diff --git "a/output/chapters/2.json" "b/output/chapters/2.json" --- "a/output/chapters/2.json" +++ "b/output/chapters/2.json" @@ -5,8 +5,13 @@ "sanskrit": "सञ्जय उवाच |तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |विषीदन्तमिदं वाक्यमुवाच मधुसूदन: || 1||", "transliteration": "sañjaya uvāchataṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇamviṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ", "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; tam—to him (Arjun); tathā—thus; kṛipayā—with pity; āviṣhṭam—filled;aśhrupūrṇākulekṣhaṇam—with eyes blurred with tears; viṣhīdantam—grief-stricken; idam vākyam—these words; uvācha—said; madhusūdanaḥ—Krishna", - "translation": "In this manner, when Arjuna was plunged in a state of despondency, with eyes blurred with tears, Lord Krishna addressed these words to him.", - "commentary": "With eyes blurred with tears:This is the sign of intense dispassion.All earthly attachments and family pleasures and the glories and the enjoyments of dominion appear worthless trash, and Arjuna yearns to escape from the bondage which keeps him as a prisoner in a dark cell. There is only one thought for the prisoner, and that is to regain his freedom and to see the light. So feels the ignorant man, when he is burdened with the weight of sorrow. Such is the experience of Arjuna. It is the first and the foremost qualification for receiving the highest knowledge. One who does not possess this intense dispassion cannot receive the supreme knowledge. Even if it is taught to him, he cannot understand it. It is wasted in the same way as one attempts to dye a dirty piece of cloth. Thus we come to know that Arjuna qualified himself for supreme wisdom by his intense dispassion in the present situation.", + "translation": [ + "In this manner, when Arjuna was plunged in a state of despondency, with eyes blurred with tears, Lord Krishna addressed these words to him." + ], + "commentary": [ + "With eyes blurred with tears:This is the sign of intense dispassion.All earthly attachments and family pleasures and the glories and the enjoyments of dominion appear worthless trash, and Arjuna yearns to escape from the bondage which keeps him as a prisoner in a dark cell. There is only one thought for the prisoner, and that is to regain his freedom and to see the light. So feels the ignorant man, when he is burdened with the weight of sorrow. Such is the experience of Arjuna. It is the first and the foremost qualification for receiving the highest knowledge. One who does not possess this intense dispassion cannot receive the supreme knowledge. Even if it is taught to him, he cannot understand it. It is wasted in the same way as one attempts to dye a dirty piece of cloth. Thus we come to know that Arjuna qualified himself for supreme wisdom by his intense dispassion in the present situation.", + "Filled with pity:Kindness is no doubt a great quality. But there are situations when kindness becomes a mental weakness. To be moved with pity after deciding to fight a righteous war for establishingDharmais not nobility of human nature, but a weak state of mind that is not capable of standing up to the strain of duty and righteous action. For the Kshatriya, a righteous war for the sake of justice is a duty. Arjuna was moved by a feeling which amounts to a weak wavering state of mind and it is against this weakness that Lord Krishna’s exhortation is directed. The blessed Lord makes it clear to Arjuna that this is not the occasion and these are not the people for whom he should feel this kind of pity. As a Kshatriya, it is Arjuna’s duty to fight the battle." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-1.mp3", "source": "https://vivekavani.com/b2v1/" }, @@ -16,8 +21,15 @@ "sanskrit": "श्रीभगवानुवाच |कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2||", "transliteration": "śhrī bhagavān uvāchakutastvā kaśhmalamidaṁ viṣhame samupasthitamanārya-juṣhṭamaswargyam akīrti-karam arjuna", "word_by_word_meaning": "Arjuna—O Arjuna!; śhrī-bhagavān uvācha—the Supreme Lord said; kutaḥ—wherefrom; tvā—to you; kaśhmalam—dejection; idam—this; viṣhame—in this hour of peril; samupasthitam—taken hold; anāryajuṣhṭam—unworthy; aswargyam—heaven-excluding; akīrti-karam—shameful", - "translation": "The Lord said: O Arjuna! Whence, in this critical situation, has this mental dejection takes hold of you, shameful and Heaven-excluding?", - "commentary": "Dejection:Lord Krishna describes the mental weakness of Arjuna as dirty and wretched. In the same way as dirt covers the physical body the mind becomes impure by sorrow, fear, distress, and hatred. And even as one washes the body by cleansing material, one should clean the mind by the knowledge ofAtma. Arjuna,s mental filth was washed off by the Lord’s teaching. It is the duty of every individual to purify the mind-stuff of its ignorance and passion by a study of the Gita.", + "translation": [ + "The Lord said: O Arjuna! Whence, in this critical situation, has this mental dejection takes hold of you, shameful and Heaven-excluding?" + ], + "commentary": [ + "Dejection:Lord Krishna describes the mental weakness of Arjuna as dirty and wretched. In the same way as dirt covers the physical body the mind becomes impure by sorrow, fear, distress, and hatred. And even as one washes the body by cleansing material, one should clean the mind by the knowledge ofAtma. Arjuna,s mental filth was washed off by the Lord’s teaching. It is the duty of every individual to purify the mind-stuff of its ignorance and passion by a study of the Gita.", + "Unworthy: There are two types of men in the world – the wise and the ignorant. Those who follow the righteous path, who seek light and purity, who are bold and active, are the wise. This is the aryan way of life. The other category of men live in ignorance, are subject to dark passions, follow the demonic way, and fall into sorrow and despair. This is the un aryan way of life. It behooves everyone to question himself whether he belongs to the former or later class of men, and strive to attain to the level of the wise by determined effort.", + "Question:What are weakness, sorrow, and fear?", + "Answer:They are the dirt of the mind. The ignorant fall prey to them. They pull down a man from ascending to higher levels of existence. They bring shame and disgrace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-2.mp3", "source": "https://vivekavani.com/b2v2/" }, @@ -27,8 +39,33 @@ "sanskrit": "क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते |क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || 3||", "transliteration": "klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyatekṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa", "word_by_word_meaning": "klaibyam—impotence; mā sma gamaḥ—do not yield to; pārtha—O Arjuna!; etat—this; tvayi—to you; na upapadyate—is not fit; kṣhudram—mean; hṛidaya-daurbalyaṁ—weak-heartedness; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—scorcher of enemies", - "translation": "O Arjuna! Do not yield to impotence. It does not befit you. Cast off this wretched weakness of heart. Arise, O scorcher of enemies!", - "commentary": "Impotence:Impotence and weakness are characteristics of a eunach. It is the meanest quality in a man. So the ridicules arjuna for such weakness, and exhorts him not to yield to it.", + "translation": [ + "O Arjuna! Do not yield to impotence. It does not befit you. Cast off this wretched weakness of heart. Arise, O scorcher of enemies!" + ], + "commentary": [ + "Impotence:Impotence and weakness are characteristics of a eunach. It is the meanest quality in a man. So the ridicules arjuna for such weakness, and exhorts him not to yield to it.", + "Courage and fearlessness are the first virtue in man. All other good qualities are acquired through them. Therefore in the 16th Chapter,the lord mentions fearlessness(Abhayam) as the first of the twenty-six virtueswhich constitute ‘daivasampada’.", + "Enthusiasm, daring, courage, right decision, power, and heroism – wherever these six qualities exist, there the Gods dwell. Otherwise, why should the Lord, when he opens his lips to speak, enunciate fearlessness as the first of all virtues on the spiritual path? It is this great ‘mantra’ of fearlessness that came out as the first utterance of the Lord. Though the teacher of the Gita presents various creeds in the course of his message, he insists upon fearlessness as the basic virtue common to all paths of religion. Arjuna’s mental disease has assumed a dangerous form, and the great physician, the blessed Lord, takes out of the medicine case this powerful medicine ‘fearlessness’ and administers it to Arjuna at the very outset. Arjuna’s disease is weakness caused by sorrow and delusion and the Lord’s antidote is absolute strength and courage born out of the knowledge of Atma.", + "Arise:“Uttishtata, Jagrata, Prapya varan nobhodhata !!!”Arise, awake, and stop not till the goal is reached.So the Upanishads exhort mankind. Likewise, the Lord exhorts Arjuna: ” Stand up, be a man of action, do your duty.”", + "Scorcher of enemies:This epithet is significant. Arjuna has defeated several external enemies on the battle0field. He is now confronted with unseen internal enemies, sorrow, and delusion. The Lord inspires Arjuna to conquer them, as he conquered other enemies.", + "Krishna, great psychologist that He is, knows very well that soft expressions of sympathy do not invigorate a drooping soul. Lashing words of strength are needed to rouse its forgotten manliness. Compare what the Lord said, under similar circumstances, to Job: “Gird up now thy loins like a man.” (Bible: Job 38: 3)", + "In the shlokas beginning with तं तथा कृपयाविष्टं, how poetically, how beautifully, has Arjuna’s real position been painted! Then Shri Krishna advises Arjuna; and in the words क्लैब्यं मा स्म गम: पार्थ etc., why is he goading Arjuna to fight? Because it was not that the disinclination of Arjuna to fight arose out of the overwhelming predominance of pure sattva guna; it was all tamas that brought on this unwillingness. The nature of a man of sattva guna is that he is equally calm in all situations in life — whether it be prosperity or adversity. But Arjuna was afraid, he was overwhelmed with pity. That he had the instinct and the inclination to fight is proved by the simple fact that he came to the battlefield with no other purpose than that. Frequently in our lives also such things are seen to happen. Many people think they are sattvika by nature, but they are really nothing but tamasika. Many living in an uncleanly way regard themselves as paramahamsas! Why? Because the shastras say that paramahamsas live like one inert, or mad, or like an unclean spirit. Paramahamsas are compared to children, but here it should be understood that the comparison is one-sided. The paramahamsa and the child are not one and non-different. They only appear similar, being the two extreme poles, as it were. One has reached to a state beyond jnana, and the other has not got even an inkling of jnana. The quickest and gentlest vibrations of light are both beyond the reach of our ordinary vision; but in the one it is intense heat, and in the other it may be said to be almost without any heat. So it is with the opposite qualities of sattva and tamas. They seem in some respects to be the same, no doubt, but there is a world of difference between them. The tamoguna loves very much to array itself in the garb of the sattva. Here, in Arjuna, the mighty warrior, it has come under the guise of daya (pity).", + "In order to remove this delusion which had overtaken Arjuna, what did the Bhagavan say? As I always preach that you should not decry a man by calling him a sinner, but that you should draw his attention to the omnipotent power that is in him, in the same way does the Bhagavan speak to Arjuna. नैतत् त्वयि उपपद्यते — “It doth not befit thee!” “Thou art Atman imperishable, beyond all evil. Having forgotten thy real nature, thou hast, by thinking thyself a sinner, as one afflicted with bodily evils and mental grief, thou hast made thyself so — this doth not befit thee!” — so says the Bhagavan: “क्लैब्यं मा स्म गम: पार्थ — Yield not to unmanliness, O son of Pritha. There is in the world neither sin nor misery, neither disease nor grief; if there is anything in the world which can be called sin, it is this — ‘fear’; know that any work which brings out the latent power in thee is punya (virtue); and that which makes thy body and mind weak is, verily, sin. Shake off this weakness, this faint-heartedness! क्लैब्यं मा स्म गम: पार्थ — Thou art a hero, a vira; this is unbecoming of thee.”", + "If you, my sons, can proclaim this message to the world — क्लैब्यं मा स्म गम: पार्थ — then all this disease, grief, sin, and sorrow will vanish from off the face of the earth in three days. All these ideas of weakness will be nowhere. Now it is everywhere — this current of the vibration of fear. Reverse the current; bring in the opposite vibration, and behold the magic transformation! Thou art omnipotent — go, go to the mouth of the cannon, fear not. Hate not the most abject sinner, look not to his exterior. Turn thy gaze inward, where resides the paramatman. Proclaim to the whole world with trumpet voice, “There is no sin in thee, there is no misery in thee; thou art the reservoir of omnipotent power. Arise, awake, and manifest the Divinity within!”", + "If one reads this one shloka — क्लैब्यं मा स्म गम: पार्थ नैतत् त्वयि उपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ — one gets all the merits of reading the entire Gita; for in this one shloka lies imbedded the whole Message of the Gita.[Source]", + "— “Yield not to unmanliness, O son of Pritha! Ill doth it befit thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies.” … In these and similar passages in the Gita the Lord is showing the way to dharma.[Source]", + "For all of us in this world life is a continuous fight. … Many a time comes when we want to interpret our weakness and cowardice as forgiveness and renunciation. There is no merit in the renunciation of a beggar. If a person who can [give a blow] forbears, there is merit in that. If a person who has, gives up, there is merit in that. We know how often in our lives through laziness and cowardice we give up the battle and try to hypnotize our minds into the belief that we are brave. The Gita opens with this very significant verse: “Arise, O Prince! Give up this faint-heartedness, this weakness! Stand up and fight!” Then Arjuna, trying to argue the matter [with Krishna], brings higher moral ideas, how non-resistance is better than resistance, and so on. He is trying to justify himself, but he cannot fool Krishna. Krishna is the higher Self, or God. He sees through the argument at once. In this case [the motive] is weakness. Arjuna sees his own relatives and he cannot strike them. … There is a conflict in Arjuna’s heart between his emotionalism and his duty. The nearer we are to [beasts and] birds, the more we are in the hells of emotion. We call it love. It is self-hypnotization. We are under the control of our [emotions] like animals. A cow can sacrifice its life for its young. Every animal can. What of that? It is not the blind, birdlike emotion that leads to perfection. … [To reach] the eternal consciousness, that is the goal of man! There emotion has no place, nor sentimentalism, nor anything that belongs to the senses — only the light of pure reason. [There] man stands as spirit.[Source]", + "In reading the Bhagavad Gita, many of you in Western countries may have felt astonished at the second chapter, wherein Shri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, on account of his adversaries being his friends and relatives, making the plea that non-resistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike. The extreme positive and the extreme negative are always similar. When the vibrations of light are too slow, we do not see them, nor do we see them when they are too rapid. So with sound; when very low in pitch, we do not hear it; when very high, we do not hear it either. Of like nature is the difference between resistance and non-resistance. One man does not resist because he is weak, lazy, and cannot, not because he will not; the other man knows that he can strike an irresistible blow if he likes; yet he not only does not strike, but blesses his enemies. The one who from weakness resists not commits a sin, and as such cannot receive any benefit from the non-resistance; while the other would commit a sin by offering resistance. Buddha gave up his throne and renounced his position, that was true renunciation; but there cannot be any question of renunciation in the case of a beggar who has nothing to renounce. So we must always be careful about what we really mean when we speak of this non-resistance and ideal love. We must first take care to understand whether we have the power of resistance or not. Then, having the power, if we renounce it and do not resist, we are doing a grand act of love; but if we cannot resist, and yet, at the same time, try to deceive ourselves into the belief that we are actuated by motives of the highest love, we are doing the exact opposite. Arjuna became a coward at the sight of the mighty array against him; his “love” made him forget his duty towards his country and king. That is why Shri Krishna told him that he was a hypocrite: Thou talkest like a wise man, but thy actions betray thee to be a coward; therefore stand up and fight![Source]", + "And mark you, those things which you see in pusillanimous, effeminate folk who speak in a nasal tone chewing every syllable, whose voice is as thin as of one who has been starving for a week, who are like a tattered wet rag, who never protest or are moved even if kicked by anybody — those are the signs of the lowest tamas, those are the signs of death, not of sattva — all corruption and stench. It is because Arjuna was going to fall into the ranks of these men that the Lord is explaining matters to him so elaborately in the Gita. Is that not the fact? Listen to the very first words that came out of the mouth of the Lord, “क्लैब्यं मा स्म गम: पार्थ नैतत् त्वयि उपपद्यते — Yield not to unmanliness, O Partha! Ill doth it befit thee!” and then later, “तस्मात्त्वमुत्तिष्ठ यशो लभस्व — Therefore do thou arise and acquire fame.” Coming under the influence of the Jains, Buddhas, and others, we have joined the lines of those tamasika people. During these last thousand years, the whole country is filling the air with the name of the Lord and is sending its prayers to Him; and the Lord is never lending His ears to them. And why should He? When even man never hears the cries of the fool, do you think God will? Now the only way out is to listen to the words of the Lord in the Gita, “क्लैब्यं मा स्म गम: पार्थ नैतत् त्वयि उपपद्यते — Yield not to unmanliness, O Partha!” “तस्मात्त्वमुत्तिष्ठ यशो लभस्व — Therefore do thou arise and acquire fame.”[Source]", + "“A man endowed with tamasic bhakti has burning faith. Such a devotee literally extorts boons from God, even as a robber falls upon a man and plunders his money. ‘Bind! Beat! Kill!’ — that is his way, the way of the dacoits.” …..", + "Then he said, “One must take the firm attitude: ‘What? I have chanted the Mother’s name. How can I be a sinner any more? I am Her child, heir to Her powers and glories.’", + "“If you can give a spiritual turn to your tamas, you can realise God with its help. Force your demands on God. He is by no means a stranger to you. He is indeed your very own.", + "“Again, you see, the quality of tamas can be used for the welfare of others. There are three classes of physicians: superior, mediocre, and inferior. The physician who feels the patient’s pulse and just says to him, ‘Take the medicine regularly’ belongs to the inferior class. He doesn’t care to inquire whether or not the patient has actually taken the medicine. The mediocre physician is he who in various ways persuades the patient to take the medicine, and says to him sweetly: ‘My good man, how will you be cured unless you use the medicine? Take this medicine. I have made it for you myself.’ But he who, finding the patient stubbornly refusing to take the medicine, forces it down his throat, going so far as to put his knee on the patient’s chest is the best physician. This is the manifestation of the tamas of the physician. It doesn’t injure the patient; on the contrary, it does him good.", + "“Like the physicians, there are three types of religious teachers. The inferior teacher only gives instruction to the disciples but makes no inquiries about their progress. The mediocre teacher, for the good of the student, makes repeated efforts to bring the instruction home to him, begs him to assimilate it, and shows him love in many other ways. But there is a type of teacher who goes to the length of using force when he finds the student persistently unyielding; I call him the best teacher.” (Source:Gospel of Sri Ramakrishna)", + "The Bhagavad Gita, as is well-known, deals with all aspects of life: physical, mental, moral, and spiritual. In this comprehensive scheme, the first step in our evolution is to develop a well-defined personality. An average person’s identity or personality is an unstable, bewildering jumble of the external world, body, and mind. As a result of this inner disharmony, many people end up living aimless, thoughtless lives. So in this process of self-discovery, it’s imperative that one develops a strong character, a distinct unwavering sense of self-identity and purpose. In the language of the Gita, become manly. ‘Do not yield to unmanliness, O Partha, it is not worthy of you.’ Have faith in yourself, stand up and fight the battle of life with firmness of mind, clarity and inner strength. This step toward becoming autonomous is what Swami Vivekananda calls manliness, or man-making. That’s why Sri Krishna exhorts Arjuna to be a man in the true sense of the word. Become a strong person with self-respect, one who is able to defend his reputation by living up to one’s ideals and thereby maintain his position in life with assurance and courage. (Source: Gita for Everyday Living)", + "Once when I told Sri Ramakrishna that the goal of my life was to attain nirvana [liberation], he reproached me for entertaining such a low ideal. He said: “Those who seek nirvana are selfish and small-minded. They are full of fear.They are like those Parcheesi players who are always eager to reach home. An amateur player, once he sends his piece home, doesn’t like to bring it out again. Such players are unskilled. But an adept player is never afraid of coming out again, if by doing so he gets the opportunity to capture an opponent. Then he rolls the right number and returns home once more. It seems that whenever he rolls the dice, the right number comes up for him. So do not fear.Play without any fear.”", + "I asked, “Does it actually happen?” The Master replied: “Of course it happens. By Mother’s grace everything takes place. Mother likes people to play. Take the game of hide-and-seek. [In the Indian version there is a granny and a thief who is blindfolded; the other children try to escape being caught by the thief.] The granny likes to have the children run about and make the game go on. She may extend her hand to help a child so he will not be caught by the thief, if she thinks it necessary. Similarly, the Divine Mother is not really pleased with those who seek nirvana, for they want to retire from the game. She wants the game to continue. That is why devotees do not seek nirvana. They say, ‘O mind, it is not good to become sugar. I want to eat sugar.’”— Swami Turiyananda (Source: Ramakrishna as We Saw Him)" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-3.mp3", "source": "https://vivekavani.com/b2v3/" }, @@ -38,8 +75,14 @@ "sanskrit": "अर्जुन उवाच |कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन || 4||", "transliteration": "arjuna uvāchakathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdanaiṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and; madhu-sūdana—Shree Krishn, slayer of the Madhu demon; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I shoot; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies", - "translation": "Arjuna Said:O Krishna! Bhishma and Drona are my teachers fit to be worshipped. How can I attack them with arrows in the battle?", - "commentary": "We can understand from this how much reverence Arjuna had for his teachers though they happened to fight on the side of his enemies.", + "translation": [ + "Arjuna Said:O Krishna! Bhishma and Drona are my teachers fit to be worshipped. How can I attack them with arrows in the battle?" + ], + "commentary": [ + "We can understand from this how much reverence Arjuna had for his teachers though they happened to fight on the side of his enemies.", + "The various characters mentioned in the Bhagavad Gita symbolize the different psychological states with which a devotee is identified. When the devotee is identified with the restless mind, he is spoken of as being in the desireful “Duryodhana state,” very difficult to control. The state in which the devotee is concentrated on the human instincts and the prenatal tendencies (samskaras) born of past-life habits is said to be the “Drona state.” When the devotee forgets his true soul nature and is identified with all the circumscriptions of the mortal body, then he is in the ego or “Bhishma state.”", + "Since our childhood, we have been living with our egos and habits which created a strong relationship. That’s we always try to find excuses when we try to remove those bad habits. Because of this relationship with ego and habits from childhood we are always eager to attack the bad qualities of others but hesitate to work on our own weaknesses." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-4.mp3", "source": "https://vivekavani.com/b2v4/" }, @@ -49,8 +92,12 @@ "sanskrit": "गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके |हत्वार्थकामांस्तु गुरूनिहैवभुञ्जीय भोगान् रुधिरप्रदिग्धान् || 5||", "transliteration": "gurūnahatvā hi mahānubhāvānśhreyo bhoktuṁ bhaikṣhyamapīha lokehatvārtha-kāmāṁstu gurūnihaivabhuñjīya bhogān rudhira-pradigdhān", "word_by_word_meaning": "gurūn—teachers; ahatvā—not killing; hi—certainly; mahā-anubhāvān—noble elders; śhreyaḥ—better; bhoktum—to enjoy life; bhaikṣhyam—by begging; api—even; iha loke—in this world; hatvā—killing; artha—gain; kāmān—desiring; tu—but; gurūn—noble elders; iha—in this world; eva—certainly; bhuñjīya—enjoy; bhogān—pleasures; rudhira—blood; pradigdhān—tainted with", - "translation": "It would be better, indeed, to live on alms in this world rather than to slay these high-souled teachers. But if I kill them, even here I shall enjoy wealth and desires stained with their blood.", - "commentary": "According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood.", + "translation": [ + "It would be better, indeed, to live on alms in this world rather than to slay these high-souled teachers. But if I kill them, even here I shall enjoy wealth and desires stained with their blood." + ], + "commentary": [ + "According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-5.mp3", "source": "https://vivekavani.com/b2v5/" }, @@ -60,8 +107,13 @@ "sanskrit": "न चैतद्विद्म: कतरन्नो गरीयोयद्वा जयेम यदि वा नो जयेयु: |यानेव हत्वा न जिजीविषामस्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: || 6||", "transliteration": "na chaitadvidmaḥ kataranno garīyoyadvā jayema yadi vā no jayeyuḥyāneva hatvā na jijīviṣhāmaste ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ", "word_by_word_meaning": "na—not; cha—and; etat—this; vidmaḥ—we know; katarat—which; naḥ—for us; garīyaḥ—is preferable; yat vā—whether; jayema—we may conquer; yadi—if; vā—or; naḥ—us; jayeyuḥ—they may conquer; yān—whom; eva—certainly; hatvā—after killing; na—not; jijīviṣhāmaḥ—we desire to live; te—they; avasthitāḥ—are standing; pramukhe—before us; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra", - "translation": "We do not know which would be the better for us: that we should conquer them or they should conquer us. Arrayed against us stand the very sons of Dhritarāshtra, after slaying whom we should not wish to live.", - "commentary": "Here we see Arjuna move away from the all-or-nothing position of “I will not fight”. His hardline position morphed into a dilemma. And the dilemma was as follows: “Should I or should I not fight? I do not know which is correct.” This question is the fundamental question that provoked the message of the Gita that we shall see very shortly.", + "translation": [ + "We do not know which would be the better for us: that we should conquer them or they should conquer us. Arrayed against us stand the very sons of Dhritarāshtra, after slaying whom we should not wish to live." + ], + "commentary": [ + "Here we see Arjuna move away from the all-or-nothing position of “I will not fight”. His hardline position morphed into a dilemma. And the dilemma was as follows: “Should I or should I not fight? I do not know which is correct.” This question is the fundamental question that provoked the message of the Gita that we shall see very shortly.", + "Here’s another important point. Arjuna’s teachers and elders were revered and respected by him, they gave him pleasure, but here they were in front of him, ready to kill him. Similarly, behind every pleasure-filled person, experience or object we encounter in life lies its negative aspect. This is an interesting insight about life. It is rare to find people, experiences or objects that give us pleasure all of the time.  Here’s an example that resonates with us: a new house that was a source of joy in the beginning, will cause grief when one has to pay for its maintenance." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-6.mp3", "source": "https://vivekavani.com/b2v6/" }, @@ -71,8 +123,17 @@ "sanskrit": "कार्पण्यदोषोपहतस्वभाव:पृच्छामि त्वां धर्मसम्मूढचेता: |यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मेशिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||", "transliteration": "kārpaṇya-doṣhopahata-svabhāvaḥpṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥyach-chhreyaḥ syānniśhchitaṁ brūhi tanmeśhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam", "word_by_word_meaning": "kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered", - "translation": "(O Krishna!) My mind is distracted by the taint of pity and I am ignorant of what my duty is, and so, I ask you to teach me what is good for me. I am your disciple. I take refuge in you.", - "commentary": "Karpanyadoshah:`Kripanah’ commonly means a greedy man, a beggar. It means also a man ignorant of the knowledge of Atma.", + "translation": [ + "(O Krishna!) My mind is distracted by the taint of pity and I am ignorant of what my duty is, and so, I ask you to teach me what is good for me. I am your disciple. I take refuge in you." + ], + "commentary": [ + "Karpanyadoshah:`Kripanah’ commonly means a greedy man, a beggar. It means also a man ignorant of the knowledge of Atma.", + "The first meaning does not apply to Arjuna, for he was never known to be greedy or a beggarly spirit. Therefore the word should here mean ignorance according to the meaning given in the Upanishads.", + "In the first discourse, Arjuna speaks. Krishna listens and remains silent. Arjuna speaks of Dharma and Adharma as if he knew the secret laws of righteousness and action. Still, Krishna remains silent. Perhaps the Lord thought that he should not speak till Arjuna asked him to know the truth.", + "But Arjuna was not a common man. He understood his state of mind and the terrible perplexity and despair into which he was plunged by the tremendous responsibility of the situation. He realised that his own estimate of the situation was not all true as his mind was distracted by sorrow and despondency. So he stops the flow of his own obsessed thoughts and feelings, and simply surrenders to the Lord, to enlighten him and show the right path of action. He assumes the correct position of a humble disciple. The divine Master was pleased with Arjuna’s humility. So it is in the relation between all disciples and teachers. The more humble the disciple is the greater is the love of the surrendered to the Lord with complete faith; Arjuna sought for light and guidance. The Lord at once took upon himself the responsibility of a Guru. He taught him the highest wisdom. He cleared all doubts and answered the questions. He revealed his universal form (Visvarupa) and pulled up the sinking Arjuna from the slough of despondency in every way. Arjuna did a great service to humanity by his self-surrender, for the Lord had then the proper occasion to deliver the message of the Gita to mankind. Let all seekers understand the inner meaning and significance of the subtle relations between the disciple and the master.", + "Mind Distracted:Nature in its own original state is pure in every man. It becomes defiled and impure by bad elements like lust, greed, and hatred. Without these defiling elements, man’s nature is verily divine and spiritual. The whole attempt of religion is to show the way how to bring back the mind to its original state of purity. The unwise do not seek a remedy even though all of them pass through the same state of perplexity and confusion in solving the problem of life. On the other hand, Arjuna discovered his mental weakness and immediately sought a remedy. What is that remedy? – Taking refuge in the Guru. Who is that Guru? the Blessed Lord Krishna himself. Arjuna surrendered to the Lord and appealed to him, “I am your disciple, command me what I should do?” He fell at the feet of the Lord. His egoism vanished. This is the surest path to spiritual realisation. This is the ship that takes the bound soul across the ocean of ‘samsara’. The Guru is the expert pilot. If he is at the helm, there is no danger of any storm or tempest in life. He takes the disciple who has taken refuge in him safely through all dangers to the heaven of peace and freedom. Therefore the aspirants should surrender to a competent Guru and practice the virtue of humility. Then they receive illumination and realise the Supreme.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-7.mp3", "source": "https://vivekavani.com/b2v7/" }, @@ -82,8 +143,12 @@ "sanskrit": "न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् |अवाप्य भूमावसपत्नमृद्धंराज्यं सुराणामपि चाधिपत्यम् || 8||", "transliteration": "na hi prapaśhyāmi mamāpanudyādyach-chhokam uchchhoṣhaṇam-indriyāṇāmavāpya bhūmāv-asapatnamṛiddhaṁrājyaṁ surāṇāmapi chādhipatyam", "word_by_word_meaning": "na—not; hi—certainly; prapaśhyāmi—I see; mama—my; apanudyāt—drive away; yat—which; śhokam—anguish; uchchhoṣhaṇam—is drying up; indriyāṇām—of the senses; avāpya—after achieving; bhūmau—on the earth; asapatnam—unrivalled; ṛiddham—prosperous; rājyam—kingdom; surāṇām—like the celestial gods; api—even; cha—also; ādhipatyam—sovereignty", - "translation": "I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.", - "commentary": "Though a man possesses all the power and prosperity in the world and even acquires lordship over the gods, yet it cannot remove the distractions of the mind. The disease of the mind cannot abate by feeding it with greater wealth, power, and position. To discover this truth is the very first step on the spiritual path. Arjuna understood it clearly. So he confesses that power and lordship over the three worlds cannot remove the withering sorrow. The storm does not abate. The only cure for all diseases of the mind is the knowledge of Atma. It is this supreme panacea that Lord Krishna offers to Arjuna. Therefore it is clear that what one should strive for in this life is not power or position or enjoyment but the knowledge of the Supreme Self.", + "translation": [ + "I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven." + ], + "commentary": [ + "Though a man possesses all the power and prosperity in the world and even acquires lordship over the gods, yet it cannot remove the distractions of the mind. The disease of the mind cannot abate by feeding it with greater wealth, power, and position. To discover this truth is the very first step on the spiritual path. Arjuna understood it clearly. So he confesses that power and lordship over the three worlds cannot remove the withering sorrow. The storm does not abate. The only cure for all diseases of the mind is the knowledge of Atma. It is this supreme panacea that Lord Krishna offers to Arjuna. Therefore it is clear that what one should strive for in this life is not power or position or enjoyment but the knowledge of the Supreme Self." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-8.mp3", "source": "https://vivekavani.com/b2v8/" }, @@ -93,8 +158,14 @@ "sanskrit": "सञ्जय उवाच |एवमुक्त्वा हृषीकेशं गुडाकेश: परन्तप |न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || 9||", "transliteration": "sañjaya uvāchaevam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapana yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha", "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; hṛiṣhīkeśham—to Shree Krishna, the master of the mind and senses; guḍākeśhaḥ—Arjun, the conquerer of sleep; parantapaḥ—Arjun, the chastiser of the enemies; na yotsye—I shall not fight; iti—thus; govindam—Krishna, the giver of pleasure to the senses; uktvā—having addressed; tūṣhṇīm—silent; babhūva—became ha", - "translation": "Sanjaya Said:Having spoke thus, Arjuna, the destroyer of foes, finally said to Lord Krishna, “I will not fight” and became silent.", - "commentary": "In the last verse, Arjuna had surrendered his decision-making to Shri Krishna, and had asked him for guidance. Arjuna knew that he was in no shape to make that decision himself, let alone fight. So he eventually proclaimed that he would not fight, and became silent.", + "translation": [ + "Sanjaya Said:Having spoke thus, Arjuna, the destroyer of foes, finally said to Lord Krishna, “I will not fight” and became silent." + ], + "commentary": [ + "In the last verse, Arjuna had surrendered his decision-making to Shri Krishna, and had asked him for guidance. Arjuna knew that he was in no shape to make that decision himself, let alone fight. So he eventually proclaimed that he would not fight, and became silent.", + "We should note that it was not just Arjuna’s voice that became silent. His mind, though not totally silent, became calmer than what it was in the last verse. Otherwise, it could not have assimilated the teaching that was about to follow.", + "Also note that the narration has shifted back to Sanjaya in this verse, and the meter has changed back to normal. He refers to Arjuna as Gudaakesha or “conqueror of sleep”, and Shri Krishna as Hrisheekesha or “conqueror of the senses”." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-9.mp3", "source": "https://vivekavani.com/b2v9/" }, @@ -104,8 +175,14 @@ "sanskrit": "तमुवाच हृषीकेश: प्रहसन्निव भारत |सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: || 10||", "transliteration": "tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhāratasenayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ", "word_by_word_meaning": "tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, the master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words", - "translation": "O king Dhritarashtra! Seeing Arjuna lamenting in the middle of two armies, Lord Krishna, as if laughing loud, spoke these words.", - "commentary": "As if laughing :`Hasan’ means laughing, `prahasan’ means laughing loud. The man of knowledge is generally amused when he hears the talk of the ignorant and observes what they say and do. Arjuna was caught in the grip of sorrow, as he did not understand the hidden laws of Dharma. Lord Krishna was the very embodiment of knowledge and Dharma. Therefore the specious arguments of Arjuna, the spurious feelings of pity and compassion, the mental distraction, and physical collapse of Arjuna, raised a smile on the lips of the Lord. Those who have not transcended `avidya’ suffer from a false identification with the creations of ‘Maya’, the body and mind and other worldly objects. The man of knowledge on the other hand knows that he is never contaminated by the modifications of the body and mind, and looks at them from the vantage point of a disinterested spectator.", + "translation": [ + "O king Dhritarashtra! Seeing Arjuna lamenting in the middle of two armies, Lord Krishna, as if laughing loud, spoke these words." + ], + "commentary": [ + "As if laughing :`Hasan’ means laughing, `prahasan’ means laughing loud. The man of knowledge is generally amused when he hears the talk of the ignorant and observes what they say and do. Arjuna was caught in the grip of sorrow, as he did not understand the hidden laws of Dharma. Lord Krishna was the very embodiment of knowledge and Dharma. Therefore the specious arguments of Arjuna, the spurious feelings of pity and compassion, the mental distraction, and physical collapse of Arjuna, raised a smile on the lips of the Lord. Those who have not transcended `avidya’ suffer from a false identification with the creations of ‘Maya’, the body and mind and other worldly objects. The man of knowledge on the other hand knows that he is never contaminated by the modifications of the body and mind, and looks at them from the vantage point of a disinterested spectator.", + "That is the difference between the wise and the ignorant. When a man sees a rope and knows it as only a rope, he is naturally amused to see a man of defective sight who takes the rope to be a snake and jumps about in fear and confusion.The father laughs at the peculiar ideas and behaviour of his little children.So does the wise men smile at the fanciful theories and conduct of the ignorant. Lord Krishna was the master of Yoga and Jnana. To him Arjuna’s peculiar argumentation, his bodily and mental agitation appeared laughable. So a smile beautified the sublime features of the Lord when he observed the mental acrobatics of his former friend and present disciple. Look at this picture and that – the wailing Arjuna and the smiling Lord. Such exactly is the difference between the wise and the ignorant.", + "In our miseries and struggles the world seems to us a very dreadful place. But just as when we watch two puppies playing and biting we do not concern ourselves at all, realising that it is only fun and that even a sharp nip now and then will do no actual harm, so all our struggles are but play in God’s eyes. This world is all for play and only amuses God; nothing in it can make God angry.