diff --git "a/output/chapters/5.json" "b/output/chapters/5.json" --- "a/output/chapters/5.json" +++ "b/output/chapters/5.json" @@ -5,8 +5,14 @@ "sanskrit": "अर्जुन उवाच |संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || 1||", "transliteration": "arjuna uvāchasannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasiyach chhreya etayor ekaṁ tan me brūhi su-niśhchitam", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; sanyāsam—renunciation; karmaṇām—of actions; kṛiṣhṇa—Shree Krishna; punaḥ—again; yogam—about karm yog; cha—also; śhansasi—You praise; yat—which; śhreyaḥ—more beneficial; etayoḥ—of the two; ekam—one; tat—that; me—unto me; brūhi—please tell; su-niśhchitam—conclusively", - "translation": "Arjuna Said:O Krishna! You praise renunciation of actions and again the yoga of action. Of these two which is s better? That one, tell me conclusively.", - "commentary": "The Lord has taught two main doctrines, one of Karma and the other of Jnana through renunciation of actions.", + "translation": [ + "Arjuna Said:O Krishna! You praise renunciation of actions and again the yoga of action. Of these two which is s better? That one, tell me conclusively." + ], + "commentary": [ + "The Lord has taught two main doctrines, one of Karma and the other of Jnana through renunciation of actions.", + "These two paths are equally emphasised. Arjuna listened attentively to the teaching on both sides and felt a natural doubt about the superiority of either of the two. The Lord clears the doubt.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-1.mp3", "source": "https://vivekavani.com/b5v1/" }, @@ -16,8 +22,14 @@ "sanskrit": "श्रीभगवानुवाच |संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 2||", "transliteration": "śhrī bhagavān uvāchasannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhautayos tu karma-sannyāsāt karma-yogo viśhiṣhyate", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; sanyāsaḥ—renunciation; karma-yogaḥ—working in devotion; cha—and; niḥśhreyasa-karau—lead to the supreme goal; ubhau—both; tayoḥ—of the two; tu—but; karma-sanyāsāt—renunciation of actions; karma-yogaḥ—working in devotion; viśhiṣhyate—is superior", - "translation": "Renunciation and Yoga of Action, both lead to the highest bliss. But of these two,Yoga of Action is superior to the renunciation of action.", - "commentary": "Jnana results in the renunciation of all actions, and Karmayoga consists of action without desire and attachment, both lead to the highest good. Both yield the fruit of liberation. But in the process of development, the Yoga of desireless action is superior to the renunciation of action.Karmayoga is better than Karmasannyasayoga. Arjuna has not yet attained the Self-state, devoid of the phenomenal universe. Millions of people live, move, and have their being in the objective world. It is not proper to teach them renunciation of action in the very beginning because they would not understand the true meaning of that doctrine. And, if a man without ripeness of Knowledge renounces action, he becomes a lost soul here and hereafter. The common man should act, work, carry out the injunctions of the Sastras, and do everything demanded of him as a duty in the course of his daily life. Such selfless devotion to duty will gradually purify the mind of all itslatent tendencies, and then man becomes fit to enter the Self-state, where there is no actor, no action and nothing to act.", + "translation": [ + "Renunciation and Yoga of Action, both lead to the highest bliss. But of these two,Yoga of Action is superior to the renunciation of action." + ], + "commentary": [ + "Jnana results in the renunciation of all actions, and Karmayoga consists of action without desire and attachment, both lead to the highest good. Both yield the fruit of liberation. But in the process of development, the Yoga of desireless action is superior to the renunciation of action.Karmayoga is better than Karmasannyasayoga. Arjuna has not yet attained the Self-state, devoid of the phenomenal universe. Millions of people live, move, and have their being in the objective world. It is not proper to teach them renunciation of action in the very beginning because they would not understand the true meaning of that doctrine. And, if a man without ripeness of Knowledge renounces action, he becomes a lost soul here and hereafter. The common man should act, work, carry out the injunctions of the Sastras, and do everything demanded of him as a duty in the course of his daily life. Such selfless devotion to duty will gradually purify the mind of all itslatent tendencies, and then man becomes fit to enter the Self-state, where there is no actor, no action and nothing to act.", + "Question:Which is better, Karma or Karmasannyasa?", + "Answer:Both lead to the highest good. But of the two, action is better than the renunciation of action." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-2.mp3", "source": "https://vivekavani.com/b5v2/" }, @@ -27,8 +39,24 @@ "sanskrit": "ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति |निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || 3||", "transliteration": "jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhatinirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate", "word_by_word_meaning": "jñeyaḥ—should be considered; saḥ—that person; nitya—always; sanyāsī—practising renunciation; yaḥ—who; na—never; dveṣhṭi—hate; na—nor; kāṅkṣhati—desire; nirdvandvaḥ—free from all dualities; hi—certainly; mahā-bāho—mighty-armed one; sukham—easily; bandhāt—from bondage; pramuchyate—is liberated", - "translation": "O Arjuna! He who neither hates nor desires should be known as of eternal renunciation; He who is not subject to the pairs of opposites is easily set free from bondage.", - "commentary": "The meaning of Sannyasa is determined here. It signifies the abandoning of likes and dislikes and all the host of the pairs of opposites to which man is subjected every moment of his life. Sannyasa does not mean the abandoning of action.", + "translation": [ + "O Arjuna! He who neither hates nor desires should be known as of eternal renunciation; He who is not subject to the pairs of opposites is easily set free from bondage." + ], + "commentary": [ + "The meaning of Sannyasa is determined here. It signifies the abandoning of likes and dislikes and all the host of the pairs of opposites to which man is subjected every moment of his life. Sannyasa does not mean the abandoning of action.", + "Thus he who has freed himself from Raga and Dvesha is to be known as Nityasannyasi – the sage of eternal renunciation. The renunciation of others is only of a temporary accidental character. They may wear the ochre robes and appear outwardly to belong to the class of Sannyasins, but so long as their hearts are not tainted with desire and aversion, they are not the sannyasis in the real sense of the term. So, renunciation of the hindering influence of Raga and Dvesha is Sannyasa. Abandoning the pairs of opposites is Sannyasa. Elimination of the internal tendencies is Sannyasa. He who has not these qualities, though he adopts the external form is not really a Sannyasi. He who has these qualities, though he is a householder engaged in a hundred tasks is a real Sannyasi.", + "Easily set free from bondage:Many people want to know if there is an easy path to salvation. Yes. There is. It is just giving up the selfishness which binds a man to the world by attachment and aversion. Such a man is‘nirdvandva’. He cuts the knots of Karma easily, though he may be a house-holder performing all the duties of his station in life.", + "The whole world is a mere child’s play — preaching, teaching, and all included. “Know him to be the sannyasin who neither hates not desires.” And what is there to be desired in this little mud-puddle of a world, with its ever-recurring misery, disease, and death? “He who has given up all desires, he alone is happy.”[Source]", + "MASTER (to M.):“What need of the sandhya has a man who thinks of God day and night?", + "What need of rituals has a man, what need of devotions any more,If he repeats the Mother’s name at the three holy hours?Rituals may pursue him close, but never can they overtake him.Charity, vows, and giving of gifts do not appeal to Madan’s mind;The Blissful Mother’s Lotus Feet are his whole prayer and sacrifice.", + "“The sandhya merges in the Gayatri, the Gayatri in Om. A man is firmly established in spiritual life when he goes into samadhi on uttering ‘Om’ only once.“There is a sadhu in Hrishikesh who gets up early in the morning and stands near a great waterfall. He looks at it the whole day and says to God: ‘Ah, You have done well! Well done! How amazing!’ He doesn’t practise any other form of japa or austerity. At night he returns to his hut.“What need is there even to bother one’s head about whether God is formless or has a form? It is enough for a man to pray to Him, alone in solitude, weeping, ‘O God, reveal Yourself to me as You are.’“God is both inside and outside. It is He who dwells inside us. Therefore the Vedas say, Tattvamasi — That thou art.’ God is also outside us. He appears manifold through maya; but in reality He alone exists. Therefore before describing the various names and forms of God, one should say, ‘Om Tat Sat.’ (“Om. That alone is Reality.”)“It is one thing to learn about God from the scriptures, and quite another to see Him. The scriptures only give hints. Therefore to read a great many scriptures is not necessary. It is much better to pray to God in solitude.“It isn’t necessary to read all of theGita. One can get the essence of theGitaby repeating the word ten times. It becomes reversed and is then ‘tagi’. The essence of the book is: ‘O man, renounce everything and worship God.'” (Source:Gospel of Sri Ramakrishna)", + "Question:Who is a Nityasannyasi?", + "Answer:He who has given up attachment and aversion, who has gone beyond the pairs of opposites, is a Nityasannyasi.", + "Question:What is the result of transcending the pairs of opposites?", + "Answer:He is easily freed from the bondage of samsara.", + "Question:What is the easy path to freedom?", + "Answer:Giving up all the pairs of opposites is the easiest path to freedom." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-3.mp3", "source": "https://vivekavani.com/b5v3/" }, @@ -38,8 +66,20 @@ "sanskrit": "साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् || 4||", "transliteration": "sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥekamapyāsthitaḥ samyag ubhayor vindate phalam", "word_by_word_meaning": "sānkhya—renunciation of actions; yogau—karm yog; pṛithak—different; bālāḥ—the ignorant; pravadanti—say; na—never; paṇḍitāḥ—the learned; ekam—in one; api—even; āsthitaḥ—being situated; samyak—completely; ubhayoḥ—of both; vindate—achieve; phalam—the result", - "translation": "Children, not the wise, say that Jnana yoga and karma yoga are distinct: He who is truly established in either of them obtains the fruit of both.", - "commentary": "The Pandit mentioned here is the sage who knows the Truth and lives in it, and not a man of mere theoretical knowledge of the Sastras and the scriptures. Only the ignorant say that karma yoga and jnana yoga are distinct and separate.The Lord makes the categorical declaration that the fruit of both the yogas is the same and that the Sadhaka who takes to one of them and is well established in it, will attain the highest fruit of both. Direct perception of Atma is the aim of all yogas.Some highly evolved men follow Jnana marga. They carry on the inquiry into the real nature of things and separate the Drik (the Seer) from the Drisya (the phenomenal world) as the mythical swan is able to separate milk and water. Thus they realise Atma through Jnana marga. Others, according to their natural tendencies, take to Karma marga, and through desireless action and surrender of the fruits to the Lord, reach the same goal ofAtma-sakshatkaraby their purified minds. The reward of freedom, liberation, is the same for both, only the paths differ. So, in both, the seeker aims at the absorption of the ego into the Self, and thereby transcends the feeling of personal doership. When the Jiva-idea is given up, what remains is only Sivatvam and nothing else. So the Lord exhorts the aspirant to take up either of the two yogas and practice it well.", + "translation": [ + "Children, not the wise, say that Jnana yoga and karma yoga are distinct: He who is truly established in either of them obtains the fruit of both." + ], + "commentary": [ + "The Pandit mentioned here is the sage who knows the Truth and lives in it, and not a man of mere theoretical knowledge of the Sastras and the scriptures. Only the ignorant say that karma yoga and jnana yoga are distinct and separate.The Lord makes the categorical declaration that the fruit of both the yogas is the same and that the Sadhaka who takes to one of them and is well established in it, will attain the highest fruit of both. Direct perception of Atma is the aim of all yogas.Some highly evolved men follow Jnana marga. They carry on the inquiry into the real nature of things and separate the Drik (the Seer) from the Drisya (the phenomenal world) as the mythical swan is able to separate milk and water. Thus they realise Atma through Jnana marga. Others, according to their natural tendencies, take to Karma marga, and through desireless action and surrender of the fruits to the Lord, reach the same goal ofAtma-sakshatkaraby their purified minds. The reward of freedom, liberation, is the same for both, only the paths differ. So, in both, the seeker aims at the absorption of the ego into the Self, and thereby transcends the feeling of personal doership. When the Jiva-idea is given up, what remains is only Sivatvam and nothing else. So the Lord exhorts the aspirant to take up either of the two yogas and practice it well.", + "Truly established in:The condition is that the practice of any yoga should be perfect and thesadhakashould be firmly established in it. He should become an expert in the technique of the yoga which he follows. Then alone the desired result follows.", + "The history of the world provides many examples of great men who followed different paths and achieved the highest aim of life. The wisest of men in the Jnana marga have done the greatest service to humanity by their work. The greatest Karma yogis have always experiencedAtma Jnanathrough a realisation of the universality of the Self in all their acts and achievements. Of course, it is quite clear that what man is aiming at is the destruction of his personal separateness from the universal, the merging of the Self in the universal Self and the realisation of the universe in his own self.", + "No wise man has ever disputed the truth of the different religions and creeds of the world. They practice not only tolerance but universal acceptance of all doctrines as paths to one goal. The radio of a circle reaches the centre from different positions and paths. The rivers reach the ocean through different ways. So one should give up narrowness and do not corp and cavil at those who do not follow the same path as his. Let there be a greater understanding and larger outlook in these matters which concern the people most. This is the message of the Lord.", + "The yogas of work, of wisdom, and of devotion are all capable of serving as direct and independent means for the attainment of moksha. “Fools alone say that work and philosophy are different, not the learned.” The learned know that, though apparently different from each other, they at last lead to the same goal of human perfection.[Source]", + "Question:Are Sankhya and Karma yogas separate?", + "Answer:No. They appear different but produced the same fruit.", + "Question:What then should be the objective of the seeker?", + "Answer:He should sincerely practice his chosen system and get firmly established in it. He will then attain the fruit of both the yogas." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-4.mp3", "source": "https://vivekavani.com/b5v4/" }, @@ -49,8 +89,16 @@ "sanskrit": "यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति || 5||", "transliteration": "yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyateekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati", "word_by_word_meaning": "yat—what; sānkhyaiḥ—by means of karm sanyās; prāpyate—is attained; sthānam—place; tat—that; yogaiḥ—by working in devotion; api—also; gamyate—is attained; ekam—one; sānkhyam—renunciation of actions; cha—and; yogam—karm yog; cha—and; yaḥ—who; paśhyati—sees; saḥ—that person; paśhyati—actually sees", - "translation": "That state (Moksha) reached by men of Knowledge is also reached by men of Action (Karma yogis). He who sees the oneness of Jnana and Karma, really sees.", - "commentary": "The Lord reiterates the unity of Jnanayoga and Karmayoga in regard to the ultimate goal. The wise man sees the truth behind each sadhana and knows that though they are outwardly different, they are leading to the same consummation. It is only the ignorant who imagine that one path is superior to the other. These paths are intended to serve the needs of different aspirants born with different tendencies, and previous samskaras.One can reach any part of the globe by going east or west. Similarly one can reach the spiritual goal by anyway. The harmonisation of different systems and creeds is the purpose of the Gita. At every step, the teacher of the Gita insists on the fact that the goal is the same, and explains the different paths from that standpoint. Hence the Gita is universal in its appeal to all mankind.", + "translation": [ + "That state (Moksha) reached by men of Knowledge is also reached by men of Action (Karma yogis). He who sees the oneness of Jnana and Karma, really sees." + ], + "commentary": [ + "The Lord reiterates the unity of Jnanayoga and Karmayoga in regard to the ultimate goal. The wise man sees the truth behind each sadhana and knows that though they are outwardly different, they are leading to the same consummation. It is only the ignorant who imagine that one path is superior to the other. These paths are intended to serve the needs of different aspirants born with different tendencies, and previous samskaras.One can reach any part of the globe by going east or west. Similarly one can reach the spiritual goal by anyway. The harmonisation of different systems and creeds is the purpose of the Gita. At every step, the teacher of the Gita insists on the fact that the goal is the same, and explains the different paths from that standpoint. Hence the Gita is universal in its appeal to all mankind.", + "“He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, sticking to the path of knowledge, always reasons about the Reality, saying, ‘Not this, not this’. Brahman is neither ‘this’ nor ‘that’; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Then it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta philosophy.“But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don’t think the world to be illusory, like a dream. They say that the universe is a manifestation of God’s power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory.He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the twenty-four cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, not to become sugar.(All laugh.)“Do you know how a lover of God feels? His attitude is: ‘O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child.’ Or again: ‘Thou art my Father and Mother. Thou art the Whole, and I am a part.’ He doesn’t like to say, ‘I am Brahman.’", + "“The yogi seeks to realise the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and tries to concentrate it on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practises meditation in a fixed posture.“But the Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again. He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.”(Source:Gospel of Sri Ramakrishna)", + "Question:Who is the wise man?", + "Answer: The sage who knows that Jnanayoga and Karmayoga lead to the same state (Moksha) is the wise man." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-5.mp3", "source": "https://vivekavani.com/b5v5/" }, @@ -60,8 +108,22 @@ "sanskrit": "संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: |योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || 6||", "transliteration": "sannyāsas tu mahā-bāho duḥkham āptum ayogataḥyoga-yukto munir brahma na chireṇādhigachchhati", "word_by_word_meaning": "sanyāsaḥ—renunciation; tu—but; mahā-bāho—mighty-armed one; duḥkham—distress; āptum—attains; ayogataḥ—without karm-yog; yoga-yuktaḥ—one who is adept in karm-yog; muniḥ—a sage; brahma—Brahman; na chireṇa—quickly; adhigachchhati—goes", - "translation": "O Arjuna! Butrenunciation is difficult to attain without the yoga of action. The sage who is harmonised in Yoga quickly goes to Brahman.", - "commentary": "It is stated here that without the aid of Karma Yoga final renunciation and the realisation of Self is not possible. That is, perfection in Karma Yoga – doing work without desire and attachment, surrendering the fruits to the Lord – is absolutely necessary to rise to the plane of pure Knowledge. Certainly, it is not an easy task to remain established in Brahman, without outward pulls and pressures of the objective world. All the bad samskaras have to be overcome, and they cannot be overcome except by righteous action and desireless performance of good work. Karma yoga is therefore the elementary course, and jnana yoga is the higher course. Unless the foundation of karma yoga is strongly laid, the superstructure of jnana cannot stand for a minute. How can anyone hope to remain fixed in the Atmic state when the mind is impure and drawn to the objective world in a hundred ways? Let the mind be purified first. Hence the Lord insists on Karmayoga for all seekers. Out of compassion, the Lord explains the natural sequence and graded progress of spiritual laws.", + "translation": [ + "O Arjuna! Butrenunciation is difficult to attain without the yoga of action. The sage who is harmonised in Yoga quickly goes to Brahman." + ], + "commentary": [ + "It is stated here that without the aid of Karma Yoga final renunciation and the realisation of Self is not possible. That is, perfection in Karma Yoga – doing work without desire and attachment, surrendering the fruits to the Lord – is absolutely necessary to rise to the plane of pure Knowledge. Certainly, it is not an easy task to remain established in Brahman, without outward pulls and pressures of the objective world. All the bad samskaras have to be overcome, and they cannot be overcome except by righteous action and desireless performance of good work. Karma yoga is therefore the elementary course, and jnana yoga is the higher course. Unless the foundation of karma yoga is strongly laid, the superstructure of jnana cannot stand for a minute. How can anyone hope to remain fixed in the Atmic state when the mind is impure and drawn to the objective world in a hundred ways? Let the mind be purified first. Hence the Lord insists on Karmayoga for all seekers. Out of compassion, the Lord explains the natural sequence and graded progress of spiritual laws.", + "Sage:From the word Muni (Contemplator) we understand that the seeker should also contemplate on the Supreme, besides the practice of Karmayoga.", + "In this manner, the Lord prescribes Karma marga and self-surrender to the Divine as the natural evolution of spiritual life.It is of no use to take to sannyasa by a formal renunciation of action. Purity and sinlessness are the characteristic features of sannyasa. Without acquiring them, if a man adopts sannyasa by some accidental calamity or suffering, he would suffer ignominious failure in the attempt. Such men are deprived of the benefits of Karma and Jnana.“Acquire purity through Nishkama Karma, surrender to God, learn the secret of action; and you can quickly reach Brahman.” This is the Lord’s message.", + "“It is not in England alone that one sees attachment to worldly things. You see it everywhere. But remember that work is only the first step in spiritual life. God cannot be realized without sattva—love, discrimination, kindness, and so on. It is the very nature of rajas to involve a man in many worldly activities. That is why rajas degenerates into tamas. If a man is entangled in too many activities he surely forgets God. He becomes more and more attached to ‘woman and gold’.", + "“But it is not possible for you to give up work altogether. Your very nature will lead you to it whether you like it or not (BG 18.59). Therefore the scriptures ask you to work in a detached spirit, that is to say, not to crave the work’s results. For example, you may perform devotions and worship, and practise austerities, but your aim is not to earn people’s recognition or to increase your merit.", + "“To work in such a spirit of detachment is known as karmayoga. But it is very difficult. We are living in the Kaliyuga, when one easily becomes attached to one’s actions. You may think you are working in a detached spirit, but attachment creeps into the mind from nobody knows where. You may worship in the temple or arrange a grand religious festival or feed many poor and starving people. You may think you have done all this without hankering after the results. But unknown to yourself the desire for name and fame has somehow crept into your mind. Complete detachment from the results of action is possible only for one who has seen God.” (Source:Gospel of Sri Ramakrishna)", + "Question:When can Jnana Yoga be realised?", + "Answer:After perfection is attained in Karma Yoga.", + "Question:How can one reach Brahman quickly?", + "Answer:The Karma Yogi who has purified his mind reaches Brahman quickly.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-6.mp3", "source": "https://vivekavani.com/b5v6/" }, @@ -71,8 +133,18 @@ "sanskrit": "योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: |सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || 7||", "transliteration": "yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥsarva-bhūtātma-bhūtātmā kurvann api na lipyate", "word_by_word_meaning": "yoga-yuktaḥ—united in consciousness with God; viśhuddha-ātmā—one with purified intellect; vijita-ātmā—one who has conquered the mind; jita-indriyaḥ—having conquered the senses; sarva-bhūta-ātma-bhūta-ātmā—one who sees the Soul of all souls in every living being; kurvan—performing; api—although; na—never; lipyate—entangled", - "translation": "He who is devoted to the yoga of action, with heart purified, with mind-controlled and senses subdued, though acting, is not tainted.", - "commentary": "The Lord describes the qualities of the man who is continuously acting, but who is not tainted by sin in any way. Performance of Nishkama karma, purity of heart, conquest of mind, surrendering the senses, perception of the one Self in all beings – these are the characteristics of the man of perfect – wisdom.", + "translation": [ + "He who is devoted to the yoga of action, with heart purified, with mind-controlled and senses subdued, though acting, is not tainted." + ], + "commentary": [ + "The Lord describes the qualities of the man who is continuously acting, but who is not tainted by sin in any way. Performance of Nishkama karma, purity of heart, conquest of mind, surrendering the senses, perception of the one Self in all beings – these are the characteristics of the man of perfect – wisdom.", + "From this, we understand that the Karmayogi and Jnanayogi look-alike in the final stages of spiritual life.If one possesses these five qualities, he is not tainted by his work in any way. If action is done for selfish purposes, with an impure mind and heart and slavery to the senses then such action binds man to the wheel of samsara.", + "The perception of the one Supreme Self in himself and in all beings leads the aspirant to the realisation of the unity of all things. For such a man there cannot be any hatred of others, no desire to injure others for his own profit, no envy and jealousy, no competitive spirit, no mental hurry to go ahead of every other man, as we find in the practical world.", + "The seeker should cultivate these qualities with all sincerity and devotion. Nothing can then bind him.", + "“A man practises spiritual discipline, but his mind is on ‘woman and gold’ — it is turned toward enjoyment. Therefore, in his case, the spiritual discipline does not produce the right result.“Hazra used to practise much japa and austerity here. But in the country he has his wife, children, and land. Therefore along with his spiritual discipline he carried on the business of a broker. Such people cannot be true to their word. One moment they say they will give up fish, but the next moment they break their vow.“Is there anything that a man will not do for money? He will even compel a brahmin or a holy man to carry a load.“In my room sweets would turn bad; still I could not give them away to the worldly-minded. I could accept dirty water from others, but not even touch the jar of a worldly person.“At the sight of rich people Hazra would call them to him. He would give them long lectures. He would say to them: ‘You see Rakhal and the other youngsters. They do not practise any spiritual discipline. They simply wander about merrily.’“A man may live in a mountain cave, smear his body with ashes, observe fasts, and practise austere discipline; but if his mind dwells on worldly objects, on ‘woman and gold’, I say, ‘Shame on him!’ But I say that a man is blessed indeed who eats, drinks, and roams about, but who keeps his mind free from ‘woman and gold’. (Source:Gospel of Sri Ramakrishna)", + "Question:Who is the man not tainted by action?", + "Answer:The yogi who performs Nishkarma Karma, who has purified his heart, who has controlled his mind, who has subdued the senses, who sees the one Self in himself and in all beings, is not tainted by action." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-7.mp3", "source": "https://vivekavani.com/b5v7/" }, @@ -82,8 +154,20 @@ "sanskrit": "नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् || 8||प्रलपन्विसृजन्गृह्ण्न्नुन्मिषन्निमिषन्नपि |इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || 9||", "transliteration": "naiva kiñchit karomīti yukto manyeta tattva-vitpaśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasanpralapan visṛijan gṛihṇann unmiṣhan nimiṣhann apiindriyāṇīndriyārtheṣhu vartanta iti dhārayan", "word_by_word_meaning": "na—not; eva—certainly; kiñchit—anything; karomi—I do; iti—thus; yuktaḥ—steadfast in karm yog; manyeta—thinks; tattva-vit—one who knows the truth; paśhyan—seeing; śhṛiṇvan—hearing; spṛiśhan—touching; jighran—smelling; aśhnan—eating; gachchhan—moving; svapan—sleeping; śhvasan—breathing; pralapan—talking; visṛijan—giving up; gṛihṇan—accepting; unmiṣhan—opening (the eyes); nimiṣhan—closing (the eyes); api—although; indriyāṇi—the senses; indriya-artheṣhu—in sense-objects; vartante—moving; iti—thus; dhārayan—convinced", - "translation": "The harmonised yogi who knows the essence of things, thinks “I do nothing”, seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving, grasping, opening, and closing the eyelids even. He is convinced that the senses move among the objects of the senses.", - "commentary": "The attitude of the man of perfect Knowledge is explained here. Atma is the witness of all phenomena. Just as the sun is only a witness to the various human actions that take place in the light that he sheds, just as the lamp is only a witness of the actions taking place in its light, Atma is just a witness of the activities of the body, the senses, and the mind, which take place by His all-pervading life-force. It remains untainted by them, ever pure and ever perfect.", + "translation": [ + "The harmonised yogi who knows the essence of things, thinks “I do nothing”, seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving, grasping, opening, and closing the eyelids even. He is convinced that the senses move among the objects of the senses." + ], + "commentary": [ + "The attitude of the man of perfect Knowledge is explained here. Atma is the witness of all phenomena. Just as the sun is only a witness to the various human actions that take place in the light that he sheds, just as the lamp is only a witness of the actions taking place in its light, Atma is just a witness of the activities of the body, the senses, and the mind, which take place by His all-pervading life-force. It remains untainted by them, ever pure and ever perfect.", + "To realise one’s own identity with Atma is the perfection of Knowledge.", + "In fact, there is only Atma, and the apparent existence of the individual-self is fiction. It is non-existent, and yet appears to exist. Ignorance (avidya) covers up the reality, and has imposed a fictitious sense of separateness on man, and so the thinks of himself as Jiva, separate from Paramatma. It is like the wave imagining itself to be separate from the ocean.", + "The Jiva, having imagined that he is a separate entity, identifies himself with the body, senses and mind. When the bodily organs are moving and acting, when the mind thinks and feels, he thinks that he is thinking and feeling. When the senses function in their own respective sense objects, he thinks that he is functioning. This body – identification is caused by ignorance. By spiritual sadhana and knowledge the wise man discovers the tremendous error of body-identification(dehatmabuddhi)and regains his original state of Atma. Whendehatmabuddhiis removed, Atmabuddhi is achieved. In that state, the body, senses, and mind and all their functions and actions, are perceived as distinctly separate from the Self.", + "Pretensions to Jnana is a dangerous tendency. Since Atma is beyond all laws and since the Jiva is no other than Atma, it is quite possible for pretenders to be plunged in the mire of sense – pleasures, and claim immunity from and yet om them by simply repeating the slogan ‘I do not anything’. The Lord has declared the conditions of Jnana with perfect clarity. The Jnani who could say ‘I do not anything’ should be one whose heart is purified(visuddhatma)and whose senses are subdued (Jitendriyah). Of what avail is to say ‘I do not anything’, when at every step one is identifying himself with all the pleasures of the body and the senses? Let the seeker carry out a thorough search into a search into their own hearts and find out the taints and blemishes of lust, greed and hatred. Let these sins be purified first through Nishkamakarma, and then only the seekers would be fit to enter the plane of the pure Knowledge of the Self.", + "From Tamas to Rajas, from Rajas to Sattva, and from Sattva to pure Sattva, from the lower to the higher the seeker has to rise gradually. One who has reached the state of pure Sattva cannot be drawn by the senses to indulge in the common pleasures of the body. His mind cannot dwell on worldly matters. His words do not smack of worldliness in any manner. In word, thought and deed, he is pure, nay purity is his He lives constantly in the light and bliss o of Brahman, he never more shall be diverted by the illusion of worldly enjoyment. Would a man who has awakened from his sleep think of and run after the pleasures of the dream? He knows that they are false and delusive. So would the Jnani understand that all the pleasures which he had in the past were only the reflections of a mirage, and he has been fooled too frequently by mistaking the apparent to be the Real. So he is careful to remain steadfast in the Self. It is only such a man of Self-knowledge who can say – ‘I do not anything.’ Such men have done great work for the good of humanity, without the least trace of personal doership.", + "So, first of all, by the practice of Nishkama Karma, devotion to God, Dhyana, the heart should be purified and the Self should be realised through direct experience. Then whether he works or not, he is not bound in any way. The mind, like a burnt seed, is void of producing any reactions. He sees and knows the whole of the phenomenal world and all his actions in it are only dramatic performances taking place in His presence, while he remains only a spectator.", + "Question:What is the attitude of the sage of wisdom towards bodily and mental activities?", + "Answer:He knows that the senses move in the sense-world, and he has a clear idea ‘I do not anything.’" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/04/Bhagavad-Gita-Chapter-5-Verse-8-9.mp3", "source": "https://vivekavani.com/b5v8/" }, @@ -93,8 +177,32 @@ "sanskrit": "ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 10||", "transliteration": "brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥlipyate na sa pāpena padma-patram ivāmbhasā", "word_by_word_meaning": "brahmaṇi—to God; ādhāya—dedicating; karmāṇi—all actions; saṅgam—attachment; tyaktvā—abandoning; karoti—performs; yaḥ—who; lipyate—is affected; na—never; saḥ—that person; pāpena—by sin; padma-patram—a lotus leaf; iva—like; ambhasā—by water", - "translation": "He who acts placing all actions in the eternal Brahman, giving up attachment, is unaffected by sin like the lotus by water.", - "commentary": "The doctrine of Karmayoga is restated here. All actions should be surrendered in the Eternal, and all personal attachments to the fruits thereof should be given up. There should be no feeling of personal doership. Such a worker is not affected by sin. The idea is illustrated by means of a simile. The lotus leaf is in water, and yet it is not tainted by the water rolling over and around it. Similarly, the expert in Karmayoga is engaged in a thousand activities, but he is not touched or tainted by sin in any way.", + "translation": [ + "He who acts placing all actions in the eternal Brahman, giving up attachment, is unaffected by sin like the lotus by water." + ], + "commentary": [ + "The doctrine of Karmayoga is restated here. All actions should be surrendered in the Eternal, and all personal attachments to the fruits thereof should be given up. There should be no feeling of personal doership. Such a worker is not affected by sin. The idea is illustrated by means of a simile. The lotus leaf is in water, and yet it is not tainted by the water rolling over and around it. Similarly, the expert in Karmayoga is engaged in a thousand activities, but he is not touched or tainted by sin in any way.", + "By the Knowledge he has acquired, he knows that all objects and actions are only reflected images in the Supreme Brahman. He is himself That. So there are no desires or attachments for him. Having themselves escaped from the torments of karma, they work for the spiritual uplift of humanity. They are free because they know the Truth, and they have surrendered everything to the Lord or the eternal Brahman.", + "“Whosoever lives in the midst of the world, and works, and gives up all the fruit of his action unto the Lord, he is never touched with the evils of the world. Just as the lotus, born under the water, rises up and blossoms above the water, even so is the man who is engaged in the activities of the world, giving up all the fruit of his activities unto the Lord.”[Source]", + "He [Krishna] taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world — his heart to God and his hands to work.[Source]", + "The aim and end in this life for the jnana-yogi is to become this jivanmukta, “living-free”. He is jivanmukta who can live in this world without being attached. He is like the lotus leaves in water, which are never wetted by the water.[Source]", + "The Lord Himself works incessantly and is ever without attachment. Just as water cannot wet the lotus leaf, so work cannot bind the unselfish man by giving rise to attachment to results. The selfless and unattached man may live in the very heart of a crowded and sinful city; he will not be touched by sin.[Source]", + "So karma-yoga says, first destroy the tendency to project this tentacle of selfishness, and when you have the power of checking it, hold it in and do not allow the mind to get into the ways of selfishness. Then you may go out into the world and work as much as you can. Mix everywhere, go where you please; you will never be contaminated with evil. There is the lotus leaf in the water; the water cannot touch and adhere to it; so will you be in the world. This is called vairagya, dispassion or non-attachment. I believe I have told you that without non-attachment there cannot be any kind of yoga. Non-attachment is the basis of all the yogas.[Source]", + "If a man plunges headlong into foolish luxuries of the world without knowing the truth, he has missed his footing, he cannot reach the goal. And if a man curses the world, goes into a forest, mortifies his flesh, and kills himself little by little by starvation, makes his heart a barren waste, kills out all feelings, and becomes harsh, stern, and dried-up, that man also has missed the way. These are the two extremes, the two mistakes at either end. Both have lost the way, both have missed the goal.", + "So work, says the Vedanta, putting God in everything, and knowing Him to be in everything. Work incessantly, holding life as something deified, as God Himself, and knowing that this is all we have to do, this is all we should ask for. God is in everything, where else shall we go to find Him? He is already in every work, in every thought, in every feeling. Thus knowing, we must work — this is the only way, there is no other. Thus the effects of work will not bind us. We have seen how false desires are the cause of all the misery and evil we suffer, but when they are thus deified, purified, through God, they bring no evil, they bring no misery. Those who have not learnt this secret will have to live in a demoniacal world until they discover it. Many do not know what an infinite mine of bliss is in them, around them, everywhere; they have not yet discovered it. What is a demoniacal world? The Vedanta says, ignorance.[Source]", + "MASTER:“A devotee who can call on God while living a householder’s life is a hero indeed. God thinks: ‘He who has renounced the world for My sake will surely pray to Me. He must serve Me. Is there anything very remarkable about it? People will cry shame on him if he fails to do so. But he is blessed indeed who prays to Me in the midst of his worldly duties. He is trying to find Me, overcoming a great obstacle — pushing away, as it were, a huge block of stone weighing a ton. Such a man is a real hero.'”PUNDIT:“You are right, sir. The scripture says the same thing. There is in theMahabharatathe story of the ‘pious hunter’ and the ‘chaste woman’. Once a hermit was disturbed in his meditation by a crow. When he cast an angry glance at the bird, it was reduced to ashes. The hermit said to himself: ‘I have destroyed the crow by a mere glance. I must have made great progress in spiritual life.’ One day he went to a woman’s house to beg his food. She was devoted to her husband and served him day and night; she provided him with water to wash his feet and even dried them with her hair. When the hermit knocked at her door for alms, she was serving her husband and could not open the door at once. The hermit, in a fit of anger, began to curse her. The chaste woman answered from the inner apartments: ‘I am not your crow. Wait a few minutes, sir. After finishing my service to my husband I shall give you my attention.’ The hermit was very much surprised to find that this simple woman was aware of his having burnt the crow to ashes. He wanted her to give him spiritual instruction. At her bidding he went to the ‘pious hunter’ at Benares. This hunter sold meat, but he also served his parents day and night as embodiments of God. The hermit said to himself in utter amazement: ‘Why, he is a butcher and a worldly man! How can he give me the Knowledge of Brahman?’ But the hunter was a knower of Brahman and had acquired divine knowledge through the performance of his worldly duties. The hermit was illumined by the instruction of the pious hunter’.”The Master was about to take his leave. He was standing at the door of the next house, where Ishan’s father-in-law lived. Ishan and the other devotees stood by the Master. They were waiting to bid him good-bye. Sri Ramakrishna said to Ishan:“Live in the world like an ant. The world contains a mixture of truth and untruth, sugar and sand. Be an ant and take the sugar.“Again, the world is a mixture of milk and water, the bliss of God-Consciousness and the pleasure of sense-enjoyment. Be a swan and drink the milk, leaving the water aside.“Live in the world like a waterfowl. The water clings to the bird, but the bird shakes it off. Live in the world like a mudfish. The fish lives in the mud, but its skin is always bright and shiny.“The world is indeed a mixture of truth and make-believe. Discard the make-believe and take the truth.” (Source:Gospel of Sri Ramakrishna)", + "Isa Upanishad Verse 1 & 2 :", + "Verse 1:  All this-whatever exists in this changing universe-should be covered by the Lord. Protect the Self by renunciation. Lust not after any man’s wealth.", + "Verse 2: If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.", + "He who has realized the Self, which is innate, unborn, and inconceivable, isnot contaminated by any evil, even if he acts in whatever way he likes. And once he is free from ignorance,he cannot perform any action.For that reason the self-controlled mendicant is never bound.– Avadhuta Gita 2.30", + "Not contaminated by any evil—The Brahma Sutras (an authoritative text of Vedanta) says: “On the realization of that Brahman, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared by the scriptures.” (4.1.13)", + "He cannot perform any action—Because action originates from desire, and desire originates from ignorance.", + "The Chhandogya Upanishad says: “As water does not cling to the lotus leaf, so no evil clings to one who knows Brahman.” (4.14.3)", + "Question:Who is not bound by karma?", + "Answer:He who has surrendered all actions to the eternal Brahman, who has given up all attachments, is not bound by karma.", + "Question:How?", + "Answer:Like the lotus-leaf in the water." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-10.mp3", "source": "https://vivekavani.com/b5v10/" }, @@ -104,8 +212,20 @@ "sanskrit": "कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||", "transliteration": "kāyena manasā buddhyā kevalair indriyair apiyoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye", "word_by_word_meaning": "kāyena—with the body; manasā—with the mind; buddhyā—with the intellect; kevalaiḥ—only; indriyaiḥ—with the senses; api—even; yoginaḥ—the yogis; karma—actions; kurvanti—perform; saṅgam—attachment; tyaktvā—giving up; ātma—of the self; śhuddhaye—for the purification", - "translation": "The devotees of karma yoga act for self-purification with body, mind, intellect and also senses, abandoning all attachment.", - "commentary": "For self-purification:Nishkama Karma is done for self-purification. The yogi works with his body, mind and intellect, without egoism or attachment. He has acquired such control over the senses that they are free from attachment and aversion (ragaanddvesha) and so they are described here as ‘Kevalah‘. It seems that the perfect yogi makes the instruments of action work in their proper fields, even as a mechanic makes the machine work. By such work, the mind becomes absolutely pure and liberation is thereby attained. The liberated yogi continues to work so long as the vehicle of the body (upadhi) remains, but all that he does is only for the sake of others, for the benefit of mankind. The seekers should work in that spirit and attain Self-realisation.", + "translation": [ + "The devotees of karma yoga act for self-purification with body, mind, intellect and also senses, abandoning all attachment." + ], + "commentary": [ + "For self-purification:Nishkama Karma is done for self-purification. The yogi works with his body, mind and intellect, without egoism or attachment. He has acquired such control over the senses that they are free from attachment and aversion (ragaanddvesha) and so they are described here as ‘Kevalah‘. It seems that the perfect yogi makes the instruments of action work in their proper fields, even as a mechanic makes the machine work. By such work, the mind becomes absolutely pure and liberation is thereby attained. The liberated yogi continues to work so long as the vehicle of the body (upadhi) remains, but all that he does is only for the sake of others, for the benefit of mankind. The seekers should work in that spirit and attain Self-realisation.", + "Disciple:But, sir, since the obstacles to Self-manifestation are not overcome without the performance of work in some form or other, therefore indirectly work stands as a means to knowledge.", + "Swamiji:From the standpoint of the causal chain, it so appears prima facie. Taking up this view it is stated in the Purva-Mimamsa that work for a definite end infallibly produces a definite result. But the vision of the Atman which is Absolute is not to be compassed by means of work. For the rule with regard to a seeker of the Atman is that he should undergo spiritual practice, but have no eye to its results. It follows thence that these practices are simply the cause of the purification of the aspirant’s mind. For if the Atman could be directly realized as a result of these practices, then scriptures would not have enjoined on the aspirant to give up the results of work. So it is with a view to combating the Purva-Mimamsa doctrine of work with motive producing results, that the philosophy of work without motive has been set forth in the Gita. Do you see?[Source]", + "Question:How can the mind be purified?", + "Answer:Work without egoism or attachment purifies the mind.", + "Question:How does the Nishkama karma Yogi act?", + "Answer:Abandoning all attachment, he works with the body, mind, intellect and senses.", + "Question:What is the result of such work?", + "Answer:Purity of mind." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-11.mp3", "source": "https://vivekavani.com/b5v11/" }, @@ -115,8 +235,23 @@ "sanskrit": "युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |अयुक्त: कामकारेण फले सक्तो निबध्यते || 12||", "transliteration": "yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīmayuktaḥ kāma-kāreṇa phale sakto nibadhyate", "word_by_word_meaning": "yuktaḥ—one who is united in consciousness with God; karma-phalam—the results of all activities; tyaktvā—giving up; śhāntim—peace; āpnoti—attains; naiṣhṭhikīm—everlasting; ayuktaḥ—one who is not united with God in consciousness; kāma-kāreṇa—impelled by desires; phale—in the result; saktaḥ—attached; nibadhyate—becomes entangled", - "translation": "The harmonised yogi, abandoning the fruits of action attains final peace, while the non-united one impelled by desire for the fruits of action is bound.", - "commentary": "The harmonised yogi attains eternal peace because he is free from desire and attachment. The non-integrated man suffers bondage because his actions are impelled by a desire for enjoyment. Freedom is attained by desirelessness, bondage is caused by desire. The perfected karma yogi enjoys the eternal peace of Brahman and the Jnana yogi also enjoys the peace of the Eternal. Peace, supreme peace, is the goal of the two types of yoga. Both lead to Self-realisation.", + "translation": [ + "The harmonised yogi, abandoning the fruits of action attains final peace, while the non-united one impelled by desire for the fruits of action is bound." + ], + "commentary": [ + "The harmonised yogi attains eternal peace because he is free from desire and attachment. The non-integrated man suffers bondage because his actions are impelled by a desire for enjoyment. Freedom is attained by desirelessness, bondage is caused by desire. The perfected karma yogi enjoys the eternal peace of Brahman and the Jnana yogi also enjoys the peace of the Eternal. Peace, supreme peace, is the goal of the two types of yoga. Both lead to Self-realisation.", + "Peace is the direct result of non-attachment. All the restlessness, frustration, ill-will, hatred, and struggle are caused by attachment to worldly objects and thirst for pleasures. When the yogi discovers higher joy in Atma untainted by any disturbing factors, he finds no relish for the lower pleasures of the material world. And this non-attachment leads to supreme peace. So the aspirants should analyse the cause of suffering in the world, and when he analyses the problem, he would naturally find out that the attachments are the root cause for all the storms and tempests in their minds. Give up desire and attachment, peace is yours – This is the Lord’s message.", + "We read in the Bhagavad Gita again and again that we must all work incessantly. All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Every work must necessarily be a mixture of good and evil; yet we are commanded to work incessantly. Good and evil will both have their results, will produce their karma. Good action will entail upon us good effect; bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gita in regard to this bondage-producing nature of work is that, if we do not attach ourselves to the work we do, it will not have any binding effect on our soul.