Guru Purnima

[Guest guest]

What is the process said by Lord Krishna in Bhagvadgita for making

guru to him. Please give references of Bhagvadgita shlokas only.

How required shraddha is produced ? Because noone can make guru Lord

Krishna by having swabhavic (natual) shraddha.

sudesh deokate.

[Guest guest]

Sudesh is asking a very interesting question -

 

(What is the process said by Lord Krishna in Bhagvadgita for making

guru to him. Please give references of Bhagvadgita shlokas only.

How required shraddha is produced ? Because noone can make guru Lord

Krishna by having swabhavic (natual) shraddha.)

 

Well, Sudesh , if you read the fnal chapter in Srimad Bhagavad

gita , Sri Krishna asks his disciple Arjuna :

 

kaccid etac chrutam partha

tvayaikagrena cetasa

kaccid ajnana-sammohah

pranastas te dhananjaya ( verse 72 , chapter 18)

 

Has this been heard, O son of Pritha, with *single-pointed mind? Has

the *distraction,* caused by your 'ignorance, ' been dispelled, O

Dhananjaya?

 

 

Sudesh ! What are the key phrases here

 

1) Attentive mind - Eka chitta - one pointedness

 

2) Distraction caused by ignorance - what were these distractions -

please read chapter 1 verses 36 to 46 and chapter 2 - verses 4 and

5 .

 

Sudesh , Lord Krishna poses this question at the end of Chapter 18

after walking Arjuna his disciple through the entire process of

Bhakti , Karma , Jnana and Raja yogas and presenting Arjuna witha

choice to choose whatever path he is temperamentally suited to

follow! NO one size fits all!

 

Then , what does Arjuna say in response to this question posed by

the Lord ?

 

arjuna uvaca

nasto mohah smrtir labdha

tvat-prasadan mayacyuta

sthito 'smi gata-sandehah

karisye vacanam tava ( CHAPTER 18 , VERSE 73)

 

Poojya Gurudev Translates this verse thus ?:

 

Arjuna replies " . Destroyed is my *delusion,* as I have now gained

my memory (knowledge) through your grace, O Achyuta. I am firm; my

*doubts *are gone. I will do according to your word (bidding) . "

 

Yes! We now have a confident Arjuna standing in front of the Lord!

Not the 'neurotic' Arjuna we saw in the beginning of chapter 1!

Now , Arjuna has recognized what his real 'nature' is - which is Sat-

chit-ananda !

 

Swamiji explains this beautifully

 

" IN this new-found equilibrium, born out of Wisdom, he experiences

an unshakable balance established upon firm foundations. All

vacillations of the mind, doubts and despairs, dejections and

hesitations, fears and weaknesses have left him (gata sandehah).

 

With such a revived personality, when Arjuna re-evaluates the

situation, he finds no difficulty at all in discovering what exactly

his duty is. He openly declares, " I WILL DO ACCORDING TO YOUR WORD, "

for in the Geeta, Lord Krishna stands for the Divine-Spark-of-

Existence manifested as " pure-intelligence. " "

 

All students --- who have thus fully understood the Geeta, have a

clear picture of the goal-of-life, who know what 'path' to follow

and how to withdraw from the false by-lanes of existence --- will

surrender themselves, each to his own integrated inner personality.

To surrender ourselves to our own " higher intellect " and to declare

confidently and with faith, " I SHALL DO THY BIDDING, " is the

beginning and the end of all spiritual life.

 

 

In this new-found equilibrium, born out of Wisdom, he experiences an

unshakable balance established upon firm foundations. All

vacillations of the mind, doubts and despairs, dejections and

hesitations, fears and weaknesses have left him (gata sandehah).