[Source]" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-10.mp3", "source": "https://vivekavani.com/b2v10/" }, @@ -115,8 +192,28 @@ "sanskrit": "श्रीभगवानुवाच |अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||", "transliteration": "śhrī bhagavān uvāchaaśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhasegatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise", - "translation": "The Lord said: O Arjuna! You grieve for those for whom there need be no sorrow, yet you speak words of wisdom. The wise do not grieve for the dead or living.", - "commentary": "The teaching of the Gita starts from this Sloka. So in the Gita-Sastra, this verse is regarded as the seed or source (Bija). Just as the whole tree is involved in the seed, the whole of the `Gita Sastra’ is implied in this Sloka.", + "translation": [ + "The Lord said: O Arjuna! You grieve for those for whom there need be no sorrow, yet you speak words of wisdom. The wise do not grieve for the dead or living." + ], + "commentary": [ + "The teaching of the Gita starts from this Sloka. So in the Gita-Sastra, this verse is regarded as the seed or source (Bija). Just as the whole tree is involved in the seed, the whole of the `Gita Sastra’ is implied in this Sloka.", + "The message of the Gita starts with the word ‘Asochyan’ and ends with the words ‘ma suchah’ (do not grieve). So it appears that the main purpose of the Gita teaching is “the removal of sorrow.”", + "Those who should not be grieved for:Every object in the world has five aspects: (1) existence, (2) light, (3) joy, (4) name, and (5) form. Of these, the first three -existence, light, and joy (sat, chit, ananda) are real and eternal. The later two, name and form (nama and rupa) are unreal and transitory. The first three constitute the real nature of man, and not name and form. But such is the power of ignorance (`avidya’) that man sees, knows and clings to the later two only – namely name and form. The first three are not directly seen, though they are experienced every moment of life. Thus, if we analyse and go a little deeper into the real nature of man, we find that it is indestructible and eternal. Only the later two go on continuously changing from time to time. Therefore, since the real man is eternal, one need not weep and wail for the modifications of name and form which he observes in life and death. When the real man is deathless, for whom should we grieve, and for what? That is the Lord’s position.", + "Words of wisdom:Intellectual arguments are conceived by Buddhi, by which power man comes to decisions after due consideration. But the intellect is finite. It operates within a limited range. It cannot go beyond the Buddhi. Buddhi and the intellect are parts of nature, and they are subject to errors and mistakes in their concepts and conclusions. But it is different with men who have crossed the border land of the intellect and entered the realm of Atma – the superconscious state. He alone knows and speaks the truth. Arjuna did not attain that state. So he measures every thing with the yardstick of his own deluded intellect. His arguments not to fight the battle are of this nature. Lord Krishna dismisses them all in one suggestive phrase (Prajnavadah) and proceeds to state the ultimate position.", + "The wise:Ordinarily a Pandit is one who is well-versed in the languages and literature, poetry and scripture, logic and oratory. But the Lord here gives a new definition for the word. He is a pandit who grieves not either for the living or the dead.", + "Again in the 4th Chapter, Pandit is described as one who has burnt up all actions in the fire of ‘Jnana‘. And again in the 5th Chapter, the Pandit is described as one who looks upon all with an equal eye.", + "So the word should be understood in the higher sense of a man of wisdom. It is necessary that besides mere learning and book-knowledge he should attain the knowledge ofAtmaand receive the grace of God.", + "There is a conflict in Arjuna’s heart between his emotionalism and his duty. The nearer we are to [beasts and] birds, the more we are in the hells of emotion. We call it love. It is self-hypnotization. We are under the control of our [emotions] like animals. A cow can sacrifice its life for its young. Every animal can. What of that? It is not the blind, birdlike emotion that leads to perfection. … [To reach] the eternal consciousness, that is the goal of man! There emotion has no place, nor sentimentalism, nor anything that belongs to the senses — only the light of pure reason. [There] man stands as spirit. Now, Arjuna is under the control of this emotionalism. He is not what he should be — a great self-controlled, enlightened sage working through the eternal light of reason. He has become like an animal, like a baby, just letting his heart carry away his brain, making a fool of himself and trying to cover his weakness with the flowery names of “love” and so on. Krishna sees through that. Arjuna talks like a man of little learning and brings out many reasons, but at the same time he talks the language of a fool. “The sage is not sorry for those that are living nor for those that die.”[Source]", + "Even forgiveness, if weak and passive, is not true: fight is better. Forgive when you could bring legions of angels to the victory. Krishna, the charioteer of Arjuna, hears him say, “Let us forgive our enemies”, and answers, “You speak the words of wise men, but you are not a wise man, but a coward”. As a lotus-leaf, living in the water yet untouched by it, so should the soul be in the world. This is a battlefield, fight your way out. Life in this world is an attempt to see God. Make your life a manifestation of will strengthened by renunciation.[Source]", + "The Brahmo devotees looked wistfully at the Master. Gradually he came back to sense consciousness; but the divine intoxication still lingered. He said to himself in a whisper:“Mother, why have You brought me here? They are hedged around and not free. Can I free them?”Did the Master find that the people assembled there were locked within the prison walls of the world? Did their helplessness make the Master address these words to the Divine Mother?", + "Sri Ramakrishna was gradually becoming conscious of the outside world. Nilmadhav of Ghazipur and a Brahmo devotee were talking about Pavhari Baba. Another Brahmo devotee said to the Master: “Sir, these gentlemen visited Pavhari Baba. He lives in Ghazipur. He is a holy man like yourself.” The Master could hardly talk; he only smiled. The devotee continued,“Sir, Pavhari Baba keeps your photograph in his room.” Pointing to his body the Master said with a smile, “Just a pillow-case.”(Source:Gospel of Sri Ramakrishna)", + "—–", + "The devotees had placed flowers and garlands before him as their loving offerings. He picked up a flower and touched with it first his head, then his throat, heart, and navel. To the devotees he seemed a child playing with flowers.Sri Ramakrishna used to tell the devotees that his divine visions and moods were accompanied by the rising of a spiritual current inside his body.Now he talked to M.MASTER:“I don’t remember when the current went up. Now I am in the mood of a child. That is why I am playing with the flowers this way. Do you know what I see now? I see my body as a frame made of bamboo strips and covered with a cloth. The frame moves. And it moves because someone dwells inside it.“Again, I see the body to be like a pumpkin with the seeds scooped out. Inside this body there is no trace of passion or worldly attachment. It is all very clean inside, and —” It became very painful for Sri Ramakrishna to talk further. He felt very weak. M. quickly guessed what the Master wanted to tell the devotees, and said, “And you are seeing God inside yourself “MASTER:“Both inside and outside. The Indivisible Satchidananda — I see It both inside and outside. It has merely assumed this sheath [meaning his body] for a support and exists both inside and outside. I clearly perceive this.M. and Hirananda listened intently to these words about his exalted state of God-Consciousness. A few moments later Sri Ramakrishna looked at them and resumed the conversation.MASTER:“You all seem to me to be my kinsmen. I do not look on any of you as a stranger.“I see you all as so many sheaths, (Referring to their bodies.) and the heads are moving.I notice that when my mind is united with God the suffering of the body is left aside.“Now I perceive only this: this: indivisible Satchidananda is covered with skin, and this sore in the throat is on one side of it.”The Master again fell silent. A few minutes later he said: “The attributes of matter are superimposed on Spirit, and the attributes of Spirit are superimposed on matter. Therefore when the body is ill a man says, ‘I am ill.'” (Source:Gospel of Sri Ramakrishna)", + "The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all- pervading, does not grieve. (Katha Upanishad 1.2.22).", + "People meet and depart in this world as two pieces of wood flowing down the river come together and then separate from each other (Mahabharata 12.174.15).", + "Question:Who is a Pandit?", + "Answer:He who does not grieve for the living or the dead or for any object in the world is a pandit." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-11.mp3", "source": "https://vivekavani.com/b2v11/" }, @@ -126,8 +223,23 @@ "sanskrit": "न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपा |न चैव न भविष्याम: सर्वे वयमत: परम् || 12||", "transliteration": "na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥna chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param", "word_by_word_meaning": "na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after", - "translation": "Never was there a time when I did not exist, nor you, nor these kings of men. Never will there be a time hereafter when any of us shall cease to be.", - "commentary": "Through this verse, the Lord teaches the `Mahavakya’“tat tvam asi” (Thou art That)‘I’, ‘you’ and all beings in the world are all forms of the one Supreme Self.So the individual being and the Supreme Being are not two separate entities, but one and only one. This is the most secret of all spiritual secrets. This is the essence of Brahma Jnana.Since Arjuna renounced all the powers and pleasures of the three worlds, Lord Krishna considered him fit to receive the supreme knowledge, and so begins to teach the highest Truth.", + "translation": [ + "Never was there a time when I did not exist, nor you, nor these kings of men. Never will there be a time hereafter when any of us shall cease to be." + ], + "commentary": [ + "Through this verse, the Lord teaches the `Mahavakya’“tat tvam asi” (Thou art That)‘I’, ‘you’ and all beings in the world are all forms of the one Supreme Self.So the individual being and the Supreme Being are not two separate entities, but one and only one. This is the most secret of all spiritual secrets. This is the essence of Brahma Jnana.Since Arjuna renounced all the powers and pleasures of the three worlds, Lord Krishna considered him fit to receive the supreme knowledge, and so begins to teach the highest Truth.", + "Three important facts come out in the Lord’s declaration that all beings are eternal.", + "This teaching inspires tremendous strength and courage. When a man comes to know that he and others essentially do not perish, there is no cause for grief at all. Death is then regarded as only a change of name and form. When the seed breaks up and grows into a plant, there is no need for grief at all. The name and form of the seed have disappeared, but it is there in the form of a plant. Lord Krishna found out the root cause of Arjuna’s grief and sorrow, and he knew that the knowledge of Atma alone could put an end to all weakness and despondency. So he starts his teaching with the tremendous affirmation of the immortality of the Soul and the deathlessness of the individual being.", + "All of us hereafter:‘all of us’ – From the point of view of the Supreme Self, there is no separation between God, Guru, and the common man. All belong to the same eternal existence. So we find that Anjaneya speaking to Sri Rama says: (Atma budhya tvamevaham). The individual being manifesting as the ego is the result of the limitations of the body, mind, and senses. When these `limitations are discarded, the so-called individual being, the ego, becomes veritably the all-pervading Supreme Self. That is the Reality. Knowing that he is the immortal Atma, where is sorrow, where is weakness? Thus the Lord inspires Arjuna with courage born of knowledge.", + "You cannot die nor can I. There was never a time when we did not exist. There will never be a time when we shall not exist.[Source]", + "People talk about the beginning of the world, the beginning of man. The word beginning simply means the beginning of the cycle. It nowhere means the beginning of the whole Cosmos. It is impossible that creation could have a beginning. No one of you can imagine a time of beginning. That which has a beginning must have an end. “Never did I not exist, nor you, nor will any of us ever hereafter cease to be,” says the Bhagavad Gita. Wherever the beginning of creation is mentioned, it means the beginning of a cycle. Your body will meet with death, but your soul, never.[Source]", + "Question:who is Jiva?", + "Answer:The Atman conditioned by the body, mind, and senses is Jiva. :", + "Question:What is Atma?:", + "Answer:The unconditioned Self is Atma. It exists in the present, the past, and the future. It is deathless and eternal.", + "Question:Does this apply only to a few?", + "Answer:No, From the creating Brahman down to the meanest insect, it applies to all alike. All beings without exception are theAtmaand not anything else." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-12.mp3", "source": "https://vivekavani.com/b2v12/" }, @@ -137,8 +249,20 @@ "sanskrit": "देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 13||", "transliteration": "dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarātathā dehāntara-prāptir dhīras tatra na muhyati", "word_by_word_meaning": "dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—childhood; yauvanam—youth; jarā—old age; tathā—similarly; deha-antara—another body; prāptiḥ—achieves; dhīraḥ—the wise; tatra—thereupon; na muhyati—are not deluded", - "translation": "Just as the man in this body passes through the various stages of boyhood, youth, and old age, like so, he passes into another body after death. The wise know it and are not deluded.", - "commentary": "Boyhood, youth, old age, and migrating into another body – these four stages are inevitable for the embodied being.", + "translation": [ + "Just as the man in this body passes through the various stages of boyhood, youth, and old age, like so, he passes into another body after death. The wise know it and are not deluded." + ], + "commentary": [ + "Boyhood, youth, old age, and migrating into another body – these four stages are inevitable for the embodied being.", + "In the body:It is made clear that these changes affect the body and not the Atma. When from boyhood one passes to youth, and from youth to age, he does not grieve. No one grieves when the seed dies as it is giving birth to the plant. And so, the Lord questions why one should grieve when the body falls and another is taken up by the individual being. The wise who know the secret remain firm when these changes overtake the body. The first three stages are seen and known by all, but the fourth change is unseen and so it is looked upon with a feeling of awe and wonder. But the Lord points out that even this change is just like the former and not in the least different from them. So he exhorts everyone to know the truth and be fearless. It should however be remembered that the Jnani whose ‘karmic’ force is already exhausted has no need to take another body. The common man is subject to the law of rebirth till the last when he too becomes free.", + "Cycle of the body :", + "Boyhood – Youth – Old Age – Rebirth.", + "The cycle rotates inevitably so long as the karma force works. When it is destroyed by knowledge, the man is freed from the cycle of birth and death. This is liberation (Moksha).", + "Question:What are the changes for the embodied being?", + "Answer:Boyhood, youth, old age, and rebirth in a different are the changes.", + "Question:Who is the man of courage?", + "Answer:He is the man of courage who does not grieve when these modifications overtake the body, when man dies and passes into another body." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-13.mp3", "source": "https://vivekavani.com/b2v13/" }, @@ -148,8 +272,21 @@ "sanskrit": "मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु: खदा: |आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 14||", "transliteration": "mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥāgamāpāyino ’nityās tans-titikṣhasva bhārata", "word_by_word_meaning": "mātrā-sparśhāḥ—contact of the senses with the sense objects; tu—indeed; kaunteya—Arjun, the son of Kunti; śhīta—winter; uṣhṇa—summer; sukha—happiness; duḥkha—distress; dāḥ—give; āgama—come; apāyinaḥ—go; anityāḥ—non-permanent; tān—them; titikṣhasva—tolerate; bhārata—descendant of the Bharat", - "translation": "Contact of the senses with the objects produces heat and cold, pain and pleasure. These experiences come and go, and are impermanent. Endure them, O Arjuna!", - "commentary": "Those who do not know that the world is a great illusion consider that the experiences of the senses and the mind are real, and super-impose them on themselves and suffer all through their life. But those who know that these modifications belong to the realm of the body only and that the Self remains untroubled and uncontaminated by them, are free from pleasure and pain, and such men live always in a state of happiness. However, so long as man is in the embodied state, even the Jnani must go through the physical changes. But since he knows the sharp distinction between the body and Atma, his attitude to them is entirely different from that of the ignorant man. So the Lord’s command is ‘endure them’. (`Titikshasva’). There is no other way.", + "translation": [ + "Contact of the senses with the objects produces heat and cold, pain and pleasure. These experiences come and go, and are impermanent. Endure them, O Arjuna!" + ], + "commentary": [ + "Those who do not know that the world is a great illusion consider that the experiences of the senses and the mind are real, and super-impose them on themselves and suffer all through their life. But those who know that these modifications belong to the realm of the body only and that the Self remains untroubled and uncontaminated by them, are free from pleasure and pain, and such men live always in a state of happiness. However, so long as man is in the embodied state, even the Jnani must go through the physical changes. But since he knows the sharp distinction between the body and Atma, his attitude to them is entirely different from that of the ignorant man. So the Lord’s command is ‘endure them’. (`Titikshasva’). There is no other way.", + "Producers of pleasure and pain:The pleasure experienced by the senses is not pure pleasure. It is mixed with pain. If it is a pure pleasure, it should not have any touch of pain either -before or afterward. Elsewhere in the Gita, it is said that thepleasures derived through contact of the senses with worldly objects are themselves the source of pain. The common experience is also the same. The same thing causes pain and pleasure under different circumstances, in varying degrees.There can be no such thing as pleasure apart from pain. They are the two sides of the same coin.They are called `dvandvas’ – pairs of opposites, which always go together. So the Lord speaks of them together as producers of pleasure and pain (sukhadukhadah).", + "With beginning and end:When worldly pleasures come no one need be elated, for their nature is not simply to appear but to disappear also, and where there is elation there should be depression. Pleasures come as guests and again depart. They are transitory and short-lived. Therefore one should not get himself attached to them. Such attachment will always lead to pain when they disappear, and it is absolutely certain that they disappear in course of time. He is then the ‘dhira’- the man of courage, who is disinterested in them and feels no attraction for them. The foolish man is deluded by the superficial attractions offered by sense objects, runs after them, and gets himself caught in the whirlpool of Samsara. And besides, even a casual observer knows that not desired by him, several painful things come to him by the power of providence in the cyclic motion of time, and he should be in a position to conclude that even pleasures would come similarly through time, and precious life need not be wasted for obtaining such pleasures. The duty of every thoughtful man is to seek Truth in the midst of this changing phenomena, and the unadulterated Ananda which is pure and perfect and which brings no pain in its wake. The Lord exhorts Arjuna to seek such permanent joy.", + "Endure:Endure them (Titikshasva). This is one of the great mantras of the Gita. Man should be equal-minded when cold and heat, pleasure and pain, come in the form of an endless chain. So long as man has the body, they come. No one can stop them. So the Lord gives thesatviclaw (titikshasva) – endure them. Like sama and dama – control of the internal and external organs, `titiksha’ – endurance is an absolutely necessary qualification for the spiritual seeker.", + "📑Note: Bhagavad Gita2.14,2.15and18.48,18.49are similar.", + "The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titiksha or forbearance.—Vivekachudamani, Verse 24", + "Question:What is the nature of sense experiences?", + "Answer:They produce heat and cold, pleasure and pain. They come and go. They are impermanent.", + "Question:What should one do when they come?", + "Answer:He should endure them with an equal mind and remain calm and unmoved." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-14.mp3", "source": "https://vivekavani.com/b2v14/" }, @@ -159,8 +296,21 @@ "sanskrit": "यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते || 15||", "transliteration": "yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabhasama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate", "word_by_word_meaning": "yam—whom; hi—verily; na—not; vyathayanti—distressed; ete—these; puruṣham—person; puruṣha-ṛiṣhabha—the noblest amongst men, Arjun; sama—equipoised; duḥkha—distress; sukham—happiness; dhīram—steady; saḥ—that person; amṛitatvāya—for liberation; kalpate—becomes eligible", - "translation": "The firm man who is not affected by pain and pleasure, who remains equal-minded, surely is fit for immortality, O Arjuna, Chief of mortals!", - "commentary": "Chief among mortals:He who has controlled the senses, who is not attracted by worldly objects, and who is equal-minded in pain and pleasure, is the best of men. Worldly greatness is not enough, but along with it, one should acquire spiritual excellence also. Then alone he becomes the chief among mortals. The Lord exhorts Arjuna to acquire spiritual greatness, and so he addresses him as ‘chief among mortals’ – (Purusharshabha)", + "translation": [ + "The firm man who is not affected by pain and pleasure, who remains equal-minded, surely is fit for immortality, O Arjuna, Chief of mortals!" + ], + "commentary": [ + "Chief among mortals:He who has controlled the senses, who is not attracted by worldly objects, and who is equal-minded in pain and pleasure, is the best of men. Worldly greatness is not enough, but along with it, one should acquire spiritual excellence also. Then alone he becomes the chief among mortals. The Lord exhorts Arjuna to acquire spiritual greatness, and so he addresses him as ‘chief among mortals’ – (Purusharshabha)", + "Equal in pain and pleasure:Firmness of character implies equanimity of mind under all conditions of pain and pleasure. He is firmly fixed in Atma who feels that the pairs of Opposites (`dvandas’) are only modifications of the body and mind. Pleasure is only a wave of the mind, and pain is also a wave of the mind. The Atma is above the mind. It is a witness of these changes. So the firm man is indifferent to them, like Suka in the court of Janaka.", + "He is fit for immortality:Liberation is known as immortality. The world of name and form is dead matter, Jada. It is subject to birth and death. The state of Atma is deathless. So liberation is not something to be acquired fresh by man, but it is his essential nature. It is not something existing in the Heaven or sky. It is immortality here and now and forever. He who attains this state does not come under the power of death. He has no need to take a body again.", + "Fitness forMokshais not here confined to any race, religion, or caste. The Lord simply says that the man of heroic endurance and equal-mindedness is alone fit for liberation. There is no distinction of caste or creed.", + "Question:What is Moksha?", + "Answer: The state of happiness ‘ananda’ is Moksha.", + "Question:Who can attain it?", + "Answer:He who is not drawn by sense objects, who is firm and equal-minded in pain and pleasure attains it.", + "Question:Who is a firm man (dhira)?", + "Answer: The man of equanimity in life and death, in the midst of all the tremendous agitations of life, is entitled to be called a firm man (dhira)." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-15.mp3", "source": "https://vivekavani.com/b2v15/" }, @@ -170,8 +320,17 @@ "sanskrit": "नासतो विद्यते भावो नाभावो विद्यते सत: |उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: || 16||", "transliteration": "nāsato vidyate bhāvo nābhāvo vidyate sataḥubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ", "word_by_word_meaning": "na—no; asataḥ—of the temporary; vidyate—there is; bhāvaḥ—is; na—no; abhāvaḥ—cessation; vidyate—is; sataḥ—of the eternal; ubhayoḥ—of the two; api—also; dṛiṣhṭaḥ—observed; antaḥ—conclusion; tu—verily; anayoḥ—of these; tattva—of the truth; darśhibhiḥ—by the seers", - "translation": "The unreal has no being, the real has no non-being. The final truth of these two has been seen indeed by those who have experienced the essence of things.", - "commentary": "Knowers of the truth:-This refers to persons who have directly seen the final Truth. For them, lt is no longer speculation or argument or more imagination, but direct perception. Such realised men understand clearly what is real and what is not real. The body and the world are subject to destruction, and so they are not the truth; They are non-existent. That which becomes non-existent cannot have a state of reality at any time. Even if it appears to be real, it is the reality of the mirage only. The Atma alone is real. At no time was it not. At no time will it cease to be. The man of knowledge knows the truth. Others who are ignorant confuse the two by ascribing reality to the unreal (body and the world) and denying the real, (the Atman). This Confusion is the root cause of all sorrow and suffering for mankind.", + "translation": [ + "The unreal has no being, the real has no non-being. The final truth of these two has been seen indeed by those who have experienced the essence of things." + ], + "commentary": [ + "Knowers of the truth:-This refers to persons who have directly seen the final Truth. For them, lt is no longer speculation or argument or more imagination, but direct perception. Such realised men understand clearly what is real and what is not real. The body and the world are subject to destruction, and so they are not the truth; They are non-existent. That which becomes non-existent cannot have a state of reality at any time. Even if it appears to be real, it is the reality of the mirage only. The Atma alone is real. At no time was it not. At no time will it cease to be. The man of knowledge knows the truth. Others who are ignorant confuse the two by ascribing reality to the unreal (body and the world) and denying the real, (the Atman). This Confusion is the root cause of all sorrow and suffering for mankind.", + "To deny the existence of the real Atma, who alone is real, is the first error. To assert the existence of the unreal, body and world, is the second error. The first error is known as `asambhavana’ and the second error `viparitabhavana’. By the first error, what is real vanishes and so the eternal Atma becomes something that is far away from us. By the second error what is palpably unreal is taken for the real and thus the ignorant man brings upon himself endless suffering and sorrow. To end the sorrow, it is just enough for the man to see the real as real, and the unreal as unreal. This is the way to peace and the removal of sorrow. The spiritual masters know the secret and hence they are filled with bliss. The ignorant man fails to see the Truth, and so he is caught in the whirlpool of ‘samsara‘ and suffers endlessly.", + "In this verse, Lord propounds the fundamental pre position of Vedanta. ‘Brahma Satyam, Jagat midhya’.", + "Question:Who are the seers of truth?", + "Answer:Those who see theAtmaalone asreal and that the body and world are unreal, are the seers of Truth.", + "Admin Notes:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-16.mp3", "source": "https://vivekavani.com/b2v16/" }, @@ -181,8 +340,20 @@ "sanskrit": "अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || 17||", "transliteration": "avināśhi tu tadviddhi yena sarvam idaṁ tatamvināśham avyayasyāsya na kaśhchit kartum arhati", "word_by_word_meaning": "avināśhi—indestructible; tu—indeed; tat—that; viddhi—know; yena—by whom; sarvam—entire; idam—this; tatam—pervaded; vināśham—destruction; avyayasya—of the imperishable; asya—of it; na kaśhchit—no one; kartum—to cause; arhati—is able", - "translation": "(O Arjuna!) Know thatAtmaby which the whole universe is pervaded is indestructible. No one can cause the destruction of the imperishable.", - "commentary": "Since everything – the moving and the non-moving objects of the world -is pervaded by the Self, which is present in the heart of every individual, one should consider every object as the manifestation of the self and be full of love and kindness for all. He should not commit any sin, since Atma, the Lord, is present everywhere. Since nothing can cause the destruction of Atma, one should contemplate and strive to live inAtmawithout any kind of doubt or fear.", + "translation": [ + "(O Arjuna!) Know thatAtmaby which the whole universe is pervaded is indestructible. No one can cause the destruction of the imperishable." + ], + "commentary": [ + "Since everything – the moving and the non-moving objects of the world -is pervaded by the Self, which is present in the heart of every individual, one should consider every object as the manifestation of the self and be full of love and kindness for all. He should not commit any sin, since Atma, the Lord, is present everywhere. Since nothing can cause the destruction of Atma, one should contemplate and strive to live inAtmawithout any kind of doubt or fear.", + "Master:“Did you listen to the song?", + "Hedge it about with Kali’s nameIf you would keep your harvest safe.", + "Surrender yourself to God and you will achieve everything.(BG 18.66)", + "This is the stoutest hedge of all,For Death himself cannot come near it.", + "“Yes, it is a strong hedge indeed.If you but realise God, you won’t see the world as unsubstantial. He who has realised God knows that God Himself has become the world and all living beings.When you feed your child, you should feel that you are feeding God. You should look on your father and mother as veritable manifestations of God and the Divine Mother, and serve them as such. If a man enters the world after realizing God, he does not generally keep up physical relations with his wife. Both of them are devotees; they love to talk only of God and pass their time in spiritual conversation. They serve other devotees of God, for they know that God alone has become all living beings; and, knowing this, they devote their lives to the service of others.” …….", + "MASTER:“As long as one has not realised God, one should renounce the world, following the process of ‘Neti, neti’. But he who has attained God knows that it is God who has become all this. Then he sees that God, maya, living beings, and the universe form one whole. God includes the universe and its living beings. Suppose you have separated the shell, flesh, and seeds of a bel-fruit and someone asks you the weight of the fruit. Will you leave aside the shell and the seeds, and weigh only the flesh? Not at all. To know the real weight of the fruit, you must weigh the whole of it — the shell, the flesh, and the seeds. Only then can you tell its real weight. The shell may be likened to the universe, and the seeds to living beings. While one is engaged in discrimination one says to oneself that the universe and the living beings are non-Self and unsubstantial. At that time one thinks of the flesh alone as the substance, and the shell and seeds as unsubstantial. But after discrimination is over, one feels that all three parts of the fruit together form a unity. Then one further realises that the stuff that has produced the flesh of the fruit has also produced the shell and seeds. To know the real nature of the bel-fruit one must know all three.“It is the process of evolution and involution. The world, after its dissolution, remains involved in God; and God, at the time of creation, evolves as the world. Butter goes with buttermilk, and buttermilk goes with butter. If there is a thing called buttermilk, then butter also exists; and if there is a thing called butter, then buttermilk also exists. If the Self exists, then the non-Self must also exist.“The phenomenal world belongs to that very Reality to which the Absolute belongs; again, the Absolute belongs to that very Reality to which the phenomenal world belongs. He who is realised as God has also become the universe and its living beings. One who knows the Truth knows that it is He alone who has become father and mother, child and neighbour, man and animal, good and bad, holy and unholy, and so forth.”(Source:Gospel of Sri Ramakrishna)", + "Question:What is the nature of Atma?", + "Answer:Atma pervades the whole universe. It is imperishable. No one can cause its destruction." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-17.mp3", "source": "https://vivekavani.com/b2v17/" }, @@ -192,8 +363,21 @@ "sanskrit": "अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: |अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || 18||", "transliteration": "antavanta ime dehā nityasyoktāḥ śharīriṇaḥanāśhino ’prameyasya tasmād yudhyasva bhārata", "word_by_word_meaning": "anta-vantaḥ—having an end; ime—these; dehāḥ—material bodies; nityasya—eternally; uktāḥ—are said; śharīriṇaḥ—of the embodied soul; anāśhinaḥ—indestructible; aprameyasya—immeasurable; tasmāt—therefore; yudhyasva—fight; bhārata—descendant of Bharat, Arjun", - "translation": "These bodies which belong to the real imperishable, unknowable Atma are said to be subject to an end; therefore fight, O Arjuna!", - "commentary": "Subject to end:-These bodies are subject to death. You are not the body. You areAtma, the indweller, holding the body as a vehicle. So no one should depend on the perishable bodies. You should hold on to Atma, till you obtain the consciousness of your identity withAtma, and cut off the false identification with the body.", + "translation": [ + "These bodies which belong to the real imperishable, unknowable Atma are said to be subject to an end; therefore fight, O Arjuna!" + ], + "commentary": [ + "Subject to end:-These bodies are subject to death. You are not the body. You areAtma, the indweller, holding the body as a vehicle. So no one should depend on the perishable bodies. You should hold on to Atma, till you obtain the consciousness of your identity withAtma, and cut off the false identification with the body.", + "Of the embodied:Atmais not far away. He is in and pervading the body, but completely free and uncontaminated by all the modifications of the physical and subtle bodies. Man should constantly cultivate his identity with Atma, and reject the identity with the body (dehAtmabuddhi) and remain asAtma. .", + "Therefore fight: Since Atma is imperishable, and the bodies are subject to death now or hereafter, the Lord exhorts Arjuna to carry out his duty and fight the battle free from sorrow and fear. The Lord wants his disciple to act in the light of his knowledge of Atma, the perishable nature of material things.", + "“As in this life a man begins with childhood, and [passes through youth and old age, so at death he merely passes into another kind of body]. Why should a wise man be sorry?” And where is the beginning of this emotionalism that has got hold of you? It is in the senses. “It is the touch of the senses that brings all this quality of existence: heat and cold, pleasure and pain. They come and go.” Man is miserable this moment, happy the next. As such he cannot experience the nature of the soul.", + "“Existence can never be non-existence, neither can non-existence ever become existence. … Know, therefore, that that which pervades all this universe is without beginning or end. It is unchangeable. There is nothing in the universe that can change [the Changeless]. Though this body has its beginning and end, the dweller in the body is infinite and without end.”", + "Knowing this, stand up and fight! Not one step back, that is the idea. … Fight it out, whatever comes. Let the stars move from the sphere! Let the whole world stand against us! Death means only a change of garment. What of it? Thus fight! You gain nothing by becoming cowards. … Taking a step backward, you do not avoid any misfortune. You have cried to all the gods in the world. Has misery ceased? The masses in India cry to sixty million gods, and still die like dogs. Where are these gods? … The gods come to help you when you have succeeded. So what is the use? Die game. … This bending the knee to superstitions, this selling yourself to your own mind does not befit you, my soul. You are infinite, deathless, birthless. Because you are infinite spirit, it does not befit you to be a slave. … Arise! Awake! Stand up and fight! Die if you must. There is none to help you. You are all the world. Who can help you?[Source]", + "Question:What is the nature of the body?", + "Answer:It is subject to dissolution and death.", + "Question:What is Atma, the dweller of the body?", + "Answer:It is real, imperishable,, and unknowable by the senses and the mind." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-18.mp3", "source": "https://vivekavani.com/b2v18/" }, @@ -203,8 +387,16 @@ "sanskrit": "य एनं वेत्ति हन्तारं यश्च��नं मन्यते हतम् |उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 19||", "transliteration": "ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatamubhau tau na vijānīto nāyaṁ hanti na hanyate", "word_by_word_meaning": "yaḥ—one who; enam—this; vetti—knows; hantāram—the slayer; yaḥ—one who; cha—and; enam—this; manyate—thinks; hatam—slain; ubhau—both; tau—they; na—not; vijānītaḥ—in knowledge; na—neither; ayam—this; hanti—slays; na—nor; hanyate—is killed", - "translation": "He who thinks thatAtmaslays, or he who thinks thatAtmais Slain, both these do not know the Truth.Atmadoes not slay, nor is slain.", - "commentary": "1. Since Atma does not slay, it follows that Atma does not perform any action. It is actionless. It does not do anything, nor does it prompt anything to do. The sense of action and the feeling of activity belong to Buddhi only and do not touch Atma which is beyond Buddhi. He is an ignorant man who ascribes action to Atma.", + "translation": [ + "He who thinks thatAtmaslays, or he who thinks thatAtmais Slain, both these do not know the Truth.Atmadoes not slay, nor is slain." + ], + "commentary": [ + "1. Since Atma does not slay, it follows that Atma does not perform any action. It is actionless. It does not do anything, nor does it prompt anything to do. The sense of action and the feeling of activity belong to Buddhi only and do not touch Atma which is beyond Buddhi. He is an ignorant man who ascribes action to Atma.", + "2. Atma is imperishable and so it cannot be slain. It is eternal and unchanging. Therefore, the spiritual aspirant should persistently contemplate that he is the immortal Atma, the witness of the physical and subtle bodies, the ever pure and perfect.", + "Any action that you do for yourself will bring its effect to bear upon you. If it is a good action, you will have to take the good effect, and if bad, you will have to take the bad effect; but any action that is not done for your own sake, whatever it be, will have no effect on you. There is to be found a very expressive sentence in our scriptures embodying this idea: “Even if he kills the whole universe (or be himself killed), he is neither the killer nor the killed, when he knows that he is not acting for himself at all.” Therefore karma-yoga teaches, “Do not give up the world; live in the world, imbibe its influences as much as you can; but if it be for your own enjoyment’s sake, work not at all.” Enjoyment should not be the goal.[Source]", + "Question:What is the nature of Atma?", + "Answer:It is free from all action. It does not slay, nor is it slain." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-19.mp3", "source": "https://vivekavani.com/b2v19/" }, @@ -214,8 +406,19 @@ "sanskrit": "न जायते म्रियते वा कदाचिनायं भूत्वा भविता वा न भूय: |अजो नित्य: शाश्वतोऽयं पुराणोन हन्यते हन्यमाने शरीरे || 20||", "transliteration": "na jāyate mriyate vā kadāchinnāyaṁ bhūtvā bhavitā vā na bhūyaḥajo nityaḥ śhāśhvato ’yaṁ purāṇona hanyate hanyamāne śharīre", "word_by_word_meaning": "na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body", - "translation": "Atma is not born, nor does it ever die; after having been it does not cease to be, unborn, eternal, changeless and ancient, it is not killed when the body is destroyed.", - "commentary": "In theKatha Upanishad, there is a verse similar to this. This shows clearly that the Gita is the – essence of theUpanishads.", + "translation": [ + "Atma is not born, nor does it ever die; after having been it does not cease to be, unborn, eternal, changeless and ancient, it is not killed when the body is destroyed." + ], + "commentary": [ + "In theKatha Upanishad, there is a verse similar to this. This shows clearly that the Gita is the – essence of theUpanishads.", + "Though the body is destroyed, yet the all-pervading Atma never dies. It shows that Atma remains only as a witness to the modifications of the body like birth, youth, and death, and of the mind in the form of pain and pleasure. The disturbance of the storm clouds does not affect the sun or the sky through which they pass. Therefore man should not identify himself with the foul perishable body and the ever-functioning mind but should hold on to his identity with the Self. Supreme joy and courage are realised by the wise who are one with Atma. The fear of death is at once driven off by the knowledge that he is the immortal Atma.", + "Now freedom is only possible when no external power can exert any influence, produce any change. Freedom is only possible to the being who is beyond all conditions, all laws, all bondages of cause and effect. In other words, the unchangeable alone can be free and, therefore, immortal. This Being, this Atman, this real Self of man, the free, the unchangeable is beyond all conditions, and as such, it has neither birth nor death. “Without birth or death, eternal, ever-existing is this soul of man.”