[Source]", + "MASTER:“Shall I tell you the truth? What will you gain by mere scholarship? The pundits hear many things and know many things — the Vedas, the Puranas, the Tantras. But of what avail is mere scholarship? Discrimination and renunciation are necessary. If a man has discrimination and renunciation, then one can listen to him. But of what use are the words of a man who looks on the world as the essential thing?“What is the lesson of theGita? It is what you get by repeating the word ten times. As you repeat ‘Gita’, ‘Gita’, the word becomes reversed into ‘tagi’, ‘tagi’ — which implies renunciation. He alone has understood the secret of the Gita who has renounced his attachment to ‘woman and gold’ and has directed his entire love to God. It isn’t necessary to read the whole of theGita. The purpose of reading the book is served if one practises renunciation.”DR. SARKAR:“A man once explained the meaning of Radha to me. He said to me: ‘Do you know the meaning of Radha? Reverse the word and it becomes “dhara.” That’s the meaning.’ (All laugh.) Well, let us stop here for today.” (Source:Gospel of Sri Ramakrishna)", + "Question:What is the fruit of Nishkama Karma and why?", + "Answer:The peace of the Eternal is the fruit and the reason for it is non-attachment.", + "Question:What is the fate of the man of desire and why?", + "Answer:He is bound by the wheel of samsara and the reason is desire.", + "Question:What then is the cause of liberation and bondage?", + "Answer:Non-attachment is the cause of liberation, and attachment is the cause of bondage.", + "Question:What is the way to supreme peace?", + "Answer:Desirelessness." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-12.mp3", "source": "https://vivekavani.com/b5v12/" }, @@ -126,8 +261,19 @@ "sanskrit": "सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || 13||", "transliteration": "sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhīnava-dvāre pure dehī naiva kurvan na kārayan", "word_by_word_meaning": "sarva—all; karmāṇi—activities; manasā—by the mind; sannyasya—having renounced; āste—remains; sukham—happily; vaśhī—the self-controlled; nava-dvāre—of nine gates; pure—in the city; dehī—the embodied being; na—never; eva—certainly; kurvan—doing anything; na—not; kārayan—causing to be done", - "translation": "Mentally renouncing all actions and self-controlled, the embodied being, rests happily in the nine-gated city (body) neither acting nor causing others to act.", - "commentary": "The principle of happiness in life is explained here. First and foremost, the senses should be brought under control.Vasimeans man of self-control. If the senses and a mind are not under control, even the conquest of the whole world is of no avail. Man cannot be happy. Therefore having controlled the mind and the senses the yogi rests happily in the body –(Vasi sukham aste).", + "translation": [ + "Mentally renouncing all actions and self-controlled, the embodied being, rests happily in the nine-gated city (body) neither acting nor causing others to act." + ], + "commentary": [ + "The principle of happiness in life is explained here. First and foremost, the senses should be brought under control.Vasimeans man of self-control. If the senses and a mind are not under control, even the conquest of the whole world is of no avail. Man cannot be happy. Therefore having controlled the mind and the senses the yogi rests happily in the body –(Vasi sukham aste).", + "The yogi should renounce all actions mentally. That is, he should give up the sense of doership and the attachment for the fruits of work.The body may work but the dweller in the body is completely at rest because he knows that the mind and the senses are functioning according to their own nature, and he the Drik (seer) is just a witness.There is no identification of the Self with the functions of nature. So the principle is to abandon all actions in the mind. The body, according to its own nature goes on acting according to its own laws. This mental renunciation is karma-Sannyasa, and not abstaining from work as idlers and incapacitated persons do. When one attains this karma-Sannyasa, he rests peacefully in his own state. He neither acts nor causes anything else to act.", + "The individual self rests in Atma unattached to and unaffected by anything taking place in and through the nine-gated city of the body.", + "In the nine-gated city:The body is described metaphysically as a city of nine gates – two eyes, two ears, two nasal passages, mouth, urethra and anus. The Self is the ruling monarch of this nine-gated city. In ancient times every great city had high gateways in different directions. When these gateways are fortified and strongly guarded, the King remains safe and secure. But if they are undefended, enemies can easily enter and disturb the city.Material enjoyments and pleasures are the enemies who come in through the gateways of the senses, enter the mind, and shake the throne of the monarch, harassing him in different ways. But the man of Self-control (Vasi) keeps those gate-ways closely guarded, and so he rests happily in his own state.", + "Question:How can man attain happiness?", + "Answer:By self-control and mental renunciation of all actions, man attains happiness.", + "Question:Is this renunciation physical or mental?", + "Answer:It is mental." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-13.mp3", "source": "https://vivekavani.com/b5v13/" }, @@ -137,8 +283,16 @@ "sanskrit": "न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: |न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 14||", "transliteration": "na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥna karma-phala-saṅyogaṁ svabhāvas tu pravartate", "word_by_word_meaning": "na—neither; kartṛitvam—sense of doership; na—nor; karmāṇi—actions; lokasya—of the people; sṛijati—creates; prabhuḥ—God; na—nor; karma-phala—fruits of actions; sanyogam—connection; svabhāvaḥ—one’s nature; tu—but; pravartate—is enacted", - "translation": "The Lord (Atma) does not create agency, nor action, nor the union of action and its fruit; but Nature leads to action.", - "commentary": "The Lord (Atma) has nothing to do with personal agency, or actions or the union of action with its fruits. He does not direct man to do this or that. Nature carries on the whole of this universal drama according to its own laws. By the power of Prakriti man has attached himself to actions, and thinks that he is acting, enjoying suffering, and that he is the doer. In fact, it is not the real man that is the doer. The personal agent is a spurious idea created by the power of Maya. Having thus forgotten his real nature, man has created for himself a wilderness of likes and dislikes, good and bad-evil desires, and those samskaras go on functioning in their own way through the variegated phenomena of life. To know this secret is Knowledge.When a man does evil, it is not the real Self that does evil, but man’s nature. When a man does good, it is not the real Self that does good, but man’s nature. So, the evil accumulated in one’s nature should be counteracted by the good, and then one should rise above both good and evil in the realisation of Atma. The seeker need not be disheartened by the evil in him. It is his own making, and what he has done, he can undo also. Effort is needed in that direction for self-purification. This struggle is the natural order of life. The Lord has nothing to do with it. Man has to attain purification by his own effort. The Lord here states that personal agency, actions and their results are all conducted by the power of Prakriti.", + "translation": [ + "The Lord (Atma) does not create agency, nor action, nor the union of action and its fruit; but Nature leads to action." + ], + "commentary": [ + "The Lord (Atma) has nothing to do with personal agency, or actions or the union of action with its fruits. He does not direct man to do this or that. Nature carries on the whole of this universal drama according to its own laws. By the power of Prakriti man has attached himself to actions, and thinks that he is acting, enjoying suffering, and that he is the doer. In fact, it is not the real man that is the doer. The personal agent is a spurious idea created by the power of Maya. Having thus forgotten his real nature, man has created for himself a wilderness of likes and dislikes, good and bad-evil desires, and those samskaras go on functioning in their own way through the variegated phenomena of life. To know this secret is Knowledge.When a man does evil, it is not the real Self that does evil, but man’s nature. When a man does good, it is not the real Self that does good, but man’s nature. So, the evil accumulated in one’s nature should be counteracted by the good, and then one should rise above both good and evil in the realisation of Atma. The seeker need not be disheartened by the evil in him. It is his own making, and what he has done, he can undo also. Effort is needed in that direction for self-purification. This struggle is the natural order of life. The Lord has nothing to do with it. Man has to attain purification by his own effort. The Lord here states that personal agency, actions and their results are all conducted by the power of Prakriti.", + "Question:Is the Lord concerned with the actions of man?", + "Answer:No.", + "Question:Then what is the power that is creating these actions?", + "Answer:Prakriti (Nature). The natural tendencies of man carry on the drama of earthly life." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-14.mp3", "source": "https://vivekavani.com/b5v14/" }, @@ -148,8 +302,15 @@ "sanskrit": "नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: || 15||", "transliteration": "nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ", "word_by_word_meaning": "na—not; ādatte—accepts; kasyachit—anyone’s; pāpam—sin; na—not; cha—and; eva—certainly; su-kṛitam—virtuous deeds; vibhuḥ—the omnipresent God; ajñānena—by ignorance; āvṛitam—covered; jñānam—knowledge; tena—by that; muhyanti—are deluded; jantavaḥ—the living entities", - "translation": "The Lord does not receive either the evil or good of anyone. Knowledge is enveloped by ignorance, and by it, beings are deluded.", - "commentary": "The good and the bad done by man affect him only, God does not touch either. If a man does good, he enjoys the fruits of his good work. If he does evil, he suffers the result of his bad actions. God has nothing to do with them. Thus the whole responsibility is placed on man himself, as the maker of his own destiny. It is utter foolishness to imagine that God is conferring happiness on some people and suffering on others. No. He does neither. Man suffers from his own evil deeds. God is the eternal witness of this wonderful human life, with all its passions, victories and defeats, pleasures and pains, loves and hatreds and so on. He is Sakshi (witness).", + "translation": [ + "The Lord does not receive either the evil or good of anyone. Knowledge is enveloped by ignorance, and by it, beings are deluded." + ], + "commentary": [ + "The good and the bad done by man affect him only, God does not touch either. If a man does good, he enjoys the fruits of his good work. If he does evil, he suffers the result of his bad actions. God has nothing to do with them. Thus the whole responsibility is placed on man himself, as the maker of his own destiny. It is utter foolishness to imagine that God is conferring happiness on some people and suffering on others. No. He does neither. Man suffers from his own evil deeds. God is the eternal witness of this wonderful human life, with all its passions, victories and defeats, pleasures and pains, loves and hatreds and so on. He is Sakshi (witness).", + "In the second line, the Lord explains how this so-called earthly life is carried on by all beings. Knowledge is covered up by ignorance and by this, all beings are deluded. Every man in his real nature is the immortal Self and not the perishable body. But by ignorance, man has come to think that he is the body. By this delusion, man is subjecting himself to all the shocks and ills of earthly life and is bound to the wheel of birth and death. But this ignorance (avidya) though is without a beginning has an end. A remote mountain cave is filled with darkness from time immemorial, and yet it is shattered the moment a light is brought into it. Thus Knowledge when it flashes on the heart ends all ignorance in a fraction of a second. When man realises his real nature, ignorance is destroyed. Therefore it is the duty of every man to remove the evil of ignorance and know himself as the immortal Self. There is nothing new to be acquired. Man has only to take off the blinding mask and understand his own true nature.", + "Question:What is the cause of man’s sorrow?", + "Answer:Knowledge is covered up by ignorance and hence man is deluded." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-15.mp3", "source": "https://vivekavani.com/b5v15/" }, @@ -159,8 +320,24 @@ "sanskrit": "ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||", "transliteration": "jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥteṣhām āditya-vaj jñānaṁ prakāśhayati tat param", "word_by_word_meaning": "jñānena—by divine knowledge; tu—but; tat—that; ajñānam—ignorance; yeṣhām—whose; nāśhitam—has been destroyed; ātmanaḥ—of the self; teṣhām—their; āditya-vat—like the sun; jñānam—knowledge; prakāśhayati—illumines; tat—that; param—Supreme Entity", - "translation": "But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman.", - "commentary": "In the previousverse, it is stated that knowledge is covered by ignorance, and so man suffers misery. Here the way to remove sorrow is shown. Ignorance is the cause of sorrow, and Knowledge alone could remove ignorance. Knowledge of Atma is to be acquired by spiritual practices like hearing, contemplation, meditation etc. And such Knowledge reveals the Supreme Being, Brahman, just as the Sun reveals the sense-world. just as the Sun reveals the objects in the sense-worl", + "translation": [ + "But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman." + ], + "commentary": [ + "In the previousverse, it is stated that knowledge is covered by ignorance, and so man suffers misery. Here the way to remove sorrow is shown. Ignorance is the cause of sorrow, and Knowledge alone could remove ignorance. Knowledge of Atma is to be acquired by spiritual practices like hearing, contemplation, meditation etc. And such Knowledge reveals the Supreme Being, Brahman, just as the Sun reveals the sense-world. just as the Sun reveals the objects in the sense-worl", + "Like the sun:When thick clouds spread over the sky, the Sun is hidden and the world is plunged into darkness. Powerful winds drive away the clouds, and immediately the glorious light of the Sun is revealed. Thereby all the objects of the sense-world become visible to us. Even so, the light of Atma is covered up by ignorance. When this ignorance is removed by knowledge, Atma shines forth with all its glory.", + "It should be clearly understood that Atma is not something to be created by anybody by some kind of spiritual discipline. Atma is already there, unaffected by anything, just as the Sun is there even when the clouds cover him up. Only the covering is to be taken away. Atma is unveiled.", + "When it is said that Knowledge causes Atma to shine forth, it does not mean that Atma is illumined by knowledge. Atma is Self-luminous. It is unlike material objects which are not self-luminous but which shine by the light of the Sun. Atma does not require anything else to illumine itself. It illumines all.", + "When ignorance (Jivabuddhi) is destroyed, Atma is experienced, and that is Knowledge.", + "Let us take the illustration of a lamp kept under a pot. When the pot covers it, the lamp is hidden, and light is not seen. When the pot is broken, the light of the lamp shines forth. The covering of ignorance is shattered by Knowledge and then the light of Atma is unveiled by His own original power.", + "Either by Nishkama karma or by devotion or by Dhyana or by all these methods put together, man has to obtain knowledge of the real Self to overcome the sorrows of his earthly existence.", + "It is to be noted that this Knowledge is free for all humanity to secure without distinction of caste, creed, race colour or sex. Each soul is potentially divine. Whoever breaks through the clouds of ignorance will come face to face with the glorious Sun of Atma.", + "Each individual has the light of Atma in himself shining like the Sun. Even the light of the Sun is only a reflection of the light of Atma.", + "Question:How is ignorance destroyed?", + "Answer:By the Knowledge of Brahman.", + "Question:What is revealed when knowledge comes?", + "Answer:Atma which is the essence of the light of Knowledge shines forth (experienced)." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-16.mp3", "source": "https://vivekavani.com/b5v16/" }, @@ -170,8 +347,27 @@ "sanskrit": "तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: |गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: || 17||", "transliteration": "tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥgachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ", "word_by_word_meaning": "tat-buddhayaḥ—those whose intellect is directed toward God; tat-ātmānaḥ—those whose heart (mind and intellect) is solely absorbed in God; tat-niṣhṭhāḥ—those whose intellect has firm faith in God; tat-parāyaṇāḥ—those who strive for God as the supreme goal and refuge; gachchhanti—go; apunaḥ-āvṛittim—not returning; jñāna—by knowledge; nirdhūta—dispelled; kalmaṣhāḥ—sins", - "translation": "With their intellect absorbed in That, their Self being That, established in that, they go from whence there is no return and their sins are dispelled by knowledge.", - "commentary": "The realisation of Brahman being the final goal of all spiritual practices, what is the duty of the aspirant? He should think of that at all times, he should merge himself in That, he should be firmly rooted in That, and he should have no other thing except That as the sole refuge and aim. Such a man alone can realise Brahman.It is a psychological truth that man becomes That which he contemplates. By ignorance, man is contemplating samsara, and so he is bound by it by the effect of his own absorption in it. Now the sadhana should be made in the opposite direction. Mind should contemplate the Supreme Reality, the freedom of the self, and if this is done constantly till the whole personality is filled with that, then the Atma becomes manifest as the Reality in man.It is true that the mind cannot all of a sudden become absorbed in That. The mind oscillates between the objective world on the one side, and Atma on the other. But constant, unremitting and intense practice will fix the direction of the mind towards Atma. All great men have gone through this practice. They have concentrated all their energies in Atma, and dedicated their whole being to That. And thus they have realised the Supreme.", + "translation": [ + "With their intellect absorbed in That, their Self being That, established in that, they go from whence there is no return and their sins are dispelled by knowledge." + ], + "commentary": [ + "The realisation of Brahman being the final goal of all spiritual practices, what is the duty of the aspirant? He should think of that at all times, he should merge himself in That, he should be firmly rooted in That, and he should have no other thing except That as the sole refuge and aim. Such a man alone can realise Brahman.It is a psychological truth that man becomes That which he contemplates. By ignorance, man is contemplating samsara, and so he is bound by it by the effect of his own absorption in it. Now the sadhana should be made in the opposite direction. Mind should contemplate the Supreme Reality, the freedom of the self, and if this is done constantly till the whole personality is filled with that, then the Atma becomes manifest as the Reality in man.It is true that the mind cannot all of a sudden become absorbed in That. The mind oscillates between the objective world on the one side, and Atma on the other. But constant, unremitting and intense practice will fix the direction of the mind towards Atma. All great men have gone through this practice. They have concentrated all their energies in Atma, and dedicated their whole being to That. And thus they have realised the Supreme.", + "To the birthless and deathless state:‘Punaravritti‘ means taking birth again and becoming bound by samsara. Birthlessness(apunaravrtitti)is the state of final emancipation.", + "Sins dispelled by Knowledge:Who shall attain that state? Those who are free from sin and evil, free from ignorance and delusion, attain that state. How can sin be destroyed? By the Knowledge of Atma. So long as there is the least trace of evil, the light is not revealed. So the enveloping darkness of evil should be shattered by Knowledge. Constant thought and meditation on Atma bring spiritual knowledge to man.", + "Is it not true that the man engaged in worldly pursuits, attains success by the concentration of all his energies on that object which he desires to acquire? Day and night, the wealthy are adding to their possessions. Most people spend their whole life and energy acquiring lands, houses, positions, name and fame. They come to possess these things by the very force of their efforts. And yet they still live in a state of fear, and suffer terrible torture of the mind. If they can turn their interest and energy towards the spiritual quest, they can easily acquire that Knowledge by which they can ever afterwards live a life of fearlessness, joy, and perfect freedom. Atma-Jnana is the greatest acquisition for a human being, because by it he transcends all the fears and sorrows of life, and lives in restful peace, bliss and blessedness.", + "MASTER (to the devotees):“I have heard a great deal about Buddha. He is one of the ten Incarnations of God. (Hindu mythology speaks of ten Incarnations of God.) Brahman is immovable, immutable, inactive, and of the nature of Consciousness.When a man merges hisbuddhi, his intelligence, inBodha, Consciousness, then he attains the Knowledge of Brahman; he becomesbuddha, enlightened.“Nangta used to say that the mind merges in the buddhi, and the buddhi in Bodha, Consciousness.“The aspirant does not attain the Knowledge of Brahman as long as he is conscious of his ego. The ego comes under one’s control after one has obtained the Knowledge of Brahman and seen God. Otherwise the ego cannot be controlled. It is difficult to catch one’s own shadow. But when the sun is overhead, the shadow is within a few inches of the body.”…..", + "MASTER:“One should keep pictures of holy men in one’s room. That constantly quickens divine ideas.”BANNERJI:“I have your picture in my room; also the picture of a sadhu living in the mountains, blowing on a piece of lighted charcoal in a bowl of hemp.” (Many wandering monks smoke Indian hemp.)MASTER:“It is true that one’s spiritual feelings are awakened by looking at the picture of a sadhu. It is like being reminded of the custard-apple by looking at an imitation one, or like stimulating the desire for enjoyment by looking at a young woman. Therefore I tell you that you should constantly live in the company of holy men.(To Bannerji) “You know very well the suffering of the world. You suffer whenever you accept enjoyment. As long as the kite kept the fish in its beak, it was tormented by the flock of crows.“One finds peace of mind in the company of holy men. The alligator remains under water a long time. But every now and then it rises to the surface and breathes with a deep wheezing noise. Then it gives a sigh of relief.”", + "ACTOR:“Revered sir, what you have just said about enjoyment is very true. One ultimately courts disaster if one prays to God for enjoyment. Various desires come to the mind and by no means all of them are good. God is the Kalpataru, the Wish-fulfilling Tree. A man gets whatever he asks of God. Suppose it comes to his mind: ‘God is the Kalpataru. Well, let me see if a tiger will appear before me.’ Because he thinks of the tiger, it really appears and devours him.”MASTER:“Yes, you must remember that the tiger comes. What more shall I tell you? Keep your mind on God. Don’t forget Him. God will certainly reveal Himself to you if you pray to Him with sincerity. Another thing, Sing the name of God at the end of each performance. Then the actors, the singers, and the audience will go home with the thought of God in their minds.”The actors saluted the Master and took their leave.Two ladies, devotees of Sri Ramakrishna, entered the room and saluted the Master. They had been fasting in preparation for this visit. They were sisters-in-law, the wives of two brothers, and were twenty-two or twenty- three years old. They were mothers of children. Both of them had their faces covered with veils.MASTER (to the ladies):“Worship Siva. This worship is described in a book called theNityakarma. Learn the rituals from it.In order to perform the worship of God you will be preoccupied for a long time with such religious duties as plucking flowers, making sandal-paste, polishing the utensils of worship, and arranging offerings. As you perform these duties your mind will naturally be directed to God. You will get rid of meanness, anger, jealousy, and so forth.When you two sisters talk to each other, always talk about spiritual matters.“The thing is somehow to unite the mind with God. You must not forget Him, not even once. Your thought of Him should be like the flow of oil, without any interruption (BG 6.19). It you worship with love even a brick or stone as God, then through His grace you can see Him.“Remember what I have just said to you. One should perform such worship as the Siva Puja. Once the mind has become mature, one doesn’t have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind.” (BG 3.17,BG 3.18) (Source:Gospel of Sri Ramakrishna)", + "Related Articles:", + "Question:What is Moksha?", + "Answer:It is the birthless and deathless state of the highest bliss.", + "Question:Who can acquire it?", + "Answer:The man who is free from sin and evil can acquire it.", + "Question:How is evil destroyed?", + "Answer:Evil is dispelled by Knowledge.", + "Question:How is Knowledge acquired?", + "Answer:By thinking of That, by merging in That, by taking refuge in That, by having That as his supreme goal, man acquires Atma-Jnana." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-17.mp3", "source": "https://vivekavani.com/b5v17/" }, @@ -181,8 +377,20 @@ "sanskrit": "विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |शुनि चैव श्वपाके च पण्डिता: समदर्शिन: || 18||", "transliteration": "vidyā-vinaya-sampanne brāhmaṇe gavi hastiniśhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ", "word_by_word_meaning": "vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with; brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and; eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned; sama-darśhinaḥ—see with equal vision", - "translation": "The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh.", - "commentary": "Sages who have acquired Brahmajnana see everything as Brahman. In all the varied manifestations of nature, they see the underlying substratum (i.e) Atma, and so they do not make any distinction between one thing and another. For them, all that exists, whatever the name and form may be, is made of one substance – Brahman (Atma). So they have love and compassion for all the creatures without distinction of high or low, caste and creed, and so on. The Brahmana here stands for the highest purity. The outcaste (svapaka) represents the lowest order of human beings. The sage looks upon both with an equal eye, because the background for the highest spiritual giant and the meanest wretch is Brahman and nothing else. Is the vision of the sage confined to humans only? No. His vision embraces all the created beings. So the elephants, dogs the cows are mentioned to represent the animal kingdom. It means animals, birds, reptiles and all living creatures without any exception at all, are included in the universal vision of the sage. All are Brahman. One who looks upon all these equally is the man of real Knowledge.", + "translation": [ + "The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh." + ], + "commentary": [ + "Sages who have acquired Brahmajnana see everything as Brahman. In all the varied manifestations of nature, they see the underlying substratum (i.e) Atma, and so they do not make any distinction between one thing and another. For them, all that exists, whatever the name and form may be, is made of one substance – Brahman (Atma). So they have love and compassion for all the creatures without distinction of high or low, caste and creed, and so on. The Brahmana here stands for the highest purity. The outcaste (svapaka) represents the lowest order of human beings. The sage looks upon both with an equal eye, because the background for the highest spiritual giant and the meanest wretch is Brahman and nothing else. Is the vision of the sage confined to humans only? No. His vision embraces all the created beings. So the elephants, dogs the cows are mentioned to represent the animal kingdom. It means animals, birds, reptiles and all living creatures without any exception at all, are included in the universal vision of the sage. All are Brahman. One who looks upon all these equally is the man of real Knowledge.", + "Each man is looking at things from a particular plane of vision. The most ignorant man looks upon objects only from the physical plane. He considers only the colour, stature, race, caste and so on. This is bodily outlook‘dehadrishti’the mere apprehension of the outermost fringes of all beings, the mere flesh and blood estimate. They are pleased or displeased according to these physical distinctions. The second class of persons look upon objects from the mental plane. They consider the character of man, his mental makeup, his intellectual powers, and other talents which are exhibited in him. This is mental-outlook (manodrishti). The highest class of people look upon all things from the spiritual plane, and they find God or the Reality in everyone. They penetrate to the innermost recesses of the heart through the outer coverings of the mind and body. Their vision is that of the One Brahman (Atma) being the essence of all things. This is Atmic outlook (Atmadrishti). All that exists is God. Out of that one substance, all the apparent distinctions and differences of name and form are created by the power of Maya. If a number of golden ornaments are given for sale to a jeweller, he sees them all as gold, and weighs and values them accordingly. All pots are made of earth. The reality in all of them is the earth. Thus the sages see the all-pervading Atma everywhere. Hence they possess equal vision. This is Jnana.", + "Love for all is the highest attribute of God. The Jnani has such love extended to all beings. This is the universality of the Gita message. All artificial limitations are transcended by the realisation of the Self. Brotherhood of man is no doubt a great ideal. But the love of the Jnani does not stop there. He finds the same Self in all beings. The ultimate goal is cosmic love, the identification of one’s self with all that exists.In the human organism, there are different organs, like hands, legs, eyes etc. If one of the limbs is affected, the whole body feels the pain. So it is that the Jnani feels pained when any part of the universe suffers.We come across exceptional men who ave reached this state, who take upon themselves the sorrows and sufferings of other beings, just because they see the same Self in all.", + "This universal love is the test of jnana. To know that Atma is the one indwelling principle of creation as a whole is to enter the plane of cosmic love and unity. In this, the application of the Vedantic doctrine of oneness in practical life is clearly declared.", + "Those of you who have studied the Gita will remember the memorable passages: “He who looks upon the learned Brahmin, upon the cow, the elephant, the dog, or the outcast with the same eye, he indeed is the sage, and the wise man.”[Source]", + "The real Vedantist alone will give up his life for a fellow-man without any compunction, because he knows he will not die. As long as there is one insect left in the world, he is living; as long as one mouth eats, he eats. So he goes on doing good to others; and is never hindered by the modern ideas of caring for the body. When a man reaches this point of abnegation, he goes beyond the moral struggle, beyond everything. He sees in the most learned priest, in the cow, in the dog, in the most miserable places, neither the learned man, nor the cow, nor the dog, nor the miserable place, but the same divinity manifesting itself in them all. He alone is the happy man; and the man who has acquired that sameness has, even in this life, conquered all existence.