Jump to content
IndiaDivine.org

Bhagavad Gita - Chapter 3 - Questions and Insights from Daily Verse

Rate this topic

Guest guest

By Guest guest
in The Hare Krishna Forum

 Share

Recommended Posts

Guest guest

Guest guest

Posted
Posted

CURRENT POSTING

Namaste.In Gita 3:9 and 3:10 Bhagavan Sri Krishan urges us to perform action for sacrifice and tells us of the Prajapati creating mankind: The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for sacrifice (Yajna) sake, and without attachment."

The Prajapati (The Creator), having in the beginning of Creation created mankind, together with sacrifices, said, by this shall you prosper; letthis be the milch-cow of your desire. Bhagavad Gita 3:9, 10

The Eternal Sacrifice of God is indeed one of the most fascinating themes in the mystic lore of all great religions. In Hindu religious thought, this theme is woven around the Sacrifice of Prajapati, the Lord of all creatures.

Writing on this subject, C. Jinarajadasa says in his essay entitled The Eternal Sacrifice of God as follows:

"they say in ancient Hindu tradition that Prajapati, the Lord of all creatures, before creation began, voluntarily laid himself down on the altar to be slain, for it was only by His being so slain that creation would become in existence.

He called upon His elder children, the Great Angels, and He laid Himself down upon the altar. According to His command, they dismembered and slew Divinity, and by the death of the God, by his martyrdom and sacrifice, came the Creation of the universe.We are told that it is only because God, in the beginning of time, so died to His full and free nature, that you and I have our separate individual existences.

In Hindu tradition, man is asked to bring the dismembered pasts of God together and resurrect Him. While in the Christian tradition the resurrection of God is looked upon as a miracle performed by God Himself, in Hinduism the resurrection of God is a miracle to be performed by Man. This is possible only when man engages himself in sacrifices that out of the dismemberment of man, as man, there takes place the miracle of the resurrection of God Himself.

The Sacrifice of God is an ever-continuing process: The Eternal, the all permeating, is ever present in sacrifice. Since the Eternal is ever present in sacrifice, it is in sacrifice and here alone that one can commune with it. Sacrifice is to engage oneself in Action, an

Action to which one is a witness. To be a witness to one's own Action this verily is the injunction of the Teacher to His disciple.

 

 

Bhagavan Sri Krishna, out of compassion for His people and with a view to protecting them, lifts up Mount Govardhana, and balances it on His little finger. Seeing this the cowherds, and companions of Sri Krishna, lift up their sticks so as to help Sri Krishna in keeping aloft the mount Govardhana. Here we see the merging of the little streams of man’s sacrifice in the Great Sea of the sacrifice of God Himself. The dismembered Godhead must find His resurrection in man â€" and this happens only when man engages himself in sacrifice â€" in action that is free from all attachment

As the ignorant act from attachment to action, O Bharata, so should the wise act without attachment.

Very often, sacrifice is understood to be Duty. Surely, where the necessity to act is present there, the action is polluted, by attachment. It is action, free from all necessity, and, therefore spontaneous, which alone can be called action without attachment. But what is this action without attachment? Can there be an action without an actor? If the actor disappears then who is it that acts?

These are questions of deep metaphysical import but the answers are simple. He who knows the nature of properties and the modes of their functioning is free from attachment in all that he does. If only man would allow nature to work in a free and unfettered manner he would save himself from many a complexity of life. It is man’s interference with nature that creates the problem of good and evil.

Man comes to the scene of creation with the egoistic notion of being a subduer of Nature.

However, man’s true role is to be a collaborator with Nature. To anticipate the movement of Nature and then to allow Nature to work in a free and unfettered manner along that path â€" this truly is the destiny of man. And, this indeed, is non-attachment, the action without attachment.

Bhagavan Himself is under no necessity to act â€" and yet He engages Himself in action. This is indeed the Great Sacrifice of the Supreme for the sustenance of the world. The whole world would perish if the Creator were to bring to an end His Great Sacrifice.

It is said that Bhagavan created Man in His own image. If this be so then man too must act in His own image. If this be so then man too must act in the likeness of His Creator. Man can indeed be a collaborator of God â€" but for this he must link up his sacrifice with the Great Sacrifice of God Himself. Man must collaborate with him in the sustenance of the world.

 

 

Ram RamDeosaran Bisnath

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

 

Gita 3/8

 

Dear Sadaks,All of us know that we are performing actions. Also know that someactions are good and most are bad. Then what is causing us to do so? Ifwe know that cause and effect of action seriously, then alone we will bein right path. Eg: Cheating is bad action. Speaking truth is goodaction. But we do this or that. But in today world we want to know, howand when the result is given. Everything is instant today. Instantcash/coffee, instant marriage and divorce. So it needs to know thatexact extent of damage we cause in our wrong actions. Upraise this, andsadaks will improve well.B.Sathyanarayan

 

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

Gita 3/8

Expalnation of Mr. Shrikant Joshi on this verse is very apt. It reflects thecentral tone of Geeta starting with verses like Yogasthah Kuru Karmani.....Verse 2/48 and running right through the text upto Sahajam Karma Kauntaya.........Verse18/48 which is already quoted by Mr.Joshi..In fact this verse andmany other such verses,distinguish Bhagvad-Geeta from other Hindu Scriptures andalso from practices evolved from other traditions which originated from India.It does not denounce them; but it carries a certain and definite message thatSwe Swe Karmani Abhiratah, Sansidhhim Labhate Narah Verse 45/18. It is a greatassurance to Householders that even while performing your own duties properlyand with dedication,we householders can be liberated. Actual Examples are theBhakta who while serving the parents,asks Lord to 'wait' by giving him aBrick.Janabai and many others.Gandhiji led the Freedom Movement for almost 40 years on the strength of thisverse which slowly unfolds many other parameters chapter by chapter ending withVerse46/18 which reads as: Yatah Pravruttihi Bhutanam,Yen Sarvam Idam Tatam;Swakarmana tam Abhyacharya,Sidhim Vindati Manavah.Jayantilal Shah-----------

 

Hari OmDear Brother Mike ! "Conscience" ( Antarartma- Viveka) ! What exists ultimately ? Prakruti or Purusha? Does not God say in so many words in Holy Gita that He is "sans" organs (ears/eyes/nose etc) and still hears , sees , smells etc ? "Brain dead" means ego/intellect/mind/body/ jad/inert dead" not "self/conscience/soul/ chetan/sentient dead" I need not quote Gita verses to Brother Mike ! That is the state described by you ! When He wills He leaves clues ! Sadhaks pick them, ponder, and move forward !!! As simple as that !Jai Shree KrishnaVyas N B

 

Jai HanumanMike Bhaiyya ! Do not poor scientists need some base or insights to build upon ? Who would give them the same? Sentient or Inert ? Namaste JeeJee JeeShashikala

--

Dear sadaks,"I AM OF GOD ONLY AND ONLY GOD IS MINE." said a sadak. Can we say "We are for God and God is for us. Why not remove "I" and "mine"

Sri Mikeji posting on Brain operation case. Sometimes when man gets hurt on head, he gains ESP power, or the person looses whole of past. Besides it is said in script, that when a man dies, he is able see his own body lying without movement. It takes few minutes to realize the one is dead and his relatives are crying over body. Sri Adi Sankara mastered making brain dead and again making active. This is there in the scrip he wrote.B.Sathyanarayan

-----

 

PRIOR POSTING

Gita 3/6

Hari OmThe message of GT Moderators is indeed Divine ! Sadhak Sanjeevani is a miraculous Treatise. One can't describe the peace which generates by just reading the Treatise.The way in which even the Index has been made by Swamiji, the Links of previous verse , the Preface just everything about the Treatise has its own flavour; own fragrance and own Divinity. Just by reading - Dear Sadhaks you can get glipmpse of bliss. Your bhavas change. Your intellect stablises. Your mind/intellect/ego get first a shock, and them they become calm, serene and fully satisfied. As soon as doubt/query comes in mind, next para solves that coolly. Not a single contradiction can ever be found in Swamiji's purports from All Vedas, Upanishads, Puranas, Ramcharitmanas, Smritis and other Scriptures - Swamiji has extensively quoted them in His purports. It is only read to be believed. The english translation of Sadhak Sanjeevani book is also published by Gita Press only. But let me tell you that the translation by our Divine G T Moderators is VERY VERY NEAR to those sentiments which of course especially flow in Swamiji's divine Devnagree (Hindi) . I know English dictionary does not have correct representive words of many Hindi words.Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !Jai Shree KrishnaVyas N B

-----------

Gita 3/6

NamasteAn excellent explanation and commentary of what I consider to be an extremely significant verse in Bhagavad Gita, one that points out the subtle but unambiguous distinction between Sanyasa and Tyaga. between Renunciation and Non-attachment, which is essentially that it is the content of action that counts, not with the pattern of action. Gita emphasizes the motive of action, not so much the manner of activity. Renunciation deals with the outer pattern of behavior while Non-attachment is an inner, a condition of mind. Bhagavan is alerting us to the occurrences of superficial displays of piousness and devotion while harboring thoughts and desires of a worldly nature. Swami Chinmayananda had some strong words in his commentary on this verse:" To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfillment, but, as is termed here, a self-deluded hypocrite! Certainly we all know that, even if we can physically discipline ourselves, it is not easy for an average man to control the sensuous tendencies at his mental level."Man's spiritual nature is to be judged from the condition of his mind and not from his demonstrable code of behavior. In fact, a really spiritual man is unostentatious; there can never be a display or demonstration in a life that is truly spiritual. Any display, whether of material possessions or of spiritual accomplishments is essentially vulgar. Surely there is nothing more crude and vulgar than the display of one's so-called virtue. Sadly, we observe so many who are well-intentioned but engage in ostentatious displays and self-righteous proclamations of perceived religious and spiritual superiority of themselves, their families and those in the congregation.The more one displays one's spiritual conduct, the less spiritual content is there in the inner make-up of such an individual. Bhagavad Gita calls such a man a hypocrite, a man of false conduct. Swami Prakashananda once described it as religious arrogance. We are humans, we err, we may not be doing this intentionally but it becomes habitual and if not checked becomes a permanent part our character and lifestyle. Bhagavan is telling us in this Gita 3-6 that in spirituality, it is the condition of mind that matters, not the colour of one's robe.Ram Ram Deosaran Bisnath

-

ON GITA IN HINDI

narayan narayangita mein jitna bhav bhara hein, utna budhi mein nahi aatajitna budhi mein aata hein , utna man mein nahi aatajitna man mein aata hein, utna kahne mein nahi aatajitna kahne mein aata hein, utna likhne mein nahi aataGita vlikshan hein kyoki esme upnishid, our brahm-sutra donoka tatpriya hein. gita upnishdo ka saar hein sabhi darsangita ke antergat aate hein per gita kisi darshan ke antergatnahi aati.gita mein kisi mat ka agrah nahi hein prtiyut keval jeev kekalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karomein hein.sanshar raag ke karan dekhta hein, raag ke karan hi dushri sattadekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi heinsab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.[RAMCHANDRA ]

----

Gita 3/3

Well said Shrikant ji,

except you cannot have Jnyana or Karma Yoga without Nishthaa in God.

 

So, there is no separation there between Jnyaana yoga, Karma yoga and Bhakti Yoga.

 

As per Swami Dayananda, Yoga means---Prema yaa, Bhakti-yaa ( with extreme devotion and love ) is such conviction ( Nishthaa) developed, otherwise you cannot accomplish either Jnyaana or Karma Yoga. There will only be Jnyaana ( knowledge) of nature, or Action unto others, or self, without the love for the Divine, if Bhakti is not part of it. That is an inclusive and not an exclusive statement, and not separable as Bhakti Yoga ( a much later concept---developed by some individual, and not from Bhagwat Geeta ! ) .

 

Durgesh Mankikar,MD

 

Link to comment
Share on other sites
  • 2 weeks later...
Guest guest

Guest guest

Posted
Posted

CURRENT POSTING

Gita 3-12

-Shree Hari-Dear Shrikant Joshi, Namaste!If in the country where I live, if society as a whole could grasp this truth "the spirit of Yagna (sacrifice)" , oh how wonderful it would be.The western world has gone through a period where 'Greed is good!', look wherethat's got us.I personally have trouble in dealing with how people have been cruellyexploited, so that the so called elite societies can prosper.Let people look into the eyes of a starving child, or a homeless person on awinters night. And with the help of Divine Grace let them look at there ownhearts, that they maybe broken.Your comments bouncing off modern society, shows the timeless quality of Gitaji.With Respect and Divine Love,Mike Keenor

---

Gita 3-12

Respected Joshijee,Why do you bring in Science and extraneous things in your bhaashya on Gita? Whathave they to do with it? Why do we need Herbert J Taylor, Horace Greely, ProphetMohammed and Human Rights Commission to understand Gita? Are we not satisfiedwith Bhagawan Shri Ktrishna? Are His words not sufficient for us?Dr. Ranjeet Singh

--

 

 

 

 

Gita 3-10I am very fond of these couplets since my student days.I worked out my own

interpretation which is as under:

Bi-polar enegy of the Universe - cosmic intelligence - which gives rise to 8.4

million species under favourable circumstances is the meaning of the word

Prajapati.Frogs and snakes are produced to eat bacteria and water in stagnant

water pools during monsoon so that eco balance is maitained. Mam yonihi

mahadbrhma verse 3/14 supports this view.

