Rama did and Krishna said!"

Harih Om!

Ram Chandran

 

advaitin, Rajesh Ramachander

<rrajeshchander> wrote:

>

>

> Another question I have is to understand why is

> violence (hinsa) considered a bad vice in case of it

> being deployed to establish Dharma? Would it not

> amount to adharma if one fails to use violence to

> establish or secure dharma?

[Guest guest]

Namaste Satsanghis:

 

I suggest everyone to read this article from Gita International

Society Website:

URL: http://www.gita-society.com/section1/1_graceofgita.htm

 

Harih Om!

Ram Chandran

 

GRACE OF THE GITA

One must read the grace of Gita before or after reading the Gita. It

is said in Hindu scriptures "There is no human mind and intellect

that cannot be purified by a repeated study of the Gita."

 

THE HIGHEST SERVICE TO GOD, AND THE BEST CHARITY

The one who shall propagate this supreme secret philosophy (or the

transcendental knowledge of the Gita) amongst My devotees, shall be

performing the highest devotional service to Me, and shall certainly

come to Me. No other person shall do a more pleasing service to Me,

and no one on the earth shall be more dear to Me. (18.68-69)

Ignorance is the mother of all sins. All negative qualities such as

lust, anger, and greed are nothing but a manifestation of ignorance

only. The giving of the gift of knowledge is the best charity. It is

equivalent to giving the whole world in charity (MB 12.209.113). The

best welfare is to help others discover their real nature that is the

source of everlasting happiness rather than provide material goods

and comforts for temporary happiness. The Bible says: Whoever obeys

the law, and teaches others to do the same, will be great in the

Kingdom of Heaven (Matthew 5.19). Happiness is not attained through

wealth and sense gratification, but through fidelity to a worthy

cause (Helen Keller).

 

GRACE OF THE GITA

Those who shall study this sacred dialogue of ours shall worship me

with Knowledge-sacrifice. This is My promise. (18.70)

God and His words are one and the same. The study of Gita is

equivalent to worship of God. Life in modern society is all work and

no spirituality. Swami Harihar says: "Daily study of only a few

verses of the Gita will recharge mental batteries and add meaning to

the dull routine life of modern society." For serious students, daily

study of one chapter of the Gita, or several verses from the forty

selected verses given in the end of this book is highly recommended.

Whoever hears this sacred dialogue with faith and without cavil

becomes free from sin, and attains heaven „o the higher worlds of

those whose actions are pure and virtuous. (18.71)

A summary of the "Glory of the Gita" as elaborated in the scriptures

is given below. Reading this glory of the Gita generates faith and

devotion in the heart that is essential for reaping the benefits of

the study of the Gita.

 

The goal of human birth is to master the mind and senses and reach

one¡¦s destiny. A regular study of the Gita is sure to help achieve

this noble goal. One who is regular in the study of the Gita becomes

happy, peaceful, prosperous, and free from the bondage of Karma

though engaged in the performance of worldly duties. The one who

studies even few verses of the Gita every day is not tainted by sin

just as water does not stain a lotus leaf. The Gita is the best abode

of Lord Krishna. The spiritual potency of the Lord abides in every

verse of the Gita. The Bhagavad-Gita is the storehouse of spiritual

knowledge. The Lord Himself spoke this supreme science of the

Absolute containing the essence of all the scriptures for the benefit

of humanity. All the Upanishads are the cows; Arjuna is the calf;

Krishna is the milker; the nectar of the Gita is the milk; and the

persons of purified intellects are the drinkers. One need not study

any other scripture if he or she seriously studies the Gita,

contemplates on the meaning of the verses, and practices its

teachings in one¡¦s daily life.

 

The affairs of the world run by the first commandment of the creator ¡X

the teachings of selfless service ¡X so beautifully expounded in the

Gita. The sacred knowledge of doing one¡¦s duty without looking for a

reward is the original teaching that alone can lead to salvation. The

Gita is like a ship by which one can easily cross the ocean of

transmigration, and attain liberation. It is said that wherever the

Gita is chanted or read with love and devotion, Lord makes Himself

present there to listen and enjoy the company of His devotees. Going

to a place where Gita is regularly chanted or taught is like going to

a holy place of pilgrimage. Lord Himself comes to take the devotee to

His Supreme Abode when one leaves the physical body contemplating on

the knowledge of the Gita. The one who regularly reads, recites to

others, hears and follows the sacred knowledge contained in the Gita

is sure to attain liberation from the bondage of Karma and attain

Nirvana.

 

Though engaged in the performance of worldly duties, one who is

regular in the study of the Gita becomes happy, and free from Karmic

bondage. Sins do not taint who is regular in the study of the Gita.

All the sacred centers of pilgrimage, gods, sages, and great souls

dwell in the place where the Gita is kept, and read. Help during

troubles comes quickly where Gita is recited, and Lord dwells where

it is read, heard, taught, and contemplated upon. By repeated reading

of the Gita, one attains bliss and liberation. The one who

contemplates on the teachings of the Gita at the time of death

becomes free from sin and attains salvation. Lord Krishna Himself

comes to take the person to His Supreme Abode.

 

The grace of Gita cannot be described. Its teachings are simple as

well as abstruse and profound. New and deeper meanings are revealed

to a serious student of the Gita, and the teachings remain ever

inspirational. The interest in a serious study of the Gita is not

available to all but to those with good Karma only. One should be

very earnest in the study of the Gita.

