Friday, November 30, 2012

[gita-talk] Re: Point to Ponder - I am only God's or The "I" is only God's - Your views?

 

Ram Ram

Just a thought to ponder upon :-

Main keval bhagwan ka hi Hoon – I am only God's
OR
`Main' keval bhagwan ka hi Hai – The `I' is only God's.

The `I' belongs to God. When we surrender the `I' to God, how can the `am' remain? It should be `is'. This `is' yours – not this `am' yours. With `am' we keep alive a subtle `I' ness of our own. Yes, due to the relation with God, that subtle `I' ness is not an obstacle but its existence is kept alive by us and we do not realize it.

Your views?

Ram Ram

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

Dear Saadhaka,

Your responses / questions are quite deep and full of insights. I enjoy reading them.....

At His feet in service,
G B

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

good
SWAMI KRISHNANANDA

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

Radhe Krishna

If one unceasingly follows the path of JAPA or YOGA , the mind will eventually merge into a sphurana. Experience comes upon that merger. This sphurana is the light or radiance of I AM. When you are close to merging with the REAL " I " , you feel its emanations. THIS REAL " I " is the real name and form of GOD. The first and most accurate name of God therefore is " I " . The AWARENESS ( mere existence...Satta Matra, in the words of Swamiji Shri Ramsukhdasji Maharaj)..." I AM " is the ORIGINAL AND PRIMORDIAL mantra. It is not AHAM BRAHMASMI....it is " I AM ". The consciousness , the " I AM " is shining and existing always, but this awareness is obstructed by the ego in just the same way that the shadow of earth hides the moon during an eclipse. The shadow over the moon is only visible because of the moonlight behind it. Without this light the shadow of eclipse could not be seen. LIKE THIS, we are conscious of body, the mind and the world even when they obstruct our clear vision only BECAUSE OF THE LIGHT OF THE SELF. By the light of the SELF all this is seen.

Now this " I " has become many different things and people though the fact is that it is one SINGLE, UNBROKEN " I " (consciousness/awareness/existence)...HOW COME? Actually, " I " did not become many and different, it remains single and unbroken. YOUR defective vision and YOUR misperceptions give you the IMPRESSION that the one has become many. The SELF has never undergone ANY CHANGE or transformation EXCEPT in your imagination. WHEN we identify ourselves with the body , and the mind, the one appears many. WHEN one's energy is diverted from the mind and the outside world towards the SELF, the illusion of multiplicity fades away.

GO DEEPLY INTO THIS FEELING OF ' I ' . BE AWARE OF IT SO STRONGLY AND SO INTENSELY THAT NO OTHER THOUGHTS HAVE THE ENERGY TO ARISE AND DISTRACT YOU. IF YOU HOLD THIS FEELING OF ' I ' LONG ENOUGH AND STRONGLY ENOUGH, THE FALSE ' I ' WILL VANISH LEAVING ONLY THE UNBROKEN AWARENESS OF THE REAL, IMMANENT ' I ' , CONSCIOUSNESS ITSELF.

End result....false ' I " goes...what remains behind is AM , which without " I " attached to it, becomes " IS " ...existence, satta matra, mere consciousness, awareness, light....!!!!

Raina

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

Raam.....!

According to me, I IS ONLY GOD's ...this has no substance because why I ...you, me, this, that...everything is God's only. But so what? I IS ONLY GOD's...means...AHAM BRAHMASMI ( I am Brahma/God) ! This Aham Brahmasmi, is WRONG, WRONG...!!! Why it is wrong? Because where there is AHAM, there is no Brahma...where there is Brahma, there is no AHAM. Hence I IS ONLY GOD'S has no truth, substance or relevance. What will you accept there? What is DHARYAYE point?

I AM ONLY GOD'S....here as stated categorically by Vyas N B , the I should be categorised as representative of EXISTENCE...SATTA MATRA...and not I including say Doctor, rich, obese, thin, male, female, married, bachelor etc. You have to remove all adjectives, all relationships with the world/prakruti...and that I then IS ...the existence only. That is GOD....!!! I...there IS...it IS sans inert, sans OTHER, ...DOOSARO NA KOI.

There has been a lot of confusion regarding Vasudev Sarvam in the minds of even Sadhaks of this Forum. Even GB feels at ease with Vasudev Sarvam. May I know why and how that is relevant to " I am God's, only God is mine, nothing else is mine" ? Deliberations and Satsanga is infinite times better tool to understand certain things than mere Scriptural learnings.

Raam....!!

Sachin

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

Hare Krishna

Frankly there is no difference between two quotations, because separating I as
God can then mean as Ego being God. I gets associated with Self in any case.
Once that is so, where is difference between the two? If I belongs to God ,
where is Q of "am" ...this statement of questioner again is confusing in itself.

Let me address it differently. I AM ...this has two spheres. One is I and other
is AM. I is part of Nature, is inert and AM (which becomes IS when I gets
removed) is representative of SENTIENT , viz of SELF. You need not therefore
deal with I at all, simply dump it that which is non existent, unreal viz inert.
Remaining IS or AM is God !! I AM...also denotes harmless EXISTENCE only
existence....SATTA MATRA. That is representative of God in toto , for there
exists nothing except EXISTENCE. THERE IS...and I AM , then should be taken to
meet one and the same thing. What is renunciable, effectively, is that portion
of I which corelates not with EXISTENCE but with individual Jeeva and its self
perceived identity...like I am Doctor, I am male, I am rich, I am wealthy, I am
powerful, ....and so on. This individuality and characterisation needs to be
renounced.

