diff --git "a/output/chapters/17.json" "b/output/chapters/17.json" --- "a/output/chapters/17.json" +++ "b/output/chapters/17.json" @@ -5,8 +5,12 @@ "sanskrit": "अर्जुन उवाच |ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: |तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: || 1||", "transliteration": "arjuna uvāchaye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥteṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; ye—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—disregard; yajante—worship; śhraddhayā-anvitāḥ—with faith; teṣhām—their; niṣhṭhā—faith; tu—indeed; kā—what; kṛiṣhṇa—Krishna; sattvam—mode of goodness; āho—or; rajaḥ—mode of passion; tamaḥ—mode of ignorance", - "translation": "Arjuna said: When men sacrifice to the gods with faith but discard the injunctions of the scriptures, what is the nature of their devotion, Ο Krishna? Is it sattva, rajas, or tamas?", - "commentary": "It was declared that action contrary to Sastraic commands cannot lead to perfection (16.23&16.24). But there are people who have not read the Sastras either by indifference or incompetence or other reasons, and yet who believe in a higher power and carry on some form of worship and perform sacrifices. These men are different from the demonical type because the latter entirely denies the existence of the Higher power. These people have faith, but it is not in conformity with the Sastras. What is their condition? What is the nature of their worship? This is Arjuna’s question.", + "translation": [ + "Arjuna said: When men sacrifice to the gods with faith but discard the injunctions of the scriptures, what is the nature of their devotion, Ο Krishna? Is it sattva, rajas, or tamas?" + ], + "commentary": [ + "It was declared that action contrary to Sastraic commands cannot lead to perfection (16.23&16.24). But there are people who have not read the Sastras either by indifference or incompetence or other reasons, and yet who believe in a higher power and carry on some form of worship and perform sacrifices. These men are different from the demonical type because the latter entirely denies the existence of the Higher power. These people have faith, but it is not in conformity with the Sastras. What is their condition? What is the nature of their worship? This is Arjuna’s question." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-1.mp3", "source": "https://vivekavani.com/b17v1/" }, @@ -16,8 +20,16 @@ "sanskrit": "श्रीभगवानुवाच |त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |सात्त्विकी राजसी चैव तामसी चेति तां शृणु || 2||", "transliteration": "śhrī-bhagavān uvāchatri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jāsāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Personality said; tri-vidhā—of three kinds; bhavati—is; śhraddhā—faith; dehinām—embodied beings; sā—which; sva-bhāva-jā—born of one’s innate nature; sāttvikī—of the mode of goodness; rājasī—of the mode of passion; cha—and; eva—certainly; tāmasī—of the mode of ignorance; cha—and; iti—thus; tām—about this; śhṛiṇu—hear", - "translation": "The Lord said: The faith of men, born of their individual natures, is of three kinds. It is characterized by sattva, rajas, or tamas. Hear now concerning it.", - "commentary": "Svabhavaja:Men are born with different objects of faith, according to their practice and experience in past births. It comes to them as an inherited quality and determines the nature of their worship and sacrifice.", + "translation": [ + "The Lord said: The faith of men, born of their individual natures, is of three kinds. It is characterized by sattva, rajas, or tamas. Hear now concerning it." + ], + "commentary": [ + "Svabhavaja:Men are born with different objects of faith, according to their practice and experience in past births. It comes to them as an inherited quality and determines the nature of their worship and sacrifice.", + "Question:What is the threefold Sraddha?", + "Answer:It is Sattvic, Rajasic and Tamasic.", + "Question:What is the cause of this difference?", + "Answer:Nature (i.e.) the Samskaras of the previous births, is the cause of the distinction." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-2.mp3", "source": "https://vivekavani.com/b17v2/" }, @@ -27,8 +39,32 @@ "sanskrit": "सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |श्रद्धामयोऽयं पुरुषो य��� यच्छ्रद्ध: स एव स: || 3||", "transliteration": "sattvānurūpā sarvasya śhraddhā bhavati bhārataśhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ", "word_by_word_meaning": "sattva-anurūpā—conforming to the nature of one’s mind; sarvasya—all; śhraddhā—faith; bhavati—is; bhārata—Arjun, the scion of Bharat; śhraddhāmayaḥ—possessing faith; ayam—that; puruṣhaḥ—human being; yaḥ—who; yat-śhraddhaḥ—whatever the nature of their faith; saḥ—their; eva—verily; saḥ—they", - "translation": "The faith of each man is in accordance with his natural disposition. A man, Ο Bhārata, is made of his faith; what his faith is, that verily he is.", - "commentary": "The mind (the inner organ) is alone the Jiva (man). So if the mind is pure, purity becomes the essence of that man. Here the word ‘sattva‘ means mind. Every individual acquires that nature which he has brought with him from his experience in former births. And his faith takes on that quality only. He is that faith, qualified by his Samskaras. So it is the duty of man to instill Sattvic disposition into his character and by practice transcend that also to reach the highest state. The Tamasic and Rajasic kinds of Sraddha should be abandoned, because they also pull man downwards into lower forms of existence. Among the qualities, Sattva is the nearest to Atma, and in Suddha-sattva, man directly perceives Atma, and enters the Nirguna state. That is the real Self of man, that is his final goal.", + "translation": [ + "The faith of each man is in accordance with his natural disposition. A man, Ο Bhārata, is made of his faith; what his faith is, that verily he is." + ], + "commentary": [ + "The mind (the inner organ) is alone the Jiva (man). So if the mind is pure, purity becomes the essence of that man. Here the word ‘sattva‘ means mind. Every individual acquires that nature which he has brought with him from his experience in former births. And his faith takes on that quality only. He is that faith, qualified by his Samskaras. So it is the duty of man to instill Sattvic disposition into his character and by practice transcend that also to reach the highest state. The Tamasic and Rajasic kinds of Sraddha should be abandoned, because they also pull man downwards into lower forms of existence. Among the qualities, Sattva is the nearest to Atma, and in Suddha-sattva, man directly perceives Atma, and enters the Nirguna state. That is the real Self of man, that is his final goal.", + "What I think is practical, is to me the only practicality in the world. If I am a shopkeeper, I think shopkeeping the only practical pursuit in the world. If I am a thief, I think stealing is the best means of being practical; others are not practical. You see how we all use this word practical for things we like and can do. Therefore I will ask you to understand thatVedanta, though it is intensely practical, is always so in the sense of the ideal.[Source]", + "The Bhagavad Gita states: “A man consists of the faith that is in him. Whatever his faith is, he is.” A man of faith is free from fear, worry, and anxiety. Once there was a terrible fire in a neighbour’s house which was only fifteen yards from his own. A strong wind was blowing and occasionally sparks fell on Nag Mahashay’s roof. While the villagers were fighting to stop the blazing fire, Nag Mahashay stood before it with folded hands, unperturbed. Sharatkamini, however, was frightened and started throwing clothes, bedding, and blankets outside. Seeing her, Nag Mahashay cried out: “Shame on you! Still you have no faith in God! Brahma, the god of fire, has come. Instead of worshipping him, you are busy protecting these trifling objects! Victory to Sri Ramakrishna!” He started to dance in the courtyard. Then he added, “If God protects, no one can destroy; and if God destroys, no one can save.” The neighbour’s house was burned to the ground, but Nag Mahashay’s house remained undamaged. (Source: They Lived with God)", + "“One looks on God exactly according to one’s own inner feeling.Take, for instance, a devotee with an excess of tamas. He thinks that the Divine Mother eats goat. So he slaughters one for Her. Again, the devotee endowed with rajas cooks rice and various other dishes for the Mother. But the sattvic devotee doesn’t make any outer show of his worship. People don’t even know he is worshipping. If he has no flowers, he worships God with mere Ganges water and the leaves of the bel-tree. His food offering to the Deity consists of sweetened puffed rice or a few candies. Occasionally he cooks a little rice pudding for the Deity.“There is also another class of devotees, those who are beyond the three gunas. They have the nature of a child. Their worship consists in chanting God’s name — just His name. (Source:Gospel of Sri Ramakrishna)", + "—–", + "“People of bygone generations had tremendous faith. What faith Haladhari’s father had! Once he was on the way to his daughter’s house when he noticed some beautiful flowers and vilwa-leaves. He gathered them for the worship of the Family Deity and walked back five or six miles to his own house.“Once a theatrical troupe in the village was enacting the life of Rama. When Kaikeyi asked Rama to go into exile in the forest, Haladhari’s father, who had been watching the performance, sprang up. He went to the actor who played Kaikeyi, crying out, ‘You wretch!’, and was about to burn the actor’s face with a torch. He was a very pious man. After finishing his ablutions he would stand in the water and meditate on the Deity, reciting the invocation: ‘I meditate on Thee, of red hue and four faces’, while tears streamed down his cheeks.“When my father walked along the lanes of the village wearing his wooden sandals, the shopkeepers would stand up out of respect and say, ‘There he comes!’ When he bathed in the Haldarpukur, the villagers would not have the courage to get into the water. Before bathing they would inquire if he had finished his bath.“When my father chanted the name of Raghuvir, his chest would turn crimson. This also happened to me. When I saw the cows at Vrindavan returning from the pasture, I was transported into a divine mood and my body became red.“Very strong was the faith of the people in those days. One hears that God used to dance then, taking the form of Kali, while the devotee clapped his hands keeping time.” (Source:Gospel of Sri Ramakrishna)", + "—–", + "“The sannyasi’s way of living is like observing the ekadasi fast without taking even a drop of water. If he clings to enjoyment, then he has reason to be afraid. ‘Woman and gold’ is enjoyment. If a monk enjoys it, he is swallowing his own spittle, as it were. There are different kinds of enjoyment: money, wealth, name, fame, and sense pleasures. It is not good for a sannyasi to sit in the company of a woman devotee, or even to talk to her. This injures him and others as well. Then others cannot learn from him; he cannot set an example to humanity. A sannyasi keeps his body in order to teach mankind.“To sit with a woman or talk to her a long time has also been described as a kind of sexual intercourse. There are eight kinds. To listen to a woman and enjoy her conversation is one kind; to speak about a woman is another kind; to whisper to her privately is a third kind; to keep something belonging to a woman and enjoy it is a fourth kind; to touch her is a fifth. Therefore a sannyasi should not salute his guru’s young wife, touching her feet. These are the rules for sannyasis.“But the case is quite different with householders. After the birth of one or two children, the husband and wife should live as brother and sister. The other seven kinds of sexual intercourse do not injure them much.“A householder has various debts: debts to the gods, to the fathers, and to the rishis. He also owes a debt to his wife. He should make her the mother of one or two children and support her if she is a chaste woman.“Householders do not know who is a good wife and who is a bad wife, who is a vidyasakti and who is an avidyasakti. A vidyasakti, a good wife, has very little lust and anger. She sleeps little. She pushes her husband’s head away from her. She is full of affection, kindness, devotion, modesty, and other noble qualities. Such a wife serves all, looking on all men as her children. Further, she helps increase her husband’s love of God. She doesn’t spend much money lest her husband should have to work hard and thus not get leisure to think of God.