 

With such a revived personality, when Arjuna re-evaluates the

situation, he finds no difficulty at all in discovering what exactly

his duty is. He openly declares, " I WILL DO ACCORDING TO YOUR WORD, "

for in the Geeta, Lord Krishna stands for the Divine-Spark-of-

Existence manifested as " pure-intelligence. "

 

SUDESHJI , SO YOU ARE RIGHT ! this 'shraddha' is no ordinary

shraddha ! It took almost an exchange of 700 verses wherein the

Geethacharya explains step by step the entire process of Brahma

vidya or Atma vidya ! It is not an overnight capsule !

 

Please read the following verse

 

krodhad bhavati sammohah

sammohat smrti-vibhramah

smrti-bhramsad buddhi-naso

buddhi-nasat pranasyati (chapter 2 . verse 63)

 

Swamiji's explanation

 

From anger comes " delusion " ; from delusion " loss of memory " ; from

loss of memory the " destruction of discrimination " ; from

destruction of discrimination, he " perishes. "

 

 

Yes! Sudeshiji ! Here , Lord Krishna explains beautifully the

process of control odf senses ( indriyas)

 

aLTHOUGH , THE gITA SAYS 'SHRADDAVAN LABHATE JNANAM' ( ONE WHO

ATTAINS fAITH ATTAINS KNOWLEDGE ) , THIS FAITH IS NOT THE ORDINARY

FAITH AS WE UNDERSTAND IN THE ENGLISH LANGUAGE! aNANDAJI EXPLAINS

THE WORD 'SHRADDHA' BEAUTIFULLY IN A RECENT POST!

 

PL READ :

 

" One answer to this question is given by the English word 'faith' or

the Sanskrit word 'shraddha'. These words imply a depth of belief

which is beneath all mental picturing. It's only the pictures that

may or may not be believed, by this same doubtful mind which has

here dubiously constructed these imagined pictures.

 

Belief and doubt are thus activities of mind. They are changing

activities through which the mind functions, in its imagined

picturing. But all belief and doubt imply a discernment of truth and

falsity. And that discernment in turn implies a continued knowledge,

which carries on beneath the changing pictures in our minds. An

underlying knowing must stay present in the mind, as changing

pictures come and go.

 

That continued knowing is the changeless background of all pictured

change. It is present in each picture that appears, no matter

whether this picture is believed or doubted by the mind. Without

that knowing background, no picture could appear. Nor could any

picture disappear.

 

That background does not act at all. It only knows, unchangingly, as

all mind's changing acts depend on it. Upon that changeless knowing,

mind always depends, in order to distinguish what is true from what

is false in the apparent picturing. All minds beliefs and disbeliefs

implicitly depend upon an essential faith in that background

knowing.

 

That faith is essentially implied, in all our mental functioning --

through all our changes of belief and doubt, concerning what the

pictures show. That faith is found beneath all change and

difference, at the unchanging background, at one with the *true

knowing* which stays always present there. "

 

Yes ! True knowing after which all doubts are dispelled and all

ignorance is destroyed!

 

this is my 2 cents - i would request more knowledgeble members such

as Sadaji , Ramji , VKJI , Anandaji , Sunderji and ALL OTHERS ?(

WHOSE NAMES I CANNOT READILY RECALL - FORGIVE ME) to answer your

wonderful question!

 

Hari Aum Tat Sat !

[Guest guest]

That continued knowing is the changeless background of

all pictured

change. It is present in each picture that appears, no

matter

whether this picture is believed or doubted by the

mind. Without

that knowing background, no picture could appear. Nor

could any

picture disappear.

 

That background does not act at all. It only knows,

unchangingly, as

all mind's changing acts depend on it. Upon that

changeless knowing,

mind always depends, in order to distinguish what is

true from what

is false in the apparent picturing. All minds beliefs

and disbeliefs

implicitly depend upon an essential faith in that

background

knowing.

 

How interesting! In Gestalt psychology there is an

important idea. It's called figure and ground. When I

focus on something, a flower for example, all else

that I'm capable of perceiving becomes ground, or

background. It's all still there, but for the moment,

it's not objectified because my attention isn't on

anything in the ground/background. Then focus, or

attention, changes, and the flower becomes part of the

ground/background and something else becomes figure.