Ankuur

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

Shri Basudeb Senjee states,"I am only God's means God alone owns and possesses
me."
Humble Saadhaka understands that One (in this case God) can possess the Other
(in this case Me) only when the two are different. If I or Me is different from
God, where did it (I or Me) come from and when did it come into existence? Gita
10:20, 32, 39 and 7:19 state THERE CAN'T BE ANYTHING OTHER THAN GOD.
Humbly,
Saadhaka

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

The "am" connotes "being" or existence. As in sat chit anand. So the am is as
same as the sat.

madan jagdeo

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

Shree Hari

Beautifully articulated -

Main kewal Bhagwaan ka hi hai – The `I' is only God's.
There is no "am" only "IS" and that "I" IS God's.

Yes let there be no I-ness (as I is only God's). For IS-ness, is our true,
sentient, self evident and existent nature. That IS-ness persists even in deep
sleep. That Is-ness is ever and always attained to all. That IS-ness is aware
of all the things that are changing and moving towards destruction. And that
IS-ness is the all pervading Paramatma.

Thank you for the opportunity to share.

Meera Das, Ram Ram

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

God is not an object, which senses can cognise.
You and what you are observing, experiencing is one as God.
You and the outer is a singular process. You can see:
All the out side impacts are causing a stir in you, either positively or
negatively or neutrally. There is not a single moment when this stir is not
there. In unawareness, mind seeks to hold on to positive, reject the negative
and ignore the neutral by explanations, ideas. In awareness, stir arises and
withers away. The ground (Truth) is realised on every stir, every moment.
Understanding Truth means to actually feel the jerk of the whole reactive
mechanism of the organism such that
the interaction of the senses and the outside world leaves nothing undigested.
The interaction is complete.
If interaction is painful, I acknowledge it, not verbally but actually. I do not
project that it should not have happened. The acceptance of the interaction is
complete. The acceptance is not dull. It is ‘live’, actual, vibratory.

Y V Chawla

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

I am only God's means God alone owns and possesses me. I do not therefore own or
possess me or I. Therefore, I belongs only to God. The notion of I therefore
does not exist separately outside or independent of God. Therefore the notion
that I am independent and separate from God is a false notion or idea. If this
false idea vanishes, God alone exists and everything else merges in God. So does
the idea of I or any other idea.
Basudeb Sen

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

It depends how you understand it. Sometimes, I find "I", "IS" and "AM"
confusing. I find it easier to accept "vasudeva sarvam iti".

Whatever exists belongs to Krishna! Whatever exists is part of Krishna! Whatever
exists is manifestation of Krishna! Ultimately, whatever exists is Krishna and
nothing else!

Manasa Vachasaa Drushtvaa Gruhyatenairpeeindryaih |

Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24)

Through the mind, speech, and other senses, whatever is perceived, all that is
Me and beyond Me there is nothing else you should quickly understand i.e. accept
this doctrine.

Ayam hi sarvakalpaanaam saghneecheeno mato mum |
Madbhaavah sarvabhooteshu manovaakkaayavruttibhih || (Gita 11/29/19)

"Of all the spiritual disciplines for attaining Me, the best one as I
understand is that in all beings and objects, with the mind, speech and body the
conduct is to have the feeling of seeing Me in all."

Yacchaapi sarvabhootaanaam beejam tadahamarjuna |

Na tadasti vinaa yatsyaanmayaa bhootam charaacharam || (Gita 10/39)

O' Arjuna ! I am the seed (the main cause) of all beings. There is no
creature, animate or inanimate, that can exist without Me. (Gita 10/39) In
other words, animate – inanimate all are God only.

Yo maam paschyati sarvatra sarvam cha mayi pashyati

Tasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)

"He who sees Me present in all and sees all beings existing in Me, I am never
out of sight for him, nor is he ever out of My sight."

At His feet in service,
G B

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

Ram Ram.
Not only I, My, Am or Any '...ness' are Gods only but All this discussion here
also is Gods only. There WAS nothing, there IS nothing, there WILL BE nothing
and there CAN'T BE anything which we can designate OTHER THAN God [Gita 7:19].
Humbly,
Saadhaka

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

Fellow learners, according to my understanding -
"I am God's only" is a very bad and unidiomatic translation. perhaps, it could
be "I belong to god alone". Remember God (supposed to mean Parama Atma?) belongs
to everything. hence, by transitivity
I belong to god , god belongs to all, hence I belong to all. This is in the
spiritual sense; and this comes in the last stage or ASRAMA. till then one
belongs to this world and its tribulations; on ehas to discharge his
responsibilities to the society or environment around. I am god's alone should
not be used to escape responsibilities.
Finally Gita and such upanishats should not be translated verbatim; idiomatic
translation is needed; else, confusion prvails and meaning gets distorted.
krishna

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

HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
HINDI BLOG: www.satcharcha.blogspot.com
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (5)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

Thursday, November 29, 2012

[gita-talk] Re: Please Share Truth about Doership

 

To all Sadhaks here!
Have you (the Self) ever been a doer of any action (happening)?
If so, kindly tell everybody here for completeness.
Humbly,
Saadhaka

HINDI :
samast saadhakonke prati!
kyaa aap svayan kisee karmake kartaa rahe hain?
yadi haan, to kripayaa poornataake liye sabheeko bataayen.
savinay,
saadhaka

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

Geeta Ch. 3 verse 27 mentions:

Parakrutehe Kryamanani, Gunaihi Karmani Sarvasaha,
Ahamkar Vimudhatama, Karta-aham iti Manyate.

Again Verse 30, Ch.13, mentions:

Prakrutya eva cha Karmani, Kriyamanani Sarvashaha,
Yaha Pashyati Tatha Atmanam, Akartaram Saha Passhyati

Verse 16 Ch.18, mentions:

Tatra eva Sati Kartaram, Atmanam Kevalam to yaha,
Pashyati Akrut Budhhitwat, Na Saha Pashyati Durmatihi.

