diff --git "a/output/chapters/6.json" "b/output/chapters/6.json"
--- "a/output/chapters/6.json"
+++ "b/output/chapters/6.json"
@@ -5,8 +5,18 @@
     "sanskrit": "श्रीभगवानुवाच |अनाश्रित: कर्मफलं कार्यं कर्म करोति य: |स संन्यासी च योगी च न निरग्निर्न चाक्रिय: || 1||",
     "transliteration": "śhrī bhagavān uvāchaanāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥsa sannyāsī cha yogī cha na niragnir na chākriyaḥ",
     "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; anāśhritaḥ—not desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work; karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order; cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also; akriyaḥ—without activity",
-    "translation": "He who performs the prescribed duty without depending on the fruits of work is a sannyasi and a yogi, and not he who has merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.",
-    "commentary": "Some people think that one who wears the ochre robes is a sannyasi. Others think that one who lives in solitude in a mountain cave, having given up all work is a yogi. These are external things only. conditions. No one can claim to be a sannyasi or yogi by these externals The inner impurities of the mind should be cleared, the attachment should be given up, and the desire for enjoyment should be relinquished. Inner purification comes first, and then only external renunciation. It is only then that one may rightly be recognised as a Sannyasi or Yogi.",
+    "translation": [
+      "He who performs the prescribed duty without depending on the fruits of work is a sannyasi and a yogi, and not he who has merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities."
+    ],
+    "commentary": [
+      "Some people think that one who wears the ochre robes is a sannyasi. Others think that one who lives in solitude in a mountain cave, having given up all work is a yogi. These are external things only. conditions. No one can claim to be a sannyasi or yogi by these externals The inner impurities of the mind should be cleared, the attachment should be given up, and the desire for enjoyment should be relinquished. Inner purification comes first, and then only external renunciation. It is only then that one may rightly be recognised as a Sannyasi or Yogi.",
+      "The real attributes of a perfected sage are the performance of prescribed duties and action without desire for the fruits of work.",
+      "Freedom from attachment of any kind is the sine quo non of a sannyasi. Desireless performance of good work is the mark of a yogi. The Lord emphatically condemns the idlers and pretenders who are neither useful citizens nor enlightened guides of the community.",
+      "Duty prescribed by the Sastras:Action is here qualified by the condition that it should conform to the laws of Dharma. What is contrary to Dharma is not advisable (Karyam). Righteous deeds and these also performed without the desire to enjoy the fruits is the law of Action. Anyone who acts according to this law is indeed a sannyasi and he attains the highest reward of liberation.",
+      "The difference in caste or Asrama is not mentioned here. The fulfillment of the conditions of Dharma, and non-attachment are the only characteristics of sannyasa or yoga.",
+      "Question:Who is a sannyasi and yogi?",
+      "Answer:He who performs his prescribed duties without attachment is a sannyasi and a yogi, and not he who gives up the sacrificial Fire and leads an idle life of inaction."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-1.mp3",
     "source": "https://vivekavani.com/b6v1/"
   },
@@ -16,8 +26,16 @@
     "sanskrit": "यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव |न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन || 2||",
     "transliteration": "yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍavana hyasannyasta-saṅkalpo yogī bhavati kaśhchana",
     "word_by_word_meaning": "yam—what; sanyāsam—renunciation; iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire; yogī—a yogi; bhavati—becomes; kaśhchana—anyone",
-    "translation": "O Arjuna! That which is called sannyasa, know that to be yoga also; no one who has not given up desire can ever become a yogi.",
-    "commentary": "By sharp discrimination between the Self and non-Self, the Jnanayogi rejects anatma (non-self) and establishes himself in the Supreme Reality. The Karma yogi acts without any feeling of doership, without desire, without the sense of ‘I’ and ‘Mine’, and surrenders his work with its fruits to God. So acting he lives in the Supreme Reality. The Jnana yogi follows the path of introspection into himself by eliminating the senses the mind and the external world. The Bhakti yogi has no relish for anything in the world, and he contemplates the Lord repeating His name, singing His glories, and thus lives in bliss and blessedness.In this way whatever path man may follow – Jnana, Karma, Bhakti, Dhyana – the inner principle is the same (i.e.) the rejection of insentient material things. Besides this, life in the Divine is implicit in all these yogas. That is why the Lord teaches that sannyasa and yoga are the same in their goal and aim.No one who has not renounced desire, the ego-centric initiative (samkalpa) for possessing material things, can ever become a yogi. Without the renunciation of desire, to live an idle and aimless life is neither sannyasa nor yoga.",
+    "translation": [
+      "O Arjuna! That which is called sannyasa, know that to be yoga also; no one who has not given up desire can ever become a yogi."
+    ],
+    "commentary": [
+      "By sharp discrimination between the Self and non-Self, the Jnanayogi rejects anatma (non-self) and establishes himself in the Supreme Reality. The Karma yogi acts without any feeling of doership, without desire, without the sense of ‘I’ and ‘Mine’, and surrenders his work with its fruits to God. So acting he lives in the Supreme Reality. The Jnana yogi follows the path of introspection into himself by eliminating the senses the mind and the external world. The Bhakti yogi has no relish for anything in the world, and he contemplates the Lord repeating His name, singing His glories, and thus lives in bliss and blessedness.In this way whatever path man may follow – Jnana, Karma, Bhakti, Dhyana – the inner principle is the same (i.e.) the rejection of insentient material things. Besides this, life in the Divine is implicit in all these yogas. That is why the Lord teaches that sannyasa and yoga are the same in their goal and aim.No one who has not renounced desire, the ego-centric initiative (samkalpa) for possessing material things, can ever become a yogi. Without the renunciation of desire, to live an idle and aimless life is neither sannyasa nor yoga.",
+      "Question:Are sannyasa and yoga different?",
+      "Answer:No. What is called sannyasa is the same as yoga.",
+      "Question:When does a man become a yogi?",
+      "Answer:Only when he gives up desire and attachment does he become a Yogi."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-2.mp3",
     "source": "https://vivekavani.com/b6v2/"
   },
@@ -27,8 +45,15 @@
     "sanskrit": "आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |योगारूढस्य तस्यैव शम: कारणमुच्यते || 3||",
     "transliteration": "ārurukṣhor muner yogaṁ karma kāraṇam uchyateyogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate",
     "word_by_word_meaning": "ārurukṣhoḥ—a beginner; muneḥ—of a sage; yogam—Yog; karma—working without attachment; kāraṇam—the cause; uchyate—is said; yoga ārūḍhasya—of those who are elevated in Yog; tasya—their; eva—certainly; śhamaḥ—meditation; kāraṇam—the cause; uchyate—is said",
-    "translation": "For the sage aspiring to ascend to yoga, action is said to be the means; and for the same sage enthroned in yoga serenity is called the means.",
-    "commentary": "To achieve success in Jnanayoga or Dhyana yoga, action (Nishkamakarma) is said to be the means. When success is attained in yoga and the mind approaches steadiness in the Self, a quiescent state free from action (sama) is said to be the means for deeper union with the Self. Therefore in the early stages of meditation purity has to be acquired by the practice of Nishkama karma. Afterward, as the mind becomes firm and steady by its purity, action should be gradually reduced. It means that as the aspirant approaches the Self nearer and nearer, action drops off of its own accord, even as dry leaves fall from the tree. The field of activity is thus transferred from the external world to the inner realm of the human personality. Hearing of Atma, thinking of Atma, meditating on Atma (sravana, munana, nidhidhyasa) – the seeker is disinclined to come out of the inner pursuit to active functions of the outer world with the body and the senses. He finds supreme satisfaction in being absorbed in the Self. The turbulence of the bodily organs and the senses is quelled. The seeker has no use for them because the mind and the intellect are turned within and the ascent towards the Self is maintained steadily. Such quietude of the physical and mental mechanism will enable him ultimately to reach the state where there are no thought modifications, and the Self is directly realised.",
+    "translation": [
+      "For the sage aspiring to ascend to yoga, action is said to be the means; and for the same sage enthroned in yoga serenity is called the means."
+    ],
+    "commentary": [
+      "To achieve success in Jnanayoga or Dhyana yoga, action (Nishkamakarma) is said to be the means. When success is attained in yoga and the mind approaches steadiness in the Self, a quiescent state free from action (sama) is said to be the means for deeper union with the Self. Therefore in the early stages of meditation purity has to be acquired by the practice of Nishkama karma. Afterward, as the mind becomes firm and steady by its purity, action should be gradually reduced. It means that as the aspirant approaches the Self nearer and nearer, action drops off of its own accord, even as dry leaves fall from the tree. The field of activity is thus transferred from the external world to the inner realm of the human personality. Hearing of Atma, thinking of Atma, meditating on Atma (sravana, munana, nidhidhyasa) – the seeker is disinclined to come out of the inner pursuit to active functions of the outer world with the body and the senses. He finds supreme satisfaction in being absorbed in the Self. The turbulence of the bodily organs and the senses is quelled. The seeker has no use for them because the mind and the intellect are turned within and the ascent towards the Self is maintained steadily. Such quietude of the physical and mental mechanism will enable him ultimately to reach the state where there are no thought modifications, and the Self is directly realised.",
+      "Let the seekers understand the position correctly. Hasty attempts to go into meditation will be of no avail. The mind rarely falls quiet for the common man. The inherent ‘vasanas’ pull him out into the external world of action. It requires great effort to purify the mind before it can attain a calm and peaceful state when meditation becomes possible. So the seeker should first engage himself in righteous and devotional acts. Otherwise, he remains dull and inactive, and dullness of the brain is certainly not meditation. Meditation is an intensely active state when all the energies of man are gathered together and centered in the one thought of the Self. To stop action by force and drive the mind by violent effort would unhinge the personality and render it more restless and distracted. When the wound is healing, a layer of skin covers it, but if one scratches it away before the wound is completely cured, it causes another blister. The layer should drop off naturally. So also, all actions are reduced by a natural process when the mind gathers momentum in its inward pursuit of the Self.",
+      "The path of progress may be divided into three stages: 1. The aspirant who is seeking yoga comes under the first stage – (the High – School Course). 2. The second stage is reached when meditation becomes possible by the purity of mind (Graduate Course). 3. Undisturbed absorption in the Self is the final stage (Post-Graduate Course). So the progress is gradual, not sudden and violent. First, through Nishkamakarma the mind should be purified. Then the practice of meditation should start. Then meditation should become deeper and deeper till the Self is realised. As a man reaches the third stage, all actions appear burdensome, and his only aim would be to get firmly established in the Self. He is the ‘Yogarudha’.",
+      "Excerpt from ‘Spiritual Treasures: Letters of Swami Turiyananda’ —"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-3.mp3",
     "source": "https://vivekavani.com/b6v3/"
   },
@@ -38,8 +63,18 @@
     "sanskrit": "यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 4||",
     "transliteration": "yadā hi nendriyārtheṣhu na karmasv-anuṣhajjatesarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate",
     "word_by_word_meaning": "yadā—when; hi—certainly; na—not; indriya-artheṣhu—for sense-objects; na—not; karmasu—to actions; anuṣhajjate—is attachment; sarva-saṅkalpa—all desires for the fruits of actions; sanyāsī—renouncer; yoga-ārūḍhaḥ—elevated in the science of Yog; tadā—at that time; uchyate—is said",
-    "translation": "When the sage feels no attachment for sense-objects and actions, renouncing the ego-centric will (samkalpa) then he is said to be enthroned in yoga.",
-    "commentary": "The words ‘yada‘ and ‘tada‘ are used to point out the exact moment when a sage is called a ‘Yogarudha’. Three conditions are to be fulfilled.",
+    "translation": [
+      "When the sage feels no attachment for sense-objects and actions, renouncing the ego-centric will (samkalpa) then he is said to be enthroned in yoga."
+    ],
+    "commentary": [
+      "The words ‘yada‘ and ‘tada‘ are used to point out the exact moment when a sage is called a ‘Yogarudha’. Three conditions are to be fulfilled.",
+      "So long as the mind is attached to sense objects, it runs outwards for the enjoyment of worldly pleasures. When the mind does not turn inwards, meditation is not possible. When dispassion develops, the outgoing tendency of the mind stops, and then it can easily be trained to look for the Self within, Nishkamakarma develops dispassion.",
+      "When the mind finds happiness in Atma, man loses all pleasure in action. Moreover, as the mind is detached from the senses no action can take place, because contact with the external world is possible only through the senses. Actionlessness occurs in the higher stages of Sadhana. Some great sages who have passed beyond all relative thoughts, and are established in perfect Yoga, come down from that supreme state to act in the world for the good of humanity.",
+      "Renunciation of the ego-centric will is the third attribute of the Yogarudha. First of all bad thoughts should be replaced by good thoughts and then all thoughts should be given up. When there are no thoughts, the sage is enthroned in Yoga, union with the Self. The common man should complete the preliminary education of the mind to give up impure and sinful thoughts. Noble ideals, good aims, useful activity, selfless work – all these should be assiduously cultivated. There is no other way to purify the mind. The study of the Sastras, the company of holy men, association with good people, are helpful to strengthen the good and eliminate the evil. Divine and devotional thoughts and feelings should become natural to the mind.",
+      "Afterward, when the mind, through intense meditation, reach the Self and tastes the infinite bliss, good thoughts also come to an end. When the mind, merges in Atma, Atma alone exists. This is the thought-free state of the Yogarudha.It is not emptiness or nothingness, because, in the thought-free state, the all-pervading knowledge consciousness is fully awake though there is no mind.Some great sages who come down to the relative plane of the mind work for the good of mankind.",
+      "Question:What are the attributes of a Yogarudha?",
+      "Answer: Non-attachment to sense objects and actions, and renunciation of all thoughts are the attributes of a Yogarudha."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-4.mp3",
     "source": "https://vivekavani.com/b6v4/"
   },
@@ -49,8 +84,16 @@
     "sanskrit": "उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || 5||",
     "transliteration": "uddhared ātmanātmānaṁ nātmānam avasādayetātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ",
     "word_by_word_meaning": "uddharet—elevate; ātmanā—through the mind; ātmānam—the self; na—not; ātmānam—the self; avasādayet—degrade; ātmā—the mind; eva—certainly; hi—indeed; ātmanaḥ—of the self; bandhuḥ—friend; ātmā—the mind; eva—certainly; ripuḥ—enemy; ātmanaḥ—of the self",
-    "translation": "Let a man be lifted up by his own self; let him not lower himself; for he himself is his friend, and he himself is his enemy.",
-    "commentary": "The Lord declares that each individual should lift himself up by his own effort. The Sastras and the Guru point the way. Each one has to tread the path himself. He has to see with his own eyes, walk with his own legs, and satisfy his hunger by feeding himself. Man is the architect of his own destiny, the pilot of his own fate. God helps those who help themselves. To think that God would take the people to the land of peace while they live a life of idleness and sensuality is utterly wrong. So also, no teacher however great he might be can take a person to freedom if he does not show grace to himself. They cannot give him a passport to immortality if he does not strive to purify himself and live the life of godliness. One has to pay the price even for a small article in the market. Thus we can imagine what price a man has to pay to obtain eternal joy and peace. Will idleness purchase this immortal blessing? How much effort, struggle, and striving is needed to attain freedom? So let each man work diligently by carrying out the instructions of the Sastras and the Guru. Finally, it is the self that realises the Self. The Lord makes it clear to all seekers that they should not expect any sudden transformation from one state to another by any sort of miracle or jugglery. It is a hard struggle from first to last. One should be prepared for it if he wants the highest reward of life.",
+    "translation": [
+      "Let a man be lifted up by his own self; let him not lower himself; for he himself is his friend, and he himself is his enemy."