The flower momentarily ceases to exist--for me--as

object and something else is objectified. I constantly

dismember The All That Is/God by splitting the unity

into particulars through

attention/concentration/focus. However, neither the

figure nor the ground can exist apart from one

another. The absolute--ground--cannot exist without

the figure--objectified object. The figure can't exist

without the ground/background. As in the movie screen

and what is projected onto it, the absolute and the

relative codepend. Both have to be or there is no

consciousness. Consciousness for us at this phase of

existence isn't possible without figure and ground.

Figure and ground are mutually dependent. God needs

Itself objectified in the form of human consciousness

in order to perceive Its " creation " ...maybe...I think!

All above, as always(!)is one guy's opinions! No

authority for the above statements is claimed! Hope

I'm clear on that...there does seem to be a perennial

philosophy...best wishes, Steve.

 

 

 

______________________________\

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[Guest guest]

Respected Dhyan Sharswati ji

Sadar Namaskar

 

Your reply is best and as per my expectation. Any person who learns gita in

traditional way properly, only gives answer like this. But I also want something

more. I think more research on gita is required to reach, up to actual intention

of god. If you think so you're welcome. Most of existing commentaries on gita is

biased and done by sanyasis. Gita is a yogshastra, which is very clear because

ending note " brahmvidyayam yogshashtre " , is written at the end of each chapter

.

" Yogah Karmasu koushlam......2/50 "

 

Yoga is the specialization in doing work and gita is a yogshashtra it means

it is related to work.

Sanyasis have left work so there view may be biased regarding work, it is

possible. No doubt regarding knowledge portion these commentaries are very

useful for us.

 

Lord Krishna says already in chapter 2

 

sa kaleneh mahta yogo nashtah parantap...4/2

 

It means actual view of Lord Krishna is destroyed here during long duration.

Hence continue research is very essential and we should always ready to accept

new views for thinking.

 

Now I return to our topic

 

I give some points to analyze and to get actual answer is given by Lord

Krishna.

I think you have agreed that who has " shraddha " , he has guru. By shraddha

only anyone can make guru to shraddhey.

 

3 types of shraddha are said by Lord Krishna satviki, rajsi and tamsi, which

produced naturally in a man in 17 Th chapters.

 

" trividha bhavti shraddha dehinam sa swabhavja.

Satviki rajsi chaiv tamsi cheti tam shrunu............17/2

 

By these three shraddha anyone can make guru to whom, is said in verse 4 chi.

17

 

yajante satvika devan yaksharakshansi rajsaha.

pretanbhutgananschanye yajante tamsah janah....17/4

 

Who has satviki shraddha he can make guru to devtas, who has rajsi shraddha he

can make guru to yakshas, rakhshas and who has tamsi shraddha he can make guru

to bhut (man), pret etc.

 

Here Lord Krishna says that by these 3-shraddha noone can make guru to me.

Lord gives this answer in continuation of question of Arjuna 17/1

 

ye shashtravidim utsrijya yajante shraddhyanvitam.

thesham nishtha tu ka krishna......17/1

 

In this verse Arjun is asking about nishtha. Up to 17 the chater Arjuna has

known that nishtha (two classical way said by Lord Krishna to follow him in

chapter 3 verse 3) is very important. But why nishtha is so important, he does

not know.

 

Why Nishtha is so imporatant, I give reference of chhandogya upnishad

In this upnishad at mantra of 7 Th chapter 20 the part

 

" yada vai nishtishthati shraddadhati. Na nishtishtanchraddadhati

nishtisthannev shraddadhati. Nishtha twev vijigyasitawya........7/20/1

Chhandogya upnishad

 

Means when a man has nishtha he does shraddha. Without nishtha none can do

shraddha.