These three verses clearly mention that doership is in Natture consisting of 5 elements which suround the soul. Soul has the property of observing what is going on in Prakruti of which body is made; In awakened state soul guides the Prakriti to change over to Sattwick state, by overcoming Rajas and Tamas in various modifications described in Ch. 17 and 18.
If anyone gets in the illusion of doership, he developes stress, worry and anxiety. Work assigned by God to human being is to separate Kshetra and Khshetragna by transcending three Gunas, and the rest of one's legimate requirements will be provided by nature. There is no doership, but there is an obligation to experience knowership. transformation from becoming to being.
Jayantilal Shah

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

Yes, my false self claims to have been a doer since the childhood days - I ate, I played, I staged plays, I passed exams, I got job, I and so on. But the real Self did nothing ever. Every happening that I experienced including the awareness of the concept of Self and exposure to Gita as well as this composition happened in a sequence of known and unknown causes and effects not ever been under my control This explains non-involvement of my Self even in the wish to realise the Self.
Basudeb Sen

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

The only happening I have ever been part of is the giving up of individual good to collective good and that only oCcurs slowly from within and I feel energised when I do what needs to be done and not what I want to do. I feel an energy, my GOD, makes me do what the right required thing is and then it happens effortlessly.
Love&Light to all Sadhaks.
Namashkar
anjali mago

---------------------------------------------------
dear Sadaks,
Actions against Sastras said in Geetha is yours.
B.S

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

Hari Om

The very Q is confusing because in the Q action and happening have been presumed to have same meaning. Any way, I would separate them and answer.

The Q is "have you ever been a doer"..answer is Yes...Yes ! Here note the words "been" ..signifying your "becoming" ness ! Pure Self has power to "become" , to put in other words "to assume/adopt/accept/approve/associate/connect....! In Sadhak terminology - to accept, to become, in Gita terminology BHOOTAM ( Pure Self "becoming" Jeeva is stated in Gita as JEEVABHOOTAM and exercise of power of acceptance is referred in Gita as DHARYATE ( Dhaaran karna, to adopt) !!

Hence your acceptance of becoming either of God or of World is yourSELF's acceptance/power/privilege/ability , whatever you may call that. Similarly, while pure Self actually does not do, can not do but Pure Self has capacity of "becoming" a doer, becomes also and in the process enjoys/suffers also!! I have also been a doer, Mr Humble Sadhak also has been a doer and so has been each and every human being and all humans have also consequently been enjoyer/sufferer too.

One is KNOWLEDGE of Scriptures and another is experience. Former is mere learning , the latter is experience arising out of acceptance. Scripture knowledge will tell you SOUL is Ever non doer, but your experience would invariably suggest that KARTA AHAM ITI MANYATE ..,when accept a rope to be a snake, your experience would suggest existence of snake. Same Is case with doership.

Jai Shree Krishna

Vyas N B

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

‘I am doing’ is a description of actual movement of doing. The ‘impetus to do and the movement’ is separate from the description. ‘The impetus to do and the movement’ comes from the energy, from the source itself. The boost created by thought for any action is self defeating. The boost can not stay. When thought sees its limit, the passion in the movement of energy itself is endless, restless.

Whatever you experience in the body and brain-anger, anxiety, fear, confusion, pleasure-is the movement of energy. Thought intervenes to accept or reject by ideas, explanations as if it is the controller. When this intervention is noticed, it vanishes; the self-sustained movement of energy takes over. Thought is restricted to its actual work-to describe, to communicate. Now action arises as relaxed and conscious.

Y V Chawla

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

HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
HINDI BLOG: www.satcharcha.blogspot.com
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (2)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

[gita-talk] HOW MANY PURANAS IN TOTO ? HOW MANY BY VEDVYAS ? WHO AUTHORED OTHERS

 

Venerable Sadhaks and scholars , As a child I was told there are only 18 puranas all rendered by Ved Vyas. I was given a pneumonic also . (Ma)dwayam (bha)dwayam chaiva (bhra) trayam (va) chatushtayam , A N a Pa l iN G a K(u)S kani puraanaani pruthak pruthak .
What about Shiva purana , Kartheeka purana Bhavishya purana etc ? Who composed them .
In toto How many puranas exist ?
Yours sincerely
ijswamy

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

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

HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
HINDI BLOG: www.satcharcha.blogspot.com
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (1)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

Wednesday, November 28, 2012

[gita-talk] Re: Point to Ponder - I am only God's or The "I" is only God's - Your views?

 

Ram Ram

Just a thought to ponder upon :-

Main keval bhagwan ka hi Hoon – I am only God's
OR
`Main' keval bhagwan ka hi Hai – The `I' is only God's.

The `I' belongs to God. When we surrender the `I' to God, how can the `am'
remain? It should be `is'. This `is' yours – not this `am' yours. With `am' we
keep alive a subtle `I' ness of our own. Yes, due to the relation with God, that
subtle `I' ness is not an obstacle but its existence is kept alive by us and we
do not realize it.

Your views?

Ram Ram

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

Hare Krishna

Frankly there is no difference between two quotations, because separating I as God can then mean as Ego being God. I gets associated with Self in any case. Once that is so, where is difference between the two? If I belongs to God , where is Q of "am" ...this statement of questioner again is confusing in itself.

