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

October 13, 2009

Re: Bhagavad Gita - Questions and Insights from Daily Verse

CURRENT POSTING

Gita 3/29

-Shree Hari-Dear Shrikant,In your summery pasted below: 'Therefore, Lord Krishna advises that the wise should not sermonize and unsettle the minds of the ignorant, who are not yet ready to absorb the knowledge of the Self'.What can a soul do, but give advice when asked, in truth and honesty.But only when asked!When one gets older, one finds the power in silent observation. Grandchildren will slowly come to recognize your wisdom, and will listen to the advice they seek, often they will laugh and scoff, but they may have taken it on board. And if by ignoring your good council, things go 'pear shaped', no gloating just advice on how to sort things out if he/she/they ask!Om... Shanti...Mike. (K)

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Gita 3/27

Respected sir

Reg comments on Gita 3-27, kindly explain as to Who assumes as Karta? it cannot be Self

then who is termed as ahamkara vimydhatma?

Man Mohan Batra

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Gita 3/22

In this discussion we find an interesting point. It was said 'Lord Krishna asthe personification of the Brahman'. This is very strange to me since Brahman isexplained as being nothing but the personal effulgence of the body of the Lord.In the Gita 14.27 Shree Krishna says that the impersonal Brahman is subordinateto Him. His person is supreme and the effulgence of Brahman is secondary. Yet,this statement seems to point out that the Brahman is superior to the person ofKrishna which is not correct at all. If we think for a moment that the Lord'sbody is material like ours then we at once become offenders or 'aparadhees'.The Lord has His own abode and association in Goloka Dhaam, yet if we deny Himhis excellence and replace it with the impersonal manifestation of Brahman thenwe deny ourselves access to that eternal place of bliss and knowledge.We should know that even the demons who were killed by Lord Krishna attained theBrahman, so what can be the glory of aiming for entering Brahman? Better to seethe Brahman as simply the light coming from the little toe-nail of the body ofthe Supreme Lord Hari.

Avadhoot Maharaj

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Gita 3/22

What does Sankar or VarnSankar mean?

It is mentioned in Dwitiya Pad of Adhyay 3 - Shlok 22. Please explain.

Warm Regards,

SA (Sachit Arora)

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Gita 3/21

Namaste.What a wonderful essay by Shrikant ji ! I am pained to object to any part of it but I do so with the honest objective not to disparage Shirkant ji but merely to comment on an issue that is important:For Indians, "Alexander The Great" was not great. Alexander murdered hundreds of thousands, maybe millions, of defenseless and innocent Indians. The Indian soldiers who were returning from Masanga were most atrociously murdered by Alexander in the dead of night. These exploits do not prove Alexander's kindness and greatness, but only an ordinary egoistical man driven by the zeal of expanding his empire. Alexander and his armies were badly defeated by Porus, ruler of a small border state of India. The Greek army panicked and were terrified when they saw hundreds of elephants charging towards them (they had never ever seen or encountered these gigantic creatures before.) Alexander's butchery came to an end with this humiliating defeat and as fate and karma would have it, he finally succumbed to his injuries. The fact the Greek King Alexander lost to a small border state ruler of India has been difficult for the Western historians to accept naturally and has been conveniently ignored. Same logic can be applied to Akbar the Great and many other 'greats.'Ram Ram, Deosaran Bisnath

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Gita 3/18

Dear JoshiJi,Somehow, I feel that though the liberated souls do not have any relationship with the action but they also perform action, which is of course selfless, just to set the standards for the normal people. So, Arjun is not being told to perform action as he is not the liberated one. A non liberated one can not pass even a single moment without performing the action (Gitaji 3/5). He is being told to do that because if the liberated ones, who are not required to perform any action, also perform the action then why not Arjun (or any non-liberated one). Only suggestion is that Arjun (or a non-liberated one) must perform the selfless action (Gitaji : 3/19). This seems clear from next few shlokas. For example, the shloka 21 says normal people follow the standards set by the great (liberated) souls. In shloka 22, BhagavaanJi says he is also engaged in action though nothing exists in the world which is left unattained for him. So, if GOD himself is engaged in action then why not the liberated souls will guide the normal people by setting the standards. The only difference between the action performed by a liberated one and a non-librated one is that the non-liberated has to try to perform the action without attachment whereas the action performed (i.e. happened) by a liberated one is selfless by itself.With Best RegardsNiteesh Dubey---------------------------