Out of all these species,it is only during human birth that the work of

correcting defilements and dissolving ego can be performed and this is the

meaning of the word Sahayagna i.e.Praja has been created to carry on the Yagna

Karya of the nature; sahayagna for other species is for maintaining ecological

balance and the human beings for working out liberation.

Same cosmic intelligence wanted this work to progress; so it ordained that by

mating of the male and female,you multiply so that those who want to develope in

this evolutionary cycle can take birth.

Both male and female together and with the help of each other they are then

ordained to remove defilements like Hatred,Greed,Arrogance etc. and unfold

divinity and in turn all divine forces of the universe will help you in the

work. Recognise this complimentary nature of Human effort and Divine help

i.e.parasparam bhavyantah, be grateful and humble and in consequence obtain

Ultimate Blissful State - one without change.

I have a satisfactory married life in which constant remebrance of this verse

has made immense contribution. Also it reaffirms our faith in this most original

scripture that by following the dictates of this verse, even a householder can

achieve the highest goal of liberation.

Jayantilal Shah--------------Gita 3/9

I come from Jain tradition. Gandhiji's influence on Gujerat and his affirmationthat Bhagvad-Geeta and Tulsi-krit Ramayana had deep impressions in his mentaland behavioural pattern, inspired me and many others to take to the study ofBhagvad-Geeta. The highest Yagna for us is the progressive dissolution of Egosystem represented by negative enegy manifested in the form of Hatred,GreedArrogance etc. while performing our daily routine of relations in the family andorganisation of Business.Greatest pollutant is Ego and practice of 26 divine qualities as mentioned atthe beginning of Chapter 16 of the text becomes Yagnarthah Karmanah. No doubtaction has an attachment but gracefully accepting the results of action withoutblaming outside agency either by way of individuals or situations makes actioncome nearer to the spirit of this verse i.e. Muktasangah.My humble salutation to this Holy Scripture.Jayantilal Shah

 

-------

PRIOR POSTING

Namaste.In Gita 3:9 and 3:10 Bhagavan Sri Krishan urges us to perform action for sacrifice and tells us of the Prajapati creating mankind: The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for sacrifice (Yajna) sake, and without attachment."

The Prajapati (The Creator), having in the beginning of Creation created mankind, together with sacrifices, said, by this shall you prosper; letthis be the milch-cow of your desire. Bhagavad Gita 3:9, 10

The Eternal Sacrifice of God is indeed one of the most fascinating themes in the mystic lore of all great religions. In Hindu religious thought, this theme is woven around the Sacrifice of Prajapati, the Lord of all creatures.

Writing on this subject, C. Jinarajadasa says in his essay entitled The Eternal Sacrifice of God as follows:

"they say in ancient Hindu tradition that Prajapati, the Lord of all creatures, before creation began, voluntarily laid himself down on the altar to be slain, for it was only by His being so slain that creation would become in existence.

He called upon His elder children, the Great Angels, and He laid Himself down upon the altar. According to His command, they dismembered and slew Divinity, and by the death of the God, by his martyrdom and sacrifice, came the Creation of the universe.We are told that it is only because God, in the beginning of time, so died to His full and free nature, that you and I have our separate individual existences.

In Hindu tradition, man is asked to bring the dismembered pasts of God together and resurrect Him. While in the Christian tradition the resurrection of God is looked upon as a miracle performed by God Himself, in Hinduism the resurrection of God is a miracle to be performed by Man. This is possible only when man engages himself in sacrifices that out of the dismemberment of man, as man, there takes place the miracle of the resurrection of God Himself.

The Sacrifice of God is an ever-continuing process: The Eternal, the all permeating, is ever present in sacrifice. Since the Eternal is ever present in sacrifice, it is in sacrifice and here alone that one can commune with it. Sacrifice is to engage oneself in Action, an

Action to which one is a witness. To be a witness to one's own Action this verily is the injunction of the Teacher to His disciple.

 

 

Bhagavan Sri Krishna, out of compassion for His people and with a view to protecting them, lifts up Mount Govardhana, and balances it on His little finger. Seeing this the cowherds, and companions of Sri Krishna, lift up their sticks so as to help Sri Krishna in keeping aloft the mount Govardhana. Here we see the merging of the little streams of man’s sacrifice in the Great Sea of the sacrifice of God Himself. The dismembered Godhead must find His resurrection in man â€" and this happens only when man engages himself in sacrifice â€" in action that is free from all attachment

As the ignorant act from attachment to action, O Bharata, so should the wise act without attachment.

Very often, sacrifice is understood to be Duty. Surely, where the necessity to act is present there, the action is polluted, by attachment. It is action, free from all necessity, and, therefore spontaneous, which alone can be called action without attachment. But what is this action without attachment? Can there be an action without an actor? If the actor disappears then who is it that acts?

These are questions of deep metaphysical import but the answers are simple. He who knows the nature of properties and the modes of their functioning is free from attachment in all that he does. If only man would allow nature to work in a free and unfettered manner he would save himself from many a complexity of life. It is man’s interference with nature that creates the problem of good and evil.

Man comes to the scene of creation with the egoistic notion of being a subduer of Nature.

However, man’s true role is to be a collaborator with Nature. To anticipate the movement of Nature and then to allow Nature to work in a free and unfettered manner along that path â€" this truly is the destiny of man. And, this indeed, is non-attachment, the action without attachment.

Bhagavan Himself is under no necessity to act â€" and yet He engages Himself in action. This is indeed the Great Sacrifice of the Supreme for the sustenance of the world. The whole world would perish if the Creator were to bring to an end His Great Sacrifice.

It is said that Bhagavan created Man in His own image. If this be so then man too must act in His own image. If this be so then man too must act in the likeness of His Creator. Man can indeed be a collaborator of God â€" but for this he must link up his sacrifice with the Great Sacrifice of God Himself. Man must collaborate with him in the sustenance of the world.

 

 

Ram RamDeosaran Bisnath

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

 

Gita 3/8

 

Dear Sadaks,All of us know that we are performing actions. Also know that someactions are good and most are bad. Then what is causing us to do so? Ifwe know that cause and effect of action seriously, then alone we will bein right path. Eg: Cheating is bad action. Speaking truth is goodaction. But we do this or that. But in today world we want to know, howand when the result is given. Everything is instant today. Instantcash/coffee, instant marriage and divorce. So it needs to know thatexact extent of damage we cause in our wrong actions. Upraise this, andsadaks will improve well.B.Sathyanarayan

 

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

Gita 3/8

Expalnation of Mr. Shrikant Joshi on this verse is very apt. It reflects thecentral tone of Geeta starting with verses like Yogasthah Kuru Karmani.....Verse 2/48 and running right through the text upto Sahajam Karma Kauntaya.........Verse18/48 which is already quoted by Mr.Joshi..In fact this verse andmany other such verses,distinguish Bhagvad-Geeta from other Hindu Scriptures andalso from practices evolved from other traditions which originated from India.It does not denounce them; but it carries a certain and definite message thatSwe Swe Karmani Abhiratah, Sansidhhim Labhate Narah Verse 45/18. It is a greatassurance to Householders that even while performing your own duties properlyand with dedication,we householders can be liberated. Actual Examples are theBhakta who while serving the parents,asks Lord to 'wait' by giving him aBrick.Janabai and many others.Gandhiji led the Freedom Movement for almost 40 years on the strength of thisverse which slowly unfolds many other parameters chapter by chapter ending withVerse46/18 which reads as: Yatah Pravruttihi Bhutanam,Yen Sarvam Idam Tatam;Swakarmana tam Abhyacharya,Sidhim Vindati Manavah.Jayantilal Shah-----------

 

Hari OmDear Brother Mike ! "Conscience" ( Antarartma- Viveka) ! What exists ultimately ? Prakruti or Purusha? Does not God say in so many words in Holy Gita that He is "sans" organs (ears/eyes/nose etc) and still hears , sees , smells etc ? "Brain dead" means ego/intellect/mind/body/ jad/inert dead" not "self/conscience/soul/ chetan/sentient dead" I need not quote Gita verses to Brother Mike ! That is the state described by you ! When He wills He leaves clues ! Sadhaks pick them, ponder, and move forward !!! As simple as that !Jai Shree KrishnaVyas N B

 

Jai HanumanMike Bhaiyya ! Do not poor scientists need some base or insights to build upon ? Who would give them the same? Sentient or Inert ? Namaste JeeJee JeeShashikala

--

Dear sadaks,"I AM OF GOD ONLY AND ONLY GOD IS MINE." said a sadak. Can we say "We are for God and God is for us. Why not remove "I" and "mine"

Sri Mikeji posting on Brain operation case. Sometimes when man gets hurt on head, he gains ESP power, or the person looses whole of past. Besides it is said in script, that when a man dies, he is able see his own body lying without movement. It takes few minutes to realize the one is dead and his relatives are crying over body. Sri Adi Sankara mastered making brain dead and again making active. This is there in the scrip he wrote.B.Sathyanarayan

-----

 

PRIOR POSTING

Gita 3/6

Hari OmThe message of GT Moderators is indeed Divine ! Sadhak Sanjeevani is a miraculous Treatise. One can't describe the peace which generates by just reading the Treatise.The way in which even the Index has been made by Swamiji, the Links of previous verse , the Preface just everything about the Treatise has its own flavour; own fragrance and own Divinity. Just by reading - Dear Sadhaks you can get glipmpse of bliss. Your bhavas change. Your intellect stablises. Your mind/intellect/ego get first a shock, and them they become calm, serene and fully satisfied. As soon as doubt/query comes in mind, next para solves that coolly. Not a single contradiction can ever be found in Swamiji's purports from All Vedas, Upanishads, Puranas, Ramcharitmanas, Smritis and other Scriptures - Swamiji has extensively quoted them in His purports. It is only read to be believed. The english translation of Sadhak Sanjeevani book is also published by Gita Press only. But let me tell you that the translation by our Divine G T Moderators is VERY VERY NEAR to those sentiments which of course especially flow in Swamiji's divine Devnagree (Hindi) . I know English dictionary does not have correct representive words of many Hindi words.Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !Jai Shree KrishnaVyas N B

-----------

Gita 3/6

NamasteAn excellent explanation and commentary of what I consider to be an extremely significant verse in Bhagavad Gita, one that points out the subtle but unambiguous distinction between Sanyasa and Tyaga. between Renunciation and Non-attachment, which is essentially that it is the content of action that counts, not with the pattern of action. Gita emphasizes the motive of action, not so much the manner of activity. Renunciation deals with the outer pattern of behavior while Non-attachment is an inner, a condition of mind. Bhagavan is alerting us to the occurrences of superficial displays of piousness and devotion while harboring thoughts and desires of a worldly nature. Swami Chinmayananda had some strong words in his commentary on this verse:" To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfillment, but, as is termed here, a self-deluded hypocrite! Certainly we all know that, even if we can physically discipline ourselves, it is not easy for an average man to control the sensuous tendencies at his mental level."Man's spiritual nature is to be judged from the condition of his mind and not from his demonstrable code of behavior. In fact, a really spiritual man is unostentatious; there can never be a display or demonstration in a life that is truly spiritual. Any display, whether of material possessions or of spiritual accomplishments is essentially vulgar. Surely there is nothing more crude and vulgar than the display of one's so-called virtue. Sadly, we observe so many who are well-intentioned but engage in ostentatious displays and self-righteous proclamations of perceived religious and spiritual superiority of themselves, their families and those in the congregation.The more one displays one's spiritual conduct, the less spiritual content is there in the inner make-up of such an individual. Bhagavad Gita calls such a man a hypocrite, a man of false conduct. Swami Prakashananda once described it as religious arrogance. We are humans, we err, we may not be doing this intentionally but it becomes habitual and if not checked becomes a permanent part our character and lifestyle. Bhagavan is telling us in this Gita 3-6 that in spirituality, it is the condition of mind that matters, not the colour of one's robe.Ram Ram Deosaran Bisnath

-

ON GITA IN HINDI

narayan narayangita mein jitna bhav bhara hein, utna budhi mein nahi aatajitna budhi mein aata hein , utna man mein nahi aatajitna man mein aata hein, utna kahne mein nahi aatajitna kahne mein aata hein, utna likhne mein nahi aataGita vlikshan hein kyoki esme upnishid, our brahm-sutra donoka tatpriya hein. gita upnishdo ka saar hein sabhi darsangita ke antergat aate hein per gita kisi darshan ke antergatnahi aati.gita mein kisi mat ka agrah nahi hein prtiyut keval jeev kekalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karomein hein.sanshar raag ke karan dekhta hein, raag ke karan hi dushri sattadekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi heinsab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.[RAMCHANDRA ]

----

Gita 3/3

Well said Shrikant ji,

except you cannot have Jnyana or Karma Yoga without Nishthaa in God.

