Saturday, July 13, 2013

[gita-talk] Re: Share your BHAAVAS from BHAGAVAD GITAJI


Shree hari Ram Ram


Gita Talk Moderators, Ram Ram


Hari Om

Dear Sadhak Dharmendra ! Have you ever heard that famous example from Scriptures of rope and snake ? There is actually a rope. But a person accepts that to be snake. The moment that person accepts snake instead of rope, he starts experiencing all the features of snake in that  rope, gets fearful,  starts sweating and running away. Now the truth is that all along it is rope and not snake. But the experience of fear etc gets generated because you accepted the rope to be snake! I am using this example to answer your queries. That all is Bhagwaan - this is as good a truth as is the truth that there is actually a rope in above example. 

Now Understand another fundamental thing. Gita is for JEEVA , and imparts teaching to Jeeva, presuming that the pure self has adopted the world ( Read now BG 7:4/5...JEEVABHOOTAM MAHABAHO YAYEDAM DHARYATE JAGAT) ! Gita also tells what is truth side by side, so as to remind Jeeva that actually he is not Jeeva but pure / true self , and this way encourages Jeeva to accept truth and move towards its natural state. Understood ? 

Hence 18:62 referred by you is an instruction of Lord to Arjuna , to the JEEVA Arjuna. For a Jeeva, Lord is different than world. For Jeeva, there are 3 elements existing in universe..Jagat, Jeeva and Jagdish. Here Jeeva is being asked to take shelter of Jagdish. Now you can conveniently fit in , in the light of above truth, the references of 7:14, 7:25 etc referred by you. These are presuming Jeevahood of Arjuna. But in 9:4/5 or 7:19 etc referred by me earlier and by you in your latest message, Lord is talking about Himself and not about Jeeva. There it s rope...there it is truth as it is. Here there is no Jeeva, Jagat and Jagdish. There is only Jagdish. 

Similar explanation can also be given when Lord uses "UDAASINVADAASINO" ( like impartial) term in 14:23 for a Gunateet soul ( here he is not Jeeva) and same term for Himself in 9:9 !!! LIKE- UDASEEN ...why LIKE-UDASEEN ( impartial like) , why not UDASEEN ( impartial)? Because when talking about Himself or Gunateet ( as good as Himself) , there is no existence of any other. When there is no existence of any other, where is Q of impartial ? Impartial to who ? Hence LIKE-Impartial ( UDASEEN VAD ) ! Same way now you can easily understand " All is Bhagwaan" and " Take shelter of Bhagwaan" !!! At one place Lord talks presuming Arjuna to be Jeeva, at other places there is no need for such presumption !!! Understood ? To a frightened person : You say - This is not snake, this is rope. But to a non frightened person you may say: This is rope. Here Lord telling to Arjuna in 18:62 is like telling him : This is not snake, this is rope. 

Coming to there being something else in between like maya etc...let me state that your accepting unreal to be real is maya and when your eye gets set on God ( when you surrender) , maya disappears. Vasudev Sarvam can not be realised by you ( come into your experience) before you get liberated...your this statement is correct. But you can ACCEPT this anytime. Experience comes to you after liberation and after you have become free from shrutivipratipanna ( insistences of your way, scriptural webs) and have developed no enmity trait with all ! Hence regarding Vasudev Sarvam you are 100% right. 

O Dear ! There is no AHAM BRAHMASMI ! It is not experience of any one. Where there is Aham , there is no Brahma , where there is Brahma, there is no AHAM ! Hence AHAM BRAHMASMI can not be your goal or goal of any can not be experience of any yogi !!!! It is a VRITTI, not ANUBHAV ( experience) !!!

Jai Shree Krishna

Vyas N B


shree hari ram ram

Everything is changing, but I am the same one !!!! I am That !
I am unchanging, imperishable, ever remaining constant at all times. God is
ever attainable. Essential Truth is already realized. There is nothing
lacking in enlightenment. "Nasato vidyate bhaavo (2/16)" "Naabhaavo vidyate
satah" Asat, is ever non-existent. Sat is never non-existent. That is all
there is to it. We have not given this due importance. That is the only issue.