+    ],
+    "commentary": [
+      "The Lord declares that each individual should lift himself up by his own effort. The Sastras and the Guru point the way. Each one has to tread the path himself. He has to see with his own eyes, walk with his own legs, and satisfy his hunger by feeding himself. Man is the architect of his own destiny, the pilot of his own fate. God helps those who help themselves. To think that God would take the people to the land of peace while they live a life of idleness and sensuality is utterly wrong. So also, no teacher however great he might be can take a person to freedom if he does not show grace to himself. They cannot give him a passport to immortality if he does not strive to purify himself and live the life of godliness. One has to pay the price even for a small article in the market. Thus we can imagine what price a man has to pay to obtain eternal joy and peace. Will idleness purchase this immortal blessing? How much effort, struggle, and striving is needed to attain freedom? So let each man work diligently by carrying out the instructions of the Sastras and the Guru. Finally, it is the self that realises the Self. The Lord makes it clear to all seekers that they should not expect any sudden transformation from one state to another by any sort of miracle or jugglery. It is a hard struggle from first to last. One should be prepared for it if he wants the highest reward of life.",
+      "When one sees a Mahatma he wishes to be like him untouched by a woe, beyond all trouble and turmoil. But let us understand how he reached that state, what intense ‘tapas’ he did, what rigours of discipline he underwent, What devotion and dispassion he practised, how long and hard he fought the battle against the inner enemies of lust and greed, and how finally he attained the position of the Jivanmukta. The effort was done all by the man himself with the grace of God and Guru. Maharshi Vasishta tells Sri Rama that the Guru’s teaching to the disciple is a Vedic tradition only. All the actual work is to be done by oneself. The sick man should take the medicine himself if he should be cured. No one else can swallow the medicine and bring him relief. The fitful fever of life in which a man lives in a delirious state is to be overcome by personal knowledge and austerity.",
+      "The Lord gives the warning that man should not degrade himself.  ‘Do not let yourself go down’ is the Lord’s command. Ascent is difficult, descent is easy. Whenever the lower instincts are provoked, man descends to the level of the beast. Reason and rational judgment seem to be powerless before the raging passions of animality. And yet, there is no man who does not believe that he is made for nobler and higher things than to live and die like a beast. It is this inner urge that should be kept up, strengthened, and brought to the foreground of man’s consciousness. The aspiration to rise to a higher plane should turn bright in the heart of man. And then begins the ascent.",
+      "The human mind is a battlefield of conflicting forces – good (Dharma) and evil (Adhrama). The mind is thus split into two hostile camps. With diligent perseverance, man should hold on to Dharma. The mind should be saturated with noble aims and ideals. The lives of great men should be read and one should identify himself with their noble achievements. The good in man is thus vitalised, and the evil gradually loses its mental grip over him. That is why the Lord here says that the mind is both a friend and foe. The impure mind is the foe, and the pure mind is the friend. The mind is but a series of thoughts coming and going like the waves of the ocean. The mind is good when a good thought comes, it is evil when a bad thought comes. So one should generate as many good thoughts as possible continuously and cling to them at all costs. Japa is nothing but holding to a spiritual idea. Study of the Sastras and holy works create an atmosphere of purity. These are all aids to suppress evil and neutralise its venom.",
+      "The Lord throws the whole responsibility on oneself for his salvation or domination. “Ascend, do not go down, your fate is in your own hands, strive and succeed.” This is the Lord’s inspiring call to mankind."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-5.mp3",
     "source": "https://vivekavani.com/b6v5/"
   },
@@ -60,8 +103,24 @@
     "sanskrit": "बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् || 6||",
     "transliteration": "bandhur ātmātmanas tasya yenātmaivātmanā jitaḥanātmanas tu śhatrutve vartetātmaiva śhatru-vat",
     "word_by_word_meaning": "bandhuḥ—friend; ātmā—the mind; ātmanaḥ—for the person; tasya—of him; yena—by whom; ātmā—the mind; eva—certainly; ātmanā—for the person; jitaḥ—conquered; anātmanaḥ—of those with unconquered mind; tu—but; śhatrutve—for an enemy; varteta—remains; ātmā—the mind; eva—as; śhatru-vat—like an enemy",
-    "translation": "For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.",
-    "commentary": "The same idea as in the previousverseis elaborated here. Friend and foe are both inside man. The subdued mind is a friend, and the turbulent mind is the enemy.  External friends or enemies are not so loyal or persistent as the conquered mind. The mind subdued and kept under control is the greatest friend to lead one to eternal peace. Even so, the turbulent mind poisoned with lust and greed leads to destruction. So control of the mind is essential for spiritual progress.The word Atma in this context refers to the mind including the senses and the bodily organs.",
+    "translation": [
+      "For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy."
+    ],
+    "commentary": [
+      "The same idea as in the previousverseis elaborated here. Friend and foe are both inside man. The subdued mind is a friend, and the turbulent mind is the enemy.  External friends or enemies are not so loyal or persistent as the conquered mind. The mind subdued and kept under control is the greatest friend to lead one to eternal peace. Even so, the turbulent mind poisoned with lust and greed leads to destruction. So control of the mind is essential for spiritual progress.The word Atma in this context refers to the mind including the senses and the bodily organs.",
+      "Mind conquered by the self:Man has to conquer the lower self by the higher self.",
+      "No two people see the same world…Some people who begin by saying that the world is a hell, often end by saying that it is a heaven, when they succeed in the practice of Self-Control.",
+      "If you can conserve and use the energy properly, it leads you to God. Inverted, it is hell itself.[Source]",
+      "— Swami Vivekananda",
+      "172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.",
+      "173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage.",
+      "174. Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.",
+      "Related Articles:",
+      "Question:Who is a friend?",
+      "Answer:The subdued mind is a friend unto oneself.",
+      "Question:Who is a foe?",
+      "Answer:The turbulent mind is a foe unto oneself."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-6.mp3",
     "source": "https://vivekavani.com/b6v6/"
   },
@@ -71,8 +130,14 @@
     "sanskrit": "जितात्मन: प्रशान्तस्य परमात्मा समाहित: |शीतोष्णसुखदु:खेषु तथा मानापमानयो: || 7||",
     "transliteration": "jitātmanaḥ praśhāntasya paramātmā samāhitaḥśhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ",
     "word_by_word_meaning": "jita-ātmanaḥ—one who has conquered one’s mind; praśhāntasya—of the peaceful; parama-ātmā—God; samāhitaḥ—steadfast; śhīta—in cold; uṣhṇa—heat; sukha—happiness; duḥkheṣhu—in distress; tathā—also; māna—in honor; apamānayoḥ—and dishonor",
-    "translation": "The man who has subdued the mind and is full of peace experiences the Supreme Self under all conditions in heat and cold, pleasure and pain, honour and dishonour. (The mind of such a man experiences the Self under all conditions).",
-    "commentary": "The ill-regulated mind of the common man is upset by the pains of opposites, heat and cold, pleasure and pain, honour and disgrace. Proud in the hour of praise, sullen in the hour of shame, elated in the hour of pleasure, depressed in the hour of pain, the mind goes through a constant wheel of different moods and passions. Every moment of life causes a peculiar change in mind. The ignorant man lives and dies under the sway of the turbulent and disturbed mind. He is never peaceful. Peace is the result of a restful state of mind. When the mind is in a state of restless ecstasy, there can be no taste of peace at all. But the mind of the sage is different. It is always in a state of balance, whatever changes may be happening outside, and rests in the infinite peace of Atma. As little waves and ripples of wind cannot shake a huge mountain, the pairs of opposites cannot move the man who has subdued the mind. He is always established in the Self and enjoys the bliss of Self. So by constant practice, the seeker has to keep the mind in a condition of immovable stability.",
+    "translation": [
+      "The man who has subdued the mind and is full of peace experiences the Supreme Self under all conditions in heat and cold, pleasure and pain, honour and dishonour. (The mind of such a man experiences the Self under all conditions)."
+    ],
+    "commentary": [
+      "The ill-regulated mind of the common man is upset by the pains of opposites, heat and cold, pleasure and pain, honour and disgrace. Proud in the hour of praise, sullen in the hour of shame, elated in the hour of pleasure, depressed in the hour of pain, the mind goes through a constant wheel of different moods and passions. Every moment of life causes a peculiar change in mind. The ignorant man lives and dies under the sway of the turbulent and disturbed mind. He is never peaceful. Peace is the result of a restful state of mind. When the mind is in a state of restless ecstasy, there can be no taste of peace at all. But the mind of the sage is different. It is always in a state of balance, whatever changes may be happening outside, and rests in the infinite peace of Atma. As little waves and ripples of wind cannot shake a huge mountain, the pairs of opposites cannot move the man who has subdued the mind. He is always established in the Self and enjoys the bliss of Self. So by constant practice, the seeker has to keep the mind in a condition of immovable stability.",
+      "Question:Who is it that remains unmoved by the pairs of opposites?",
+      "Answer:The sage who has conquered the mind is not affected by the pairs of opposites. His mind rests peacefully in the Seif."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-7.mp3",
     "source": "https://vivekavani.com/b6v7/"
   },
@@ -82,8 +147,21 @@
     "sanskrit": "ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: |युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: || 8||",
     "transliteration": "jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥyukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ",
     "word_by_word_meaning": "jñāna—knowledge; vijñāna—realized knowledge, wisdom from within; tṛipta ātmā—one fully satisfied; kūṭa-sthaḥ—undisturbed; vijita-indriyaḥ—one who has conquered the senses; yuktaḥ—one who is in constant communion with the Supreme; iti—thus; uchyate—is said; yogī—a yogi; sama—looks equally; loṣhṭra—pebbles; aśhma—stone; kāñchanaḥ—gold",
-    "translation": "The yogi who is satisfied with the knowledge of the Sastras and experience of the Self, who is immovable, who has conquered the senses, who look with an equal eye on mud, stone and gold, is said to be united or harmonised in yoga.",
-    "commentary": "Yoga means union of the self with Paramatma. The path leading to this union is also yoga. The man who strives for yoga is a yogi. Though there are several yogas, yet very rarely we come across a yogi of the highest realisation. The attributes of the perfected Yogi are mentioned here.",
+    "translation": [
+      "The yogi who is satisfied with the knowledge of the Sastras and experience of the Self, who is immovable, who has conquered the senses, who look with an equal eye on mud, stone and gold, is said to be united or harmonised in yoga."