Gita is the heart, the soul, the breath, and the voice form of the

Lord. No austerity, penance, sacrifice, charity, pilgrimage, vow,

fasting, and continence equals the study of Gita. It is difficult for

any ordinary person like us, or even for the great sages and

scholars, to understand the deep and secret meaning of the Gita. To

understand Gita completely is like a fish trying to fathom the extent

of the ocean, or a bird trying to measure the sky. Gita is the deep

ocean of the knowledge of the Absolute; only the Lord has a complete

understanding of it. Nobody, other than Lord Krishna should claim

authority on the Gita.

 

O Arjuna, did you listen to this with single-minded attention? Has

your delusion born of ignorance been completely destroyed? (18.72)

Arjuna said: By Your grace my delusion is destroyed, I have gained

Self-knowledge, my confusion with regard to body and Spirit is

dispelled and I shall obey Your command. (18.73)

 

When one realizes Him by His grace, the knots of ignorance are

loosened, all doubts and confusion are dispelled, and all Karma is

exhausted (MuU 2.02.08). The true knowledge of the Supreme Being

comes only by His grace.

[Guest guest]

Namasthey Shree Ram Chandran Ji:

 

You had writen "This may explain why violations were

not condoned during the second war."

 

I believe this was a typo and you perhaps intended to

say this as "This may explain why violations were

condoned during the second war."

 

There were instances where infringement was committed

by Pandavas in the war of Kurukshethra. These were

excused as they served as measures to crush the

adharma prevailing then.

 

Pranam,

RR

 

 

 

 

 

 

Mail - PC Magazine Editors' Choice 2005

 

[Guest guest]

Hari Om. Pranams with Love and Respect to Satsanghis.

 

10.3-4-5:

 

Even though it is difficult to know me, if a person stops getting

pushed forward by worldly activities, turns away from sense orgrans

and even though engaged in activities turns away from them and

abandons body consciousness and mounts himself on the head of the

five great elements (i.e. brings them under his control), and

getting established there, in the clear light of self-knowledge sees

my nature beyond birth and death, and who, knows my pure eternal

true nature to be beyond causation and to be the great Lord of all

beings, he is among jeevas like a a philosopher's stone among

stones, nectar among liquids, like that he amongst all mortals is

indeed my essence. Consider Him to be walking-talking mandal of

Jnana-Surya. His limbs are tender blossoms on tree of happiness and

His human embodiment is mere delusion. Just as a diamond that has

accidentaly fallen in with campher(Karpur) does not dissolve in the

water that is spilt over campher, like that, that man even though in

Manushya Lok and appears to be like any other ignorant person, He is

not tainted by even a hint of maya. His sins leave Him of their own

accord. Just as a serpent flees from a burning sandalwood tree, so

too Sankalpas avoid a person who knows me. Now if the question has

arisen in your mind about How to know Me, Listen, what I am and what

my modes are.

 

My manifestations are spread in different being in this universe,

taking form according to their dispositions. Intelligence is the

first of my modes. Thereafter unlimited knowledge, absence of

delusion, forbearance, forgiveness and truth followed by mind-

control and sense-restraint, these two and o Arjuna, the pleasure

and pain in this world, as well as birth and deaths are the modes of

my being. Hey Arjun, fear, fearlessness, non-violence, equanimity,

contentment and austerities(penance), charity, success and infamy,

all these bhav that are seen in all beings, have came about from me.

Just as living beings are different, so are my modes different.

However Some get my knowledge and some don't. Light and darkness

both happen due to sun because we see light due to sunrise and

darkness due to sunset. So too "to know me" and "not to know me" are

the result karma phala and modes differ in different beings. Thus,

in my modes O Pandu's Son, all the beings are tangled.

 

----------

Important Points that I see in this verse:

----------

 

* "It is possible" to have Self Knowledge :-) (Bhagwan convincingly

said in the last verse that sages and gods cannot know Him but now

He is compassionately telling us "HOW TO" know Him.)

 

* In order to gain knowledge first one has to get established in the

following -

 

- Control of Sense Organs

- Unattached activities

- Abondoing body-consciousness

- Conquring five great elements (Guna Guneshu Vartante | Iti matwa

na sajjate | )

 

* Only in the light of Self-knowledge Bhagwan's pure and eternal

nature (He being the material and efficient cause and not an effect)

can be seen

 

* Self-realised Masters appear to be moving amongst us like an

ignorant person but they are not under clutches of Maya at all.

 

* All fanciful imaginations of mind are absent in Self-Realised

Masters.

 

* All the modifications of thought that one can experience are

Bhagwan's modes.

 

* Karma Phala decides whether one will know Bhagwan's essence or not.

 

* All beings are in Samsara due to modes of Bhagwan.

 

--

What can I learn from this verse:

--

 

* Necessity for Strengthening Faith in Scripture and Guru because

Bhagwan Himself said that "It is doable"

 

* Necessity for Steadfastness in Sadhana for gaining Shamadi Shat

Sampatti, Dispassion, surrender and grace of Guru.

 

* Not to judge Self-realised Masters by their outwardly behaviour.

 

* Necessity to give up mind's fancies.

 

* Necessity to give up even desire for liberation because it is

decided by Karma Phala. ONLY Bhagwan must be the doer in every sense

and the enjoyer of all actions (since everything runs on Karma

phala). Our doership and enjoyership must be just our notion. There

can't be any such thing.

 

* Be happy as everything is just modes of Bhagwan everywhere.:-)

 

 

Namaste !

Padma

advaitin, "Ram Chandran" <RamChandran@a...>

wrote:

>

> Namaste:

>

> The verses 3 to 5 of the chapter 10 are stated below with the

> translation. The number of verses for the weekly discussions can

> vary between 2 to 4 verses depending on the subject matter and to

> keep the continuity. While sending your replies, please do not

> change thread title and keeping the title will readers to locate

all