[Source]", + "ADHAR (to the Master):“Sir, I have a question to ask. Is it good to sacrifice animals before the Deity? It certainly involves killing.”MASTER:“The sastra prescribes sacrifice on special occasions. Such sacrifice is not harmful. Take, for instance, the sacrifice of a goat on the eighth day of the full or new moon.“I am now in such a state of mind that I cannot watch a sacrifice. Also I cannot eat meat offered to the Divine Mother. Therefore I first touch my finger to it, then to my head, lest She should be angry with me.“Again, in a certain state of mind I see God in all beings, even in an ant. At that time, if I see a living being die, I find consolation in the thought that it is the death of the body, the soul being beyond life and death.“One should not reason too much; it is enough if one loves the Lotus Feet of the Mother. Too much reasoning throws the mind into confusion. You get clear water if you drink from the surface of a pool. Put your hand deeper and stir the water, and it becomes muddy. Therefore pray to God for devotion.“Behind Dhruva’s devotion there was desire. He practised austerities to gain his father’s kingdom. But Prahlada’s love for God was motiveless — a love that sought no return.”A DEVOTEE:“How can one realise God?”MASTER:“Through that kind of love. But one must force one’s demand on God. One should be able to say: ‘O God, wilt Thou not reveal Thyself to me? I will cut my throat with a knife.’ This is the tamas of bhakti.”DEVOTEE:“Can one see God?”MASTER:“Yes,surely.One can see both aspects of God — God with form and without form. One can see God with form, the Embodiment of Spirit. Again, God can be directly perceived in a man with a tangible form. Seeing an Incarnation of God is the same as seeing God Himself. God is born on earth as man in every age (BG 4.8).”(Source:Gospel of Sri Ramakrishna)", + "—–", + "It was about half past six in the morning. M. was going to bathe in the Ganges, when suddenly tremors of an earthquake were felt. At once he returned to Sri Ramakrishna’s room. The Master stood in the drawing-room. The devotees stood around him. They were talking about the earthquake. The shaking had been rather violent, and many of the devotees were frightened.M:“You should all have gone downstairs.”MASTER:“Such is the fate of the house under whose roof one lives; and still people are so egotistic. (To M.) Do you remember the great storm of the month of Aswin?”M:“Yes, sir. I was very young at that time — nine or ten years old. I was alone in a room while the storm was raging, and I prayed to God.”M. was surprised and said to himself: “Why did the Master suddenly ask me about the great storm of Aswin? Does he know that I was alone at that time earnestly praying to God with tears in my eyes? Does he know all this? Has he been protecting me as my guru since my very birth?”MASTER:“It was quite late in the day at Dakshineswar when the storm broke, but somehow they managed to cook the meals. The trees were uprooted You see, this is the fate of the house one lives in.“But when one attains Perfect Knowledge, then one finds that dying and killing are one and the same thing; that is to say, both are unreal. When one is dead, one has not really died; and when one has killed another, the man is not really dead. Both the Lila and the Nitya belong to the same Reality. In one form It is the Absolute, and in another, the Lila. Even though the Lila is destroyed, the Nitya always exists. Water is water, whether it is still or in waves; it is the same water when the waves quiet down.” (Source:Gospel of Sri Ramakrishna)", + "Question:What is the nature of Atma?", + "Answer:It has no birth or death. It is eternal, firm, and immovable. It is the ancient one. It exists when the body dies." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-20.mp3", "source": "https://vivekavani.com/b2v20/" }, @@ -225,8 +428,12 @@ "sanskrit": "वेदाविनाशिनं नित्यं य एनमजमव्ययम् |कथं स पुरुष: पार्थ कं घातयति हन्ति कम् || 21||", "transliteration": "vedāvināśhinaṁ nityaṁ ya enam ajam avyayamkathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam", "word_by_word_meaning": "veda—knows; avināśhinam—imperishable; nityam��eternal; yaḥ—who; enam—this; ajam—unborn; avyayam—immutable; katham—how; saḥ—that; puruṣhaḥ—person; pārtha—Parth; kam—whom; ghātayati—causes to be killed; hanti—kills; kam—whom", - "translation": "O Arjuna! He who knows thatAtmais birthless, deathless, real, and imperishable, whom can he slay or cause to be slain?", - "commentary": "The idea is emphasized that since Atma is eternal the man who knows Him, cannot slay anyone, nor even cause to slay by any means.", + "translation": [ + "O Arjuna! He who knows thatAtmais birthless, deathless, real, and imperishable, whom can he slay or cause to be slain?" + ], + "commentary": [ + "The idea is emphasized that since Atma is eternal the man who knows Him, cannot slay anyone, nor even cause to slay by any means." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-21.mp3", "source": "https://vivekavani.com/b2v21/" }, @@ -236,8 +443,18 @@ "sanskrit": "वासांसि जीर्णानि यथा विहायनवानि गृह्णाति नरोऽपराणि |तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही || 22||", "transliteration": "vāsānsi jīrṇāni yathā vihāyanavāni gṛihṇāti naro ’parāṇitathā śharīrāṇi vihāya jīrṇānyanyāni sanyāti navāni dehī", "word_by_word_meaning": "vāsānsi—garments; jīrṇāni—worn-out; yathā—as; vihāya—sheds; navāni—new; gṛihṇāti—accepts; naraḥ—a person; aparāṇi—others; tathā—likewise; śharīrāṇi—bodies; vihāya—casting off; jirṇāni—worn-out; anyāni—other; sanyāti—enters; navāni—new; dehī—the embodied soul", - "translation": "Just as a man casts off his worn-out clothes and puts on new ones so also the Self throws away its worn-out bodies and takes other fresh bodies.", - "commentary": "The Lord adopts the method of explaining his ideas by means of vivid similes. Such comparisons help to make the idea clear to the common man. We have here a familiar simile to explain a very high vedantic doctrine that the body is just like a garment worn by man and just as these garments are changed from time to time, even so, the Jiva goes on changing the physical body birth after birth. No one grieves when he casts off dirty and torn clothes and puts on other fresh garments. No one grieves when the autumn-withered leaves fall off from the branches. There is always the knowledge that fresh leaves come up with the arrival of spring. The whole of Nature presents such alternate pictures of bareness and beauty according to the changes of seasons. The Lord points out that death is no more than the rejection of the old and decayed body. The Jiva drops off the decayed body by death and adopts a fresh one. So there is absolutely no cause for grief. But of course, to destroy the past karma by supreme jnana, and escape from the cycle of birth and death is the reward of the highest realisation.", + "translation": [ + "Just as a man casts off his worn-out clothes and puts on new ones so also the Self throws away its worn-out bodies and takes other fresh bodies." + ], + "commentary": [ + "The Lord adopts the method of explaining his ideas by means of vivid similes. Such comparisons help to make the idea clear to the common man. We have here a familiar simile to explain a very high vedantic doctrine that the body is just like a garment worn by man and just as these garments are changed from time to time, even so, the Jiva goes on changing the physical body birth after birth. No one grieves when he casts off dirty and torn clothes and puts on other fresh garments. No one grieves when the autumn-withered leaves fall off from the branches. There is always the knowledge that fresh leaves come up with the arrival of spring. The whole of Nature presents such alternate pictures of bareness and beauty according to the changes of seasons. The Lord points out that death is no more than the rejection of the old and decayed body. The Jiva drops off the decayed body by death and adopts a fresh one. So there is absolutely no cause for grief. But of course, to destroy the past karma by supreme jnana, and escape from the cycle of birth and death is the reward of the highest realisation.", + "Bodies:-The plural is used here to show that man has to pass through innumerable bodies, birth after birth, so long as he remains ignorant of his real nature.", + "Worn out:-We have to interpret this word as bodies whose karmic force is exhausted. We see that people die in child and youth. When the physical body is not supposed to be old or worn out. In such cases, the karmic force for that particular body is exhausted and it falls off accordingly.", + "The Vedantic doctrine is that the Self remains deathless, passing from one body to another, according to the force ofKarmadone with the body. These bodies(upadhis) continue to change but the real man, Atma, remains unaffected and changeless.", + "So far [we have discussed] God and nature, eternal God and eternal nature. What about souls? They also are eternal. No soul was [ever] created; neither can [the] soul die. Nobody can even imagine his own death. The soul is infinite, eternal. How can it die? It changes bodies. As a man takes off his old, worn-out garments and puts on new and fresh ones, even so the worn-out body is thrown away and [a] fresh body is taken.[Source]", + "There are two sorts of races, the divine and the demonic. The divine think that they are soul and spirit. The demonic think that they are bodies. The old Indian philosophers tried to insist that the body is nothing. “As a man emits his old garment and takes a new one, even so the old body is [shed] and he takes a new one.”[Source]", + "And just as a leech moving on a blade of grass reaches its end,  takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it. (Brihadaranyaka Upanishad 4.4.3)" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-22.mp3", "source": "https://vivekavani.com/b2v22/" }, @@ -247,8 +464,13 @@ "sanskrit": "नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||", "transliteration": "nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥna chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ", "word_by_word_meaning": "na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind", - "translation": "Weapons cannot cut, fire cannot burn, water cannot wet, wind cannot dry up thisAtma.", - "commentary": "The Jiva is the combination of three factors, body, mind, and Atma. One is subtler than the other. The five material elements can affect the body only because the body is composed of the five elements. They cannot affect the mind, the subtle body, because the subtle body is finer than the gross body. We see that gross matter can break up. or destroy only a gross object. The sword can cut through a plant or human body, but it cannot cut the air or the ether. Finer and finer objects are not touched or affected by gross things, Atma, being the subtlest element nothing can touch or affect it in any way.", + "translation": [ + "Weapons cannot cut, fire cannot burn, water cannot wet, wind cannot dry up thisAtma." + ], + "commentary": [ + "The Jiva is the combination of three factors, body, mind, and Atma. One is subtler than the other. The five material elements can affect the body only because the body is composed of the five elements. They cannot affect the mind, the subtle body, because the subtle body is finer than the gross body. We see that gross matter can break up. or destroy only a gross object. The sword can cut through a plant or human body, but it cannot cut the air or the ether. Finer and finer objects are not touched or affected by gross things, Atma, being the subtlest element nothing can touch or affect it in any way.", + "From the spiritual point of view, both the gross and subtle bodies are just false creations caused by ignorance (avidya), like the snake in the rope. So the superimposed mind and body do not in any way interfere with or change Atma, which remains always the underlying substratum, like the rope on which the illusion of the snake is superimposed. The creations of the body and mind are like the water in a mirage. They appear to exist, but they have no existence in reality. What exists is Atma and Atma alone. Thus if the seeker contemplates the eternal and immortal Self, he acquires boundless courage and firmness." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-23.mp3", "source": "https://vivekavani.com/b2v23/" }, @@ -258,8 +480,23 @@ "sanskrit": "अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |नित्य: सर्वगत: स्थाणुरचलोऽयं सनातन: || 24||", "transliteration": "achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva chanityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ", "word_by_word_meaning": "achchhedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—incombustible; ayam—this soul; akledyaḥ—cannot be dampened; aśhoṣhyaḥ—cannot be dried; eva—indeed; cha—and; nityaḥ—everlasting; sarva-gataḥ—all-pervading; sthāṇuḥ—unalterable; achalaḥ—immutable; ayam—this soul; sanātanaḥ—primordial", - "translation": "The Atma cannot be cut, cannot be burnt, cannot be wetted, and also cannot be dried up. It is eternal, all-pervading, firm, immovable, and ancient.", - "commentary": "The five elements can only affect the body because it is composed of the five elements. The Self is not a composition. If it is a composition, it should naturally decompose like the body and die. But the Self is deathless. It is One.", + "translation": [ + "The Atma cannot be cut, cannot be burnt, cannot be wetted, and also cannot be dried up. It is eternal, all-pervading, firm, immovable, and ancient." + ], + "commentary": [ + "The five elements can only affect the body because it is composed of the five elements. The Self is not a composition. If it is a composition, it should naturally decompose like the body and die. But the Self is deathless. It is One.", + "Eternal, all-pervading:-By these two epithets, Atma is declared to be beyond time and place. ‘Nityah’ mean eternal (i.e.) having existence in the past, present and future. ‘Sarvagatah’ means all-pervading i.e. pervading the whole universe entirely. Having entered time and space, the Self remains still above and beyond them. Every object in time is subject to time. There is no object which is not finally destroyed by time. Worlds, stars, constellations, all things seen and known are swallowed up by time. And what is most wonderful is that the Self swallows up time and remains as Self. It is known as `antakantaka’. It is eternal. It is eminence. It shines in all as existence, knowledge, and bliss. Such being the truth, how can anyone commit sin against another. The noble ideal of universal love is the logical corollary from this truth that the Self alone exists everywhere, and in all beings. The seeker has thus to eliminate all sin and uncharitable thoughts and feelings against others by the contemplation of the supreme Self as the Lord of the Universe.", + "Because Atma is all-pervading and universal, there is no question of its moving from one place to another. And so, it is the immoveable (` sthanu’). It is also the ancient (sanatanah). So Sanatana dharma’ would really mean Atma-dharma’. Those who have reached the state of Atma are liberated men, `Jivanmuktahs’ the living-free.", + "We would describe the soul in these words: This soul the sword cannot cut, nor the spear pierce; the fire cannot burn nor water melt it; indestructible, omnipresent is this soul. Therefore weep not for it.[Source]", + "So then the Hindu believes that he is a spirit. Him the sword cannot pierce — him the fire cannot burn — him the water cannot melt — him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body. Nor is the soul bound by the conditions of matter. In its very essence it is free, unbounded, holy, pure, and perfect.[Source]", + "Again, it follows that because the soul is not made of matter, since it is spiritual, it cannot obey the laws of matter, it cannot be judged by the laws of matter. It is, therefore, unconquerable, birthless, deathless, and changeless. “This Self, weapons cannot pierce, nor fire can burn, water cannot wet, nor air can dry up. Changeless, all-pervading, unmoving, immovable, eternal is this Self of man.” We learn according to the Gita and the Vedanta that this individual Self is also vibhu, and according to Kapila, is omnipresent. Of course there are sects in India which hold that the Self is anu, infinitely small; but what they mean is anu in manifestation; its real nature is vibhu, all-pervading.[Source]", + "You are all materialists, because you believe that you are the body. If a man gives me a hard punch, I would say I am punched. If he strikes me, I would say I am struck. If I am not the body, why should I say so? It makes no difference if I say I am the spirit. I am the body just now. I have converted myself into matter. That is why I am to renounce the body, to go back to what I really am. I am the spirit — the soul no instrument can pierce, no sword can cut asunder, no fire can burn, no air can dry. Unborn and uncreated, without beginning and without end, deathless, birthless and omnipresent — that is what I am; and all misery comes just because I think this little lump of clay is myself. I am identifying myself with matter and taking all the consequences.[Source]", + "Let me tell you, strength, strength is what we want. And the first step in getting strength is to uphold the Upanishads, and believe — “I am the Soul”, “Me the sword cannot cut; nor weapons pierce; me the fire cannot burn; me the air cannot dry; I am the Omnipotent, I am the Omniscient.” So repeat these blessed, saving words. Do not say we are weak; we can do anything and everything. What can we not do? Everything can be done by us; we all have the same glorious soul, let us believe in it.[Source]", + "The masses have been told all over the world that they are not human beings. They have been so frightened for centuries, till they have nearly become animals. Never were they allowed to hear of the Atman. Let them hear of the Atman — that even the lowest of the low have the Atman within, which never dies and never is born — of Him whom the sword cannot pierce, nor the fire burn, nor the air dry — immortal, without beginning or end, the all-pure, omnipotent, and omnipresent Atman! Let them have faith in themselves.[Source]", + "The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.[Source]", + "Question:What is the nature of Atma?", + "Answer:It cannot be cut or burnt or wetted, or dried up. It is eternal, all-pervading, immovable, and ancient." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-24.mp3", "source": "https://vivekavani.com/b2v24/" }, @@ -269,8 +506,19 @@ "sanskrit": "अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 25||", "transliteration": "avyakto ’yam achintyo ’yam avikāryo ’yam uchyatetasmādevaṁ viditvainaṁ nānuśhochitum arhasi", "word_by_word_meaning": "avyaktaḥ—unmanifested; ayam—this soul; achintyaḥ—inconceivable; ayam—this soul; avikāryaḥ—unchangeable; ayam—this soul; uchyate—is said; tasmāt—therefore; evam—thus; viditvā—having known; enam—this soul; na—not; anuśhochitum—to grieve; arhasi—befitting", - "translation": "This self is unknowable by the senses, unthinkable by the mind, and is not subject to any kind of change. Knowing this, you should not grieve.", - "commentary": "An object made up of gross elements can be seen by the eye. Atma is not such an object. So the eye cannot see it. Since Atma is beyond thought, the mind is powerless to know it, Atma is the eternal substratum that exists after the mind vanishes. When the mind is purified, it merges in the Atma and disappears, and when the mind disappears the whole of the objective world disappears, and only Atma remains in its own state. How then can the mind understand Atma? Moreover, every object in the world goes through six processes of change -birth, growth, etc. Atma is not born, is not subject to death, is changeless and eternal. It is the eternal subject, the seer, It is the eternal witness of the universe. It is the very essence of Existence, Knowledge, and Bliss. It is the final cause of the Universe. Ultimately the Universe dissolves into Atma and it alone remains without a second.", + "translation": [ + "This self is unknowable by the senses, unthinkable by the mind, and is not subject to any kind of change. Knowing this, you should not grieve." + ], + "commentary": [ + "An object made up of gross elements can be seen by the eye. Atma is not such an object. So the eye cannot see it. Since Atma is beyond thought, the mind is powerless to know it, Atma is the eternal substratum that exists after the mind vanishes. When the mind is purified, it merges in the Atma and disappears, and when the mind disappears the whole of the objective world disappears, and only Atma remains in its own state. How then can the mind understand Atma? Moreover, every object in the world goes through six processes of change -birth, growth, etc. Atma is not born, is not subject to death, is changeless and eternal. It is the eternal subject, the seer, It is the eternal witness of the universe. It is the very essence of Existence, Knowledge, and Bliss. It is the final cause of the Universe. Ultimately the Universe dissolves into Atma and it alone remains without a second.", + "You should not grieve:The root cause of all sorrow is man’s ignorance of his real nature, and his identification with the body and mind.Thus sorrow takes possession of the embodied being. Sorrow (`Soka’) is the direct consequence of ignorance (`Moha’). But when, by the study of the `Sastras’ and by the grace of God and ‘Guru’, man comes to know that he is not the body but the Self (Atma), all sorrow leaves at once. This is the solution to the whole spiritual problem. Man should know and establish himself firmly in the Self. All spiritual practices are intended to pave the way for this blissful consummation. So long as there is the slightest separation between Atma and the individual being, there is scope for fear and sorrow to enter one way or the other. But when the union is complete, then is only bliss and blessedness all around. Lord Krishna exhorts Arjuna to know the Truth and transcend all sorrow and delusion. From this, we understand that the realisation of the Self is the only way to become free from the twin evils of ignorance and sorrow (`Moha and Soka’). Knowledge alone is the pure light to dispel the darkness of samsara.", + "Related Articles:", + "Question:What further is the nature of Atma?", + "Answer:It cannot be seen by the senses, cannot be understood by the mind, is not subject to any kind of change.", + "Question:What is the way to transcend sorrow?", + "Answer:To know that he is Atma and not the body and mind, is the way to transcend sorrow.", + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-25.mp3", "source": "https://vivekavani.com/b2v25/" }, @@ -280,8 +528,15 @@ "sanskrit": "अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || 26||", "transliteration": "atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitamtathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi", "word_by_word_meaning": "atha—if, however; cha—and; enam—this soul; nitya-jātam—taking constant birth; nityam—always; vā—or; manyase—you think; mṛitam—dead; tathā api—even then; tvam—you; mahā-bāho—mighty-armed one, Arjun; na—not; evam—like this; śhochitum—grieve; arhasi—befitting", - "translation": "O mighty-armed Arjuna! Even if you think that Self is constantly born and dies, you should not grieve in this way.", - "commentary": "In the previous verses, Krishna asked us not to worry about the indestructible spirit. A question may arise: Should one lament the death of (the destructible body of) our near and dear ones at all?", + "translation": [ + "O mighty-armed Arjuna! Even if you think that Self is constantly born and dies, you should not grieve in this way." + ], + "commentary": [ + "In the previous verses, Krishna asked us not to worry about the indestructible spirit. A question may arise: Should one lament the death of (the destructible body of) our near and dear ones at all?", + "Mighty-armed:The Lord addresses Arjuna as ‘mighty-armed. Arjuna was endowed with great physical strength and energy. But it was of no avail to him in that perplexity situation. His physical strength could not help him in his mental confusion and sorrow. So the Lord suggests that he should acquire spiritual light and knowledge, besides physical strength and energy.", + "The Lord argues out the point from the lower level of ordinary human understanding, in order to comfort Arjuna and lift him up to the higher level of spiritual insight. Even if the Self of man is, constantly born and constantly dies, there is no cause for grief; for, whatever dies takes a fresh birth again. The ordinary man whose insight does not go deep enough to comprehend the eternal Atma, sees that the body dies. When it dies, it should have again a birth. It is the process of endless repetition. So, why grieve when the bodies are destroyed? The Lord knows that mere theoretical affirmation of the immortality of Atma may not be immediately understood by his disciple. So he gives a practical reason which the common man can easily understand.", + "But the practical arguments are mere assumptions of the limited intellect only. Even if it is taken that Atma, like the body, is subject to birth and death and rebirth, there is no need to grieve for the destruction of the body. It follows that it is utter madness to grieve for Atma which is real, deathless, and eternal." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-26.mp3", "source": "https://vivekavani.com/b2v26/" }, @@ -291,8 +546,12 @@ "sanskrit": "जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 27||", "transliteration": "jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya chatasmād aparihārye ’rthe na tvaṁ śhochitum arhasi", "word_by_word_meaning": "jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death; dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and; tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not; tvam—you; śhochitum—lament; arhasi—befitting", - "translation": "For to that which is born, death is certain, and to that which is dead, birth is certain. Therefore you should not grieve over the unavoidable.", - "commentary": "The Lord continues the argument. For that which is born, there is death, and for that which dies there is birth. This is the unalterable law for the body and all material things. The Self (Atma) as declared above, is not the body and is not the composition of material elements, and so it has neither birth nor death. So long as man remains in a state of ignorance and identifies with the body, he inevitably passes through the cycle of birth and death. The same man, when he realises his identity with the Self, the procession of birth and death stops for him. The Lord here speaks of the common man who has not understood the secret of his real nature. The purpose of the Lord is to rouse Arjuna from the slough of despondency into which he sank in that hour of test and trial. So He employs every argument both of spiritual Truth and common understanding with equal force and conviction. But the ultimate spiritual law remains unchanged by the mundane considerations brought forward to drive home a particular aspect of the Truth.", + "translation": [ + "For to that which is born, death is certain, and to that which is dead, birth is certain. Therefore you should not grieve over the unavoidable." + ], + "commentary": [ + "The Lord continues the argument. For that which is born, there is death, and for that which dies there is birth. This is the unalterable law for the body and all material things. The Self (Atma) as declared above, is not the body and is not the composition of material elements, and so it has neither birth nor death. So long as man remains in a state of ignorance and identifies with the body, he inevitably passes through the cycle of birth and death. The same man, when he realises his identity with the Self, the procession of birth and death stops for him. The Lord here speaks of the common man who has not understood the secret of his real nature. The purpose of the Lord is to rouse Arjuna from the slough of despondency into which he sank in that hour of test and trial. So He employs every argument both of spiritual Truth and common understanding with equal force and conviction. But the ultimate spiritual law remains unchanged by the mundane considerations brought forward to drive home a particular aspect of the Truth." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-27.mp3", "source": "https://vivekavani.com/b2v27/" }, @@ -302,8 +561,23 @@ "sanskrit": "अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |अव्यक्तनिधनान्येव तत्र का परिदेवना || 28||", "transliteration": "avyaktādīni bhūtāni vyakta-madhyāni bhārataavyakta-nidhanānyeva tatra kā paridevanā", "word_by_word_meaning": "avyakta-ādīni—unmanifest before birth; bhūtāni—created beings; vyakta—manifest; madhyāni—in the middle; bhārata—Arjun, scion of Bharat; avyakta—unmanifest; nidhanāni—on death; eva—indeed; tatra—therefore; kā—why; paridevanā—grieve", - "translation": "All beings are unmanifest in their beginning, O Bhārata, manifest in their middle state, and unmanifest again in their end. Why, then, lament for them?", - "commentary": "This is a true estimate of all beings in the universe. Their state before their birth is not known. They appear to exist for a period after they are born. And again, they disappear after death. One does not see them before birth and after death. Why do men feel so much when they pass away?", + "translation": [ + "All beings are unmanifest in their beginning, O Bhārata, manifest in their middle state, and unmanifest again in their end. Why, then, lament for them?" + ], + "commentary": [ + "This is a true estimate of all beings in the universe. Their state before their birth is not known. They appear to exist for a period after they are born. And again, they disappear after death. One does not see them before birth and after death. Why do men feel so much when they pass away?", + "People have no connection with the body before it is born. And they cease all contact with the body after death. Only for a brief interval in the middle period, there is a kind of link. What has not existed in the beginning and what does not exist after the end, though it appears in between the two points, cannot be real. It is non-existence.", + "The whole universe is thus an illusion. This is the drumbeat of Vedanta.", + "The dream world did not exist before the dream. It does not exist after one wakes up from the dream. It exists only while the dream lasts. He knows it to be a tremendous illusion after he wakes up. In the same way, the whole universe and all the pleasures and pains that one experiences are all illusions for the man who has awakened from the dream. They are like the water in the mirage, which to the eye appears clear and beautiful, and which when one investigates disappears at once. Why then all this fear and sorrow, weeping and wailing when the whole thing is an illusion?", + "In this manner, the Lord argues out the issue, and the succession of thoughts so far may be summarised thus.", + "1. Atma is eternal. All living beings, the so-called relations and friends are different manifestations of the same indestructible Atma, and so Arjuna should not grieve for them.", + "2. Atma is unchanging; one wears and throws away different bodies, as old clothes are discarded and new garments are worn.", + "3. Even if it is accepted for the sake of argument, that Atma itself is born and dies, again and again, Arjuna should not grieve for the dead, because they should take birth again.", + "4. These bodies did not exist before birth, and so do not exist after death. They appear in between for a brief interval of time only. Therefore they are unreal and illusory. Why then grieve for them?", + "Beings are unknown to our human senses before birth and after death. It is only in the interim that they are manifest. What is there to grieve about?[Source]", + "The threefold1 modification, O Uddhava, which has come upon you is an illusion, for it only comes in the middle,2 and is not at the beginning and end. When birth and such other things befall it,3 what is that to you? For that4 which exists at the beginning and end of an unreality, alone persists in the middle. ( 1 Threefold etc.—Gross, subtle, and causal bodies are meant. 2 Middle—like a snake or garland in the rope. 3 It—refers to “modification” in line 1. 4 That etc.—e.g. the rope in a false perception of snake or garland.) — Srimad Bhagavatam", + "Admin Note: Ocean ana Wave Analogy — Wave was the the ocean, Wave is the Ocean and Wave will be the Ocean. Similar is the case with Gold ornaments and Clay pots. There is no separate entity apart from Brahman. All the things of the world with Name and form are only different manifestations of Same Brahman." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-28.mp3", "source": "https://vivekavani.com/b2v28/" }, @@ -313,8 +587,34 @@ "sanskrit": "आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्य: |आश्चर्यवच्चैनमन्य: शृ्णोतिश्रुत्वाप्येनं वेद न चैव कश्चित् || 29||", "transliteration": "āśhcharya-vat paśhyati kaśhchid enanāśhcharya-vad vadati tathaiva chānyaḥāśhcharya-vach chainam anyaḥ śhṛiṇotiśhrutvāpyenaṁ veda na chaiva kaśhchit", "word_by_word_meaning": "āśhcharya-vat—as amazing; paśhyati—see; kaśhchit—someone; enam—this soul; āśhcharya-vat—as amazing; vadati—speak of; tathā—thus; eva—indeed; cha—and; anyaḥ—other; āśhcharya-vat—similarly amazing; cha—also; enam—this soul; anyaḥ—others; śhṛiṇoti—hear; śhrutvā—having heard; api—even; enam—this soul; veda—understand; na—not; cha—and; eva—even; kaśhchit—some", - "translation": "Some look on the Self as a wonder; some speak of It as a wonder; some hear of It as a wonder; still others, though hearing, do not understand It at all.", - "commentary": "Spiritual science does not end with mere theory. It is a practical experience. Only by experience does a man know the Self and understand what it is and how it functions in the practical world. But, for such direct experience, much good should have accumulated in the past, the mind should have been purified and freed from all bad tendencies. Therefore only the man who has long practiced the control of the senses, (` Sama’ and Dama’), and who has gone through many forms of spiritual discipline, is qualified to enter the domain of the Self. Others, though they enquire after the truth, are far away from understanding and realizing it. When the mirror is clear, the image is reflected clearly in it. A pure cloth can easily be dyed with any color. The seed sown in a watered ground soon sprouts into a plant. Even so, when the mind is pure, the Self is reflected in it clearly. But such men of pure mind are rare. So spiritual experience is a rare achievement for any human being. The same idea is expressed in the Katha Upanishad.", + "translation": [ + "Some look on the Self as a wonder; some speak of It as a wonder; some hear of It as a wonder; still others, though hearing, do not understand It at all." + ], + "commentary": [ + "Spiritual science does not end with mere theory. It is a practical experience. Only by experience does a man know the Self and understand what it is and how it functions in the practical world. But, for such direct experience, much good should have accumulated in the past, the mind should have been purified and freed from all bad tendencies. Therefore only the man who has long practiced the control of the senses, (` Sama’ and Dama’), and who has gone through many forms of spiritual discipline, is qualified to enter the domain of the Self. Others, though they enquire after the truth, are far away from understanding and realizing it. When the mirror is clear, the image is reflected clearly in it. A pure cloth can easily be dyed with any color. The seed sown in a watered ground soon sprouts into a plant. Even so, when the mind is pure, the Self is reflected in it clearly. But such men of pure mind are rare. So spiritual experience is a rare achievement for any human being. The same idea is expressed in the Katha Upanishad.", + "The man of heroic courage and determination desiring immortality turns the out-going senses and mind inwards and sees the supreme Self.", + "The Self is not an object to be seen or spoken or heard of. It is beyond the senses and mind. It is the subtlest of the subtle. It is hidden in the inmost recesses of the heart. By selfless action, devotion, dispassion, mediation, and such other methods, the heart should first be purified, and the inquiry for the Self should be continued for a long time before the Self is directly perceived. The Lord does not say that no one knows Him. He means only that such men are rare.", + "Since the Self is entirely different from any object seen or known, it is looked upon as wonder.", + "The verse may also mean that the speaker, the hearer, and the knower of the Supreme Being are all men of wonder.", + "Some look at It [the Self] with wonder. Some talk of It as wonderful. Others hear of It as wonderful. Others, hearing of It, do not understand.[Source]", + "In the Ramakrishna Incarnation there is knowledge, devotion and love — infinite knowledge, infinite love, infinite work, infinite compassion for all beings. You have not yet been able to understand him. “श्रुत्वाप्येनं वेद न चैव कश्चित् — Even after hearing about Him, most people do not understand Him.” What the whole Hindu race has thought in ages, he lived in one life. His life is the living commentary to the Vedas of all nations. People will come to know him by degrees.[Source]", + "But it falleth out, that many who often hear the Gospel of Christ, are yet but little affected, because they are void of the Spirit of Christ. But whosoever would fully and feelingly understand the words of Christ, must endeavour to conform his life wholly to the life of Christ.[Source](The Imitation of Christ, V. 2.) (*1)", + "A BRAHMO DEVOTEE:“Sir, has God forms or has He none?”", + "MASTER:“No one can say with finality that God is only ‘this’ and nothing else. He is formless, and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he is one entity and the world another. Therefore God, reveals Himself to him as a Person. But the jnani — the Vedantist, for instance — always reasons, applying the process of ‘Not this, not this’. Through this discrimination he realises, by his inner perception, that the ego and the universe are both illusory, like a dream. Then the jnani realises Brahman in his own consciousness. He cannot describe what Brahman is.", + "“Do you know what I mean? Think of Brahman, Existence-Knowledge- Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta’s love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn’t feel any more that God is a Person, nor does one see God’s forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his ‘I’ any more.", + "“If one analyses oneself, one doesn’t find any such thing as ‘I’. Take an onion, for instance. First of all you peel off the red outer skin; then you find thick white skins. Peel these off one after the other, and you won’t find anything inside.", + "“In that state a man no longer finds the existence of his ego. And who is there left to seek it? Who can describe how he feels in that state — in his own Pure Consciousness — about the real nature of Brahman? Once a salt doll went to measure the depth of the ocean. No sooner was it in the water than it melted. Now who was to tell the depth?", + "“There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the ‘I’, which may be likened to the salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left.", + "“As long as his self-analysis is not complete, man argues with much ado. But he becomes silent when he completes it. When the empty pitcher has been filled with water, when the water inside the pitcher becomes one with the water of the lake outside, no more sound is heard. Sound comes from the pitcher as long as the pitcher is not filled with water.", + "“People used to say in olden days that no boat returns after having once entered the black waters’ of the ocean.", + "“All trouble and botheration come to an end when the ‘I’ dies. You may indulge in thousands of reasonings, but still the ‘I’ doesn’t disappear. For people like you and me, it is good to have the feeling, ‘I am a lover of God.’", + "“The Saguna Brahman is meant for the bhaktas. In other words, a bhakta believes that God has attributes and reveals Himself to men as a Person, assuming forms. It is He who listens to our prayers. The prayers that you utter are directed to Him alone. You are bhaktas, not jnanis or Vedantists. It doesn’t matter whether you accept God with form or not. It is enough to feel that God is a Person who listens to our prayers, who creates, preserves, and destroys the universe, and who is endowed with infinite power.", + "“It is easier to attain God by following the path of devotion.”", + "BRAHMO DEVOTEE:“Sir, is it possible for one to see God? If so, why can’t we see Him?”", + "MASTER:“Yes, He can surely be seen. One can see His forms, and His formless aspect as well. How can I explain that to you?” (Source:Gospel of Sri Ramakrishna)", + "Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.  (Katha Upanishad 1.2.7)", + "[*1] This passage is the English version of Swami Vivekananda’s translation of The Imitation of Christ (V. 2) into Bengali. To this he had supplied the following footnote referring to the Gita (2. 29): श्रुत्वाप्येनं वेद न चैव कश्चित्। “Others, hearing of It, do not understand.”" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-29.mp3", "source": "https://vivekavani.com/b2v29/" }, @@ -324,8 +624,15 @@ "sanskrit": "देही नित्यमवध्योऽयं देहे सर्वस्य भारत |तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || 30||", "transliteration": "dehī nityam avadhyo ’yaṁ dehe sarvasya bhāratatasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi", "word_by_word_meaning": "dehī—the soul that dwells within the body; nityam—always; avadhyaḥ—immortal; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—descendant of Bharat, Arjun; tasmāt—therefore; sarvāṇi—for all; bhūtāni—living entities; na—not; tvam—you; śhochitum—mourn; arhasi—should", - "translation": "O Arjuna! The Self existing in the body of all beings is never slain. So it is not right for you to grieve for any creature.", - "commentary": "Though the body is slain, the indwelling Atma is not slain. This is true in the case of all creatures. It follows thatAtmadwells in the body, as a witness, unaffected by the modifications of the body.", + "translation": [ + "O Arjuna! The Self existing in the body of all beings is never slain. So it is not right for you to grieve for any creature." + ], + "commentary": [ + "Though the body is slain, the indwelling Atma is not slain. This is true in the case of all creatures. It follows thatAtmadwells in the body, as a witness, unaffected by the modifications of the body.", + "Always :-The immortality of Atma applies to all time, past, present and future.", + "The body may belong to any man, beast, or plant or any thing in the universe. The indwelling Atma is the same everywhere. When the body suffers and dies, the ignorant man thinks that he is suffering and dying, and so weeps and wails for the destruction of the body. The Lord here states categorically that the real man is no other than Atma, and so whatever might happen to the body, he is not at all affected by it, even as the sky is not affected by the passage of clouds over it. So where is the cause for sorrow ? Sorrow comes only by the false identification of the Self with the body.To think that you are the body is the very source, the very cause of all sorrow and suffering.It is immediately removed when you come to know that you are Atma. So the seeker should constantly contemplate and realise his oneness with the immortal and ever-blessed Self.", + "Bharata: Arjuna is addressed as`Bharata’(i.e.) ‘Lover of Light.’ It is in the light of the Self that all things shine, all things are seen and known. Whatever light is in the world, all that belongs to Atma, and not to insentient matter. He who loves this light is ‘Bharata’." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-30.mp3", "source": "https://vivekavani.com/b2v30/" }, @@ -335,8 +642,13 @@ "sanskrit": "स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || 31||", "transliteration": "swa-dharmam api chāvekṣhya na vikampitum arhasidharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate", "word_by_word_meaning": "swa-dharmam—one’s duty in accordance with the Vedas; api—also; cha—and; avekṣhya—considering; na—not; vikampitum—to waver; arhasi—should; dharmyāt—for righteousness; hi—indeed; yuddhāt—than fighting; śhreyaḥ—better; anyat—another; kṣhatriyasya—of a warrior; na—not; vidyate—exists", - "translation": "And moreover, considering your own duty, you should not waver, for, there is nothing higher for a Kshatriya than a righteous war.", - "commentary": "We understand from this verse how much the Lord loves the performance of one’s own Dharma. One should not waver in discharging his duty. This is the Lord’s command. So long as the body lasts, every being has to do some work or other. This is the inescapable law of our nature. Action being inevitable in the material world, it is necessary for man to do some selfless work, according to his duty, which leads to great good on the physical plane and elsewhere. More so, selfless work purifies the mind and leads ultimately to liberation. It is the duty of a Kshatriya to fight a righteous war. The Lord emphasizes the righteousness of the undertaking. Otherwise, it would be an unrighteous war resulting only in hatred, sorrow, and death, and no merit comes to anyone.", + "translation": [ + "And moreover, considering your own duty, you should not waver, for, there is nothing higher for a Kshatriya than a righteous war." + ], + "commentary": [ + "We understand from this verse how much the Lord loves the performance of one’s own Dharma. One should not waver in discharging his duty. This is the Lord’s command. So long as the body lasts, every being has to do some work or other. This is the inescapable law of our nature. Action being inevitable in the material world, it is necessary for man to do some selfless work, according to his duty, which leads to great good on the physical plane and elsewhere. More so, selfless work purifies the mind and leads ultimately to liberation. It is the duty of a Kshatriya to fight a righteous war. The Lord emphasizes the righteousness of the undertaking. Otherwise, it would be an unrighteous war resulting only in hatred, sorrow, and death, and no merit comes to anyone.", + "But if you say that killing all these people is sinful, then consider this from the standpoint of your own caste-duty.[Source]" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-31.mp3", "source": "https://vivekavani.com/b2v31/" }, @@ -346,8 +658,16 @@ "sanskrit": "यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |सुखिन: क्षत्रिया: पार्थ लभन्ते युद्धमीदृशम् || 32||", "transliteration": "yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitamsukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham", "word_by_word_meaning": "yadṛichchhayā—unsought; cha—and; upapannam—come; swarga—celestial abodes; dvāram—door; apāvṛitam—wide open; sukhinaḥ—happy; kṣhatriyāḥ—warriors; pārtha—Arjun, the son of Pritha; labhante—obtain; yuddham—war; īdṛiśham—such", - "translation": "Happy indeed are the kshatriyas, O Pārtha, to whom comes such a war, offering itself unsought, opening the gate to heaven.", - "commentary": "Arjuna is here addressed as Partha, the son of Pritha (Kunti). This reminds us of the message that the mother sent to her son on the eve of the battle through Lord Krishna.", + "translation": [ + "Happy indeed are the kshatriyas, O Pārtha, to whom comes such a war, offering itself unsought, opening the gate to heaven." + ], + "commentary": [ + "Arjuna is here addressed as Partha, the son of Pritha (Kunti). This reminds us of the message that the mother sent to her son on the eve of the battle through Lord Krishna.", + "“O Krishna! Tell Arjuna and the battle-minded Bhima that the time has come to justify why a Kshatriya mother desires to have sons.”", + "War against external enemies is the duty prescribed for the Kshatriya. But the internal conflict with bad instincts and impulses, like lust, greed, and hate, is taking place in the heart of every human being.The Kshatriya who fights a righteous war gains a kingdom or Heaven. The man who defeats the external enemies attainsMoksha, liberation (‘Moksha dvaram apavrutam’). The true warrior is always eager to undertake a righteous war.The spiritual seeker is always ready and alert to fight ignorance in whatever form it may raise its head.", + "The righteous war is not a religious war against the followers of other religions. The righteous war may be waged even against our own evil-doer kith and kin (Rig Veda 6.75.19). Life is a con­tinuous battle between the forces of evil and goodness. A valiant per­son must fight with the spirit of a warrior—with a will and determination for victory—and without any compromise with the forces of evil and difficulties. God helps the valiant who adhere to morality. Dharma (righteousness) protects those who protect Dharma (morality, justice, and righteousness).", + "It is better to die for a right cause and acquire the grace of sacrifice than to die an ordinary but compulsory death. The gates of heaven open wide for those who stand up to vindicate justice and righteousness (Dharma). Not to oppose an evil is to indirectly support it. Very similar ideas are expressed in other scriptures of the world. There is no sin in killing an aggressor. Whosoever helps and supports an aggressor is also an aggressor. Thus, all those who supported Kauravas were basically aggressors and deserved to be eliminated." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-32.mp3", "source": "https://vivekavani.com/b2v32/" }, @@ -357,8 +677,10 @@ "sanskrit": "अथ चेतत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |तत: स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || 33||", "transliteration": "atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasitataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi", "word_by_word_meaning": "atha chet—if, however; tvam—you; imam—this; dharmyam saṅgrāmam—righteous war; na—not; kariṣhyasi—act; tataḥ—then; sva-dharmam—one’s duty in accordance with the Vedas; kīrtim—reputation; cha—and; hitvā—abandoning; pāpam—sin; avāpsyasi—will incur", - "translation": "But if you do not fight this righteous war you would incur sin by abandoning your own duty, name, and fame.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "But if you do not fight this righteous war you would incur sin by abandoning your own duty, name, and fame." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-33.mp3", "source": "https://vivekavani.com/b2v33/" }, @@ -368,8 +690,13 @@ "sanskrit": "अकीर्तिं चापि भूतानिकथयिष्यन्ति तेऽव्ययाम् |सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते || 34||", "transliteration": "akīrtiṁ chāpi bhūtānikathayiṣhyanti te ’vyayāmsambhāvitasya chākīrtirmaraṇād atirichyate", "word_by_word_meaning": "akīrtim—infamy; cha—and; api—also; bhūtāni—people; kathayiṣhyanti—will speak; te—of your; avyayām—everlasting; sambhāvitasya—of a respectable person; cha—and; akīrtiḥ—infamy; maraṇāt—than death; atirichyate—is greater", - "translation": "And also, these people will speak of your everlasting dishonor, and to one who is honored, dishonor is worse than death.", - "commentary": "Disgrace comes when a man neglects his duty or when he does an unrighteous deed. The Lord points out that disgrace is worse than death, for death destroys the body, but disgrace stains the fair name of a man for generations.", + "translation": [ + "And also, these people will speak of your everlasting dishonor, and to one who is honored, dishonor is worse than death." + ], + "commentary": [ + "Disgrace comes when a man neglects his duty or when he does an unrighteous deed. The Lord points out that disgrace is worse than death, for death destroys the body, but disgrace stains the fair name of a man for generations.", + "There is an inner meaning also. The individual human being is Atma, the imperishable ever-glorious Self. But man foolishly identifies himself with the foul small cage of flesh and suffers disgrace voluntarily which no honorable man can contemplate or ensure.It is man’s highest duty to live in and feel the glory of Atma, and his identity with the whole universe." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-34.mp3", "source": "https://vivekavani.com/b2v34/" }, @@ -379,8 +706,10 @@ "sanskrit": "भयाद्रणादुपरतं मंस्यन्ते त्वां महारथा: |येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || 35||", "transliteration": "bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥyeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam", "word_by_word_meaning": "bhayāt—out of fear; raṇāt—from the battlefield; uparatam—have fled; maṁsyante—will think; tvām—you; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; yeṣhām—for whom; cha—and; tvam—you; bahu-mataḥ—high esteemed; bhūtvā—having been; yāsyasi—you will loose; lāghavam—decreased in value", - "translation": "Moreover, those great warriors from whom you received honor formerly would think that you turned away from battle out of fear, and regard you with little respect hereafter.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "Moreover, those great warriors from whom you received honor formerly would think that you turned away from battle out of fear, and regard you with little respect hereafter." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-35.mp3", "source": "https://vivekavani.com/b2v35/" }, @@ -390,8 +719,10 @@ "sanskrit": "अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: |निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् || 36||", "transliteration": "avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥnindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim", "word_by_word_meaning": "avāchya-vādān—using harsh words; cha—and; bahūn—many; vadiṣhyanti—will say; tava—your; ahitāḥ—enemies; nindantaḥ—defame; tava—your; sāmarthyam—might; tataḥ—than that; duḥkha-taram—more painful; nu—indeed; kim—what", - "translation": "Your enemies belittle your ability, and in various ways speak words of ill-fame and shame about you. What is there more painful than this?", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "Your enemies belittle your ability, and in various ways speak words of ill-fame and shame about you. What is there more painful than this?" + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-36.mp3", "source": "https://vivekavani.com/b2v36/" }, @@ -401,8 +732,17 @@ "sanskrit": "हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: || 37||", "transliteration": "hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīmtasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ", "word_by_word_meaning": "hataḥ—slain; vā—or; prāpsyasi—you will attain; swargam—celestial abodes; jitvā—by achieving victory; vā—or; bhokṣhyase—you shall enjoy; mahīm—the kingdom on earth; tasmāt—therefore; uttiṣhṭha—arise; kaunteya—Arjun, the son of Kunti; yuddhāya—for fight; kṛita-niśhchayaḥ—with determination", - "translation": "If you are killed in the battle, you will go to heaven; if you win, you will enjoy the earth. Therefore arise, O son of Kunti, resolved to fight.", - "commentary": "This verse is the life-breath for all, either they are worldly men or spiritual aspirants. Righteousness being the condition, the challenge of life should be met with courage and determination. This is a great Mantra. If one refers to this at all times when there is a loss of enthusiasm, energy, or courage in spiritual practice, he acquires indomitable will and courage.Just as the warrior obtains Heaven if killed, or enjoys the pleasures of the world if victorious, the spiritual aspirant would attain the highest Moksha if successful, and if not successful, he would ascend to higher realms of existence.The spiritual aspirant is constantly at war with Avidya, ignorance. But there is no fear for him, successful or otherwise. In both ways, a new vista of joy and glory is open to him. In the 6th Chapter, the Lord refers to the future of an aspirant whose body falls before the completion of his Sadhana. Such a man, the Lord says, goes to higher world and is reborn in families of wealth and spiritual development. Therefore the Lord exhorts everyone not to relax or be disheartened in the battle with Avidya, but continue his practice relentlessly till the final goal is reached.", + "translation": [ + "If you are killed in the battle, you will go to heaven; if you win, you will enjoy the earth. Therefore arise, O son of Kunti, resolved to fight." + ], + "commentary": [ + "This verse is the life-breath for all, either they are worldly men or spiritual aspirants. Righteousness being the condition, the challenge of life should be met with courage and determination. This is a great Mantra. If one refers to this at all times when there is a loss of enthusiasm, energy, or courage in spiritual practice, he acquires indomitable will and courage.Just as the warrior obtains Heaven if killed, or enjoys the pleasures of the world if victorious, the spiritual aspirant would attain the highest Moksha if successful, and if not successful, he would ascend to higher realms of existence.The spiritual aspirant is constantly at war with Avidya, ignorance. But there is no fear for him, successful or otherwise. In both ways, a new vista of joy and glory is open to him. In the 6th Chapter, the Lord refers to the future of an aspirant whose body falls before the completion of his Sadhana. Such a man, the Lord says, goes to higher world and is reborn in families of wealth and spiritual development. Therefore the Lord exhorts everyone not to relax or be disheartened in the battle with Avidya, but continue his practice relentlessly till the final goal is reached.", + "Determined:-Till the goal is reached the seeker should not give up his practices. Such resolute spirit is necessary for the battle with the subtle force of Avidya. Maya is there waiting to bring down the seeker when he relaxes from his effort even for a moment.", + "Arise:-This is the watch-word of the Lord, the Maha Mantra of the Gita. The trumpet call is already given in the opening words of the Lord – Cast off the weakness and arise (“tyaktvottishtha Parantapa”). The same call is given to all humanity in the `Katha Upanishad’.", + "“Arise, awake, and stop not till the goal is reached.” Such an inspiring call is necessary to wake up the man from his painful sleep of ignorance and urge him to meet the challenge of life and face the thousand ills and shocks of life with the sword of knowledge and devotion.", + "Disciple:Where shall I get the capital for the business?", + "Swamiji:I shall somehow give you a start; for the rest you must depend on your own exertions. “If you die, you get to heaven; and if you win, you enjoy the earth.” Even if you die in this attempt, well and good, many will take up the work, following your example. And if you succeed, you will live a life of great opulence.[Source]" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-37.mp3", "source": "https://vivekavani.com/b2v37/" }, @@ -412,8 +752,21 @@ "sanskrit": "सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 38||", "transliteration": "sukha-duḥkhe same kṛitvā lābhālābhau jayājayautato yuddhāya yujyasva naivaṁ pāpam avāpsyasi", "word_by_word_meaning": "sukha—happiness; duḥkhe—in distress; same kṛitvā—treating alike; lābha-alābhau—gain and loss; jaya-ajayau—victory and defeat; tataḥ—thereafter; yuddhāya—for fighting; yujyasva—engage; na—never; evam—thus; pāpam—sin; avāpsyasi—shall incur", - "translation": "Having an equal mind in pain and pleasure, gain and loss, victory and defeat, engage in battle and thereby you will not incur sin.", - "commentary": "This is the starting verse of the theory of Karma Yoga, the main theme of the Gita. In this verse, the Lord teaches the secret of Karma Yoga. Though engaged in various types of activity, a man can live without any taint of sin. That secret lies in the balance of mind, equanimity, and detachment. Man should work without losing his equanimity in the vicissitudes of natural change. Success unbalances the mind by a wave of elation, and defeat by a wave of depression.", + "translation": [ + "Having an equal mind in pain and pleasure, gain and loss, victory and defeat, engage in battle and thereby you will not incur sin." + ], + "commentary": [ + "This is the starting verse of the theory of Karma Yoga, the main theme of the Gita. In this verse, the Lord teaches the secret of Karma Yoga. Though engaged in various types of activity, a man can live without any taint of sin. That secret lies in the balance of mind, equanimity, and detachment. Man should work without losing his equanimity in the vicissitudes of natural change. Success unbalances the mind by a wave of elation, and defeat by a wave of depression.", + "This is what the common man experiences in the course of his life’s activity. The Gita propounds equanimity, as the only cure for these mental waves carrying man from one extreme to another. And these mental disturbances are caused by attachment to the enjoyments of life. The seeker should know that he has nothing to gain or lose by victory or defeat in his endeavors. Thus he would be free from the disturbing emotions of pride, egotism, and elation in success, self-pity in sorrow, and despair in failure.When the mind is kept in a state of equanimity, Atma is reflected clearly.How can such a man incur sin?Some people think that the yoga of work is a lower path and that work binds man to the wheel of birth and death. The Lord denies it. It is not the work that binds, but the attachment to the fruits of work that binds.If a man attaches himself to the fruits of work, then he is bound and he has to take a number of births to enjoy or suffer the effect of his works. On the other hand, if the aspirant knows that he has nothing to seek for in the universe, that he is Atma, then he is indifferent to the results of his work. He is equal-minded. This is the secret of Karma Yoga.", + "Then engage in battle:‘From this, we understand that before plunging into action, one should know and practice the secret of work. The Lord’s command is ‘then fight’ (i-e.) after attaining equanimity of mind. Otherwise, action immediately binds him to the wheel of birth and death. The ups and downs of worldly life and its reactions will throw the man off the gear into a tormented state of pain and suffering. Perfect knowledge should illumine work. Then work becomes worship. Therefore the Lord first teaches Arjuna in the second discourse (Sankhya Yoga) the highest doctrine of Vedanta (i.e), the indivisibility of the personal man with Paramatma, the immortality of the self, and then, comes down to teach the method of work.", + "“Making pleasure and misery the same, making success and defeat the same, do thou stand up and fight.”[Source]", + "When I became a sannyasin, I consciously took the step, knowing that this body would have to die of starvation. What of that, I am a beggar. My friends are poor, I love the poor, I welcome poverty. I am glad that I sometimes have to starve. I ask help of none. What is the use? Truth will preach itself, it will not die for the want of the helping hands of me! “Making happiness and misery the same, making success and failure the same, fight thou on.” It is that eternal love, unruffled equanimity under all circumstances, and perfect freedom from jealousy or animosity that will tell. That will tell, nothing else.[Source]", + "The wise should wholeheartedly welcome pleasure and pain, joy and sorrow, without becoming discouraged (Mahabharata 12.174.39).Two types of people are happy in this world: those who are completely ignorant and those who are truly wise. All others are unhappy (Mahabharata 12.174.33).", + "Question:How should a man work?", + "Answer:By being firmly established in equanimity.", + "Question:What is the way of work without being tarnished with sin?", + "Answer:Detachment." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-38.mp3", "source": "https://vivekavani.com/b2v38/" }, @@ -423,8 +776,13 @@ "sanskrit": "एषा तेऽभिहिता साङ्ख्येबुद्धिर्योगे त्विमां शृणु |बुद्ध्या युक्तो यया पार्थकर्मबन्धं प्रहास्यसि || 39||", "transliteration": "eṣhā te ’bhihitā sānkhyebuddhir yoge tvimāṁ śhṛiṇubuddhyā yukto yayā pārthakarma-bandhaṁ prahāsyasi", "word_by_word_meaning": "eṣhā—hitherto; te—to you; abhihitā—explained; sānkhye—by analytical knowledge; buddhiḥ yoge—by the yog of intellect; tu—indeed; imām—this; śhṛiṇu—listen; buddhyā—by understanding; yuktaḥ—united; yayā—by which; pārtha—Arjun, the son of Pritha; karma-bandham—bondage of karma; prahāsyasi—you shall be released from", - "translation": "O Arjuna! So far the knowledge of Sankhya Yoga aboutAtmais declared. Now hear the knowledge of Karma Yoga, knowing which you shall cast off the bondage of work.", - "commentary": "To work and yet to be free from the effects of work requires a subtle understanding of the secret of work. Such understanding is termed buddhi. Holding this knowledge man is not caught in the knowledge of Karma. Such work, instead of binding man, becomes a means to his liberation. The Lord now explains the secret of Karma Yoga for the benefit of all mankind. Knowing the secret of Karma Yoga every individual can transcend the reactions of his own Karma, and reach the ultimate goal of liberation.", + "translation": [ + "O Arjuna! So far the knowledge of Sankhya Yoga aboutAtmais declared. Now hear the knowledge of Karma Yoga, knowing which you shall cast off the bondage of work." + ], + "commentary": [ + "To work and yet to be free from the effects of work requires a subtle understanding of the secret of work. Such understanding is termed buddhi. Holding this knowledge man is not caught in the knowledge of Karma. Such work, instead of binding man, becomes a means to his liberation. The Lord now explains the secret of Karma Yoga for the benefit of all mankind. Knowing the secret of Karma Yoga every individual can transcend the reactions of his own Karma, and reach the ultimate goal of liberation.", + "This is the beginning of another peculiar doctrine of the Gita — the doctrine of non-attachment. That is to say, we have to bear the result of our own actions because we attach ourselves to them. “Only what is done as duty for duty’s sake … can scatter the bondage of karma.”[Source]" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-39.mp3", "source": "https://vivekavani.com/b2v39/" }, @@ -434,8 +792,28 @@ "sanskrit": "नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |स्वल्पमप्यस्य धर्मस्य त��रायते महतो भयात् || 40||", "transliteration": "nehābhikrama-nāśho ’sti pratyavāyo na vidyatesvalpam apyasya dharmasya trāyate mahato bhayāt", "word_by_word_meaning": "na—not; iha—in this; abhikrama—efforts; nāśhaḥ—loss; asti—there is; pratyavāyaḥ—adverse result; na—not; vidyate—is; su-alpam—a little; api—even; asya—of this; dharmasya—occupation; trāyate—saves; mahataḥ—from great; bhayāt—danger", - "translation": "In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear.", - "commentary": "This Karma Yoga, performed with discrimination, is a powerful spiritual force. It never goes to waste. When once it is started, good results flow from whatever is done in this Yoga. There is no harm or adverse effect even if it is stopped in the middle. For instance, when we plant a seed in the soil, we should water the soil constantly. Otherwise, the seed is destroyed. Such is not the case with this Yoga. Whatever is done produces its own good results in proper measure and at the proper time. Nothing is lost and no effort is wasted.", + "translation": [ + "In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear." + ], + "commentary": [ + "This Karma Yoga, performed with discrimination, is a powerful spiritual force. It never goes to waste. When once it is started, good results flow from whatever is done in this Yoga. There is no harm or adverse effect even if it is stopped in the middle. For instance, when we plant a seed in the soil, we should water the soil constantly. Otherwise, the seed is destroyed. Such is not the case with this Yoga. Whatever is done produces its own good results in proper measure and at the proper time. Nothing is lost and no effort is wasted.", + "Protects from great fear:-Even a little of this Sadhana protects man from great fear. And what is the great fear of man in this world? Death. The cycle of birth and death constitutes Samsara. By the practice of this Yoga, man transcends this awful fear.", + "A small spark of fire is capable of spreading and burning up a whole forest; A small ship is capable of taking us over the big ocean. Even so, even a little practice of Karma Yoga protects man from the great ills of life. The seeker need not feel discouraged at all. Though he cannot attain the state of perfection all at once, he should continue this practice, little by little, without intermission. Even it is a piece of worship, or a small mantra – have faith in it and go on doing it as best as you can. This will enable you to cross the ocean of samsara. A bit of medicine, taken with a proper diet, helps a man to overcome a fearful disease.", + "This declaration is the most encouraging assurance of the Lord to all mankind. Generally, the seekers are discouraged by thinking of the obstacles on the path of spiritual life “How can I swim across this mighty inscrutable ocean of samsara? How can I transcend this limitless darkness of ignorance? Alas! I am not a Rishi. I cannot perform painful Tapas. I have no steadiness of mind. How can I be saved ?” Such is the usual train of thought for the majority of the seekers. Such discouraging thoughts are the real obstruction to progress. So the Lord assures all that whatever little they do will yield the best results and they can work wonders by their faith. This is the Lord’s promise. This is the Lord’s hope for mankind.", + "There is no danger that you can overdo it. “If you do even a little of it, [this yoga will save you from the terrible round of birth and death].[Source])", + "We worship him (Gautama Buddha) as God incarnate, the greatest, the boldest preacher of morality that the world ever saw, the greatest karma-yogi; as disciple of himself, as it were, the same Krishna came to show how to make his (Krishna’s) theories practical. There came once again the same voice that in the Gita preached, “Even the least bit done of this religion saves from great fear.”[Source]", + "This is teaching on the practical side. Believe, therefore, in yourselves, and if you want material wealth, work it out; it will come to you. If you want to be intellectual, work it out on the intellectual plane, and intellectual giants you shall be. And if you want to attain to freedom, work it out on the spiritual plane, and free you shall be and shall enter into Nirvana, the Eternal Bliss. But one defect which lay in the Advaita was its being worked out so long on the spiritual plane only, and nowhere else; now the time has come when you have to make it practical. It shall no more be a rahasya, a secret, it shall no more live with monks in cave and forests, and in the Himalayas; it must come down to the daily, everyday life of the people; it shall be worked out in the palace of the king, in the cave of the recluse; it shall be worked out in the cottage of the poor, by the beggar in the street, everywhere; anywhere it can be worked out. Therefore do not fear whether you are a woman or a shudra, for this religion is so great, says Lord Krishna, that even a little of it brings a great amount of good.[Source]", + "Cannot the knowledge, by which is attained even freedom from the bondage of worldly existence, bring ordinary material prosperity? Certainly it can. Freedom, dispassion, renunciation, all these are the very highest ideals, but “स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् — Even a little of this dharma saves one from the great fear (of birth and death).” Dualist, qualified-monist, monist, Shaiva, Vaishnava, Shakta, even the Buddhist and the Jain and others — whatever sects have arisen in India — are all at one in this respect that infinite power is latent in this jivatman (individualized soul); from the ant to the perfect man there is the same Atman in all, the difference being only in manifestation. “As a farmer breaks the obstacles (to the course of water)” (Patanjali’s Yoga-Sutra, Kaivalyapada, 3). That power manifests as soon as it gets the opportunity and the right place and time. From the highest god to the meanest grass, the same power is present in all — whether manifested or not. We shall have to call forth that power by going from door to door.[Source]", + "A very small amount of religious work performed brings a large amount of result. If this statement of the Gita wanted an illustration, I am finding every day the truth of that great saying in my humble life.[Source]", + "Sri Ramakrishna:“With the realisation of Satchidananda one goes into samadhi. Then duties drop away. Suppose I have been talking about the ostad and he arrives. What need is there of talking about him then? How long does the bee buzz around? So long as it isn’t sitting on a flower. But it will not do for the sadhaka to renounce duties. He should perform his duties, such as worship, japa, meditation, prayer, and pilgrimage.“If you see someone engaged in reasoning even after he has realised God, you may liken him to a bee, which also buzzes a little even while sipping honey from a flower.”The Master was highly pleased with the ostad’s music. He said to the musician, “There is a special manifestation of God’s power in a man who has any outstanding gift, such as proficiency in music.” (BG 10.41)MUSICIAN:“Sir,what is the way to realise God?“MASTER:“Bhakti is the one essential thing. To be sure, God exists in all beings. Who, then, is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God’s grace cannot collect on the high mound of egotism. It runs down. I am a mere machine.", + "(To Kedar and the other devotees) “God can be realised through all paths. All religions are true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole.", + "“You may say that there are many errors and superstitions in another religion. I should reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone gives the correct time. It is enough to have yearning for God. It is enough to love Him and feel attracted to Him. Don’t you know that God is the Inner Guide? He sees the longing of our heart and the yearning of our soul. Suppose a man has several sons. The older boys address him distinctly as ‘Baba’ or ‘Papa’, but the babies can at best call him ‘Ba’ or ‘Pa’. Now, will the father be angry with those who address him in this indistinct way? The father knows that they too are calling him, only they cannot pronounce his name well. All children are the same to the father. Likewise, the devotees call on God alone, though by different names. They call on one Person only. God is one, but His names are many.” (Source:Gospel of Sri Ramakrishna)", + "Related Articles:", + "Question:Explain the point of Karma Yoga.", + "Answer:", + "Question:What is the way to escape the fear of Samsara?", + "Answer:To act according to the law of Karma Yoga with discrimination is the way." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-40.mp3", "source": "https://vivekavani.com/b2v40/" }, @@ -445,8 +823,14 @@ "sanskrit": "व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 41||", "transliteration": "vyavasāyātmikā buddhir ekeha kuru-nandanabahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām", "word_by_word_meaning": "vyavasāya-ātmikā—resolute; buddhiḥ—intellect; ekā—single; iha—on this path; kuru-nandana—descendent of the Kurus; bahu-śhākhāḥ—many-branched; hi—indeed; anantāḥ—endless; cha—also; buddhayaḥ—intellect; avyavasāyinām—of the irresolute", - "translation": "O Arjuna! There is only one faith and thought for those who practice this Karma Yoga. The minds of others are divided into various branches, and their thoughts and speculations are endless.", - "commentary": "Faith in Atma (God) is only one concentrated thought. It seeks for nothing else. It does not disperse itself and spread out like the branches of a tree. Though the man is engaged in a hundred tasks, yet the main affirmation of the mind is only one (i.e.) the universality of the Supreme Self. So in all that he does, his mind is firmly fixed in Atma. He sees the same Atma, in all that he does. This is faith. He surrenders the fruits of his work to God. He has no desire to enjoy anything of the fruits of his work. Those who have not cultivated this single-minded faith, attach their minds to various objects of the world, enjoy them in various ways, and go on hopping from one thing to another just as birds hop from one branch to another in search of leaf or fruit. They have no concentration of mind because they have no faith.", + "translation": [ + "O Arjuna! There is only one faith and thought for those who practice this Karma Yoga. The minds of others are divided into various branches, and their thoughts and speculations are endless." + ], + "commentary": [ + "Faith in Atma (God) is only one concentrated thought. It seeks for nothing else. It does not disperse itself and spread out like the branches of a tree. Though the man is engaged in a hundred tasks, yet the main affirmation of the mind is only one (i.e.) the universality of the Supreme Self. So in all that he does, his mind is firmly fixed in Atma. He sees the same Atma, in all that he does. This is faith. He surrenders the fruits of his work to God. He has no desire to enjoy anything of the fruits of his work. Those who have not cultivated this single-minded faith, attach their minds to various objects of the world, enjoy them in various ways, and go on hopping from one thing to another just as birds hop from one branch to another in search of leaf or fruit. They have no concentration of mind because they have no faith.", + "The different rays of the sun passing through a concave lens become one, and the heat produced by it is capable of burning up anything. When the rays are separate, they have no such power. In the same way, when the mind becomes one-pointed, it acquires tremendous power. Therefore it is necessary to collect one’s mind and bring it to a focal point. This is possible only when the man is not drawn by the various objects of the world, which he desires to possess and enjoy. So long as man desires worldly objects, there is no rest or peace for him. The only way to acquire such peace is the faith that Atma alone is the real, and everything else is a mere shadow. Having faith in this spiritual truth, the seeker should practice Karma Yoga.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-41.mp3", "source": "https://vivekavani.com/b2v41/" }, @@ -456,8 +840,26 @@ "sanskrit": "यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चित: |वेदवादरता: पार्थ नान्यदस्तीति वादिन: || 42||कामात्मान: स्वर्गपरा जन्मकर्मफलप्रदाम् |क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || 43||भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |व्यवसायात्मिका बुद्धि: समाधौ न विधीयते || 44||", "transliteration": "yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥveda-vāda-ratāḥ pārtha nānyad astīti vādinaḥkāmātmānaḥ swarga-parā janma-karma-phala-pradāmkriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ pratibhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasāmvyavasāyātmikā buddhiḥ samādhau na vidhīyate", "word_by_word_meaning": "yām imām—all these; puṣhpitām—flowery; vācham—words; pravadanti—speak; avipaśhchitaḥ—those with limited understanding; veda-vāda-ratāḥ—attached to the flowery words of the Vedas; pārtha—Arjun, the son of Pritha; na anyat—no other; asti—is; iti—thus; vādinaḥ—advocate;kāma-ātmānaḥ—desirous of sensual pleasure; swarga-parāḥ—aiming to achieve the heavenly planets; janma-karma-phala—high birth and fruitive results; pradāṁ—awarding; kriyā-viśheṣha—pompous ritualistic ceremonies; bahulām—various; bhoga—gratification; aiśhwarya—luxury; gatim—progress; prati—towardbhoga—gratification; aiśhwarya—luxury; prasaktānām—whose minds are deeply attached; tayā—by that; apahṛita-chetasām—bewildered in intellect; vyavasāya-ātmikā—resolute; buddhiḥ—intellect; samādhau—fulfilment; na—never; vidhīyate—occurs", - "translation": "O Arjuna! The unwise utter flowery speech, taking pleasure in the laudatory words of the Vedas, and say that there is nothing else but pleasures and enjoyments either here or in Heaven.", - "commentary": "They are full of desire, with heaven as their highest goal, leading to new births as the effect of their own Karma, and they engage themselves in a multiplicity of specific works for the purpose of acquiring enjoyments and prosperity.", + "translation": [ + "O Arjuna! The unwise utter flowery speech, taking pleasure in the laudatory words of the Vedas, and say that there is nothing else but pleasures and enjoyments either here or in Heaven.", + "They are full of desire, with heaven as their highest goal, leading to new births as the effect of their own Karma, and they engage themselves in a multiplicity of specific works for the purpose of acquiring enjoyments and prosperity.", + "The mind of such men who are drawn away by attachment to pleasure and wealth, cannot be concentrated to remain fixed in the ecstasy of divine contemplation." + ], + "commentary": [ + "Flowery speech:-Some flowers appear attractive to the eye, but they do not bear fruit, and as such, they are finally useless. The works prepared with a desire do not bear the fruit of Moksha, which should be the aim of all spiritual seekers.", + "Utter:-This word, is used to show that these men loudly proclaim that enjoyment in heaven is the highest aim of man. They are men of little knowledge. Naturally, empty vessels make much noise.", + "Ignorant men:-These are unwise men. Those who perform rites and rituals for the sake of enjoying the pleasures of heaven are spoken of as unwise men. So, however, learned and versed in the ‘Vedas’ a person may be, he is still an unwise man because he is not able to know the truth and fix his mind on the Supreme Reality. The verse is intended to open the eyes of such persons who have learned much but whose mind dwells on the lower levels of desires, pleasures, and enjoyments. The Lord condemns at every step sense-pleasures either here or in heaven.", + "Those who take pleasure in the laudatory words of the Vedas:-In the Vedas, the first part is Karma Kanda which deals with rites and rituals for the fulfillment of earthly or heavenly pleasures. “If you perform this ceremony or this sacrifice, you will get this reward”. This part of the Vedas is all-absorbing to worldly men. They cannot think of anything higher. So they declare that Karma Kanda alone is the highest among the Vedas. There are three parts in the Vedas (I) Karma kanda (2) Upasana kanda, (3) Jnana kanda. The unwise cling to the first part, act neglecting the other two which are of higher and higher value. The teacher of the Gita declares that this is a wrong attitude because it is not conducive to spiritual enlightenment.", + "Minds filled with desires:-Those whose minds are filled with desires arekamatmanah. They are slaves to a hundred desires, for wife and children, for name and fame, for power and position. Whether these are fulfilled or unfulfilled, their minds are restless. How can divinity find a place in the hearts of such people? Desire (Kama) leads to Anger (Krodha) when frustrated. Only when the heart is purified of all this foul and filthy stuff, will God reveal himself in the sanctuary of the human heart.", + "Desirous of enjoyments in Heaven:-Those who consider heaven (svarga) as their highest goal aresvargaparah. The spiritual seeker sets no value on svarga and all that it offers by way of pleasures and enjoyments. On the other hand, those who discard them as worthless stuff are alone qualified to attain freedom and perfection. Of course, the luxuries of Heaven may be more beautiful and captivating than what we find here. But they are subject to the same laws as we find here. They are subject to death and dissolution. They end in time, Heavenly pleasures are worthless, from the point of view of spiritual realisation also. It is foolish to think that heaven is the highest goal of mankind. The highest goal for man is to know and realise the Eternal Truth. Everything that comes short of it is of no consequence to the spiritual aspirant. Heaven is not the goal, for, when the (Punya) good done by man is exhausted, down he falls from heaven to the earth.", + "So there is nothing that should draw mankind towards the pleasures of Heaven. They are also intended to satisfy the animal instincts of man, like food and sex. Of what use are they for the aspirants? An understanding of earthly pleasures will help us to know what heavenly enjoyments would be like, and how short-lived and wretched they are to satisfy the man. It is the height of folly to spend a whole life merely for the sake of attaining Heaven by performing elaborate sacrifices, at great cost and labor. There the main aim of spiritual realisation was forgotten. Therefore the Lord directly attacks heaven seeking ritual-ridden religious men and teaches them that they are slaves to their own desires, and with such distracted minds, they can never hope to remain fixed in the ecstatic contemplation of the Self which alone confers immortality and eternal bliss.", + "Leading to births as the result of their works:-The present birth is the result of past work (karma) and the work one does now leads on to the next birth. So, endless the cycle goes on. This is samsara. The aspirant hopes to reach a state when the cycle stops forever and he attains to a condition of supreme blessedness from which there is no fall. To attain this state, the Lord prescribes the law of nishkama karma as the rule of conduct in this world.", + "Having innumerable rituals to obtain enjoyment:-The Karma Kanda in the ‘Vedas’ mentions various rites and rituals, ceremonies, and sacrifices, which yield different enjoyments here and in Heaven. Men who are bound by desires are simply drowned in the ocean of Karma Kanda. They cannot come out of it. One desire leads to another, and at no time will these desires end, for they are almost infinite. This is what we find in man’s limited experience or worldly life. So the spiritual aspirant should cut at the root of desires and burn it up into cinders. He has nothing to gain from Karma Kanda. The aim is to root out desire from the heart, and to become pure so that the sanctified heart is at once filled with the blessedness of the Lord. Then alone is man fully satisfied. There is nothing more for him to seek for Eternal Contentment; Eternal renunciation comes to such a man.", + "Drawn away by that:-Almost the whole of mankind with the exception of rare personalities, are absorbed in the task of getting some reward or enjoyment from their wordly activities. The spiritual seeker should keep away from such men. He should associate himself with men of renunciation, purity, and knowledge.", + "Cannot be concentrated in Divine Contemplation:-Such men whose minds are disturbed by desire cannot get one-pointed concentration on the Eternal. Desires crop up and draw the mind off its balance. Pleasures and pains upset the mind constantly, like a lake when a storm blows over it. It is agitated, waves rise and fall and the whole lake to its very bottom is in a state of commotion. Such will be the mind of a man who is obsessed with thoughts of worldly enjoyment. He can never hope to get the necessary serenity and concentration to fix the mind on that which is the ever-blessed Reality. So ‘give up desires’ is the Lord’s command.", + "“Know, Arjuna, the mind that succeeds is the mind that is concentrated. The minds that are taken up with two thousand subjects (have) their energies dispersed. Some can talk flowery language and think there is nothing beyond the Vedas. They want to go to heaven. They want good things through the power of the Vedas, and so they make sacrifices.” Such will never attain any success [in spiritual life] unless they give up all these materialistic ideas. That is another great lesson. Spirituality can never be attained unless all material ideas are given up. … What is in the senses? The senses are all delusion. People wish to retain them [in heaven] even after they are dead — a pair of eyes, a nose. Some imagine they will have more organs than they have now. They want to see God sitting on a throne through all eternity — the material body of God. … Such men’s desires are for the body, for food and drink and enjoyment. It is the materialistic life prolonged. Man cannot think of anything beyond this life. This life is all for the body. “Such a man never comes to that concentration which leads to freedom.”