Gita 3/17

Dear JoshijJi,Thanks a lot for your detailed response. I see your points. The word "manufactured product" is very generic. It does help to improve the level of convenience in the life but most of the manufactured products,produced today in the motive of personal interests, has been endangering the nature instead of helping the nature towards a healthy and happy life on our planet.Best RegardsNiteesh Dubey

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Gita 3/16

Inspiring and deeply meaningful explanation of this verse by Shrikant Joshidesrves gratitude from all right thinking people.Jayantilal Shah

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Gita 3/17

Dear JoshijJi,Thanks a lot for your detailed response. I see your points. The word "manufactured product" is very generic. It does help to improve the level of convenience in the life but most of the manufactured products,produced today in the motive of personal interests, has been endangering the nature instead of helping the nature towards a healthy and happy life on our planet.Best RegardsNiteesh Dubey

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Gita 3/16

Shrikantji is doing a great service to all of us. There is no trace of "I" ness in his writings. On the contrary some of the words used by him made me to refer the dictionery or at least see the synonims.He has also helped us to revise the physics and science which we studied earlier. Exmples of scientists are very appropriate. Dear Shrikantji, please continue the way you are going.Many thanks-(thanks is a small word here.)Suhas Gogate------------------------

Gita 3/12In the whole of Bhagwad-Geeta, this is the only verse which uses a srong/harsh

word that those who do not share whatever good things they have obtained with

those in need of it, are Thieves. It could have used a less strong word- lost

the right path- not fulfilling Grihastha Dharma or any such non-aggressive word

sufficient to carry the message. But Bhagwad-Geeta feels very strongly about

this lapse and hence this word.

In Jain Budhhist traditions,this duty is called 'Samvibhag'and along with the

Hindu Traditions with which they have a strong linkage,Charity is the

cornerstone of the life of House-Holder in those traditions also. No where it is

more emphasised than Geeta.My salutations to its preachings.

Jayantilal Shah

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Dear Members of the Bhgavat Geeta Group

let me say I got insight into the essence and significance of Bhagavata Geeta in detail.,There are many organisations which have done their best to propagate Bhgavata Geeta not only in India but also in all parts of the world.

1 I learnt Bhgavta Geeta since my childhood since my studies in a small school of Umreth where my teacher started his class by asking me to recite some slokas from Chapters of Gita.

2 When I joined Theosophical Society I noticed that there are classes on this subject.

3 I knew the activity of Swami Sivananda who also wrote books on this subject.

4 Hare Rama Hare Krishna organization also published Gita version in many lenguages.

5 Swami Chinmayananda propagated Gita in many languages and his one hundred and eight Bhagavata Geeta talks in English is worth watching and has explained each and every word in details.Please watch his videos and books written by him Inquire into Chimaya Mission s centers around the world.

6 Bhgavta Geeta written by Sri Adi Shankerachrya is every exhaustive and properly interpreted.

7 Bhagvata Geeta propagation is done by the President of American Gita Society in California.

8 International Gita Society is also propagating Gita philosophy

9 Now temples in America have started teaching Gita to children Other temple ought to start such classess.

10 Gita Press is doing a great service by printing Gita in various languages.and this group is also started under their guidancxe.

11 Sastu Sahitaya and Bharatiya Vidya Bhavan Bombay are also publishing such literatures at lower cost to the people.

12 Swami Jyotiramayananda ,a disciple of Swami Sivananda has also published G ita at a reasonable cost and a Journal with an Anual subscription

Please forward to others.

Truly yours

Shankerprasad S Bhatt

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

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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

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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 ]

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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

January 31, 2010

CURRENT POSTING

Shree Hari

Gita 3-42

Dear Shrikantji Ram Ram!