 

So, there is no separation there between Jnyaana yoga, Karma yoga and Bhakti Yoga.

 

As per Swami Dayananda, Yoga means---Prema yaa, Bhakti-yaa ( with extreme devotion and love ) is such conviction ( Nishthaa) developed, otherwise you cannot accomplish either Jnyaana or Karma Yoga. There will only be Jnyaana ( knowledge) of nature, or Action unto others, or self, without the love for the Divine, if Bhakti is not part of it. That is an inclusive and not an exclusive statement, and not separable as Bhakti Yoga ( a much later concept---developed by some individual, and not from Bhagwat Geeta ! ) .

 

Durgesh Mankikar,MD

Link to comment
Share on other sites
Guest guest

Guest guest

Posted
Posted

CURRENT POSTINGHari OmThe messages of Jayantilalji Shah are indeed divine. Welcome, Sir ! This Satsanga forum is getting more and more divine with every passing day. Grace of Paramatma and Swamiji over this forum is clearly visible."Parasparam Bhavyantah" - is the key to sustain continuity of this creation. If every body does his duty , this is automatically achieved. Sadhaks may note that the word "yagna" in Gita means - DUTY ! Duty is not limited to mere "sacrificial fire" / "homa" etc. It is simple , straight forward- performance of prescribed duties by each individual. The collective power of the same causes rains etc on the planet. Demi Gods get pleased and shower their grace when humans reciprocate by "performance of duties" !Jai Shree KrishnaVyas N B -------------------Shree Hari-Dear Dr. Ranjeet Singh, Namaste!I cannot possibly talk for Shrikant Joshiji; thus I can only reflect upon theuse of things such as science, quotes of people outside,(which is an oxymoron Isuppose), of the world of Gitaji.There are 20000 people out there, as I see it Shrikantji is performing a doubletask, a bhashya on the Bhagavad Gita, but also catching the attention of thosethat are not fully familier or understand its significants to the world oftoday.(i.e. Not just preaching to the converted)My only respectful critism is that maybe by some means, you could, Shrikntji,reduce the verbosity of your posts, I am sure it can be achieved.With Respects and Divine Love,Mike Keenor----------------------------In response to post #2836, I would like to respond as follows;Dear Dr. Ranjeet Singh,I welcome your observations and critical comments. I certainly respect your point of view. However, I would like to submit my perspective, which I request you to kindly consider.The first English translation of the Shreemad Bhagawad Geeta was published in the year 1785 by the distinguished Orientalist, Sir Charles Wilkins, under the authority of the Court of Directors of the then East India Company of which he was a Senior Merchant, at the recommendation of Sir Warren Hastings, the then Governor General of India. During his tenure of office, Sir Warren Hastings was indefatigable in encouraging all British public servants to master the native Indian languages, including Sanskrit, in order that they might better understand the sacred scriptures and in turn become better equipped to rule the Indian populace.Since then a number of scholars have written commentaries in English on Shreemad Bhagawad Geeta. However, most of them are meant for those, who already possess some rudimentary knowledge of Sanskrit language and have some exposure to ancient philosophies of India. However, for those who are uninitiated and yet are interested in learning Bhagawad Geeta in baby steps, at their own comfort and convenience, there are very few avenues open to them that are in the public domain. I am indeed grateful to `Gita-Talk' Moderators for creating a forum in the public domain, where everyone is encouraged to participate and contribute. Of course, there are differences of opinions in various interactions. Even our hand has five fingers, which are not identical and yet collectively they perform multiple tasks.In India today, Sanskrit language study is taken up by very few students. One of the primary reasons is that there are no job opportunities after studying Sanskrit language. Naturally, maximum students turn to Science & Technology, Commerce and Arts in the descending order of preference. Even I went to engineering with the belief that I will be able to secure a job and in turn relieve my family from poverty, malnutrition and ignorance. This is the reality of life. In the rat race of degrees, jobs and plum salaries, what I have noticed is that we are slowly but certainly losing our `Sattva' i.e. the very essence of leading a meaningful life. Therefore, I have taken up a cause of bringing the universal treasure trove of Shreemad Bhagawad Geeta to one and all in the contemporary language and reference points.Now, in order to respond to your questions: Are we not satisfied with Bhagawan Shri Krishna? Are His words not sufficient for us? - I have the following humble submissions to make.1. Lord Krishna's divine song is indeed sufficient as long as one can understand precise meaning of every word in Sanskrit language in different contexts, accompanied by `Viveka ChudamaNi', the commentary of Aadya Shankaraachaarya in Sanskrit language. But this is not applicable to the vast majority of Sadhakas. In that case, what alternative solutions can be offered to them?2. The starting point of modern science is `A-Shraddhaa' i.e. non belief whereas the starting point of religious studies is `Shraddhaa' i.e. belief. Unless anything can be proven and demonstrated as an irrefutable and conclusive proof or evidence, no student of science will ever accept concepts of `the Aatman' and `the Brahman'. In that case, one has to take a resort to a simile that even though Electrical Energy cannot be shown, still one acknowledges the effects of it in its various forms. Being a student of Science & Technology, I find this as an interesting quest.3. There is a misconception that only retired people take up study of Shreemad Bhagawad Geeta, as they have nothing else to do. Similarly there is a misconception that only those who renunciate a normal family life take up study of Shreemad Bhagawad Geeta as an escape route to abdicate the responsibilities. Therefore, it is necessary to illustrate the concepts in Geeta in contemporary context using contemporary language and to demonstrate that these misconceptions are null and void. I hope and trust that this brings in a unique flavour to a commentary as not many have adopted this approach, which I try to the best of my abilities and knowledge.Finally, my firm belief is that every a student of science & technology must regard the knowledge offered in Shreemad Bhagawad Geeta, even though it does not pass the test of scientific inquiry, scrutiny and proof in the form of irrefutable, conclusive and repetitively demonstratable evidence.There are many concepts in Bhagawad Geeta like "Atman", "Brahman" and "Rebirth" which cannot be proven in the form of irrefutable, conclusive and repetitively demonstratable evidences. For that matter, the definitions of "energy in Physics" and "infinity in Mathematics" are also abstract concepts. No one can show "Electricity" but everyone accepts the phenomenon of electricity. Yet these concepts are accepted to be the very basis of modern science and technology. In a similar manner, the concept of "Gunateeta i.e. beyond description in words" is to be treated as the very concept of the God. Therefore, everyone ought to study Shreemad Bhagawad Geeta.5. The annual Templeton Prize (of 1 million British Sterling Pounds prize money) honors a living person who has made an exceptional contribution to affirming life's spiritual dimension, whether through insight, discovery, or practical works. It is very interesting to note that majority of the winners have been science students.I am an open minded person. If the majority of members of `Gita-Talk' want me to delete references to such extraneous things, then please let me know. On the other hand, if my above explanation is adequate, then let us continue this divine journey.Dear Mike Keenor,Thank you for your kind and resonating words. There are many examples of selfless service even in the western world. As an example, Sir Alexander Fleming, the inventor of penicillin refused to patent it and amass wealth. He offered it to every needy patient, without overcharging them. Dr. James Clerk Maxwell, the great Mathematician and Physicist used to take extra coaching classes of poor and needy students free of charge. It was against the traditional conventions of the Cambridge University in the United Kingdom.Whenever, I come across the works of such outstanding personalities, I always remember verse 41 of chapter 10 in Shreemad Bhagawad Geeta.Thanks & Best Wishes,Shrikant Joshi-----------THANKS, (JAISHREE KRISHNA, BOL MUKH SEY) ashok khiara ==================================PRIOR POSTINGGita 3-12-Shree Hari-Dear Shrikant Joshi, Namaste!If in the country where I live, if society as a whole could grasp this truth "the spirit of Yagna (sacrifice)" , oh how wonderful it would be.The western world has gone through a period where 'Greed is good!', look wherethat's got us.I personally have trouble in dealing with how people have been cruellyexploited, so that the so called elite societies can prosper.Let people look into the eyes of a starving child, or a homeless person on awinters night. And with the help of Divine Grace let them look at there ownhearts, that they maybe broken.Your comments bouncing off modern society, shows the timeless quality of Gitaji.With Respect and Divine Love,Mike Keenor---Gita 3-12Respected Joshijee,Why do you bring in Science and extraneous things in your bhaashya on Gita? Whathave they to do with it? Why do we need Herbert J Taylor, Horace Greely, ProphetMohammed and Human Rights Commission to understand Gita? Are we not satisfiedwith Bhagawan Shri Ktrishna? Are His words not sufficient for us?Dr. Ranjeet Singh--Gita 3-10I am very fond of these couplets since my student days.I worked out my owninterpretation which is as under:Bi-polar enegy of the Universe - cosmic intelligence - which gives rise to 8.4million species under favourable circumstances is the meaning of the wordPrajapati.Frogs and snakes are produced to eat bacteria and water in stagnantwater pools during monsoon so that eco balance is maitained. Mam yonihimahadbrhma verse 3/14 supports this view.Out of all these species,it is only during human birth that the work ofcorrecting defilements and dissolving ego can be performed and this is themeaning of the word Sahayagna i.e.Praja has been created to carry on the YagnaKarya of the nature; sahayagna for other species is for maintaining ecologicalbalance and the human beings for working out liberation.Same cosmic intelligence wanted this work to progress; so it ordained that bymating of the male and female,you multiply so that those who want to develope inthis evolutionary cycle can take birth.Both male and female together and with the help of each other they are thenordained to remove defilements like Hatred,Greed,Arrogance etc. and unfolddivinity and in turn all divine forces of the universe will help you in thework. Recognise this complimentary nature of Human effort and Divine helpi.e.parasparam bhavyantah, be grateful and humble and in consequence obtainUltimate Blissful State - one without change.I have a satisfactory married life in which constant remebrance of this versehas made immense contribution. Also it reaffirms our faith in this most originalscripture that by following the dictates of this verse, even a householder canachieve the highest goal of liberation.Jayantilal Shah--------------Gita 3/9I come from Jain tradition. Gandhiji's influence on Gujerat and his affirmationthat Bhagvad-Geeta and Tulsi-krit Ramayana had deep impressions in his mentaland behavioural pattern, inspired me and many others to take to the study ofBhagvad-Geeta. The highest Yagna for us is the progressive dissolution of Egosystem represented by negative enegy manifested in the form of Hatred,GreedArrogance etc. while performing our daily routine of relations in the family andorganisation of Business.Greatest pollutant is Ego and practice of 26 divine qualities as mentioned atthe beginning of Chapter 16 of the text becomes Yagnarthah Karmanah. No doubtaction has an attachment but gracefully accepting the results of action withoutblaming outside agency either by way of individuals or situations makes actioncome nearer to the spirit of this verse i.e. Muktasangah.My humble salutation to this Holy Scripture.Jayantilal Shah -------PRIOR POSTINGNamaste.In Gita 3:9 and 3:10 Bhagavan Sri Krishan urges us to perform action for sacrifice and tells us of the Prajapati creating mankind: The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for sacrifice (Yajna) sake, and without attachment." The Prajapati (The Creator), having in the beginning of Creation created mankind, together with sacrifices, said, by this shall you prosper; letthis be the milch-cow of your desire. Bhagavad Gita 3:9, 10The Eternal Sacrifice of God is indeed one of the most fascinating themes in the mystic lore of all great religions. In Hindu religious thought, this theme is woven around the Sacrifice of Prajapati, the Lord of all creatures. Writing on this subject, C. Jinarajadasa says in his essay entitled The Eternal Sacrifice of God as follows:"they say in ancient Hindu tradition that Prajapati, the Lord of all creatures, before creation began, voluntarily laid himself down on the altar to be slain, for it was only by His being so slain that creation would become in existence. He called upon His elder children, the Great Angels, and He laid Himself down upon the altar. According to His command, they dismembered and slew Divinity, and by the death of the God, by his martyrdom and sacrifice, came the Creation of the universe.We are told that it is only because God, in the beginning of time, so died to His full and free nature, that you and I have our separate individual existences.In Hindu tradition, man is asked to bring the dismembered pasts of God together and resurrect Him. While in the Christian tradition the resurrection of God is looked upon as a miracle performed by God Himself, in Hinduism the resurrection of God is a miracle to be performed by Man. This is possible only when man engages himself in sacrifices that out of the dismemberment of man, as man, there takes place the miracle of the resurrection of God Himself.The Sacrifice of God is an ever-continuing process: The Eternal, the all permeating, is ever present in sacrifice. Since the Eternal is ever present in sacrifice, it is in sacrifice and here alone that one can commune with it. Sacrifice is to engage oneself in Action, an Action to which one is a witness. To be a witness to one's own Action this verily is the injunction of the Teacher to His disciple.Bhagavan Sri Krishna, out of compassion for His people and with a view to protecting them, lifts up Mount Govardhana, and balances it on His little finger. Seeing this the cowherds, and companions of Sri Krishna, lift up their sticks so as to help Sri Krishna in keeping aloft the mount Govardhana. Here we see the merging of the little streams of man’s sacrifice in the Great Sea of the sacrifice of God Himself. The dismembered Godhead must find His resurrection in man â€" and this happens only when man engages himself in sacrifice â€" in action that is free from all attachmentAs the ignorant act from attachment to action, O Bharata, so should the wise act without attachment. Very often, sacrifice is understood to be Duty. Surely, where the necessity to act is present there, the action is polluted, by attachment. It is action, free from all necessity, and, therefore spontaneous, which alone can be called action without attachment. But what is this action without attachment? Can there be an action without an actor? If the actor disappears then who is it that acts?These are questions of deep metaphysical import but the answers are simple. He who knows the nature of properties and the modes of their functioning is free from attachment in all that he does. If only man would allow nature to work in a free and unfettered manner he would save himself from many a complexity of life. It is man’s interference with nature that creates the problem of good and evil.Man comes to the scene of creation with the egoistic notion of being a subduer of Nature. However, man’s true role is to be a collaborator with Nature. To anticipate the movement of Nature and then to allow Nature to work in a free and unfettered manner along that path â€" this truly is the destiny of man. And, this indeed, is non-attachment, the action without attachment.Bhagavan Himself is under no necessity to act â€" and yet He engages Himself in action. This is indeed the Great Sacrifice of the Supreme for the sustenance of the world. The whole world would perish if the Creator were to bring to an end His Great Sacrifice. It is said that Bhagavan created Man in His own image. If this be so then man too must act in His own image. If this be so then man too must act in the likeness of His Creator. Man can indeed be a collaborator of God â€" but for this he must link up his sacrifice with the Great Sacrifice of God Himself. Man must collaborate with him in the sustenance of the world. Ram RamDeosaran Bisnath------------------------------- Gita 3/8 Dear Sadaks,All of us know that we are performing actions. Also know that someactions are good and most are bad. Then what is causing us to do so? Ifwe know that cause and effect of action seriously, then alone we will bein right path. Eg: Cheating is bad action. Speaking truth is goodaction. But we do this or that. But in today world we want to know, howand when the result is given. Everything is instant today. Instantcash/coffee, instant marriage and divorce. So it needs to know thatexact extent of damage we cause in our wrong actions. Upraise this, andsadaks will improve well.B.Sathyanarayan --------------------------------Gita 3/8Expalnation of Mr. Shrikant Joshi on this verse is very apt. It reflects thecentral tone of Geeta starting with verses like Yogasthah Kuru Karmani.....Verse 2/48 and running right through the text upto Sahajam Karma Kauntaya.........Verse18/48 which is already quoted by Mr.Joshi..In fact this verse andmany other such verses,distinguish Bhagvad-Geeta from other Hindu Scriptures andalso from practices evolved from other traditions which originated from India.It does not denounce them; but it carries a certain and definite message thatSwe Swe Karmani Abhiratah, Sansidhhim Labhate Narah Verse 45/18. It is a greatassurance to Householders that even while performing your own duties properlyand with dedication,we householders can be liberated. Actual Examples are theBhakta who while serving the parents,asks Lord to 'wait' by giving him aBrick.Janabai and many others.Gandhiji led the Freedom Movement for almost 40 years on the strength of thisverse which slowly unfolds many other parameters chapter by chapter ending withVerse46/18 which reads as: Yatah Pravruttihi Bhutanam,Yen Sarvam Idam Tatam;Swakarmana tam Abhyacharya,Sidhim Vindati Manavah.Jayantilal Shah----------- Hari OmDear Brother Mike ! "Conscience" ( Antarartma- Viveka) ! What exists ultimately ? Prakruti or Purusha? Does not God say in so many words in Holy Gita that He is "sans" organs (ears/eyes/nose etc) and still hears , sees , smells etc ? "Brain dead" means ego/intellect/mind/body/ jad/inert dead" not "self/conscience/soul/ chetan/sentient dead" I need not quote Gita verses to Brother Mike ! That is the state described by you ! When He wills He leaves clues ! Sadhaks pick them, ponder, and move forward !!! As simple as that !Jai Shree KrishnaVyas N B Jai HanumanMike Bhaiyya ! Do not poor scientists need some base or insights to build upon ? Who would give them the same? Sentient or Inert ? Namaste JeeJee JeeShashikala --Dear sadaks,"I AM OF GOD ONLY AND ONLY GOD IS MINE." said a sadak. Can we say "We are for God and God is for us. Why not remove "I" and "mine"Sri Mikeji posting on Brain operation case. Sometimes when man gets hurt on head, he gains ESP power, or the person looses whole of past. Besides it is said in script, that when a man dies, he is able see his own body lying without movement. It takes few minutes to realize the one is dead and his relatives are crying over body. Sri Adi Sankara mastered making brain dead and again making active. This is there in the scrip he wrote.B.Sathyanarayan ----- PRIOR POSTINGGita 3/6Hari OmThe message of GT Moderators is indeed Divine ! Sadhak Sanjeevani is a miraculous Treatise. One can't describe the peace which generates by just reading the Treatise.The way in which even the Index has been made by Swamiji, the Links of previous verse , the Preface just everything about the Treatise has its own flavour; own fragrance and own Divinity. Just by reading - Dear Sadhaks you can get glipmpse of bliss. Your bhavas change. Your intellect stablises. Your mind/intellect/ego get first a shock, and them they become calm, serene and fully satisfied. As soon as doubt/query comes in mind, next para solves that coolly. Not a single contradiction can ever be found in Swamiji's purports from All Vedas, Upanishads, Puranas, Ramcharitmanas, Smritis and other Scriptures - Swamiji has extensively quoted them in His purports. It is only read to be believed. The english translation of Sadhak Sanjeevani book is also published by Gita Press only. But let me tell you that the translation by our Divine G T Moderators is VERY VERY NEAR to those sentiments which of course especially flow in Swamiji's divine Devnagree (Hindi) . I know English dictionary does not have correct representive words of many Hindi words.Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !Jai Shree KrishnaVyas N B -----------Gita 3/6 NamasteAn excellent explanation and commentary of what I consider to be an extremely significant verse in Bhagavad Gita, one that points out the subtle but unambiguous distinction between Sanyasa and Tyaga. between Renunciation and Non-attachment, which is essentially that it is the content of action that counts, not with the pattern of action. Gita emphasizes the motive of action, not so much the manner of activity. Renunciation deals with the outer pattern of behavior while Non-attachment is an inner, a condition of mind. Bhagavan is alerting us to the occurrences of superficial displays of piousness and devotion while harboring thoughts and desires of a worldly nature. Swami Chinmayananda had some strong words in his commentary on this verse:" To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfillment, but, as is termed here, a self-deluded hypocrite! Certainly we all know that, even if we can physically discipline ourselves, it is not easy for an average man to control the sensuous tendencies at his mental level."Man's spiritual nature is to be judged from the condition of his mind and not from his demonstrable code of behavior. In fact, a really spiritual man is unostentatious; there can never be a display or demonstration in a life that is truly spiritual. Any display, whether of material possessions or of spiritual accomplishments is essentially vulgar. Surely there is nothing more crude and vulgar than the display of one's so-called virtue. Sadly, we observe so many who are well-intentioned but engage in ostentatious displays and self-righteous proclamations of perceived religious and spiritual superiority of themselves, their families and those in the congregation.The more one displays one's spiritual conduct, the less spiritual content is there in the inner make-up of such an individual. Bhagavad Gita calls such a man a hypocrite, a man of false conduct. Swami Prakashananda once described it as religious arrogance. We are humans, we err, we may not be doing this intentionally but it becomes habitual and if not checked becomes a permanent part our character and lifestyle. Bhagavan is telling us in this Gita 3-6 that in spirituality, it is the condition of mind that matters, not the colour of one's robe.Ram Ram Deosaran Bisnath-ON GITA IN HINDInarayan narayangita mein jitna bhav bhara hein, utna budhi mein nahi aatajitna budhi mein aata hein , utna man mein nahi aatajitna man mein aata hein, utna kahne mein nahi aatajitna kahne mein aata hein, utna likhne mein nahi aataGita vlikshan hein kyoki esme upnishid, our brahm-sutra donoka tatpriya hein. gita upnishdo ka saar hein sabhi darsangita ke antergat aate hein per gita kisi darshan ke antergatnahi aati.gita mein kisi mat ka agrah nahi hein prtiyut keval jeev kekalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karomein hein.sanshar raag ke karan dekhta hein, raag ke karan hi dushri sattadekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi heinsab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.[RAMCHANDRA ]----Gita 3/3Well said Shrikant ji,except you cannot have Jnyana or Karma Yoga without Nishthaa in God. So, there is no separation there between Jnyaana yoga, Karma yoga and Bhakti Yoga. As per Swami Dayananda, Yoga means---Prema yaa, Bhakti-yaa ( with extreme devotion and love ) is such conviction ( Nishthaa) developed, otherwise you cannot accomplish either Jnyaana or Karma Yoga. There will only be Jnyaana ( knowledge) of nature, or Action unto others, or self, without the love for the Divine, if Bhakti is not part of it. That is an inclusive and not an exclusive statement, and not separable as Bhakti Yoga ( a much later concept---developed by some individual, and not from Bhagwat Geeta ! ) . Durgesh Mankikar,MD