[Source]", + "Regaining consciousness of the world, he said, “That which is beyond both kshara and akshara cannot be described.”The devotees sat in silence.MASTER:“You cannot go into samadhi as long as your worldly experiences are not finished, or as long as you have duties to perform. (BG 2.44)(To Shashadhar) “God is now making you perform such duties as delivering lectures. You must do these things now. You will have peace when your duties are finished. After completing her household duties, the mistress of the family goes for her bath. She will not come back then even if you shout after her.” (Source:Gospel of Sri Ramakrishna)" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-424344-1.mp3", "source": "https://vivekavani.com/b2v42/" }, @@ -467,8 +869,19 @@ "sanskrit": "त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 45||", "transliteration": "trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjunanirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān", "word_by_word_meaning": "trai-guṇya—of the three modes of material nature; viṣhayāḥ—subject matter; vedāḥ—Vedic scriptures; nistrai-guṇyaḥ—above the three modes of material nature, transcendental; bhava—be; arjuna—Arjun; nirdvandvaḥ—free from dualities; nitya-sattva-sthaḥ—eternally fixed in truth; niryoga-kṣhemaḥ—unconcerned about gain and preservation; ātma-vān—situated in the self", - "translation": "The first part of the Vedas (Karma Kanda) deal with material things pertaining to the three Gunas. One should transcend the three Gunas, become free from the operation of the pairs of opposites, take refuge in the pure sattvic state, and firmly establish himself in Atma.", - "commentary": "Deal with things pertaining to the three Gunas:This should be understood from the context to refer only to the Karma kanda of the Vedas. The later parts in Upanishads deal with the Supreme Reality, beyond all conditions and states of mind, thoughhere and therereference is made to the rites and rituals of Karma kanda. The material world comprehended by the senses is conditioned by the three Gunas or attributes of the mind. This world so comprehended is very limited, is transitory, and perishable. Atma, which is the seer of all objective phenomena is not conditioned by the gunas. It is beyond them. It is eternally perfect. The bondage of life is only for those who are subject to the influence of the three Gunas. Birth and death, sorrow and suffering, pleasures and enjoyments, all these do not affect the wise man who has rooted himself in Atma. Therefore the Lord exhorts Arjuna to transcend them and hold to the Supreme Self.", + "translation": [ + "The first part of the Vedas (Karma Kanda) deal with material things pertaining to the three Gunas. One should transcend the three Gunas, become free from the operation of the pairs of opposites, take refuge in the pure sattvic state, and firmly establish himself in Atma." + ], + "commentary": [ + "Deal with things pertaining to the three Gunas:This should be understood from the context to refer only to the Karma kanda of the Vedas. The later parts in Upanishads deal with the Supreme Reality, beyond all conditions and states of mind, thoughhere and therereference is made to the rites and rituals of Karma kanda. The material world comprehended by the senses is conditioned by the three Gunas or attributes of the mind. This world so comprehended is very limited, is transitory, and perishable. Atma, which is the seer of all objective phenomena is not conditioned by the gunas. It is beyond them. It is eternally perfect. The bondage of life is only for those who are subject to the influence of the three Gunas. Birth and death, sorrow and suffering, pleasures and enjoyments, all these do not affect the wise man who has rooted himself in Atma. Therefore the Lord exhorts Arjuna to transcend them and hold to the Supreme Self.", + "Taking refuge in the pure `Satvic’ state:-The sattva guna mentioned here is notmisra satvawhich is mixed with the other two attributes, rajas and tamas. To transcend the three Gunas, one should overcome sattva guna also. In the early stages of the sadhana, the satvic state is colored by the inherent rajasic and tamasic qualities. As these later two are slowly eliminated, pure satva (sudha satva) alone remains, when the sadhaka experiences the bliss of Atma. But in the final state of realisation, even this is transcended, and Atma alone, unconditioned and attributeless, remains in its own purity and perfection. The mind which has acquired the power to contemplate the Infinite Atma is called Satva. So says Sage Vasishta. Since it is enjoined, nityasatvasthah, it is imperative that the seeker should hold on to that state always.", + "Having nothing to gain or retain in the world:-Yoga means the requisition of new things. Kshema means the preservation of the things required. The whole world is engaged in these two things, acquisition and preservation. Wealth, name, position, power, health, children, etc., are the things that man is constantly trying to acquire, and preserving them after they are acquired. The Lord’s injunction here is to give up both these things. For the man who firmly believes that Atma alone is the Reality, there is no such thing to possess or preserve, because Atma is everything and everything is Atma. He has nothing to gain or lose. Most worldly people desire to acquire wealth, possession, beauty, and so on. But who is there who desires to rest in Atma? To rest in Atma is the greatest achievement, and when this is achieved, supreme content descends on the man, and there is no restlessness. So the way to transcend the gunas is to hold on to the Atmic state, with perseverance and determination.", + "“The Vedas only teach things belonging to the three gunas, to sattva, rajas, and tamas.” The Vedas only teach about things in nature. People cannot think anything they do not see on earth. If they talk about heaven, they think of a king sitting on a throne, of people burning incense. It is all nature, nothing beyond nature. The Vedas, therefore, teach nothing but nature. “Go beyond nature, beyond the dualities of existence, beyond your own consciousness, caring for nothing, neither for good nor for evil.”[Source]", + "“Go thou beyond the scriptures, because they teach only up to nature, up to the three qualities.” When we go beyond them, we find the harmony, and not before.[Source]", + "The greatest name man ever gave to God is Truth. Truth is the fruit of realization; therefore seek it within the soul. Get away from all books and forms and let your soul see its Self. “We are deluded and maddened by books”, Shri Krishna declares. Be beyond the dualities of nature. The moment you think creed and form and ceremony the “be-all” and “end-all”, then you are in bondage. Take part in them to help others, but take care they do not become a bondage.[Source]", + "Question:What is the Lord’s command?", + "Answer:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-45.mp3", "source": "https://vivekavani.com/b2v45/" }, @@ -478,8 +891,16 @@ "sanskrit": "यावानर्थ उदपाने सर्वत: सम्प्लुतोदके |तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानत: || 46||", "transliteration": "yāvān artha udapāne sarvataḥ samplutodaketāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ", "word_by_word_meaning": "yāvān—whatever; arthaḥ—purpose; uda-pāne—a well of water; sarvataḥ—in all respects; sampluta-udake—by a large lake; tāvān—that many; sarveṣhu—in all; vedeṣhu—Vedas; brāhmaṇasya—one who realises the Absolute Truth; vijānataḥ—who is in complete knowledge", - "translation": "To an enlightened person who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.", - "commentary": "A small well is useful for purposes of drinking and washing. The same use is implicit in the all-filling flood of water. In the same way, all the rewards and enjoyments mentioned in the Karma Kanda of the Vedas are comprehended in the bliss of Brahman. Therefore the knower of Brahman does not care for the desire to fulfilling works mentioned in the Karma Kanda. According to the law ‘fifty is implicit in hundred’ (Sate pamchasat) and according to the truth that in the foot of the elephant the feet of all other animals are comprehended, all the various pleasures and enjoyments are comprehended in the bliss and blessedness of Atma. Therefore the wise man does not hanker after rites and rituals in the hope of enjoyments here or in heaven. It is stated here vijanatah, and so superficial knowledge is not enough, but the deep experience of Atma is necessary for perfect realisation.", + "translation": [ + "To an enlightened person who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood." + ], + "commentary": [ + "A small well is useful for purposes of drinking and washing. The same use is implicit in the all-filling flood of water. In the same way, all the rewards and enjoyments mentioned in the Karma Kanda of the Vedas are comprehended in the bliss of Brahman. Therefore the knower of Brahman does not care for the desire to fulfilling works mentioned in the Karma Kanda. According to the law ‘fifty is implicit in hundred’ (Sate pamchasat) and according to the truth that in the foot of the elephant the feet of all other animals are comprehended, all the various pleasures and enjoyments are comprehended in the bliss and blessedness of Atma. Therefore the wise man does not hanker after rites and rituals in the hope of enjoyments here or in heaven. It is stated here vijanatah, and so superficial knowledge is not enough, but the deep experience of Atma is necessary for perfect realisation.", + "One who has realized the Supreme Being will not desire the attainment of heaven mentioned as the fruits of performing Vedic rituals. Scriptures, such as the Vedas, are necessary means, but not the end. Scriptures are meant to lead and guide us on the spiritual path. Once the goal is reached, they have served their purpose.", + "Ramanuja and others also have given a different interpretation to this verse. For the thirsty man, all the water in the well or flood is not necessary. A few glasses will do. For the sick man, all the medicines in the world are not necessary. One or two suitable medicines are enough. For the hungry man, all the food in the world is not necessary. A few handfuls are enough. In the same way, for the wise man, a few practices mentioned in the Vedas leading to Self-knowledge are quite sufficient. By following them he attains the realisation of the Supreme. All the others are not needed for him. In the Vedas, innumerable Mantras, modes of worship, and works are revealed. The seeker may choose what suits him best to destroy the disease of ignorance and reach the goal of liberation. Here the Lord assures the devotee not at all to be discouraged by thinking that he does not know all the injunctions and practices mentioned in the Vedas.", + "Srimad Bhagavatam 3.33.7 —", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-46.mp3", "source": "https://vivekavani.com/b2v46/" }, @@ -489,8 +910,54 @@ "sanskrit": "कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||", "transliteration": "karmaṇy-evādhikāras te mā phaleṣhu kadāchanamā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi", "word_by_word_meaning": "karmaṇi—in prescribed duties; eva—only; adhikāraḥ—right; te—your; mā—not; phaleṣhu—in the fruits; kadāchana—at any time; mā—never; karma-phala—results of the activities; hetuḥ—cause; bhūḥ—be; mā—not; te—your; saṅgaḥ—attachment; astu—must be; akarmaṇi—in inaction", - "translation": "You have the right to work only, and not to the fruits of work. Let not the fruit of action be your motive, nor let your attachment be to inaction.", - "commentary": "The doctrine of Karma Yoga is declared in this verse. Man has a right to work, and not to the fruits of his work. It means that work should be done in a spirit of surrendering the fruits to the Lord. At all times, and under all circumstances, man should keep the mind free from the desire for the fruits of work. Otherwise, the mind cannot be brought to a condition of peace and restfulness, and one-pointed concentration becomes impossible. As a man thinks of the results of work, anxieties and fears rush into the mind. Demons of failure haunt the mind. Difficulties and dangers born of imagination, bar the way to work. The emotions are disturbed by the shame of failure and the frustration of defeat. Mental energy is thus wasted in painful passions, and man’s personality is wrecked on the rocks of anger and hatred. Life becomes miserable. This is the practical experience of every individual in the world. Thus, we see that work prompted by desire is a disturbing and not a purifying factor in spiritual sadhana. Unless the mind is purified, man cannot get a glimpse of the Self. Thereforenishkama karmais absolutely essential for spiritual realisation.", + "translation": [ + "You have the right to work only, and not to the fruits of work. Let not the fruit of action be your motive, nor let your attachment be to inaction." + ], + "commentary": [ + "The doctrine of Karma Yoga is declared in this verse. Man has a right to work, and not to the fruits of his work. It means that work should be done in a spirit of surrendering the fruits to the Lord. At all times, and under all circumstances, man should keep the mind free from the desire for the fruits of work. Otherwise, the mind cannot be brought to a condition of peace and restfulness, and one-pointed concentration becomes impossible. As a man thinks of the results of work, anxieties and fears rush into the mind. Demons of failure haunt the mind. Difficulties and dangers born of imagination, bar the way to work. The emotions are disturbed by the shame of failure and the frustration of defeat. Mental energy is thus wasted in painful passions, and man’s personality is wrecked on the rocks of anger and hatred. Life becomes miserable. This is the practical experience of every individual in the world. Thus, we see that work prompted by desire is a disturbing and not a purifying factor in spiritual sadhana. Unless the mind is purified, man cannot get a glimpse of the Self. Thereforenishkama karmais absolutely essential for spiritual realisation.", + "Let not your attachment be to inaction:-This should be clearly understood. The Lord’s command is that attachment to the fruits of work should be given up, and not the works. To give up work is a sign of laziness and inaction. It is tamas. It is the negation of spiritual progress. In sleep one does not do anything at all. But sleep is not self-realisation. The walls and polls do not work. They are not philosophers for that reason. Therefore inaction born of tamas should be counteracted in every possible way. The Lord’s command is a hammer blow on all forms of idleness and weakness, which apparently looks like the peace of Jnana. Some people, out of ignorance, spend their time in empty nothingness, imagining that state to be Brahmanishta. Such people fail both in material and spiritual life. It is imperative for them to recognize tamasic inaction as the first enemy in spiritual life. They should wake up from tamas and start doing something good. No one can live without work. Man must do some kind of work or other. Let that work which you do, be done without attachment is the Lord’s command. That will yield the highest fruit of liberation. Nishkama karma is one of the main tenets of the Gita. This is the message which roused Arjuna to the level of heroic action from his present state of despair and delusion.", + "This key verse of the Gita has confused some commentators and common people who interpret it to mean that one should work without expecting a fruit. This would mean that Lord Krishna should not expect Arjuna to understand and follow His teachings! No one can perform action without expecting some result. This verse means that we should not expect only favorable results of our choices and should accept all results as Prasada (Grace) from God. This is called Prasada Buddhi, BuddhiYoga, KarmaYoga and surrendering to His Will. (See also18.66).", + "The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work.We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their ac­tions or to satisfy all their desires. One is given the power and the ability to do one’s respective duty in life, but one is not free to choose the desired results. To work without ex­pecting success or good results would be meaningless, but to be fully prepared for the unexpected should be an important part of any plan­ning. Swami Karmananda says: The essence of KarmaYoga is to go to work just to please the creator; mentally re­nounce the fruits of all action; and let God take care of the results. Do your duty in life—to the best of your ability—as God’s personal ser­vant without any regard for the personal enjoyment of the fruits of your work.", + "Fear of failure, caused by being emotionally attached to the fruits of work, is the greatest impediment to success be­cause it robs efficiency by constantly disturbing equanimity of mind.Therefore, duty should be performed with detached attach­ment. Success in any undertaking becomes easier if one works hard without being bothered by the outcome. Work is done more efficiently when the mind is not bothered continuously—consciously or subconsciously—with the outcome, good or bad, of an action. Stress is produced when fruit or goal becomes more important than the work itself due to ego.", + "One has to dis­cover this fact personally in life. A person should work without any mo­tive as a matter of duty for a greater cause of helping human­ity rather than just helping oneself, one’s children, or a few individuals. Equanimity and spiri­tual progress result from selfless service, whereas work with selfish motives create the bonds of Karma as well as great disappointments.Dedicated selfless service for a greater cause leads to everlasting peace and happiness here and hereafter.", + "The boundary of one’s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the deer.Harry Bhalla says: A farmer has control over how he works his land, yet no control over the harvest. But he cannot expect a harvest if he does not work his land.", + "When one has no desire for the pleasure of victory, one is not affected by the pain of de­feat.Questions of the pleasure of success or the pain of failure do not arise because a KarmaYogi is always on the path of service without waiting to enjoy the fruit or even the flower of work. He or she has learned to enjoy the joy of service. The myopia of short-term, personal gain, caused by ignorance of metaphysics, is the root of all evils in society and the world. The bird of righteousness cannot be con­fined in the cage of personal gain. Dharma and selfishness cannot stay together.", + "The desire for fruit takes one to the dark alley of sin and prevents one’s real growth. Acting only in one’s own self-interest is sinful. The welfare of the individual lies in the welfare of society. The wise work for all of society, whereas the ig­norant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. The secret art of living a meaningful life is to be intensely active without any motive, as stated below:", + "“To work we have the right, but not to the fruits thereof.” Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man’s attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.[Source]", + "The karma-yogi asks why you require any motive to work other than the inborn love of freedom. Be beyond the common worldly motives. “To work you have the right, but not to the fruits thereof.” Man can train himself to know and to practise that, says the karma-yogi. When the idea of doing good becomes a part of his very being, then he will not seek for any motive outside. Let us do good because it is good to do good; he who does good work even in order to get to heaven binds himself down, says the karma-yogi. Any work that is done with any the least selfish motive, instead of making us free, forges one more chain for our feet.[Source]", + "Krishna did everything but without any attachment; he was in the world, but not of it. “Do all work but without attachment; work for work’s sake, never for yourself.”[Source]", + "How hard it is to arrive at this sort of non-attachment! Therefore Krishna shows us the lower ways and methods. The easiest way for everyone is to do [his or her] work and not take the results. It is our desire that binds us. If we take the results of actions, whether good or evil, we will have to bear them. But if we work not for ourselves, but all for the glory of the Lord, the results will take care of themselves. “To work you have the right, but not to the fruits thereof.” The soldier works for no results. He does his duty. If defeat comes, it belongs to the general, not to the soldier. We do our duty for love’s sake — love for the general, love for the Lord.[Source]", + "What is your motive? Are you sure that you are not actuated by greed of gold, by thirst for fame, or power? Are you really sure that you can stand to your ideals, and work on, even if the whole world wants to crush you down? Are you sure you know what you want and will perform your duty, and that alone, even if your life is at stake? Are you sure that you will persevere so long as life endures, so long as there is one pulsation left in the heart? Then you are a real reformer, you are a teacher, a Master, a blessing to mankind. But man is so impatient, so short-sighted! He has not the patience to wait, he has not the power to see. He wants to rule, he wants results immediately. Why? He wants to reap the fruits himself, and does not really care for others. Duty for duty’s sake is not what he wants. “To work you have the right, but not to the fruits thereof,” says Krishna. Why cling to results? Ours are the duties. Let the fruits take care of themselves. But man has no patience. He takes up any scheme. The larger number of would-be reformers all over the world, can be classed under this heading.[Source]", + "“To be weak is to be miserable”, says Milton. Doing and suffering are inseparably joined. (Often, too, the man who laughs most is the one who suffers most.) “To work you have the right, not to the fruits thereof.” ([Source]", + "This world is not for cowards. Do not try to fly. Look not for success or failure. Join yourself to the perfectly unselfish will and work on. Know that the mind which is born to succeed joins itself to a determined will and perseveres. You have the right to work, but do not become so degenerate as to look for results. Work incessantly, but see something behind the work. Even good deeds can find a man in great bondage. Therefore be not bound by good deeds or by desire for name and fame. Those who know this secret pass beyond this round of birth and death and become immortal.[Source]", + "Those great masterminds producing momentous results in the hearts of mankind were content to write their books without even putting their names, and to die quietly, leaving the books to posterity. Who knows the writers of our philosophy, who knows the writers of our Puranas? They all pass under the generic name of Vyasa, and Kapila, and so on. They have been true children of Shri Krishna. They have been true followers of the Gita; they practically carried out the great mandate, “To work you have the right, but not to the fruits thereof.”[Source]", + "By the by, I have made a discovery as to the mental method of really practising what the Gita teaches, of working without an eye to results. I have seen much light on concentration and attention and control of concentration, which if practised will take us out of all anxiety and worry. It is really the science of bottling up our minds whenever we like.[Source]", + "Despair not; remember the Lord says in the Gita, “To work you have the right, but not to the result.” Gird up your loins, my boy.[Source]", + "Though the ideal of work of our Brahmavadin should always be “कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — To work thou hast the right, but never to the fruits thereof”, yet no sincere worker passes out of the field of activity without making himself known and catching at least a few rays of light.[Source]", + "Bring all light into the world. Light, bring light! Let light come unto every one; the task will not be finished till every one has reached the Lord. Bring light to the poor; and bring more light to the rich, for they require it more than the poor. Bring light to the ignorant, and more light to the educated, for the vanities of the education of our time are tremendous! Thus bring light to all and leave the rest unto the Lord, for in the words of the same Lord, “To work you have the right and not to the fruits thereof.” “Let not your work produce results for you, and at the same time may you never be without work.”[Source]", + "Let me remind you again, “Thou hast the right to work but not to the fruits thereof.” Stand firm like a rock. Truth always triumphs. Let the children of Shri Ramakrishna be true to themselves and everything will be all right. We may not live to see the outcome, but as sure as we live, it will come sooner or later. What India wants is a new electric fire to stir up a fresh vigour in the national veins. This was ever, and always will be, slow work. Be content to work, and, above all, be true to yourself.[Source]", + "This wonderful national machine has worked through ages, this wonderful river of national life is flowing before us. Who knows, and who dares to say, whether it is good and how it shall move? Thousands of circumstances are crowding round it, giving it a special impulse, making it dull at one time and quicker at another. Who dares command its motion? Ours is only to work, as the Gita says, without looking for results. Feed the national life with the fuel it wants, but the growth is its own; none can dictate its growth to it.[Source]", + "MASTER:“Perform your duties in an unselfish spirit.The work that Vidyasagar is engaged in is very good.Always try to perform your duties without desiring any result.“M:“Yes, sir. But may I know if one can realise God while performing one’s duties? Can ‘Rama’ and ‘desire’ coexist? The other day I read in a Hindi couplet: ‘Where Rama is, there desire cannot be; where desire is, there Rama cannot be.'”MASTER:“All, without exception, perform work. Even to chant the name and glories of God is work, as is the meditation of the non-dualist on ‘I am He’. Breathing is also an activity. There is no way of renouncing work altogether. So do your work, but surrender the result to God.”M:“Sir, may I make an effort to earn more money?”MASTER:“It is permissible to do so to maintain a religious family. You may try to increase your income, but in an honest way. The goal of life is not the earning of money, but the service of God. Money is not harmful if it is devoted to the service of God.”M:“How long should a man feel obliged to do his duty toward his wife and children?”MASTER:“As long as they-feel pinched for food and clothing. But one need not take the responsibility of a son when he is able to support himself. When the young fledgling learns to pick its own food, its mother pecks it if it comes to her for food.”M:“How long must one do one’s duty?“MASTER:“The blossom drops off when the fruit appears. One doesn’t have to do one’s duty after the attainment of God, nor does one feel like doing it then.(Source:Gospel of Sri Ramakrishna)", + "—–", + "About nine o’clock in the morning the Master was seated in his room with Rakhal, M., and a few other devotees. It was the day of the new moon. As usual with him on such days, Sri Ramakrishna entered again and again into communion with the Divine Mother. He said to the devotees: “God alone exists, and all else is unreal. The Divine Mother has kept all deluded by Her maya. Look at men. Most of them are entangled in worldliness. They suffer so much, but still they have the same attachment to ‘woman and gold’. The camel eats thorny shrubs, and blood gushes from its mouth; still it will eat thorns. While suffering pain at the time of delivery, a woman says, ‘Ah’ I shall never go to my husband again.’ But afterwards she forgets.“The truth is that no one seeks God. There are people who eat the prickly leaves of the pineapple and not the fruit.”DEVOTEE:“Sir, why has God put us in the world?”MASTER:“The world is the field of action. Through action one acquires knowledge. The guru instructs the disciple to perform certain works and refrain from others. Again, he advises the pupil to perform action without desiring the result. The impurity of the mind is destroyed through the performance of duty. It is like getting rid of a disease by means of medicine, under the instruction of a competent physician.“Why doesn’t God free us from the world? Ah, He will free us when the disease is cured. He will liberate us from the world when we are through with the enjoyment of ‘woman and gold’. Once a man registers his name in the hospital, he cannot run away. The doctor will not let him go away unless his illness is completely cured.”(Source:Gospel of Sri Ramakrishna)", + "—–", + "A BRAHMO DEVOTEE:“Sir, what is the way?”", + "MASTER:“Attachment to God, or, in other words, love for Him. And secondly, prayer.”BRAHMO DEVOTEE:“Which one is the way — love or prayer?”MASTER:“First love, and then prayer.”The Master sang:Cry to your Mother Syama with a real cry, O mind! And how can She hold Herself from you? How can Syama stay away? . . .", + "Continuing, the Master said:“And one must always chant the name and glories of God and pray to Him. An old metal pot must be scrubbed every day. What is the use of cleaning it only once? Further, one must practise discrimination and renunciation; one must be conscious of the unreality of the world.”", + "BRAHMO:“Is it good to renounce the world?”", + "MASTER:“Not for all. Those who have not yet come to the end of their enjoyments should not renounce the world. Can one get drunk on two annas’ worth of wine?”", + "BRAHMO:“Then should they lead a worldly life?”", + "MASTER:“Yes, they should try to perform their duties in a detached way. Before you break the jack-fruit open, rub your hands with oil, so that the sticky milk will not smear them. The maidservant in a rich man’s house performs all her duties, but her mind dwells on her home in the country. This is an example of doing duty in a detached way. You should renounce the world only in mind. But a sannyasi should renounce the world both inwardly and outwardly.” (Source:Gospel of Sri Ramakrishna)", + "“Sunu Bharata bhāvī prabala bilakhi kaheu muninātha |Hāni lābhu jīvanu maranu jasu apajasu bidhi hātha ||”", + "Translation:“Listen, Bharata,” said the great sage, deeply moved, “destiny is powerful. Profit and loss, life and death, fame and infamy are in the hands of Providence.”", + "This verse is spoken bySage VashisthatoBharata, when Bharata is grief-stricken and desperately wants to bring Shri Rama back to Ayodhya from exile. Vashistha consoles him by saying that everything — whether it’s success or failure, life or death, good name or bad — is determined bydivine willordestiny.", + "Question:What is the man qualified to do?", + "Answer:Man has a right to work, but not to seek for the fruits of work.", + "Question:What should be given up?", + "Answer:The fruits of work, and the negation of work, both should be given up.", + "Question:What then is the law?", + "Answer:To work without desire for the fruits of work is the law." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-47.mp3", "source": "https://vivekavani.com/b2v47/" }, @@ -500,8 +967,20 @@ "sanskrit": "योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 48||", "transliteration": "yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjayasiddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate", "word_by_word_meaning": "yoga-sthaḥ—being steadfast in yog; kuru—perform; karmāṇi—duties; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—Arjun; siddhi-asiddhyoḥ—in success and failure; samaḥ—equipoised; bhūtvā—becoming; samatvam—equanimity; yogaḥ—Yog; uchyate—is called", - "translation": "O Arjuna! Steadfast in Yoga, giving up all attachment, unmindful of success or failure, do your work. Such equanimity of mind is called Yoga.", - "commentary": "The Lord’s command is that man should work, having established himself firmly in Yoga. What is Yoga? Equanimity of mind in success and failure is Yoga. The definition of Yoga should be carefully noted. How can one acquire such perfect mental equilibrium? Such a state can be had only when one transcends the mind and enter the Atmic state. That is the yogic position. The merging of the mind in Atma is Yoga. As this state alone can bring about perfect equanimity, the word Yoga is here applied to samatvam (i.e.) equal-mindedness under all circumstances. Free from any kind of desire, realizing one’s unity with Atma, man should work.", + "translation": [ + "O Arjuna! Steadfast in Yoga, giving up all attachment, unmindful of success or failure, do your work. Such equanimity of mind is called Yoga." + ], + "commentary": [ + "The Lord’s command is that man should work, having established himself firmly in Yoga. What is Yoga? Equanimity of mind in success and failure is Yoga. The definition of Yoga should be carefully noted. How can one acquire such perfect mental equilibrium? Such a state can be had only when one transcends the mind and enter the Atmic state. That is the yogic position. The merging of the mind in Atma is Yoga. As this state alone can bring about perfect equanimity, the word Yoga is here applied to samatvam (i.e.) equal-mindedness under all circumstances. Free from any kind of desire, realizing one’s unity with Atma, man should work.", + "One should cultivate the habit of remaining steadfast in Atma before plunging into work. Godliness and spirituality should permeate the mind. One should feel his identity with the universal Being. Otherwise, the work he does will bind him to the world. The success and failures, losses and failures of his worldly activities disturb the mind by throwing it up in waves of momentary elation and depression and of pride and despondency. So one should deeply think of the Self and discriminate the real from the unreal. Then only a man can work with real detachment and with a steady mind. That is why the Lord first teaches the yoga of self-realisation and next speaks of Karma Yoga.", + "“Go forward. A wood-cutter once entered a forest to gather wood. A brahmachari said to him, ‘Go forward.’ He obeyed the injunction and discovered some sandal-wood trees. After a few days he reflected, ‘The holy man asked me to go forward. He didn’t tell me to stop here.’ So he went forward and found a silver-mine. After a few days he went still farther and discovered a gold-mine, and next, mines of diamonds and precious stones. With these he became immensely rich.“Through selfless work, love of God grows in the heart. Then, through His grace, one realises Him in course of time. God can be seen. One can talk to Him as I am talking to you.” (Source:Gospel of Sri Ramakrishna)", + "KarmaYoga is defined as doing one’s duty while maintaining equanimity under all circumstances.Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one’s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a KarmaYogi remains tranquil under all circumstances (Tulasi Ramayan 2.149.03-04). The word ‘yoga’ has also been defined in the following verses of the Gita:2.50,2.53,6.04,6.08,6.19,6.23,6.29,6.31,6.32, and6.47. Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga.", + "Related Articles:", + "Question:What is yoga?", + "Answer:Equanimity of mind is yoga.", + "Question:What is the method of work?", + "Answer:Steadfast in yoga, free from attachment, and equal-minded in success and failure, man should work." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-48.mp3", "source": "https://vivekavani.com/b2v48/" }, @@ -511,8 +990,20 @@ "sanskrit": "दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |बुद्धौ शरणमन्विच्छ कृपणा: फलहेतव: || 49||", "transliteration": "dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjayabuddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ", "word_by_word_meaning": "dūreṇa—(discrad) from far away; hi—certainly; avaram—inferior; karma—reward-seeking actions; buddhi-yogāt—with the intellect established in Divine knowledge; dhanañjaya—Arjun; buddhau—divine knowledge and insight; śharaṇam—refuge; anvichchha—seek; kṛipaṇāḥ—miserly; phala-hetavaḥ—those seeking fruits of their work", - "translation": "O Arjuna! Work with attachment is far inferior tonishkama karma. Therefore seek refuge in desireless action with equanimity of mind. Those who work for fruits and rewards are wrecked.", - "commentary": "We find that Arjuna is addressed asDhanamjayain this and the previous verse. The Lord exhorts him not to be content with worldly wealth and dominion which are perishable stuff but seek and strive for spiritual treasure which is eternal.", + "translation": [ + "O Arjuna! Work with attachment is far inferior tonishkama karma. Therefore seek refuge in desireless action with equanimity of mind. Those who work for fruits and rewards are wrecked." + ], + "commentary": [ + "We find that Arjuna is addressed asDhanamjayain this and the previous verse. The Lord exhorts him not to be content with worldly wealth and dominion which are perishable stuff but seek and strive for spiritual treasure which is eternal.", + "In the Gita, the termbuddhi yogais many times used as an equivalent to jnana yoga. Here the term is used in the sense of the discriminative intellect which makesnishkama karmapossible. Buddhi is nischyatmaka (i.e.) the determining faculty of the pure intellect by which Atma is realised, and freedom from samsara is attained. The mind is polluted by various tendencies (vasanas) which bind man to the pleasures of the objective world and carry him on from birth to birth. The discriminative intellect has the power to order the mind and determine what is right from the spiritual point of view. Therefore take refuge in buddhi is the Lord’s advice. When a man brings into direct operation this faculty of the intellect, the dust and heat of passions raging through the material world are cleared up and the perception of Reality becomes possible. The impure tendencies (vasanas) of the mind create a hundred desires, and the man goes on acting for the fulfillment of these desires. Consequently, the cycle of birth and death continues endlessly for the ignorant man.", + "Desireless work is the open gateway to knowledge and liberation. The two types of work -work with desire for enjoyment and work without desire – are at the opposite poles.Two persons may be engaged in the same work. One does it for personal enjoyment and fame, and he misses the true end. Another does it without any personal thought or feeling. He achieves the true aim and becomes free.So the attitude to work is most important whatever may be the actual value of the work. The ignorant people who cannot see this difference in mental attitude are confused because they find the wise and the ignorant doing the same work externally. The Lord condemns the poor souls who are always seeking small rewards for their little work. They are meanspirited and wretched men (Kripanah). They are carried away helplessly and painfully. Those who work only to enjoy the fruits of their labor are unhappy because one has no control over the results. Why should man make himself a wretched play-thing in the hands of nature? Why should he become a toy in the hands of fate to be turned in a whirl of worthless pleasures and bitter sorrows? The Lord wants Arjuna to be a real man and not merely a show-boy in the hands of nature. Being born as men endowed with intellect and discrimination, it is shameful that people should make themselves slaves and bondmen to nature, forgetting the glory and blessedness of their real Self.", + "`Seek refuge in the equanimity born of knowledge’. That is the clarion call of the Lord. Through the purified buddhi man attains the supreme.", + "Narendra and many other devotees were seated on the floor. Girish entered the room and joined them.MASTER (to Girish):“I look on Narendra as Atman. I obey him.”GIRISH:“Is there anyone you don’t obey?”MASTER (smiling):“He has a manly nature and I have the nature of a woman. He is a noble soul and belongs to the realm of the Indivisible Brahman.”Girish went out to have a smoke.NARENDRA (to the Master):“I had a talk with Girish Ghosh. He is indeed a great man. We talked about you.”MASTER:“What did you say about me?”NARENDRA:“That you are illiterate and we are scholars. Oh, we talked in that vein!” (Laughter.)MANI MALLICK (to the Master):“You have become a pundit without reading a book.”MASTER (to Narendra and the others):“Let me tell you this: really and truly I don’t feel sorry in the least that I haven’t read the Vedanta or the other scriptures. I know that the essence of the Vedanta is that Brahman alone is real and the world illusory. And what is the essence of theGita? It is what you get by repeating the word ten times. Then it is reversed into ‘tagi’, which refers to renunciation. The pupil should hear the essence of the scriptures from the guru; then he should practise austerity and devotions. A man needs the letter he has received from home as long as he has not learnt its contents. After reading it, however, he sets out to get the things he has been asked to send. Likewise, what need is there of the scriptures if you know their essence? The next thing is the practice of spiritual discipline.”Girish entered the room.MASTER (to Girish):“Hello! What were you saying about me? I eat, drink, and make merry.”GIRISH:“What should we have been saying about you? Are you a holy man?”MASTER:“No, nothing of the sort. Truly I do not feel I am a holy man.”GIRISH:“I am not your equal even in joking.”MASTER:“I once went to Jaygopal Sen’s garden house wearing a red-bordered cloth. Keshab was there. Looking at the red borders Keshab said: ‘What’s this? Such a flash of colour today! Such a display of red borders!’ I said, ‘I have to cast a spell on Keshab; hence this display.'”Narendra was going to sing again. Sri Ramakrishna asked M. to take down the tanpura from the wall. Narendra was a long time tuning it. The Master and the devotees became impatient. Binode said, “He will tune it today and sing another day.” (Laughter.)Sri Ramakrishna laughed. He said: “I feel like breaking the tanpura to pieces! What is this? Only Tong — tong’! Then he will practise: ‘Tana-nana-nere-num’!” (The sound of a stringed instrument.)BHAVANATH:“Everybody feels annoyed like this before a musical performance begins.”NARENDRA (still tuning):“If you don’t understand it.”MASTER (smiling):“There! He explains away our complaints!” (Source:Gospel of Sri Ramakrishna)", + "Question:What is work with desire?", + "Answer:It is wretched. Nishkama Karma is the highest form of work.", + "Question:In what should a man take refuge?", + "Answer:Man should take refuge in equanimity born of knowledge." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-49.mp3", "source": "https://vivekavani.com/b2v49/" }, @@ -522,8 +1013,22 @@ "sanskrit": "बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 50||", "transliteration": "buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛitetasmād yogāya yujyasva yogaḥ karmasu kauśhalam", "word_by_word_meaning": "buddhi-yuktaḥ—endowed with wisdom; jahāti—get rid of; iha—in this life; ubhe—both; sukṛita-duṣhkṛite—good and bad deeds; tasmāt—therefore; yogāya—for Yog; yujyasva—strive for; yogaḥ—yog is; karmasu kauśhalam—the art of working skillfully", - "translation": "The man of equanimity born of wisdom releases himself both from good and bad even in this life. Therefore strive for nishkama karma with an equal mind. Yoga is skill in action.", - "commentary": "One who possesses equanimity born of wisdom:-It means a person who is endowed with the discrimination and determining intellect, and who therefore is capable of acting with an equal mind. Such a man is not tainted by good or bad, merit or demerit. Only the bound soul attached to the world is subject to the effect of his actions, good or bad. The wise man rises above these pairs of opposites.", + "translation": [ + "The man of equanimity born of wisdom releases himself both from good and bad even in this life. Therefore strive for nishkama karma with an equal mind. Yoga is skill in action." + ], + "commentary": [ + "One who possesses equanimity born of wisdom:-It means a person who is endowed with the discrimination and determining intellect, and who therefore is capable of acting with an equal mind. Such a man is not tainted by good or bad, merit or demerit. Only the bound soul attached to the world is subject to the effect of his actions, good or bad. The wise man rises above these pairs of opposites.", + "Great men continue to do good work for the welfare of mankind, though they have nothing to gain for themselves by such work. The Lord encourages such good work in several places in the Gita.", + "The seeker should first stop evil and take to good works. Then he should learn to do good work without the desire for enjoying the fruits of his good work. Thus he would release himself from the bondage of Karma. It is in this sense that the Lord says that the man of a great mind is free from the effects of good and evil. Man attains the actionless state innirvikalpa samadhi, when the bodily organs, the senses, and the mind remain perfectly still. At all other levels, he functions with his body, mind, and senses The wise man uses these intervals in doing good to humanity in every way he thinks fit. Their example should be followed by all seekers. They should train themselves to do good work selflessly, and this opens the path to perfection.", + "Skill in action:Dexterity in action is yoga. What is this dexterity? It is the capacity to remain detached and equal-minded while engaged in all forms of practical work in the world. Such dexterity is yoga. The present definition – yoga is dexterity in action – is used to cover the entire range of human action with evenness of mind as the determining condition.", + "Peace, composure, and freedom from Karmic bond­age await those who work for a noble cause with a spirit of detach­ment and do not seek any personal reward or recognition. Such per­sons enjoy the joy of selfless service that ultimately leads them to the bliss of salvation.KarmaYoga purifies the mind and is a very powerful and easy spiritual discipline that one can practice while living and working in society.There is no religion better than selfless service. The fruits of vice and virtue grow only on the tree of selfishness, not on the tree of selfless service.", + "Generally, it is thought that one works harder when one is deeply interested in, or attached to, the fruits of work. Therefore, KarmaYoga or selfless service may not be very conducive to the material progress of the individual or society. This dilemma can be solved by developing a hobby of selfless service to a noble cause of one’s choice, never letting greed for the fruits dilute the purity of action. Dexterity or skillfulness in work lies in not getting bound by the bonds of one’s Karma or worldly duty.", + "Our karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, “What is the use of learning how to work? Everyone works in some way or other in this world.” But there is such a thing as frittering away our energies. With regard to karma-yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results.[Source]", + "A vast mass of energy may be spent in vain if we do not know how to utilise it. Karma-Yoga makes a science of work; you learn by it how best to utilise all the workings of this world.[Source]", + "“Skill in action is called yoga.” This means that the same action, when it is done ordinarily, becomes the source of bondage; and when this action is done in the proper spirit, it purifies the mind and eventually destroys bondage. Thus it becomes yoga. For instance, work done with attachment leads to bondage; and when the same work is done with non-attachment, it becomes the cause of liberation. This attitude of attachment springs from yoga. Therefore, this very skill is called yoga.", + "Question:What is yoga?", + "Answer:Skill in action is yoga (i.e.) the capacity to act without attachment and with perfect equanimity." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/07/Bhagavad-Gita-Chapter-2-Verse-50.mp3", "source": "https://vivekavani.com/b2v50/" }, @@ -533,8 +1038,24 @@ "sanskrit": "कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||", "transliteration": "karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥjanma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam", "word_by_word_meaning": "karma-jam—born of fruitive actions; buddhi-yuktāḥ—endowed with equanimity of intellect; hi—as; phalam—fruits; tyaktvā—abandoning; manīṣhiṇaḥ—the wise; janma-bandha-vinirmuktāḥ—freedom from the bondage of life and death; padam—state; gachchhanti—attain; anāmayam—devoid of sufferings", - "translation": "Wise men endowed with equanimity, having abandoned the fruits of action, go to the abode beyond all sorrow and evil.", - "commentary": "Manishameans knowledge. He who possesses discrimination and true knowledge has no concern or use for the fruits of work. It follows that discrimination is necessary to understand the principle of right action. The man who has properly understood the bondage arising from work done with desire and attachment, and the great good arising from doing work without attachment and desire, is alone fit to ascend to the abode of peace and blessedness beyond all evil and sorrow. And through discrimination alone can man work without attachment.", + "translation": [ + "Wise men endowed with equanimity, having abandoned the fruits of action, go to the abode beyond all sorrow and evil." + ], + "commentary": [ + "Manishameans knowledge. He who possesses discrimination and true knowledge has no concern or use for the fruits of work. It follows that discrimination is necessary to understand the principle of right action. The man who has properly understood the bondage arising from work done with desire and attachment, and the great good arising from doing work without attachment and desire, is alone fit to ascend to the abode of peace and blessedness beyond all evil and sorrow. And through discrimination alone can man work without attachment.", + "When the mind is purified bynishkama karma, knowledge of Atma dawns, by which man is permanently released from the cycle of birth and death, caused by Karma. So we understand how Karma Yoga leads to final liberation. Some people may doubt how Karma could lead to liberation. The Lord clears this doubt here. He affirms that the man who practices nishkama karma will certainly attain the pure sorrowless state of absolute freedom (i.e.) Moksha.", + "Released from the bonds of birth and death:Every thoughtful human being is instinctively seeking freedom from the ills of life. The Lord here points out the easiest path. He is addressing all mankind. “O ye bound souls! If you desire freedom from the bondage of samsara, if you seek for the joy and blessedness of spiritual life, do all your duties whatever they are without attachment for the fruits thereof. Surrender them to the Supreme Lord. Your mind will then become pure. Then the knowledge of Atma dawns of its own accord. The moment you experience the Atmic state, you become free and free forever.”", + "Whether a person is free from attachment or not is the real test of wisdom. Scholarship, power of speech, expounding the vedic texts – these are for the delight of the learned only. They are of little use unless the man is capable of discriminating the real from the unreal, and rejecting the unreal through ‘Buddhi Yoga’.", + "Go to the abode free from sorrow:People speak of many positions in the world. They say that an emperor holds a high position. They say that Indra is the Lord of Heaven. Though they are in very high positions still the occupants are caught in the wheel ofsamsara. They have birth and death, joy and sorrow pleasure and pain. There is only one state, one position, where there is not the least touch of pain or sorrow, where it is all an ocean of supreme bliss, and that position is the Atma State, the domain of Brahma Jnana. How to attain it? The Lord shows the path here. Do your duty without attachment and desire for the fruits thereof. That is the secret of Karma Yoga and its consummation is Brahmajnana.", + "Srimad Bhagavatam 10.14.58—", + "Whoever adopts the lotus-feet of the Lord, far-famed for its sanctifying power and for its being the refuge of all virtuous men, as the boat for crossing the ocean of Samsara for them that ocean is like a puddle made by a calf‘s hoof. They attain to the Supreme State; they have no fear of downfall.", + "Question:What is the sign of a great man?", + "Answer:The ability to perform nishkama-karma is the distinguishing sign of a great man.", + "Question:What will he attain?", + "Answer:Emancipation and Moksha.", + "Question:What is Moksha?", + "Answer:It is freedom from samsara, from the cycle of birth and death." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-51.mp3", "source": "https://vivekavani.com/b2v51/" }, @@ -544,8 +1065,17 @@ "sanskrit": "यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||", "transliteration": "yadā te moha-kalilaṁ buddhir vyatitariṣhyatitadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha", "word_by_word_meaning": "yadā—when; te—your; moha—delusion; kalilam—quagmire; buddhiḥ—intellect; vyatitariṣhyati—crosses; tadā—then; gantāsi—you shall acquire; nirvedam—indifferent; śhrotavyasya—to what is yet to be heard; śhrutasya—to what has been heard; cha—and", - "translation": "When your mind has crossed the mire of delusion, you will achieve indifference regarding things already heard and things yet to be heard.", - "commentary": "The aim of the human individual is to cross the mire of delusion, the darkness of ignorance. This ignorance and delusion are called in philosophical terminology Maya or nature. Beyond darkness is Atma – the abode of light. The Vedas declare it so – (Thamasastu pare). To reach that realm of light, one has to cross the ocean of darkness and go beyond sorrow and delusion (soka and moha). Through nishkama-karma, through hearing the truth, through concentration and meditation on the truth, one should realise the light of Atma. When he arrives at this state, he is filled with the bliss of Atma and has no further need to hear or think of the sastras. He becomes indifferent to them. One should understand that this is spoken of about men of Self-realisation.The seeker should continue to hear the Truth enshrined in the Vedas and the Sastras till he attains the higher state of direct perception of the Reality.", + "translation": [ + "When your mind has crossed the mire of delusion, you will achieve indifference regarding things already heard and things yet to be heard." + ], + "commentary": [ + "The aim of the human individual is to cross the mire of delusion, the darkness of ignorance. This ignorance and delusion are called in philosophical terminology Maya or nature. Beyond darkness is Atma – the abode of light. The Vedas declare it so – (Thamasastu pare). To reach that realm of light, one has to cross the ocean of darkness and go beyond sorrow and delusion (soka and moha). Through nishkama-karma, through hearing the truth, through concentration and meditation on the truth, one should realise the light of Atma. When he arrives at this state, he is filled with the bliss of Atma and has no further need to hear or think of the sastras. He becomes indifferent to them. One should understand that this is spoken of about men of Self-realisation.The seeker should continue to hear the Truth enshrined in the Vedas and the Sastras till he attains the higher state of direct perception of the Reality.", + "Mire of delusion:The impure tendencies (vasanas) stagnating in the mind through several births are the mire of delusion. It is the duty of the seeker to purify himself by spiritual practices like nishkama-karma and inquiry into the Self.", + "The power of the guru is a special power of the Divine Mother; this power is either dormant or manifest in each human mind. A spiritual aspirant who is devoted to the guru can therefore reach such a high state that this power manifests within him or her also and begins to explain many hidden truths of spirituality. At that time the aspirant no longer needs anyone else to resolve doubts and problems regarding spiritual matters. Krishna said to Arjuna in the Gita (2:52): “When your mind has crossed the slough of delusion, you will achieve indifference regarding things already heard and things yet to be heard.” The aspirant ultimately attains this state.", + "Referring to this state, the Master said: “Finally, the mind becomes the guru or acts as a guru. The human guru imparts the mantra to the ear, and the divine guru transmits the mantra to the soul.” But there is a gulf of difference between that exalted mind and this ordinary mind. In that state the mind is pure and endowed with sattva quality; it has now become an instrument for manifesting God’s divine power. But when the mind is turned away from God, it longs to be engrossed in lust, greed, anger, and so on.", + "(Sri Ramakrishna and His Divine Play Vol 3, Sri Ramakrishna as a Guru p 457)", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-52.mp3", "source": "https://vivekavani.com/b2v52/" }, @@ -555,8 +1085,26 @@ "sanskrit": "श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 53||", "transliteration": "śhruti-vipratipannā te yadā sthāsyati niśhchalāsamādhāv-achalā buddhis tadā yogam avāpsyasi", "word_by_word_meaning": "śhruti-vipratipannā—not allured by the fruitive sections of the Vedas; te—your; yadā—when; sthāsyati—remains; niśhchalā—steadfast; samādhau—in divine consciousness; achalā—steadfast; buddhiḥ—intellect; tadā—at that time; yogam—Yog; avāpsyasi—you will attain", - "translation": "When your intellect which is perplexed by hearing the various sastras becomes steady and immovable in ecstatic concentration, then you shall attain union with the Supreme Being.", - "commentary": "Naturally, the seeker in the initial stages is distracted by the innumerable rites and rituals mentioned in the Vedas for the purpose of acquiring material pleasures and prosperity. The mind is distracted by the impulse of the mind, by the outgoing power of the senses in contact with physical objects. Such distraction is a great obstacle to Self-realisation. By the practice of discrimination and nishkama – karma, these distractions gradually disappear. The mind is then calm and collected because it has then overcome the tendency to run after material things. It is gradually fixed in the Self-state and man experiences the bliss of Self-realisation. That is yoga. Yoga means the union of the individual self with the Supreme Being. The Ego which keeps up the delusion of being a separate entity is merged in its own source (i.e.) Self, and then there remains only one Atma, and not two distinct entities as imagined by the deluded mind. Like a bit of salt being dissolved in the ocean, the Ego dissolves itself in the ocean of Sat-Chit-Anand. Then there is supreme peace of blessedness. Till that consummation the mind is troubled. When yoga takes place, there is no mind or Ego existing separately from the Supreme Being. The mind becomes still and immovable because it has become one with That. Then it is all one indivisible ocean of bliss and blessedness.", + "translation": [ + "When your intellect which is perplexed by hearing the various sastras becomes steady and immovable in ecstatic concentration, then you shall attain union with the Supreme Being." + ], + "commentary": [ + "Naturally, the seeker in the initial stages is distracted by the innumerable rites and rituals mentioned in the Vedas for the purpose of acquiring material pleasures and prosperity. The mind is distracted by the impulse of the mind, by the outgoing power of the senses in contact with physical objects. Such distraction is a great obstacle to Self-realisation. By the practice of discrimination and nishkama – karma, these distractions gradually disappear. The mind is then calm and collected because it has then overcome the tendency to run after material things. It is gradually fixed in the Self-state and man experiences the bliss of Self-realisation. That is yoga. Yoga means the union of the individual self with the Supreme Being. The Ego which keeps up the delusion of being a separate entity is merged in its own source (i.e.) Self, and then there remains only one Atma, and not two distinct entities as imagined by the deluded mind. Like a bit of salt being dissolved in the ocean, the Ego dissolves itself in the ocean of Sat-Chit-Anand. Then there is supreme peace of blessedness. Till that consummation the mind is troubled. When yoga takes place, there is no mind or Ego existing separately from the Supreme Being. The mind becomes still and immovable because it has become one with That. Then it is all one indivisible ocean of bliss and blessedness.", + "So long as the mind is unsteady, yoga (union with the Self) cannot happen. That is why the Lord insists on the immovable steadiness of mind (`nischala’, `achala’). If the hand is shaking it is impossible to pass the thread through the eye of the needle. So also, if the mind is split and fragmented, it cannot enter the Atmic plane.", + "Therefore the seeker should hear of Atma and endeavor to think and meditate on That. He should listen for a brief while and spend more time in concentration and meditation. That is the way. Moreover, rejecting the objective world as an illusion he should look inside into the fathomless spirit pure, calm, serene, and immovable. The more one practices this inward look, the nearer he moves towards Atma, and furthers away from the superficial distractions of the material world. Thus a moment arrives when the mind gets itself completely dissolved in Atma in samadhi. There is no time limit for this consummation. When the mind becomes perfectly still and motionless and is turned inwards, samadhi is reached, and immediately man attains liberation by the knowledge of his real Self.", + "Who can work without any attachment? That is the real question. Such a man is the same whether his work succeeds or fails. His heart does not give one false beat even if his whole life-work is burnt to ashes in a moment. “This is the sage who always works for work’s sake without caring for the results. Thus he goes beyond the pain of birth and death. Thus he becomes free.” Then he sees that this attachment is all delusion. The Self can never be attached. … Then he goes beyond all the scriptures and philosophies. If the mind is deluded and pulled into a whirlpool by books and scriptures, what is the good of all these scriptures? One says this, another says that. What book shall you take? Stand alone! See the glory of your own soul, and see that you will have to work. Then you will become a man of firm will.[Source]", + "The only way to understand Him and the universe is to go beyond reason, beyond consciousness. “When thou goest beyond the heard and the hearing, the thought and the thinking, then alone wilt thou come to Truth.”[Source]", + "Non-scriptural reading or reading of different philosophical writings is bound to create confusion.Ramakrishna said: “One should learn from the scriptures that God alone is real and the world is illusory.”A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God alone has become everything. Everything is His manifestation. He is sport­ing in various forms. In trance, or the superconscious state of mind, the confusion arising from conflicting views ceases, and mental equipoise is attained.", + "Different schools of thought, cults, systems of phi­losophy, ways of worship, and spiritual practices found in the Vedic culture are different rungs in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way or life.People’s tempera­ments are different due to differences in their stages of spiritual development and understanding.Therefore, different schools of thought are necessary to suit different individuals, as well as the same individual as he or she grows and de­velops. The highest philosophy of pure monism is the topmost rung of the ladder. The vast majority cannot comprehend it. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely.", + "Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except the Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that the Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought:“Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!”Narendra was singing:", + "Meditate, O my mind, on the Lord Hari,The Stainless One, Pure Spirit through and through.How peerless is the Light that in Him shines!How soul-bewitching is His wondrous form!How dear is He to all His devotees!Ever more beauteous in fresh-blossoming loveThat shames the splendour of a million moons,Like lightning gleams the glory of His form,Raising erect the hair for very joy.", + "The Master shuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, “that shames the splendour of a million moons”? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!The song went on:", + "Worship His feet in the lotus of your heart;With mind serene and eyes made radiantWith heavenly love, behold that matchless sight.", + "Again that bewitching smile. The body motionless as before, the eyes half shut, as if beholding a strange inner vision. (Source:Gospel of Sri Ramakrishna)", + "Question:When does man attain Yoga?", + "Answer:When the intellect is pure and steady in ecstatic concentration, union with the Self takes place.", + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-53.mp3", "source": "https://vivekavani.com/b2v53/" }, @@ -566,8 +1114,14 @@ "sanskrit": "अर्जुन उवाच |स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||", "transliteration": "arjuna uvāchasthita-prajñasya kā bhāṣhā samādhi-sthasya keśhavasthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; sthita-prajñasya—one with steady intellect; kā—what; bhāṣhā—talk; samādhi-sthasya—situated in divine consciousness; keśhava—Shree Krishna, killer of the Keshi Demon; sthita-dhīḥ—enlightened person; kim—what; prabhāṣheta—talks; kim—how; āsīta—sits; vrajeta—walks; kim—how", - "translation": "Arjuna said: O Krishna! What are the characteristics of a man of steady wisdom? How does the man merged in the super-conscious state, sit and move?", - "commentary": "Arjuna was anxious to know the characteristics of the man of steady wisdom, the man of self-realisation, the Jivanmukta. It is possible for a man to appear outwardly to be in a state of samadhi. But that is only self-deception and deception of the world. We should be able rightly to know whether a person is really a Jivanmukta or not. Arjuna asks the Lord to describe the characteristics of the Jivanmukta so that he could understand who they are and how they live. Of course, man’s character is reflected in his speech and action. The ignorant man is discovered by his tamasic and rajasic qualities and the impurity of his life and work. In the life of jivanmukta, we find peace and purity, divinity and blessedness. So if one observes, and keeps company with a jivanmukta, he would be able to reform his life accordingly and rise above delusion and ignorance.", + "translation": [ + "Arjuna said: O Krishna! What are the characteristics of a man of steady wisdom? How does the man merged in the super-conscious state, sit and move?" + ], + "commentary": [ + "Arjuna was anxious to know the characteristics of the man of steady wisdom, the man of self-realisation, the Jivanmukta. It is possible for a man to appear outwardly to be in a state of samadhi. But that is only self-deception and deception of the world. We should be able rightly to know whether a person is really a Jivanmukta or not. Arjuna asks the Lord to describe the characteristics of the Jivanmukta so that he could understand who they are and how they live. Of course, man’s character is reflected in his speech and action. The ignorant man is discovered by his tamasic and rajasic qualities and the impurity of his life and work. In the life of jivanmukta, we find peace and purity, divinity and blessedness. So if one observes, and keeps company with a jivanmukta, he would be able to reform his life accordingly and rise above delusion and ignorance.", + "Man of steady wisdom and steady intellect (sthitapragnah):These are men of steady wisdom and knowledge (i.e.) men whose mind is firmly established in Atma. The others are of unsteady and infirm wisdom. Their intellect is not purified, nor are their minds rooted in the Self. They are attached to the material world. So the aspirant should follow the footsteps of the sthitaprajna and attain the higher status of spiritual illumination by modeling his life accordingly.", + "This part of the Gita – from 54 to 72 verses describing the qualities of thesthitaprajnais very important. Mahatma Gandhi used to recite these verses as a spiritual discipline and he has practically acquired that state of steady wisdom by the purity of his discriminative intellect, by his surrender to God, and by his nishkama-karma." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-54.mp3", "source": "https://vivekavani.com/b2v54/" }, @@ -577,8 +1131,24 @@ "sanskrit": "श्रीभगवानुवाच |प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||", "transliteration": "śhrī bhagavān uvāchaprajahāti yadā kāmān sarvān pārtha mano-gatānātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate", "word_by_word_meaning": "śhrī-bhagavān uvācha—The Supreme Lord said; prajahāti—discards; yadā—when; kāmān—selfish desires; sarvān—all; pārtha—Arjun, the son of Pritha; manaḥ-gatān—of the mind; ātmani—of the self; eva—only; ātmanā—by the purified mind; tuṣhṭaḥ—satisfied; sthita-prajñaḥ—one with steady intellect; tadā—at that time; uchyate—is said", - "translation": "The Blessed Lord said: When a man renounces completely all the desires of the mind, and when he is fully satisfied with his mind fixed in Atma, then he is declared to be a man of steady wisdom.", - "commentary": "Many people go to a holy man and ask him, “Revered Sir, when shall we be free from the ills of life ?” The holy man repeats this sloka in response to their appeal. The auspicious moment of liberation from the ills of life is in the hands of each individual. When you have acquired faith in the eternal Self, and when you carry out the precepts of spiritual discipline when the mind is brought to a state of equanimity, and when it is fixed steadily in Atma, that very moment man is liberated and he becomes a jivanmukta. Liberation is a natural process and not a sudden high jump into the spiritual realm. The Sastras and the holy men point the way, and the seeker has to realise the truth by his own self-effort.", + "translation": [ + "The Blessed Lord said: When a man renounces completely all the desires of the mind, and when he is fully satisfied with his mind fixed in Atma, then he is declared to be a man of steady wisdom." + ], + "commentary": [ + "Many people go to a holy man and ask him, “Revered Sir, when shall we be free from the ills of life ?” The holy man repeats this sloka in response to their appeal. The auspicious moment of liberation from the ills of life is in the hands of each individual. When you have acquired faith in the eternal Self, and when you carry out the precepts of spiritual discipline when the mind is brought to a state of equanimity, and when it is fixed steadily in Atma, that very moment man is liberated and he becomes a jivanmukta. Liberation is a natural process and not a sudden high jump into the spiritual realm. The Sastras and the holy men point the way, and the seeker has to realise the truth by his own self-effort.", + "Now, what is that practice which leads to emancipation? Desires should be given up. The Lord uses a strong termPrajahatiinstead ofjahati, implying thereby that desires should be given up thoroughly, and again, not simply some desires but all desires, without leaving the least residue in the innermost recesses of the mind. This is the inevitable and universal law. There is no other way. Even if the smallest seed of desire is left in the pit of the mind, it sprouts and grows unconsciously, and there is always the danger of the seeker being driven out of the self-state and once again plunged in the mire of delusion.", + "That is what the sastras say. It is not sufficient to partly give up all desires or totally give up some desires only. All desires should be given up totally for all time.", + "Desires lie concealed in the unseen nooks and corners of the mind. They survive in the seed form of mental impressions. Whenever they come into contact with the objects of the material world through the senses, they spring up with subtle and irresistible force and cause samsara. Bondage and delusion are not in the outside world. They are inside the mind. It is here that the spiritual operation should be conducted, and the diseased mind-stuff cut off. The mind is something like a dark cavern that is only partially visible to man. The lamp of discrimination should be lighted, and there should be a thorough search of the vast dark region to find out the last and least living desire and burn it up into ashes. Just as all the small pebbles in grain are sifted and thrown off before food is prepared, just as all the weeds are cleared off when the garden plants are grown, just as all worms, germs, and pests are removed from vegetable plants, even so, all the desires should be carefully searched for and rejected by the seeker.", + "These desires are of very ancient origin, as the darkness in an undiscovered cave is there from time immemorial. They have taken root in the subtle body through innumerable births. They are mental impressions (vasanas). Having established themselves firmly by spreading their roots deep into the subtle body, they cause samsara, the endless cycle of birth and death for man. They should be pulled out along with the roots. Otherwise, some little desire left untouched is capable of causing a birth or even a whole series of births. Particles of fire from a half-extinguished heath is capable of destroying a whole colony of huts. Therefore the Lord here insists on complete renunciation of all desires forever. Towards this final renunciation, inquiry into the Self, discrimination of the real and the unreal, surrender to the Lord, company of holy men, and such other practices should be undertaken by the aspirant. The Lord immediately explains what happens when the mind is purified of all desire-breeding impressions.", + "Satisfied with his mind fixed in Atma:This is the consummation of all spiritual practices to be perfectly satisfied in the Self by the self. When all the desires are cast off, the mind remains quiet in Atma – the very source of all bliss. Fullness of joy – where is it to be found? It is in the Self. Bliss is not outside in the external objective world. One may go on searching for it in earth and sky, in the fourteen worlds up and down inch by inch, he cannot find it, because it is not there. Of what use is it to search for a thing in a place where it is not? And yet, such is the power of maya that man seeks for it, in spite of repeated failures and disappointments – disasters and calamities, in the objective world. The search is carried and birth after birth, till man tired and exhausted by his pursuit of the hare’s horn, may be out of sheer despair, turns inwards into his own Self, and Lo ! the miracle happens, he finds that joy in his own self; that joy and Self are one. The mind is purified, and in the purified mind, the natural and spontaneous bliss of Atma is reflected in a flash. This is the secret of Vedanta. Brahmananda is not a newly manufactured article by the skill and technology of man. It is already there by its own right, already full, unpolluted, and uncontaminated by any material taint. But it is covered up, misunderstood, and muddled up with extraneous things. To remove the impure covering and discover the natural ananda is the aim of Vedanta. Now, the man of discrimination clears up the dust and garbage from his mind and finds that the happiness which he has been seeking from everywhere in the world, is in his own Self. When the outer covering of moss is cleared, pure water is seen. When the dust is cleared off a mirror, it shows a clear reflection. So also, when the impurity of mind in the form of desire is taken away, the seer Atma reveals himself as the pure and perfect Self of man. The search for happiness ends here. So the Lord points out both the aspects of Vedanta-the practice of equanimity and desirelessness and then the goal to be attained. The practice is the renunciation of desire, and the goal is the experience of Atma. The first is Sadhana, and the second is Sadhya. The practice leads to the goal.", + "So the first outstanding quality of the sthitaprajna is untainted and perfect bliss. This is his badge, his flag, the banner of his achievement. He is distinguished from others by this characteristic feature. When we find the ignorant people plunged in fear and sorrow, distracted and restless, he alone remains free and blissful in the midst of the ever-changing spectacle of human life.", + "MASTER:“But after realizing God one finds that He alone has become maya, the universe, and all living beings. This world is no doubt a ‘frame-work of illusion’, unreal as a dream. One feels that way when one discriminates following the process of ‘Not this, not this’. But after the vision of God this very world becomes ‘a mansion of mirth’.“What will you gain by the mere study of scriptures? The pundits merely indulge in reasoning.”PUNDIT:“I hate the idea of being called a pundit.”MASTER:“That is due to the grace of God. The pundits merely indulge in reasoning. Some have heard of milk and some have drunk milk. After you have the vision of God you will find that everything is Narayana. It is Narayana Himself who has become everything.”The pundit recited a hymn to Narayana. Sri Ramakrishna was overwhelmed with joy.PUNDIT (quoting from the Gita):“‘With the heart concentrated by yoga, with the eye of evenness for all things, he beholds the Self in all beings and all beings in the Self.'”MASTER:“Have you read theAdhyatma Ramayana?PUNDIT:“Yes, sir, a little.”MASTER:“The book is filled with ideas of knowledge and devotion. The life of Savari and the hymn by Ahalya are filled with bhakti.“But you must remember one thing: God is very far away from the mind tainted with worldliness.” (Source:Gospel of Sri Ramakrishna)", + "According to Sri Sarada Devi, desires for knowledge, devotion, and salvation cannot be classed as desires because they are higher desires. One should first replace the lower desires with higher desires and then renounce the highest desires also and be­come absolutely free. It is said that the highest freedom is the freedom from becoming free.", + "Question:What is the characteristic mark of sthitaprajna?", + "Answer:Giving up of all desires, and contentment in the self are his qualities.", + "Question:Where is uncontaminated joy?", + "Answer:In the Self – Atma." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-55.mp3", "source": "https://vivekavani.com/b2v55/" }, @@ -588,8 +1158,20 @@ "sanskrit": "दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||", "transliteration": "duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥvīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate", "word_by_word_meaning": "duḥkheṣhu—amidst miseries; anudvigna-manāḥ—one whose mind is undisturbed; sukheṣhu—in pleasure; vigata-spṛihaḥ—without craving; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—enlightened person; muniḥ—a sage; uchyate—is called", - "translation": "He whose mind is not troubled in sorrow, who does not hanker after pleasures and is free from attachment fear and hatred, is called the sage of steady wisdom.", - "commentary": "The characteristics ofsthitaprajnaare further elaborated here.", + "translation": [ + "He whose mind is not troubled in sorrow, who does not hanker after pleasures and is free from attachment fear and hatred, is called the sage of steady wisdom." + ], + "commentary": [ + "The characteristics ofsthitaprajnaare further elaborated here.", + "Mind not troubled in sorrow:The mind of the sthitaprajna is not troubled by the sorrows. disasters and calamities of life. The sun who is far above the storm clouds is not affected by thunder, lightning, and rain. In the same way, pain and pleasure are the natural reactions of the mind to external phenomenon, and Atma being above the mind (i.e.) transcending the mind, is not affected by its modifications. It remains as the witness of the mind, in the same way, as the Sun is just the witness of what is happening in the lower region of the earth. Vasishta explains to Sri Rama that just as arrows cannot powder a mountain, just as the sea-waves cannot move the mountain on the shore, just as the lotus creeper cannot bind an elephant, even so the sorrows and troubles of the world cannot affect the Jivanmukta, the sthitaprajna.", + "Who does not hanker after pleasures:The Stitaprajna does not hanker after the pleasures of the body and the senses. He is not thrown off his Self-state when pleasant and delighted things come to him. Pain and pleasure are just two different waves of the mind. One wave is called pleasure and another is called pain. Both are caused by the contact of the mind with external objects. If the object is agreeable, there is a wave of pleasure. If the object is undesirable, there is a wave of pain. The sthitaprajna whose mind is firmly established in Atma is not moved one way or the other when pleasant and unpleasant things occur. The Jivanmukta has found himself one with the ocean of bliss, and as such how can he think of attaching himself to any kind of material pleasure? He knows that these little pleasures are only ripples on the surface of the ocean of bliss and that they are shadowy reflections of his own Self. No one can cling to the pleasures of a dream when he awakens from the dream. If really he desires such pleasures, it only shows that he has not yet fully awakened from the dream. So also, he who clings to worldly pleasures arising from the senses and sense objects is not a Sthitaprajna. Attachment to people, places, and objects takes away the intellect. People are help­lessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free. We have the shining example of Suka, as the Sthitaprajna par excellence. If today we come across a man of such caliber who can look upon pain and pleasure with an equal eye, verily we have to honor him as a Jivanmukta.", + "Free from attachment, fear, and hatred:Again, it is pointed out that the Sthitaprajna is free from attachment, fear, and hatred. To the man of knowledge, everything appears as Atma, in the same way as everything appears as material objects to the ignorant man. What then can he desire? Whom can he fear or hate? The same truth is declared in the Esavasya Upanishad also.", + "For the wise man who knows that everything is that one Atma, there can be no delusion and no sorrow. He has realised that all that exists is only the Supreme Self and nothing else. Fear and hatred arise only when there is a second thing. When all this is one indivisible Satchidananda Absolute, where is fear and where is hate? He is himself everything. Can he hate himself? Can he fear himself? No. That is the state of the Jivanmukta, the Sthitaprajna – supreme and transcendental.", + "Munih:The sage who is engaged in speechless absorption in the Self is a Muni. Only such a strong-willed man of action can ascend the peak of the Soham (I am he), mount. The idle and the lethargic have no chance of winning the goal. The sage who has acquired one-pointed concentration in the Self is Sthitaprajna.", + "Arjuna asks: “Who is a person of established will?” [Krishna answers:] “The man who has given up all desires, who desires nothing, not even this life, nor freedom, nor gods, nor work, nor anything. When he has become perfectly satisfied, he has no more cravings.” He has seen the glory of the Self and has found that the world, and the gods, and heaven are … within his own Self. Then the gods become no gods; death becomes no death; life becomes no life. Everything has changed. “A man is said to be [illumined] if his will has become firm, if his mind is not disturbed by misery, if he does not desire any happiness, if he is free of all [attachment], of all fear, of all anger.