With respect to your comments on Verse 42 ...

Agree with you that majority of the commentators have interpreted "Sah" to mean "Aatma".

As you have mentioned, in Sadhak Sanjivani, Swami Ramsukhdasji has stated entirely different view on Verse 3-42. Whenever there is a wide difference in views of revered Swamiji and others, humbly suggest that all views should be clearly presented along with their merits for the benefit of Sadhkas.

Let us examine the case in point, Swamiji Maharaj is clearly stating in SS, "Sah" to mean 'desire'. It seems that this is Swamiji's unique contribution after contemplating deeply on Verses 3/37-43. In these verses, the only theme being focussed is 'desire', Gitaji is calling the desire to be the enemy of man. In this context the origin of desire, where it resides and how to get to the root of it, is being explained in these verses. Let us briefly review these verses:

3/37: The desire, all devouring and most sinful

3/38-39: Wisdom is covered by desire

3/40-41: The senses, mind and intellect are said to be its (Desire) seat, conrol senses in the beginning, slay the sinful destroyer of wisdom and discrimination.

3/42-43: The master of intellect is ego, therefore, a person says 'My intellect'. Intellect is an instrument and 'ego' is the doer. Desire resides in the insenient portion of ego. But, it is because of the identification of the self with the insentient body etc., that desire seems to reside, in the pure self (the sentient). Desire resides in 'ego' 'I', because ego has the desire to enjoy pleasures and so becomes the enjoyer. But there is no desire in the self, which is the illuminator of the enjoyer.

Thus, knowing that desire is beyond intellect, subduing the self by one's self, destroy this, O mighty-armed Arjuna, the tough enemy in the form of desire, which is hard to conquer.

Humble regards,Madan Kaura

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Jai Shri Hari,Dear JoshiJi, Pranam!I love reading your commentaries about GitaJi. But, I have an objection about your following opinion which you mentioned in explaining the meaning of the word "saH" in the shloka 3/42. "For the sake of brevity, Lord Krishna might have skipped the in between two levels of consciousness namely the `Ahamkaara' and the `Moola Prakruti' in this verse."In my opinion, I do not see the existence of any debate about the meanings of "saH" as all the three possible meanings 1) Kaam (by Swami RamsukhdasJi) 2) Ahankaara 3) Self are factually correct (i.e. all these are more subtler/pervasive/superior than "Buddhi") and can also fit in the current context to reflect the same message of destroying the "Kaam" which the real cause of the "Paap". If we analyze deeply which may not be required, there could be very minor differences in the levels of closeness of these meanings to the context. With my limited understanding but paying all my respects in the lotus feet of all our great Aacharyas & Saints, I would manage with the meaning "Kaam" which suits most in the context and would also not require to think something is missed/skipped by Lord Krishna.Regarding the Vedic scriptures which are complete in their own contexts, there should not be an expectation of seeing the similar verses/shlokas mentioned in various places exactly the same as these depend upon the contexts. I have learnt from many Saints and Scholars that there is no any unnecessary word in the Vedic scriptures and not even a word/letter/sound in Vedic scriptures which are divine can be rearranged/modified otherwise it would result in a great harm. In the shloka 3/42 of GitaJi, if you put the shloka mentioned in Kathopanishad exactly the same, it would be unnecessary as there is no need of talking about "Mool Prakriti" in the current context. Apart from that I can not think of even in my dream that Lord Krishna who is Veda (GitaJi-9/17) , revealer of Veda (GitaJi -17/23), Vedvit (knower of Veda), Vedvedya (known by Vedas) and VedantKrit (GitaJi-15/15) would have skipped/missed any thing. May God bless us all!Niteesh Dubey