 

It means shraddha is produced by doing nishtha only and nishtha is said 2

types by Krishna in chap. 3 verse 3.

 

dividha nishtha pura prokta mayanagh.

karmyogen yoginam gyan yogen sankhyanam...3/3

 

It means required shraddha for making guru to Lord Krishna is produced by

doing one of these 2 nishtha (yogis by karmyog chpt. 3 and sankhyas by gyanyog

chapt. 4)

 

Conclusion-

 

Two types of Nishtha said by Lord Krishna is the only way to produce required

shraddha for making Lord Krishna as a guru.

 

Nishtha are the two classical way to follow Krishna exactly as said by him and

hence there is two intellects (buddhi) said by Lord Krishna. yogbuddhi and

sankhya buddhi. These are the way to know actual intention of Lord Krishna after

it anyone can do one of 2 nishatha said by Lord Krishna.

 

My English is very poor. So I am sorry.

 

Please, write your opinion on this view.

Thanking you.

 

Yours

 

Sudesh deokate

 

 

 

Why delete messages? Unlimited storage is just a click away.

 

 

[Guest guest]

Sudesh-ji:

 

To be quite honest , i did not quite understand your question - so ,

i tried my best to answer what i thought was your question.

 

Sudeshji , there is an 'Arjuna' in all of us - we are all full of

doubts , anxieties, delusions and contradictions . All these cannot

be resolved overnight. But one thing is for sure .As Mahatma

Gandhiji so nicely put it " The seeker is at liberty to extract from

this treasure ( Gita) any meaning he likes, So as to enable him to

enforce in his life the central teaching. " What is the central

teaching of Gita ! it varies according to one's temperament!

 

Believe it or not , my first exposure to Gita was by reading the

Translation of Gandhiji who is not a Sanyasi in the traditional

sense of the word ! ( that is he did not run to the forest leaving

the household) But he was a true renunciate in the sense that he

always used to say " The sanyasa of the Gita is all work and yet no

work. "

 

Sudeshji , there is a beautiful sloka in Chapter 18 , verse 58

which goes like this

 

mac-cittah sarva-durgani

mat-prasadat tarisyasi

atha cet tvam ahankaran

na srosyasi vinanksyasi

 

Fixing your mind upon Me, you shall, by My grace, overcome all

obstacles, but if, from egoism, you will not hear Me, you shall

perish.

 

Surrendering the 'e-go' - that is the ultimate form of surrender ,

Sudeshji and that is the hardest thing to do!

 

That is why even to study a scripture like the Srimad Bhagavad

Gita , you need the help of Guru - by merely reading the

translations available ( whether the Translator is A SANYASI FROM AN

Institution such as Ramakrishna mutt or Chinmaya mission etc etc or

a brahmacvhari from ISKCON or even a westerner like Sanderson Beck)

ONE cannot really grasp the true meaning of teachings of Gita . You

have to appraoch a guru and hear from his lips THE FINER TEACHINGS

OF GITA ! One's real nature can be understood only from a self

realized Guru ! Till that guru appears in human form , i strongly

recommend you surrender to Lord Krishna and he will reveal to you

this most confidential knowledge! ( param guhyam)

Till then , we will operating in the realm of speculation only!

 

NOW , READ THIS

 

vrsninam vasudevo 'smi

pandavanam dhananjayah

muninam apy aham vyasah

kavinam usana kavih

 

Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am

Arjuna. Of the sages I am Vyasa, and among great thinkers I am

Usana.

 

and Sudeshji why did Lord Krishna Single out Arjuna as the best ?

Yatha sishya tatha guru ! Yatha guru tatha sisya! we all get the

guru we deserve and the guru also chooses the sisya he richly

desreves!

 

yah sastra-vidhim utsrjya

vartate kama-karatah

na sa siddhim avapnoti

na sukham na param gatim ( bg chapter 16, verse 23 )

 

He who, having cast aside the ordinance of the scriptures, acts

under the impulse of desire, attains neither perfection, nor

happiness, nor the Supreme Goal.