Link to comment
Share on other sites
Guest guest

Guest guest

Posted
Posted

CURRENT POSTING

 

----------

Gita 3-14

 

Dear Joshiji,

 

I really apreciate your great effort in projecting Gitaji's divine principles into the current and so called the modern environment.

 

Could you please elborate "how does the the manufactured products help in improving the flora and fauna" as you mentioned in the following sentence.

-----

Wherever agricultural and manufactured products are found in plenty, there exists exuberance of life as flora i.e. all types of plants as well as fauna i.e. all kinds of creatures, birds, animals and human beings.

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

 

Thanks & Best Regards!

Niteesh

 

------

Thank you Mr. Vyas. I was a little hesitant to share my own interpretation onthis verse. Your favourable observation has given me courage. Meaning of Yagnyaas Duty is very pragmatic. I never thought that way. With humble regards.Jayantilal Shah

-------

Dear Sadaks,Sri Vyasji says,"The collective power of the same causes rains etc on the planet. Demi Gods get pleased and shower their grace when humans reciprocate by "performance of duties" !Then why did Sri Krishna told people at Virndavan to pray Govardhan mountain and NOT to pray Indra demi God.?Jai Sri Krishna

Baiya Sathyanarayan

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

Dear Mr.Srikant Joshi

Thank you very much for your response. Bringing examples from outside tells connectedness of this world. It helps one to connect with individuals unconditionally. It is also confirms that we do not speak anything new as Gita says.

Pranams

Veena Hassan

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

 

 

 

 

 

 

 

 

 

Dear friends,We would like to know the period when "Bhagavat Gita" was compiled.Why it is called as "Vedanta"?Who is the first,who explained Bhagavata Gita and Popularize it among the people.As a Household person,which holy book to be followed?I will be very grate full ,if the information on the above is given to all members for theirknowledge.ThanksOmRajeev

Shree Hari Ram Ram

Rajeevji, Many of these answer you can obtain by doing a quick web search. As sewa to the group, could you please do so and provide the answers to the rest of the group. Whatever is unanswered, the sadhaks can fill in the gaps for you.

Thank you in advance, Gita Talk Moderators, Ram Ram

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

 

Hari Om

The messages of Jayantilalji Shah are indeed divine. Welcome, Sir ! This Satsanga forum is getting more and more divine with every passing day. Grace of Paramatma and Swamiji over this forum is clearly visible.

"Parasparam Bhavyantah" - is the key to sustain continuity of this creation. If every body does his duty , this is automatically achieved. Sadhaks may note that the word "yagna" in Gita means - DUTY ! Duty is not limited to mere "sacrificial fire" / "homa" etc. It is simple , straight forward- performance of prescribed duties by each individual. The collective power of the same causes rains etc on the planet. Demi Gods get pleased and shower their grace when humans reciprocate by "performance of duties" !

Jai Shree Krishna

Vyas N B

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

-Shree Hari-

Dear Dr. Ranjeet Singh, Namaste!

I cannot possibly talk for Shrikant Joshiji; thus I can only reflect upon theuse of things such as science, quotes of people outside,(which is an oxymoron Isuppose), of the world of Gitaji.

There are 20000 people out there, as I see it Shrikantji is performing a doubletask, a bhashya on the Bhagavad Gita, but also catching the attention of thosethat are not fully familier or understand its significants to the world oftoday.(i.e. Not just preaching to the converted)

My only respectful critism is that maybe by some means, you could, Shrikntji,reduce the verbosity of your posts, I am sure it can be achieved.

With Respects and Divine Love,

Mike Keenor

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

In response to post #2836, I would like to respond as follows;

Dear Dr. Ranjeet Singh,

I welcome your observations and critical comments. I certainly respect your point of view. However, I would like to submit my perspective, which I request you to kindly consider.

The first English translation of the Shreemad Bhagawad Geeta was published in the year 1785 by the distinguished Orientalist, Sir Charles Wilkins, under the authority of the Court of Directors of the then East India Company of which he was a Senior Merchant, at the recommendation of Sir Warren Hastings, the then Governor General of India. During his tenure of office, Sir Warren Hastings was indefatigable in encouraging all British public servants to master the native Indian languages, including Sanskrit, in order that they might better understand the sacred scriptures and in turn become better equipped to rule the Indian populace.