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Gita 3-38

The error is that we want to arrive at through desire. Desire does not have a satisfactory end.Desire gives the impression as if it will take us to a comfortable end.When the error is seen, it vanishes.Then desire remains only as operative element of life from moment to moment.Life becomes action from moment to moment which does not seek fulfilment through result.Suddenly one touches zero ground and tastes freedom in action,that is, liberation.One understands that the System is operated through wonder.There is nothing to feel satisfied, nothing to hold as satisfactory.One becomes one with the unending stream of life.Y V Chawla

The error in desire is as if it will take us to the end, as if it will satisfy us.Desire is the operative element of the human mind and can not be satisfactorily ended.Even these pages are the product of desire.One seeks comfort of reaching through desire.This comfort is the illusion.Y V Chawla

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Gita 3-37

Every human being is mixture of 3 goonas Sat, Rajas and Tamas.

Threse 3 words of Sankhya Darshan need great understanding.

I send my translation of last verses of Ch 3

Karma are always preceded by some desires

Desires arising from Sat goona base are noble and must be done.

Nameste From HKG (Hiralal Gandhi)

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What is the definition of a sin?

"No body wishes to commit sins knowingly. Yet people commit many sins (make mistakes in life) as if they are dragged by an invisible force. Oh Krishna please tell me why such things happen?" (36).

All religions advise not to commit sins, or ask for forgiveness for the sins. In the ending verses (37 to 43), Lord explains the root cause of all sins. Once you know how sins occur, you will remain alert and avoid them. This is the beauty of The Gita, compared to scriptures of other religions which give doctrines, commandments and taboos.

"When desires and angers, mixed with selfish motives (Rajas) grip the mind then sins are committed. These inner tendencies (instincts, desires) are the greatest enemies of any individual. They burn you, destroy you. Recognize them and conquer them by self-discipline". (37).

"The sex of an embryo is not visible under cover of placenta, fire is under the cover of smoke, and a clear image is not visible in a dirty mirror. In same way desires produce a veil over knowledge. Like an ever burning wild fire, all ego centric desires are the greatest enemies of all men of knowledge". (38 & 39).

â€œDesires reside in sense organs, mind, and intellect, and cover them like a veil. Therefore control all sense organs at first, and slain great enemy -desire, which destroys scientific talents and knowledgeâ€. (40, & 41)

"The organs of knowledge (senses) and organs of actions are good, but mind is higher than the organs. Intellect is higher than mind. But the highest of all is 'THAT' (spirit, soul, the divine self)". (42).In many verses divine spirit or Brahaman (ATMA) is referred to as nameless â€˜THAT or THISâ€™. (See Kathopanishad V-III-10.)

" Oh man of mighty-arms, desire (Kama) is most difficult of all the enemies to conquer. Recognize it by use of own intellect and the supreme soul within you. Conquer and slain inner enemy- DESIRES. (wants, wish, expectation, hopes, passions etc.). (43).

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Gita 3-32

Dear JoshiJi, I think the following meaning does not seem correct.Sarvadnyaan- VimooDhaan = deluded in all superficial knowledge except the knowledge of the SelfThanks & Best RegardsNiteesh Dubey

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In response to the message # 3019, I would like to respond as follows;

Dear Mike,

Thank you for sharing your personal experience. It is an observed fact that only solicited advice is well appreciated and partly if not fully implemented by the seeker. Please refer BG 2/7. Even in Shreemad Bhagawad Geeta, Lord Krishna maintained his stoic silence and did not volunteer any advice till Arjuna submitted in his willful and total surrender, "ShiShyaH Te Aham Shaadhi Maam Tvaam Prapannam" i.e. I am your disciple and please instruct me, who has taken refuge in you, O Lord!

Unless the seeker has attained the proper mental outlook and attitude towards his teacher, no knowledge can be imparted and no advice can be offered. Therefore, in BG 4/34, Lord Krishna encourages Arjuna to prostrate before the knowers of the Self with devotion and repose his trust and confidence in them by selfless service and in that process, he may expect all his doubts to be clarified by the wise ones.

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Dear Man Mohan Batra,

Thank you for your questions with reference to BG 3/27. Who assumes as Karta? If it cannot be the Self, then who is termed as Ahamkaara VimudhaaH Aatma?