Let me address it differently. I AM ...this has two spheres. One is I and other is AM. I is part of Nature, is inert and AM (which becomes IS when I gets removed) is representative of SENTIENT , viz of SELF. You need not therefore deal with I at all, simply dump it that which is non existent, unreal viz inert. Remaining IS or AM is God !! I AM...also denotes harmless EXISTENCE only existence....SATTA MATRA. That is representative of God in toto , for there exists nothing except EXISTENCE. THERE IS...and I AM , then should be taken to meet one and the same thing. What is renunciable, effectively, is that portion of I which corelates not with EXISTENCE but with individual Jeeva and its self perceived identity...like I am Doctor, I am male, I am rich, I am wealthy, I am powerful, ....and so on. This individuality and characterisation needs to be renounced.

Ankuur

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

Shri Basudeb Senjee states,"I am only God's means God alone owns and possesses me."
Humble Saadhaka understands that One (in this case God) can possess the Other (in this case Me) only when the two are different. If I or Me is different from God, where did it (I or Me) come from and when did it come into existence? Gita 10:20, 32, 39 and 7:19 state THERE CAN'T BE ANYTHING OTHER THAN GOD.
Humbly,
Saadhaka

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

The "am" connotes "being" or existence. As in sat chit anand. So the am is as
same as the sat.

madan jagdeo

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

Shree Hari

Beautifully articulated -

Main kewal Bhagwaan ka hi hai – The `I' is only God's.
There is no "am" only "IS" and that "I" IS God's.

Yes let there be no I-ness (as I is only God's). For IS-ness, is our true,
sentient, self evident and existent nature. That IS-ness persists even in deep
sleep. That Is-ness is ever and always attained to all. That IS-ness is aware
of all the things that are changing and moving towards destruction. And that
IS-ness is the all pervading Paramatma.

Thank you for the opportunity to share.

Meera Das, Ram Ram

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

God is not an object, which senses can cognise.
You and what you are observing, experiencing is one as God.
You and the outer is a singular process. You can see:
All the out side impacts are causing a stir in you, either positively or
negatively or neutrally. There is not a single moment when this stir is not
there. In unawareness, mind seeks to hold on to positive, reject the negative
and ignore the neutral by explanations, ideas. In awareness, stir arises and
withers away. The ground (Truth) is realised on every stir, every moment.
Understanding Truth means to actually feel the jerk of the whole reactive
mechanism of the organism such that
the interaction of the senses and the outside world leaves nothing undigested.
The interaction is complete.
If interaction is painful, I acknowledge it, not verbally but actually. I do not
project that it should not have happened. The acceptance of the interaction is
complete. The acceptance is not dull. It is ‘live’, actual, vibratory.

Y V Chawla

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

I am only God's means God alone owns and possesses me. I do not therefore own or
possess me or I. Therefore, I belongs only to God. The notion of I therefore
does not exist separately outside or independent of God. Therefore the notion
that I am independent and separate from God is a false notion or idea. If this
false idea vanishes, God alone exists and everything else merges in God. So does
the idea of I or any other idea.
Basudeb Sen

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

It depends how you understand it. Sometimes, I find "I", "IS" and "AM"
confusing. I find it easier to accept "vasudeva sarvam iti".

Whatever exists belongs to Krishna! Whatever exists is part of Krishna! Whatever
exists is manifestation of Krishna! Ultimately, whatever exists is Krishna and
nothing else!

Manasa Vachasaa Drushtvaa Gruhyatenairpeeindryaih |

Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24)

Through the mind, speech, and other senses, whatever is perceived, all that is
Me and beyond Me there is nothing else you should quickly understand i.e. accept
this doctrine.

Ayam hi sarvakalpaanaam saghneecheeno mato mum |
Madbhaavah sarvabhooteshu manovaakkaayavruttibhih || (Gita 11/29/19)

"Of all the spiritual disciplines for attaining Me, the best one as I
understand is that in all beings and objects, with the mind, speech and body the
conduct is to have the feeling of seeing Me in all."

Yacchaapi sarvabhootaanaam beejam tadahamarjuna |

Na tadasti vinaa yatsyaanmayaa bhootam charaacharam || (Gita 10/39)

O' Arjuna ! I am the seed (the main cause) of all beings. There is no
creature, animate or inanimate, that can exist without Me. (Gita 10/39) In
other words, animate – inanimate all are God only.

Yo maam paschyati sarvatra sarvam cha mayi pashyati

Tasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)

"He who sees Me present in all and sees all beings existing in Me, I am never
out of sight for him, nor is he ever out of My sight."

At His feet in service,
G B

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

Ram Ram.
Not only I, My, Am or Any '...ness' are Gods only but All this discussion here
also is Gods only. There WAS nothing, there IS nothing, there WILL BE nothing
and there CAN'T BE anything which we can designate OTHER THAN God [Gita 7:19].
Humbly,
Saadhaka

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

Fellow learners, according to my understanding -
"I am God's only" is a very bad and unidiomatic translation. perhaps, it could
be "I belong to god alone". Remember God (supposed to mean Parama Atma?) belongs
to everything. hence, by transitivity
I belong to god , god belongs to all, hence I belong to all. This is in the
spiritual sense; and this comes in the last stage or ASRAMA. till then one
belongs to this world and its tribulations; on ehas to discharge his
responsibilities to the society or environment around. I am god's alone should
not be used to escape responsibilities.
Finally Gita and such upanishats should not be translated verbatim; idiomatic
translation is needed; else, confusion prvails and meaning gets distorted.
krishna

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

HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
HINDI BLOG: www.satcharcha.blogspot.com
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (4)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

[gita-talk] Please Share Truth about Doership

 

To all Sadhaks here!
Have you (the Self) ever been a doer of any action (happening)?
If so, kindly tell everybody here for completeness.
Humbly,
Saadhaka

HINDI :
samast saadhakonke prati!
kyaa aap svayan kisee karmake kartaa rahe hain?
yadi haan, to kripayaa poornataake liye sabheeko bataayen.
savinay,
saadhaka

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

HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
HINDI BLOG: www.satcharcha.blogspot.com
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (1)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

[gita-talk] Question Pertaining to Bhagavad Gita shloka 8-26

 

Swamiji,

This is in reference to verse 8-26.