Since then a number of scholars have written commentaries in English on Shreemad Bhagawad Geeta. However, most of them are meant for those, who already possess some rudimentary knowledge of Sanskrit language and have some exposure to ancient philosophies of India. However, for those who are uninitiated and yet are interested in learning Bhagawad Geeta in baby steps, at their own comfort and convenience, there are very few avenues open to them that are in the public domain. I am indeed grateful to `Gita-Talk' Moderators for creating a forum in the public domain, where everyone is encouraged to participate and contribute. Of course, there are differences of opinions in various interactions. Even our hand has five fingers, which are not identical and yet collectively they perform multiple tasks.

In India today, Sanskrit language study is taken up by very few students. One of the primary reasons is that there are no job opportunities after studying Sanskrit language. Naturally, maximum students turn to Science & Technology, Commerce and Arts in the descending order of preference. Even I went to engineering with the belief that I will be able to secure a job and in turn relieve my family from poverty, malnutrition and ignorance. This is the reality of life.

In the rat race of degrees, jobs and plum salaries, what I have noticed is that we are slowly but certainly losing our `Sattva' i.e. the very essence of leading a meaningful life. Therefore, I have taken up a cause of bringing the universal treasure trove of Shreemad Bhagawad Geeta to one and all in the contemporary language and reference points.

Now, in order to respond to your questions: Are we not satisfied with Bhagawan Shri Krishna? Are His words not sufficient for us? - I have the following humble submissions to make.

1. Lord Krishna's divine song is indeed sufficient as long as one can understand precise meaning of every word in Sanskrit language in different contexts, accompanied by `Viveka ChudamaNi', the commentary of Aadya Shankaraachaarya in Sanskrit language. But this is not applicable to the vast majority of Sadhakas. In that case, what alternative solutions can be offered to them?

2. The starting point of modern science is `A-Shraddhaa' i.e. non belief whereas the starting point of religious studies is `Shraddhaa' i.e. belief. Unless anything can be proven and demonstrated as an irrefutable and conclusive proof or evidence, no student of science will ever accept concepts of `the Aatman' and `the Brahman'. In that case, one has to take a resort to a simile that even though Electrical Energy cannot be shown, still one acknowledges the effects of it in its various forms. Being a student of Science & Technology, I find this as an interesting quest.

3. There is a misconception that only retired people take up study of Shreemad Bhagawad Geeta, as they have nothing else to do. Similarly there is a misconception that only those who renunciate a normal family life take up study of Shreemad Bhagawad Geeta as an escape route to abdicate the responsibilities. Therefore, it is necessary to illustrate the concepts in Geeta in contemporary context using contemporary language and to demonstrate that these misconceptions are null and void.

I hope and trust that this brings in a unique flavour to a commentary as not many have adopted this approach, which I try to the best of my abilities and knowledge.

Finally, my firm belief is that every a student of science & technology must regard the knowledge offered in Shreemad Bhagawad Geeta, even though it does not pass the test of scientific inquiry, scrutiny and proof in the form of irrefutable, conclusive and repetitively demonstratable evidence.

There are many concepts in Bhagawad Geeta like "Atman", "Brahman" and "Rebirth" which cannot be proven in the form of irrefutable, conclusive and repetitively demonstratable evidences. For that matter, the definitions of "energy in Physics" and "infinity in Mathematics" are also abstract concepts. No one can show "Electricity" but everyone accepts the phenomenon of electricity. Yet these concepts are accepted to be the very basis of modern science and technology. In a similar manner, the concept of "Gunateeta i.e. beyond description in words" is to be treated as the very concept of the God. Therefore, everyone ought to study Shreemad Bhagawad Geeta.

5. The annual Templeton Prize (of 1 million British Sterling Pounds prize money) honors a living person who has made an exceptional contribution to affirming life's spiritual dimension, whether through insight, discovery, or practical works. It is very interesting to note that majority of the winners have been science students.

I am an open minded person. If the majority of members of `Gita-Talk' want me to delete references to such extraneous things, then please let me know. On the other hand, if my above explanation is adequate, then let us continue this divine journey.

Dear Mike Keenor,

Thank you for your kind and resonating words. There are many examples of selfless service even in the western world. As an example, Sir Alexander Fleming, the inventor of penicillin refused to patent it and amass wealth. He offered it to every needy patient, without overcharging them. Dr. James Clerk Maxwell, the great Mathematician and Physicist used to take extra coaching classes of poor and needy students free of charge. It was against the traditional conventions of the Cambridge University in the United Kingdom.

Whenever, I come across the works of such outstanding personalities, I always remember verse 41 of chapter 10 in Shreemad Bhagawad Geeta.

Thanks & Best Wishes,

Shrikant Joshi

-----------

THANKS, (JAISHREE KRISHNA, BOL MUKH SEY)

ashok khiara

==================================

PRIOR POSTING

Gita 3-12

-Shree Hari-

Dear Shrikant Joshi, Namaste!

If in the country where I live, if society as a whole could grasp this truth "the spirit of Yagna (sacrifice)" , oh how wonderful it would be.The western world has gone through a period where 'Greed is good!', look wherethat's got us.I personally have trouble in dealing with how people have been cruellyexploited, so that the so called elite societies can prosper.Let people look into the eyes of a starving child, or a homeless person on awinters night. And with the help of Divine Grace let them look at there ownhearts, that they maybe broken.

Your comments bouncing off modern society, shows the timeless quality of Gitaji.

With Respect and Divine Love,

Mike Keenor

---

Gita 3-12

Respected Joshijee,

Why do you bring in Science and extraneous things in your bhaashya on Gita? Whathave they to do with it? Why do we need Herbert J Taylor, Horace Greely, ProphetMohammed and Human Rights Commission to understand Gita? Are we not satisfiedwith Bhagawan Shri Ktrishna? Are His words not sufficient for us?

Dr. Ranjeet Singh

--

Gita 3-10I am very fond of these couplets since my student days.I worked out my owninterpretation which is as under:Bi-polar enegy of the Universe - cosmic intelligence - which gives rise to 8.4million species under favourable circumstances is the meaning of the wordPrajapati.Frogs and snakes are produced to eat bacteria and water in stagnantwater pools during monsoon so that eco balance is maitained. Mam yonihimahadbrhma verse 3/14 supports this view.Out of all these species,it is only during human birth that the work ofcorrecting defilements and dissolving ego can be performed and this is themeaning of the word Sahayagna i.e.Praja has been created to carry on the YagnaKarya of the nature; sahayagna for other species is for maintaining ecologicalbalance and the human beings for working out liberation.Same cosmic intelligence wanted this work to progress; so it ordained that bymating of the male and female,you multiply so that those who want to develope inthis evolutionary cycle can take birth.Both male and female together and with the help of each other they are thenordained to remove defilements like Hatred,Greed,Arrogance etc. and unfolddivinity and in turn all divine forces of the universe will help you in thework. Recognise this complimentary nature of Human effort and Divine helpi.e.parasparam bhavyantah, be grateful and humble and in consequence obtainUltimate Blissful State - one without change.I have a satisfactory married life in which constant remebrance of this versehas made immense contribution. Also it reaffirms our faith in this most originalscripture that by following the dictates of this verse, even a householder canachieve the highest goal of liberation.Jayantilal Shah-------------- Gita 3/9

I come from Jain tradition. Gandhiji's influence on Gujerat and his affirmationthat Bhagvad-Geeta and Tulsi-krit Ramayana had deep impressions in his mentaland behavioural pattern, inspired me and many others to take to the study ofBhagvad-Geeta. The highest Yagna for us is the progressive dissolution of Egosystem represented by negative enegy manifested in the form of Hatred,GreedArrogance etc. while performing our daily routine of relations in the family andorganisation of Business.Greatest pollutant is Ego and practice of 26 divine qualities as mentioned atthe beginning of Chapter 16 of the text becomes Yagnarthah Karmanah. No doubtaction has an attachment but gracefully accepting the results of action withoutblaming outside agency either by way of individuals or situations makes actioncome nearer to the spirit of this verse i.e. Muktasangah.My humble salutation to this Holy Scripture.Jayantilal Shah

 

 

-------

PRIOR POSTING

Namaste.

In Gita 3:9 and 3:10 Bhagavan Sri Krishan urges us to perform action for sacrifice and tells us of the Prajapati creating mankind:

The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for sacrifice (Yajna) sake, and without attachment."

The Prajapati (The Creator), having in the beginning of Creation created mankind, together with sacrifices, said, by this shall you prosper; letthis be the milch-cow of your desire. Bhagavad Gita 3:9, 10

 

The Eternal Sacrifice of God is indeed one of the most fascinating themes in the mystic lore of all great religions. In Hindu religious thought, this theme is woven around the Sacrifice of Prajapati, the Lord of all creatures.

Writing on this subject, C. Jinarajadasa says in his essay entitled The Eternal Sacrifice of God as follows:"they say in ancient Hindu tradition that Prajapati, the Lord of all creatures, before creation began, voluntarily laid himself down on the altar to be slain, for it was only by His being so slain that creation would become in existence. He called upon His elder children, the Great Angels, and He laid Himself down upon the altar. According to His command, they dismembered and slew Divinity, and by the death of the God, by his martyrdom and sacrifice, came the Creation of the universe.We are told that it is only because God, in the beginning of time, so died to His full and free nature, that you and I have our separate individual existences.

In Hindu tradition, man is asked to bring the dismembered pasts of God together and resurrect Him. While in the Christian tradition the resurrection of God is looked upon as a miracle performed by God Himself, in Hinduism the resurrection of God is a miracle to be performed by Man. This is possible only when man engages himself in sacrifices that out of the dismemberment of man, as man, there takes place the miracle of the resurrection of God Himself.

The Sacrifice of God is an ever-continuing process: The Eternal, the all permeating, is ever present in sacrifice. Since the Eternal is ever present in sacrifice, it is in sacrifice and here alone that one can commune with it. Sacrifice is to engage oneself in Action, an Action to which one is a witness. To be a witness to one's own Action this verily is the injunction of the Teacher to His disciple.

Bhagavan Sri Krishna, out of compassion for His people and with a view to protecting them, lifts up Mount Govardhana, and balances it on His little finger. Seeing this the cowherds, and companions of Sri Krishna, lift up their sticks so as to help Sri Krishna in keeping aloft the mount Govardhana. Here we see the merging of the little streams of man’s sacrifice in the Great Sea of the sacrifice of God Himself. The dismembered Godhead must find His resurrection in man â€" and this happens only when man engages himself in sacrifice â€" in action that is free from all attachmentAs the ignorant act from attachment to action, O Bharata, so should the wise act without attachment.

Very often, sacrifice is understood to be Duty. Surely, where the necessity to act is present there, the action is polluted, by attachment. It is action, free from all necessity, and, therefore spontaneous, which alone can be called action without attachment. But what is this action without attachment? Can there be an action without an actor? If the actor disappears then who is it that acts?

These are questions of deep metaphysical import but the answers are simple. He who knows the nature of properties and the modes of their functioning is free from attachment in all that he does. If only man would allow nature to work in a free and unfettered manner he would save himself from many a complexity of life. It is man’s interference with nature that creates the problem of good and evil.

Man comes to the scene of creation with the egoistic notion of being a subduer of Nature. However, man’s true role is to be a collaborator with Nature. To anticipate the movement of Nature and then to allow Nature to work in a free and unfettered manner along that path â€" this truly is the destiny of man. And, this indeed, is non-attachment, the action without attachment.

Bhagavan Himself is under no necessity to act â€" and yet He engages Himself in action. This is indeed the Great Sacrifice of the Supreme for the sustenance of the world. The whole world would perish if the Creator were to bring to an end His Great Sacrifice.

It is said that Bhagavan created Man in His own image. If this be so then man too must act in His own image. If this be so then man too must act in the likeness of His Creator. Man can indeed be a collaborator of God â€" but for this he must link up his sacrifice with the Great Sacrifice of God Himself. Man must collaborate with him in the sustenance of the world.

