Jai Shri Hari,
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
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"
"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).
âDesires 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 âTHAT 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).
I think the following meaning does not seem correct.
Sarvadnyaan- VimooDhaan = deluded in all superficial knowledge except the knowledge of the Self
Thanks & Best Regards
In response to the message # 3019, I would like to respond as follows;
Dear Sachit Arora,
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.
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
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!
the personification of the Brahman'. This is very strange to me since Brahman is
explained 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 subordinate
to 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 of
Krishna which is not correct at all. If we think for a moment that the Lord's
body 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 Him
his excellence and replace it with the impersonal manifestation of Brahman then
we 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 the
Brahman, so what can be the glory of aiming for entering Brahman? Better to see
the Brahman as simply the light coming from the little toe-nail of the body of
the Supreme Lord Hari.
SA (Sachit Arora)
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.'
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 Regards
Inspiring and deeply meaningful explanation of this verse by Shrikant Joshi
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.
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.
Shankerprasad S Bhatt
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/
Wishing you Divine Reading of Sadhak Sanjeevani, Dear Sadhaks !
Jai Shree Krishna
Vyas N B
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
ON GITA IN HINDI
gita mein jitna bhav bhara hein, utna budhi mein nahi aata
jitna budhi mein aata hein , utna man mein nahi aata
jitna man mein aata hein, utna kahne mein nahi aata
jitna kahne mein aata hein, utna likhne mein nahi aata
Gita vlikshan hein kyoki esme upnishid, our brahm-sutra dono
ka tatpriya hein. gita upnishdo ka saar hein sabhi darsan
gita ke antergat aate hein per gita kisi darshan ke antergat
gita mein kisi mat ka agrah nahi hein prtiyut keval jeev ke
kalyan ka agrah. matbhed gita mein nahi hein pratiyut tika-karo
sanshar raag ke karan dekhta hein, raag ke karan hi dushri satta
dekhti hein. raag nahi ho tho parmatma ke shiva kuch bhi nahi hein
sab kuch parmatma hi hein yeh "khule netro ka dhayan hein. jairamji ki.
A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189