My question is about 'Return'. Where doesn't the man return from and where does he return from?

Shyam

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

8-26

Shuklakrishna gati hyete jagataḥ shaasvate mate
Ekayaa yaatyanaavrittimanyayaavartate punaḥ

Meaning

These two paths 'the bright and the dark' are believed to be eternal paths for the beings of world. Proceeding by one, a man does not return, while taking the other path, he returns. 26

From Gita Prabodhani by Swami Ramsukhdasji

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

TO PURCHASE GITA PRABODHANI OR ANY BOOKS FROM GITA PRESS (IN USA), VISIT THE ONLINE STORE:
http://www.swamiramsukhdasji.net/market.html

To read Gita Prabodhani in Hindi online, visit -
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/geeta_prabodhani_shalok/main.htm

Links to Gita Madhurya AUDIO:
http://www.swamiramsukhdasji.net/audio.html

GITA PATH BY BAJARANGJI SONI
http://www.shriswamiramsukhdasjimaharaj.com/BajarangjiSoniGeeta.html

The Bhagavadgita - SADHAK SANJIVANI ENGLISH
http://www.swamiramsukhdasji.net/ebooks.html

The Bhagavadgita - Sadhak Sanjivani HINDI AUDIO
http://www.shriswamiramsukhdasjimaharaj.com/ManMohanJiSadhakSanjivinin.html

LINKS TO GITA PAATH and GITA DISCOURSES by various saints
http://www.shriswamiramsukhdasjimaharaj.com/download.html

BHAGAVAD GITA AARTI
http://www.youtube.com/watch?v=J8fhnXvlnjM

Five Gita verses for daily recitation
Gita 4/6-10

http://www.youtube.com/watch?v=aRKYyYt6hJ8&feature=related
http://www.youtube.com/watch?v=E-k_eueSOlM
----------------------------------------------------------
PLEASE VIEW YOU TUBE BHAJAN IN SWAMIJI'S VOICE

Swamiji -
http://www.youtube.com/watch?v=i7qoFxoPj6A&feature=channel&list=UL

Other Bhajan
http://www.youtube.com/watch?v=4NMMB5itQb8&feature=youtube

Thank you, Ram Ram
--------------------------------------------------
HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (1)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

[gita-talk] Re: Question Pertaining to Bhagavad Gita shloka 8-25

 

In the Meaning of Gita 8:25 two groups of words are confusing.
One is 'departing after death' and the other is 'returns to continue the cycle
of birth and death'.
Shloka relates to 'yogi' and 'yogi' is always 'avyakta'.
Kindly explain.
Humbly,
Saadhaka

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

Thanks GBjee! You again explained well but a new word 'jiwa' is now disturbing.
Has the
Self vanished? (which can't happen, being sadharmaa with Paramaatmaa).
Respected Madanjee! Kindly clarify further (from your kathan) : After having
renounced mundane pleasures of self control on earth, they go to the higher
worlds for enjoying heavenly pleasures ....
Humble Question is : If Gita 13:31 is true (which is TRUE) how is it possible
for Self to enjoy heavenly pleasures?
Kindly explain.
Thanks and Regards,
Humbly,
Saadhaka.

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

Raam.....!

Obviously, being AVYAKTA and returning to cycle of birth and death are two mutually exclusive terms. The questioner is grossly identifying in a pretty deep manner , even literally, with body. Else where can be confusion in AVYAKTA soul, getting bound by VYAKTA body , where body keeps changing but bondage with body remains constant?

Raam....!!
Sachin Mehta

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

Raam....!

JEEVA is a mixture of SELF (sentient/ Jagdish) on one hand, and JAGAT ( world, inert) on other hand. JAD-CHETAN , these two form a granthi (knot)...called in Scriptures as CHIJJADGRANTHI...and that combined form is JEEVA. Your Q is where is SELF when Jeeva exists, therefore, gets answered by stating that one part of that Jeeva is SELF...who is UPDRASHTA, ANUMANTA (witness, approver, acceptor)...BG 13:22 !!

Hope the confusionb of Humbly Sir has been cleared.

Raam....!!
Sachin Mehta

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

Radhey ! Radhey !!

The fact that SELF is unchangeable has no bearing on its forming affinity with Prakruti and becoming Jeeva. Self continues to remain so, untainted, eternal, imperishable, sentient, immortal and so on. Self has capability of connecting/accepting and vice versa viz disconnecting/rejecting. It gets attracted towards Prakruti (BG 15:6) and a granthi (knot) gets formed by union of sentient self and inert Prakruti. Self then gets the title of JEEVA , rather JEEVAHOOD. Nothing happens to Self, except that its experiences keep varying. Inspite of being immortal due to affinity with Prakruti , Self starts experiencing mortality, similarly Self inspite of being SAHAJ SUKHRAASI, starts experiencing sorrows and pleasures...inspite of being permanent, it starts experiencing temporaryness, fear, insecurity etc become part of its direct experiences. Now again here , there is no change in it, it ASSUMES itself to be mortal, temporary, happy, sorrowful, fearful etc. Thus, its experiences keep varying, but NOT SELF itself. Self continues to be UPDRASTA ANUMANTA CHA BHARTA BHOKTA MAHESHWAR (BG 13;21) and continues to be ANAADITVAAT NIRGUNTVAAT PARAMATMA AYAM VYAAYAM (BG 13:31). However it then does not experience its original shape as such, rather due to affinity and acceptance that I AM BODY, it experiences mortality, temporaryness etc. Again that is NO CHANGE in it, rather changes are in the experience
.
Aaaah.,....JEEVA CAN "EXPERIENCE" !!!