[Source]", + "Last of all will come self-surrender. Then we shall be able to give ourselves up to the Mother. If misery comes, welcome; if happiness comes, welcome. Then, when we come up to this love, all crooked things shall be straight. There will be the same sight for the Brahmin, the Pariah, and the dog. Until we love the universe with same-sightedness, with impartial, undying love, we are missing again and again. But then all will have vanished, and we shall see in all the same infinite eternal Mother.[Source]", + "Question:Who is a wise man?", + "Answer:He who looks with an equal eye on all beings is the man of real wisdom." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-18.mp3", "source": "https://vivekavani.com/b5v18/" }, @@ -192,8 +400,33 @@ "sanskrit": "इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: |निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: || 19||", "transliteration": "ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥnirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ", "word_by_word_meaning": "iha eva—in this very life; taiḥ—by them; jitaḥ—conquer; sargaḥ—the creation; yeṣhām—whose; sāmye—in equanimity; sthitam—situated; manaḥ—mind; nirdoṣham—flawless; hi—certainly; samam—in equality; brahma—God; tasmāt—therefore; brahmaṇi—in the Absolute Truth; te—they; sthitāḥ—are seated", - "translation": "Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest.", - "commentary": "Mind is the cause of bondage or freedom. If the mind is corrupt and unbalanced, it is bondage. If the mind is pure and equal, it is freedom. Therefore the Lord declares that the man who keeps his mind pure and balanced conquers the bondage of samsara. While living in this body, the man becomes free – a Jivanmukta the living free.", + "translation": [ + "Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest." + ], + "commentary": [ + "Mind is the cause of bondage or freedom. If the mind is corrupt and unbalanced, it is bondage. If the mind is pure and equal, it is freedom. Therefore the Lord declares that the man who keeps his mind pure and balanced conquers the bondage of samsara. While living in this body, the man becomes free – a Jivanmukta the living free.", + "The reason for it is that Atma, the Self, is free from evil and is always balanced. Who-so-ever acquires these attributes of Atma has their life and being in Atma. Like things mix together and not unlike things. Water mixes with water and not with oil. Oil mixes with oil and not with milk. So to become Atma, one should cultivate Atma dharma. Two attributes are mentioned here as Atma dharma are purity and balance. When these qualities are acquired, man realises Brahman. –", + "When the mind acquires purity, objectlessness, balance equal to that of Atma, man attains emancipation.", + "Mokshais purity of mind illumined by Knowledge. If one keeps the mind pure and balanced, he is free, now and here, and not elsewhere and at a distant time. There are no conditions of time and place. Wherever he is and whatever he is, if one acquires purity and balance of mind he attains freedom.", + "Mind established in equality:It means that the mind is balanced, free from the unsettling waves of attraction and repulsion while moving through the objective world. This balance is achieved by the Jnani as he is able to perceive the one Self in all beings. So much so there is no mental disturbance at all for him.", + "The highest state of freedom could be achieved while living in this body. This gives the greatest hope for suffering humanity. It is not after death that their freedom is attained. It is attained here and now by the aspirant whose mind is free and balanced.", + "Breaking the bondages of all, the chains of all, declaring liberty to all to reach the highest goal, come the words of the Gita, rolls like thunder the mighty voice of Krishna: “Even in this life they have conquered relativity, whose minds are firmly fixed upon the sameness, for God is pure and the same to all, therefore such are said to be living in God.”[Source]", + "“Even in this life he has conquered relative existence whose mind is firmly fixed on this sameness, for the Lord is one and the same to all, and the Lord is pure; therefore those who have this sameness for all, and are pure, are said to be living in God.” This is the gist of Vedantic morality — this sameness for all.[Source]", + "Therefore the absolute sameness of conditions, if that be the aim of ethics, appears to be impossible. That all men should be the same, could never be, however we might try. Men will be born differentiated; some will have more power than others; some will have natural capacities, others not; some will have perfect bodies, others not. We can never stop that. At the same time ring in our ears the wonderful words of morality proclaimed by various teachers: “Thus, seeing the same God equally present in all, the sage does not injure Self by the Self, and thus reaches the highest goal. Even in this life they have conquered relative existence whose minds are firmly fixed on this sameness; for God is pure, and God is the same to all. Therefore such are said to be living in God.” We cannot deny that this is the real idea; yet at the same time comes the difficulty that the sameness as regards external forms and position can never be attained.[Source]", + "Dualism is the natural idea of the senses; as long as we are bound by the senses we are bound to see a God who is only Personal, and nothing but Personal, we are bound to see the world as it is. Says Ramanuja, “So long as you think you are a body, and you think you are a mind, and you think you are a jiva, every act of perception will give you the three — Soul, and nature, and something as causing both.” But yet, at the same time, even the idea of the body disappears where the mind itself becomes finer and finer, till it has almost disappeared, when all the different things that make us fear, make us weak, and bind us down to this body-life have disappeared. Then and then alone one finds out the truth of that grand old teaching. What is the teaching? “Even in this life they have conquered the round of birth and death whose minds are firm-fixed on the sameness of everything, for God is pure and the same to all, and therefore such are said to be living in God.”[Source]", + "But above all, let me once more remind you that here is need of practical work, and the first part of that is that you should go to the sinking millions of India, and take them by the hand, remembering the words of the Lord Krishna: “Even in this life they have conquered relative existence whose minds are firm-fixed on the sameness of everything, for God is pure and the same to all; therefore, such are said to be living in God.”[Source]", + "This is what one of your ancestors said: “Even in this life, they have conquered relativity whose mind is fixed in sameness” — one who is believed to be God incarnate. We all believe it. Are his words then vain and without meaning? If not, and we know they are not, any attempt against this perfect equality of all creation, irrespective of birth, sex, or even qualification, is a terrible mistake, and no one can be saved until he has attained to this idea of sameness. Follow, therefore, noble Prince, (The Raja of Khetri) the teachings of the Vedanta, not as explained by this or that commentator, but as the Lord within you understands them. Above all, follow this great doctrine of sameness in all things, through all beings, seeing the same God in all. This is the way to freedom; inequality, the way to bondage. No man and no nation can attempt to gain physical freedom without physical equality, nor mental freedom without mental equality. Ignorance, inequality, and desire are the three causes of human misery, and each follows the other in inevitable union. Why should a man think himself above any other man, or even an animal? It is the same throughout: “त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारि — Thou art the man, Thou the woman, Thou art the young man, Thou the young woman.” Many will say, “That is all right for the sannyasins, but we are householders.” No doubt, a householder having many other duties to perform, cannot as fully attain to this sameness; yet this should be also their ideal, for it is the ideal of all societies, of all mankind, all animals, and all nature, to attain to this sameness.[Source]", + "The yogi says, every man is a slave except the yogi. He is a slave of food, to air, to his wife, to his children, to a dollar, slave to a nation, slave to name and fame, and to a thousand things in this world. The man who is not controlled by any one of these bondages is alone a real man, a real yogi. “They have conquered relative existence in this life who are firm-fixed in sameness. God is pure and the same to all. Therefore such are said to be living in God.”[Source]", + "“They indeed have conquered Heaven even in this life whose mind has become fixed in sameness. God is pure and same to all, therefore they are said to be in God.” Desire, ignorance, and inequality — this is the trinity of bondage. Denial of the will to live, knowledge, and same-sightedness is the trinity of liberation.[Source]", + "Question:Who can overcome the bondage of samsara?", + "Answer:He whose mind is pure and equal overcomes Samsara.", + "Question:What is the way to cross over the ills of life?", + "Answer:1. Purity of mind, 2. firmness and balance 3. looking with an equal eye on all beings these are the means to peace and bliss.", + "Question:What is the nature of Brahman?", + "Answer:Purity and harmony.", + "Question:When would man attain Moksha?", + "Answer:When the mind is pure and balanced, man attains Moksha." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-19.mp3", "source": "https://vivekavani.com/b5v19/" }, @@ -203,8 +436,17 @@ "sanskrit": "न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: || 20||", "transliteration": "na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyamsthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ", "word_by_word_meaning": "na—neither; prahṛiṣhyet—rejoice; priyam—the pleasant; prāpya—obtaining; na—nor; udvijet—become disturbed; prāpya—attaining; cha—also; apriyam—the unpleasant; sthira-buddhiḥ—steady intellect; asammūḍhaḥ—firmly situated; brahma-vit—having a firm understanding of divine knowledge; brahmaṇi—established in God; sthitaḥ—situated", - "translation": "The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.", - "commentary": "Further attributes of the Jnani are mentioned here. The wise and the ignorant could easily be distinguished by their conduct, in the same way as we could distinguish a blind man by his gait. The knower of Brahman is untroubled by the occurrence of unpleasant things, nor is he elated when good things come to him. His intellect does not waver in wear and woe.", + "translation": [ + "The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant." + ], + "commentary": [ + "Further attributes of the Jnani are mentioned here. The wise and the ignorant could easily be distinguished by their conduct, in the same way as we could distinguish a blind man by his gait. The knower of Brahman is untroubled by the occurrence of unpleasant things, nor is he elated when good things come to him. His intellect does not waver in wear and woe.", + "He knows by direct vision that worldly life as we see and live it with a deluded mind and confused intellect, is a dream that has no reality about it. He knows that it is a mirage, appearing to be full of water and beautiful, but only a sandy desert. Those who know the mirage are no longer deluded by its apparent attraction. In the same way, to the knower of Brahman the world is unreal(Midhya)from the spiritual point of view. So he is not moved by joy or sorrow by the diverse pattern of human existence.", + "Of steady intellect, not deluded (sthirabudhih – asammudhar):The purified intellect of the knower of Brahman is firm and immovable, because it has transcended all fictitious notions of the world, pleasures and pains, etc. The intellect of the ignorant man is shrouded in delusion, and so, like a weather-cock it is unsteady and turns round and round by every gust of wind. The light of Atma illumines the whole universe and the wise man knows what is real and what is unreal with absolute clearness.", + "From this, we understand that the aspirant who practises steadiness of mind, who keeps his intellect equal and balanced, unites himself with Brahman.", + "Question:What are the attributes of the knower of Brahman?", + "Answer:He does not rejoice when good things happen and he is not troubled when bad things occur. He is steady in mind, and free from delusion." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-20.mp3", "source": "https://vivekavani.com/b5v20/" }, @@ -214,8 +456,13 @@ "sanskrit": "बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् |स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 21||", "transliteration": "bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukhamsa brahma-yoga-yuktātmā sukham akṣhayam aśhnute", "word_by_word_meaning": "bāhya-sparśheṣhu—external sense pleasure; asakta-ātmā—those who are unattached; vindati—find; ātmani—in the self; yat—which; sukham—bliss; saḥ—that person; brahma-yoga yukta-ātmā—those who are united with God through yog; sukham—happiness; akṣhayam—unlimited; aśhnute—experiences", - "translation": "With mind unattached to external contacts he finds happiness in Atma and with mind united with Brahman (Atma) in meditation, he enjoys imperishable happiness.", - "commentary": "Eternal happiness is only in the Self and nowhere else. All other kinds of happiness arising from the contact of the senses with the external world are only short-lived and mixed with pain. They come and go. They are only the reflected joys of the Self. Real joy is only in Atma. The source of all happiness is inside and not outside. Not believing this truth, much less knowing it, the ignorant are deluded by thinking that happiness is coming to them through external objects. The dog biting the bone bruises its own mouth and licks its own blood thinking that it is coming from the bone. So is the ignorant man who runs after the elusive pleasures of life and is constantly cheated by them. Even after the repeated experience, he does not change his attitude. It has become a habitual way of thinking for the common man.", + "translation": [ + "With mind unattached to external contacts he finds happiness in Atma and with mind united with Brahman (Atma) in meditation, he enjoys imperishable happiness." + ], + "commentary": [ + "Eternal happiness is only in the Self and nowhere else. All other kinds of happiness arising from the contact of the senses with the external world are only short-lived and mixed with pain. They come and go. They are only the reflected joys of the Self. Real joy is only in Atma. The source of all happiness is inside and not outside. Not believing this truth, much less knowing it, the ignorant are deluded by thinking that happiness is coming to them through external objects. The dog biting the bone bruises its own mouth and licks its own blood thinking that it is coming from the bone. So is the ignorant man who runs after the elusive pleasures of life and is constantly cheated by them. Even after the repeated experience, he does not change his attitude. It has become a habitual way of thinking for the common man.", + "The wise man who has enquired into the nature of things develops a different attitude. He comes to know that he is himself the source of all happiness, and so he has no attachment for the pleasures derived through the senses from the objective world. Knowing this, his mind naturally turns inwards into the Self. Otherwise, the mind cannot remain steady when it is pulled out by the distractions of the sense world. So, first of all, there should be a clear understanding of the ephemeral character of sense-pleasures and the pain caused by them. Then comes dispassion (vairagya) – rejection of sense-pleasures. The less is sacrificed for the greater, the transitory is sacrificed for the eternal, and reflected joy is given up for real joy. From this verse we understand three important ideas:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-21.mp3", "source": "https://vivekavani.com/b5v21/" }, @@ -225,8 +472,20 @@ "sanskrit": "ये हि संस्पर्शजा भोगा दु:खयोनय एव ते |आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: || 22||", "transliteration": "ye hi sansparśha-jā bhogā duḥkha-yonaya eva teādyantavantaḥ kaunteya na teṣhu ramate budhaḥ", "word_by_word_meaning": "ye—which; hi—verily; sansparśha-jāḥ—born of contact with the sense objects; bhogāḥ—pleasures; duḥkha—misery; yonayaḥ—source of; eva—verily; te—they are; ādya-antavantaḥ—having beginning and end; kaunteya—Arjun, the son of Kunti; na—never; teṣhu—in those; ramate—takes delight; budhaḥ—the wise", - "translation": "Those enjoyments born of external contacts are themselves indeed the source of pain only; they have a beginning and end; the wise do not rejoice in them.", - "commentary": "The pleasure derived from sense objects are not real and enduring. They appear to give pleasure superficially, but they contain in themselves the seeds and germs of pain and sorrow. Therefore