Please refer BG 13/21. In the production of causes and effects, Prakruti i.e. physical matter is said to be the origin or primal cause. However, in the experience of the pleasure and pain Purusha i.e. the Supreme Spirit or the Brahman (Energy) is said to be the origin or primal cause.

Please refer BG 18/18 and 18/19. Knowledge, known and knower are the threefold impulse to any action. As an illustration, please consider pot making activity. It requires potter as a subject. The potter must have the requisite knowledge and the relevant skill set to make a pot. He must have creativity to conceive the unique form and shape of the object i.e. the pot. Thus the three factors go hand in hand. The three constituents of an accomplished action are Karta (actor), KaraNa (instrument) and Karma (skillful but physical labour). The other two constituents that are not mentioned here; are the physical body i.e. Shareera and the Aatman i.e. Shareeri i.e. the Supreme Consciousness. Thus, Karta (actor) is the potter, KaraNa (instrument) is rotating platform to make a pot and Karma (action) is complete manufacturing task of pot making activity.

Please note that there are three types of freedoms granted to humans. They are freedom of thoughts, freedom of expression and freedom of action. Even the Supreme Lord does not interfere in these three freedoms. But the outcome of any action is not in the hands of the one who performs an action. For simplicity, Karta is every Sadhak but the Niyantaa i.e. the Governor is the Supreme Lord.

The role of the Self is very well explained in BG 13/23. The Supreme Purusha (Spirit / Energy) in the physical body of every living being is said to be the witness, permitter, supporter, enjoyer, the Great Lord! This is quite similar to the concept of dispassionate observer or onlooker in Albert Einstein's theory of Relativity.

A self deluded person is termed as Ahamkaara VimudhaaH Aatma.

Dear Avadhoot Maharaj,

Thank you for your observations. 'Lord Krishna as the personification of the Brahman' is indeed consistent with the Vibhuti Yoga in Chapter 10.

Jesus Christ had said that he was the son of the God. The prophet Muhammad had said, "La Ilaha Illa Allah, Muhammad Rasool Allah i.e. there is no true God except the Allah, and Muhammad is the Messenger of the God."

Per my knowledge, Lord Krishna is the only Supreme Personality in the entire history of the mankind, who had proclaimed that he himself was the Supreme God, who has planned his own births in every Yuga. Please refer BG 4/9 and 10/20.

Please refer BG 10/37. It is indeed the beauty of Shreemad Bhagawad Geeta, wherein the person, who sought knowledge, was Arjuna; the person, who imparted the Supreme Tattva Dnyaana, was Lord Krishna and the person, who documented the greatest celestial song, was Munee Veda Vyaasa. All the three were Vibhutees i.e. special human incarnations of the Supreme Brahman. Please refer BG 10/41. In the true spirit of the verse, there is no harm in accepting even Jesus Christ, the prophet Muhammad and Lord Krishna as Vibhutees in the larger perspective; which in turn will generate `Loka-Sangraham' the welfare of the people in this mortal world.

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Dear Sachit Arora,

Thank you for your query: What does Sankar or VarnSankar mean with respect to BG 3/22? With due honour and respect to you, please note that your question does not pertain to BG 3/22 as there is no mention of Sankar or VarnSankar in that verse. I think you are referring to BG 1/41 and 1/42. With such assumption let me explain that SankaraH means admixture or mixture of dissimilar ingredients and VarNa-SankaraH means admixture or intermingling of castes namely BrahmaNa, Kshatriya, Vaishya and Shudra. In any battle, the winner takes it all and lots of children are born out of wedlock. That was objectionable to Arjuna.

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Dear Deosaran Bisnath,

Thank you for your observations. In our cultural ethos, once a person dies, all the ill-will towards that person is expected to be over. An eloquent example is that of Lord Rama, who instructed RavaNa's sole surviving brother to perform the last rites; after having killed the King RavaNa after an arduous battle. When he initially refused, Lord Rama himself volunteered to perform the last rites as there was no animosity left over in him for RavaNa. Observing the magnanimity of Lord Rama's heart, he immediately obliged and performed the last rites of RavaNa.