 

Sudeshji - let there be no confusion on this point ! Let your Guru

BE YOUR ULTIMATE AUTHORITY AND SUCH A GURU SHOULD BE WELL VERSED IN

SCRIPTURES AND ALSO ONE WHO KNOWS HIS OWN REAL NATURE ! TILL YOU

FIND SUCH A GURU , LET LORD KRISHNA AND GITA BE YOUR GUIDE AND

AUTHORITY! lORD kRISHNA WILL GIVE YOU TILL THEN 'YOGA BALAM' AND

BUDDHI BALAM !

 

Harihi Aum!

 

ps i am waiting for other learned members such as Sadaji , RAMJI ,

VKJI , RISHIJI , YADUJI , ANANDAJI ETC ETC ETC and many others to

answer your question ... i guess fools like me rush in where angels

fear to tread!

 

 

advaitin , sudesh deokate <deokate123

wrote:

>

> Respected Dhyan Sharswati ji

> Sadar Namaskar

>

> Your reply is best and as per my expectation. Any person who

learns gita in traditional way properly, only gives answer like

this. But I also want something more. I think more research on gita

is required to reach, up to actual intention of god. If you think so

you're welcome. Most of existing commentaries on gita is biased and

done by sanyasis. Gita is a yogshastra, which is very clear because

ending note " brahmvidyayam yogshashtre " , is written at the end of

each chapter

[Guest guest]

--- dhyanasaraswati <dhyanasaraswati wrote:

 

> Sudesh-ji:

>

> To be quite honest , i did not quite understand your

> question - so ,

> i tried my best to answer what i thought was your

> question.

>

 

Dhanasaraswatiji - PraNAms

 

You have answered as best as you can. Frankly I do not

understand the Shree Sudheshji's questions.

 

Giita is yoga shaastra since it is taught to worrier

like Arjuna who is fighting the war within and war

without, just like many of us. Hence it is relevant

to most of us. It is, as Sudheshji pointed, is Brahma

vidya which is the essence of Upanishads -

sarvOpanishadO gaavO dhogdaa gopaala nandanaH' - says

Krishna milked the Upanishads cow, instigated by

Arjuna as calf, for the distribution of the Brahma

vidya milk to all those seekers who have thirst for

knowledge. It is also yoga shaastra - how to yoke the

mind to the higher. Krishna talks about his lower and

higher nature in 7th chapter - vyaavahaarika and

paaramaarthika.

 

Evolution is from karma yoga to jnaana yoga -from

tamasic to rajasic to saatvik - hence there are two

paths prescribed. One has to go from karma yoga to

jnaana yoga - since yoginaH karma kurvanti sangham

tyakvaa aatma suddhaye - yogies perform karma or

action for purification. But once you have climbed

the horse or able to sit and meditate or contemplate,

then karma has done its work. The moksha is through

jnaana only.

 

As I see, Shree Sudheshji is getting confused between

sanyaasa vs. sanyaasa aashrama. Only by sanyaasa one

can gain the knowledge; as Upanishad declare - na

karmaaNaa na prajayaa ... tyaagenaike

amRitatvamaanashuH - neither by action, not by prodigy

nor by wealth but by renunciation alone one can gain

immortality. Krishna discusses this elaborately how

one can be akarthaa while karma is going on, since

actions are being done by prakRiti alone and one sees

himself as akarataa or non-doer alone sees the truth.

prakRityaiva ca karmaaNi kriyamaanaani sarvashaH| yaH

pasyati tadaatmaanam akartaaram sa pasyati- says

Krishna| Hence karma has a role in purging the

vaasanaas and purifying the mind, so that one can sit

down and do vichaara - 'arE shrotavyaH, mantavyaH,

nidhidhyaasitavyaH' one has to listen to scriptures at

the feet of the teacher who has learned the scriptures

and knows how to teach, reflect on the teaching and

contemplate on the teaching until one is firmly

established in the truth of the teaching as fact

rather than as a thought or concept. Shraddhaa is not

something to do as Sudheshji seems to imply, but it is

something to have. It comes with intellectual

conviction or appreciation of the logic of the

scriptures and recognizing that truth is beyond logic.