+    ],
+    "commentary": [
+      "Yoga means union of the self with Paramatma. The path leading to this union is also yoga. The man who strives for yoga is a yogi. Though there are several yogas, yet very rarely we come across a yogi of the highest realisation. The attributes of the perfected Yogi are mentioned here.",
+      "One who is satisfied with Jnana and Vignana:Jnana and Vignana are mentioned separately in the Gita.Jnana is understanding of the Self by the study of the Sastras, the teachings of the Guru and elders. Vijnana means direct Self-realisation. It is just the difference between theory and practice.One may study the art of cooking from books, but this knowledge is not complete without practical experience. One should clearly understand the difference between the two. The scholar may imagine that he has attained self-realisation by his knowledge of the Sastras. No doubt the value of intellectual knowledge of Truth should not be under-estimated. But this should never be mistaken for Realisation. Realisation requires an absolute subdual of the senses, the mind, and the intellect, the elimination of all desires, and perfect peace in the Self. The words ‘triptah‘, ‘tushtah‘ are used to show that the realised yogi is perfectly contented in the Self. Wealth and enjoyments, fame and name, power and position, do not lead to this undisturbed contentment in the Self. Everybody knows it. There is still a feeling of incompleteness. Having attained the Self, man knows that he has nothing else to seek for. He is contended forever.",
+      "Unshaken:The yogi remains unshaken and immovable when he rests in the Self. ‘Kuta‘ means the iron block used by the jeweller to shape the ornaments. Just as the iron block remains unshaken when the jeweller uses the chisel to shape the jewels, so also the yogi remains unshaken and unaffected by the changes that take place in the external life. There is no change in him, because he is resting in the Self, and the Self is immovable and eternal. The word ‘Kutasthah’ may also be taken to refer to the Self (Kutastho akshara uchyate). So the Yogarudha is one who has attained unity with the Self.",
+      "One who has conquered the senses:Self-control is mentioned many times as the most important discipline in spiritual life. The Yogarudha is one who has thoroughly conquered the senses.",
+      "Who looks equally on mud, stone and gold:The Yogarudha looks with an equal eye, on mud, stone and gold. He sees no difference between them. How? He knows that all natural objects trees, rocks, the sun and stars, the clouds and rain, the body etc., – are only a combination of the five elements in varying proportions. So these objects do not appear to be different for him, in the same way as different jewels do not appear different for the gold merchant who weighs and values the gold only minus the name and form. So these objects do not make any difference for the men of Self-realisation. They are the same to him because he sees only the spiritual substratum in all of them. So his vision is equal and balanced.",
+      "It is the mind that gives value to things. Gold is symbolic of all precious things in the world. That which is rare acquires greater value. That which is common pays less value. All this difference is caused by the mind which attributes relative value to things. The Yogarudha who has seen the one substance out of which all these are made finds no distinction between them. It is all infinite ocean of Sachithananda. What is great and what is small? There is no special value to anything because the background for all is only the Self. If in a dream one is a King and another is a begger, what difference does it make to the awakened man?",
+      "For the man of self-realisation, clay and gold are equal. One who has such experience of the Self cannot see any distinction between the two.",
+      "There are many passages in the Dhammapada too, with similar ideas. But that is at the last stage when one has got perfectly satisfied with knowledge and realization, is the same under all circumstances and has gained mastery over his senses — “ज्ञान विज्ञान तृप्तात्मा कूटस्थो विजितेन्द्रिय:”. He who has not the least regard for his body as something to be taken care of — it is he who may roam about at pleasure like the mad elephant caring for naught. Whereas a puny creature like myself should practice devotion, sitting at one spot, till he attains realization; and then only should he behave like that; but it is a far-off question — very far indeed.[Source]",
+      "Question:What are the attributes of a Yogarudha?",
+      "Answer:Knowledge of the Sastras, experience of the Self, perfect contentment, immovable firmness in Yoga, conquest of the senses, equal vision, – these are the attributes of the Yogarudha."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-8.mp3",
     "source": "https://vivekavani.com/b6v8/"
   },
@@ -93,8 +171,15 @@
     "sanskrit": "सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु |साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते || 9||",
     "transliteration": "suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhusādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate",
     "word_by_word_meaning": "su-hṛit—toward the well-wishers; mitra—friends; ari—enemies; udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious; bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished",
-    "translation": "He who is equal-minded towards the good-hearted, friends, enemies, the indifferent, neutrals, haters, relations, towards the righteous and also the wicked, excels.",
-    "commentary": "Different categories of men are described here. Some people help without expecting any return, others do so for mutual benefit. There are positively inimical people who may hate others and try to injure them in every possible way. Others are indifferent, and some others are neutral. Thus we come across different categories of people with different attitudes. The Yogi is equal-minded towards all these people. Towards the righteous and the unrighteous also he is equal-minded.",
+    "translation": [
+      "He who is equal-minded towards the good-hearted, friends, enemies, the indifferent, neutrals, haters, relations, towards the righteous and also the wicked, excels."
+    ],
+    "commentary": [
+      "Different categories of men are described here. Some people help without expecting any return, others do so for mutual benefit. There are positively inimical people who may hate others and try to injure them in every possible way. Others are indifferent, and some others are neutral. Thus we come across different categories of people with different attitudes. The Yogi is equal-minded towards all these people. Towards the righteous and the unrighteous also he is equal-minded.",
+      "How is he able to maintain this equality of vision? It is clear that all these distinctions arise with reference to the ego which has identified itself with the body.The ego-centric man is constantly reactionary to people according to their attitude towards him.If they are friends, he like them. If they are harmful foes, he hates them. It is the bodily outlook (dehadrishti) that is the cause of all those distinctions. For the man who has transcended the ego-idea, all that exists is only the Self and nothing else. He has realised the Self and he looks upon every thing with ‘Atmic bhava‘. It is the duty of all seekers to cultivate the‘Atma-drishti’in all things and kill the differentiation.",
+      "Question:Who among the yogis excels?",
+      "Answer:The yogi who is equal-minded towards friend and foe, the good and the bad, excels."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-9.mp3",
     "source": "https://vivekavani.com/b6v9/"
   },
@@ -104,8 +189,34 @@
     "sanskrit": "योगी युञ्जीत सततमात्मानं रहसि स्थित: |एकाकी यतचित्तात्मा निराशीरपरिग्रह: || 10||",
     "transliteration": "yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥekākī yata-chittātmā nirāśhīr aparigrahaḥ",
     "word_by_word_meaning": "yogī—a yogi; yuñjīta—should remain engaged in meditation; satatam—constantly; ātmānam—self; rahasi—in seclusion; sthitaḥ—remaining; ekākī—alone; yata-chitta-ātmā—with a controlled mind and body; nirāśhīḥ—free from desires; aparigrahaḥ—free from desires for possessions",
-    "translation": "Alone, stationed in a solitary place, self-controlled, free from desire, and not receiving anything from others, the yogi (Practising Dhyanayoga) should unite the mind with Atma.",
-    "commentary": "From this verse onwards, the practice of Dhyanayoga is explained in detail. Here the word ‘Yogi’ does not refer to one who has already attained perfection. It applies to those only who are seeking yoga (union with the Self). Five conditions are mentioned for the practice of Dhyanayoga- 1. Solitude, 2. Living in a lonely place, 3. Control of mind and body 4. Desirelessness 5 Non-receiving.",
+    "translation": [
+      "Alone, stationed in a solitary place, self-controlled, free from desire, and not receiving anything from others, the yogi (Practising Dhyanayoga) should unite the mind with Atma."
+    ],
+    "commentary": [
+      "From this verse onwards, the practice of Dhyanayoga is explained in detail. Here the word ‘Yogi’ does not refer to one who has already attained perfection. It applies to those only who are seeking yoga (union with the Self). Five conditions are mentioned for the practice of Dhyanayoga- 1. Solitude, 2. Living in a lonely place, 3. Control of mind and body 4. Desirelessness 5 Non-receiving.",
+      "Stationed in a Solitary place:The yogi should practise meditation in a lonely place. Pretenders who sit in yogic pose in public thoroughfares are cheats and beggars. The yogi practises meditation not to derive benefit or admiration from others. The aim of the yogi is to establish union between himself and God. So he should seek a solitary place where the mind is not distracted by the sights and sounds of worldly life. That is why the ancient sages sought for the solitude of mountain-caves and river-beds, to carry on their spiritual practice. The solitude of nature is itself a purifying influence, and the vast silence around induces the mood of meditation without much effort. The beauty of nature delights and calms the mind, and the turbulent impulses are subdued of their own accord. The house-holders can create solitude in their own homes by keeping a small enclosure for purposes of worship and dhyana. The images of saints and sages along with the Deity of family worship may be kept there and worshipped with flowers, incense, and camphor. Such a place will indeed be solitude. This is a liberal interpretation to undertake the practice of Dhyana for self-advancement.",
+      "Alone:Meditation has to be practised alone and not in the company of others. In Bhakti Yoga ‘samkirtan‘ and‘bhajan’could be carried with greater intensity by groups of like-minded devotees. Not so in Dhyana Yoga. Even the proximity of another is a disturbing factor. So in Dhyana Yoga the aspirant has to remain alone with his mind in communion with the Self.",
+      "Control of mind and desirelessness are again emphasised. The aspirant should not receive anything from others. If anything is offered for the bare maintenance of the body, it may be taken. Beyond this, nothing should be touched. If gifts are received, the mind begins to dwell on them, and ‘Dhyana’ is thereby disturbed. Non-receiving of gifts is one of the basic virtues in spiritual life. So dhyana requires complete absorption of the whole self in the Supreme Being without any kind of disturbance or distraction. Dhyana should be continuous and unbroken. Therefore the word ‘satatam‘ is used here. There is no fear the man who is ever wakeful and vigilant in spiritual life. The hostile forces (tamas and rajas) cannot enter the mind when it keeps continuous vigilance. When the light is kept burning always, there is no fear of darkness.",
+      "The devotees from Manirampur asked the Master how, to realise God.MASTER:“You must practise spiritual discipline a little. It will not do simply to say that milk contains butter. You must let the milk set into curd and then churn it. Only then can you get butter from it. Spiritual aspirants must go into solitude now and then. After acquiring love of God in solitude, they may live in the world. If one is wearing a pair of shoes, one can easily walk over thorns.“The most important thing is faith.",
+      "As is a man’s meditation, so is his feeling of love;As is a man’s feeling of love, so is his gain;And faith is the root of all.",
+      "If one has faith one has nothing to fear.”",
+      "A DEVOTEE:“Sir, is it necessary to have a guru?”",
+      "MASTER:“Yes, many need a guru. But a man must have faith in the guru’s words. He succeeds in spiritual life by looking on his guru as God Himself. Therefore the Vaishnavas speak of Guru, Krishna, and Vaishnava.6",
+      "“One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. The practice of yoga is not possible in this age, for the life of a man depends on food. Clap your hands while repeating God’s name, and the birds of your sin will fly away.",
+      "“One should always seek the company of holy men. The nearer you approach the Ganges, the cooler the breeze will feel. Again, the nearer you go to a fire, the hotter the air will feel.",
+      "“Butone cannot achieve anything through laziness and procrastination.People who desire worldly enjoyment say about spiritual progress: ‘Well, it will all happen in time. We shall realise God some time or other.’",
+      "“I said to Keshab Sen: ‘When a father sees that his son has become restless for his inheritance, he gives him his share of the property even three years before the legal time. A mother keeps on cooking while the baby is in bed sucking its toy. But when it throws the toy away and cries for her, she puts down the rice-pot and takes the baby in her arms and nurses it.’ I said all this to Keshab.",
+      "“It is said that, in the Kaliyuga, if a man can weep for God one day and one night, he sees Him.",
+      "“Feel piqued at God and say to Him: ‘You have created me. Now You must reveal Yourself to me.’ Whether you live in the world or elsewhere, always fix your mind on God. The mind soaked in worldliness may be compared to a wet match-stick. You won’t get a spark, however much you may rub it. Ekalavya placed the clay image of Drona, his teacher, in front of him and thus learnt archery.7",
+      "“Go forward. The wood-cutter, following the instructions of the holy man, went forward and found in the forest sandal-wood and mines of silver and gold; and going still farther, he found diamonds and other precious stones.",
+      "“The ignorant are like people living in a house with clay walls. There is very little light inside, and they cannot see outside at all. But those who enter the world after attaining the Knowledge of God are like people living in a house made of glass. For them both inside and outside are light. They can see things outside as well as inside.",
+      "“Nothing exists except the One. That One is the Supreme Brahman. So long as He keeps the ‘I’ in us, He reveals to us that it is He who, as the Primal Energy, creates, preserves, and destroys the universe.",
+      "“That which is Brahman is also the Primal Energy. Once a king asked a yogi to impart Knowledge to him in one word. The yogi said, ‘All right; you will get Knowledge in one word.’ After a while a magician came to the king. The king saw the magician moving two of his fingers rapidly and heard him exclaim, ‘Behold, O King! Behold.’ The king looked at him amazed when, after a few minutes, he saw the two fingers becoming one. The magician moved that one finger rapidly and said, ‘Behold, O King! Behold.’The implication of the story is that Brahman and the Primal Energy at first appear to be two. But after attaining the Knowledge of Brahman one does not see the two. Then there is no differentiation; it is One, without a second — Advaita — non-duality.” (Source:Gospel of Sri Ramakrishna)",
+      "Question:What are the conditions for the practice of Dhyana Yoga?",
+      "Answer:The Yogi should live in solitude. He should be all alone. He should control the mind and body. He should not have any desire. He should not receive any gifts from others.",
+      "Question:Following these conditions, what should the Yogi do?",
+      "Answer:He should merge his mind in Atma."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-10.mp3",
     "source": "https://vivekavani.com/b6v10/"
   },
@@ -115,8 +226,21 @@
     "sanskrit": "शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन: |नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 11||तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||",
     "transliteration": "śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥnātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaramtatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥupaviśhyāsane yuñjyād yogam ātma-viśhuddhaye",
     "word_by_word_meaning": "śhuchau—in a clean; deśhe—place; pratiṣhṭhāpya—having established; sthiram—steadfast; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; uchchhritam—high; na—not; ati—too; nīcham—low; chaila—cloth; ajina—a deerskin; kuśha—kuśh grass; uttaram—one over the other; tatra—there; eka-agram—one-pointed; manaḥ—mind; kṛitvā—having made; yata-chitta—controlling the mind; indriya—senses; kriyaḥ—activities; upaviśhya—being seated; āsane—on the seat; yuñjyāt yogam—should strive to practice yog; ātma viśhuddhaye—for purification of the mind;",
-    "translation": "In a clean spot, a firm seat should be made, neither too high nor too low, and it should be covered by cloth, skin, and holy grass one over the other.",
-    "commentary": "There, being seated, having made the mind one-pointed, controlling the actions of the mind and the senses, let him practice Dhyana Yoga for self-purification.",
+    "translation": [
+      "In a clean spot, a firm seat should be made, neither too high nor too low, and it should be covered by cloth, skin, and holy grass one over the other.",
+      "There, being seated, having made the mind one-pointed, controlling the actions of the mind and the senses, let him practice Dhyana Yoga for self-purification."