the Lord describes them as‘dukhayonayah’, (the source of pain and sorrow). The elders say that the pleasure derived from outside is only a drop and from it arises suffering as huge as a mountain. Since these pleasures are short-lived and worthless, the wise have no relish for them.", + "translation": [ + "Those enjoyments born of external contacts are themselves indeed the source of pain only; they have a beginning and end; the wise do not rejoice in them." + ], + "commentary": [ + "The pleasure derived from sense objects are not real and enduring. They appear to give pleasure superficially, but they contain in themselves the seeds and germs of pain and sorrow. Therefore the Lord describes them as‘dukhayonayah’, (the source of pain and sorrow). The elders say that the pleasure derived from outside is only a drop and from it arises suffering as huge as a mountain. Since these pleasures are short-lived and worthless, the wise have no relish for them.", + "The source of pain and sorrow:Sense – pleasures contain in their womb the seeds of sorrow and suffering. He who indulges in them should also suffer pain and sorrow arising from them. Man’s life is a bundle of pleasures and pains coming and going in an endless chain. These same pleasures have been many times in the previous births, and they will recur many times in the future also. When X rays are focussed over the body they penetrate the outer covering and photograph the inner contents of the body. So also, the purified intellect of the spiritual seeker is able to discover the unseen germs of pain and suffering in the womb of sense-pleasures. So he shuns them like poison. They do not rejoice in them (na teshu remate budhah). The ignorant man is attracted by the glitter and glamour of sense-pleasures, and fall into the pit of suffering. He is caught like the foolish fish that bites the flesh without seeing the hook behind.", + "From this verse, we understand two evils arising from material pleasures 1. They contain in immense the seeds of sorrow and suffering, 2. They are short-lived, unlike that joy which is found in Atma by the man of Knowledge. The Atmic joy has not the least taint of sorrow or pain in it. It is eternal. If sense-pleasure is like a lamp, the joy of Atma is like the sun. The lamp is blown out at any time but the Sun shines forever. If sense-pleasures are like a pool, the joy of Atma is like the ocean. The pool is dried up, but not the ocean. Knowing this, the wise do not go in for material pleasures. Such one is the knowing man (budhah.)", + "It is within the experience of every thoughtful man that the sense-pleasures corrupt the body and mind and lead to suffering and misery. The pleasures of drink, the ecstasies of lust, the adventures of gambling, the greed of accumulated wealth, the fear and glamour of position-have been the cause of ill-health, loss of vitality, bankruptcy, suicidal jealousies and hatred and all the restless passions of worldly people. Materialism, the clinging to the body as the be-all and end-all of life has destroyed mankind and deprived it of its legitimate claim to pure joy-Ananda, which is man’s birth-right. The denial of spiritual values on all sides and the consequent strife in the heart of man have rendered life for millions of people a prolonged fitful fever.", + "MASTER:“Well, how is the doctor coming along? Does he now receive well the ideas of this place?”M:“How can an effective seed fail to sprout? It must germinate somehow or other. I feel like laughing when I remember what you said the other day.”MASTER:“What was that?”M:“You said that Jadu Mallick was so absent-minded that while taking his meals he didn’t know whether a particular dish was seasoned with salt or not. If anyone pointed out to him that a dish was not salted, he would say, in a surprised voice: ‘Yes? Yes? I see it is not salted.’ You told this to the doctor because he had said to you that he was always absent-minded. You meant that he became absent-minded thinking of worldly things and not because of contemplation of God.”MASTER:“Will he not pay attention to what I say?”M:“Of course he will. But he forgets many of your instructions because of his numerous duties. Today, too, he made a nice remark when he said, ‘To look on a woman as mother is a spiritual discipline of the Tantra.'”MASTER:“What did I say to that?”M:“You told him about thatBhagavatascholar who owned bullocks and ploughs. (The Master smiles.) Further, you told him about the king who said to the pundit of theBhagavata, ‘You had better understand it yourself first.’ (The Master smiles.)“Then you told him about the Gita, whose essence is the renunciation of ‘woman and gold’, renunciation of the attachment to ‘woman and gold’.(BG 5.22,BG 5.23) You said to him, ‘How can a worldly man who has not renounced “woman and gold” teach others?’ Perhaps he didn’t understand the drift of your words. He changed the subject.” (Source:Gospel of Sri Ramakrishna)", + "Question:What is the nature of sense-pleasures?", + "Answer:They are the source of sorrow and suffering. They are short-lived.", + "Question:So what will the wise man do?", + "Answer:He rejects the sense-pleasures and seeks the joy of the spirit." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-22.mp3", "source": "https://vivekavani.com/b5v22/" }, @@ -236,8 +495,19 @@ "sanskrit": "शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् |कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: || 23||", "transliteration": "śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇātkāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ", "word_by_word_meaning": "śhaknoti—is able; iha eva—in the present body; yaḥ—who; soḍhum—to withstand; prāk—before; śharīra—the body; vimokṣhaṇāt—giving up; kāma—desire; krodha—anger; udbhavam—generated from; vegam—forces; saḥ—that person; yuktaḥ—yogi; saḥ—that person; sukhī—happy; naraḥ—person", - "translation": "He who is able to endure the impulse of desire and anger even in this world before the fall of the body, is the harmonised, and he is the happy man.", - "commentary": "One major tenet of the Gita which is repeatedly affirmed by the Lord, is that the peace and happiness of spiritual life are to be attained here and now, even in this life, while living in the embodied state.The Gita, as it has been pointed out in the introduction, teaches a way of life which can be practised with advantage by the individual and by the society. What is the way to secure peace and happiness? How can man enjoy undisturbed and unbroken bliss? This question confronts everyone. Consciously or unconsciously man is seeking happiness every moment of his life; The Lord states the position with absolute clarity and perspicuity. The key to happiness is placed in one’s own hands. The mansion of peace is open to all. But one should understand what peace is and how it could be found.", + "translation": [ + "He who is able to endure the impulse of desire and anger even in this world before the fall of the body, is the harmonised, and he is the happy man." + ], + "commentary": [ + "One major tenet of the Gita which is repeatedly affirmed by the Lord, is that the peace and happiness of spiritual life are to be attained here and now, even in this life, while living in the embodied state.The Gita, as it has been pointed out in the introduction, teaches a way of life which can be practised with advantage by the individual and by the society. What is the way to secure peace and happiness? How can man enjoy undisturbed and unbroken bliss? This question confronts everyone. Consciously or unconsciously man is seeking happiness every moment of his life; The Lord states the position with absolute clarity and perspicuity. The key to happiness is placed in one’s own hands. The mansion of peace is open to all. But one should understand what peace is and how it could be found.", + "This world and the human organism are best fitted to attain peace and Truth. This is the grandest opportunity for spiritual sadhana. The other worlds are the only places where the effects of actions done here are experienced. No sadhana is possible there. This world is the ‘Karmabhumi’. So whatever progress could be claimed by individual effort should be effected here only.", + "Before the fall of the body:The idea ‘here only’ (ihaiva) is elaborated by this explanatory phrase. It means before the body falls (i.e.) before death. The Lord exhorts mankind to conquer lust (Kama) and anger (Krodha) before the body falls. While living and discharging the duties and responsibilities of life, one should overcome these two fatal enemies. It is foolish to postpone the issue to a future birth. Who knows what birth one is going to have, whether that of man or beast? So this wonderful opportunity should not be lost. That which perishes is called the body –‘siryate iti sariram’. The tenure of life is uncertain. No one can say when he shall be called off from the stage of earthly life. Even if one lives up to ripe old age that will not be of much use. When the physical and mental powers are declined, what spiritual effort can one make? Sadhana will become impossible in old age. So when people are young, when the mind’s power is at its height, when the body is capable of enduring the rigours of discipline, when weakness does not set in, when the clouds of cares and anxieties do not overcast the mind, when defeatism and frustration have not knocked out the foundation of human personality – when man is young, strong, hopeful and idealistic, sadhana should be done. If one fails to do so, great difficulties would overtake him.", + "Among the six enemies, Kama, Krodha, Lobha, Moha, Mada, Matsarya, – the first two only are mentioned here. The rest are included in them. They are powerful enemies. The seeker should watch their movements with constant vigilance.", + "Impulse:The impulse of Kama and Krodha should be resisted. These impulses are roused suddenly and are highly irresistible. So the impulse should not be allowed to rise in the mind. Their seeds remain dormant in the mind and they should not be afforded any occasion to sprout and spread out and disturb the mind. These impure impulses should not come up to the surface, and thus the mind remains quiet and peaceful. When Atma is directly perceived, the seeds also burnt up, and then man is perfectly free.", + "The result of such Self-control is happiness and absorption in the Self. There is no happiness whatever even if man possesses other acquisitions, talents and powers.", + "Is able:By devotion and dispassion man can conquer these enemies.", + "We understand three important ideas from this verse: 1. Before the fall of the body, one should conquer these enemies 2. The most important aspect of sadhana is the conquest of Kama and Krodha. 3. Only after the conquest of these enemies can a man attain complete happiness." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-23.mp3", "source": "https://vivekavani.com/b5v23/" }, @@ -247,8 +517,19 @@ "sanskrit": "योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: ।स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ।। 24।।", "transliteration": "yo ‘ntaḥ-sukho ‘ntar-ārāmas tathāntar-jyotir eva yaḥsa yogī brahma-nirvāṇaṁ brahma-bhūto ‘dhigachchhati", "word_by_word_meaning": "yaḥ—who; antaḥ-sukhaḥ—happy within the self; antaḥ-ārāmaḥ—enjoying within the self; ; tathā—as well as; antaḥ-jyotiḥ—illumined by the inner light; eva—certainly; yaḥ—who; ; saḥ—he; yogī—yogi; brahma-nirvāṇam—liberation from material existence; brahmabhūtaḥ— united with the Lord; adhigachchhati—attains", - "translation": "He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection.", - "commentary": "The highest state of Brahmanubhuti and Moksha is mentioned here. It is evident from the previous verses that all outgoing impulses should be restricted, all external pleasures given up, and all sense-enjoyments discorded before Brahman is realised. The outgoing mind should be turned inwards. Introspection, and exploration of the inner regions of the mind and its source should be cultivated and developed. This is possible only when the windows of the senses are closed, and the mind is not in contact which sense-objects. If one gives up desires, the impulses of the mind for sensual enjoyments, possessions and all external things, then will he acquire the inner vision to see the Self and abide in it.", + "translation": [ + "He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection." + ], + "commentary": [ + "The highest state of Brahmanubhuti and Moksha is mentioned here. It is evident from the previous verses that all outgoing impulses should be restricted, all external pleasures given up, and all sense-enjoyments discorded before Brahman is realised. The outgoing mind should be turned inwards. Introspection, and exploration of the inner regions of the mind and its source should be cultivated and developed. This is possible only when the windows of the senses are closed, and the mind is not in contact which sense-objects. If one gives up desires, the impulses of the mind for sensual enjoyments, possessions and all external things, then will he acquire the inner vision to see the Self and abide in it.", + "Finds happiness within:The common man cannot find the happiness of the Self within. He imagines that he is deriving happiness from external objects. The truth is that all happiness is only in the Self, and what one thinks as happiness coming from outside is only the reflected happiness (Ananda) of the Self. The pleasures of the senses are short-lived, and contain in themselves the germs of pain and sorrow. To know this is very difficult, and man errs repeatedly. And yet the time should come when he realises the foolishness of running after silly sensual pleasures, and then the march back to his original state begins. When he finds the inner source of untainted happiness, he never again enters the sense-world.", + "Rejoices within:The world is the playground of the senses and the mind. But the wise finds that the so-called enjoyments and pleasures are unreal and short-lived. So he goes into himself and is delighted with the pure joy of the Self. There he finds the full realisation of all conceivable pleasures in the one joy of the Self. He forever delights within himself.", + "Illuminated within:The senses function by the external light of the Sun and the Moon. Without it, the world is a dark mass. But the Sun himself shines by the light of Atma.", + "The whole universe shines by the light of Atma. The eye is illumined by the intellect, and the intellect is illumined by Atma. It is Atma that is revealing itself as the diverse manifestations of light in the universe. Knowing this, the sage is illumined by Atma, the source of all light everywhere. He is light, and the light is within.", + "In this way, abandoning all the deluded attachment for the objective world, realising Atma as the foundation of all bliss, and the source of all light, meditating on That, the wise man becomes one with Brahman and attains Moksha.", + "Question:Who can attain Brahman?", + "Answer:He who gives up attachment to the objective world, and finds all happiness and light in Atma within, attains union with Brahman." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-24.mp3", "source": "https://vivekavani.com/b5v24/" }, @@ -258,8 +539,21 @@ "sanskrit": "लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: |छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: || 25||", "transliteration": "labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥchhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ", "word_by_word_meaning": "labhante—achieve; brahma-nirvāṇam—liberation from material existence; ṛiṣhayaḥ—holy persons; kṣhīṇa-kalmaṣhāḥ—whose sins have been purged; chhinna—annihilated; dvaidhāḥ—doubts; yata-ātmānaḥ—whose minds are disciplined; sarva-bhūta—for all living entities; hite—in welfare work; ratāḥ—rejoice", - "translation": "Sages whose sins are destroyed, whose dualities are torn asunder, who are self-controlled, who rejoice in the well-being of others, attain union with Brahman (Moksha).", - "commentary": "Who is a Rishi? One who has mastered the senses and mind, who is established in Atma is a Rishi. It is a position, a title, that anyone can acquire by tapas. It is something like a degree which young students acquire after going through a particular course of study. So, anyone endowed with character and singleness of purpose can obtain the title of a Rishi. No one is precluded from making the attempt. The ignorant man of today may become the sage of the future.Constant sadhana transforms the common human being into a sage of wisdom, world-honoured and one with God Himself.(Brahmavit Brahmaiva bhavati). Four characteristics of the sage are mentioned here.", + "translation": [ + "Sages whose sins are destroyed, whose dualities are torn asunder, who are self-controlled, who rejoice in the well-being of others, attain union with Brahman (Moksha)." + ], + "commentary": [ + "Who is a Rishi? One who has mastered the senses and mind, who is established in Atma is a Rishi. It is a position, a title, that anyone can acquire by tapas. It is something like a degree which young students acquire after going through a particular course of study. So, anyone endowed with character and singleness of purpose can obtain the title of a Rishi. No one is precluded from making the attempt. The ignorant man of today may become the sage of the future.Constant sadhana transforms the common human being into a sage of wisdom, world-honoured and one with God Himself.