[Source]", + "Question:What further qualities of the sthitaprajna are mentioned here?", + "Answer:He is not distressed by sorrow, does not hanker after pleasure, is free from attachment, fear and hatred." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-56.mp3", "source": "https://vivekavani.com/b2v56/" }, @@ -599,8 +1181,16 @@ "sanskrit": "य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||", "transliteration": "yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubhamnābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā", "word_by_word_meaning": "yaḥ—who; sarvatra—in all conditions; anabhisnehaḥ—unattached; tat—that; tat—that; prāpya—attaining; śhubha—good; aśhubham—evil; na—neither; abhinandati—delight in; na—nor; dveṣhṭi—dejected by; tasya—his; prajñā—knowledge; pratiṣhṭhitā—is fixed", - "translation": "He who has no attachment to anything anywhere, who does not rejoice and hate when good and bad things happen, his wisdom is fixed and steady.", - "commentary": "In the Gita, we find that the Lord uses the general term yah (anybody) without limiting its scope to any caste or creed, race, or nationality. Anyone who has acquired firmness in the wisdom of the Self is declared to be a Sthitaprajna whoever he is and whatever may be his caste or creed. This is the sign of the universality of the Gita.", + "translation": [ + "He who has no attachment to anything anywhere, who does not rejoice and hate when good and bad things happen, his wisdom is fixed and steady." + ], + "commentary": [ + "In the Gita, we find that the Lord uses the general term yah (anybody) without limiting its scope to any caste or creed, race, or nationality. Anyone who has acquired firmness in the wisdom of the Self is declared to be a Sthitaprajna whoever he is and whatever may be his caste or creed. This is the sign of the universality of the Gita.", + "Without attachment in all things:One should be detached from and indifferent to everything in the world. Of course, no one is attached to unpleasant things. A similar attitude is to be cultivated towards pleasant things also. Things pleasant and unpleasant are both in the domain of Maya, and the Self is beyond Maya, and so these lower modifications do not in any way affect the Self. The sthitaprajna having reached the Self-state is not at all concerned with them. The man of wisdom does not seek anything. And yet, nature brings many things to him, both pleasant and unpleasant in the course of his life. But he neither rejoices nor laments when these things happen of their own accord. He remains immovable like a mountain in a state of perfect equanimity. This is the mark of sthitaprajna. It should be understood that the Lord is not advocating a cowardly spirit desisting from the battlefield of life with all its duties, obligations, and responsibilities. Detachment is not neglect of duty. In fact, Arjuna was confused at first when he thought that he could attain peace by running away from the battlefield and taking up the life of a mendicant.The whole of the Gita is intended to emphasize that the challenge of life should be met with courage, equanimity, and knowledge of the real Self.Frustration may put on the garb of detachment. Cowardice may shine under the mask of renunciation. These are the common delusions of a weak mind. The Lord here insists that the good and the bad should be met without elation or depression. The sthitaprajna knows how to live life under all circumstances with mental equipoise and the joy of wisdom.", + "True spiritualists have a peaceful and happy look on their faces under all circumstances.", + "Question:What other characteristics of the sthitaprajna are mentioned here?", + "Answer:The sthitaprajna is not attached to anything, he does not rejoice or hate when pleasant and unpleasant things happen in the course of his life." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-57.mp3", "source": "https://vivekavani.com/b2v57/" }, @@ -610,8 +1200,18 @@ "sanskrit": "यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||", "transliteration": "yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥindriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā", "word_by_word_meaning": "yadā—when; sanharate—withdraw; cha—and; ayam—this; kūrmaḥ—tortoise; aṅgāni—limbs; iva—as; sarvaśhaḥ—fully; indriyāṇi—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—divine wisdom; pratiṣhṭhitā—fixed in", - "translation": "When the yogi, like the tortoise drawing back its limbs into its own shell, withdraws all the senses from the sense objects, his wisdom is firmly fixed.", - "commentary": "For self-realisation (Moksha) control of the senses is essential. When the senses are drawn back from contact with the sense – objects like sound, color, etc., then the intellect is rooted in Atma. The same truth is stated by Patanjali in the sutrasYogaschittavrittinirodhah, tadadrashtuh svarupe Avasthanum. These two sutras are affirmed by the verse. It means that the senses, which by their nature run after worldly objects should be drawn back, and the mind should be centered in Atma. When this is done firmly, and when there is no deviation from the Self, one’s knowledge becomes perfect.", + "translation": [ + "When the yogi, like the tortoise drawing back its limbs into its own shell, withdraws all the senses from the sense objects, his wisdom is firmly fixed." + ], + "commentary": [ + "For self-realisation (Moksha) control of the senses is essential. When the senses are drawn back from contact with the sense – objects like sound, color, etc., then the intellect is rooted in Atma. The same truth is stated by Patanjali in the sutrasYogaschittavrittinirodhah, tadadrashtuh svarupe Avasthanum. These two sutras are affirmed by the verse. It means that the senses, which by their nature run after worldly objects should be drawn back, and the mind should be centered in Atma. When this is done firmly, and when there is no deviation from the Self, one’s knowledge becomes perfect.", + "This idea is very clearly brought out by means of an illustration. The tortoise withdraws all its limbs into its own shell at the slightest apprehension of danger from outside. Even if the shell is hacked to pieces it would not extend its limbs. The yogi, like the tortoise, should drawback his senses from the objective world, and settle himself in the Self. It is not enough to restrain one of the senses from one set of objects. Of course, if one sense is controlled, it will make the control of the others easy. The yogi should withdraw all the senses from all the worldly objects. That is why the wordsarvasahis used. Even if all the doors are closed except one, through that one door dacoits may enter the house. Even if one window is kept open, a gust of wind from it may extinguish the lamp. So it is absolutely necessary that all the senses should be turned back, and there should be no contact with the external world. It is the sense-organs that make the person aware of the outside world. When they are drawn back there is no external world. In deep sleep, there is no external world because the senses are not functioning. Similarly, the yogi should stop the operation of the senses in his fully conscious state, and then the mind sees the Self within. Sense-restraint is thus the first and foremost of all spiritual disciplines.", + "When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within. A Self-realized person enjoys the beauty of the world, keeping the senses under complete control like a tortoise. The best way to purify the senses and control them perfectly like a tortoise, is to engage them in the service of God at all times.", + "“As the tortoise can draw in his legs, and if you strike him, not one foot comes out, even so the sage can draw all his sense-organs inside,” and nothing can force them out. Nothing can shake him, no temptation or anything. Let the universe tumble about him, it does not make one single ripple in his mind.[Source]", + "As the tortoise tucks its feet and head inside the shell, and you may kill it and break it in pieces, and yet it will not come out, even so the character of that man who has control over his motives and organs is unchangeably established. He controls his own inner forces, and nothing can draw them out against his will. By this continuous reflex of good thoughts, good impressions moving over the surface of the mind, the tendency for doing good becomes strong, and as the result we feel able to control the indriyas (the sense-organs, the nerve-centres).[Source]", + "Question:When does a man become ‘sthitaprajna’?", + "Answer:When he withdraws all the senses from the objective world and turns his mind inwards, he becomes a ‘sthitaprajna’." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-58.mp3", "source": "https://vivekavani.com/b2v58/" }, @@ -621,8 +1221,39 @@ "sanskrit": "विषया विनिवर्तन्ते निराहारस्य देहिन: |रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 59||", "transliteration": "viṣhayā vinivartante nirāhārasya dehinaḥrasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate", "word_by_word_meaning": "viṣhayāḥ—objects for senses; vinivartante—restrain; nirāhārasya—practicing self restraint; dehinaḥ—for the embodied; rasa-varjam—cessation of taste; rasaḥ—taste; api—however; asya—person’s; param—the Supreme; dṛiṣhṭvā—on realisation; nivartate—ceases to be", - "translation": "When a man rejects the sense objects by withdrawing the senses, he becomes free from the sense world only. The longing or taste for them still remains in the mind. Even this longing is removed when the self is perceived.", - "commentary": "An essential secret of spiritual realisation is revealed here.", + "translation": [ + "When a man rejects the sense objects by withdrawing the senses, he becomes free from the sense world only. The longing or taste for them still remains in the mind. Even this longing is removed when the self is perceived." + ], + "commentary": [ + "An essential secret of spiritual realisation is revealed here.", + "Restraining the senses is not alone enough. Direct perception of the Supreme is necessary. No doubt by restraining the senses, the objective world is repelled. But the taste for them remains in the form of subtle tendencies (vasanas) and unless these vasanas are removed steadiness of wisdom is not possible. Latent longing may rush forth when the restraint is relaxed. Even temporary causes like sickness and calamity may bring about a partial rejection of the sense world. But when these external causes pass away, the subtle vasanas break forth with all their original force. Hence the Lord declares thatonly when the Supreme is perceived, these vasanas are finally destroyed.The destruction of the vasanas, the destruction of the mind, and the direct experience of the self take place simultaneously. In the previousverse, it is said that by destroying the vasanas, Self-knowledge comes to man and in this verse, it is stated that self-knowledge destroys the vasanas. These are two aspects of the same Truth.", + "Destruction of the vasanas is not an easy task. It is the only path to Moksha. If one achieves it, everything is achieved. The innumerable experiences of the past births have taken root in the mind in the form of powerful tendencies, attitudes, and propensities. They work through the senses, and the senses function by contact with the world. The material world provides the widest field of activity and food for the senses. The senses have been accustomed to browsing at will on these delicious pasture lands of material pleasures through many births. To deny them this form of food means restraining the senses and preventing them from contacting the objective world. But this does not solve the problem. The taste for the objects would still be there in the mind; whenever the opportunity arises, the mental tendencies spring forth to grasp the illusory pleasures because their taste is not dead. So the attempt at first is to withdraw the senses from the sense – objects (pratyahara) and next to destroy the taste for them concealed in seed-form in the mind. When the vasanas are destroyed, man attains freedom, and the objective world is then powerless to influence him. It is stated here that direct Self-knowledge alone is capable of destroying the vasanas.", + "One must understand clearly the reality of Atma and the illusory nature of the world. One must hear of Atma often and often. He should think of Atma and contemplate on it frequently and intensely. He should know for certain that the world before his eyes is a painful illusion, that it is full of sorrow and suffering, that there is no permanent joy anywhere else except in Atma, and that Atma alone is the all-pervading substratum of the entire universe. As one thinks and acts on these fundamental truths, his attachment and craving for sense-pleasures become less and less and as they become weaker and weaker, the bliss of self is experienced more and more, till finally the bliss and blessedness of the Self swallow up the universe and converts it into its own element.", + "Abstinent:Some interpret this as fasting. Here what is meant is not the abstinence of food, but the rejection of all sensory experiences.", + "Then comes a very important question. Sometimes people fast for days. … When the worst man has fasted for twenty days, he becomes quite gentle. Fasting and torturing themselves have been practised by people all over the world. Krishna’s idea is that this is all nonsense. He says that the senses will for the moment recede from the man who tortures himself, but will emerge again with twenty times more [power]. … What should you do? The idea is to be natural — no asceticism. Go on, work, only mind that you are not attached. The will can never be fixed strongly in the man who has not learnt and practised the secret of non-attachment.[Source]", + "Unless and until the mind is completely given to God, no external check can completely obliterate Lust.[Source]", + "All regulations in eating, practicing, etc., are all right so long as they are complementary to a spiritual aspiration but they are not ends in themselves; they are only helps.[Source]", + "“You must analyse your mind very carefully. The Master asked me to increase my lust infinitely. was amazed to hear it. He then explained, ‘What is lust? It is the desire to get. Then desire to get Him and strengthen this desire greatly….’", + "“Mere suppression of passions helps little. There must be a high ideal along with self-restraint.Without a high ideal, the passions will find another outlet. You must give them a new direction, then you will be automatically rid of them. “Take refuge in Me and control the senses.’ As for example, lust. Think that you are His child. Why should be so low you as to be lustful? Or think that you are ever pure.— Swami Turiyananda (Spiritual Talks: By the First Disciples of Sri Ramakrishna p.111&113)", + "If you want to escape the results of good and bad karma, then chant God’s name, repeat your mantra, worship the Lord, and read the scriptures. Always discriminate between the real and the unreal.Good karma subdues bad karma, but cannot destroy it. The good and bad karmas of an individual soul are destroyed only by chanting God’s name, which also purifies the mind.Then one can know one’s true nature.— Sri Sarada Devi(Source: The Gospel of Holy Mother)", + "A man who has tasted even a drop of God’s ecstatic love looks on ‘woman and gold’ as most insignificant. One gradually obtains that love for God if one but prays to Him with a yearning heart and always chants His name and glories.— Sri Ramakrishna (Source: The Gospel of Sri Ramakrishna)", + "(To Mahima) “You explain ‘Aum’ with reference to ‘a’, ‘u’, and ‘m’ only.”MAHIMA:“‘A’, ‘u’, and ‘m’ mean creation, preservation, and destruction.”MASTER:“But I give the illustration of the sound of a gong: ‘tom’,3t—o—m. It is the merging of the Lila in the Nitya: the gross, the subtle, and the causal merge in the Great Cause; waking, dream, and deep sleep merge in Turiya. The striking of the gong is like the falling of a heavy weight into a big ocean. Waves begin to rise; the Relative rises from the Absolute; the causal, subtle, and gross bodies appear out of the Great Cause; from Turiya emerge the states of deep sleep, dream, and waking. These waves arising from the Great Ocean merge again in the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. Therefore I give the illustration of the gong’s sound, ‘tom’. I have clearly perceived all these things. It has been revealed to me that there exists an Ocean of Consciousness without limit. From It come all things of the relative plane, and in It they merge again. Millions of Brahmandas rise in that Chidakasa and merge in It again. All this has been revealed to me; I don’t know much about what your books say.”MAHIMA:“Those to whom such things were revealed did not write the scriptures. They were rapt in their own experiences; when would they write? One needs a somewhat calculating mind to write. Others learnt these things from the seers and wrote the books.”MASTER:“Worldly people ask why one does not get rid of attachment to ‘woman and gold’. That attachment disappears after the realisation of God. If a man once tastes the Bliss of Brahman, then his mind no longer runs after the enjoyment of sense pleasures or wealth or name and fame. It the moth once sees the light, it no longer goes into the darkness.“Some friends said to Ravana: ‘You have been assuming different forms4for Sita. Why don’t you go to her in the form of Rama?’ Ravana replied: ‘When I contemplate Rama, even the position of Brahma appears insignificant to me, not to speak of the company of another man’s wife! How could I take the form of Rama for such a purpose?’“All worship and spiritual discipline are directed to one end alone, namely, to get rid of worldly attachment. The more you meditate on God, the less you will be attached to the trifling things of the world. The more you love the Lotus Feet of God, the less you will crave the things of the world or pay heed to creature comforts. You will look on another man’s wife as your mother and regard your own wife as your companion in spiritual life. You will get rid of your bestial desires and acquire godly qualities. You will be totally unattached to the world. Though you may still have to live in the world, you will live as a jivanmukta. The disciples of Sri Chaitanya lived as householders in a spirit of detachment.“You may quote thousands of arguments from Vedanta philosophy to a true lover of God, and try to explain the world as a dream, but you cannot shake his devotion to God.5In spite of all your efforts he will come back to his devotion.“A man born with an element of Siva becomes a jnani; his mind is always inclined to the feeling that the world is unreal and Brahman alone is real. But when a man is born with an element of Vishnu he develops ecstatic love of God. That love can never be destroyed. It may wane a little now and then, when he indulges in philosophical reasoning, but it ultimately returns. to him increased a thousandfold.” (Source:Gospel of Sri Ramakrishna)", + "Swami Adbhutananda related in his reminiscences how Sri Ramakrishna transformedKalipada’s life:", + "When the Master first met Kalipada, he remarked, “This man has come here after tormenting his wife for twelve years.” Kalipada was startled but said nothing.", + "Then the Master asked him, “What do you want?”", + "Kalipada asked shamelessly, “Can you give me a little wine?”", + "The Master smiled. “Yes, I can. But the wine I have is so intoxicating that you will not be able to bear it.”", + "Kalipada took him literally and said: “Is it real British wine? Please give me a little to soak my throat.”", + "“No, it is not British wine,” said the Master, still smiling. “It is completely homemade.This wine cannot be given to just anyone, for not everyone can stand it. If a person tastes this wine even once, British wine will seem insipid to him ever after.Are you ready to drink my wine instead of the other?”", + "For a moment Kalipada was thoughtful, and then I heard him say, “Please give me that wine which will make me intoxicated my entire life.” The Master touched him, and Kalipada started to weep. We tried to calm him, but he went on weeping in spite of our attempts.", + "On 23 December Sri Ramakrishna touched Kalipada’s chest and said, “May your inner spirit be awakened.” Then, stroking Kalipada’s chin, he said with great affection, “Whoever has sincerely called on God or performed his daily religious devotions will certainly come here.”The Master’s blessing and unrestrained love that day made Kalipada a new person. He gave up his drinking habit and lost all interest in worldly things.", + "See also:Sri Ramakrishna offering Boon to Kalipada Ghosh", + "Question:Is it sufficient for liberation to control the senses?", + "Answer:No. The craving for them in the mind should be destroyed.", + "Question:How is that done?", + "Answer:By direct perception onAtma.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-59.mp3", "source": "https://vivekavani.com/b2v59/" }, @@ -632,8 +1263,25 @@ "sanskrit": "यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||", "transliteration": "yatato hyapi kaunteya puruṣhasya vipaśhchitaḥindriyāṇi pramāthīni haranti prasabhaṁ manaḥ", "word_by_word_meaning": "yatataḥ—while practicing self-control; hi—for; api—even; kaunteya—Arjun, the son of Kunti; puruṣhasya—of a person; vipaśhchitaḥ—one endowed with discrimination; indriyāṇi—the senses; pramāthīni—turbulent; haranti—carry away; prasabham—forcibly; manaḥ—the mind", - "translation": "O Arjuna! The turbulent senses carry away the mind even of the learned man though he is striving to control them.", - "commentary": "Even the learned man, well versed in the Sastras and vedic lore, is merely a play-thing under the power of the mind and the senses. The mind does not easily turn inwards. It is pushed out, as it were, and through the senses attaches itself to the objective world. If this is so in the case of a learned man who has understood the truth intellectually at least, what about the others? Similarly, the turbulent senses defeat and perplex the man who is trying his best to control them. The fate of the man who has not understood this principle can easily be imagined. The senses draw the mind and drive it in different directions. He is restless and distracted. He becomes utterly the slave of the uncontrollable senses. He who should have been the master is turned a slave! That is the unfortunate position in which many live and die.", + "translation": [ + "O Arjuna! The turbulent senses carry away the mind even of the learned man though he is striving to control them." + ], + "commentary": [ + "Even the learned man, well versed in the Sastras and vedic lore, is merely a play-thing under the power of the mind and the senses. The mind does not easily turn inwards. It is pushed out, as it were, and through the senses attaches itself to the objective world. If this is so in the case of a learned man who has understood the truth intellectually at least, what about the others? Similarly, the turbulent senses defeat and perplex the man who is trying his best to control them. The fate of the man who has not understood this principle can easily be imagined. The senses draw the mind and drive it in different directions. He is restless and distracted. He becomes utterly the slave of the uncontrollable senses. He who should have been the master is turned a slave! That is the unfortunate position in which many live and die.", + "Even the pandits, the learned exponents of religion and philosophy, are carried off by the power of the senses and the attractions of the sense world.", + "In the heart of every human being, the struggle between the real and the unreal, between good and evil, is taking place to some extent. As the man tries to get some divine force into himself in this struggle, Maya with all the regiments, spies, fifth columns, is increasing her own forces to neutralize the divine force which the seeker is gathering bit by bit. This verse describes an aspect of the struggle.The seeker should muster greater and greater divine strength by acquiring divine qualities, and then only can be hope to overpower the enemy.No one needs to be discouraged by the power of the senses. Indeed they are powerful. But what of it? The divinity within is far more powerful. If a pin is placed between two magnets the one which has the lesser power can do nothing. So is man placed between the sense world on the one side and the Divine on the other. The Divine is a far greater magnet and finally draws man to Himself. By control (sama and dama) practiced continuously, the necessary power is acquired by the seeker, and ultimately victory is his. No neglect of effort should be allowed to interrupt the practice. The same exhortation is to be found in the next verse.", + "Learned:Mere book-learning is not enough. Spiritual experience is necessary.", + "Perhaps, so far, people have under-estimated the strength of the enemy, and consequently, their effort has not been as intense as it should be. But now, the Lord has given us an idea of the hostile forces which one has to conquer. The first thing in a war is to know the full potency of the enemy forces, and only the defence and offence could be made with adequate strength and suitable strategy.", + "The wise always keep vigilance over the mind. The mind can never be fully trusted. It can mislead even a wise striving seeker (Srimad Bhagavatam 5.6.2-5). One has to be very alert and closely witness the wanderings of the mind. Never relax your vigilance until the final goal of God-realization is reached.Sri Sarada Devi said:It is the very nature of the mind to go to lower objects of enjoyment, just as it is the nature of water to flow downwards. The grace of God can make the mind go towards higher objects, just as the sun’s rays lift the water to the sky.", + "The human mind is ever ready to deceive and play tricks. Therefore, discipline, constant vigilance, and sincere spiritual practice are needed. The mind is like an unruly horse that needs to be broken in. Never let the mind roam unwatched into the realm of sensuality. The path of spiritual life is very slippery and has to be trodden very care­fully to avoid falls. It is not a joyous ferryboat ride, but a very diffi­cult path to tread like the sharp edge of a sword. Many obstacles, dis­tractions, and failures come on the path to help the devotee become stronger and more advanced on the path, just like iron is turned into steel by alternate heating, cooling, and hammering. One should not get discouraged by failures, but carry on with steadfast determination.", + "2.Sri Suka said:What you say is true in a way. But though the mind has been controlled, it cannot be trusted too much. The best of Yogis do not do so, knowing its fickleness and untrustworthiness, just as a determined hunter would not trust a captured animal with any freedom.", + "3. So it is said: Do not compromise with the fickle mind. For, by doing so, even very powerful personages have lost all their spiritual powers.", + "4. A Yogi who trusts his mind too much is like a husband who does so in regard to an unfaithful wife. The fickle mind might betray him into the hands of his enemies like lust and its allies, just as the faithless wife might betray her husband by colluding with a lover.", + "5. Can any man of true discrimination put full trust in the mind in the belief that it has come under his control—the mind which is the root cause of all dangerous passions like lust, anger, pride, greed, sorrow, infatuation, fear, and the bondage of Karma?", + "There is then no peace in the heart of a carnal man, nor in him that is addicted to outward things, but in the spiritual and devout man.[Source]", + "Question:What is the power of the senses?", + "Answer:The senses are so powerful as to draw away the mind of a scholar even, who is striving for liberation." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-60.mp3", "source": "https://vivekavani.com/b2v60/" }, @@ -643,8 +1291,20 @@ "sanskrit": "तानि सर्वाणि संयम्य युक्त आसीत मत्पर: |वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 61||", "transliteration": "tāni sarvāṇi sanyamya yukta āsīta mat-paraḥvaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā", "word_by_word_meaning": "tāni—them; sarvāṇi—all; sanyamya—subduing; yuktaḥ—united; āsīta—seated; mat-paraḥ—toward me (Shree Krishna); vaśhe—control; hi—certainly; yasya—whose; indriyāṇi—senses; tasya—their; prajñā—perfect knowledge; pratiṣhṭhitā—is fixed;", - "translation": "Having restrained all the senses the harmonized should sit intent on me. His wisdom is steady whose senses are under control.", - "commentary": "All the senses should be controlled not merely one or two. A pot with a single small hole cannot retain water. So sense-pleasures of any kind will lead to a downright fall from the spiritual aim. This is emphasized again and again by the Lord. That is why the word Sarvani (all) is used frequently verse after verse. In this verse, two practices are mentioned : (1) Control of the senses from running out and attaching themselves to sense objects, and (2) directing the mind towards the Supreme Lord (merging in Atma).It means rejection of the objective world (Drisya) and identification with the subject (Drik).Both practices are necessary. The first practice alone is not enough. In sleep, the senses do not function, and the objective world is not there. And yet there is no knowledge. So identification with the subject (Drik) is essential while rejecting the objective world (Drishya). It is not enough to clear debts; one should acquire some property. Then he is satisfied. Similarly let a man ceaselessly reject the sense-world as it appears and at the same time, let him think of himself as the pure and perfect Atma. Again, the second practice meditating on Atma is no doubt good, but without the first, the seeker is sure to fall off from the high aim.So the two practices should be undertaken simultaneously.", + "translation": [ + "Having restrained all the senses the harmonized should sit intent on me. His wisdom is steady whose senses are under control." + ], + "commentary": [ + "All the senses should be controlled not merely one or two. A pot with a single small hole cannot retain water. So sense-pleasures of any kind will lead to a downright fall from the spiritual aim. This is emphasized again and again by the Lord. That is why the word Sarvani (all) is used frequently verse after verse. In this verse, two practices are mentioned : (1) Control of the senses from running out and attaching themselves to sense objects, and (2) directing the mind towards the Supreme Lord (merging in Atma).It means rejection of the objective world (Drisya) and identification with the subject (Drik).Both practices are necessary. The first practice alone is not enough. In sleep, the senses do not function, and the objective world is not there. And yet there is no knowledge. So identification with the subject (Drik) is essential while rejecting the objective world (Drishya). It is not enough to clear debts; one should acquire some property. Then he is satisfied. Similarly let a man ceaselessly reject the sense-world as it appears and at the same time, let him think of himself as the pure and perfect Atma. Again, the second practice meditating on Atma is no doubt good, but without the first, the seeker is sure to fall off from the high aim.So the two practices should be undertaken simultaneously.", + "Harmonized:With what ? not with the sense-world, but with the Self. It means one who is in a super-conscious state (Samadhi).", + "With mind absorbed in Me:Lord Krishna is God Himself. So, when He speaks of Me, the Supreme Self is suggested. The Dualists contemplate the sublime and beautiful form of Lord Krishna and are entranced by it. They sing His name in a thousand ways, they find delight in his glory and the wonderful attributes of divinity in Him. Blessed are those devotees who have renounced the world and live in the Lord in an ecstasy of joy.", + "The Advaitin makes no difference between the Lord and the Supreme Self. They are one and the same. This is the finest fruit of Vedanta, that there is only one indivisible existence-Knowledge-Bliss Absolute. In that state, God and the devotee become one. The Gita is the scripture both for the devotees-Bhaktas and the Jnanis. So the reader should interpret, these expressions correctly, and not fall into the error of accepting only one aspect of truth and rejecting the other.In this verse, the first line points out the practice, and the second line the result of the practice.The first line says that the seeker should control the senses and establish himself in Atma. The second line declares that such a man acquires firm knowledge of the Supreme.", + "Without sense-control, the mind cannot be fixed in Atma. Even if one tries to do so, it is immediately drawn out by the distracting power of the senses. The energy acquired through meditation is frittered away by indulgence in sense-pleasures. The peasant may work hard all the day to water the field, but if there are rat-holes, all the water goes into them, and nothing remains to water the field. So, these rat-holes should be plugged first, and then the work of the peasant bears fruit. Even so, the rat-holes of sense-desires and sense-pleasures should be stopped first, so that whatever divine contemplation one may practice might gather strength gradually and lead to final illumination. Let the seekers understand the importance of sense-control for Self-realisation, and follow the practice with courage and determination.", + "Question:What are the means of Self-realisation?", + "Answer:Restraining the senses and fixing the mind in Atma is the way of Self-realisation.", + "Question:What knowledge is firm?", + "Answer:The knowledge of the man who has controlled all the senses remains firm." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-61.mp3", "source": "https://vivekavani.com/b2v61/" }, @@ -654,8 +1314,27 @@ "sanskrit": "ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || 62||क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||", "transliteration": "dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyatesaṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyatekrodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥsmṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati", "word_by_word_meaning": "dhyāyataḥ—contemplating; viṣhayān—sense objects; puṁsaḥ—of a person; saṅgaḥ—attachment; teṣhu—to them (sense objects); upajāyate—arises; saṅgāt—from attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—ariseskrodhāt—from anger; bhavati—comes; sammohaḥ—clouding of judgement; sammohāt—from clouding of judgement; smṛiti—memory; vibhramaḥ—bewilderment; smṛiti-bhranśhāt—from bewilderment of memory; buddhi-nāśhaḥ—destruction of intellect; buddhi-nāśhāt—from destruction of intellect; praṇaśhyati—one is ruined", - "translation": "As a man contemplates sense-objects, attachment for them arises, from attachment, desire for them will be born, from desire arises anger, from anger comes delusion, from delusion, comes loss of memory, from loss of memory, comes destruction of discrimination, and from destruction of discrimination he perishes.", - "commentary": "These two verses are of great importance for the spiritual aspirant. The gradual process of Self-destruction is traced here with psychological accuracy. The contemplation of sense objects is the first step in the downward process. The enemy enters the house in the guise of a friend, and gradually occupies the whole house, and pushes the owner out. There is an English Proverb – “Give me room to sit down, and I can make room to lie down.” Such is the power of Maya that from very small imperceptible beginnings, it grows almost to infinity.", + "translation": [ + "As a man contemplates sense-objects, attachment for them arises, from attachment, desire for them will be born, from desire arises anger, from anger comes delusion, from delusion, comes loss of memory, from loss of memory, comes destruction of discrimination, and from destruction of discrimination he perishes." + ], + "commentary": [ + "These two verses are of great importance for the spiritual aspirant. The gradual process of Self-destruction is traced here with psychological accuracy. The contemplation of sense objects is the first step in the downward process. The enemy enters the house in the guise of a friend, and gradually occupies the whole house, and pushes the owner out. There is an English Proverb – “Give me room to sit down, and I can make room to lie down.” Such is the power of Maya that from very small imperceptible beginnings, it grows almost to infinity.", + "At first, the man may not have any particular attachment to anything, but gradually the senses prompted by past samskaras settle on a particular object and the mind begins to contemplate it. So a kind of contact is established between the mind and that object, the senses being the connecting link. The object may be anything from the fashionable piece of dress to the glamour and glory of an Emperor. That contact becomes stronger and stronger, and a deeply felt desire arises to possess and enjoy that object. This is Kama. It is the worst enemy of man.Mahapapam(all sinful) – such is the Lord’s description of Kama. When Kama enters the mind, it is like a reptile moving about in the house. The occupants of that house live in horrible dread and there is every danger of their being stung and killed. Such indeed is the destructive power of Kama when it enters the human heart. It is indeed better to stop it before it enters the mind. But if it enters stealthily, the moment one discovers it, he should throw it out with all the power at his command. Otherwise, the Kama in its wake will bring his associates, friends, and other destructive forces like Krodha and throw down the unfortunate man into destruction. All this is vividly described by the teacher of the Gita. Let the seeker know who his enemies are, how they work, how they tempt, how they subdue, and how they, finally destroy man.", + "When Kama enters the mind, just behind him comes Krodha. These two are eternal associates of evil. One cannot be without the other. Such is the closeness of their intimacy. The frustration of desire causes anger and hatred. Krodha is like powerful alcohol. Passion like poison fills the whole personality. He trembles and shivers all over the body, the eyes become bloodshot, ‘speech, becomes incoherent, abuse and violence are indulged in, and the human being is transformed into a wild animal that is deprived of a piece of flesh when it is hungry. He behaves like a man possessed by an evil spirit. So it is said here that delusion (sammoha) over-powers him by anger (Krodha). Delusion causes loss of memory.", + "The deluded man, fired with anger, forgets the people with whom he is dealing. Be he a father or Guru, or friend; the angry man abuses him and strikes him down. For the time being, he forgets the status of the person, honor for the father, reverence for the Guru, affection for the friend. This is loss of memory (smritivibramah) of one’s Self. So long as a man holds on to the Self, anger cannot overpower him. But the moment that memory of his true Self is lost, man becomes a beast.", + "From the loss of memory, discrimination of right and wrong is lost. By the destruction of the grinding intellect, man perishes. Therefore the Lord warns the aspirant to keep himself away from sense objects, and practice self-control.", + "Contemplating the objects of the senses:It is important to note that the word contemplation is used in this context. Contemplation is not a new faculty to be acquired. Every man is constantly in a state of contemplation. Some contemplate wealth, others the pleasure of wine, others the pleasures of sex, others the dignity of position, name, and fame. So the world moves on, each one attached to a particular desire, meditation on it, and trying to realise it as much as possible. So contemplation is the natural faculty of the mind. The wise man who has understood the worthlessness of worldly pleasures turns his mind to God and contemplates the purity and glory of God. He attains pure joy and endless peace.", + "What is required is that the same power of contemplation that runs after worldly objects should be given a new direction towards a spiritual aim. We come across stories of men immersed in sensuality, suddenly turning out to be pure devotees of God. What happens in such cases is that the man, by some cause or other, discovers the filthy nature of sensual pleasures and turns away from them, and the mind naturally runs for the pure and perfect, with the same force and momentum as it formerly had for sense-pleasures. The point is contemplation should be directed towards Atma, and not towards sense objects. Prahlada asked the Lord for the same boon, that his mind may always be fixed in the Lord and not in the ephemeral world.", + "The proud and covetous can never rest. The poor and humble in spirit live together in all peace.", + "The man that is not yet perfectly dead to himself, is quickly tempted and overcome in small and trifling things.