 

 

I do not understand the biases of sanyaasin-s that

Shree Sudheshji's notes in the commentaries of Giita

by sanyaasi teachers. If he can point out those biases

as purvapaksha and present his own siddhaanta that do

not have those biases, he is welcome to do. But

saying they are all biased without establishing

clearly the biases that were noted is unscientific by

any standards - That itself reflects another bias.

 

To go beyond these biases one has to contemplate on

oneself by oneself in oneself - dhyaanena aatmani

pasyanti kachit aatmaanam aatmanaa - says Krishna.

 

 

Hari Om!

Sadananda

[Guest guest]

Thank you Sada-ji for coming to my rescue while i was struggling to

understand the full purport of Sudeshji's loaded question !

 

you wrote

 

" Giita is yoga shaastra since it is taught to *worrier*

like Arjuna who is fighting the war within and war

without, just like many of us. "

 

Sadaji - this brought a 'smile' to my lips ! Was this a Freudian

slip or a typo ? Did you mean a 'warrier ' or a 'worrier ( one who

has worries ) Yes ! He was a 'worried' warrior all right - wondering

whether he should fight his kith and kin in the Mahabharata war!

just a little humor, there! :-)

 

 

anyway , Sadaji you have fielded Sudeshji's questions way better

than i did !

 

i agree with you wholeheartedly , Sadaji - Truth is Truth no matter

who utters the Truth be it a Sanyasi ( one wearing ochre robes and

carrying the Tridanda) or a householder wearing ordinary clothes. i

have read many beautiful commentaries on the BG by many learned

commentators from various backgrounds! in fact , i love Shri Vinobha

Bhave's commentary also!

 

Sudeshji , i would recommend you to read the advaitin archives for

many explanations of the slokas of BG ,such writings include posts

by Subbuji , sadaji , ramji , professorji, sunderji, CHITTA'S SERIAL

ON 'REAL VERSUS UNREAL' ETC ETC , ! Ramji himself has written

many posts under Gita Satsangh! PLEASE EXPLORE THE ARCHIVES ...

 

for now , it is good to remember these two verses from BG , these

verses are also Sri Ramakrishna paramahamsa's favorite ones!

 

mayi cananya-yogena

bhaktir avyabhicarini

vivikta-desa-sevitvam

aratir jana-samsadi( chap 13, verse 11)

 

Unswerving devotion unto Me by the YOGA of non-separation, resorting

to solitary places, distaste for the society of men. . . ( DO NOT

TAKE THE LAST TWO LITERALLY - -all it means is withdrawing into

meditation on the self)

 

adhyatma-jnana-nityatvam

tattva-jnanartha-darsanam

etaj jnanam iti proktam

ajnanam yad ato 'nyatha /( chap 13 , verse 12)

 

Constancy in Self-knowledge, perception of the end of true

knowledge --- this is declared to be " knowledge, " and what is

opposed to it is " ignorance!

 

Sudeshji , then comes the best verse !

 

jneyam yat tat pravaksyami

yaj jnatvamrtam asnute

anadi mat-param brahma

na sat tan nasad ucyate ( chapter 13, verse 13)

 

I will declare that which has to be " known " knowing which one

attains to Immortality --- the beginningless Supreme BRAHMAN, called

neither being nor non-being

 

Swami vivekananda says

 

" Karma, Bhakti, and Jnana are but three paths to this end. And

common to all the three is renunciation. Renounce the desires, even

of going to heaven, for every desire related with body and mind

creates bondage. Our focus of action is neither to save the humanity

nor to engage in social reforms, not to seek personal gains, but to

realize the indwelling Self itself. "

 

This is true renunciation not wearing ochre robes or running to the

forest.