Radhey ! Radhey !!

Nisha
----------------------------------------------------

Saadhaka >> Now the confusion is : Where does this JEEVA come from? When this JEEVA exists, what happens to Self?

Suppose you are dreaming and in dream you try to find out from where did I come from. Can you find out happened to my original self in the dream state?

Easy way to find answer is to wake up from the dream. I don't know the answers to your question. The problem is that I am trying to understand imperishable eternal reality from the perspective of perishable unreal material domain.

I have faith that in due course of time, I will understand it. Right now, I have accepted reality based on faith. This acceptance makes sense and has made me happy. I have faith that the acceptance of Swami Ramsukhdasji's statements will lead to the Absolute Truth.

G. B.

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

Respected Shree Vyas N.B. Your kathan :Actually there is no correlation also
with the term 'avyakta' and 'return after death' because irrespective of your
basically being avyakta (unmanifest), you 'adopt' ( yayedam dharyate jagat..BG
7:4/5) a body and that state of your adopting a body continues, till you are
liberated. You are unmanifest,sure , but you continue to be 'embodied soul', in
other words JEEVA.
Where is confusion now?
Now the confusion is : Where does this JEEVA come from? When this JEEVA exists,
what happens to Self? Self is UNCHANGEABLE [Swamijee says hamaare swaroopmen
kabhee kinchinmaatra bhee parivartan naheen hotaa - page 133 Maanavamaatrake
Kalyaanake Liye].
Humbly,
Saadhaka.

------------------------------------------------------
Shree Hari

|| Ram Ram ||

Very well said by Shree Vyasji that there is 'no scope for any improvement to
the words of Param Shraddheya Swamiji Maharaj... Or in the Holy Gita'

In response to the subject question, the reference was made to--
'Improvement in wording' as it applies to the English translation only and not
to the Hindi version in Gita Prabhodini. The translation in English could always
be improved for clarity sake since quality of translation from Hindi text to
English depends upon many factors-- translator's proficiency and skill in Hindi
and English languages and his understanding of Gitaji, The English language has
its own limitations too, at times there are no corresponding English words for
the specific words in Hindi!

The other question pertains to the reason for the use of the word 'Yogi' for the
person going in the dark path-- is explained in Sadhaka-Sanjivani as referenced
in the response!

|| Ram Ram ||

Humble regards,
Madan Kaura

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

Hari Om

The term JEEVA is not a new word, the entire Sadhak Sanjeevani has been for
liberation of JEEVA only !! We all are Jeevas only, including Humble Saadhak.
Know this fact first.No verse of Holy Gita is wrong. The new Q is that how it is
possible for soul to enjoy or suffer? Answer is : Deemed/accepted affinity with
body. Read Gita verse 13: 19 to 23 before you quote 31. PURUSHAH SUKH DUKHANAM
BHOKRITVE HETU RUCHYATE. While all actions take place in Prakriti, due to
affinity with Prakriti, PURUSHA suffers and enjoys.

One often gets confused on the issue as to whether Pure Self (PURUSHA) can
suffer? Yes.,..! When you deem your self to be DOER, you enjoy/suffer. That is
fundamental. Sorrows reside in affinity with Prakruti and that affinity is
formed by Pure Self. JEEVABHOTAM MAHABAHO YAYEDAM DHARYATE JAGAT. A soul , pure
siul, has no other power except to accept/reject or connect/disconnect. You,
however, are free to break your affinity with JAGAT, and the moment you do
that, you are back to traits described in 13:31- that is your basic and original
state and positioning. You suffer because you change your position by mid
utilising your power to accept/reject. You must accept correctly, you must
reject wrong acceptance. You must break your affinity with Prakruti! All Yogas
of Gita lead you towards breaking of that affinity only. You are at present
positioned in Prakruti , you must disconnect , you must change your positioning.

There is a difference between what we "learn" and what is "experience". That
pure soul is untainted, beyond sorrows and pleasures, all sorrows etc are part
of Prakruti and Soul is untainted always is "learning" , while when connected
with Prakruti a JEEVA suffers and enjoys, is direct "experience" of all of us,
unquestionably. That suffering is not to body or mind , it can not be to them
because they are INERT, they are incapable of experiencing, that suffering is
ACTUALLY to SELF because Self is capable of "experiencing". The self due to
affinity with Prakruti , and its gunas, experiences the sorrows and pleasures.
Although it arises out of wrong "assumption or acceptance" only, although
otherwise you are EVERBLISSFUL, but still even assumed sorrow/pleasure becomes
REAL because the real element viz self has accepted the unreal to be real, and
thus inspite of sorrows/pleasures being unreal , wrong acceptance has created
experience and experience is real always. Take example of your getting fearful
by considering a rope as snake. Now while the fact remains that there is no
snake , there is only rope, but still your FEAR is real, your experience real.
Similarly, while you are untainted, pure, EVERBLISSFUL, but still since you have
considered rope like JAGAT which is actually unreal, to be Real, in other words
to be snake, therefore this acceptance which is wrong, creates experience of
sorrow for you..,and that experience then is real JUST AS the fear arising out
of wrong acceptance of a rope as snake makes you REALLY fearful. Hence from all
perspectives...the sorrows and pleasures belong to JEEVA and no body else
because they manifest in the form of experience.

Jai Shree Krishna

Vyas N B

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

Dear Saadhakaji,

i wrote -- ... where jiva identifies with the body due to illusion.
You are correct that I should have used term "self" for consistency.