“Mannish women have different traits. These are bad traits: squint eyes and hollow eyes, catlike eyes, lantern jaws like a calf’s, and pigeon-breast”GIRISH:“What is the way for people like us?”MASTER:“Bhakti is the only essential thing. Bhakti has different aspects: the sattvic, the rajasic, and the tamasic.One who has sattvic bhakti is very modest and humble. But a man with tamasic bhakti is like a highwayman in his attitude toward God. He says: ‘O God, I am chanting Your name; how can I be a sinner? O God, You are my own Mother; You must reveal Yourself to me.'”GIRISH (smiling):“It is you, sir, who teach us tamasic bhakti.” (Source:Gospel of Sri Ramakrishna)", + "One day we asked: “Does God exist? How can one see God?”", + "The Master replied: “God really exists. You do not see stars during the day, but that does not mean that the stars do not exist. There is butter in milk, but can anyone know this by looking at milk? In order to get butter you must churn the milk in a cool place before sunrise. If you want to catch fish in a pond, you have to learn the art of fishing from those who know it, and then you must throw the line into the water and sit patiently with a fishing rod. Soon the fish will grab the bait. Then, as soon as the float sinks, you can pull the fish to shore. Similarly, you cannot realize God by merely wishing. Have faith in the instructions of a holy man. Make your mind like a fishing rod and your prana, or life force, like a hook. Your devotion and japa must be like the bait. Eventually you will be blessed by the vision of God.”", + "Previously we had not believed in the existence of God. Furthermore, after associating with the Brahmo Samaj we had come to believe that God is formless. The Master read our minds and said: “Yes, God can be seen. Could God, whose creation is so beautiful and enchanting, be imperceptible?”", + "We said: “Sir, whatever you say is true. Who can refute you? Is it possible to realize God in this life?”", + "The Master replied: “You get what you desire. Faith alone is the key to success.” Then he sang a song:", + "The Master continued: “The more you advance in one direction, the more you leave behind the opposite direction. If you move ten steps towards the east, you move ten steps away from the west.”", + "— Ram Chandra Datta (Source: Ramakrishna as We Saw Him)", + "Question:What kind of Sraddha does man acquire?", + "Answer:It is in conformity with the disposition of his mind.", + "Question:With what is man filled?", + "Answer:Sraddha.", + "Question:What is the state of man?", + "Answer:It is just what his mind is. This state is called Jiva. (The real man is the supreme Self and not the reflected personality created in the mind)." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-3.mp3", "source": "https://vivekavani.com/b17v3/" }, @@ -38,8 +74,12 @@ "sanskrit": "यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: |प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना: || 4||", "transliteration": "yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥpretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ", "word_by_word_meaning": "yajante—worship; sāttvikāḥ—those in the mode of goodness; devān—celestial gods; yakṣha—semi-celestial beings who exude power and wealth; rakṣhānsi—powerful beings who embody sensual enjoyment, revenge, and wrath; rājasāḥ—those in the mode of passion; pretān-bhūta-gaṇān—ghosts and spirits; cha—and; anye—others; yajante—worship; tāmasāḥ—those in the mode of ignorance; janāḥ—persons", - "translation": "Men in whom sattva prevails worship the gods; men in whom rajas prevails worship demigods and demons; and men in whom tamas prevails worship ghosts and disembodied spirits.", - "commentary": "In the14th Discourse, the Lord has already described the three Gunas, and how men dominated by each think and act in the world. The Lord is explaining the same idea in a different context.", + "translation": [ + "Men in whom sattva prevails worship the gods; men in whom rajas prevails worship demigods and demons; and men in whom tamas prevails worship ghosts and disembodied spirits." + ], + "commentary": [ + "In the14th Discourse, the Lord has already described the three Gunas, and how men dominated by each think and act in the world. The Lord is explaining the same idea in a different context." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-4.mp3", "source": "https://vivekavani.com/b17v4/" }, @@ -49,8 +89,18 @@ "sanskrit": "अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || 5||कर्षयन्त: शरीरस्थं भूतग्राममचेतस: |मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 6||", "transliteration": "aśhāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥdambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥkarṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥmāṁ chaivāntaḥ śharīra-sthaṁ tān viddhy āsura-niśhchayān", "word_by_word_meaning": "aśhāstra-vihitam—not enjoined by the scriptures; ghoram—stern; tapyante—perform; ye—who; tapaḥ—austerities; janāḥ—people; dambha—hypocrisy; ahankāra—egotism; sanyuktāḥ—possessed of; kāma—desire; rāga—attachment; bala—force; anvitāḥ—impelled by; karṣhayantaḥ—torment; śharīra-stham—within the body; bhūta-grāmam—elements of the body; achetasaḥ—senseless; mām—me; cha—and; eva—even; antaḥ—within; śharīra-stham—dwelling in the body; tān—them; viddhi—know; āsura-niśhchayān—of demoniacal resolves", - "translation": "Those vain and conceited men who, impelled by the force of their lust and attachment, subject themselves to severe austerities not ordained by the scriptures, And, fools that they are, torture all their bodily organs, and Me, too, who dwell within the body— know that they are fiendish in their resolves.", - "commentary": "Asastravihitam:The Gita insists on adherence to the Sastras for spiritual advancement. Austerities which are prohibited by the Sastras should not be undertaken. They are only Tamasic and Rajasic types of Tapas frightful and horrid to themselves and other beings. Such inhuman forms of austerity show that these men are devoid of understanding.", + "translation": [ + "Those vain and conceited men who, impelled by the force of their lust and attachment, subject themselves to severe austerities not ordained by the scriptures, And, fools that they are, torture all their bodily organs, and Me, too, who dwell within the body— know that they are fiendish in their resolves." + ], + "commentary": [ + "Asastravihitam:The Gita insists on adherence to the Sastras for spiritual advancement. Austerities which are prohibited by the Sastras should not be undertaken. They are only Tamasic and Rajasic types of Tapas frightful and horrid to themselves and other beings. Such inhuman forms of austerity show that these men are devoid of understanding.", + "Tapyante ye tapojanah:The true purpose of Tapas is the purification of the mind and not the torturing of the body. The evil tendencies of the mind should no doubt be burnt up before spiritual ilumination dawns on man. But cruel mortification of the flesh is not sanctioned by the Sastras as a means to self-purification.", + "Kamaragabalanvithah:Worldly power and physical powers count for nothing without Divine strength. Such men who are devoid of the Godly spirit in them are Asuras, whatever other qualities they may possess. Lust and longing for sensual pleasures wither away the Divine elements in man. The Divine is covered up by foul and filthy passions and impulses. Therefore those who seek spiritual illumination should annihilate these demonical qualities and take to devotion and knowledge from which flows divine strength and power.", + "Karsayantath bhutagramam:Those who wither away the body and sense-organs by fasting : are of Asuric nature. Of course, fasting for the sake of bodily health and on holy days for acquiring self-discipline are good. But the law of moderation should not be violated (yuktahara viharasya). Beyond a certain limit, fasting becomes cruel to the body and the senses. This will not take the man to the goal. One cannot kill the snake by striking the bush.The real enemy to be destroyed is the impurity of the mind, and this cannot be done by torturing the body. One has to be extremely cautious in this matter. Tapas is an act of self-discipline and ego-annihilation.To boast of one’s own capacities, to go without food and rest, or to perform physical gymnastics by keeping the heels in the air and the head on the ground, may show off his physical endurance, but is not a mark of devotion or jnana. Fasting and other forms of self-discipline are led to keep the body and senses under control, so that they may not impede man’s progress towards the Divine. They are means to this end and are not ends in themselves. The way of Yoga is moderation. Horrible forms of torturing the body are Tamasic austerity.", + "Mam chaiva anthah sarirastham:The Lord is dwelling within the body. So torturing the body is torturing the Lord Himself. The man who feels the presence of the Lord in all the limbs and senses, will not willingly injure them by demonical self-mortification. Of course, the Lord being the witness only is not affected by what happens to the body whether it is nourished or tortured. But from the point of view of the individual, it is an injury to the Lord. That is why men are called upon to practice ‘ahimsa‘-non-injury to all beings because the Lord is present in all beings. The same truth applies to one’s own person. Self-torture is thus ‘himsa‘ of the Lord Himself. It is clearly declared here that nothing truly spiritual could be achieved by these Tamasic austerities. In fact, the Asuras when they practice these austerities, do so, not for God-realisation, but for gaining some miraculous powers and personal enjoyments in this world or in another world. This aim is Kama and Raga, the thirst for sense-gratification. Thus the aim of these men of demonical nature is entirely different. The real seekers should cultivate pure Sattvic virtues, discriminate between the real and unreal, separate the five sheaths, and realise Paramatma in themselves.", + "Question:What is the nature of the Asuric type of people?", + "Answer:1. They are subject to pride, self-conceit and pretension; 2. They are possessed by In lust and attachment; 3. They have no discrimination; 4. They torture the body and the senses and so they torture the in-dwelling Lord. torture the body and" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-5-6.mp3", "source": "https://vivekavani.com/b17v5/" }, @@ -60,8 +110,12 @@ "sanskrit": "आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: |यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु || 7||", "transliteration": "āhāras tv api sarvasya tri-vidho bhavati priyaḥyajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu", "word_by_word_meaning": "āhāraḥ—food; tu—indeed; api—even; sarvasya—of all; tri-vidhaḥ—of three kinds; bhavati—is; priyaḥ—dear; yajñaḥ—sacrifice; tapaḥ—austerity; tathā—and; dānam—charity; teṣhām—of them; bhedam—distinctions; imam—this; śhṛiṇu—hear", - "translation": "Even the food that is dear to all is of the three kinds. Likewise are the sacrifices, austerities, and gifts. Hear now the distinctions between them.", - "commentary": "It is to be noted that the Lord first takes up the threefold kinds of food dear to the three types of men. In spiritual sadhana, food is of great importance, because the mind is formed by the food that is taken. Pure food develops the pure mind, and the pure mind easily grasps the spiritual truth. So all the seekers should be extremely careful about their food.", + "translation": [ + "Even the food that is dear to all is of the three kinds. Likewise are the sacrifices, austerities, and gifts. Hear now the distinctions between them." + ], + "commentary": [ + "It is to be noted that the Lord first takes up the threefold kinds of food dear to the three types of men. In spiritual sadhana, food is of great importance, because the mind is formed by the food that is taken. Pure food develops the pure mind, and the pure mind easily grasps the spiritual truth. So all the seekers should be extremely careful about their food." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-7.mp3", "source": "https://vivekavani.com/b17v7/" }, @@ -71,8 +125,15 @@ "sanskrit": "आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: |रस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: || 8||", "transliteration": "āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥrasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ", "word_by_word_meaning": "āyuḥ sattva—which promote longevity; bala—strength; ārogya—health; sukha—happiness; prīti—satisfaction; vivardhanāḥ—increase; rasyāḥ—juicy; snigdhāḥ—succulent; sthirāḥ—nourishing; hṛidyāḥ—pleasing to the heart; āhārāḥ—food; sāttvika-priyāḥ—dear to those in the mode of goodness", - "translation": "Food that promotes longevity, vitality, strength, health, pleasure, appetite, and that is succulent, oleaginous, substantial, and agreeable, is favoured by people endowed with sattva.", - "commentary": "The Sattvic nature relishes only pure and agreeable food, as described in this verse. Food has a direct bearing on the spiritual life. It is not a negligible matter as some indulgent people imagine. It should be within the experience of everyone that when impure and offensive food is taken the mind immediately reacts by generating sensual tendencies, irritability, anger etc. If men take a little more care about their food and its regulation, not only will they be more healthy and happy, but they will also gain insight into the subtler truths of the spiritual realm. Such being the importance of food, the Lord first prescribes the type of food which is dear to the Sattvic type of men.", + "translation": [ + "Food that promotes longevity, vitality, strength, health, pleasure, appetite, and that is succulent, oleaginous, substantial, and agreeable, is favoured by people endowed with sattva." + ], + "commentary": [ + "The Sattvic nature relishes only pure and agreeable food, as described in this verse. Food has a direct bearing on the spiritual life. It is not a negligible matter as some indulgent people imagine. It should be within the experience of everyone that when impure and offensive food is taken the mind immediately reacts by generating sensual tendencies, irritability, anger etc. If men take a little more care about their food and its regulation, not only will they be more healthy and happy, but they will also gain insight into the subtler truths of the spiritual realm. Such being the importance of food, the Lord first prescribes the type of food which is dear to the Sattvic type of men.", + "MASTER (to M.):“Rakhal has indigestion. It is best to take only sattvic food. Haven’t you read about it in theGita? Don’t you read theGita?” (BG 17.8,BG 17.9,BG 17.10)M:“Yes, sir. TheGitaspeaks of temperance in eating. Sattvic food, rajasic food, tamasic food; sattvic kindness, sattvic ego, and so on — all these are described in theGita.”MASTER:“Have you a copy of the book?”M:“Yes, sir.”MASTER:“It contains the essence of all the scriptures.”M:“TheGitadescribes various ways of realizing God. You too say that God can be reached by various paths: knowledge, devotion, work, and meditation.”MASTER:“Do you know the meaning of karmayoga? It is to surrender to God the fruit of all action.” (Source:Gospel of Sri Ramakrishna)", + "Question:What is the nature of Sattvic food?", + "Answer:It augments life, vitality, purity, health, joy and cheerfulness; It is savoury, oleaginous, substantial and agreeable. The wise should take this type of food." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-8.mp3", "source": "https://vivekavani.com/b17v8/" }, @@ -82,8 +143,16 @@ "sanskrit": "कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: |आहारा राजसस्येष्टा दु:खशोकामयप्रदा: || 9||", "transliteration": "kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥāhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ", "word_by_word_meaning": "kaṭu—bitter; amla—sour; lavaṇa—salty; ati-uṣhṇa—very hot; tīkṣhṇa—pungent; rūkṣha—dry; vidāhinaḥ—full of chillies; āhārāḥ—food; rājasasya—to persons in the mode of passion; iṣhṭāḥ—dear; duḥkha—pain; śhoka—grief; āmaya—disease; pradāḥ—produce", - "translation": "Food that is excessively bitter, sour, salty, hot, acrid, dry, and burning is liked by people endowed with rajas. It causes pain, grief, and disease.", - "commentary": "Such is the food relished by the Rajasic people, the effect of such food is immediately felt by pain in the body and consequent mental discomfort. The word‘ati’is applied to all the adjectives used, by some commentators. Sour, bitter, and burning food-stuffs should be abandoned, if spiritual progress is to be kept up by the Sadhaka.", + "translation": [ + "Food that is excessively bitter, sour, salty, hot, acrid, dry, and burning is liked by people endowed with rajas. It causes pain, grief, and disease." + ], + "commentary": [ + "Such is the food relished by the Rajasic people, the effect of such food is immediately felt by pain in the body and consequent mental discomfort. The word‘ati’is applied to all the adjectives used, by some commentators. Sour, bitter, and burning food-stuffs should be abandoned, if spiritual progress is to be kept up by the Sadhaka.", + "In theeighteenth Discourse 38th verse, the Lord explains that Rajasic happiness appears to be pleasing in the beginning but turns out to be extremely painful in the end. Similarly hot and sour food may be relishing to some palates, but they produce grievous discomfort, pain and disease, in the end. This is experienced by many in everyday life. Besides, Rajasic food disturbs Dhyana Sadhana. The mind becomes distracted and agitated and so it cannot remain steady in contemplation. Among the animals, lions, tigers, and wolves are restless and foul, whereas cows, goats and others of their kind are calm and non-injurious.", + "amayapradah:Rajasic food produces disease. What can man achieve with a disease-sticken body? He has neither worldly nor spiritual welfare. So the seekers should abandon all such varieties of food and strive in every way to keep the body light, pure and strong. The choice of food is in itself a part of self-discipline and an important aspect also. We find real Sadhakas extremely fastidious about their food. They take food and water at regular intervals, and do not load the stomach at all odd times with all odd food-stuffs. Such discipline goes a long way to secure self-control easily and these men rise to higher planes of spiritual experience. That should be the standard to be followed by all earnest seekers.", + "Question:What is the nature of Rajasic food?", + "Answer:It is bitter, sour, hot, pungent, dry and burning. It causes pain, discomfort and disease. Realising the evil effects of such food, the real seekers should abandon it completely." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-9.mp3", "source": "https://vivekavani.com/b17v9/" }, @@ -93,8 +162,13 @@ "sanskrit": "यातयामं गतरसं पूति पर्युषितं च यत् |उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 10||", "transliteration": "yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yatuchchhiṣhṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam", "word_by_word_meaning": "yāta-yāmam—stale foods; gata-rasam—tasteless; pūti—putrid; paryuṣhitam—polluted; cha—and; yat—which; uchchhiṣhṭam—left over; api—also; cha—and; amedhyam—impure; bhojanam—foods; tāmasa—to persons in the mode of ignorance; priyam—dear", - "translation": "And food that is ill cooked, tasteless, putrid, stale, unclean, and left over, is favoured by people endowed with tamas.", - "commentary": "Even according to the principles of health such food is bad. Not only does it damage the system by corrupting the blood but it unhinges the mind also. The mind is made of the subtle elements of the body. Therefore for physical health and joy, only Sattvic food should be taken.", + "translation": [ + "And food that is ill cooked, tasteless, putrid, stale, unclean, and left over, is favoured by people endowed with tamas." + ], + "commentary": [ + "Even according to the principles of health such food is bad. Not only does it damage the system by corrupting the blood but it unhinges the mind also. The mind is made of the subtle elements of the body. Therefore for physical health and joy, only Sattvic food should be taken.", + "What the proper food is, what kind, we have to determine ourselves. Nobody can determine that [for us]. As a general practice, we have to shun exciting food. … We do not know how to vary our diet with our occupation. We always forget that it is the food out of which we manufacture everything we have. So the amount and kind of energy that we want, the food must determine. … The proper diet means, generally, simply do not eat highly spiced foods. There are three sorts of mind, says the yogi, according to the elements of nature. One is the dull mind, which covers the luminosity of the soul. Then there is that which makes people active, and lastly, that which makes them calm and peaceful. Now there are persons born with the tendency to sleep all the time. Their taste will be towards that type of food which is rotting — crawling cheese. They will eat cheese that fairly jumps off the table. It is a natural tendency with them. Then active people. Their taste is for everything hot and pungent, strong alcohol. … Sattvika people are very thoughtful, quiet, and patient. They take food in small quantities, and never anything bad.[Source]" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-10.mp3", "source": "https://vivekavani.com/b17v10/" }, @@ -104,8 +178,15 @@ "sanskrit": "अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |यष्टव्यमेवेति मन: समाधाय स सात्त्विक: || 11||", "transliteration": "aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyateyaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ", "word_by_word_meaning": "aphala-ākāṅkṣhibhiḥ—without expectation of any reward; yajñaḥ—sacrifice; vidhi-driṣhṭaḥ—that is in accordance with the scriptural injunctions; yaḥ—which; ijyate—is performed; yaṣhṭavyam-eva-iti—ought to be offered; manaḥ—mind; samādhāya—with conviction; saḥ—that; sāttvikaḥ—of the nature of goodness", - "translation": "That sacrifice is of the nature of sattva which is offered according to the scriptural rules by those who expect no reward and who firmly believe that it is their duty to sacrifice.", - "commentary": "The Lord has already laid down the law that the Sastras are the authority about what ought to be done or what ought not to be done. Therefore it is said here that the Yajna should be ‘vidhidrishtah‘. Moreover it should be decided after deep consideration whether to perform the sacrifice or not, according to time, place and other circumstances. Above all this, it should be performed without any selfish motive. It should be an act of Nishkama karmayoga. Such Yagna is called Sattvic.Here the word ‘Yajna’ does not mean sacrifice of animals and other living beings. It refers to all charitable and beneficient acts of a divine character. Any good done in that spirit becomes a Yajna.", + "translation": [ + "That sacrifice is of the nature of sattva which is offered according to the scriptural rules by those who expect no reward and who firmly believe that it is their duty to sacrifice." + ], + "commentary": [ + "The Lord has already laid down the law that the Sastras are the authority about what ought to be done or what ought not to be done. Therefore it is said here that the Yajna should be ‘vidhidrishtah‘. Moreover it should be decided after deep consideration whether to perform the sacrifice or not, according to time, place and other circumstances. Above all this, it should be performed without any selfish motive. It should be an act of Nishkama karmayoga. Such Yagna is called Sattvic.Here the word ‘Yajna’ does not mean sacrifice of animals and other living beings. It refers to all charitable and beneficient acts of a divine character. Any good done in that spirit becomes a Yajna.", + "Manah samadhaya:It is imperative that the act to be performed should be carefully considered, decided, and fixed before doing it. Otherwise, the wavering mind creates hundred doubts and fears at the time of performing it. Such actions do not bear any good fruit at all. They are sometimes half done and left incomplete. The doer gains no peace or satisfaction from such works. So one should consider the pros and cons, satisfy himself about the Sastraic laws, take the advice of the elders and well-wishers, and then only go into action. Such work is Sattvic and yields the best door to rewards to the doer and to the world. The point is that there should not be any longing to taste the fruits of work. They should be offered to the Lord. Such work is the highest and the noblest.", + "Question:What is the nature of the Sattvic Yajna?", + "Answer:It is performed without desire for the fruit. It is performed according to the ordinances of the Scriptures. It is well-considered and clearly decided by the mind." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-11.mp3", "source": "https://vivekavani.com/b17v11/" }, @@ -115,8 +196,14 @@ "sanskrit": "अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 12||", "transliteration": "abhisandhāya tu phalaṁ dambhārtham api chaiva yatijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam", "word_by_word_meaning": "abhisandhāya—motivated by; tu—but; phalam—the result; dambha—pride; artham—for the sake of; api—also; cha—and; eva—certainly; yat—that which; ijyate—is performed; bharata-śhreṣhṭha—Arjun, the best of the Bharatas; tam—that; yajñam—sacrifice; viddhi—know; rājasam—in the mode of passion", - "translation": "But that sacrifice which is performed in expectation of reward and for the sake of ostentation— know that to be of the nature of rajas.", - "commentary": "The principle of Nishkamakarma is once again emphasised here. The Rajasic man performs these sacrifices with a view to get some worldly reward. And also, he hopes to win name and fame by such acts of merit. Thus the Yajna loses its purity and divinity by the attachment and pretension of the doer. Any work if it should yield spiritual benefit should be done free from desire and free from pride and self-conceit. The Rajasic spirit should be annihilated. Then the same work becomes Sattvic.", + "translation": [ + "But that sacrifice which is performed in expectation of reward and for the sake of ostentation— know that to be of the nature of rajas." + ], + "commentary": [ + "The principle of Nishkamakarma is once again emphasised here. The Rajasic man performs these sacrifices with a view to get some worldly reward. And also, he hopes to win name and fame by such acts of merit. Thus the Yajna loses its purity and divinity by the attachment and pretension of the doer. Any work if it should yield spiritual benefit should be done free from desire and free from pride and self-conceit. The Rajasic spirit should be annihilated. Then the same work becomes Sattvic.", + "Question:What is the nature of the Rajasic Yajna?", + "Answer:It is performed for the sake of some reward, and only for the sake of ostentation, pride and self-conceit." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-12.mp3", "source": "https://vivekavani.com/b17v12/" }, @@ -126,8 +213,16 @@ "sanskrit": "विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |श्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 13||", "transliteration": "vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇamśhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate", "word_by_word_meaning": "vidhi-hīnam—without scriptural direction; asṛiṣhṭa-annam—without distribution of prasad; mantra-hīnam—with no chanting of the Vedic hymns; adakṣhiṇam—with no remunerations to the priests; śhraddhā—faith; virahitam—without; yajñam—sacrifice; tāmasam—in the mode of ignorance; parichakṣhate—is to be considered", - "translation": "And that sacrifice which is not performed according to the scriptural rules, and in which no food is distributed, no hymns are chanted, and no fees paid, and which is devoid of faith, is said to be of the nature of tamas.", - "commentary": "Asrishtannam:Distribution of food to the hungry and the needy is an important aspect of practical Vedanta. In this is implied the grand truth of the Lord’s presence in all beings. It is Vedanta brought down to the plane of practical work in the world. That is why the elders have prescribed distribution of food as an important item on all auspicious and holy occasions. Poor-feeding, respectful offering of food to deserving people, is an aspect of spiritual Sadhana, if its spirit is properly understood and kept in mind. So a sacrifice where there is no offering of food is only the lowest Tamasic yajna.", + "translation": [ + "And that sacrifice which is not performed according to the scriptural rules, and in which no food is distributed, no hymns are chanted, and no fees paid, and which is devoid of faith, is said to be of the nature of tamas." + ], + "commentary": [ + "Asrishtannam:Distribution of food to the hungry and the needy is an important aspect of practical Vedanta. In this is implied the grand truth of the Lord’s presence in all beings. It is Vedanta brought down to the plane of practical work in the world. That is why the elders have prescribed distribution of food as an important item on all auspicious and holy occasions. Poor-feeding, respectful offering of food to deserving people, is an aspect of spiritual Sadhana, if its spirit is properly understood and kept in mind. So a sacrifice where there is no offering of food is only the lowest Tamasic yajna.", + "Adakshinam:Offering of money and gifts to the Ritviks and poor people is another feature of a well-performed yajna. The sacrificer ought to give away a part of his wealth to the needy. It is Tyaga implied in Yajna. That which is done without the real spirit of sacrifice is indeed Tamasic Yajna.", + "Sraddhavirahitam:Any work yields the best reward only when it is done with faith, devotion and complete self-surrender to God. In thetwenty-eighth verseof this Discourse, the Lord declares that any act of merit done without faith is as good as not having been done at all. Faith is the vital element in all good works. Yajna performed without faith is Tamasic. It is as good as a dead thing because it is devoid of the life-force of faith.", + "Question:What is the nature of Tamasic Yajna?", + "Answer:It is not sanctioned by the Sastras. There is no distribution of food. Gifts are not offered. There are no Mantras. There is no faith. Such is Tamasic Yajna." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-13.mp3", "source": "https://vivekavani.com/b17v13/" }, @@ -137,8 +232,23 @@ "sanskrit": "देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||", "transliteration": "deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavambrahmacharyam ahinsā cha śhārīraṁ tapa uchyate", "word_by_word_meaning": "deva—the Supreme Lord; dwija—the Brahmins; guru—the spiritual master; prājña—the elders; pūjanam—worship; śhaucham—cleanliness; ārjavam—simplicity; brahmacharyam—celibacy; ahinsā—non-violence; cha—and; śhārīram—of the body; tapaḥ—austerity; uchyate—is declared as", - "translation": "Worship of the gods, of the twice-born, of teachers, and of the wise; cleanliness, uprightness, continence, and non-violence— these are said to be the austerity of the body.", - "commentary": "Verses 14, 15 and 16, which deal with the restraint and discipline of the body, speech, and mind, are of the greatest importance for all seekers. They should practise the three-fold austerity, and attain perfect purity of body, speech and mind. Such purity at once leads to self-realisation.", + "translation": [ + "Worship of the gods, of the twice-born, of teachers, and of the wise; cleanliness, uprightness, continence, and non-violence— these are said to be the austerity of the body." + ], + "commentary": [ + "Verses 14, 15 and 16, which deal with the restraint and discipline of the body, speech, and mind, are of the greatest importance for all seekers. They should practise the three-fold austerity, and attain perfect purity of body, speech and mind. Such purity at once leads to self-realisation.", + "Tapas is intended to purify the body and mind through which the individual has to function and strive for Atmajnana. Unless the body is purified internally and externally, the highest knowledge cannot be experienced. The word Tapas is generally associated with severe self-denial and self-mortification. People think that Tapas is suffering in heat and cold, abstaining from food, standing on one leg or keeping hands uplifted, and such other feats of physical endurance. Such horror-producing practices are not at all mentioned by the Lord. No one needs to be terrified by the word tapas. The Lord’s interpretation is practical and within the easy reach of any seeker who is striving for Atmajnana. Men and women can practise it. So, it is the duty of all sincere aspirants to undertake the discipline mentioned here and attain the goal.", + "The austerity of the body consists of five clear practices mentioned below:", + "(1) Reverence towards and worship of elders, Mahatmas, and devotees. By such worship, two great rewards are reaped by the worshipper. He acquires their grace and his egoism vanishes. Spiritual development is not possible without the grace of God, Guru and Mahatmas. Maya does not easily give way for man to cross over. The obstacles cannot be cleared without their grace. So the real seeker should win their blessing by humility and reverence, by service and devotion, by worship and selfless service. Their grace is infinitely helpful for man. He becomes humble, wise, unselfish and the super-obstacle the Ego lets go its strangle-hold on the heart of man. That is why the Lord mentioned such worship as the first type of austerity for the body.", + "Dvijah:(The twice-born) Twice-born means that man after he acquires Atmajnana takes a new birth quite distinct from the body and mind with which he was born. It is indeed a second birth, for, having attained Atma Jnana he discards the former life of the senses and the mind as alien to his true nature. Such men are twice-born. They reflect the glory and majesty, light and perfection of Paramatma. They are Divine in human form.", + "Prajna:(One who has ‘prajna’ i.e. a Jnani) ‘Prajnanam Brahma’ that is the Upanishadic declaration. It is the essence of Brahmam, it is knowledge supreme, and the man who possesses it is prajna (knower of Brahmam). Worship of such jnanis is declared to be the austerity of the Body.", + "(2)Saucham:Mental purity, bodily purity, and purity of the surroundings are all necessary. Impurities of the body not only produce diseases but also weaknens the mind and makes it incapable of ascent into higher spiritual regions. And to the impure even the idea of a higher life does not occur. Therefore the sadhaka should clean the surroundings, purify the body by regular bathing and good food, and clean the mind by rejecting all sensual thoughts and feelings, and by associating it with the Divine.", + "(3)Arjavam:Everyone should cultivate harmony between thought, word and deed. This is integrity. Crookedness like the crawling reptiles is the sign of a poisonous heart filled with selfish and cruel motives. When the three functional modes of thought, word and deed are straight and harmonious, man is said to follow truth, and truth is the open gateway to Self-realisation.", + "(4)Brahmacharyam:The Lord says that the vow of celibacy in thought, word and deed is the highest tapas. It means perfect non-attachment with the objective world, freedom from lustful thoughts, passions and acts, and meditation on the Supreme Brahmam. Celibacy is the foundation for all other Sadhanas. Therefore its importance is several times mentioned in the Gita. It is like the main-switch for the entire illumination in the spiritual realm.", + "(5)Ahimsa:(Non-injury to any creature in thought word and deed) Ignorance of Truth is – injury to one’s own self. So man should acquire knowledge of what he really is, what this world is, and who the ruler and controller of this universe is. By this understanding, man frees himself from constant self-injury. It is needless to say that injuring other beings is strictly prohibited by the Sastras. Such harmful thoughts and acts are a negation of the basic truth of the Lord’s presence in all beings.", + "Question:What is the austerity of the body?", + "Answer:1. Reverence and worship of the Devas, Gurus and Brahmanishthas, 2. purity of body and mind, 3. integrity, 4. continence, 5. non-injury – these five constitute Tapas of the body." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-14.mp3", "source": "https://vivekavani.com/b17v14/" }, @@ -148,8 +258,16 @@ "sanskrit": "अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||", "transliteration": "anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yatsvādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate", "word_by_word_meaning": "anudvega-karam—not causing distress; vākyam—words; satyam—truthful; priya- hitam—beneficial; cha—and; yat—which; svādhyāya-abhyasanam—recitation of the Vedic scriptures; cha eva—as well as; vāṅ-mayam—of speech; tapaḥ—austerity; uchyate—are declared as", - "translation": "Words that do not give offence and that are truthful, pleasant, and beneficial, and also the regular recitation of the Vedas— these are said to be the austerity of speech.", - "commentary": "Anudvegakaram vakyam:Speech should conform to the four principles enunciated here. First, it should not excite, trouble or injure others. Second, It should be gentle and peaceful.", + "translation": [ + "Words that do not give offence and that are truthful, pleasant, and beneficial, and also the regular recitation of the Vedas— these are said to be the austerity of speech." + ], + "commentary": [ + "Anudvegakaram vakyam:Speech should conform to the four principles enunciated here. First, it should not excite, trouble or injure others. Second, It should be gentle and peaceful.", + "Secondly, it should be truthful; thirdly, it should be beneficial on all sides. This four-way test of speech is the most important aspect of social conduct. One may speak the truth but it may be harsh, painful and exciting. So even in speaking truth, the words chosen and the manner should be pleasing and delightful. This is the Tapas of speech.", + "Svadhyayabhyasanam:The need for practising the study of the Sastras, is emphasised here. Every day some parts or portions of the Vedas, Upanishads and the Puranas should be read. This is a clear reply to those who question – “Meditation is important, why all this study?” of course, Meditation is important, but during the intervals, the aspirant should take to the studies of the Sastras to clarify his ideas and keep up the fire of inspiration. Svadhyaya is like the wind to the fire of meditation. By truthfulness and Svadhyaya, speech acquires mysterious power. What is spoken even casually comes out true in actual life.", + "Question:What is the austerity of speech?", + "Answer:1. Unexciting, 2. truthful, 3. delighting and beneficial speech, and 4. the study of theVedas,Upanishadsand thePuranas, are called austerity of speech." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-15.mp3", "source": "https://vivekavani.com/b17v15/" }, @@ -159,8 +277,17 @@ "sanskrit": "मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||", "transliteration": "manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥbhāva-sanśhuddhir ity etat tapo mānasam uchyate", "word_by_word_meaning": "manaḥ-prasādaḥ—serenity of thought; saumyatvam—gentleness; maunam—silence; ātma-vinigrahaḥ—self-control; bhāva-sanśhuddhiḥ—purity of purpose; iti—thus; etat—these; tapaḥ—austerity; mānasam—of the mind; uchyate—are declared as", - "translation": "Serenity of mind, gentleness, silence, self-control, and purity of heart— these constitute the austerity of the mind.", - "commentary": "Manah prasadah:The mind should be clear, calm, and light. If Tamoguna dominates, it is dull, heavy, and morose. If Rajoguna dominates, it is troubled, distracted and unbalanced. So the seeker has to cultivate Sattvaguna, and keep the mind in that calm screne state. The aim should be to prevent the disturbing elements, dark passions (impure Samskaras) from taking root in the mind. This can be achieved by unfailing devotion and clear knowledge which leads to dispassion. Serenity of mind implies internal purity. This practice consciously undertaken and kept up continuously is what is called austerity of the mind.", + "translation": [ + "Serenity of mind, gentleness, silence, self-control, and purity of heart— these constitute the austerity of the mind." + ], + "commentary": [ + "Manah prasadah:The mind should be clear, calm, and light. If Tamoguna dominates, it is dull, heavy, and morose. If Rajoguna dominates, it is troubled, distracted and unbalanced. So the seeker has to cultivate Sattvaguna, and keep the mind in that calm screne state. The aim should be to prevent the disturbing elements, dark passions (impure Samskaras) from taking root in the mind. This can be achieved by unfailing devotion and clear knowledge which leads to dispassion. Serenity of mind implies internal purity. This practice consciously undertaken and kept up continuously is what is called austerity of the mind.", + "Saumyatvam:Face is the index of the mind. The fleeting thoughts and passions of mind cast shadows in the face. Anger, hatred, lust, fear, greed all these darken and twist the countenance into worried states, most unpleasant for others to see. When the mind is serene and peaceful, the face is bright and delightful. The seekers should examine themselves how far they could keep up the cheerfulness of spirit, and produce an impression of joy and love. It should be clearly noted that a gloomy and forbidding face is not a mark of spiritual advancement. On the other hand, we find the Mahatmas beaming with joy, cheerful and humourous, radiating that indefinable joy and knowledge all around.", + "Maunam:Silence is of two kinds – 1. restraining external sounds; 2. stillness of the inner organ (mind). Here silence of the mind is mentioned. The first is of great importance as a means to achieve the second. Of course, mere stopping the external organ is useless when the mind is distracted by hundreds of worldly thoughts. In that case, external silence comes under “Midhyachara”. The aim is to acquire perfect stillness of mind, and detachment from the objective world. Therefore the Lord speaks of Mouna as the austerity of mind and not of the body. So one should understand that internal silence is the aim and restraint of speech is a means to that end.", + "Atmavinigrahah:Here the word ‘atma’ means the mind and senses. Restraining the mind from running after worldly pleasures is Tapas in the highest sense of the word. The word ‘vinigrahah‘ implies that the mind should be fully controlled, so that there cannot be any trace of attachment to objects. So also, ‘bhavasamsuddhi‘ implies perfect purity of thought and feeling. Not a speck of dirt should there be in the mind. Such mental purity reflects ‘Atma’ clearly, as the sun is clearly reflected in a calm lake of pure water.", + "Question:What is the austerity of mind?", + "Answer:Serenity, delightful countenance, stillness of mind (stilled in meditation on Paramatma) constitute austerity of mind." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-16.mp3", "source": "https://vivekavani.com/b17v16/" }, @@ -170,8 +297,17 @@ "sanskrit": "श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||", "transliteration": "śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥaphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate", "word_by_word_meaning": "śhraddhayā—with faith; parayā—transcendental; taptam—practiced; tapaḥ—austerity; tat—that; tri-vidham—three-fold; naraiḥ—by persons; aphala-ākāṅkṣhibhiḥ—without yearning for material rewards; yuktaiḥ—steadfast; sāttvikam—in the mode of goodness; parichakṣhate—are designated", - "translation": "This threefold austerity practised with supreme faith by steadfast men, without the desire for fruit, is said to be of the nature of sattva.", - "commentary": "Sraddhya:The attribute paraya indicates that supreme faith is needed in the performance of Tapas. Otherwise, common failures and well-known obstacles in the way, might shake the will of the seeker and make him unfit for further effect. Highest faith in the Supreme is needed. When once the final goal is accepted and fixed in the mind, no obstacle can shake him from the path of spiritual advancement. He marches onwards and onwards, unmindful of failures and backslidings, till the light is revealed.", + "translation": [ + "This threefold austerity practised with supreme faith by steadfast men, without the desire for fruit, is said to be of the nature of sattva." + ], + "commentary": [ + "Sraddhya:The attribute paraya indicates that supreme faith is needed in the performance of Tapas. Otherwise, common failures and well-known obstacles in the way, might shake the will of the seeker and make him unfit for further effect. Highest faith in the Supreme is needed. When once the final goal is accepted and fixed in the mind, no obstacle can shake him from the path of spiritual advancement. He marches onwards and onwards, unmindful of failures and backslidings, till the light is revealed.", + "Yuktaiah:The seeker should unite himself with Atma and keep away from all worldly objects. Such people are very conscious of their true Self, and so they are serene and calm whatever may be the troubles and temptations of life.", + "Naraiah:Of all beings, man is the highest, because Moksha is possible for the human being and to no other species. The Lord does not make any distinction among men. All human beings, whatsoever caste, creed or race they belong to, are qualified for the highest state by austerity, self-control, and knowledge.", + "From this verse, we understand that austerity of the Sattvic type requires three conditions. The aspirant should possess immovable faith; he should not have any desire for rewards; he should unite himself with Paramatma by an act of will. Fulfilling these conditions, if a man performs the triple asuterity of the body, mind and speech, he attains the highest goal.", + "Question:What is Sattvic austerity?", + "Answer:Performing the triple austerity of body, mind and speech, with faith, desiring no fruit and with harmonised mind is called Sattvic Tapas." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-17.mp3", "source": "https://vivekavani.com/b17v17/" }, @@ -181,8 +317,16 @@ "sanskrit": "सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 18||", "transliteration": "satkāra-māna-pūjārthaṁ tapo dambhena chaiva yatkriyate tad iha proktaṁ rājasaṁ chalam adhruvam", "word_by_word_meaning": "sat-kāra—respect; māna—honor; pūjā—adoration; artham—for the sake of; tapaḥ—austerity; dambhena—with ostentation; cha—also; eva—certainly; yat—which; kriyate—is performed; tat—that; iha—in this world; proktam—is said; rājasam—in the mode of passion; chalam—flickering; adhruvam—temporary", - "translation": "The austerity that is practised in order to gain respect, honour, and reverence, and for ostentation, is said to be of the nature of rajas. Its result is uncertain and transitory.", - "commentary": "This is spiritual pretension which does not yield any good fruit at all, because the performer does it insincerely for show and for gaining good name and reverence in society. It is hypocrisy and cheating the world. Such men are not truthful to themselves, and so their austerity is unstable and of short duration. The true aspirant has nothing to gain from name and fame in the world. His worship is sincere and deeply felt as an act of self-fulfilment.", + "translation": [ + "The austerity that is practised in order to gain respect, honour, and reverence, and for ostentation, is said to be of the nature of rajas. Its result is uncertain and transitory." + ], + "commentary": [ + "This is spiritual pretension which does not yield any good fruit at all, because the performer does it insincerely for show and for gaining good name and reverence in society. It is hypocrisy and cheating the world. Such men are not truthful to themselves, and so their austerity is unstable and of short duration. The true aspirant has nothing to gain from name and fame in the world. His worship is sincere and deeply felt as an act of self-fulfilment.", + "Question:What is Rajasic austerity?", + "Answer:Austerity performed for the sake of gaining good reputation, honour and reverence in society, and which is performed for show is called Rajasic.", + "Question:What is its effect?", + "Answer:It is unsatable (i.e) it is given up when the performer thinks that no worldly distinction is gained by it." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-18.mp3", "source": "https://vivekavani.com/b17v18/" }, @@ -192,8 +336,16 @@ "sanskrit": "मूढग्राहेणात्मनो यत्पीडया क्रियते तप: |परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 19||", "transliteration": "mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥparasyotsādanārthaṁ vā tat tāmasam udāhṛitam", "word_by_word_meaning": "mūḍha—those with confused notions; grāheṇa—with endeavor; ātmanaḥ—one’s own self; yat—which; pīḍayā—torturing; kriyate—is performed; tapaḥ—austerity; parasya—of others; utsādana-artham—for harming; vā—or; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is described to be", - "translation": "The austerity that is practised with a determination based on foolishness, by means of self-torture, or for the purpose of ruining another is declared to be of the nature of tamas.", - "commentary": "Mudhagrahena:Determination is no doubt good, but it should be right and wisely set up. Otherwise, it results in self-destruction or in the destruction of others.", + "translation": [ + "The austerity that is practised with a determination based on foolishness, by means of self-torture, or for the purpose of ruining another is declared to be of the nature of tamas." + ], + "commentary": [ + "Mudhagrahena:Determination is no doubt good, but it should be right and wisely set up. Otherwise, it results in self-destruction or in the destruction of others.", + "Atmanah pidaya:The Lord has already said that torturing the body is the sign of a demonical nature. Fasting, silence and other vows should be adopted after due consideration and discrimination. Otherwise, they turn out to be harmful and injurious to one’s own self. And, austerity undertaken for the purpose of destroying another is most objectionable. Tapas is a means for self-realisation, and to use it for injuring and killing others should be strongly condemned. It is Asuric nature. It is due to dark ignorance and evil passions. The seekers should abandon them completely, and take up the Sattvic austerity, practise it sincerely, and reach the goal.", + "This verse is a warning to all those who tread the path of Tapas; 1. There should not be any foolish obstinacy and hasty resolution regarding the austerity practises; 2. No one should torture the body and cause injury to one’s self by horried practices of self-mortifications; 3. No austerity should be undertaken for injuring other beings. It is the very negation of all spiritual ideals.", + "Question:What is the nature of Tamasic austerity?", + "Answer:That which is performed with foolish obstinacy by self-torture and for the purpose of destroying others is called Tamasic austerity." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-19.mp3", "source": "https://vivekavani.com/b17v19/" }, @@ -203,8 +355,22 @@ "sanskrit": "दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 20||", "transliteration": "dātavyam iti yad dānaṁ dīyate ‘nupakāriṇedeśhe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛitam", "word_by_word_meaning": "dātavyam—worthy of charity; iti—thus; yat—which; dānam—charity; dīyate—is given; anupakāriṇe—to one who cannot give in return; deśhe—in the proper place; kāle—at the proper time; cha—and; pātre—to a worthy person; cha—and; tat—that; dānam—charity; sāttvikam—in the mode of goodness; smṛitam—is stated to be", - "translation": "That gift which is made to one who can make no return, and with the feeling that it is one’s duty to give, and which is given at the right place and time and to a worthy person— such a gift is held to be of the nature of sattva.", - "commentary": "Datavyam iti– Every man should offer charity as a sacred duty, and not for gaining honour and fame in the world. “It is my duty to offer this gift to this man, and therefore I am giving it” – such should be the spirit behind all acts of a beneficent nature. In truth, whatever good we do to others, whatever sacrifice we make for the sake of others, is a good done unto one’s own self. So, when we help poor and needy people, let us remember that we are not supporting them, for, the Lord is the support to all, but adding to the pile of our to own righteousness which will greatly advance our own spiritual aim.", + "translation": [ + "That gift which is made to one who can make no return, and with the feeling that it is one’s duty to give, and which is given at the right place and time and to a worthy person— such a gift is held to be of the nature of sattva." + ], + "commentary": [ + "Datavyam iti– Every man should offer charity as a sacred duty, and not for gaining honour and fame in the world. “It is my duty to offer this gift to this man, and therefore I am giving it” – such should be the spirit behind all acts of a beneficent nature. In truth, whatever good we do to others, whatever sacrifice we make for the sake of others, is a good done unto one’s own self. So, when we help poor and needy people, let us remember that we are not supporting them, for, the Lord is the support to all, but adding to the pile of our to own righteousness which will greatly advance our own spiritual aim.", + "Anupakarine:Charity offered to persons from whom no return benefit is expected, is the highest. The utterly poor, the blind, the lame, the disease, the neglected are fit subjects of charity. It is done out of sheer compassion, and such feelings soften the heart and enable men to understand the secret of oneness of all beings. Gifts offered to the rich and powerful are vitiated by the secret motive of receiving some benefit from them in due time. Hence it is not an act of spiritual merit.", + "Dese:Gifts offered in holy places, temples and hermitages are the best. ‘Kale’ -charity given on auspicious and sacred occasions like the eclipse (grahanam) Sankranti, or one’s own birthday, or anniversary of elders, is the best.", + "Patre:The recipient of charity should be fit and worthy to receive it. The hungry man at the door is the fittest person for ‘annadana’. So the giver should consider the time, place, and the person when he offers charity, and he should give it without expecting anything in return.", + "The Master was conversing with Mahimacharan. He asked him: “Isn’t feeding people a kind of service to God? God exists in all beings as fire. To feed people is to offer oblations to that Indwelling Spirit. But then one shouldn’t feed the wicked, I mean people who are entangled in gross worldliness or who have committed heinous crimes like adultery. Even the ground where such people sit becomes impure to a depth of seven cubits. Once Hriday fed a number of people at his native place. A good many of them were wicked. I said to Hriday: ‘Look here. If you feed such people I shall leave your house at once.’ (To Mahima) I hear that you used to feed people; but now you don’t give any such feasts. Is it because your expenses have gone up?” (Laughter.) (Source:Gospel of Sri Ramakrishna)", + "—–", + "M. saluted the Master and they conversed on the south verandah.MASTER:“I want to know how you meditate. When I meditated under the bel-tree I used to see various visions clearly. One day I saw in front of me money, a shawl, a tray of sandesh, and two women. I asked my mind, ‘Mind, do you want any of these?’ I saw the sandesh to be mere filth. One of the women had a big ring in her nose. I could see both their inside and outside — entrails, filth, bone, flesh, and bloods The mind did not want any of these — money, shawl, sweets, or women. It remained fixed at the Lotus Feet of God.“A small balance has two needles, the upper and the lower. The mind is the lower needle. I was always afraid lest the mind should move away from the upper needle — God. Further, I would see a man always sitting by me with a trident in his hand. He threatened to strike me with it if the lower needle, moved away from the upper one.“But no spiritual progress is possible without the renunciation of ‘woman and gold’. I renounced these three: land, wife, and wealth. Once I went to the Registry Office to register some land, the title of which was in the name of Raghuvir. The officer asked me to sign my name; but I didn’t do it, because I couldn’t feel that it was ‘my’ land. I was shown much respect as the guru of Keshab Sen. They presented me with mangoes, but I couldn’t carry them home. A sannyasi cannot lay things up.“How can one expect to attain God without renunciation? Suppose one thing is placed upon another; how can you get the second without removing the first?“One must pray to God without any selfish desire. But selfish worship, if practised with perseverance, is gradually turned into selfless worship. Dhruva practised tapasya to obtain his kingdom, but at last he realised God. He said, ‘Why should a man give up gold if he gets it while searching for glass beads?’", + "“God can be realised when a man acquires sattva. Householders engage in philanthropic work, such as charity, mostly with a motive. That is not good. But actions without motives are good. Yet it is very difficult to leave motives out of one’s actions.“When you realise God, will you pray to Him, ‘O God, please grant that I may dig reservoirs, build roads, and found hospitals and dispensaries’? After the realisation of God all such desires are left behind.“Then mustn’t one perform acts of compassion, such as charity to the poor? I do not forbid it. If a man has money, he should give it to remove the sorrows and sufferings that come to his notice. In such an event the wise man says, ‘Give the poor something.’ But inwardly he feels: ‘What can I do? God alone is the Doer. I am nothing.’“The great souls, deeply affected by the sufferings of men, show them the way to God. Sankaracharya kept the ‘ego of Knowledge’ in order to teach mankind. The gift of knowledge and devotion is far superior to the gift of food. Therefore Chaitanyadeva distributed bhakti to all, including the out-caste. Happiness and suffering are the inevitable characteristics of the body. You have come to eat mangoes. Fulfil that desire. The one thing needful is jnana and bhakti. God alone is Substance; all else is illusory. (Source:Gospel of Sri Ramakrishna)", + "AlthoughShambhuwas generous, he was also careful about his charity. The Master’s nephew Hriday one day asked Shambhu for some money. Shambhu told him: “Why should I give you money? You can earn your livelihood by working. Even now you are earning something. The case of a very poor person is different. The purpose of charity is fulfilled if one gives money to the blind or the lame.” Hriday then said: “Sir, please don’t say that. I don’t need your money. May God help me not to become blind or deaf or extremely poor! I don’t want you to give, and I don’t want to receive.” (Source: They Lived with God)", + "Question:What is Sattvic Charity?", + "Answer:1. It should be decided upon after due consideration 2. It should be offered to persons from whom no return is expected. 3. It should be in conformity with time, place and the fitness of the recipient." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-20.mp3", "source": "https://vivekavani.com/b17v20/" }, @@ -214,8 +380,15 @@ "sanskrit": "यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: |दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 21||", "transliteration": "yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥdīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam", "word_by_word_meaning": "yat—which; tu—but; prati-upakāra-artham—with the hope of a return; phalam—reward; uddiśhya—expectation; vā—or; punaḥ—again; dīyate—is given; cha—and; parikliṣhṭam—reluctantly; tat—that; dānam—charity; rājasam—in the mode of passion; smṛitam—is said to be", - "translation": "But that which is given for the sake of recompense or with the expectation of fruit or in a grudging mood is accounted as of the nature of rajas.", - "commentary": "The Lord insists on charity, being pure and uncontaminated by hopes and expectations of return benefit here or hereafter. Such calculated gifts come under some kind of commercial transaction. Such charity is Rajasic. Such gifts and presents given to persons do not come under Dana at all. It is just a social celebration and no more. What we are concerned with here is spiritual purity and realisation. For, this charity done with true compassion, with a heart overflowing with love, as an end itself, as an act of service to God, who is present in the form of suffering humanity is the highest type.", + "translation": [ + "But that which is given for the sake of recompense or with the expectation of fruit or in a grudging mood is accounted as of the nature of rajas." + ], + "commentary": [ + "The Lord insists on charity, being pure and uncontaminated by hopes and expectations of return benefit here or hereafter. Such calculated gifts come under some kind of commercial transaction. Such charity is Rajasic. Such gifts and presents given to persons do not come under Dana at all. It is just a social celebration and no more. What we are concerned with here is spiritual purity and realisation. For, this charity done with true compassion, with a heart overflowing with love, as an end itself, as an act of service to God, who is present in the form of suffering humanity is the highest type.", + "Pariklishtam:Charity is sometimes done grudgingly. The giver is troubled, that he is losing his property or valuable things. Or he may be acting under pressure from others. Such charity leads nowhere. It is suffering both for the giver and the receiver. Charity should be done out of the fulness of heart, with joy and a high sense of duty. All men should practice this type of Sattvic Dana.", + "Question:What is Rajasic Charity?", + "Answer:It is done with a view to receive something in return 2. It is done to get some reward 3. done grudgingly and painfully." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-21.mp3", "source": "https://vivekavani.com/b17v21/" }, @@ -225,8 +398,15 @@ "sanskrit": "अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |असत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 22||", "transliteration": "adeśha-kāle yad dānam apātrebhyaśh cha dīyateasat-kṛitam avajñātaṁ tat tāmasam udāhṛitam", "word_by_word_meaning": "adeśha—at the wrong place; kāle—at the wrong time; yat—which; dānam—charity; apātrebhyaḥ—to unworthy persons; cha—and; dīyate—is given; asat-kṛitam—without respect; avajñātam—with contempt; tat—that; tāmasam—of the nature of nescience; udāhṛitam—is held to be", - "translation": "And the gift that is made without respect or with disdain, at an improper place and time, and to an unworthy person is declared to be of the nature of tamas.", - "commentary": "Charity (Dana) should be offered with respect to the recipients. To throw coins at beggers in the street, abusing and insulting them, is no charity at all. It degrades the giver and the reciver. Such charity defeats its own purpose, because the Lord declares in this Discourse that anything done without ‘Sraddha’ is as good as not having been done at all (asraddhaya hutam dattam…. asat ityuchyate)", + "translation": [ + "And the gift that is made without respect or with disdain, at an improper place and time, and to an unworthy person is declared to be of the nature of tamas." + ], + "commentary": [ + "Charity (Dana) should be offered with respect to the recipients. To throw coins at beggers in the street, abusing and insulting them, is no charity at all. It degrades the giver and the reciver. Such charity defeats its own purpose, because the Lord declares in this Discourse that anything done without ‘Sraddha’ is as good as not having been done at all (asraddhaya hutam dattam…. asat ityuchyate)", + "The Gita says that there are three kinds of charity: the tamasika, the rajasika and the sattvika. Tamasika charity is performed on an impulse. It is always making mistakes. The doer thinks of nothing but his own impulse to be kind. Rajasika charity is what a man does for his own glory. And sattvika charity is that which is given to the right person, in the right way, and at the proper time.[Source]", + "Question:What is Tamasic Charity?", + "Answer:1. It is done without any consideration of time and place 2. It is given to unworthy persons 3. It is given without respect, insultingly." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-22.mp3", "source": "https://vivekavani.com/b17v22/" }, @@ -236,8 +416,25 @@ "sanskrit": "ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||", "transliteration": "oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥbrāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā", "word_by_word_meaning": "om tat sat—syllables representing aspects of transcendence; iti—thus; nirdeśhaḥ—symbolic representatives; brahmaṇaḥ—the Supreme Absolute Truth; tri-vidhaḥ—of three kinds; smṛitaḥ—have been declared; brāhmaṇāḥ—the priests; tena—from them; vedāḥ—scriptures; cha—and; yajñāḥ—sacrifice; cha—and; vihitāḥ—came about; purā—from the beginning of creation", - "translation": "“Om Tat Sat”— this has been declared as the threefold designation of Brahman. By means of it were created, at the beginning, the Brāhmins, the Vedas, and the Sacrifices.", - "commentary": "Though Brahman has no name and form, yet for the comprehension and worship of the devotees the threefold designation,Om Tat Sathas been declared. Through these names, Brahman the goal is thought of and meditated. Since these three sounds stand for Brahman, they contain absolute purity and power, as Mantra. In the Vedas and the Sastras, the Pranava and other associated Mantras have been explained for the benefit of all spiritual aspirants.", + "translation": [ + "“Om Tat Sat”— this has been declared as the threefold designation of Brahman. By means of it were created, at the beginning, the Brāhmins, the Vedas, and the Sacrifices." + ], + "commentary": [ + "Though Brahman has no name and form, yet for the comprehension and worship of the devotees the threefold designation,Om Tat Sathas been declared. Through these names, Brahman the goal is thought of and meditated. Since these three sounds stand for Brahman, they contain absolute purity and power, as Mantra. In the Vedas and the Sastras, the Pranava and other associated Mantras have been explained for the benefit of all spiritual aspirants.", + "“The name (Om) should be uttered repeatedly and its meaning should be deeply contemplated.” – If there are any errors and mistakes in the practice of Karma (Yajna, Japa, Dhyana etc.) all of by them are rectified by the utterance of these three symbols of Brahman Om Tat Sat. Therefore, the utterance of Om has become the practice at the beginning of any form of Karma. Every Mantra has the symbol Om prefixed to it. But when the symbols Om Tat Sat are uttered, their meaning should be kept in mind, and the Supreme Brahman should be meditated through these symbols.All mantras acquire power when their meaning and significance are clearly contemplated in the mind.", + "It is declared that Vedas and Yajnas were created from this triple designation (Om Tat Sat). So it is the origin, the source of the Vedas. The very essence of all the Vedas is, as it were, distilled into that one symbol ‘Om’. So, the utterance of this sacred syllable is equal to the study of all the Vedas.", + "Another interpretation for Om Tat Sat – Om: Para Brahman; Tat: That (Brahman alone); Sat: is (reality) Everything else in the entire objective universe is only a shadow unreal (Mithya).", + "Therefore the MantraOm Tat Satimplies the very highest truth of all the Vedas and the Sastras – Brahma satyam jagan mithya (Brahman is real, the universe is unreal). Thus the aspirants should utter this unique Mantra, contemplate the reality of Brahman, reject the unreal world, and develop dispassion and knowledge. They should firmly establish themselves in Brahman, the only reality.", + "Two meanings could be given to Om Tat Sat as follows:", + "1. Om: Brahman (is); Tat: that (Brahman); Sat: Reality;", + "2. Tat: that; Sat: Reality; Om: (is) Brahman.", + "Question:What is the triple designation of Brahman?", + "Answer:Om, Tat, Sat.", + "Question:What is its power?", + "Answer:From that (Brahman) were created Brahmanas (Brahmajnanis), the Vedas, and the Yajnas.", + "Question:What therefore is the source of the Vedas etc.?", + "Answer:Brahman designated by the sound symbol Om." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-23.mp3", "source": "https://vivekavani.com/b17v23/" }, @@ -247,8 +444,15 @@ "sanskrit": "तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: |प्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् || 24||", "transliteration": "tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥpravartante vidhānoktāḥ satataṁ brahma-vādinām", "word_by_word_meaning": "tasmāt—therefore; om—sacred syllable om; iti—thus; udāhṛitya—by uttering; yajña—sacrifice; dāna—charity; tapaḥ—penance; kriyāḥ—performing; pravartante—begin; vidhāna-uktāḥ—according to the prescriptions of Vedic injunctions; satatam—always; brahma-vādinām—expounders of the Vedas", - "translation": "Therefore the acts of sacrifice, gift, and austerity, enjoined by the scriptures, are always begun by the followers of the Vedas with the utterance of “Om.”", - "commentary": "The importance of the first syllable ‘Om’ is declared here. Knowing the sacredness and power of this single syllable Om as the name of Brahman, the sages begin every Karma, only after uttering it. And at the end of every Karma also the syllable Om is uttered. Thus, both at the beginning and at the end of every work, the Parama Mantra is repeated by the knowers of the Vedas. Whatever defects there may be in the work done, by negligence or ignorance, all these are burnt up by the utterance of Pranava, and the little that is done, yields the highest reward.", + "translation": [ + "Therefore the acts of sacrifice, gift, and austerity, enjoined by the scriptures, are always begun by the followers of the Vedas with the utterance of “Om.”" + ], + "commentary": [ + "The importance of the first syllable ‘Om’ is declared here. Knowing the sacredness and power of this single syllable Om as the name of Brahman, the sages begin every Karma, only after uttering it. And at the end of every Karma also the syllable Om is uttered. Thus, both at the beginning and at the end of every work, the Parama Mantra is repeated by the knowers of the Vedas. Whatever defects there may be in the work done, by negligence or ignorance, all these are burnt up by the utterance of Pranava, and the little that is done, yields the highest reward.", + "Satatam:The utterance of Om is invariably practised by the learned, because they know that Brahman as designated by the symbol Om, is the Intelligence power that gives truth and substance to all acts of sacrifice, charity austerity etc. Just as the engine by its power draws all the coaches attached to it, just as the number one gives value to all the zeroes that come after it, even so Om (Brahman) gives life and light to every sacred act performed by man.", + "Question:What is the power of Om?", + "Answer:The knowers of the Vedas always begin every sacred act by the utterance of OM the Pranava symbol of Brahman." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-24.mp3", "source": "https://vivekavani.com/b17v24/" }, @@ -258,8 +462,20 @@ "sanskrit": "तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: |दानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: || 25||", "transliteration": "tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥdāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ", "word_by_word_meaning": "tat—the syllable Tat; iti—thus; anabhisandhāya—without desiring; phalam—fruitive rewards; yajña—sacrifice; tapaḥ—austerity; kriyāḥ—acts; dāna—charity; kriyāḥ—acts; cha—and; vividhāḥ—various; kriyante—are done; mokṣha-kāṅkṣhibhiḥ—by seekers of freedom from material entanglements", - "translation": "And with the utterance of “Tat,” and without seeking any recompense, are the various acts of sacrifice, austerity, and gift performed by those who seek liberation.", - "commentary": "It is declared here that the seekers of liberation, perform acts of sacrifice, charity and austerity, without seeking for their fruit. Thus performed without any longing for personal rewards, these acts purify the mind and pave the way for Moksha. The renunciation of the fruits of actions is one of the main tenets of the Gita, and it is absolutely the pre-condition for Self realisation.", + "translation": [ + "And with the utterance of “Tat,” and without seeking any recompense, are the various acts of sacrifice, austerity, and gift performed by those who seek liberation." + ], + "commentary": [ + "It is declared here that the seekers of liberation, perform acts of sacrifice, charity and austerity, without seeking for their fruit. Thus performed without any longing for personal rewards, these acts purify the mind and pave the way for Moksha. The renunciation of the fruits of actions is one of the main tenets of the Gita, and it is absolutely the pre-condition for Self realisation.", + "Moreover, we understand that the aspirants of Moksha should perform all these acts of sacrifice, and charity, while remaining unconcerned about their fruit. These acts are not to be abandoned, because they are helpful to purify the mind, and to reach the goal of liberation. The Lord insists on action as the purifying agent indispensable for spiritual realisation. The same idea is repeated in the next discourse also", + "Some are of the view that no good acts should be done because even good acts bind man. The teacher of the Gita does not subscribe to this view. On the other hand, He emphasises that good acts should not be abandoned; they should be performed. Therefore, the seekers of liberation should undertake all good actions like sacrifice, charity, austarity etc., purify themselves, and attain Brahmajnana.", + "Question:How should the seekers of liberation act?", + "Answer:Uttering the name of Brahman (OM) they should perform all acts of sacrifice, austerity and charity.", + "Question:What about the fruit of action?", + "Answer:They do not seek it.", + "Question:So, what is the way to Moksha?", + "Answer:Uttering the sacred designation of Brahman (OM Tat Sat) and performing righteous acts of Yajna, dana, etc. without desire for their fruit, is the way to liberation. Having acquired purity by renunciation of the fruits of action, they attain Brahmajnana." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-25.mp3", "source": "https://vivekavani.com/b17v25/" }, @@ -269,8 +485,14 @@ "sanskrit": "सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते || 26||", "transliteration": "sad-bhāve sādhu-bhāve cha sad ity etat prayujyatepraśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate", "word_by_word_meaning": "sat-bhāve—with the intention of eternal existence and goodness; sādhu-bhāve—with auspicious intention; cha—also; sat—the syllable Sat; iti—thus; etat—this; prayujyate—is used; praśhaste—auspicious; karmaṇi—action; tathā—also; sat-śhabdaḥ—the word “Sat”; pārtha—Arjun, the son of Pritha; yujyate—is used;", - "translation": "The word “Sat” is used to denote reality and goodness; and likewise, Ο Pārtha, the word “Sat” is used for an auspicious action.", - "commentary": "The word ‘Sat’ indicates both ‘isness’ and ‘Supremacy’. For example, ‘Sat+karma = good act; Satbhava = the idea of Reality.’ What is, is Sat; what is good is ‘Sať.", + "translation": [ + "The word “Sat” is used to denote reality and goodness; and likewise, Ο Pārtha, the word “Sat” is used for an auspicious action." + ], + "commentary": [ + "The word ‘Sat’ indicates both ‘isness’ and ‘Supremacy’. For example, ‘Sat+karma = good act; Satbhava = the idea of Reality.’ What is, is Sat; what is good is ‘Sať.", + "Question:How is the word ‘Sat’ used?", + "Answer:In the sense of Reality and in the sense of goodness, the word ‘Sat’ is used. It is also used in the sense of auspicious acts." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-26.mp3", "source": "https://vivekavani.com/b17v26/" }, @@ -280,8 +502,14 @@ "sanskrit": "यज्ञे तपसि दाने च स्थिति: सदिति चोच्यते |कर्म चैव तदर्थीयं सदित्येवाभिधीयते || 27||", "transliteration": "yajñe tapasi dāne cha sthitiḥ sad iti chochyatekarma chaiva tad-arthīyaṁ sad ity evābhidhīyate", "word_by_word_meaning": "yajñe—in sacrifice; tapasi—in penance; dāne—in charity; cha—and; sthitiḥ—established in steadiness; sat—the syllable Sat; iti—thus; cha—and; uchyate—is pronounced; karma—action; cha—and; eva—indeed; tat-arthīyam—for such purposes; sat—the syllable Sat; iti—thus; eva—indeed; abhidhīyate—is described", - "translation": "Steadfastness in sacrifice, austerity, and gift is also called “Sat”; and so too is any action connected therewith.", - "commentary": "The Lord affirms the performance of sacrifice, austerity and charity, again and again. Steadfastness in performing these acts itself is the Brahman, designated by the word ‘Sat’. Thus we can imagine the holiness of these acts. They are ‘Sat’. Moreover, all auspicious acts done for the sake of the Supreme are also named ‘Sat’. All such acts of inner purification, lead to the same goal-Brahman. In this manner, Brahman whose form is existence (isness) (Sat) is to be realised by these acts which are also called ‘Sat’. The condition to be carefully noted is that these acts should be performed for the sake of that Brahman, renouncing the fruits to God, and with no motive of personal gain. Then only they are ‘Sat’ and lead to Tat (That). Otherwise, the plane of action does not change. They are just like the hundred and one other actions that are usually done for personal profit and bind them to the wheel of Samsara.Action in itself cannot bind. It binds when one is attached to its fruits and desire to enjoy worldly benefits through them.Then they are not ‘Sať’, because they are practised for the sake of the world (Asat) and not for the sake of Brahman (Sat). The Lord teaches the Divinity of action in this verse. Knowing this, the seekers of truth should perform the best forms of action like Yajna, Tapas and Dana, with the ultimate aim of realising Brahman and attaining perfection and freedom.", + "translation": [ + "Steadfastness in sacrifice, austerity, and gift is also called “Sat”; and so too is any action connected therewith." + ], + "commentary": [ + "The Lord affirms the performance of sacrifice, austerity and charity, again and again. Steadfastness in performing these acts itself is the Brahman, designated by the word ‘Sat’. Thus we can imagine the holiness of these acts. They are ‘Sat’. Moreover, all auspicious acts done for the sake of the Supreme are also named ‘Sat’. All such acts of inner purification, lead to the same goal-Brahman. In this manner, Brahman whose form is existence (isness) (Sat) is to be realised by these acts which are also called ‘Sat’. The condition to be carefully noted is that these acts should be performed for the sake of that Brahman, renouncing the fruits to God, and with no motive of personal gain. Then only they are ‘Sat’ and lead to Tat (That). Otherwise, the plane of action does not change. They are just like the hundred and one other actions that are usually done for personal profit and bind them to the wheel of Samsara.Action in itself cannot bind. It binds when one is attached to its fruits and desire to enjoy worldly benefits through them.Then they are not ‘Sať’, because they are practised for the sake of the world (Asat) and not for the sake of Brahman (Sat). The Lord teaches the Divinity of action in this verse. Knowing this, the seekers of truth should perform the best forms of action like Yajna, Tapas and Dana, with the ultimate aim of realising Brahman and attaining perfection and freedom.", + "Question:What is the significance of Sat?", + "Answer:Steadfastness in the performance of Yajna, Tapas and Dana, is Sat. All acts performed for the sake of Brahman are Sat. Thus the sages transform every good act into Sat, by renunciation of the fruit of action." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-27.mp3", "source": "https://vivekavani.com/b17v27/" }, @@ -291,8 +519,21 @@ "sanskrit": "अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 28||", "transliteration": "aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yatasad ity uchyate pārtha na cha tat pretya no iha", "word_by_word_meaning": "aśhraddhayā—without faith; hutam—sacrifice; dattam—charity; tapaḥ—penance; taptam—practiced; kṛitam—done; cha—and; yat—which; asat—perishable; iti—thus; uchyate—are termed as; pārtha—Arjun, the son of Pritha; na—not; cha—and; tat—that; pretya—in the next world; no—not; iha—in this world", - "translation": "Whatever sacrifice or gift is made, whatever austerity is practised, whatever ceremony is observed— it is all called “asat,” “non-existent,” if it is done without faith. It is of no account here or hereafter.", - "commentary": "Faith (sraddha) is the Key-note of success either in worldly life or in spiritual life. Without it, nothing is achieved even in small matters concerning everyday life. In spiritual life where man tries to ascend to the highest state the need for unswerving faith is greatly emphasised. That is why the Lord insists on faith in many places and He has devoted a whole Discourse to elaborate on the theme of faith (sraddha). Whatever may be the act performed by either Yajna or Dana or Tapas, or other good works, If there is no faith in the heart of the doer, it becomes utterly useless. It does not acquire the status of ‘Sat’. It is just ‘Asat’ (i.e.) something equal to zero, something not performed at all. Such acts bring no good either here or hereafter. A person may gather all materials for preparing food, and yet, if the cook has no ‘sraddha‘ in what he is doing, the whole thing goes to waste. So also, in the spiritual field, whatever other qualities the aspirants may possess, if he is void of faith, his austerities, sacrifices and charities bear no fruit at all. It remains only in the realm of the ‘Asat’ and cannot be transformed into ‘Sat’. Therefore it is the duty of all seekers to do their ‘sadhana’ with faith and realise the goal. Even a little of such ‘sadhana’ with faith will help to realise the Self. And such ‘sadhana’ does not at all go in vain. Thus, holding on to faith as the support, propelling force, and guiding light, man has to march forward towards the ultimate reality, the supreme Brahman.", + "translation": [ + "Whatever sacrifice or gift is made, whatever austerity is practised, whatever ceremony is observed— it is all called “asat,” “non-existent,” if it is done without faith. It is of no account here or hereafter." + ], + "commentary": [ + "Faith (sraddha) is the Key-note of success either in worldly life or in spiritual life. Without it, nothing is achieved even in small matters concerning everyday life. In spiritual life where man tries to ascend to the highest state the need for unswerving faith is greatly emphasised. That is why the Lord insists on faith in many places and He has devoted a whole Discourse to elaborate on the theme of faith (sraddha). Whatever may be the act performed by either Yajna or Dana or Tapas, or other good works, If there is no faith in the heart of the doer, it becomes utterly useless. It does not acquire the status of ‘Sat’. It is just ‘Asat’ (i.e.) something equal to zero, something not performed at all. Such acts bring no good either here or hereafter. A person may gather all materials for preparing food, and yet, if the cook has no ‘sraddha‘ in what he is doing, the whole thing goes to waste. So also, in the spiritual field, whatever other qualities the aspirants may possess, if he is void of faith, his austerities, sacrifices and charities bear no fruit at all. It remains only in the realm of the ‘Asat’ and cannot be transformed into ‘Sat’. Therefore it is the duty of all seekers to do their ‘sadhana’ with faith and realise the goal. Even a little of such ‘sadhana’ with faith will help to realise the Self. And such ‘sadhana’ does not at all go in vain. Thus, holding on to faith as the support, propelling force, and guiding light, man has to march forward towards the ultimate reality, the supreme Brahman.", + "One day the Holy Mother invited Amzad for lunch and served him on the porch of her house. Owing to caste prejudices, Nalini, the Mother’s niece, threw the food at Amzad’s leaf plate from a distance. Holy Mother noticed this and said: “How can one enjoy food when it is served with such scorn? Let me wait on him properly.” After Amzad had finished his meal, Holy Mother cleaned the place where he had sat with her own hands. Nalini shrieked: “Aunt, you have lost your caste!”", + "“Keep quiet,” the Mother scolded her. Then she added: “As Sharat is my son, exactly so is Amzad.” Sharat was a direct disciple of Ramakrishna, the secretary of the Ramakrishna Mission, and a monk endowed with saintly virtues; Amzad was a Muslim and a convicted robber. Thus Holy Mother demonstrated that she is the Mother of the good and the bad. She also showed that kind treatment can enkindle faith in the heart of a weak, lowly man and prove to him that he is a son of the Divine Mother. Her example brought to life the words of Krishna: “I am the same towards all beings; to Me there is none hateful or dear. But those who worship Me with devotion—they are in Me, and I too am in them.”", + "One morning in Jayrambati while the Mother was rubbing her body with oil, someone was sweeping the courtyard. After the work was done, that person threw the broomstick aside. At this the Mother said: “What is this? You have thrown away the broomstick with such disrespect when the work is done. It takes the same amount of time to put it gently in a corner as it does to throw it aside. One should not trifle with a thing though it may be very insignificant. If you respect a thing, the thing also respects you. Will you not again need that broomstick? Besides, it is also a part of this family. From that standpoint also, it deserves to be treated with respect. Even a broomstick should be treated with respect. One should perform even an insignificant task with respect.”", + "Question:What will be the effect of Yajna, Dana, and Tapas, if they are performed without faith?", + "Answer:They yield no fruit. They are ‘Asat’, as acts not performed at all.", + "Question:Do they bear fruit in the next world?", + "Answer:No, Neither here nor hereafter do they bring any good.", + "Question:What then is man’s duty?", + "Answer:Everyone should carry on his Sadhana with redoubled confidence and faith, and reach the goal quickly." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-17-Verse-28.mp3", "source": "https://vivekavani.com/b17v28/" }