Meera Das, Ram Ram


श्री धर्मेन्द्र शर्माजी!
आपका कहना,''So definitely something else is there alongwith paramatma which makes
the difference and that is Maya which is made up of the three Gunas." साधककी समझके परे है।
यह उसी प्रकारका कथन है,''So definitely something else is there alongwith the body which makes the difference and that is hand which is made up of the three parts.
अरे माया, महामाया, पाप, महापाप, कौरव à¤"र पांडव, सुर, असुर, मनुष्य, बाकी सबके सब, ''है'' रूपसे (स्वामीजी द्वारा) कहे गये परमात्मतत्त्वके à¤…लावा à¤•à¥à¤› à¤¨à¤¹à¥€à¤‚ है। यदि ''परमात्मतत्त्वके à¤…लावा'' है तो आया à¤•à¤¹à¤¾à¤à¤¸à¥‡? जब à¤à¤• वही à¤¤à¤¤à¥à¤¤à¥à¤µ था, à¤¹à¥ˆ à¤"र à¤†à¤—े à¤­à¥€ à¤°à¤¹à¥‡à¤—ा?


That is not the issue but is the solution to the continuance of mankind: one day even every child will know that I am impreshiable and contained in everything and every thing contains me but only a few might think of enjoying the existence ignoring all illusions, but others will continue toplay out the drama in illusion. That is the second important Truth. Thitd important Truth is that some of us will continue to wonder why most people do not give importance to the first Truth that I exist only in the changeless imperishable and try to make all persons give importance to the First Truth but will never succeed.
Basudeb Sen


Hari: Om,
Learning of Bhagavad Gita  has transformed my life beyond my own expectation and made me a duty-bound, hard-working, honest, fearless, courageous and self-confident individual that helped me to climb the ladder of success both in the physical, material and spiritual fields. As a son, brother, husband, father, uncle, employee and later as employer I could discharge my duties and responsibilities in the desired manner and, at the same time, lead a peaceful and purposeful life. Even after retirement, while leading a simple life, I continue to share my knowledge and experience with others and serve the under privileged in my humble ways. All this was possible because of my coming in contact with Gurudev Swami Chinmayananda who preached, practiced and taught Bhagavad Gita and other scriptures in their pure form with a direct statement that a Guru can only show you the goal and the path/s to be followed and everything depends on the seeker's honesty and sincerity to attain the goal. From Him I learned that "Life is not what you think of it. Life is what you make of it" and "You can cheat others but never your conscience, your God!"


Hari Om,

Respected Vyas ji,

although everything is Bhagwan/Brahman, and nothing is there except

But even if the reality is so, Bhagwan orders to Arjuna:

"Tameva sharanam gaccha sarvabhavena bharat"

Here the doubt may appear that when nothing is different from Brahman
then who should seek the shelter and whose shelter?

My understanding here is that, although we all are "Bhagwanmay" but it
is the relalization of the truth which establishes us in that dignity,
otherwise we are the bound soul, "the jeeva". Bhagwan says:

"Shraddhamayo purushoayam, yah ev shraddhah sa eva sah"

acccording to our shraddha we are at different -different level.

Otherwise the following saying by Bhagwan does not fit well in place:
"na me moodhah prapadyante" and "moodhoayam nabhijaanati", "ahankar
vimoodhatma" etc.
because if every thing is Pramatma (though indeed it is), then who is
moodha, who is Asur, and who were the Kauravas against whom Krishna
preached Arjuna to fight, and if Kauravas were towards the Adharma,
then, how come they commit the sins because they are also the same
Paramatma, and if they had done anything wrong, they did it towards the
same paramatma. (then doing something against the self is not a crime
from the perspective of tatva: but in the reality it was a great sin
which they committed).
means everything what we do is done by paramatma, with paramatma and for
or against paramatma, from the perspective of tatva-gyan. But then how
come Kauravas were held guilty of committing the sin.

So definitely something else is there alongwith paramatma which makes
the difference and that is Maya, which is made up of the three Gunas.
that is why Bhagwan says:

"Nishtraigunyo bhavaarjun", "tasmat etet trayam tyjet", and "daivi hi
esha gunamayi mam maya duratyaya, maameva ye prpadyante mayametaam
taranti te".

and until unless one is completely free from the three gunas of Maya, he
is not authorized to say "aham Brahmasmi", becuase he is still in Jeeva
bhava, he is still in the clutches of Maya.
Until unless we are free from this trigunatmika Maya, we can not realize
the "Vaasudevam sarvam" in the true sense.

Without doing so our "sthiti is vaachik only and not vaastavik".