+    ],
+    "commentary": [
+      "The Gita gives complete instruction in all matters great and small. Here the Lord gives minute details of the place and the seat where Dhyana should be practised.",
+      "The place selected should be a clean spot. Keep the home clean and that shall become a fit place for meditation. Even in solitude, there may be unclean spots full of worms, germs and foul smell. Such a place is not fit for meditation. Let us understand how the Lord emphasises cleanliness. Some people think that the mind is more important than the place, and it does not matter whether the place is clean or not. It is wrong to think so. In an unclean place, unclean thoughts arise in the mind. In a home which is kept in perfect order, the mind functions in an orderly manner. Of course, when the man becomes a yogarudha, all places are the same. He can be absorbed in the Self at all places. But till that state is reached one must see that he selects only a clean spot. We do not come across any great soul living an unclean life either in body or mind, or speech.",
+      "The seat should not be too high or too low. If it is too high, there is the danger of falling down if at anytime the man becomes unconscious in the course of meditation. If it is too low, worms and other reptiles may sting the body, causing distraction. So, to sit on a wooden plank slightly raised from the ground is best. It should be covered with cloth, skin and Kusha grass one above the other. On the whole, the seat should be clean, firm, and levelled. It is only when the track is firm and levelled the engine runs safely and smoothly. No particular ‘asana’ is mentioned here. Each one may adopt his own asana – like Padmasana or Siddhasana – in which he can sit for a long time without feeling any discomfort. Only it should be firm (sthiram). Patanjali also says that the posture should be firm and comfortable(Sthira sukha masanam).",
+      "Being thus seated in any comfortable posture, the yogi should draw back the mind from the senses and the external world, and turn it inside to look into the Self. Mind acquires great power by such concentration on the Supreme Self and all forms of ignorance are burnt thereby.",
+      "This practice is intended to purify the inner organ, namely the mind.",
+      "Question:What are the conditions prescribed for Dhyana Yoga?",
+      "Answer:",
+      "Question:What is the effect of the practice?",
+      "Answer:The mind is purified. It is in a pure mind that the Self is reflected."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-11-12.mp3",
     "source": "https://vivekavani.com/b6v11/"
   },
@@ -126,8 +250,26 @@
     "sanskrit": "समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||",
     "transliteration": "samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥsamprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayanpraśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥmanaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ",
     "word_by_word_meaning": "samam—straight; kāya—body; śhiraḥ—head; grīvam—neck; dhārayan—holding; achalam—unmoving; sthiraḥ—still; samprekṣhya—gazing; nāsika-agram—at the tip of the nose; svam—own; diśhaḥ—directions; cha—and; anavalokayan—not looking; praśhānta—serene; ātmā—mind; vigata-bhīḥ—fearless; brahmachāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; sanyamya—having controlled; mat-chittaḥ—meditate on me (Shree Krishna); yuktaḥ—engaged; āsīta—should sit; mat-paraḥ—having me as the supreme goal",
-    "translation": "Let him firmly hold the body, head and neck erect, and gazing on the tip of his nose, without looking around, let him sit, serene and fearless, established in the vow of celibacy, self-controlled and balanced, thinking of Me as the Supreme goal.",
-    "commentary": "The Sadhaka should sit on the seat with his body, head and neck erect. By so doing, the current of energy passing upwards through the nerves of the spinal column has a free and unobstructed flow towards the brain-centre called the ‘Sahasrara’ in Rajayoga. It is in that state that high thoughts are generated and higher spiritual experiences come to the yogi. During the time fixed for practice, he should not quit the seat or change the posture (sthirah).",
+    "translation": [
+      "Let him firmly hold the body, head and neck erect, and gazing on the tip of his nose, without looking around, let him sit, serene and fearless, established in the vow of celibacy, self-controlled and balanced, thinking of Me as the Supreme goal."
+    ],
+    "commentary": [
+      "The Sadhaka should sit on the seat with his body, head and neck erect. By so doing, the current of energy passing upwards through the nerves of the spinal column has a free and unobstructed flow towards the brain-centre called the ‘Sahasrara’ in Rajayoga. It is in that state that high thoughts are generated and higher spiritual experiences come to the yogi. During the time fixed for practice, he should not quit the seat or change the posture (sthirah).",
+      "Then he should not look this side or that. The mind is distracted by looking at objects around him. He should fix the gaze on the tip of the nose and start meditation. By this, the mind becomes steady gradually. In the early stages, it is best to fix the gaze on the tip of the nose. The eyes are kept half-open and sleep is thereby prevented. It looks as though the Lord has provided the eyelids for this purpose only out of compassion for mankind.",
+      "Having thus fixed the gaze, he should withdraw the mind from everything else and think of the Self only, because the Self is the highest goal. The Lord is no other than the Supreme Self shining in the hearts of all beings.",
+      "The Sadhaka should possess four basic virtues – peace, fearlessness, celibacy, and self-control. Peace, deep and limitless like the ocean should fill the mind. There should not be the least trace of fear. When the whole world is only a dream-like reflection, where and what for is fear? When his own Self is everywhere what should he fear? Fear arises only when the Self is forgotten and the objective world assumes the air of reality. The Upanishads declare the same truth.",
+      "To some extent, the aspirant has to cultivate dispassion and devotion by spiritual enquiry into the nature of Reality, and then only Dhyana becomes possible. Freedom from fear comes from a firm understanding of the Truth. One should know by clear rational thinking that Atma alone is the Reality and all the rest is only a painted picture caused by the interposition of name and form. When this truth is driven into the mind, naturally fear is eliminated, and when fear is eliminated Dhyana becomes easy.",
+      "Celibacy is essential for spiritual life. The body and mind acquire tremendous energy and power by celibacy. The word ‘Brahmacharya’ means actually living and being in Brahman. Ordinarily, the word refers to the control of thoughts and acts of sex and lust. The house-holders have certain principles of celibacy. What is needed is that lustful thoughts should not be allowed to enter the mind of the aspirant. He should keep the mind and body pure. Almost all the world-movers have practised celibacy in some form or other. As the lamp cannot burn without oil, so also, spiritual life is impossible without ‘Brahmacharya’. The semen turns into energy and light. We see a peculiar light illumining the face of those who have practiced celibacy. It is said that several drops of blood becomes a drop of semen. It is energy and it is light. So the preservation of semen is essential for spiritual illumination. That is why celibacy is spoken of as a vow) (Vratam). It is the highest vow unequaled in purity and power.",
+      "In this manner, the seeker should practise Dhyanayoga, thinking of the Lord (Atma) only, to the exclusion of everything else. Thus he should merge the mind in the Supreme.",
+      "Question:How should the sadhaka sit for meditation?",
+      "Answer:With his body, head and neck erect, he should sit still and motionless till the period of practice is over.",
+      "Question:Where should the gaze be fixed?",
+      "Answer:The gaze should be fixed on the tip of the nose and he should not look around.",
+      "Question:What are the qualities required for the Sadhaka?",
+      "Answer:Peace, fearlessness, celibacy and self-control.",
+      "Question:What is the aim of Dhyana?",
+      "Answer:Merging the mind in the Self is the aim of Dhyana."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-13-14.mp3",
     "source": "https://vivekavani.com/b6v13/"
   },
@@ -137,8 +279,18 @@
     "sanskrit": "युञ्जन्नेवं सदात्मानं योगी नियतमानस: |शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||",
     "transliteration": "yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥśhāntiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati",
     "word_by_word_meaning": "yuñjan—keeping the mind absorbed in God; evam—thus; sadā—constantly; ātmānam—the mind; yogī—a yogi; niyata-mānasaḥ—one with a disciplined mind; śhāntim—peace; nirvāṇa—liberation from the material bondage; paramām—supreme; mat-sansthām—abides in me; adhigachchhati—attains",
-    "translation": "Thus the self-controlled Yogi holding the mind in meditation on the Self, attains peace abiding in me which culminates in the highest bliss of liberation.",
-    "commentary": "Dhyana yoga leads to supreme peace and liberation. It is the peace of the Self, of the very nature of the Lord. It is not like the passing delights and pleasures of worldly life. The wise men seek the highest everlasting peace only. Self-control and continuous practice of meditation is necessary to attain such peace and bliss. So the seeker should carry on the sadhana, by constant discrimination by the rejection of the unreal, and by fixing the mind on the eternal Self. That is the price to pay for attaining the highest bliss of liberation.",
+    "translation": [
+      "Thus the self-controlled Yogi holding the mind in meditation on the Self, attains peace abiding in me which culminates in the highest bliss of liberation."
+    ],
+    "commentary": [
+      "Dhyana yoga leads to supreme peace and liberation. It is the peace of the Self, of the very nature of the Lord. It is not like the passing delights and pleasures of worldly life. The wise men seek the highest everlasting peace only. Self-control and continuous practice of meditation is necessary to attain such peace and bliss. So the seeker should carry on the sadhana, by constant discrimination by the rejection of the unreal, and by fixing the mind on the eternal Self. That is the price to pay for attaining the highest bliss of liberation.",
+      "Question:What is the fruit of Dhyana yoga?",
+      "Answer:Supreme peace and bliss.",
+      "Question:What is its nature?",
+      "Answer:It is liberation, Moksha, which is the very nature of the Self, the supreme Lord.",
+      "Question:What should the sadhaka do to attain this peace?",
+      "Answer:He should control the mind and hold it in meditation on the Self."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-15.mp3",
     "source": "https://vivekavani.com/b6v15/"
   },
@@ -148,8 +300,20 @@
     "sanskrit": "नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: |न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन || 16||",
     "transliteration": "nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥna chāti-svapna-śhīlasya jāgrato naiva chārjuna",
     "word_by_word_meaning": "na—not; ati—too much; aśhnataḥ—one who eats; tu—however; yogaḥ—Yog; asti—there is; na—not; cha—and; ekāntam—at all; anaśhnataḥ—abstaining from eating; na—not; cha—and; ati—too much; svapna-śhīlasya—one who sleeps; jāgrataḥ—one who does not sleep enough; na—not; eva—certainly; cha—and; arjuna—Arjun",
-    "translation": "O Arjuna! Verily, yoga is not for one who eats too much or who does not eat at all, nor for him who sleeps too much or who does not sleep at all.",
-    "commentary": "Moderation in food and sleep is the condition of yoga for all seekers whatever path they follow. In Dhyana Yoga particularly, it is of very great importance. Unless the body is light and strong, meditation is difficult to practise. So, regulation of food and sleep is prescribed as the first condition of yoga. Generally, people think that spirituality is something not connected with the body and what they eat and how they work does not matter. It is not so. The body if not regulated is itself the chief obstacle to spiritual realisation. A sickly body subject to pain binds the mind to itself and its suffering and does not allow it to rise to the plane of thought and meditation. We know that when the body is healthy and strong, the mind becomes free from the bondage of the body and becomes capable of higher thought and imagination. Regulation of the body is therefore emphasised many times in the Gita.",
+    "translation": [
+      "O Arjuna! Verily, yoga is not for one who eats too much or who does not eat at all, nor for him who sleeps too much or who does not sleep at all."
+    ],
+    "commentary": [
+      "Moderation in food and sleep is the condition of yoga for all seekers whatever path they follow. In Dhyana Yoga particularly, it is of very great importance. Unless the body is light and strong, meditation is difficult to practise. So, regulation of food and sleep is prescribed as the first condition of yoga. Generally, people think that spirituality is something not connected with the body and what they eat and how they work does not matter. It is not so. The body if not regulated is itself the chief obstacle to spiritual realisation. A sickly body subject to pain binds the mind to itself and its suffering and does not allow it to rise to the plane of thought and meditation. We know that when the body is healthy and strong, the mind becomes free from the bondage of the body and becomes capable of higher thought and imagination. Regulation of the body is therefore emphasised many times in the Gita.",
+      "Moderation in sleep is also of great importance. Too much sleep produces ‘tamas’ and all the demonical forces in man find free play in that state. Even so, sleeplessness causes nervous breakdown, and man becomes unfit for any kind of work, much less for Dhyana.",
+      "A yogi must avoid the two extremes of luxury and austerity. He must not fast, nor torture his flesh. He who does so, says the Gita, cannot be a yogi: He who fasts, he who keeps awake, he who sleeps much, he who works too much, he who does no work, none of these can be a yogi.[Source]",
+      "The food must be simple and taken several times [a day] instead of once or twice. Never get very hungry. “He who eats too much cannot be a yogi. He who fasts too much cannot be a yogi. He who sleeps too much cannot be a yogi, nor he who keeps awake too much.” He who does not do any work and he who works too hard cannot succeed. Proper food, proper exercise, proper sleep, proper wakefulness — these are necessary for any success.[Source]",
+      "The body must be properly taken care of. The people who torture their flesh are demoniacal. Always keep your mind joyful; if melancholy thoughts come, kick them out. A yogi must not eat too much, but he also must not fast; he must not sleep too much, but he must not go without any sleep. In all things only the man who holds the golden mean can become a yogi.[Source]",
+      "The explanation of nature is in us; the stone falls outside, but gravitation is in us, not outside. Those who stuff themselves, those who starve themselves, those who sleep too much, those who sleep too little, cannot become yogis. Ignorance, fickleness, jealousy, laziness, and excessive attachment are the great enemies to success in yoga practice.[Source]",
+      "“He who has controlled the tongue, has controlled all other senses,” says the Bhagavata. In the early days at Dakshineswar, Latu (Swami Adbhutananda) used to wrestle and had a large appetite. One day he went to a devotee’s house in Calcutta and ate an exceptional quantity of food. The next day in front of the Master that devotee praised Latu’s power of consuming food. Later, the Master told Latu privately: “Look, it is not good to eat excessively by competing with others. During lunch, you may eat as much as you wish; but at night, don’t eat too much.” Latu obeyed his Master’s advice. Gradually he reduced his meals to such an extent that his body became emaciated. The Master observed this and told Latu:“Look, you have gone to the other extreme. Please eat the amount that will keep your body in fit condition. Otherwise, if you eat too little you won’t be able to focus your mind during meditation.”(Source: God Lived with Them)",
+      "Question:What conditions are required for yoga?",
+      "Answer:Moderation in food and sleep is the first condition of Yoga."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-16.mp3",
     "source": "https://vivekavani.com/b6v16/"
   },
@@ -159,8 +323,18 @@
     "sanskrit": "युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |युक्तस्वप्नावबोधस्य योगो भवति दु:खहा || 17||",
     "transliteration": "yuktāhāra-vihārasya yukta-cheṣhṭasya karmasuyukta-svapnāvabodhasya yogo bhavati duḥkha-hā",
     "word_by_word_meaning": "yukta—moderate; āhāra—eating; vihārasya—recreation; yukta cheṣhṭasya karmasu—balanced in work; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—Yog; bhavati—becomes; duḥkha-hā—the slayer of sorrows",
-    "translation": "For him who is moderate in food and recreation, moderate in exertion in all actions, moderate in sleep and wakefulness, yoga destroys all pain and suffering (caused by birth and death).",
-    "commentary": "“Be moderate, avoid excess in all things” – This is the Lord’s command. Yoga then destroys all suffering. So if a man suffers, the cause for it is excessive indulgence in some form or other.Self-control actually means the power by which man can order the body and mind to function according to the highest spiritual laws.There is no self-control for the man whose body and mind act in their own way in defiance of the spiritual laws. This principle holds good in Dhyanayoga. Enthusiastic beginners, with more zeal than wisdom, overdo the sadhana and consequently suffer discomfort and pain, and then they give up the practice altogether thinking that they are not fit for it.Overdoing a good thing is as harmful as indulgence in bad things.Young students burn midnight oil to prepare for the examinations, and in writing the examination, they become exhausted and their whole work goes in vain. Even if they pass the examination, the after-effects of over-exertion cause some disease or other. So also in spiritual Sadhana the progress should be slow, steady, and sure. Over-exertion defeats the very purpose of yoga. Ascetic torture of the body by fasting too much and sleeplessness is not the way of yoga. A moderate way of life is yoga. The golden mean is yoga. Harmony and balance is yoga. It shows that a man can practice yoga while engaged in all the activities of life by strictly adhering to the law of moderation. In fact the body itself is made and sustained on the principle of harmony, balance and moderation. Excess of heat burns it, excess of cold stiffens it. The eyes cannot see when there is an excess light; in total darkness also they; cannot see. Extremes are alike. Moderate light and warmth are necessary for the proper functioning of the body. The analogy may be extended to the realm of the mind also. Excess of study dulls the brain, and causes fatigue and nervous disorders. Excess of emotion causes insanity. The nervous system breaks down by agitation and mental conflict. So moderation and harmony are the very principles of man’s existence. It is the law of nature. Yoga (Dhyanayoga) is possible only for the man who avoids excess in all activities of life. The yogi transcends all suffering by yoga.",
+    "translation": [
+      "For him who is moderate in food and recreation, moderate in exertion in all actions, moderate in sleep and wakefulness, yoga destroys all pain and suffering (caused by birth and death)."