 

Harihi Aum!

 

thanks Sadaji, once again! YOU ALWAYS HELP OUT WHEN HELP IS SOUGHT!

[Guest guest]

Respected Sadaji,

Sadar Namaskar.

Thanks for your indirect blessings. I agree with your view given below

 

 

“As I see, Shree Sudheshji is getting confused between

sanyaasa vs. sanyaasa aashrama. Only by sanyaasa one

can gain the knowledge”

 

I may be confused because I am not a sanyaasi and I have no right to show my

views on sanyaas. If any yogi writes bhashya on Brahmsutra then he is showing

his commond on it. Similarly if any sanyaasi does commentary on gita he shows

his commond on BG. Since BG is yogshashtra and yoga is specialization in doing

(yogah karmsu koushlam…2/50) hence sayaasis have also no right to do commentary

on BG and show their commond on BG. Sanyasis may be master of brahmnishtha

(gyanyog) but they cannot be master of karmyog and similarly Yogi cannot be

master of gyanyog. .

 

Lord Krishna says in BG

 

Yam sanyasam iti prahur yogam tam viddhi pandav

Na hi asanyast sankalpo yogi bhavti kaschan….6/2

 

Arjuna which is said as sanyaas know that is yoga. Because none can be yogi

without renouncing “sankalp”

 

So it should be clear to every sanyasi or yogi that although there is no

difference between sanyas and yoga at root level even though both look different

at branch level. And if any branch says that only he has root then it is wrong

and I object it.

 

Due to this reason till today not a single commentary of sanyasi is unable to

tell that why exterior war is most urgent for Arjuna? They say this is the inner

war because they donot know urgency of exterior war for Arjuna. They says

Arjuna have gained brahmgyan his ignorance is removed etc. and I say this is the

completely manipulation.

 

I asked respected vedantaacharya Swami Ramanand ji Sarswati Maharaj that if

Arjuna gets brahmgyan than why he says “I will perform your order” and if anyone

has some duty to do it show that he hasn’t known brahmn. Hence brahmjnan is not

the base of Arujuna’s decision making. He agreed with this.

 

I am asking all of you that why exterior war is most urgent for Arjuna? Tell

me that urgency which is the base of decision making of Arjuna? This urgency is

the key of getting yoga in other words key of BG. Please note that name of 18 Th

last chapter is “moksha sanyas yog” means liberty from sanyas not liberty by

sanyas.

 

Aadarniya Sadaji I see no progress in showing biases of sanyasis regarding BG

but if someone thinks that it is essential for him then I will show.

 

Aadarniya I want to give example of doing shraddha by Chhandogyaupnishad

 

When father six times preach to Shvetketu Mahvakya “tatwamasi” and Shvetketu

has been unknown then father says to him Soumya do shraddha. And after doing

shraddha at ninth time he says that “he has known has known.”

 

Tamhovach yam vai somyaitamanimanam na nibhalsayas atasya wai somyaiashonimn

avam maha grodhhastishathati I Shraddhatswa Somya I Chhandogya upnishad

6/12/2

 

I apologies if my aggressive way hearts anyone. Please bear me for my poor

English.

Again Pranam.

 

Yours

Sudesh Deokate

 

 

 

 

 

 

 

 

Why delete messages? Unlimited storage is just a click away.

 

 

[Guest guest]

Hari Om!

 

Thats a good reply!

 

advaitin , sudesh deokate <deokate123

wrote:

>

> Respected Sadaji,

> Sadar Namaskar.

> Thanks for your indirect blessings. I agree with your view given

below

 

Would members please remember to delete the content of previous messagaes to

which they are replying, unless that content is directly relevant to their

response.

 

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