In the nut shell my understanding is that,
without becoming "nishtraigunya" real acceptance of Brahman as
everything is not possible.
(Assuming everything as Brahman is one thing and realizing everything as
Brahman is something else. "Vaasudevah sarvamiti sa mahatma
sudurlabhah", "avyaktam hi gatirdukham dehavadbhiravapyate")

and the best way of overcoming the trigunatmika Maya is, true devotion
to Bhagwan. (from the very heart of devotee) Mayi eva ye prapadyante
mayam etaam taranti te. here not the word "eva" in this verse.

(I am sorry here to say that although i am not Adhikari to write these
words, because i myself am is not in that position. and the contribution
to the discussion is done thinking only that participating in satcharcha
will benefit only and in no way it will harm. Therefore if i have done
some mistake or written something for which i am not authorized, kindly
forgive me for that).

Humble Pranam

Dharmendra Sharma


Hari Om

Indeed, bhavas of Gita are infinite. Coming to BG 9:29- In the eyes of God (
DRISHTI ) , none exists except He, Himself. When no other exists, where is the Q
of any like ( Raag/ priyata) or dislike ( Dvesha) ? Jeeva only gets bound by
likes and dislikes, and gets emancipated upon renunciation of likes and
dislikes. God always remains equanimous. No varna, ashram, caste, karma, sect ,
ability has any impact on God. Vishamata ( inequality) is resorted to by Jeeva
and not by God.

But those who do Bhajan of Bhagwaan with devotion and love, there God is
SPECIFICALLY AND PARTICULARLY present ( active/ manifest/ visible) . JUST AS:
Water exists every where under the earth, but is specifically manifest in a well
( tube well/ water well) !!! Actually, in Bhaktas of Bhagwaan, the Daivy
Sampadas ( divine traits) as described in BG 16:1 to 16:4 manifest effortlessly,
automatically and when those divine traits get visible in your attitude and
karma, God keeps shining in you. Hence this verse....!

As far as 9:4/5 of Gita are concerned, it confuses a student of Gita as to how
God is there in everybody and God is not there in anybody ! The correct answer
to this is: When only God exists and nothing else exists, then where is question
of God being in everybody ( when no other exists) and how God is not present in
everybody ( when only God exists and no other)

Jai Shree Krishna

Vyas N B


Bhagavan Sri Krishna, while summarizing towards the end of Gita, once again
stresses briefly about Varna Asrama Dharmas in 18.42-18.44 and then repeats his
earlier message (śreyān sva-dharmo vigunah, para-dharmāt sv-anusthitāt) in
18.47. That shows how much importance Varna Asrama Dharmas are in every Astika's
life, just like they were for Arjuna, who was a Kshatriya by birth.

Though in this Kaliyuga, there are many delusions and distractions, that seem to
affect people in following Vedic Dharma, let us sincerely pray to Bhagavan Sri
Krishna to bless eveyone with Sradhdha and Bhakti to uphold Vedic Dharma and to
lead a Dharmic life.

"Krishnam Vande Jagadgurum"

Ramu Vempati


The point has to be seen and not merely understood.
The existence is validated by your being conscious of it. Can one see this?
You and the world is bound as a singular process, enclosed process, the
complete, self-sustained process-including what you dislike and like, fear and
cherish. Mind comes under the illusion as if something does not belong to it and
is to be thrown out.
To touch the Original you have to take one step- ‘to quieten the clamouring
mind which says, ‘why this is so’, ‘why this is not so’. The quietening
has to happen without the support of any idea, explanation.
Y V Chawla


My eldest brother once many years ago, when I have young man in twenties, asked
me to select just one verse of Bhagved Gita which appeals me the most! My
selection then was:


Currently now, after understanding Vasudevam Servam to some extent and also on
the basis Gyatri's five covers Nirakar Bhram wears, the best verse for me
remains the same but, the meaning of MAAM changed from physical shape or idol or
photo of Lord Krishana to the TRUE SELF OF MY OWN SELF that is WHAT I CALL AS I,
which is even beyond Anandmaya Kosh. The other four Koshas of MY OWN TRUE SELF
wears are Annamaya, Pranmaya,Mannomaya & gyanamaya koshas. Thus, when I get
wholly devoted to my TRUE SELF OF MY OWN SELF WHAT I CALL AS I, I go to supreme
reality of SELF which is beyond all the mentioned five Koshas, particularly
beyond Manamaya Kosha which actusally is responsible for rebirths of SELF due to
both PAPAS & even PUNIYAS!