Ram RamDeosaran Bisnath------------------------------- Gita 3/8 Dear Sadaks,All of us know that we are performing actions. Also know that someactions are good and most are bad. Then what is causing us to do so? Ifwe know that cause and effect of action seriously, then alone we will bein right path. Eg: Cheating is bad action. Speaking truth is goodaction. But we do this or that. But in today world we want to know, howand when the result is given. Everything is instant today. Instantcash/coffee, instant marriage and divorce. So it needs to know thatexact extent of damage we cause in our wrong actions. Upraise this, andsadaks will improve well.B.Sathyanarayan --------------------------------Gita 3/8Expalnation of Mr. Shrikant Joshi on this verse is very apt. It reflects thecentral tone of Geeta starting with verses like Yogasthah Kuru Karmani.....Verse 2/48 and running right through the text upto Sahajam Karma Kauntaya.........Verse18/48 which is already quoted by Mr.Joshi..In fact this verse andmany other such verses,distinguish Bhagvad-Geeta from other Hindu Scriptures andalso from practices evolved from other traditions which originated from India.It does not denounce them; but it carries a certain and definite message thatSwe Swe Karmani Abhiratah, Sansidhhim Labhate Narah Verse 45/18. It is a greatassurance to Householders that even while performing your own duties properlyand with dedication,we householders can be liberated. Actual Examples are theBhakta who while serving the parents,asks Lord to 'wait' by giving him aBrick.Janabai and many others.Gandhiji led the Freedom Movement for almost 40 years on the strength of thisverse which slowly unfolds many other parameters chapter by chapter ending withVerse46/18 which reads as: Yatah Pravruttihi Bhutanam,Yen Sarvam Idam Tatam;Swakarmana tam Abhyacharya,Sidhim Vindati Manavah.Jayantilal Shah----------- Hari Om

Dear Brother Mike ! "Conscience" ( Antarartma- Viveka) ! What exists ultimately ? Prakruti or Purusha? Does not God say in so many words in Holy Gita that He is "sans" organs (ears/eyes/nose etc) and still hears , sees , smells etc ? "Brain dead" means ego/intellect/mind/body/ jad/inert dead" not "self/conscience/soul/ chetan/sentient dead" I need not quote Gita verses to Brother Mike ! That is the state described by you ! When He wills He leaves clues ! Sadhaks pick them, ponder, and move forward !!!

As simple as that !

Jai Shree Krishna

Vyas N B Jai Hanuman

Mike Bhaiyya ! Do not poor scientists need some base or insights to build upon ? Who would give them the same? Sentient or Inert ?

Namaste Jee

Jee Jee

Shashikala --Dear sadaks,"I AM OF GOD ONLY AND ONLY GOD IS MINE." said a sadak. Can we say "We are for God and God is for us. Why not remove "I" and "mine"

Sri Mikeji posting on Brain operation case. Sometimes when man gets hurt on head, he gains ESP power, or the person looses whole of past. Besides it is said in script, that when a man dies, he is able see his own body lying without movement. It takes few minutes to realize the one is dead and his relatives are crying over body. Sri Adi Sankara mastered making brain dead and again making active. This is there in the scrip he wrote.B.Sathyanarayan

-----

PRIOR POSTING

Gita 3/6

Hari Om

The message of GT Moderators is indeed Divine ! Sadhak Sanjeevani is a miraculous Treatise. One can't describe the peace which generates by just reading the Treatise.

The way in which even the Index has been made by Swamiji, the Links of previous verse , the Preface just everything about the Treatise has its own flavour; own fragrance and own Divinity. Just by reading - Dear Sadhaks you can get glipmpse of bliss. Your bhavas change. Your intellect stablises. Your mind/intellect/ego get first a shock, and them they become calm, serene and fully satisfied. As soon as doubt/query comes in mind, next para solves that coolly. Not a single contradiction can ever be found in Swamiji's purports from All Vedas, Upanishads, Puranas, Ramcharitmanas, Smritis and other Scriptures - Swamiji has extensively quoted them in His purports. It is only read to be believed. The english translation of Sadhak Sanjeevani book is also published by Gita Press only. But let me tell you that the translation by our Divine G T Moderators is VERY VERY NEAR to those sentiments which of course especially flow in Swamiji's divine Devnagree (Hindi) . I know English dictionary does not have correct representive words of many Hindi words.

Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !

Jai Shree Krishna

Vyas N B

-----------

Gita 3/6

Namaste

An excellent explanation and commentary of what I consider to be an extremely significant verse in Bhagavad Gita, one that points out the subtle but unambiguous distinction between Sanyasa and Tyaga. between Renunciation and Non-attachment, which is essentially that it is the content of action that counts, not with the pattern of action. Gita emphasizes the motive of action, not so much the manner of activity. Renunciation deals with the outer pattern of behavior while Non-attachment is an inner, a condition of mind.

Bhagavan is alerting us to the occurrences of superficial displays of piousness and devotion while harboring thoughts and desires of a worldly nature. Swami Chinmayananda had some strong words in his commentary on this verse:" To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfillment, but, as is termed here, a self-deluded hypocrite! Certainly we all know that, even if we can physically discipline ourselves, it is not easy for an average man to control the sensuous tendencies at his mental level."

Man's spiritual nature is to be judged from the condition of his mind and not from his demonstrable code of behavior. In fact, a really spiritual man is unostentatious; there can never be a display or demonstration in a life that is truly spiritual. Any display, whether of material possessions or of spiritual accomplishments is essentially vulgar. Surely there is nothing more crude and vulgar than the display of one's so-called virtue. Sadly, we observe so many who are well-intentioned but engage in ostentatious displays and self-righteous proclamations of perceived religious and spiritual superiority of themselves, their families and those in the congregation.

The more one displays one's spiritual conduct, the less spiritual content is there in the inner make-up of such an individual. Bhagavad Gita calls such a man a hypocrite, a man of false conduct. Swami Prakashananda once described it as religious arrogance.

We are humans, we err, we may not be doing this intentionally but it becomes habitual and if not checked becomes a permanent part our character and lifestyle. Bhagavan is telling us in this Gita 3-6 that in spirituality, it is the condition of mind that matters, not the colour of one's robe.

Ram Ram Deosaran Bisnath

-

ON GITA IN HINDI

narayan narayan

gita mein jitna bhav bhara hein, utna budhi mein nahi aatajitna budhi mein aata hein , utna man mein nahi aatajitna man mein aata hein, utna kahne mein nahi aatajitna kahne mein aata hein, utna likhne mein nahi aata

Gita vlikshan hein kyoki esme upnishid, our brahm-sutra donoka tatpriya hein. gita upnishdo ka saar hein sabhi darsangita ke antergat aate hein per gita kisi darshan ke antergatnahi aati.gita mein kisi mat ka agrah nahi hein prtiyut keval jeev kekalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karomein hein.

sanshar raag ke karan dekhta hein, raag ke karan hi dushri sattadekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi heinsab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.

[RAMCHANDRA ]

----

Gita 3/3

Well said Shrikant ji,except you cannot have Jnyana or Karma Yoga without Nishthaa in God. So, there is no separation there between Jnyaana yoga, Karma yoga and Bhakti Yoga. As per Swami Dayananda, Yoga means---Prema yaa, Bhakti-yaa ( with extreme devotion and love ) is such conviction ( Nishthaa) developed, otherwise you cannot accomplish either Jnyaana or Karma Yoga. There will only be Jnyaana ( knowledge) of nature, or Action unto others, or self, without the love for the Divine, if Bhakti is not part of it. That is an inclusive and not an exclusive statement, and not separable as Bhakti Yoga ( a much later concept---developed by some individual, and not from Bhagwat Geeta ! ) . Durgesh Mankikar,MD

Link to comment
Share on other sites
  • 2 weeks later...
Guest guest

Guest guest

Posted
Posted

CURRENT POSTING

Gita 3/17

Real work of Human Being starts after being established in Self. Till that time,it was Shubh mixed with Shudhha or a mixture of good and pure depending upon thelevel of purity. In the Pure State, he or she emits enourmous alpha waves bywhich peace and bliss are transmitted to those working towards SpiritualProgress. Such persons are rare but they are the salt of the earth.Jayantilal Shah

--------Hari OmRe: BG 3:17I have written in the past also and I am again writing that it is a wrong statement to say that "mind" gets "established" in Self. It is a clear Gita verdict that Self is beyond Prakruti. Mind is a part of Prakruti, hence it does not "rest" or "reaches" Self at all- it CANNOT. It simply becomes optionless as it loses interest in the world on one hand and it cant reach Self on other hand. Hence it pacifies ! It becomes SHAANT !! Yes, its focus (adhatsva- 12:8) is towards Divine/ Self but it cant reach there.Jai Shree KrishnaVyas N B

----Gita 3/17 Hari OmVasudev Sathyanarainji ! You have asked a good Q ! You may choose any one/some/all to be answering your Q:-1 Mountains are also(demi) gods - hence it was one demi god vis a vis another.2 Lord Krishna rules all demi Gods. These demi gods are, like human beings, have jeolosy, bias and vulnerability to anger, sense of insecurity etc etc. (You will find many instances in Scriptures of demi gods- particularly Indra-even trying to fail the austerities of tapasvis) A lesson was taught thus by Lord to Indra.3 By ordering them to worship Goverdhana, Lord reminded the humans that mountains are also demi gods and should be equally respected. They give herbals , medicines, rivers, to the creatures and protection from furies of nature.4 Lord's ways and means and His Leela is divine.5 By ordering to worship Goverdhana means- "also" worship it, in addition to Indra. This order in no way means that "Duty" towards them or any individual demi god is ordered to be stopped. "Parasparam Bhavyantah" continues to be a cardinal principle.6 BG 3:14/15 further confirm what I stated ( "I" means- always as understood by me from Swamiji's interpretation of Gita. ) 7 "Parasparam Bhavyantah" is not only applicable between humans and demi gods; but is also applies to mankind interse; and demi gods interse. 8 If men do not perform their duty, there is commotion not only among the gods but in the entire universe. Here there was a conflict of interest among demi gods too- mountain and rain gods.And so on. Shri Jayantilalji Shah ! Whatever I write is mostly as understood by me from Swamiji's purports on Gita. Hence real entitlement and glory is with Him . I am merely a translator, presenter. Still thanks. You are right. Unless you take "yagna" to mean "performance of duty"- many verses of Gitaji will not get satisfactorily understood. It is 100 percent correct interpretation. There can not be any other meaning of "yagna" (sacrifice) than "performance of one's duty" !! Duty means- What you can do, and what you should do !!Pranaams to both of you.Jai Shree KrishnaVyas N B

 

 

----

 

 

Lord Krishna also summarized the essence of God-realization (BP 2.09.32-35) as follows: The Supreme Lord Krishna said: One who wants to know Me, the Supreme Personality of Godhead, should only understand that I existed before creation, I exist in the creation, as well as after complete dissolution. Any other existence is nothing but My illusory energy (Maya). I exist within the creation and at the same time outside the creation. I am the all-pervading Supreme Lord who exists everywhere, in everything, and at all times.I could not find in any epic the lord is saying "I Am God." God can not say himself as GOD but Sri Krishna in the Mahabharat, he always made the effort to try to prove so, but such proving is not appropriate coming from God. (ko Mahabharat mein hamesa apne aap ko God sabit karne ka prayas kiya, yeh bate kisi tarah bhi bhagban ko shobha nahi deta). What is need for GOD to prove himself as a GOD.

Ranjankumar

Shree Hari Ram Ram

Ranjanji, What is this BP

----

 

 

 

 

 

Gita 3/16

Respected All,

 

Please allow me to submit my views :

 

Mike Keenor: My only respectful critism is that maybe by some means, you could, Shrikantji, reduce the verbosity of your posts, I am sure it can be achieved.

 

Dear Mike ji, frankly speaking I read each and every word written by Joshi ji though I am a lethargic type of person. Kindly allow Shri Joshi ji to main his natural flow. There is no foul smell of ego in his commentaries, without any pretentions.

 

Srikant Joshi: I am an open minded person. If the majority of members of `Gita-Talk' want me to delete references to such extraneous things, then please let me know. On the other hand, if my above explanation is adequate, then let us continue this divine journey.

 

Respected Joshi ji, you are doing a great Sewa (duty, selfless service) to the humanity in general and to 20000 members of this Divine Forum in particular, by giving scientific references. I humbly request you to continue this trend. May I quote Albert Einstein : Science without religion is lame; religion without science is blind.

 

Kindly continue with your natural scientific and spiritual flavour. Some people complain because the roses have thorns, others give thanks because the throns have roses.

 

With my head in your lotus feet,

Greatfully yours,

Suresh C. Sharma

 

Ref: Gita 3/16

Hari OmVasudev Sathyanarainji ! You have asked a good Q ! You may choose any one/some/all to be answering your Q:-1 Mountains are also(demi) gods - hence it was one demi god vis a vis another.2 Lord Krishna rules all demi Gods. These demi gods are, like human beings, have jeolosy, bias and vulnerability to anger, sense of insecurity etc etc. (You will find many instances in Scriptures of demi gods- particularly Indra-even trying to fail the austerities of tapasvis) A lesson was taught thus by Lord to Indra.3 By ordering them to worship Goverdhana, Lord reminded the humans that mountains are also demi gods and should be equally respected. They give herbals , medicines, rivers, to the creatures and protection from furies of nature.4 Lord's ways and means and His Leela is divine. Hence why God did a particular thing at a particular time is beyond our comprehension. But definitely Lord did not mean that worship one demi god and not another. The verse of Gita is a universal law. "Parasparam Bhavyantah" - signifies the way in which the creation operates. Hence Govardhan issue does not in any way renders this verse to be conditional or subjective. There have always been conflicts among demi gods also. They are not vastly superior to humans.Upon expiry of their tenures, they must become humans again. Lord controls them also, as He controls us. 5 By ordering to worship Goverdhana means- "also" worship it, in addition to Indra. This order in no way means that "Duty" towards them or any individual demi god is ordered to be stopped. "Parasparam Bhavyantah" continues to be a cardinal principle.6 BG 3:14/15 further confirm what I stated ( "I" means- always as understood by me from Swamiji's interpretation of Gita. ) 7 "Parasparam Bhavyantah" is not only applicable between humans and demi gods; but is also applies to mankind interse; and demi gods interse. 8 If men do not perform their duty, there is commotion not only among the gods but in the entire universe. Here there was a conflict of interest among demi gods too- mountain and rain gods.And so on. Shri Jayantilalji Shah ! Whatever I write is mostly as understood by me from Swamiji's purports on Gita. Hence real entitlement and glory is with Him . I am merely a translator, presenter. Still thanks. You are right. Unless you take "yagna" to mean "performance of duty"- many verses of Gitaji will not get satisfactorily understood. It is 100 percent correct interpretation. There can not be any other meaning of "yagna" (sacrifice) than "performance of one's duty" !! Duty means- What you can do, and what you should do !!Pranaams to both of you.Jai Shree KrishnaVyas N B ------------------------------

 

In response to post # 2868 dated 18th July, I would like to respond as follows;

Dear Niteesh,

Thank you for your kind words. God bless you and your near and dear ones.