No doubt Alexander inflicted lot of damage to us. After his death, we should remember magnanimity of Alexander in not killing King Puru but honouring him by releasing him from captivity. Of course, I am making this statement on the basis of recorded history from the western perspective. Nevertheless, the ill-will towards Alexander is a matter of history as per our cultural ethos.

Dear Niteesh Dubey,

Thank you for your observations. Please note that the expected progression is from Vrutti (Sva-Bhaava) to Pra-Vrutti (inclination towards righteous action) to Ni-Vrutti (dispassion towards worldly pleasures). It is not correct to state that the liberated ones are not supposed to perform any action. Everyone is expected to perform action to the best of his / her knowledge and abilities. An action becomes inaction for the Sun as it relentlessly continues to offer heat and light to all, without any expectations in return.

Dear Suhas Gogate,

Thank you for your kind words. God bless you. Our cultural ethos is based on `Kritadnyataa'. We are thankful to our parents for giving us our respective physical form and shape to fulfill our residual desires accumulated in many previous births. We are thankful to our teachers for imparting knowledge. We are thankful to our relatives and friends for making the life enjoyable. I would like to thank you and many Sadhaks for timely and accurate criticism, feedback and appreciation.

Thanks & Best Wishes for the festival of Lights,

Shrikant Joshi.

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Gita 3/29

Reverent all,

hereunder are my two bits

I am a simple person and understand only few concepts of life .

1. First of all GOD stays one i.e. Singularity i.e. one source second the nature of Brhmaand is always expanding and collapsing.

2. This paradise earth was created as a university to learn till Death and be reborn to learn again to serve the source not with energy but how beautiful Brhmaand can be so the source and nature "maya" are one, serving the purpose of the Gods creation of his own parallels , that is to say SHIVA & KALI, Bhavani i.e. shakti , maya itself & then krishnas ,budhhas, Jesus , prophets and so on who just messaged peace and love the only binding force of nature scientifically or yogically law of attraction AND repulsion as an offshoot and only an offshoot which again is hate and aversion and avoidable.

NOW 2 small story too "am sorry for delinked writing since what comes to mind fingers type "

"THE FOOL"

there was once a king always first thing in the morning used to go out for a walk and anyone till he was back to the palace he met was gifted by him anything asked for . So this one day while on his way back in mild winters came across a man lying on his back on a charpoi and yelled with ego and pride to the man " ask what you want and ye shall have it " The man said with a namaskar " SAMNE

SE HAT JAIYE AUR DHOOP AANE DIJIYE BUS ITNA HI " (move out of the way and let the sunlight through" and this was with pun intended irritation in him , for the fool the source was already there what else could he want more then the param anand the bliss of sunbathing in mild winter morning GOD was with him in him.

And as far i KNow Gita Ji doesnt aim FOR us to become gyani rather total AGYANI which is unlearning what has been learnt which THEN is total bliss & if the source did not want us to play with free will without disturbing any one elses Free will and others actions then i guess the source would not

have branched out as the source would have become nonexistent and without MAya spreading around hence with this philosophy of few of us here we expect less knowledge coming to us from GITA JI and your esteemed forum and may we remain on our own paths separate as may seem will definitely lead to the ONE in the end . GITAJI can be interpreted in thousands of ways but can be unlearned in only one i.e. forget and LIVE LIFE.

ONE doha i wrote maybe uninteresting but shall yet share

" gyani ko agyan dije badhe mun-gyan bhandar

agyani ko jo miley gyan to mun phansey chahun dhaar"

mun-gyan bhandar= feelings of love and peace and contentment

chahun dhar = four unsettling force of knowledge ocean

DHOOP AANE DIJIYE

Regards

DEVENDRA

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Gita 3/29

Although I come from a different culture I have to believe that we can not force

others to feel the way that we do.We can inform and hope that it will help.In

New York we hold rallies to inform.We can't make everyone a believer. Lynn----------------