(Brahmavit Brahmaiva bhavati). Four characteristics of the sage are mentioned here.", + "Whose sins are destroyed:In the course of innumerable births man may have committed a number of sins prohibited by the Sastras, e.g. – theft, drunkenness, adultery, murder etc. So the mind is full of impurities. These should be destroyed by Nishkama Karma, devotion and Knowledge. Then the very sinner becomes a sage.", + "Whose dualities are torn asunder:The illusion of manifoldness should be transcended by the perception of unity in all things. All doubts would be cleared when the Reality is seen as it is.", + "Self-controlled:The Rishi has mastered all impulses and powers of the body, mind and intellect. Perfect self-control is the only way to Self-realisation.", + "Rejoicing in the welfare of all beings:What is the effect of Brahma Jnana? – universal love. Knowledge in action is love. The sage knows that there is only one Supreme Self, and that is manifesting as the many. The same Self that is in him is also in everything. When one realises this truth, what will be his attitude towards other beings? – Love for all. He cannot injure others, he cannot be jealous of others. He has no fear of anything. The ‘others’ do not exist for him, because he has perceived the unity of all beings, and he is himself the all. The test of man’s wisdom is here. He is full of compassion. His heart overflows with pity. When the sage moves in the world, the one attribute of the purified heart would be love. God is worshipped not only as the All-powerful but as the All-merciful. God is love. Great sages have preached and practised universal love as the highest law for humanity.", + "Related Articles:", + "Question:Who can attain Moksha?", + "Answer:Those whose sins are destroyed, whose doubts and dualities are cleared, who have self-mastery and universal love attain Moksha.", + "Question:Who is a Rishi?", + "Answer:One who possesses the above-mentioned qualities is a Rishi." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-25.mp3", "source": "https://vivekavani.com/b5v25/" }, @@ -269,8 +563,23 @@ "sanskrit": "कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 26||", "transliteration": "kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasāmabhito brahma-nirvāṇaṁ vartate viditātmanām", "word_by_word_meaning": "kāma—desires; krodha—anger; viyuktānām—of those who are liberated; yatīnām—of the saintly persons; yata-chetasām—those self-realized persons who have subdued their mind; abhitaḥ—from every side; brahma—spiritual; nirvāṇam—liberation from material existence; vartate—exists; vidita-ātmanām—of those who are self-realized", - "translation": "To the self-controlled sages who are free from desire and wrath, who have controlled their thoughts, who have realised the Self, absolute freedom exists on all sides.", - "commentary": "Three important qualities of the sage are mentioned here:", + "translation": [ + "To the self-controlled sages who are free from desire and wrath, who have controlled their thoughts, who have realised the Self, absolute freedom exists on all sides." + ], + "commentary": [ + "Three important qualities of the sage are mentioned here:", + "The sage with these three qualities enjoys the bliss of absolute freedom at all times, in all places, and under all circumstances. By the Knowledge of Atma, all the tendencies (samskaras) of the mind are removed, and the mind becomes non-existent. Moksha is not for the idle and lethargic. Hence the word‘Yati’is used here.‘Yati’means one who sacrifices everything for a great ideal. The ideal of realisation is achieved only by a great deal of effort. So having faith in the words of the Sastras and the Guru, let the seeker strive for the speedy realisation of spiritual freedom.", + "Constant meditation on Atma – the pure and perfect, will gradually purify the mind of all its evil samskaras. By knowing firmly that the objective world (drisya) is unreal, man overcomes the temptation for sense-pleasures and the consequent agitations of desire and anger.", + "The mind is impure as it has absorbed all evil tendencies through a number of births in a state of ignorance. The fire of Knowledge should burn up these tendencies and purify the mind which usually functions in tamas and rajas. Pure sattva is to be acquired by Knowledge of Atma. The mind is the axle on which the vast machine of samsara rotates endlessly. When the mind moves, the world moves. When the mind is not, the world is not. The impure mind sees the world as a vast battle-field of conflicting passions. The purified mind sees it as Atma. The devotee sees the world as the Lord. So the mind should be purified and kept under control by knowing that which is beyond it. Atmajnana implies a deep enquiry into the real nature of man. By such internal investigation, one comes to understand that he is not the body, the senses, the mind and the intellect, but that he is the one ‘Self’, the Drik, pure Knowledge. The seeker should constantly hold on to the reality, which is pure and changeless, knowing by direct experience that what changes is only the picture of the world.", + "It has already been said that when a man attains “Brahmisthiti’, he does not fall into delusion again. Hence it is declared that the man who attains ‘Brahma nirvanam’ exists in a state of absolute freedom and bliss at all times, in all places, under all circumstances. He is liberated when he holds the body or drops it. He lives always in freedom.", + "A BRAHMO DEVOTEE:“How can one realise God?”MASTER:“By directing your love to Him and constantly reasoning that God alone is real and the world illusory. The aswattha tree alone is permanent; its fruit is transitory.”", + "BRAHMO:“We have passions like anger and lust. What shall we do with these?”MASTER:“Direct the six passions to God. The impulse oflustshould be turned into the desire to have intercourse with Atman. Feelangryat those who stand in your way to God. Feelgreedyfor Him. If you must have the feeling of I and mine, then associate it with God. Say, for instance, ‘My Rama, my Krishna.’ If you must havepride, then feel like Bibhishana, who said, ‘I have touched the feet of Rama with my head; I will not bow this head before anyone else.'”", + "BRAHMO:“If it is God that makes me do everything, then I am not responsible for my sins.”MASTER (with a smile):“Yes, Duryodhana also said that. ‘O Krishna, I do what Thou, seated in my heart, makest me do.’If a man has the firm conviction that God alone is the Doer and he is His instrument, then he cannot do anything sinful. He who has learnt to dance correctly never makes a false step. One cannot even believe in the existence of God until one’s heart becomes pure.“Sri Ramakrishna looked at the devotees assembled in the worship hall and said: “It is very good to gather in this way, now and then, and think of God and sing His name and glories. But the worldly man’s yearning for God is momentary. It lasts as long as a drop of water on a red-hot frying-pan.” (Source:Gospel of Sri Ramakrishna)", + "Question:Who attains Brahmanirvana?", + "Answer:The man of mind-control, free from desire and anger, who has Self-knowledge, attains Moksha. Only men of great sadhana can attain that state.", + "Question:When is he free?", + "Answer:Freedom exists for him everywhere and at all times." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-26.mp3", "source": "https://vivekavani.com/b5v26/" }, @@ -280,8 +589,18 @@ "sanskrit": "स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: |प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || 27||यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: |विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: || 28||", "transliteration": "sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥprāṇāpānau samau kṛitvā nāsābhyantara-chāriṇauyatendriya-mano-buddhir munir mokṣha-parāyaṇaḥvigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ", "word_by_word_meaning": "sparśhān—contacts (through senses); kṛitvā—keeping; bahiḥ—outside; bāhyān—external; chakṣhuḥ—eyes; cha—and; eva—certainly; antare—between; bhruvoḥ—of the eyebrows; prāṇa-apānau—the outgoing and incoming breaths; samau—equal; kṛitvā—keeping; nāsa-abhyantara—within the nostrils; chāriṇau—moving; yata—controlled; indriya—senses; manaḥ—mind; buddhiḥ—intellect; muniḥ—the sage; mokṣha—liberation; parāyaṇaḥ—dedicated; vigata—free; ichchhā—desires; bhaya—fear; krodhaḥ—anger; yaḥ—who; sadā—always; muktaḥ—liberated; eva—certainly; saḥ—that person", - "translation": "The sage who has turned away all external impressions, fixing his gaze in the centre of the brows, controlling the incoming and outgoing breath rhythmically, keeping the senses, the mind and the intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom indeed enjoys freedom always.", - "commentary": "The field of sense-activity is the external world. All sense-contacts are in the outside world. What right have they to enter the inner domain of man’s heart? So thinking, the wise man prevents the entry of these impressions, and if they stealthily enter, they are pushed out at once. The foolish man allows them to come in and is enslaved by them. So the spiritual aspirant equipped with renunciation should put up the board ‘No admission’ at the gate-ways of the senses. It is like a country keeping strong border patrols on its frontiers to prevent incursions from enemy forces.", + "translation": [ + "The sage who has turned away all external impressions, fixing his gaze in the centre of the brows, controlling the incoming and outgoing breath rhythmically, keeping the senses, the mind and the intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom indeed enjoys freedom always." + ], + "commentary": [ + "The field of sense-activity is the external world. All sense-contacts are in the outside world. What right have they to enter the inner domain of man’s heart? So thinking, the wise man prevents the entry of these impressions, and if they stealthily enter, they are pushed out at once. The foolish man allows them to come in and is enslaved by them. So the spiritual aspirant equipped with renunciation should put up the board ‘No admission’ at the gate-ways of the senses. It is like a country keeping strong border patrols on its frontiers to prevent incursions from enemy forces.", + "Having turned away from all sense-contacts, the sage centres the gaze of meditation in the middle of the eye-brows. This is called in yogic terminology ‘Khechari Mudra‘. If one meditates with eyes open, the mind may be distracted by sense attractions. If he closes his eyes there is the danger of sinking into sleep (tamas). So with eyes half-closed, the sage fixes the gaze in the centre of the eye-brows. In the science of Yoga, this spot is called‘Ajnachakra’. Others concentrate on the tip of the nose or on the‘sahasrara’. That practice which is agreeable to the aspirant may be followed. The aim is to prevent the mind from going out and fixing it in the Self within.", + "Having balanced the breath:For most people the incoming and outgoing breaths are not rhythmical and balanced. The flow of breath in and out is irregular. Making the breath regular and balanced by the practise of Pranayama is good for bodily health and concentration of mind. It is one of the practices of the Ashtanga Yoga. The prana and the mind are closely interlinked. If one is controlled, the other is also controlled, without any particular effort. So control of breath is a necessary practice to bring the roving mind to a state of stillness. So the Sastras have prescribed breath-control as an important aspect of sadhana.", + "With senses, mind and intellect controlled:It has already been declared that Atma is beyond the senses, the mind and the intellect.", + "Aspiring for liberation:The yearning for freedom from the bonds of samsara is the first qualifying condition of the spiritual aspirant. If one desires Moksha with all his heart he will certainly have it. Is he ready to renounce the foolish pleasures of the objective world? If so, the yearning for the Supreme gathers force and momentum. The biographies of sages and devotees reveal the intense longing they had for Truth, for God.", + "Free from desire, fear and anger:Freedom from desire, fear, and hatred is the hall-mark of the sage. These three are the leaders of the host of enemies in spiritual life. If they are suppressed the others are easily eliminated. The Lord emphasises the need for overcoming these weaknesses many times.", + "The sage possessing the above attributes is always free. He re-gains his birth-right of freedom and gives up forever the shameful guise of a slave which he has imposed upon himself by ignorance." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-27-28.mp3", "source": "https://vivekavani.com/b5v27/" }, @@ -291,8 +610,22 @@ "sanskrit": "भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || 29||", "transliteration": "bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaramsuhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati", "word_by_word_meaning": "bhoktāram—the enjoyer; yajña—sacrifices; tapasām—austerities; sarva-loka—of all worlds; mahā-īśhvaram—the Supreme Lord; su-hṛidam—the selfless friend; sarva—of all; bhūtānām—the living beings; jñātvā—having realized; mām—Me (Lord Krishna); śhāntim—peace; ṛichchhati—attains", - "translation": "Knowing Me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the worlds, friend of all beings, man attains peace.", - "commentary": "It is stated here that he who knows the Lord (Atma) attains peace. Three attributes of the Lord are mentioned here.", + "translation": [ + "Knowing Me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the worlds, friend of all beings, man attains peace." + ], + "commentary": [ + "It is stated here that he who knows the Lord (Atma) attains peace. Three attributes of the Lord are mentioned here.", + "God is described as the enjoyer of the fruits of all sacrifices and austerities performed by men. God is all-pervading and so He is the inner power of all beings. Consequently, he is the enjoyer of the fruits of all the meritorious work done by man.", + "God is the supreme Lord of all the worlds. There is no power higher or equal to Him.", + "Friend of all beings:Though He is the Lord and Controller of all the worlds, He is the greatest friend of all beings. A friend is one who does good to another without expecting any return. What does God require of man? Nothing. And yet He is full of love for man and acts like the greatest friend and benefactor. The very fact that He directly teaches the wisdom of the Gita to man-kind is the proof of His compassion for suffering humanity. If one enquires into the nature of man and the universe around him, he would understand the infinite compassion of the Lord and his ceaseless endeavour to do the highest good to all beings.", + "The seeker who understands God in this way attains peace. Everyone is seeking peace. Here is the easy path of devotion to the Lord, which leads to peace and freedom. One should try to understand the attributes of God to know Him intimately. This confirms and strengthens his devotion. When the Lord says that He is a friend (suhrit) of all beings, it would be sufficient to think of him as the nearest and dearest companion, on whom one can depend for help and guidance in his sadhana.", + "Man has degraded himself by his lack of faith in the Lord. This is the main cause of unrest in the world. Men run hither and thither begging for small rewards from people holding small material authority. The Lord who is the King of Kings, who is the repository of all power and blessedness, by whose power the Sun shines and the winds blow, is forgotten by ignorant man. Saints and sages have proclaimed in one voice the immediate presence of God everywhere, and yet their words do not carry any weight with him. People have made themselves so low and weak that they put their faith in common mortals who are subject to all personal weaknesses. Let people understand that the Lord is the supreme friend of all. By devotion to Him, man attains peace.", + "One should note here that the whole Discourse is based on the principles of self-control, enquiry into the Self. Knowledge of Atma is emphasised over and over, and yet in this closing Verse, the Lord strikes the note of devotion (bhakti) and intimacy with God as a friend as the way to peace. By the grace of God alone, it is possible for man to cross the mire of delusion, and establish his oneness with the Supreme Reality (Brahman).", + "Question:What is the way to peace?", + "Answer:Understanding and worship of the Lord and meditation on Him is the way to peace.", + "Question:What attributes of the Lord are mentioned here?", + "Answer:He is the enjoyer of all sacrifices and austerities; He is the Lord of all the worlds; He is the friend of all beings." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-5-Verse-29.mp3", "source": "https://vivekavani.com/b5v29/" }