I would like to answer to you question "How do the manufactured products help in improving the flora and fauna?" as follows;

Have you noticed that the outcome of agricultural efforts is subject to vagaries of the monsoon especially in India? An ordinary farmer puts in his best efforts but leaves outcome to the wishes of the Almighty God. On the contrary, the outcome of manufacturing activities can be quantified and predicted by proper industrial engineering analysis. This leads to the sense of `Kartaa Aham' i.e. ego in industrial blue and white collared workers.

In the modern environment, we need to amalgamate both the agro-based economy as well as industrially manufactured goods based economy as complimentary efforts. For an example, construction of dams and irrigation canals is of immense help to agriculture. The utilisation of industrially manufactured fertilizers improves the overall agricultural yield.

With the advent of molecular biology, genetically modified foods are helping in the efforts of the sustainace of millions of the poor and needy ones in the world.

If you recollect, about 40 years ago, certain vegetables like Caulis-flower, Green peas etc. could be grown only in winter, now with advanced scientific means they are grown round the year. With genetically modified seeds, the Japanese have developed a technique to grow water-melons in the shape of a cube, which greatly simplifies surface transportation of them without any wastage.

Therefore, the manufactured products do help in improving the flora and fauna in the world.

Thanks & Best Wishes,

Shrikant Joshi.

-----

THANKS, JAISHREE KRISHNA, (BOL MUKH SEY)

ashok khiara

=================================================Gita 3-14 Dear Joshiji, I really apreciate your great effort in projecting Gitaji's divine principles into the current and so called the modern environment. Could you please elborate "how does the the manufactured products help in improving the flora and fauna" as you mentioned in the following sentence.-----Wherever agricultural and manufactured products are found in plenty, there exists exuberance of life as flora i.e. all types of plants as well as fauna i.e. all kinds of creatures, birds, animals and human beings. ------------------------------- Thanks & Best Regards!Niteesh ------Thank you Mr. Vyas. I was a little hesitant to share my own interpretation onthis verse. Your favourable observation has given me courage. Meaning of Yagnyaas Duty is very pragmatic. I never thought that way. With humble regards.Jayantilal Shah

-------

Dear Sadaks,Sri Vyasji says,"The collective power of the same causes rains etc on the planet. Demi Gods get pleased and shower their grace when humans reciprocate by "performance of duties" !

Then why did Sri Krishna told people at Virndavan to pray Govardhan mountain and NOT to pray Indra demi God.?Jai Sri Krishna

Baiya Sathyanarayan

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

Dear Mr.Srikant JoshiThank you very much for your response. Bringing examples from outside tells connectedness of this world. It helps one to connect with individuals unconditionally. It is also confirms that we do not speak anything new as Gita says.PranamsVeena Hassan----------------------------

Dear friends,

We would like to know the period when "Bhagavat Gita" was compiled.

Why it is called as "Vedanta"?

Who is the first,who explained Bhagavata Gita and Popularize it among the people.

As a Household person,which holy book to be followed?

I will be very grate full ,if the information on the above is given to all members for their

knowledge.

Thanks

Om

Rajeev

Shree Hari Ram Ram

Rajeevji, Many of these answer you can obtain by doing a quick web search. As sewa to the group, could you please do so and provide the answers to the rest of the group. Whatever is unanswered, the sadhaks can fill in the gaps for you.

Thank you in advance, Gita Talk Moderators, Ram Ram

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

 

Hari Om

The messages of Jayantilalji Shah are indeed divine. Welcome, Sir ! This Satsanga forum is getting more and more divine with every passing day. Grace of Paramatma and Swamiji over this forum is clearly visible.

"Parasparam Bhavyantah" - is the key to sustain continuity of this creation. If every body does his duty , this is automatically achieved. Sadhaks may note that the word "yagna" in Gita means - DUTY ! Duty is not limited to mere "sacrificial fire" / "homa" etc. It is simple , straight forward- performance of prescribed duties by each individual. The collective power of the same causes rains etc on the planet. Demi Gods get pleased and shower their grace when humans reciprocate by "performance of duties" !

Jai Shree Krishna

Vyas N B

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

-Shree Hari-

Dear Dr. Ranjeet Singh, Namaste!

I cannot possibly talk for Shrikant Joshiji; thus I can only reflect upon theuse of things such as science, quotes of people outside,(which is an oxymoron Isuppose), of the world of Gitaji.

There are 20000 people out there, as I see it Shrikantji is performing a doubletask, a bhashya on the Bhagavad Gita, but also catching the attention of thosethat are not fully familier or understand its significants to the world oftoday.(i.e. Not just preaching to the converted)

My only respectful critism is that maybe by some means, you could, Shrikntji,reduce the verbosity of your posts, I am sure it can be achieved.

With Respects and Divine Love,

Mike Keenor

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

In response to post #2836, I would like to respond as follows;

Dear Dr. Ranjeet Singh,

I welcome your observations and critical comments. I certainly respect your point of view. However, I would like to submit my perspective, which I request you to kindly consider.

The first English translation of the Shreemad Bhagawad Geeta was published in the year 1785 by the distinguished Orientalist, Sir Charles Wilkins, under the authority of the Court of Directors of the then East India Company of which he was a Senior Merchant, at the recommendation of Sir Warren Hastings, the then Governor General of India. During his tenure of office, Sir Warren Hastings was indefatigable in encouraging all British public servants to master the native Indian languages, including Sanskrit, in order that they might better understand the sacred scriptures and in turn become better equipped to rule the Indian populace.

Since then a number of scholars have written commentaries in English on Shreemad Bhagawad Geeta. However, most of them are meant for those, who already possess some rudimentary knowledge of Sanskrit language and have some exposure to ancient philosophies of India. However, for those who are uninitiated and yet are interested in learning Bhagawad Geeta in baby steps, at their own comfort and convenience, there are very few avenues open to them that are in the public domain. I am indeed grateful to `Gita-Talk' Moderators for creating a forum in the public domain, where everyone is encouraged to participate and contribute. Of course, there are differences of opinions in various interactions. Even our hand has five fingers, which are not identical and yet collectively they perform multiple tasks.

In India today, Sanskrit language study is taken up by very few students. One of the primary reasons is that there are no job opportunities after studying Sanskrit language. Naturally, maximum students turn to Science & Technology, Commerce and Arts in the descending order of preference. Even I went to engineering with the belief that I will be able to secure a job and in turn relieve my family from poverty, malnutrition and ignorance. This is the reality of life.

In the rat race of degrees, jobs and plum salaries, what I have noticed is that we are slowly but certainly losing our `Sattva' i.e. the very essence of leading a meaningful life. Therefore, I have taken up a cause of bringing the universal treasure trove of Shreemad Bhagawad Geeta to one and all in the contemporary language and reference points.

Now, in order to respond to your questions: Are we not satisfied with Bhagawan Shri Krishna? Are His words not sufficient for us? - I have the following humble submissions to make.

1. Lord Krishna's divine song is indeed sufficient as long as one can understand precise meaning of every word in Sanskrit language in different contexts, accompanied by `Viveka ChudamaNi', the commentary of Aadya Shankaraachaarya in Sanskrit language. But this is not applicable to the vast majority of Sadhakas. In that case, what alternative solutions can be offered to them?

2. The starting point of modern science is `A-Shraddhaa' i.e. non belief whereas the starting point of religious studies is `Shraddhaa' i.e. belief. Unless anything can be proven and demonstrated as an irrefutable and conclusive proof or evidence, no student of science will ever accept concepts of `the Aatman' and `the Brahman'. In that case, one has to take a resort to a simile that even though Electrical Energy cannot be shown, still one acknowledges the effects of it in its various forms. Being a student of Science & Technology, I find this as an interesting quest.

3. There is a misconception that only retired people take up study of Shreemad Bhagawad Geeta, as they have nothing else to do. Similarly there is a misconception that only those who renunciate a normal family life take up study of Shreemad Bhagawad Geeta as an escape route to abdicate the responsibilities. Therefore, it is necessary to illustrate the concepts in Geeta in contemporary context using contemporary language and to demonstrate that these misconceptions are null and void.

I hope and trust that this brings in a unique flavour to a commentary as not many have adopted this approach, which I try to the best of my abilities and knowledge.

Finally, my firm belief is that every a student of science & technology must regard the knowledge offered in Shreemad Bhagawad Geeta, even though it does not pass the test of scientific inquiry, scrutiny and proof in the form of irrefutable, conclusive and repetitively demonstratable evidence.

There are many concepts in Bhagawad Geeta like "Atman", "Brahman" and "Rebirth" which cannot be proven in the form of irrefutable, conclusive and repetitively demonstratable evidences. For that matter, the definitions of "energy in Physics" and "infinity in Mathematics" are also abstract concepts. No one can show "Electricity" but everyone accepts the phenomenon of electricity. Yet these concepts are accepted to be the very basis of modern science and technology. In a similar manner, the concept of "Gunateeta i.e. beyond description in words" is to be treated as the very concept of the God. Therefore, everyone ought to study Shreemad Bhagawad Geeta.

5. The annual Templeton Prize (of 1 million British Sterling Pounds prize money) honors a living person who has made an exceptional contribution to affirming life's spiritual dimension, whether through insight, discovery, or practical works. It is very interesting to note that majority of the winners have been science students.

I am an open minded person. If the majority of members of `Gita-Talk' want me to delete references to such extraneous things, then please let me know. On the other hand, if my above explanation is adequate, then let us continue this divine journey.

Dear Mike Keenor,

Thank you for your kind and resonating words. There are many examples of selfless service even in the western world. As an example, Sir Alexander Fleming, the inventor of penicillin refused to patent it and amass wealth. He offered it to every needy patient, without overcharging them. Dr. James Clerk Maxwell, the great Mathematician and Physicist used to take extra coaching classes of poor and needy students free of charge. It was against the traditional conventions of the Cambridge University in the United Kingdom.

Whenever, I come across the works of such outstanding personalities, I always remember verse 41 of chapter 10 in Shreemad Bhagawad Geeta.

Thanks & Best Wishes,

Shrikant Joshi

-----------

THANKS, (JAISHREE KRISHNA, BOL MUKH SEY)

ashok khiara

==================================

PRIOR POSTING

Gita 3-12

-Shree Hari-

Dear Shrikant Joshi, Namaste!

If in the country where I live, if society as a whole could grasp this truth "the spirit of Yagna (sacrifice)" , oh how wonderful it would be.The western world has gone through a period where 'Greed is good!', look wherethat's got us.I personally have trouble in dealing with how people have been cruellyexploited, so that the so called elite societies can prosper.Let people look into the eyes of a starving child, or a homeless person on awinters night. And with the help of Divine Grace let them look at there ownhearts, that they maybe broken.

Your comments bouncing off modern society, shows the timeless quality of Gitaji.

With Respect and Divine Love,

Mike Keenor

---

Gita 3-12

Respected Joshijee,

Why do you bring in Science and extraneous things in your bhaashya on Gita? Whathave they to do with it? Why do we need Herbert J Taylor, Horace Greely, ProphetMohammed and Human Rights Commission to understand Gita? Are we not satisfiedwith Bhagawan Shri Ktrishna? Are His words not sufficient for us?