+    ],
+    "commentary": [
+      "“Be moderate, avoid excess in all things” – This is the Lord’s command. Yoga then destroys all suffering. So if a man suffers, the cause for it is excessive indulgence in some form or other.Self-control actually means the power by which man can order the body and mind to function according to the highest spiritual laws.There is no self-control for the man whose body and mind act in their own way in defiance of the spiritual laws. This principle holds good in Dhyanayoga. Enthusiastic beginners, with more zeal than wisdom, overdo the sadhana and consequently suffer discomfort and pain, and then they give up the practice altogether thinking that they are not fit for it.Overdoing a good thing is as harmful as indulgence in bad things.Young students burn midnight oil to prepare for the examinations, and in writing the examination, they become exhausted and their whole work goes in vain. Even if they pass the examination, the after-effects of over-exertion cause some disease or other. So also in spiritual Sadhana the progress should be slow, steady, and sure. Over-exertion defeats the very purpose of yoga. Ascetic torture of the body by fasting too much and sleeplessness is not the way of yoga. A moderate way of life is yoga. The golden mean is yoga. Harmony and balance is yoga. It shows that a man can practice yoga while engaged in all the activities of life by strictly adhering to the law of moderation. In fact the body itself is made and sustained on the principle of harmony, balance and moderation. Excess of heat burns it, excess of cold stiffens it. The eyes cannot see when there is an excess light; in total darkness also they; cannot see. Extremes are alike. Moderate light and warmth are necessary for the proper functioning of the body. The analogy may be extended to the realm of the mind also. Excess of study dulls the brain, and causes fatigue and nervous disorders. Excess of emotion causes insanity. The nervous system breaks down by agitation and mental conflict. So moderation and harmony are the very principles of man’s existence. It is the law of nature. Yoga (Dhyanayoga) is possible only for the man who avoids excess in all activities of life. The yogi transcends all suffering by yoga.",
+      "Question:What is the reward of Dhyana Yoga?",
+      "Answer:All suffering is removed by Yoga.",
+      "Question:What are the prescribed conditions?",
+      "Answer:Moderation in food and recreation, in work, in sleep and wakefulness, are the conditions of Yoga.",
+      "Question:What is the way to overcome suffering?",
+      "Answer:Yoga. (Meditation on the Self, the Lord)."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-17.mp3",
     "source": "https://vivekavani.com/b6v17/"
   },
@@ -170,8 +344,24 @@
     "sanskrit": "यदा विनियतं चित्तमात्मन्येवावतिष्ठते |नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||",
     "transliteration": "yadā viniyataṁ chittam ātmanyevāvatiṣhṭhateniḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā",
     "word_by_word_meaning": "yadā—when; viniyatam—fully controlled; chittam—the mind; ātmani—of the self; eva—certainly; avatiṣhṭhate—stays; nispṛihaḥ—free from cravings; sarva—all; kāmebhyaḥ—for yearning of the senses; yuktaḥ—situated in perfect Yog; iti—thus; uchyate—is said; tadā—then",
-    "translation": "When the perfectly controlled mind rests in the Self free from longing for all enjoyments, then one is said to have attained yoga.",
-    "commentary": "When the mind is merged in Atma, that very moment man attains Moksha, liberation from all the ills and evils of human existence. Three aspects of Yogasiddhi are mentioned here – (1) Desirelessness, (2) Control of mind, and (3) Union with Atma. The same process is stated in Vedanta in different terminology (1) Vasanakshaya, (2) Manonasa, and (3) Tattvajnana. One is actioned by the others (i.e.) by the elimination of all desires mind ceases to exist, and the Atmajnana is realised. When Atmajnana dawns the mind with all its propensity for material enjoyment is destroyed.",
+    "translation": [
+      "When the perfectly controlled mind rests in the Self free from longing for all enjoyments, then one is said to have attained yoga."
+    ],
+    "commentary": [
+      "When the mind is merged in Atma, that very moment man attains Moksha, liberation from all the ills and evils of human existence. Three aspects of Yogasiddhi are mentioned here – (1) Desirelessness, (2) Control of mind, and (3) Union with Atma. The same process is stated in Vedanta in different terminology (1) Vasanakshaya, (2) Manonasa, and (3) Tattvajnana. One is actioned by the others (i.e.) by the elimination of all desires mind ceases to exist, and the Atmajnana is realised. When Atmajnana dawns the mind with all its propensity for material enjoyment is destroyed.",
+      "Desires are the shackles that bind man to samsara. When these desires disturb the mind, Dhyana is not possible. When by discrimination and dispassion, desires are rooted out, the pure mind automatically merges in Atma which is the source from which it has risen. All the desires without any reservation should be given up.",
+      "The mind should be brought to one focal point and remain steady at that point, namely the Self. The least distraction draws it away from the object of meditation.",
+      "The mind should rest in Atma alone, to the complete exclusion of everything else. When there are no desires and distractions, the mind by itself comes to rest in its own source-Atma.",
+      "Such a yogi who rests steadfastly in Atma is Yogarudha. He is united with the supreme Self.",
+      "Sri Ramakrishna:“Some are born with the characteristics of the yogi; but they too should be careful. It is ‘woman and gold’ alone that is the obstacle; it makes them deviate from the path of yoga and drags them into worldliness. Perhaps they have some desire for enjoyment. After fulfilling their desire, they again direct their minds to God and thus recover their former state of mind, fit for the practise of yoga.",
+      "….. “Unless the mind becomes steady there cannot be yoga. It is the wind of worldliness that always disturbs the mind, which may be likened to a candle-flame. If that flame doesn’t move at all, then one is said to have attained yoga.",
+      "‘Woman and gold’ alone is the obstacle to ‘yoga. Always analyse what you see. What is there in the body of a woman? Only such things as blood, flesh, fat, entrails, and the like. Why should one love such a body? ….",
+      "“The mind of the yogi is always fixed on God, always absorbed in the Self. You can recognize such a man by merely looking at him. His eyes are wide open, with an aimless look, like. the eyes of the mother bird hatching her eggs. Her entire mind is fixed on the eggs, and there is a vacant look in her eyes.Can you show me such a picture?”",
+      "M:“I shall try to get one.” (Source:Gospel of Sri Ramakrishna)",
+      "Related Articles:",
+      "Question:When is it said that man has attained unity with Atma?",
+      "Answer:When there are no desires, when the mind is controlled and rests in the Self, then it is said that Yogasiddhi is achieved. When these conditions are fulfilled, man attains liberation, (Moksha) freedom from everything that binds man to earthily life."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-18.mp3",
     "source": "https://vivekavani.com/b6v18/"
   },
@@ -181,8 +371,19 @@
     "sanskrit": "यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||",
     "transliteration": "yathā dīpo nivāta-stho neṅgate sopamā smṛitāyogino yata-chittasya yuñjato yogam ātmanaḥ",
     "word_by_word_meaning": "yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a windless place; na—does not; iṅgate—flickers; sā—this; upamā—analogy; smṛitā—is considered; yoginaḥ—of a yogi; yata-chittasya—whose mind is disciplined; yuñjataḥ—steadily practicing; yogam—in meditation; ātmanaḥ—on the Supreme",
-    "translation": "Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.",
-    "commentary": "The mind of the yogi in meditation is compared to a steady light kept in a windless place. The illustration is fascinating and appropriate. Like the lamp, the mind of the yogi is effulgent with the light of knowledge, and it is also steady. The windows of the senses through which the objective world gets into the mind causing destruction are closed by perfect self-control, and so the mind remains steady and firm in meditation. Just as the orb of the Sun is clearly reflected in a pure calm lake when there are no ripples or waves, so also the Self is clearly reflected in a pure calm mind. The impure mind is unsteady and restless due to the winds of desire blowing constantly, like the light placed in a windy place.",
+    "translation": [
+      "Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme."