At His feet in service,
G B

--------------------------------------------------------
Hari Om

There can not be any scope of any improvement of words in the vaani of Param
Shraddheya Swamiji Shri Ramsukhdasji Maharaj.. Or in the Holy Gita...both
Swamiji and Holy Gita are PERFECT.

In any case there is no correlation between 'departing after death or returning
after death' and 'yogi' because no yogi existed there , what existed was
'pathbhrashta yogi' (still JEEVA)...no 1.

Actually there is no correlation also with the term 'avyakta' and 'return after
death' because irrespective of your basically being avyakta (unmanifest), you
'adopt' ( yayedam dharyate jagat..BG 7:4/5) a body and that state of your
adopting a body continues, till you are liberated. You are unmanifest,sure , but
you continue to be 'embodied soul', in other words JEEVA.

Where is confusion now?

Jai Shree Krishna

Vyas N B

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

What it means is that yogi due to dharmic actions goes to higher planets (lunar
light) and then, comes back to lower planets and continues the cycle of birth
and death.

You said that yogi is always avyakta. What do you mean? We all are avyakta.
Avyakta means to not have any physical form. Self (soul) does not have any
physical form and therefore, it is always avyakta.

This sloka is not from Absolute perspective. From Absolute perspective, soul is
always in perfect state and is always pure in its own existence. This statement
is from relative domain (ASAT, illusory domain) where jiva identifies with the
body due to illusion.

At His feet in service,
G B

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

Shree Hari

Dear Sadhaka Ram Ram!

Thanks for the question!

Yes, the wording for the meaning of Verse 8/25, can be improved--
"In the path, wherein are stationed the gods presiding over smoke, night, the
dark fortnight and the six months of southern passage of the sun; after leaving
the body, the Yogi (devoted to action with a motive) thus traversing through,
attains to the lunar light and then returns to the mortal world (birth and death
cycle)."

Why the word 'Yogi' is used here, it is not in the scope of Gita Prabhodini to
address this question but Sadhaka-Sannjivani details several reasons for it--

1). The Lord in the Gita declares that those who are established in Sattva, go
to the higher worlds, while others go to middle or lower worlds (Gita 14/18).
Here, there is description of those who go to the higher worlds, they are
superior compared to those who go to lower worlds, therefore, they have been
called Yogis.

2). After having renounced mundane pleasures of self control on earth, they go
to the higher worlds for enjoying heavenly pleasures, They have been called
Yogis because they have become aquanimous to some degree.

3). Their aim has been to realize God, but at the time of death, they deviated
from Yoga because of some subtle desire for pleasure, then they go to higher
worlds such as abode of Brahma etc. After living there for a long time, they
are born in the houses of pious and wealthy family. Those who deviate from Yoga
go to the dark path (Gita:6/41).

|| Ram Ram ||

Humble regards,
Madan Kaura

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

When you touch the Original, all issues drop.
The issue of birth and death also drops.
What is revealed in this state is simply an attraction or distraction for the
other and thus a hindrance in realisation.
Y V Chawla

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

8-25

dhūmo rātristathā kṛṣṇaḥ
ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṁ jyotiryogī prāpya nivartate

Meaning

In the path, in which the deities of smoke, the night, the dark fortnight and
the six months of the southern solstice preside, thus traversing through them,
the yogī (devoted to actions with a motive) departing after death, obtains
the lunar light and he returns to the mortal world to continue the cycle of
birth and death. 25

From Gita Prabodhani by Swami Ramsukhdasji
=============================================================

TO PURCHASE GITA PRABODHANI OR ANY BOOKS FROM GITA PRESS (IN USA), VISIT THE
ONLINE STORE:
http://www.swamiramsukhdasji.net/market.html

To read Gita Prabodhani in Hindi online, visit -Â
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/geeta_prabodha\
\
\
\
ni_shalok/main.htm


Links to Gita Madhurya AUDIO:
http://www.swamiramsukhdasji.net/audio.html

GITA PATH BY BAJARANGJI SONIÂ
http://www.shriswamiramsukhdasjimaharaj.com/BajarangjiSoniGeeta.html

The Bhagavadgita - SADHAK SANJIVANI ENGLISH
http://www.swamiramsukhdasji.net/ebooks.html

The Bhagavadgita - Sadhak Sanjivani HINDI AUDIO
http://www.shriswamiramsukhdasjimaharaj.com/ManMohanJiSadhakSanjivinin.html

LINKS TO GITA PAATH and GITA DISCOURSES by various saints
http://www.shriswamiramsukhdasjimaharaj.com/download.html

BHAGAVAD GITAÂ AARTIÂ
http://www.youtube.com/watch?v=J8fhnXvlnjM

Five Gita verses for daily recitation
Gita 4/6-10Â

http://www.youtube.com/watch?v=aRKYyYt6hJ8&feature=related
http://www.youtube.com/watch?v=E-k_eueSOlM
----------------------------------------------------------
PLEASE VIEW YOU TUBE BHAJAN IN SWAMIJI'S VOICE

Swamiji -
http://www.youtube.com/watch?v=i7qoFxoPj6A&feature=channel&list=UL

Other Bhajan
http://www.youtube.com/watch?v=4NMMB5itQb8&feature=youtu.be

Thank you, Ram Ram
--------------------------------------------------
HINDI WEBSITE: www.swamiramsukhdasji.org
ENGLISH WEBSITE: www.swamiramsukhdasji.net
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message)
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (5)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___

Tuesday, November 27, 2012

[gita-talk] The Bhagavad Gita - Daily Message - 9-4

 

-  Chapter 9 -


II  9:4,5  II

 

Mayâ tatamidam sarvam jagadavyaktamurtinâ

Matsthâni sarvabhootâni na câham tesvavasthitah

Na ca matsthâni bhootâni pasya me yogamaisvaram

Bhootabhrnna ca bhootastho mamâtm bhootabhâvanah.  (Gita 9:4,5)

 

I pervade the entire universe in My Unmanifest form, and all beings exist (abide) in Me.  But if it is assumed that beings have no independent existence, then I do not pervade them, nor do they abide in Me.  i.e.  I am all.    It is I who is the base creator and sustainer of all beings.   But behold My divine Yoga (the power of My discipline), that in spite of being the creator and sustainer of all beings, in reality, Myself, I do not dwell in them. I remain totally untainted.    