Dr. Ranjeet Singh

--

Gita 3-10I am very fond of these couplets since my student days.I worked out my owninterpretation which is as under:Bi-polar enegy of the Universe - cosmic intelligence - which gives rise to 8.4million species under favourable circumstances is the meaning of the wordPrajapati.Frogs and snakes are produced to eat bacteria and water in stagnantwater pools during monsoon so that eco balance is maitained. Mam yonihimahadbrhma verse 3/14 supports this view.Out of all these species,it is only during human birth that the work ofcorrecting defilements and dissolving ego can be performed and this is themeaning of the word Sahayagna i.e.Praja has been created to carry on the YagnaKarya of the nature; sahayagna for other species is for maintaining ecologicalbalance and the human beings for working out liberation.Same cosmic intelligence wanted this work to progress; so it ordained that bymating of the male and female,you multiply so that those who want to develope inthis evolutionary cycle can take birth.Both male and female together and with the help of each other they are thenordained to remove defilements like Hatred,Greed,Arrogance etc. and unfolddivinity and in turn all divine forces of the universe will help you in thework. Recognise this complimentary nature of Human effort and Divine helpi.e.parasparam bhavyantah, be grateful and humble and in consequence obtainUltimate Blissful State - one without change.I have a satisfactory married life in which constant remebrance of this versehas made immense contribution. Also it reaffirms our faith in this most originalscripture that by following the dictates of this verse, even a householder canachieve the highest goal of liberation.Jayantilal Shah-------------- Gita 3/9

I come from Jain tradition. Gandhiji's influence on Gujerat and his affirmationthat Bhagvad-Geeta and Tulsi-krit Ramayana had deep impressions in his mentaland behavioural pattern, inspired me and many others to take to the study ofBhagvad-Geeta. The highest Yagna for us is the progressive dissolution of Egosystem represented by negative enegy manifested in the form of Hatred,GreedArrogance etc. while performing our daily routine of relations in the family andorganisation of Business.Greatest pollutant is Ego and practice of 26 divine qualities as mentioned atthe beginning of Chapter 16 of the text becomes Yagnarthah Karmanah. No doubtaction has an attachment but gracefully accepting the results of action withoutblaming outside agency either by way of individuals or situations makes actioncome nearer to the spirit of this verse i.e. Muktasangah.My humble salutation to this Holy Scripture.Jayantilal Shah

 

 

-------

PRIOR POSTING

Namaste.

In Gita 3:9 and 3:10 Bhagavan Sri Krishan urges us to perform action for sacrifice and tells us of the Prajapati creating mankind:

The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for sacrifice (Yajna) sake, and without attachment."

The Prajapati (The Creator), having in the beginning of Creation created mankind, together with sacrifices, said, by this shall you prosper; letthis be the milch-cow of your desire. Bhagavad Gita 3:9, 10

 

The Eternal Sacrifice of God is indeed one of the most fascinating themes in the mystic lore of all great religions. In Hindu religious thought, this theme is woven around the Sacrifice of Prajapati, the Lord of all creatures.

Writing on this subject, C. Jinarajadasa says in his essay entitled The Eternal Sacrifice of God as follows:"they say in ancient Hindu tradition that Prajapati, the Lord of all creatures, before creation began, voluntarily laid himself down on the altar to be slain, for it was only by His being so slain that creation would become in existence. He called upon His elder children, the Great Angels, and He laid Himself down upon the altar. According to His command, they dismembered and slew Divinity, and by the death of the God, by his martyrdom and sacrifice, came the Creation of the universe.We are told that it is only because God, in the beginning of time, so died to His full and free nature, that you and I have our separate individual existences.

In Hindu tradition, man is asked to bring the dismembered pasts of God together and resurrect Him. While in the Christian tradition the resurrection of God is looked upon as a miracle performed by God Himself, in Hinduism the resurrection of God is a miracle to be performed by Man. This is possible only when man engages himself in sacrifices that out of the dismemberment of man, as man, there takes place the miracle of the resurrection of God Himself.

The Sacrifice of God is an ever-continuing process: The Eternal, the all permeating, is ever present in sacrifice. Since the Eternal is ever present in sacrifice, it is in sacrifice and here alone that one can commune with it. Sacrifice is to engage oneself in Action, an Action to which one is a witness. To be a witness to one's own Action this verily is the injunction of the Teacher to His disciple.

Bhagavan Sri Krishna, out of compassion for His people and with a view to protecting them, lifts up Mount Govardhana, and balances it on His little finger. Seeing this the cowherds, and companions of Sri Krishna, lift up their sticks so as to help Sri Krishna in keeping aloft the mount Govardhana. Here we see the merging of the little streams of man’s sacrifice in the Great Sea of the sacrifice of God Himself. The dismembered Godhead must find His resurrection in man â€" and this happens only when man engages himself in sacrifice â€" in action that is free from all attachmentAs the ignorant act from attachment to action, O Bharata, so should the wise act without attachment.

Very often, sacrifice is understood to be Duty. Surely, where the necessity to act is present there, the action is polluted, by attachment. It is action, free from all necessity, and, therefore spontaneous, which alone can be called action without attachment. But what is this action without attachment? Can there be an action without an actor? If the actor disappears then who is it that acts?

These are questions of deep metaphysical import but the answers are simple. He who knows the nature of properties and the modes of their functioning is free from attachment in all that he does. If only man would allow nature to work in a free and unfettered manner he would save himself from many a complexity of life. It is man’s interference with nature that creates the problem of good and evil.

Man comes to the scene of creation with the egoistic notion of being a subduer of Nature. However, man’s true role is to be a collaborator with Nature. To anticipate the movement of Nature and then to allow Nature to work in a free and unfettered manner along that path â€" this truly is the destiny of man. And, this indeed, is non-attachment, the action without attachment.

Bhagavan Himself is under no necessity to act â€" and yet He engages Himself in action. This is indeed the Great Sacrifice of the Supreme for the sustenance of the world. The whole world would perish if the Creator were to bring to an end His Great Sacrifice.

It is said that Bhagavan created Man in His own image. If this be so then man too must act in His own image. If this be so then man too must act in the likeness of His Creator. Man can indeed be a collaborator of God â€" but for this he must link up his sacrifice with the Great Sacrifice of God Himself. Man must collaborate with him in the sustenance of the world.

Ram RamDeosaran Bisnath------------------------------- Gita 3/8 Dear Sadaks,All of us know that we are performing actions. Also know that someactions are good and most are bad. Then what is causing us to do so? Ifwe know that cause and effect of action seriously, then alone we will bein right path. Eg: Cheating is bad action. Speaking truth is goodaction. But we do this or that. But in today world we want to know, howand when the result is given. Everything is instant today. Instantcash/coffee, instant marriage and divorce. So it needs to know thatexact extent of damage we cause in our wrong actions. Upraise this, andsadaks will improve well.B.Sathyanarayan --------------------------------Gita 3/8Expalnation of Mr. Shrikant Joshi on this verse is very apt. It reflects thecentral tone of Geeta starting with verses like Yogasthah Kuru Karmani.....Verse 2/48 and running right through the text upto Sahajam Karma Kauntaya.........Verse18/48 which is already quoted by Mr.Joshi..In fact this verse andmany other such verses,distinguish Bhagvad-Geeta from other Hindu Scriptures andalso from practices evolved from other traditions which originated from India.It does not denounce them; but it carries a certain and definite message thatSwe Swe Karmani Abhiratah, Sansidhhim Labhate Narah Verse 45/18. It is a greatassurance to Householders that even while performing your own duties properlyand with dedication,we householders can be liberated. Actual Examples are theBhakta who while serving the parents,asks Lord to 'wait' by giving him aBrick.Janabai and many others.Gandhiji led the Freedom Movement for almost 40 years on the strength of thisverse which slowly unfolds many other parameters chapter by chapter ending withVerse46/18 which reads as: Yatah Pravruttihi Bhutanam,Yen Sarvam Idam Tatam;Swakarmana tam Abhyacharya,Sidhim Vindati Manavah.Jayantilal Shah----------- Hari Om

Dear Brother Mike ! "Conscience" ( Antarartma- Viveka) ! What exists ultimately ? Prakruti or Purusha? Does not God say in so many words in Holy Gita that He is "sans" organs (ears/eyes/nose etc) and still hears , sees , smells etc ? "Brain dead" means ego/intellect/mind/body/ jad/inert dead" not "self/conscience/soul/ chetan/sentient dead" I need not quote Gita verses to Brother Mike ! That is the state described by you ! When He wills He leaves clues ! Sadhaks pick them, ponder, and move forward !!!

As simple as that !

Jai Shree Krishna

Vyas N B Jai Hanuman

Mike Bhaiyya ! Do not poor scientists need some base or insights to build upon ? Who would give them the same? Sentient or Inert ?

Namaste Jee

Jee Jee

Shashikala --Dear sadaks,"I AM OF GOD ONLY AND ONLY GOD IS MINE." said a sadak. Can we say "We are for God and God is for us. Why not remove "I" and "mine"

Sri Mikeji posting on Brain operation case. Sometimes when man gets hurt on head, he gains ESP power, or the person looses whole of past. Besides it is said in script, that when a man dies, he is able see his own body lying without movement. It takes few minutes to realize the one is dead and his relatives are crying over body. Sri Adi Sankara mastered making brain dead and again making active. This is there in the scrip he wrote.B.Sathyanarayan

-----

PRIOR POSTING

Gita 3/6

Hari Om

The message of GT Moderators is indeed Divine ! Sadhak Sanjeevani is a miraculous Treatise. One can't describe the peace which generates by just reading the Treatise.

The way in which even the Index has been made by Swamiji, the Links of previous verse , the Preface just everything about the Treatise has its own flavour; own fragrance and own Divinity. Just by reading - Dear Sadhaks you can get glipmpse of bliss. Your bhavas change. Your intellect stablises. Your mind/intellect/ego get first a shock, and them they become calm, serene and fully satisfied. As soon as doubt/query comes in mind, next para solves that coolly. Not a single contradiction can ever be found in Swamiji's purports from All Vedas, Upanishads, Puranas, Ramcharitmanas, Smritis and other Scriptures - Swamiji has extensively quoted them in His purports. It is only read to be believed. The english translation of Sadhak Sanjeevani book is also published by Gita Press only. But let me tell you that the translation by our Divine G T Moderators is VERY VERY NEAR to those sentiments which of course especially flow in Swamiji's divine Devnagree (Hindi) . I know English dictionary does not have correct representive words of many Hindi words.

Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !

Jai Shree Krishna

Vyas N B

-----------

Gita 3/6

Namaste

An excellent explanation and commentary of what I consider to be an extremely significant verse in Bhagavad Gita, one that points out the subtle but unambiguous distinction between Sanyasa and Tyaga. between Renunciation and Non-attachment, which is essentially that it is the content of action that counts, not with the pattern of action. Gita emphasizes the motive of action, not so much the manner of activity. Renunciation deals with the outer pattern of behavior while Non-attachment is an inner, a condition of mind.

Bhagavan is alerting us to the occurrences of superficial displays of piousness and devotion while harboring thoughts and desires of a worldly nature. Swami Chinmayananda had some strong words in his commentary on this verse:" To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfillment, but, as is termed here, a self-deluded hypocrite! Certainly we all know that, even if we can physically discipline ourselves, it is not easy for an average man to control the sensuous tendencies at his mental level."

Man's spiritual nature is to be judged from the condition of his mind and not from his demonstrable code of behavior. In fact, a really spiritual man is unostentatious; there can never be a display or demonstration in a life that is truly spiritual. Any display, whether of material possessions or of spiritual accomplishments is essentially vulgar. Surely there is nothing more crude and vulgar than the display of one's so-called virtue. Sadly, we observe so many who are well-intentioned but engage in ostentatious displays and self-righteous proclamations of perceived religious and spiritual superiority of themselves, their families and those in the congregation.

The more one displays one's spiritual conduct, the less spiritual content is there in the inner make-up of such an individual. Bhagavad Gita calls such a man a hypocrite, a man of false conduct. Swami Prakashananda once described it as religious arrogance.

We are humans, we err, we may not be doing this intentionally but it becomes habitual and if not checked becomes a permanent part our character and lifestyle. Bhagavan is telling us in this Gita 3-6 that in spirituality, it is the condition of mind that matters, not the colour of one's robe.

Ram Ram Deosaran Bisnath

-

ON GITA IN HINDI

narayan narayan

gita mein jitna bhav bhara hein, utna budhi mein nahi aatajitna budhi mein aata hein , utna man mein nahi aatajitna man mein aata hein, utna kahne mein nahi aatajitna kahne mein aata hein, utna likhne mein nahi aata

Gita vlikshan hein kyoki esme upnishid, our brahm-sutra donoka tatpriya hein. gita upnishdo ka saar hein sabhi darsangita ke antergat aate hein per gita kisi darshan ke antergatnahi aati.gita mein kisi mat ka agrah nahi hein prtiyut keval jeev kekalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karomein hein.

sanshar raag ke karan dekhta hein, raag ke karan hi dushri sattadekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi heinsab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.

[RAMCHANDRA ]

----

Gita 3/3

Well said Shrikant ji,except you cannot have Jnyana or Karma Yoga without Nishthaa in God. So, there is no separation there between Jnyaana yoga, Karma yoga and Bhakti Yoga. As per Swami Dayananda, Yoga means---Prema yaa, Bhakti-yaa ( with extreme devotion and love ) is such conviction ( Nishthaa) developed, otherwise you cannot accomplish either Jnyaana or Karma Yoga. There will only be Jnyaana ( knowledge) of nature, or Action unto others, or self, without the love for the Divine, if Bhakti is not part of it. That is an inclusive and not an exclusive statement, and not separable as Bhakti Yoga ( a much later concept---developed by some individual, and not from Bhagwat Geeta ! ) . Durgesh Mankikar,MD

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
 Share
Go to topic listing

Support the Ashram

Join Groups

IndiaDivine Telegram Group IndiaDivine WhatsApp Group


×
×
  • Create New...