+    ],
+    "commentary": [
+      "The mind of the yogi in meditation is compared to a steady light kept in a windless place. The illustration is fascinating and appropriate. Like the lamp, the mind of the yogi is effulgent with the light of knowledge, and it is also steady. The windows of the senses through which the objective world gets into the mind causing destruction are closed by perfect self-control, and so the mind remains steady and firm in meditation. Just as the orb of the Sun is clearly reflected in a pure calm lake when there are no ripples or waves, so also the Self is clearly reflected in a pure calm mind. The impure mind is unsteady and restless due to the winds of desire blowing constantly, like the light placed in a windy place.",
+      "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. 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 (BG 3.17,BG 3.18). The mind then always remains united with God; meditation and contemplation become a constant habit of mind.” (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "“When I meditated during my sadhana, I used to think of the unflickering flame of a lamp set in a windless place.“In deep meditation a man is not at all conscious of the outer world. A hunter was aiming at a bird. A bridal procession passed along beside him, with the groom’s relatives and friends, music, carriages, and horses. It took a long time for the procession to pass the hunter, but he was not at all conscious of it. He did not know that the bridegroom had gone by.“A man was angling in a lake all by himself. After a long while the float began to move. Now and then its tip touched the water. The angler was holding the rod tight in his hands, ready to pull it up, when a passer-by stopped and said, ‘Sir, can you tell me where Mr. Bannerji lives?’ There was no reply from the angler, who was just on the point of pulling up the rod. Again and again the stranger said to him in a loud voice, ‘Sir, can you tell me where Mr. Bannerji lives?’ But the angler was unconscious of everything around him. His hands were trembling, his eyes fixed on the float. The stranger was annoyed and went on. When he had gone quite a way, the angler’s float sank under water and with one pull of the rod he landed the fish. He wiped the sweat from his face with his towel and shouted after the stranger. ‘Hey!’ he said. ‘Come here! Listen!’ But the man would not turn his face. After much shouting, however, he came back and” said to the angler, ‘Why are you shouting at me?’ ‘What did you ask me about? said the angler. The stranger said,. ‘I repeated the question so many times, and now you are asking me to repeat it once more!’ The angler replied, ‘At that time my float was about to sink; so I didn’t hear a word of what you said.’“A person can achieve such single-mindedness in meditation that he will see nothing, hear nothing. He will not be conscious even of touch. A snake may crawl over his body, but he will not know it. Neither of them will be aware of the other.“In deep meditation the sense-organs stop functioning; the mind does not look outward. It is like closing the gate of the outer court in a house. There are five objects of the senses: form, taste, smell, touch, and sound. They are all left outside.“At the beginning of meditation the objects of the senses appear before the aspirant. But when the meditation becomes deep, they no longer bother him. They are left outside. How many things I saw during meditation! I vividly perceived before me a heap of rupees, a shawl, a plate of sweets, and two women with rings in their noses. ‘What do you want?’ I asked my mind. ‘Do you want to enjoy any of these things?’ ‘No,’ replied the mind, ‘I don’t want any of them. I don’t want anything but the Lotus Feet of God.’ I saw the inside and the outside of the women, as one sees from outside the articles in a glass room. I saw what is in them: entrails, blood, filth, worms, phlegm, and such things.”Girish Chandra Ghosh used to say now and then that he could cure illness by the strength of the Master’s name.MASTER (to Girish and the other devotees):“People of small intellect seek occult powers — powers to cure disease, win a lawsuit, walk on water, and such things. But the genuine devotees of God don’t want anything except His Lotus Feet. ……“People with a little occult power gain such things as name and fame. Many of them want to follow the profession of guru, gain people’s recognition, and make disciples and devotees. Men say of such a guru: ‘Ah! He is having a wonderful time. How many people visit him! He has many disciples and followers. His house is overflowing with furniture and other things. People give him presents. He has such power that he can feed many people if he so desires.’“The profession of a teacher is like that of a prostitute. It is the selling of oneself for the trifle of money, honour, and creature comforts. For such insignificant things it is not good to prostitute the body, mind, and soul, the means by which one can attain God. A man once said about a certain woman: ‘Ah! She is having a grand time now. She is so well off! She has rented a room and furnished it with a couch, a mat, pillows, and many other things. And how many people she controls! They are always visiting her.’ In other words, the woman has now become a prostitute. Therefore her happiness is unbounded. Formerly she was a maidservant in a gentleman’s house; now she is a prostitute. She has ruined herself for a mere trifle.“How many other visions I saw while meditating during my sadhana! Once I was meditating under the bel-tree when ‘Sin’ appeared before me and tempted me in various ways. He came to me in the form of an English soldier. He wanted to give me wealth, honour, sex pleasure, various occult powers, and such things. I began to pray to the Divine Mother. Now I am telling you something very secret. The Mother appeared. I said to Her, ‘Kill him. Mother!’ I still remember that form of the Mother, Her world-bewitching beauty. She came to me taking the form of Krishnamayi.3But it was as if her glance moved the world.”Sri Ramakrishna became silent. Resuming his reminiscences, he said: “How many other visions I saw! But I am not permitted to tell them. Someone one is shutting my mouth, as it were. I used to find no distinction between the sacred tulsi and the insignificant sajina leaf. The feeling of distinction was entirely destroyed. Once I was meditating under the banyan when I was shown a Mussalman4with a long beard. He came to me with rice in an earthen plate. He fed some other Mussalmans with the rice and also gave me a few grains to eat. The Mother showed me that there exists only One, and not two. It is Satchidananda alone that has taken all these various forms; He alone has become the world and its living beings. Again, it is He who has become food. (Source:Gospel of Sri Ramakrishna)",
+      "Question:To what is the meditating mind of the yogi compared?",
+      "Answer:It is compared to a lamp kept in a windless place. The idea is, that the mind of the yogi is steady and illumined with the light of Knowledge.",
+      "Question:How should the mind be when it is to be merged in Atma?",
+      "Answer:It should be perfectly controlled and free from any kind of disturbance resulting from the play of the senses."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-19.mp3",
     "source": "https://vivekavani.com/b6v19/"
   },
@@ -192,8 +393,57 @@
     "sanskrit": "यत्रोपरमते चित्तं निरुद्धं योगसेवया |यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: || 21||यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||",
     "transliteration": "yatroparamate chittaṁ niruddhaṁ yoga-sevayāyatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyatisukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyamvetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥyaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥyasmin sthito na duḥkhena guruṇāpi vichālyatetaṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitamsa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā",
     "word_by_word_meaning": "yatra—when; uparamate—rejoice inner joy; chittam—the mind; niruddham—restrained; yoga-sevayā—by the practice of yog; yatra—when; cha—and; eva—certainly; ātmanā—through the purified mind; ātmānam—the soul; paśhyan—behold; ātmani—in the self; tuṣhyati—is satisfied; sukham—happiness; ātyantikam—limitless; yat—which; tat—that; buddhi—intellect; grāhyam—grasp; atīndriyam—transcending the senses; vetti—knows; yatra—wherein; na—never; cha—and; eva—certainly; ayam—he; sthitaḥ—situated; chalati—deviates; tattvataḥ—Eternal Truth; yam—which; labdhvā—having gained; cha—and; aparam—any other; lābham—gain; manyate—considers; na—not; adhikam—greater; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by sorrow; guruṇā—(by) the greatest; api—even; vichālyate—is shaken; tam—that; vidyāt—you should know; duḥkha-sanyoga-viyogam—state of severance from union with misery; yoga-saṅjñitam—is known as yog; saḥ—that; niśhchayena—resolutely; yoktavyaḥ—should be practiced; yogaḥ—yog; anirviṇṇa-chetasā—with an undeviating mind",
-    "translation": "Where the mind rests restrained by the practice of yoga, and where the self seeing the Self is delighted in the Self; and where established, the yogi knows that bliss which transcends the senses, which is understandable by the purified intellect only, and from the experience of Self does not even move; possessing which, he does not think any other gain greater than that; in which established he is not shaken even by great sorrow; that should be known by the term yoga, and that yoga which is free from sorrow should be attained by the undesponding and determined mind.",
-    "commentary": "These four verses should be taken together The excellence of Dhyanayoga by which union with Self is attained and the Atmic state is experienced, is explained here.",
+    "translation": [
+      "Where the mind rests restrained by the practice of yoga, and where the self seeing the Self is delighted in the Self; and where established, the yogi knows that bliss which transcends the senses, which is understandable by the purified intellect only, and from the experience of Self does not even move; possessing which, he does not think any other gain greater than that; in which established he is not shaken even by great sorrow; that should be known by the term yoga, and that yoga which is free from sorrow should be attained by the undesponding and determined mind."
+    ],
+    "commentary": [
+      "These four verses should be taken together The excellence of Dhyanayoga by which union with Self is attained and the Atmic state is experienced, is explained here.",
+      "When the mind merges in Atma, man experiences supreme peace and bliss. That is the goal of life. But the perfectly controlled mind only can go near Atma and merge in it. The mind should be purified and withdrawn from the sense-objects. How to purify and control the mind? By the practice of yoga it should be controlled. Just as the ordinary man wastes his life in worldly pursuits (Vishayaseva) – the wise man spends his life usefully in ‘Yogaseva‘. So let`Vishayaseva’be transformed into‘Yogaseva’,and let man thus attain the highest.",
+      "By the practice of yoga, the seeker perceives Atma. Atma is not a theoretical proposition to be comprehended by vain logic and argument. It is the Reality that can be seen (i.e.) brought into one’s own consciousness. The idea is that Atma is not like a material object which is seen with the eyes, and yet it can be known by direct experience. Seeing means experience. Nothing else can reveal the Self except the purified mind. Where is this Atma, the Lord? Atma is in one’s own self. The searchlight of the mind should be focused on one’s own heart, because Atma, the Lord, in there. He is nearest to us, nearer than anything else external or internal. We are in Him and He is in us. This idea should give us invincible strength in our sadhana. What is it that one gains by unveiling Atma in himself? He comes to possess supreme joy. Having tired himself out by seeking petty pleasures here and there, he rests himself in his own Self, and then he finds the treasure for which he has been searching everywhere.",
+      "What is the nature of the joy felt in Atma? It is infinite and transcendental; it is to be comprehended by the purified intellect. When the intellect is purified, it discards its enveloping ignorance and is transformed into the Self. The bliss of the Self is experienced directly. It can never be felt by those whose minds are externalised by contact with sense-objects. How can intellect comprehend the Atmic Ananda? Though the intellect is also an organ of the mind, yet when it attains perfect purity, it discards its material form and assumes the form of Brahman. It is just like a salt-doll merging in the sea. When the salt-doll touches the sea, does it retain its former shape? No. Similarly, the intellect, when it is purified, becomes That. There is no one who does not possess the intellect. Only it is not pure. It is deluded by avidya, and many impure`vasanas’inhere in it. What the seeker has to do is wash it, clean it, and make it sharp and bright so that it can perceive the Reality as it is. The bliss of the Self is infinite (atyanatikam) because it is unlike any other joy derived from worldly objects through the senses. The seeker should learn not to hanker after wretched short-lived pleasures. Having once experienced the Atmic Ananda, never again does man move away from it. True. Does the bee drinking honey from a full-blown lotus, leave it and go away to some other withered flower? When a man possesses the real thing, be it a jewel or a flower, does he hanker after its image in a photograph or a picture? If he does so, it only means that he is not in possession of the real thing. When a man thinks of dream pleasures, it only shows that he is not fully awakened from sleep.",
+      "Having attained the Self-state, the sage does not think of obtaining any other thing in this world or in any other. Even the position of Indra is nothing to him, not to speak of all the wealth, position, and power of this world. Worldly things are momentary, and even if they are permanent, the human body with which they are to be enjoyed is itself subject to death at any moment. Let people cultivate faith in the Lord’s teaching and stop begging for foolish pleasures which they have had through innumerable births, which are repeating themselves endlessly without their being aware of it. How many times in previous births one had wife and children? How many times was he on the crest of the wave of success, and how many times was he plunged into the depths of despair? These things have come to beings innumerable times, but they are not able to recollect them. They have been here millions of times and gone through an endless series of births and deaths. Knowing this, does any man thirst and hunger for insipid things? No. There is only one thing that man should attain, and that is the Supreme Reality.",
+      "The sage who has reached the plane of Atma is not moved even by the greatest disaster. We see people who are upset even by the slightest inconvenience or discomfort. There is the constant fear of losing the body, fear of poverty, fear of shame and disgrace, and a host of subtle fears which cause misery to man, however, highly placed and powerful he may be. The sage alone is free from fear because he has seen and known the imperishable Reality. Nothing can throw him off his balance. He will face the worst form of disease, dishonour, and death without the least trace of physical or mental disturbance. He is immovably established in the Self. There is no other way by which the ills and evils of life could be overcome.",
+      "Who can attain this Self-state? It is attained by him who is undespondent and determined. The aspirant should not be deterred by any obstacle or difficulty on the spiritual path. He should have supreme self-reliance. “I will attain That, whatever may happen,” – thus should he think always. Despondency, timidity, and diffidence – these feelings should not be allowed to weaken the mind. Whatever may be the obstacles in Sadhana, the aspirant should not give up hope.The power of Maya is infinite, and yet for the determined self who has obtained the grace of the Guru and the Lord nothing is impossible.",
+      "“Established in which state a man is not moved even by great misfortune.”[Source]",
+      "No sooner had M. entered the room than the Master laughed aloud and said to the boys, “There! He has come again.” They all joined in the laughter. M. bowed low before him and took a seat. Before this he had saluted the Master with folded hands, like one with an English education. But that day he learnt to fall down at his feet in orthodox Hindu fashion.",
+      "Presently the Master explained the cause of his laughter to the devotees. He said:“A man once fed a peacock with a pill of opium at four o’clock in the afternoon. The next day, exactly at that time, the peacock came back. It had felt the intoxication of the drug and returned just in time to have another dose.”(All laugh.) M. thought this a very apt illustration. Even at home he had been unable to banish the thought of Sri Ramakrishna for a moment. His mind was constantly at Dakshineswar and he had counted the minutes until he should go again.",
+      "In the mean time the Master was having great fun with the boys, treating them as if they were his most intimate friends. Peals of side-splitting laughter filled the room, as if it were a mart of joy. The whole thing was a revelation to M.He thought: “Didn’t I see him only yesterday intoxicated with God? Wasn’t he swimming then in the Ocean of Divine Love — a sight I had never seen before? And today the same person is behaving like an ordinary man! Wasn’t it he who scolded me on the first day of my coming here? Didn’t he admonish me, saying, ‘And you are a man of knowledge!’? Wasn’t it he who said to me that God with form is as true as God without form? Didn’t he tell me that God alone is real and all else illusory? Wasn’t it he who advised me to live in the world unattached, like a maidservant in a rich man’s house?”",
+      "Sri Ramakrishna was having great fun with the young devotees; now and then he glanced at M. He noticed that M. sat in silence. The Master said to Ramlal: “You see, he is a little advanced in years, and therefore somewhat serious. He sits quiet while the youngsters are making merry.” M. was then about twenty-eight years old.",
+      "The conversation drifted to Hanuman, whose picture hung on the wall in the Master’s room.",
+      "Sri Ramakrishna said:“Just imagine Hanuman’s state of mind. He didn’t care for money, honour, creature comforts, or anything else. He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.1But he couldn’t be tricked so easily. In reply to her persuasions he sang this song:",
+      "Am I in need of fruit?I have the Fruit that makes this lifeFruitful indeed. Within my heartThe Tree of Rama grows,Bearing salvation for its fruit.Under the Wish-fulfilling TreeOf Rama do I sit at ease,Plucking whatever fruit I will.But if you speak of fruit —No beggar, I, for common fruit.Behold, I go,Leaving a bitter fruit for you.”",
+      "As Sri Ramakrishna was singing the song he went into samadhi. Again the half-closed eyes and motionless body that one sees in his photograph. Just a minute before, the devotees had been making merry in his company. Now all eyes were riveted on him. Thus for the second time M. saw the Master in samadhi.After a long time the Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rama. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.The Master said to Narendra and M., “I should like to hear you speak and argue in English.” They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before the Master. Though Sri Ramakrishna insisted, they did not talk in English. (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "Sri Ramakrishna talked to the Mukherji brothers. Mahendra, the elder, had his own business. Priyanath, the younger, had been an engineer. After making some provision for himself, he had given up his job. Mahendra was thirty-five or thirty-six years old. The brothers had homes both in the country and in Calcutta.MASTER (smiling):“Don’t sit idle simply because your spiritual consciousness has been awakened a little. Go forward. Beyond the forest of sandal-wood there are other and more valuable things — silver-mines, gold-mines, and so on.”",