Jai Aduwyt Bhava & Vasudevam Sarvam

Kuldeep K. Kaul


Dear Sadhakas,

Here i am sharing a beautiful Bhava from ninth adhyaya of Gita ji, which came to
my mind. (As rightly said by respected Swami ji that Gita ji is the infinite sea
of divine bhavas and messages).

In the beginning of 9th chapter Bhagwan says (verse 4 and 5):

maya tatamidam sarvam jadavyakt murtina,
matsthani sarvabhutani, na chaham teshu avasthitah.
na cha matsthani bhutani, pashya me yogamaishvaram,
butabhranna cah bhutastho, mamaatma bhtbhavanah.

Meaning: although this whole creation is within me and i am pervading through
everything in this creation, but see the might of my "yogaishwarya", that
despite being so i am neither in them and they are also not within me. (This is
a little difficult to comprehend, and a beautiful commentary is given by Swami
ji on this.)

and towards the end of the same chapter in the verse 29 Bhagwan says that:

samoaham srvabhuteshu na me dveshyoasti na priyah,
ye bhajanti tu maam bhaktya, mayi te teshu chapyaham.

Meaning: and those who constantly remember me with love and devotion, they are
always within me and i am also directly manifest in them.

Bhava: if we combine the direct meaning of these verses in the beginning of
adhayaya and the concluding verse towards the end of adhyaya, a beautiful bhava

"Oh Arjun! although i am everywhere in everything and everything is within me
but despite this i am not manifest in them and they are also not within me. But
there is an Exception, i become manifest in my Bhaktas and they also reside
within me constantly. although i am impartial to everyone but for my bhakta i
become partial in this respect."

Note: Shri Gitaji is a vaangmaya vigrah of Bhagwan Shri Krishna and we see him
in the form relevant to our bhava(Ja ki rahi bhavana jaisi, Prabhu murat tin
dekhi taisi. Therefore there is not a single meaning and single commentary on
Gita ji. there are many according to the bhava of the commentator, and all are
true and all are divine and all are perfect from their perspectives.

Jai Shri Krishna,

Dharmendra Sharma


Dear Sadhakas,
Hare Krishna.
This is in response to a question from a Sadhaka regarding Bhavas from

BhagavadGita stresses the importance of Bhaktiyoga which is straightforward, and
practical for this Kaliyuga. It is said all over Gita, to worship Him with
undivided attention which takes us to His Abode. I would like to mention a
" Na tad bhasayate suryo
Na sasanko napavakaha
Yadgatva nanivartante
Tad dharma paramam mama"
Gitaji (15, 6)
Which means,
' Supreme abode of The Lord is not illuminated by sun, moon, or fire. It is
illuminated by The Lord Himself. Once you reach Him, there is no question of
coming back to this material world.'

You can worship whichever deity you want but once you reach that particular
deity, after exhausting the punyakarma, you have to come back to the material
world. But once you reach Lord Krishna's abode you will not take birth again
which is described nicely in the following Verse.

"Abrahma bhuvanalloka
Mam upetyatukaunteya
Punarjanma navidyate"
Gitaji (8,16)
Which means,
' From the highest to lowest planet , all are places of misery wherein repeated
births and deaths take place. One who attains My Abode will never take birth

Let us worship The Lord with undivided attention and attain Him in the end.

Thank You

Prasad A. Iragavarapu, MD


Humble Saadhaka has nothing to share (bhavas from Gita) here in the forum,
reason being Silence can't be shared with others.


Dharmendraji, thanks for sharing your bhava. You have mentioned that God becomes
manifest to bhaktas and is partial to them. Who is "bhakta"?

"bhakta" is person who sees His Lord in all living beings. Such person serves
living entities around him/ her seeing presence of God in them. This starts with
treating one's family members and one's own self with love, respect, care,
service, kindness and compassion and then, extending it to one's city, state,
nation and ultimately, whole world.

Some people think that service to others is like sacrifice and is done at the
cost of one's own happiness. That is wrong understanding. Such person is happy
and content who lives life to the fullest and helps others to do so.

Murari Das


In the same way Goswami Tulasidas says,

"Hari vyapak sarvatra samana, prem te pragat hoi mai jana"

Dharmendra Sharma


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