Comments;

Just like there is water in ice, similarly in this world, in existence, that is "Is-ness" is omnipresent (ever present) in the form of equanimity, peace, truth, knowledge and bliss.  In this indivisible existence, between Me, You, This and That, there is no separation.

Until the aspirant has the feeling that God and this world are two, until then he should understand that in God is this world, and in this world is God.  But when there is no existence  of two, then neither the world is in God, nor in this world is God.  The Embodied Soul has given an independent existence to this world.  As long as there is exertion of Ego (ahankaar), personal attachments (mamta), and worldly desires (kaamanaa), till then (the aspirant's perception is), all beings existing in God and God is present in all creatures.  But immediately upon the dissolving of Ego, personal attachments, and worldly desires, there is neither all existing in God, nor God present in all creatures.  Rather, there is God and only God.   All is God.   "Vasudeva Sarvam".

 

  

From Gita Prabodhani by Swami Ramsukhdasji

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


TO PURCHASE GITA PRABODHANI OR ANY BOOKS FROM GITA PRESS (IN USA), VISIT THE ONLINE STORE:

To read Gita Prabodhani in Hindi online, visit - 

Links to Gita Madhurya AUDIO:

GITA PATH BY BAJARANGJI SONI 

The Bhagavadgita - SADHAK SANJIVANI ENGLISH

The Bhagavadgita - Sadhak Sanjivani HINDI AUDIO

LINKS TO GITA PAATH and GITA DISCOURSES by various saints

BHAGAVAD GITA AARTI 

Five Gita verses for daily recitation
Gita 4/6-10 

http://www.youtube.com/watch?v=aRKYyYt6hJ8&feature=related
------------------------------------------------------------
PLEASE VIEW YOU TUBE BHAJAN IN SWAMIJI'S VOICE

 
Swamiji - 

Other Bhajan
http://www.youtube.com/watch?v=4NMMB5itQb8&feature=youtu.be

Thank you,  Ram Ram  
--------------------------------------------------
ENGLISH WEBSITE: www.swamiramsukhdasji.net
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message) 
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

-  Chapter 9 -


II  9:3  II

 

Asraddadhânâh purusâdharmasâsya parantapa

Aprâya mâm nirvartante mrtyusamâravartmani."  (Gita 9:3)

 

Men devoid of faith in this sacred duty (Dharma), fail to reach Me, O oppressor of enemies (Arjun).  They continue to revolve in the path of the mortal world.   In other words, they are subject to the recurring cycle of death and rebirth.  

Comments:

In the previous verse, those men who lack faith in the knowledge and glory of Manifest Divinity, they are unable to take advantage, but rather, giving importance to the ever changing and perishable body and world, repeatedly remain in the worldly cycle of birth and death.  Such individuals devoid of faith, leaving the path of the ever-attained Eternal, continue to walk the path of death, where there is nothing but death.  In the human body form was the most opportune time for God Realization, but they select a path that will never let them realize God.  Seeing them in this state, it is believed that God, says with great sadness – "Apraapya maa nirvartante mruty sansaar vartmani."  -  "Even though man is eligible to reach Me, they continuously return to the cycle of birth and death, without attaining Me." 

  

From Gita Prabodhani by Swami Ramsukhdasji

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


TO PURCHASE GITA PRABODHANI OR ANY BOOKS FROM GITA PRESS (IN USA), VISIT THE ONLINE STORE:

To read Gita Prabodhani in Hindi online, visit - 

Links to Gita Madhurya AUDIO:

GITA PATH BY BAJARANGJI SONI 

The Bhagavadgita - SADHAK SANJIVANI ENGLISH

The Bhagavadgita - Sadhak Sanjivani HINDI AUDIO

LINKS TO GITA PAATH and GITA DISCOURSES by various saints

BHAGAVAD GITA AARTI 

Five Gita verses for daily recitation
Gita 4/6-10 

http://www.youtube.com/watch?v=aRKYyYt6hJ8&feature=related
------------------------------------------------------------
PLEASE VIEW YOU TUBE BHAJAN IN SWAMIJI'S VOICE

 
Swamiji - 

Other Bhajan
http://www.youtube.com/watch?v=4NMMB5itQb8&feature=youtu.be

Thank you,  Ram Ram  
--------------------------------------------------
ENGLISH WEBSITE: www.swamiramsukhdasji.net
To receive daily spiritual message,
Subscribe: sadhaka-subscribe@yahoogroups.com (daily spiritual message) 
Subscribe: gita-talk-subscribe@yahoogroups.com (for Gita discussion)
Unsubscribe: gita-talk-unsubscribe@yahoogroups.com

__._,_.___
Reply via web post Reply to sender Reply to group Start a New Topic Messages in this topic (1)
Recent Activity:
All past 4925+ messages are accessible and searchable at http://groups.yahoo.com/group/gita-talk/

28,000+ sadhakas

A list of all topics discussed in 2009 along with their links are at http://groups.yahoo.com/group/gita-talk/message/3189
.

__,_._,___