+      "PRIYA (smiling):“Sir, our legs are in chains. We cannot go forward.”MASTER:“What if the legs are chained? The important thing is the mind. Bondage is of the mind, and freedom also is of the mind.“Listen to a story. There were two friends. One went into a house of prostitution and the other to hear a recital of the Bhagavata. ‘What a shame!’ thought the first. ‘My friend is hearing spiritual discourse, but just see what I have slipped down to!’ The second friend said to himself: ‘Shame on me! My friend is having a good time, but how stupid I am!’ After death the soul of the first was taken to Vaikuntha by the messenger of Vishnu, while that of the second was taken to the nether world of Yama.”PRIYA:“But the mind is not under my control.”MASTER:“How is that? There is such a thing as abhyasayoga, yoga through practice. Keep up the practice and you will find that your mind will follow in whatever direction you lead it. The mind is like a white cloth just returned from the laundry. It will be red if you dip it in red dye and blue if you dip it in blue. It will have whatever colour you dip it in. (Source:Gospel of Sri Ramakrishna)",
+      "A person who has experienced the Atman can separate himself from body consciousness. He then watches his own body like a witness. In Varanasi, when a doctor operated on Turiyananda’s finger, the attendant asked, “Don’t you feel any pain?” The swami replied: “Look, the mind is like a child; we must hold it tight. But like a youngster it will go on crying ‘Let me go! Let me go!’ Once in the midst of surgery I let my mind get loose. Immediately I felt intense pain. The surgery was not finished. So I had to catch hold of the mind once more.” Turiyananda was silent for some time. Then he continued: “Do you know how it is? In the Bhagavad Gita we read: ‘Wherein established in the bliss of his inmost being he is not shaken even by the heaviest sorrow’ (6.22). This verse is explained by Shankara as follows, ‘A man of realization is not shaken even by the pain caused by the application of a sharp weapon.’ Two ideas are brought out here. First, Shankara shows that a perfect yogi has extraordinary control over his mind. Secondly, he shows that such a man remains in a state far beyond the control of nature.” (Source: God Lived with Them)",
+      "Question:By what is the mind sustained?",
+      "Answer:By the practice of Yoga (Yogaseva).",
+      "Question:Which mind is merged in Atma?",
+      "Answer:The mind withdrawn from the senses and purified.",
+      "Question:By what is Atma perceived?",
+      "Answer:By the purified mind and intellect.",
+      "Question:Where?",
+      "Answer:In one’s own self. :",
+      "Question:What is the fruit of knowing Atma?",
+      "Answer:Supreme bliss – Moksha.",
+      "Question:What is the nature of Atmananda?",
+      "Answer:It is infinite, and it transcends the senses.",
+      "Question:If it transcends the senses how to know it?",
+      "Answer:By the purified mind (Buddhigrahyam).",
+      "Question:What will the self-realised man do?",
+      "Answer:He does not move away from it.",
+      "Question:What is the highest good for man?",
+      "Answer:The possession of Atma (Atmaprapti).",
+      "Question:What is the sign of self-realisation?",
+      "Answer:He is not affected even by the greatest sorrow.",
+      "Question:So, what is the way to overcome sorrow?",
+      "Answer:Attainment of Atma.",
+      "Question:What is that Atmic state?",
+      "Answer:It has not the slightest touch of sorrow.",
+      "Question:How can man attain it?",
+      "Answer:By the undespondent and determined mind."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-20-23.mp3",
     "source": "https://vivekavani.com/b6v20/"
   },
@@ -203,8 +453,27 @@
     "sanskrit": "सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||",
     "transliteration": "saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥmanasaivendriya-grāmaṁ viniyamya samantataḥśhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayāātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet",
     "word_by_word_meaning": "saṅkalpa—a resolve; prabhavān—born of; kāmān—desires; tyaktvā—having abandoned; sarvān—all; aśheṣhataḥ—completely; manasā—through the mind; eva—certainly; indriya-grāmam—the group of senses; viniyamya—restraining; samantataḥ—from all sides; śhanaiḥ—gradually; śhanaiḥ—gradually; uparamet—attain peace; buddhyā—by intellect; dhṛiti-gṛihītayā—achieved through determination of resolve that is in accordance with scriptures; ātma-sanstham—fixed in God; manaḥ—mind; kṛitvā—having made; na—not; kiñchit—anything; api—even; chintayet—should think of",
-    "translation": "Having abandoned all desires born of the ego-centric will, having restrained the group of senses with mind from all sides, one should attain quietude slowly and slowly by the intellect held firmly. And then, fixing the mind in Atma, he should not think of anything else at all.",
-    "commentary": "In the early part of this Discourse, the external aspects of meditation, like the place, the seat, and the posture, have been explained. Now, the Lord explains the internal process of Dhyana Yoga.In these two verses, Bhagavan gives perfect guidelines on withdrawing the mind and making it abide in the Self.",
+    "translation": [
+      "Having abandoned all desires born of the ego-centric will, having restrained the group of senses with mind from all sides, one should attain quietude slowly and slowly by the intellect held firmly. And then, fixing the mind in Atma, he should not think of anything else at all."
+    ],
+    "commentary": [
+      "In the early part of this Discourse, the external aspects of meditation, like the place, the seat, and the posture, have been explained. Now, the Lord explains the internal process of Dhyana Yoga.In these two verses, Bhagavan gives perfect guidelines on withdrawing the mind and making it abide in the Self.",
+      "All the desires should be given up completely. What is the source of these desires? They are born of the ego-centric will (sankalpa). So desires are described as born from Sankalpa (samkalpa prabhavah). When there is no sankalpa (thought) there is no desire. By discrimination and dispassion, it is possible to root out Sankalpa. All desires without reservation should be given up completely.We have to note that whenever the Lord speaks of desires, he invariably refers to ‘all’ of them, because he knows that one desire leads to another, and that to a third, and they would extend to infinity if they are allowed to breed. So, the instruction is that all desires should be abandoned completely.When there are no desires, the mind is calm and collected and it can be made to rest in the Self. So for Dhyana Yoga abandoning g all desires is essential.",
+      "The whole group of senses should be restrained from all sides. Even here, the Lord insists on total restraint of all the senses, not partial control of all the senses or complete control of some of the senses. The words‘indriyagramam’and‘samantatah’show that in Dhyana Yoga total control of every one of the senses is essential.The mind is the instrument of control. The senses are like wild horses, and the mind is the strong rein to check their turbulent behaviour.If the mind is pure and godly, what can the senses do? They are automatically brought under control. If the mind is impure on account of past samskaras, then they draw the mind away from the spiritual path. So it is said ‘be controlled by purity of mind acquired through discrimination and dispassion’.",
+      "The aspirant should attain quietude by the intellect held firmly. This stillness or quietude is the effect of shutting out the external world by perfect sense-control.Intellect is higher than the mind (Manastu para buddhih). But the intellect will be powerless to assert itself if it does not function with firmness, courage, and determination. The rebellious mind will overpower the intellect and make it dance to its tune. If the mind is like a tiger, the intellect should be like the lion. Then only the mind yields to the immovable determining will of the intellect and turns inside to see the Self.",
+      "The process of sense-control and mind-control should be carried on slowly and slowly (sanaih-sanaih). Force should be avoided. The mind should be turned inwards by long slow steady practice. It should be persuaded and induced to get back to back its source, from the objective world where it has wandered about for many many lives without check or control or guidance. On account of past momentum, the mind runs out in spite of one’s best effort to stop it. One may hold it by violence, but it cannot be for long. Again when the control is relaxed, it runs in its old grooves. By violent repression, the inner personality may be damaged. So persuasion is the only way.Let the mind be told that what it is running after is after all a mirage, that if it turns inwards it would find a nobler and higher treasure, and that its external attachments have brought only pain and suffering. Thus thinking discriminating and reasoning the mind will gradually change its former attitude. As it finds rest and peace within, it would be induced to rest in the Self longer and longer. The practice should be carried on day after day, and only then the mind come to rest. Slow and steady wins the race.",
+      "The teaching of the Gita contains the essence of all sastras and the aim of all kinds of Sadhana. The mind should be fixed in Atma, and nothing else should be thought of. As the mind contemplates Atma, it is more and more absorbed in it, till finally it is dissolved like a bit of salt in the sea.",
+      "Dhyana in its highest stage is oneness with the object of meditation.So there is nothing other than Atma in that state. If the mind deviates from its aim even for a second, by the intrusion of some thought, Dhyana is interrupted. That is why the Lord declares that nothing other than Atma should be allowed to crop up in the mind during meditation.",
+      "This exhortation of the Gita should be remembered and thought of by all the seekers-“Establish the mind in Atma and do not think of anything else,”May this be practically realised by all earnest seekers on the spiritual path.",
+      "Question:What are the conditions to be adopted by one practising Dhyana Yoga?",
+      "Answer:He should give up all desires completely. He should restrain the senses and the mind from all sides. He should turn the mind inwards by the control of the determined intellect and fix it in the Self. He should not think of anything other than Atma.",
+      "Question:From whence do desires arise?",
+      "Answer:Desires arise from the ego-centric will.",
+      "Question:What is the type of intellect needed for controlling the mind?",
+      "Answer:The intellect should be firm and undespondent.",
+      "Question:How should Dhyana be performed?",
+      "Answer:Dhyana on the Self should be done slowly and slowly."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-24-25.mp3",
     "source": "https://vivekavani.com/b6v24/"
   },
@@ -214,8 +483,19 @@
     "sanskrit": "यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||",
     "transliteration": "yato yato niśhcharati manaśh chañchalam asthiramtatas tato niyamyaitad ātmanyeva vaśhaṁ nayet",
     "word_by_word_meaning": "yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should bring",
-    "translation": "Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.",
-    "commentary": "In the previousverse, it is said that having fixed the mind in Atma nothing else should be thought of. If the mind wanders away from the target of meditation what should be done? This question is answered here. The Gita is a practical science, and so every kind of difficulty which the seeker has to face is stated and explained, and the method pointed out to overcome it.",
+    "translation": [
+      "Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God."
+    ],
+    "commentary": [
+      "In the previousverse, it is said that having fixed the mind in Atma nothing else should be thought of. If the mind wanders away from the target of meditation what should be done? This question is answered here. The Gita is a practical science, and so every kind of difficulty which the seeker has to face is stated and explained, and the method pointed out to overcome it.",
+      "The mind is restless and unsteady. In the beginning, it is never fixed on the object of meditation. It runs away and begins to think of one thousand things of worldly life. The seeker may become despondent that he would be never able to acquire steadiness in meditation. But there is no cause for despondency. The Lord here advises the aspirant to bring back the mind again and again, and fix it in Atma. This practice should go on as long as the mind deviates from Atma. But as long as the mind is tempted by objects of enjoyment, it would naturally run after them. So, one should enlighten the mind to understand the painful nature of worldly enjoyments (dukhadoshanudarsanam). When the mind thus understands their worthlessness and painful character, it does not run after them. As the mind rests in the Self, it experiences the higher bliss of peace, and then it would not wander away from the ‘lakshya’ (Atma).",
+      "Therefore the aspirant has to observe the activities of the mind carefully. The ignorant man identifies himself with the mind, and so he is not able to understand how the mind is misleading him in a hundred ways. The seeker gains the knowledge that the mind is betraying him, and so he looks upon its vagaries with care and caution. By observing and examining the mind, he neutralises its evil force. Desire is a form of the mind. When desires arise they should be relentlessly scrutinised and rejected. Then Atma alone shines and real peace floods the heart. So the Lord here states that the mind should be trained to rest in Atma by ceaseless practice.",
+      "Related Articles:",
+      "Question:What is the nature of the mind?",
+      "Answer:It is restless and unsteady.",
+      "Question:When the mind wanders away in meditation what should be done?",
+      "Answer:It should be brought back again and again and fixed in Atma."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-26.mp3",
     "source": "https://vivekavani.com/b6v26/"
   },
@@ -225,8 +505,19 @@
     "sanskrit": "प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 27||",
     "transliteration": "praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamamupaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham",
     "word_by_word_meaning": "praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin",
-    "translation": "Supreme Bliss comes to the yogi whose mind is completely tranquil and whose passions are quieted, who is free from stain and who has become one with Brahman.",
-    "commentary": "The Yogi who enjoys supreme bliss is described here. The happiness that one enjoys in the material world is not the highest. There is no fulness of joy in the objective world. All worldly pleasures are conditioned by time, place, and circumstances. When these change the pleasures themselves become pains. Even the joy of Indra has limitations and is subject to time. It comes and goes. The joy of Atma alone is beyond time and place and is not affected by any change of circumstances. The wise man naturally seeks the best and the highest. The Yogi who is tranquil in mind, in whom Rajasic tendencies like Kama and Krodha are brought to rest, who is free from evil, enjoys supreme joy. While all the people are running hither and thither, doing this and that, in order to secure the elusive phantom of delight and – all the time missing it – to the Yogi who lives in Brahman, joy, the best and the highest, comes of its own accord and possesses him!",
+    "translation": [
+      "Supreme Bliss comes to the yogi whose mind is completely tranquil and whose passions are quieted, who is free from stain and who has become one with Brahman."
+    ],
+    "commentary": [
+      "The Yogi who enjoys supreme bliss is described here. The happiness that one enjoys in the material world is not the highest. There is no fulness of joy in the objective world. All worldly pleasures are conditioned by time, place, and circumstances. When these change the pleasures themselves become pains. Even the joy of Indra has limitations and is subject to time. It comes and goes. The joy of Atma alone is beyond time and place and is not affected by any change of circumstances. The wise man naturally seeks the best and the highest. The Yogi who is tranquil in mind, in whom Rajasic tendencies like Kama and Krodha are brought to rest, who is free from evil, enjoys supreme joy. While all the people are running hither and thither, doing this and that, in order to secure the elusive phantom of delight and – all the time missing it – to the Yogi who lives in Brahman, joy, the best and the highest, comes of its own accord and possesses him!",
+      "The mind should become pure (akalmasham). If anybody opens a house which has been uninhabited for a long time, he finds in it dust, cobwebs, rats, bats, scorpions and other poisonous reptiles. The whole house should be cleaned many times, and all the undesirable occupants should be driven out before it is made fit for habitation. Even so, the mind of man, through several births, has been enveloped in darkness, and snakes of Kama and Krodha, rats of Raga and Dyesha, have found a convenient breeding place in it. Now for the first time, the awakened man has to start the work of cleansing the whole mass of evil, with all its inhabitants, prejudices, superstitions, etc. When it becomes pure, Atma, the Lord, would manifest Himself there. By peace and purity, man realise Brahman. The Jiva becomes Siva himself. The chitta (mind) when it is purified becomes Chit (Knowledge) (i.e.) it becomes one with Atma. Such a Yogi inherits his birth-right of Brahmananda.",
+      "Question:What is the highest joy?",
+      "Answer:The joy of Atma (Moksha).",
+      "Question:Who attains it?",
+      "Answer:The man of tranquil mind, free from evil and Rajasic tendencies, attains it.",
+      "Question:What then is the way to attain the highest joy?",
+      "Answer:To keep the mind always tranquil and calm, to eliminate desire and anger and all other evil attachments, is the way to attain that supreme bliss."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-27.mp3",
     "source": "https://vivekavani.com/b6v27/"
   },
@@ -236,8 +527,18 @@
     "sanskrit": "युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||",
     "transliteration": "yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥsukhena brahma-sansparśham atyantaṁ sukham aśhnute",
     "word_by_word_meaning": "yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—free from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains",
-    "translation": "Thus the yogi free from evil, practising yoga (union with Atma) always, attains easily the highest bliss resulting from contact with Brahman.",
-    "commentary": "Several people ask “What is the easiest way to attain Brahman ?” The Lord answers the question here. Two practices should be followed. (1) The mind should be free from evil thoughts and tendencies. (2) It should be brought to dwell in Atma by Dhyana Yoga.",
+    "translation": [
+      "Thus the yogi free from evil, practising yoga (union with Atma) always, attains easily the highest bliss resulting from contact with Brahman."