[Source]", + "These blows must come upon us all. They are in the nature of things, yet they are so hard to bear. The force of association makes out of this unreal world a reality; and the longer the company, the more real seems the shadow. But the day comes when the unreal goes to the unreal, and ah, how sad to bear. Yet, that which is real, the Soul, is ever with us, omnipresent.Blessed is the person who has seen the real in this world of vanishing shadows.[Source]", + "Tarak of Belgharia arrived with a friend and bowed low before Sri Ramakrishna, who was sitting on the small couch. The room was lighted by an oil lamp. A few devotees were sitting on the floor.Tarak was about twenty years old, and married. His parents did not allow him to come to Sri Ramakrishna. He lived mostly at his home near Bowbazar. The Master was very fond of him. Tarak’s friend had a tamasic nature; he rather scoffed at the Master and religious ideas in general.MASTER (to Tarak’s friend):“Why don’t you go and visit the temples?”FRIEND:“Oh, I’ve seen them before.”MASTER:“Is it wrong for Tarak to come here?”FRIEND:“You know best.”MASTER (pointing to M.):“He is a headmaster.”FRIEND:“Oh!”Sri Ramakrishna asked about Tarak’s health and talked with him at length. Tarak was ready to leave. Sri Ramakrishna asked him to be careful about many things.MASTER:“My good man, beware. Beware of ‘woman and gold’. Once you sink in the maya of a woman, you will not be able to rise. It is the whirlpool of the Visalakshi. (A stream near Kamarpukur) He who has fallen into it cannot pull himself out again. Come here now and then.” (Source:Gospel of Sri Ramakrishna)", + "Question:What is the cause of man’s destruction?", + "Answer:Contemplation of the sense-world is the first in the chain of causes leading to destruction.", + "Question:How does it lead to man’s destruction?", + "Answer:By the contemplation of the sense-objects desire for them arises. Desire leads to anger, when it is frustrating, anger causes delusion, delusion causes loss of memory, loss of memory causes destruction of discrimination, and by the loss of discrimination, man perishes.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-62-and-63.mp3", "source": "https://vivekavani.com/b2v62/" }, @@ -665,8 +1344,15 @@ "sanskrit": "रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||", "transliteration": "rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charanātma-vaśhyair-vidheyātmā prasādam adhigachchhati", "word_by_word_meaning": "rāga—attachment; dveṣha—aversion; viyuktaiḥ—free; tu—but; viṣhayān—objects of the senses; indriyaiḥ—by the senses; charan—while using; ātma-vaśhyaiḥ—controlling one’s mind; vidheya-ātmā—one who controls the mind; prasādam—the Grace of God; adhigachchhati—attains", - "translation": "But the self-controlled man free from attraction and repulsion, with his senses under restraint though moving among objects, attains peace.", - "commentary": "The man who is able to restrain the senses and control the mind attains peace. He may be using the senses and sense objects for the purpose of sustaining his life, but such work does not befoul the purity and peace of his mind. When the poisonous fangs are pulled out, the serpent is harmless. Similarly, when attraction and repulsion (Raga and Dwesha) are eliminated from the mind, the senses lose their evil power, and then they are only instruments in the hands of man to do what he wants them to do, or to remain quiet in their places. Such a man can move freely in the world and no harm comes to him. When the horses are well under control, the charioteer feels free and happy because they take him easily to the destination without trouble and danger. So the senses help and not hinder the man who has obtained control over the mind.", + "translation": [ + "But the self-controlled man free from attraction and repulsion, with his senses under restraint though moving among objects, attains peace." + ], + "commentary": [ + "The man who is able to restrain the senses and control the mind attains peace. He may be using the senses and sense objects for the purpose of sustaining his life, but such work does not befoul the purity and peace of his mind. When the poisonous fangs are pulled out, the serpent is harmless. Similarly, when attraction and repulsion (Raga and Dwesha) are eliminated from the mind, the senses lose their evil power, and then they are only instruments in the hands of man to do what he wants them to do, or to remain quiet in their places. Such a man can move freely in the world and no harm comes to him. When the horses are well under control, the charioteer feels free and happy because they take him easily to the destination without trouble and danger. So the senses help and not hinder the man who has obtained control over the mind.", + "Self-restrained, self-controlled:Self-control is the necessary condition for Self-realisation. Without it, spiritual life is not possible. The mind and the senses should be under one’s own control, and not he under their control. The deluded self of the common man consists of turbulent senses, sensual impulses of the mind, and animal instincts of hunger, fear, lust, etc. So man acts under the power and instigation of the mind and the senses. They have mastered him, and he is their slave. Man should regain his mastery over himself. Without self-mastery, no man can attain peace and happiness. He may have all the wealth and power in the world, he may have all the desires fulfilled, but the peace he cannot have becausepeace is the reward of self-mastery. It cannot be purchased with wealth and power. The Lord points out the way to peace. Control of the senses, purification of mind – these two conditions should be fulfilled first before man could experience the bliss of Atma.", + "Question:Who can attain peace?", + "Answer:He whose mind is free from attachment, whose senses are restrained, and whose mind is controlled attains peace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-64.mp3", "source": "https://vivekavani.com/b2v64/" }, @@ -676,8 +1362,15 @@ "sanskrit": "प्रसादे सर्वदु:खानां हानिरस्योपजायते |प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते || 65||", "transliteration": "prasāde sarva-duḥkhānāṁ hānir asyopajāyateprasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate", "word_by_word_meaning": "prasāde—by divine grace; sarva—all; duḥkhānām—of sorrows; hāniḥ—destruction; asya—his; upajāyate—comes; prasanna-chetasaḥ—with a tranquil mind; hi—indeed; āśhu—soon; buddhiḥ—intellect; paryavatiṣhṭhate—becomes firmly established", - "translation": "When a man attains peace, all sorrow and suffering caused by the unbalanced mind and rebellious senses come to an end. By peace and purity, the mind is soon fixed in the Self.", - "commentary": "Every individual is seeking for the elimination of sorrow, and the attainment of peace. How can he get them? The path is shown here. By purity and peace of mind, both are acquired. When the mind is freed from impure impulses the aim of spiritual life is achieved. Just as in a clean mirror the reflection is perfectly clear, even so in the purified mind the Self shines forth in its own splendor and glory.", + "translation": [ + "When a man attains peace, all sorrow and suffering caused by the unbalanced mind and rebellious senses come to an end. By peace and purity, the mind is soon fixed in the Self." + ], + "commentary": [ + "Every individual is seeking for the elimination of sorrow, and the attainment of peace. How can he get them? The path is shown here. By purity and peace of mind, both are acquired. When the mind is freed from impure impulses the aim of spiritual life is achieved. Just as in a clean mirror the reflection is perfectly clear, even so in the purified mind the Self shines forth in its own splendor and glory.", + "Sage Vasishta states that purity of mind arising from the deep knowledge of Atma is Moksha (liberation). So all those who desire Moksha should keep the mind pure by constant inquiry of the Self. Two great benefits are derived from the peace of mind – (1) Elimination of all sorrow and suffering, (2) Resting of the mind firmly in Atma.", + "Of all sufferings:All sorrows and sufferings – (adhyatmika, adhibhautika, adhidaivika) -are removed at once when peace is attained. What a wonderful boon of peace for man! What more does a man want? A casual look at the world and humanity would reveal the horrid restlessness, distraction, and pain, both of the body and mind, which man is undergoing in this earthly life. Life is a fitful fever. Mad and delirious, man runs here and there, getting and spending, exhausting his energies, angry, distressed, and subject to the innumerable shocks of life. That is the unfortunate state of man. From all these evils man is protected by the contemplation of the Self and when peace is attained, these are completely eliminated. Peace is the condition of Moksha. If peace does not fill the whole being of man, Moksha remains only in intellectual concept without real meaning or substance in it.", + "Mind is firmly fixed in Atma:When the mind is untroubled and peaceful the intellect is easily fixed in Atma. Then it is all bliss and blessedness. It is like a small river emptying itself into the ocean and becoming one with it. Even the happiness of the creator Brahma is only a drop in the ocean of the bliss of the Supreme Self. What more does a man want than to merge himself in the ocean of bliss? So let every man who is punished with sorrow and suffering by his own evil, know the path of liberation, and strive for peace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-65.mp3", "source": "https://vivekavani.com/b2v65/" }, @@ -687,8 +1380,13 @@ "sanskrit": "नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् || 66||", "transliteration": "nāsti buddhir-ayuktasya na chāyuktasya bhāvanāna chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham", "word_by_word_meaning": "na—not; asti—is; buddhiḥ—intellect; ayuktasya—not united; na—not; cha—and; ayuktasya—not united; bhāvanā—contemplation; na—nor; cha—and; abhāvayataḥ—for those not united; śhāntiḥ—peace; aśhāntasya—of the unpeaceful; kutaḥ—where; sukham—happiness", - "translation": "The man whose mind is not under his control has no Self-knowledge and no contemplation either. Without contemplation he can have no peace; and without peace, how can he have happiness?", - "commentary": "Whence is happiness for the man without peace? Peace and happiness go together. Happiness is in the Self, and peace unlocks the flood gates of Atmananda. This peace is attained by constant meditation on the Self. And meditation is possible only when the mind is in a state of balance and harmony. So the first stage is harmony and balance of mind.", + "translation": [ + "The man whose mind is not under his control has no Self-knowledge and no contemplation either. Without contemplation he can have no peace; and without peace, how can he have happiness?" + ], + "commentary": [ + "Whence is happiness for the man without peace? Peace and happiness go together. Happiness is in the Self, and peace unlocks the flood gates of Atmananda. This peace is attained by constant meditation on the Self. And meditation is possible only when the mind is in a state of balance and harmony. So the first stage is harmony and balance of mind.", + "Such balance and harmony are the immediate results of the purified mind. It has already been pointed out that a mind free from attraction and repulsion comes to be harmonized in yoga. So without purity, there is frequent mental agitation which makes it impossible for man to meditate on Alma. Through purity, mental harmony is acquired, through harmony the power of meditation is acquired, and through meditation peace, and through peace, happiness. The negative form of the ideas and interrogation at the end proves that the Lord wants to emphasize these ideas for the guidance of the seeker. Peace is an important step for self-realisation." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-66.mp3", "source": "https://vivekavani.com/b2v66/" }, @@ -698,8 +1396,16 @@ "sanskrit": "इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 67||", "transliteration": "indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyatetadasya harati prajñāṁ vāyur nāvam ivāmbhasi", "word_by_word_meaning": "indriyāṇām—of the senses; hi—indeed; charatām—roaming; yat—which; manaḥ—the mind; anuvidhīyate—becomes constantly engaged; tat—that; asya—of that; harati—carries away; prajñām—intellect; vāyuḥ—wind; nāvam—boat; iva—as; ambhasi—on the water", - "translation": "As a strong wind sweeps away a boat on the water, even one of the senses on which the mind focuses can carry away the discrimination.", - "commentary": "The seeker should have dispassion towards sense objects like color, sound, form, etc. If the senses are allowed freely to wander in the wilderness of the objective world, there is a great danger. The mind functions through the senses which are constantly in contact with material objects. The mind by its own impurities prompts the senses to seek enjoyment in the objective world. The mind follows the senses and is carried away in various ways. A simile is used to illustrate the idea. The gale carries away the ship on the waters. The ship may capsize by the gale or otherwise be damaged and lost. Likewise, the mind is driven away from Atma and wrecked on the rocks of sensual pleasures. Even a single sense-organ is capable of pulling away the mind from the spiritual goal. If all the senses rebel, what should be the fate of the man?", + "translation": [ + "As a strong wind sweeps away a boat on the water, even one of the senses on which the mind focuses can carry away the discrimination." + ], + "commentary": [ + "The seeker should have dispassion towards sense objects like color, sound, form, etc. If the senses are allowed freely to wander in the wilderness of the objective world, there is a great danger. The mind functions through the senses which are constantly in contact with material objects. The mind by its own impurities prompts the senses to seek enjoyment in the objective world. The mind follows the senses and is carried away in various ways. A simile is used to illustrate the idea. The gale carries away the ship on the waters. The ship may capsize by the gale or otherwise be damaged and lost. Likewise, the mind is driven away from Atma and wrecked on the rocks of sensual pleasures. Even a single sense-organ is capable of pulling away the mind from the spiritual goal. If all the senses rebel, what should be the fate of the man?", + "Therefore the mind should be trained to think of the Self and to discriminate between the real and the unreal. If the mind is trained in this way, it can resist the temptation caused by the senses. Otherwise, the mind runs after the senses. The eye sees an attractive object and the mind thinks of it. The power of discrimination is lost. When the intellect yields to the glamour of the mind, man becomes a slave to the material world. So the seeker should carefully preserve his power of discrimination and spiritual attitude, by shutting out the objective world as much as possible. We come across instances of spiritual aspirants suddenly lapsing into sense-pleasures and ruining their chances of ultimate victory. By some amount of practice, they acquire a little steadiness of mind and experience a little peace, but then, by their own negligence, they allow the senses to touch some material object, and the whole process of degradation starts. The mind is like a rubber ball. If the ball is let down on the top of the staircase, it rolls down step by step till it falls on the ground. The seeker therefore should not relax his vigilance even for a moment till the final goal is reached.", + "Whensoever a man desireth anything inordinately, he becometh presently disquieted in himself.[Source]", + "Question:What is the harm if the senses and the mind wander through worldly objects?", + "Answer:They destroy the discrimination, spirituality, and Godliness of the aspirant." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-67.mp3", "source": "https://vivekavani.com/b2v67/" }, @@ -709,8 +1415,14 @@ "sanskrit": "तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: |इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 68||", "transliteration": "tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥindriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā", "word_by_word_meaning": "tasmāt—therefore; yasya—whose; mahā-bāho—mighty-armed one; nigṛihītāni—restrained; sarvaśhaḥ—completely; indriyāṇi—senses; indriya-arthebhyaḥ—from sense objects; tasya—of that person; prajñā—transcendental knowledge; pratiṣhṭhitā—remains fixed", - "translation": "Therefore, O Arjuna! his knowledge is steady whose senses are completely restrained from all sense objects.", - "commentary": "It is not enough to have the senses half-restrained or partly controlled. Every effort should be made to control all the activities of the senses completely. Ceaseless vigilance and perseverance are necessary. The Lord repeatedly states that the senses should be restrained and the mind turned towards God (Atma), for spiritual life. Knowledge should be steady and firm and not wavering and flickering like a lamp placed in the open. Any gust of wind may extinguish it. So are the senses. The little lamp of wisdom is put out by the power of the roving senses, and the attractions of the sense-world. The senses should be withdrawn from the sense objects. The mind should be turned within to look into the Self. There is no use in lamenting that life is full of sorrow and suffering. The Lord is addressing such miserable mortals and is exhorting men to take to spiritual practices and overcome sorrow and delusion.", + "translation": [ + "Therefore, O Arjuna! his knowledge is steady whose senses are completely restrained from all sense objects." + ], + "commentary": [ + "It is not enough to have the senses half-restrained or partly controlled. Every effort should be made to control all the activities of the senses completely. Ceaseless vigilance and perseverance are necessary. The Lord repeatedly states that the senses should be restrained and the mind turned towards God (Atma), for spiritual life. Knowledge should be steady and firm and not wavering and flickering like a lamp placed in the open. Any gust of wind may extinguish it. So are the senses. The little lamp of wisdom is put out by the power of the roving senses, and the attractions of the sense-world. The senses should be withdrawn from the sense objects. The mind should be turned within to look into the Self. There is no use in lamenting that life is full of sorrow and suffering. The Lord is addressing such miserable mortals and is exhorting men to take to spiritual practices and overcome sorrow and delusion.", + "Question:Whose knowledge is steady?", + "Answer:The knowledge of the man who has completely controlled all the senses is firm." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-68.mp3", "source": "https://vivekavani.com/b2v68/" }, @@ -720,8 +1432,21 @@ "sanskrit": "या निशा सर्वभूतानां तस्यां जागर्ति संयमी |यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||", "transliteration": "yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamīyasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ", "word_by_word_meaning": "yā—which; niśhā—night; sarva-bhūtānām—of all living beings; tasyām—in that; jāgarti—is awake; sanyamī—self-controlled; yasyām—in which; jāgrati—are awake; bhūtāni—creatures; sā—that; niśhā—night; paśhyataḥ—see; muneḥ—sage", - "translation": "That which is, night to all beings, in it the sage is awake; where all beings are awake, that is the night for the sage who sees (the Self).", - "commentary": "For the common man, the Self-state appears like night, because he can see nothing beyond the senses and the sense-world. What the common man calls day and wakefulness is simply the functioning of the senses in the material world. But it is not so for the yogi who is one with the light of Atma. For him, the senses and the sense-world are not there, but he is fully wakeful in his experience of the Self. So what is a night for the common man, is real wakefulness for the self-controlled. Similarly being awake only in the infinite light of Atma, seeing nothing of the objective world, the yogi finds night in the day when all beings are awake to the diversity of the objective world.", + "translation": [ + "That which is, night to all beings, in it the sage is awake; where all beings are awake, that is the night for the sage who sees (the Self)." + ], + "commentary": [ + "For the common man, the Self-state appears like night, because he can see nothing beyond the senses and the sense-world. What the common man calls day and wakefulness is simply the functioning of the senses in the material world. But it is not so for the yogi who is one with the light of Atma. For him, the senses and the sense-world are not there, but he is fully wakeful in his experience of the Self. So what is a night for the common man, is real wakefulness for the self-controlled. Similarly being awake only in the infinite light of Atma, seeing nothing of the objective world, the yogi finds night in the day when all beings are awake to the diversity of the objective world.", + "For the Yogi who sees the Self, the objective world does not exist, and so it is night. For the common man who sees the world, the Self does not appear and so it is a night for him.", + "So the experience of the sage and the common man are at the opposite poles. The man of knowledge knows that the objective world is like a dream, appearing to exist, but really non-existent. He is therefore utterly indifferent to the avocations of worldly life from day-to-day. He has developed intense dispassion and so the sense-world has no meaning for him. He does not recognize its existence. So sense-world is all night and sleep for him. But for the ignorant, the objective world is the only reality. To them, this is all. day and wakefulness.", + "Self-Controlled:The aspirant who has perfected self-restraint is mentioned here as the one capable of perceiving the self, without the distractions of the sense-world.", + "The sage who realises the Self:There may be many meditating on the Self, but only a few could have a direct vision. It is made quite clear that the direct experience of Brahman is the goal of all spiritual sadhana and the Muni obtains it by long and continuous absorption in Reality. But the total rejection of the sense-world can only open the vision of the Supreme. Again and again, the Lord reiterates the need for self-restraint and self-control.", + "“Where it is dark night for the [sense-bound] world, the self-controlled [man] is awake. It is daylight for him. … And where the world is awake, the sage sleeps.” Where is the world awake? In the senses. People want to eat and drink and have children, and then they die a dog’s death. … They are always awake for the senses. Even their religion is just for that. They invent a God to help them, to give them more women, more money, more children — never a God to help them become more godlike! “Where the whole world is awake, the sage sleeps. But where the ignorant are asleep, there the sage keeps awake” — in the world of light where man looks upon himself not as a bird, not as an animal, not as a body, but as infinite spirit, deathless, immortal. There, where the ignorant are asleep, and do not have time, nor intellect, nor power to understand, there the sage is awake. That is daylight for him.[Source])", + "“Where the world is awake, there the man of self-control is sleeping. Where the world sleeps, there he is waking.” May even the dust of the world never touch you, for, after all the poets may say, it is only a piece of carrion covered over with garlands. Touch it not — if you can.[Source]", + "The end and aim of yoga is to realize God. To do this we must go beyond relative knowledge, go beyond the sense-world. The world is awake to the senses, the children of the Lord are asleep on that plane. The world is asleep to the Eternal, the children of the Lord are awake in that realm. These are the sons of God. There is but one way to control the senses — to see Him who is the Reality in the universe. Then and only then can we really conquer our senses.[Source]", + "Question:What is the difference between the Self-Controlled and the common man?", + "Answer:The common man lives and moves in the material world. The sage leaves behind the objective world and enters the subtle plane of the spirit and attains direct vision of the Truth." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-69.mp3", "source": "https://vivekavani.com/b2v69/" }, @@ -731,8 +1456,24 @@ "sanskrit": "आपूर्यमाणमचलप्रतिष्ठंसमुद्रमाप: प्रविशन्ति यद्वत् |तद्वत्कामा यं प्रविशन्ति सर्वेस शान्तिमाप्नोति न कामकामी || 70||", "transliteration": "āpūryamāṇam achala-pratiṣhṭhaṁsamudram āpaḥ praviśhanti yadvattadvat kāmā yaṁ praviśhanti sarvesa śhāntim āpnoti na kāma-kāmī", "word_by_word_meaning": "āpūryamāṇam—filled from all sides; achala-pratiṣhṭham—undisturbed; samudram—ocean; āpaḥ—waters; praviśhanti—enter; yadvat—as; tadvat—likewise; kāmāḥ—desires; yam—whom; praviśhanti—enter; sarve—all; saḥ—that person; śhāntim—peace; āpnoti—attains; na—not; kāma-kāmī—one who strives to satisfy desires", - "translation": "As the ocean is filled with water flowing into it from all sides and remains immovable, so the man into whom all desires flow, but is not a bit affected attains peace and not the man who craves the desires.", - "commentary": "The man who is moved by desires and pleasures cannot attain peace. He alone attains peace who has conquered all desires. The man of steady wisdom, the sthitaprajna is compared to the ocean. Though the waters of the ocean are drawn up by the sun in the form of clouds, it is not reduced in any way. So also, though rains and floods join the ocean, it does not expand. It remains the same, immovable. In the same way, the sage of steady wisdom remains unmoved, when all desires flow into him without producing any reactions of the mind or the body. All the enjoyments of the sense-world may come to him, but they are all absorbed in the blissful experience of the Self. He does not recognize them as anything other than the bliss of Self-realisation. He may be put in a palace surrounded by all earthy pleasures. And yet he is indifferent to them. He knows only one Reality one happiness, in which everything is dissolved as all the waters are absorbed by the ocean. Similarly, the sage may be placed on the most painful circumstances and yet he knows only one Reality and one happiness (Ananda). The pain also merges into the same reality and disappears.", + "translation": [ + "As the ocean is filled with water flowing into it from all sides and remains immovable, so the man into whom all desires flow, but is not a bit affected attains peace and not the man who craves the desires." + ], + "commentary": [ + "The man who is moved by desires and pleasures cannot attain peace. He alone attains peace who has conquered all desires. The man of steady wisdom, the sthitaprajna is compared to the ocean. Though the waters of the ocean are drawn up by the sun in the form of clouds, it is not reduced in any way. So also, though rains and floods join the ocean, it does not expand. It remains the same, immovable. In the same way, the sage of steady wisdom remains unmoved, when all desires flow into him without producing any reactions of the mind or the body. All the enjoyments of the sense-world may come to him, but they are all absorbed in the blissful experience of the Self. He does not recognize them as anything other than the bliss of Self-realisation. He may be put in a palace surrounded by all earthy pleasures. And yet he is indifferent to them. He knows only one Reality one happiness, in which everything is dissolved as all the waters are absorbed by the ocean. Similarly, the sage may be placed on the most painful circumstances and yet he knows only one Reality and one happiness (Ananda). The pain also merges into the same reality and disappears.", + "The Jnani has dispassion towards the pleasures of the material world. If there is the least trace of desire for this or that, he is still not a sage. The real Jnani is like the ocean, vast, and full. He is filled with the bliss of Brahmananda. And just as the ocean is full and immovable, the Jnani is firm, immovable, and changeless, in all the states and conditions of life. Small wells, tanks, and reservoirs are not like the ocean. When floods come, they overflow, cut the bund and cause damage. When there is drought, they dry up and look like empty pits. They change. But the ocean is changeless. The ignorant man is upset one way or the other by the pleasures and sufferings of life. They are distracted both when pleasures come, and when suffering falls to their lot.", + "The ocean does not seek for augmenting its water from rains and rivers. They come and the ocean simply absorbs them. That is all. The Jnani also does not seek anything. When Providence brings pleasures, he absorbs them into his own Brahmananda and remains unaffected.", + "So those who desire peace should constantly meditate on the last line of this verse. They should root out all the secret desires from their heart and fix their mind in the one Reality and the one Bliss that exists everywhere. The seeker should be desireless (akamakami).", + "“As all the rivers of the world constantly pour their waters into the ocean, but the ocean’s grand, majestic nature remains undisturbed and unchanged, so even though all the senses bring in sensations from nature, the ocean-like heart of the sage knows no disturbance, knows no fear.” Let miseries come in millions of rivers and happiness in hundreds! I am no slave to misery! I am no slave to happiness![Source]", + "Master (To Vijay):Why don’t you come here now as frequently as before?”VIJAY:“Sir, I wish to very much, but I am not free. I have accepted work in the Brahmo Samaj.”", + "MASTER:“It is ‘woman and gold’ that binds man and robs him of his freedom. It is woman that creates the need for gold. For woman one man becomes the slave of another, and so loses his freedom. Then he cannot act as he likes.", + "“The priests in the temple of Govindaji at Jaipur were celibates at first, and at that time they had fiery natures. Once the King of Jaipur sent for them, but they didn’t obey him. They said to the messenger, ‘Ask the king to come to see us.’ After consultation, the king and his ministers arranged marriages for them. From then on the king didn’t have to send for them. They would come to him of themselves and say: ‘Your Majesty, we have come with our blessings. Here are the sacred flowers of the temple. Deign to accept them.’ They came to the palace, for now they always wanted money for one thing or another: the building of a house, the rice-taking ceremony of their babies, or the rituals connected with the beginning of their children’s education.", + "“There is the story of the twelve hundred nedas (Literally, “shaven-headed”. Among the Vaishnava devotees, those who renounce the world shave their heads.) and thirteen hundred nedis. (Vaishnava nuns.) Virabhadra, the son of Nityananda Goswami, had thirteen hundred ‘shaven-headed’ disciples. They attained great spiritual powers. That alarmed their teacher. ‘My disciples have acquired great spiritual powers’, thought Virabhadra. ‘Whatever they say to people will come to pass. Wherever they go they may create alarming situations; for people offending them unwittingly will come to grief.’ Thinking thus, Virabhadra one day called them to him and said, ‘See me after performing your daily devotions on the bank of the Ganges.’ These disciples had such a high spiritual nature that, while meditating, they would go into samadhi and be unaware of the river water flowing over their heads during the flood-tide. Then the ebb-tide would come and still they would remain absorbed in meditation.“Now, one hundred of these disciples had anticipated what their teacher would ask of them. Lest they should have to disobey his injunctions, they had quickly disappeared from the place before he summoned them. So they did not go to Virabhadra with the others. The remaining twelve hundred disciples went to the teacher after finishing their meditation. Virabhadra said to them: ‘These thirteen hundred nuns will serve you. I ask you to marry them.’ ‘As you please, revered sir’, they said. ‘But one hundred of us have gone away.’ Thenceforth each of these twelve hundred disciples had a wife. Consequently they all lost their spiritual power. Their austerities did not have their original fire. The company of woman robbed them of their spirituality because it destroyed their freedom.", + "(To Vijay)“You yourself perceive how far you have gone down by being a servant of others. Again, one finds that people with many university degrees, scholars with their vast English education, accept service under their English masters and are daily trampled under their boots. The one cause of all this is woman. They have married and set up a ‘gay fair’ with their wives and children. Now they cannot go back, much as they would like to. Hence all these insults and humiliations, all this suffering from slavery.“Once a man realises God through intense dispassion, he is no longer attached to woman. Even if he must lead the life of a householder, he is free from fear of and attachment to woman. Suppose there are two magnets, one big and the other small. Which one will attract the iron? The big one, of course. Cod is the big magnet. Compared to Him, woman is a small one. What can ‘woman’ do?”", + "A DEVOTEE:“Sir, shall we hate women then?”MASTER:“He who has realised God does not look upon a woman with the eye of lust; so he is not afraid of her. He perceives clearly that women are but so many aspects of the Divine Mother. He worships them all as the Mother Herself.(To Vijay) “Come here now and then. I like to see you very much.” (Source:Gospel of Sri Ramakrishna)", + "Question:Who enjoys peace?", + "Answer:The desireless man who like the ocean, absorbs into himself all the pleasures and enjoyments attains peace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-70.mp3", "source": "https://vivekavani.com/b2v70/" }, @@ -742,8 +1483,20 @@ "sanskrit": "विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||", "transliteration": "vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥnirmamo nirahankāraḥ sa śhāntim adhigachchhati", "word_by_word_meaning": "vihāya—giving up; kāmān—material desires; yaḥ—who; sarvān—all; pumān—a person; charati—lives; niḥspṛihaḥ—free from hankering; nirmamaḥ—without a sense of proprietorship; nirahankāraḥ—without egoism; saḥ—that person; śhāntim—perfect peace; adhigachchhati—attains", - "translation": "That man who lives completely free from desires, without longing, devoid of the sense of “I” and “mine,” attains peace.", - "commentary": "Arjuna asked the Lord four questions about theSthitaprajna– (1) What are his qualities? (2) What does he speak? (3) How does he move? (4) How does he act?", + "translation": [ + "That man who lives completely free from desires, without longing, devoid of the sense of “I” and “mine,” attains peace." + ], + "commentary": [ + "Arjuna asked the Lord four questions about theSthitaprajna– (1) What are his qualities? (2) What does he speak? (3) How does he move? (4) How does he act?", + "From the 55th verse till the end of the discourse, all the qualities mentioned constitute the general character of the sage of steady wisdom.", + "In this verse again the Lord speaks of the man who attains peace. Four important conditions are to be fulfilled before the man could experience the supreme peace of the Self.", + "The Lord repeats at the end what He was affirmed at the beginning of his estimate of the sthitaprajna. The word all (sarvam) is repeated emphatically many times, to show that all desires should be given up without any exception. Even if there is a single left in the mind, it grows and grows and binds man in samsara.", + "It is not enough to give up desires and sense pleasures externally. The seeker should not think of them even, nor entertain any longing for them.", + "The ego-centric attitude which is the root cause of bondage should be eliminated by knowledge of the real Self. It is the ego that attaches itself to the body and forges all the bonds of friends, relations, enemies, and so on. It is because of the ego-centric attitude that Arjuna was overpowered by delusion and sorrow at the thought of killing his people svajanam in battle. When the man does not identify himself with the body, all other attachments arising from the body are removed completely. When the body is not his, how can he have any attachment for things outside the body? Knowledge of the real Self clears away all doubts and perplexities, and then peace is attained.", + "We note once again that the general term anybody (yah) is used here, implying that wisdom is not the monopoly of persons belonging to any particular caste or creed. Whoever follows the Lord and the way shown by him will attain peace.", + "Question:Who can attain peace?", + "Answer:The man who has given up all desires, who has no longing for enjoyments, who has abandoned the idea of mine, and who has transcended the ego, attains peace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-71.mp3", "source": "https://vivekavani.com/b2v71/" }, @@ -753,8 +1506,22 @@ "sanskrit": "एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72||", "transliteration": "eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyatisthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati", "word_by_word_meaning": "eṣhā—such; brāhmī sthitiḥ—state of God-realisation; pārtha—Arjun, the son of Pritha; na—never; enām—this; prāpya—having attained; vimuhyati—is deluded; sthitvā—being established; asyām—in this; anta-kāle—at the hour of death; api—even; brahma-nirvāṇam—liberation from Maya; ṛichchhati—attains", - "translation": "Having obtained this Brahmi state man is not deluded. Being established in this even at the end of life man attains oneness with Brahman (Moksha).", - "commentary": "The final goal of Vedanta is set forth here. All the practices – restraint of the senses, mind control, abandoning all ego-centric thoughts and feelings, having no consciousness of me and mine lead to the ultimate union of the individual being with the Supreme Self. The individual who thought of himself, as a separate entity now realises that he is no other than the Self, which is the Reality in himself and in all beings. This is the Brahmi-state. By constant meditation on the Self, the individual being becomes that, even as the worm becomes the bee by contemplating on it deeply and continuously. When the Brahmi-state is reached, all delusions cease, all doubts are cleared. The absolute Truth is realised.", + "translation": [ + "Having obtained this Brahmi state man is not deluded. Being established in this even at the end of life man attains oneness with Brahman (Moksha)." + ], + "commentary": [ + "The final goal of Vedanta is set forth here. All the practices – restraint of the senses, mind control, abandoning all ego-centric thoughts and feelings, having no consciousness of me and mine lead to the ultimate union of the individual being with the Supreme Self. The individual who thought of himself, as a separate entity now realises that he is no other than the Self, which is the Reality in himself and in all beings. This is the Brahmi-state. By constant meditation on the Self, the individual being becomes that, even as the worm becomes the bee by contemplating on it deeply and continuously. When the Brahmi-state is reached, all delusions cease, all doubts are cleared. The absolute Truth is realised.", + "The Lord declares that the sage who has attained this state, will not be subject to delusion at any time thereafter.", + "Even at the end of life:It does not mean that man attains the Brahmi-state in the last moments of his life. It means that he retains the supreme state even at the end of life. Such a man attains Moksha, the highest state of freedom and bliss. It is not possible to reach that state in the last moments of life if one had not struggled for it through a whole lifetime by performing sadhana. Even in old age, one should retain the memory of the supreme realisation. What is acquired by long practice should be kept fresh in the mind, even in the last moments of one’s life. The body and the mind are weak in old age. So the practice (sadhana) should begin when one is young and strong. The bad tendencies (samskaras) should be gradually eliminated. The mind should be purified and turned towards the Self, and constant meditation on the Self will lead to samadhi, and in samadhi, man realises his oneness with Brahman.", + "The Lord declares that He should be remembered at all times, not simply at the time of death. Moreover, what one thinks of and practices during a whole lifetime would be in the mind at the last moments. So continuous practice is necessary. No one can say when the end may come. So uninterrupted sadhana should go on from day to day, even from childhood. Then it does not matter when the end comes. He will be ready to face it because he knows the Truth.", + "So, instead of wasting time in foolish pursuits and vain endeavors, let the seeker start the sadhana at once and realise the Truth.", + "Question:What is the Brahmi-state?", + "Answer:Oneness with Brahman, acquired through the conquest of desires, self-control, meditation on Atma, is the Brahmi state.", + "Question:When should a man possess this state?", + "Answer:At all times, including the moments of death, man should retain this experience.", + "Question:What will it lead to?", + "Answer:The individual being attains Moksha, the state of supreme freedom and bliss." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2021/08/Bhagavad-Gita-Chapter-2-Verse-72.mp3", "source": "https://vivekavani.com/b2v72/" }