+    ],
+    "commentary": [
+      "Several people ask “What is the easiest way to attain Brahman ?” The Lord answers the question here. Two practices should be followed. (1) The mind should be free from evil thoughts and tendencies. (2) It should be brought to dwell in Atma by Dhyana Yoga.",
+      "The Lord emphasises the need for absolute purity of mind everywhere in the Gita. Atmajnana cannot dawn on an impure mind. The evil mind cannot merge in Atma. Attachment to material things is diametrically opposite to Atma which is unconditioned and uncontaminated by any other things. As the mind becomes purer and purer, it comes into contact with Brahman which is the source of the highest bliss. So purification of mind, and meditation on Atma are both mentioned here as the path to supreme joy.",
+      "The practice should be continued constantly (sada). That is, in whatever manner, a man may be engaged, the memory of Atma should not be slip out of the mind. Such a yogi attains Brahmasakshatkara. No worldly object however valuable it may be can help man to touch the Reality. How can a reflection touch the Reality? How can matter possess the spirit? Only the pure mind can approach Atma, and can become united with Him. In that state, one experiences indescribable bliss. It is infinite and unlike anything that is enjoyed in all the worlds. The bliss of Hiranyagarbha is also like a drop in the ocean of Brahmananda – so declare the Upanishads. Any one can attain it even in this life by following the conditions prescribed by the Lord.",
+      "Question:What is the easy path to attain the bliss of liberation?",
+      "Answer:To remove all evil samskaras from the mind, to engage the mind constantly in the contemplation of Atma, is the easiest means to attain the highest bliss.",
+      "Question:What is the nature of Atmic Ananda?",
+      "Answer:It is infinite and is of the same essence as Brahman."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-28.mp3",
     "source": "https://vivekavani.com/b6v28/"
   },
@@ -247,8 +548,53 @@
     "sanskrit": "सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||",
     "transliteration": "sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmaniīkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ",
     "word_by_word_meaning": "sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision",
-    "translation": "The sage harmonised in yoga sees the Self in all beings, and all beings in the Self; he sees the same everywhere.",
-    "commentary": "Here the word yoga means union with Atma, the merging of the individual self in Brahman. The sage who has attained this state of yoga sees everything in his own Self, and his own Self in everything. He looks upon everything with an equal eye. Let us understand the position.",
+    "translation": [
+      "The sage harmonised in yoga sees the Self in all beings, and all beings in the Self; he sees the same everywhere."
+    ],
+    "commentary": [
+      "Here the word yoga means union with Atma, the merging of the individual self in Brahman. The sage who has attained this state of yoga sees everything in his own Self, and his own Self in everything. He looks upon everything with an equal eye. Let us understand the position.",
+      "The whole of the objective universe is super-imposed on the basic universal consciousness – Atma or Self or Brahman. As the dream is superimposed in the consciousness of the wakeful man, as the snake is superimposed on the rope, so the entire universe is superimposed on Atma. What is superimposed cannot in reality be different from the original substance. The snake is not different from the rope. It has no separate existence.Even so, the seeker who has realised Brahman in himself, finds the same everywhere. This vision is possible only for the sage who has attained union with Brahman (Atma) by the practice of Dhyana Yoga, or any other ‘Yoga. The sage has discovered that he is not the body, and so instead of limiting himself to the body and seeing everything as separate fragments, he sees the all-pervading Atma in himself and in all things. Separateness comes from identification with the body. As body, one is different from everything else, and everything is different from every other thing. This separateness is born of ignorance which binds man to the body. When this ignorance is dispelled, man comes to know that he is Atma, and Atma is universal. So he finds that he as Atma is all that exists, and all that exists is himself as Atma. This vision removes all conflicts and tensions everywhere.",
+      "The sage is therefore full of love and compassion for all, and he takes no credit for being generous and large-hearted because love for others is only love of Self in all things. It has been taught that selfless love for others is the highest morality, the highest ethical principle. The explanation for this ethical doctrine is the spiritual concept of Self-realisation. Why do people advocate love for all? It is because there is only one Self in all. Love reveals this oneness. The Yogi knows the secret of life and the human personality. He knows that a separate existence for himself and for everyone else is only a myth and a superstition. What exists in all is Atma, and Atma alone exists. This is the basis of all morality and the explanation of all love.",
+      "The seeker who believes this, though he has not attained direct vision, should cultivate an equal attitude towards all beings. He should free himself from anger, envy, jealousy, and all uncharitable thoughts. He should have a large-hearted friendly feeling towards all.",
+      "What is the reason that I should be moral? You cannot explain it except when you come to know the truth as given in the Gita: “He who sees everyone in himself, and himself in everyone, the sage does not injure the Self by the self.”[Source]",
+      "The first end of life is knowledge; the second end of life is happiness. Knowledge and happiness lead to freedom. But not one can attain liberty until every being (ant or dog) has liberty. Not one can be happy until all are happy. When you hurt anyone you hurt yourself, for you and your brother are one. He is indeed a yogi who sees himself in the whole universe and the whole universe in himself. Self-sacrifice, not self-assertion, is the law of the highest universe. The world is so evil because Jesus’ teaching, “Resist not evil”, has never been tried. Selflessness alone will solve the problem. Religion comes with intense self-sacrifice. Desire nothing for yourself. Do all for others. This is to live and move and have your being in God.[Source]",
+      "A devotee asked Swami Saradananda, ‘Swami,why do you love us so much?",
+      "Swami Saradananda did not say anything. After a few days when that devotee came to Udbodhan, the Swami said, ‘ A few days ago I went to Belur Math and prostrated before Sri Ramakrishna. The Master appeared before me and said, “You love all because you find me in all.” That is the answer I would give today.’” (Source:God lived with Them, p.355)",
+      "MASTER (to Ishan):“Please tell us the story of the boy who posted the letter.”",
+      "ISHAN (with a smile):“A boy once heard that God is our Creator. So he wrote a letter to God, setting forth his prayers, and posted it. The address he put on the envelope was ‘Heaven’.”",
+      "MASTER (with a smile):“Did you hear that story? One succeeds in spiritual life when one develops a faith like that boy’s. (To Ishan) Tell us about the renunciation of activities.”",
+      "ISHAN:“After the attainment of God, religious duties such as the sandyha drop away. One day some people were sitting on the bank of the Ganges performing the sandyha. But one of them abstained from it. On being asked the reason, he said:‘I am observing asoucha. I cannot perform the sandyha ceremony.6In my case the defilement is due to both a birth and a death. My mother, Ignorance, is dead, and my son, Self-Knowledge, has been born.’“",
+      "MASTER:“Tell us, also, how caste distinctions drop away when one attains Self-Knowledge.”",
+      "ISHAN:“Sankaracharya was once climbing the steps after finishing his bath in the Ganges, when he saw just in front of him an untouchable who had a pack of dogs with him. ‘You have touched me!’ said Sankara. ‘Revered sir,’ said the pariah, “I have not touched you, nor have you touched me. The Self is the Inner Ruler of all beings and cannot be contaminated. Is there any difference between the sun’s reflection in wine and its reflection in the Ganges?'” (BG 6.29,BG 13.28,BG 13.29)",
+      "MASTER (with a smile):“And about harmony: how one can realise God through all paths.”",
+      "ISHAN (smiling):“Both Hari and Hara are derived from the same root.7The difference is only in the pratyaya.8In reality. He who is Hari is also Hara. If a man has faith in God, then it doesn’t matter whom he worships.”",
+      "MASTER:“And please tell us also how the heart of the sadhu is the greatest of all.”",
+      "ISHAN:“This earth is the largest thing we see anywhere around us. But larger than the earth is the ocean, and larger than the ocean is the sky. But Vishnu, the Godhead, has covered earth, sky, and the nether world with one of His feet. And that foot of Vishnu is enshrined in the sadhu’s heart. Therefore the heart of a holy man is the greatest of all.”",
+      "The devotees were delighted with Ishan’s words. (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "After the midday meal Sri Ramakrishna rested a few minutes in his room. M. was sitting on the door. The Master was delighted to hear the music that was being played in the nahabat. He then explained to M. that Brahman alone has become the universe and all living beings.MASTER:“Referring to a certain place, someone once said to me: ‘Nobody sings the name of God there. It has no holy atmosphere.’ No sooner did he say this than I perceived that it was God alone who had become all living beings. They appeared as countless bubbles or reflections in the Ocean of Satchidananda.“Again, I find sometimes that living beings are like so many pills made of Indivisible Consciousness. Once I was on my way to Burdwan from Kamarpukur. At one place I ran to the meadow to see how living beings are sustained. I saw ants crawling there. It appeared to me that every place was filled with Consciousness.”Hazra entered the room and sat on the floor.MASTER:“Again, I perceive that living beings are like different flowers with various layers of petals. They are also revealed to me as bubbles, some big, some small.”",
+      "While describing in this way the vision of different divine forms, the Master went into an ecstatic state and said, “I have become! I am here!” Uttering these words he went into samadhi. His body was motionless. He remained in that state a long time and then gradually regained partial consciousness of the world. He began to laugh like a boy and pace the room. His eyes radiated bliss as if he had seen a wondrous vision. His gaze was not fixed on any particular object, and his face beamed with joy. Still pacing the room, the Master said: “I saw the paramahamsa who stayed under the banyan tree walking thus with just such a smile. Am I too in that state of mind?” (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.",
+      "MASTER (to Narendra): “How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn’t even look back at them. If people speak ill of you, what will you think of them?”",
+      "NARENDRA:“I shall think that dogs are barking at me.”",
+      "MASTER (smiling):“Oh, no! You mustn’t go that far, my child! (Laughter.)God dwells in all beings. But you may be intimate only with good people; you must keep away from the evil-minded.God is even in the tiger; but you cannot embrace the tiger on that account. (Laughter.) You may say, ‘Why run away from a tiger, which is also a manifestation of God?’ The answer to that is: ‘Those who tell you to run away are also manifestations of God — and why shouldn’t you listen to them?’",
+      "“Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: ‘Get out of the way! A mad elephant is coming!’ All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: ‘Run away! Run away!’ But the disciple didn’t move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, ‘You knew the elephant was coming — why didn’t you leave the place?’ ‘But’, he said, ‘our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn’t run away.’ At this the teacher said: ‘Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn’t you trust the mahut’s words? You should have heeded the words of the mahut God.’ (Laughter.)“It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water tor washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all — holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn’t go even that far. He should keep aloof from such people.”",
+      "A DEVOTEE:“Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?”",
+      "MASTER:“A man living in society should make a show of tamas to protect himself from evil-minded people. But he should not harm anybody in anticipation of harm likely to be done him.",
+      "“Listen to a story. Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived. Everyone was on the alert for fear of it. One day a brahmachari was going along the meadow. The boys ran to him and said; ‘Revered sir, please don’t go that way. A venomous snake lives over there.’ ‘What of it, my good children?’ said the brahmachari. ‘I am not afraid of the snake. I know some mantras.’ So saying, he continued on his way along the meadow. But the cowherd boys, being afraid, did not accompany him. In the mean time the snake moved swiftly toward him with upraised hood. As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm. The brahmachari said: ‘Look here. Why do you go about doing harm? Come, I will give you a holy word. By repeating it you will learn to love God. Ultimately you will realise Him and so get rid of your violent nature.’ Saying this, he taught the snake a holy word and initiated him into spiritual life. The snake bowed before the teacher and said, ‘Revered sir, how shall I practise spiritual discipline?’ ‘Repeat that sacred word’, said the teacher, ‘and do no harm to anybody.’ As he was about to depart, the brahmachari said, ‘I shall see you again.’",
+      "“Some days passed and the cowherd boys noticed that the snake would not bite. They threw stones at it. Still it showed no anger; it behaved as if it were an earthworm. One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away. The snake vomited blood and became unconscious. It was stunned. It could not move. So, thinking it dead, the boys went their way.",
+      "“Late at night the snake regained consciousness. Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move. Many days passed. The snake became a mere skeleton covered with a skin. Now and then, at night, it would come out in search of food. For fear of the boys it would not leave its hole during the day-time. Since receiving the sacred word from the teacher, it had given up doing harm to others. It maintained its life on dirt, leaves, or the fruit that dropped from the trees.",
+      "“About a year later the brahmachari came that way again and asked after the snake. The cowherd boys told him that it was dead. But he couldn’t believe them. He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated. He found his way to the place and, searching here and there, called it by the name he had given it. Hearing the teacher’s voice, it came out of its hole and bowed before him with great reverence. ‘How are you?’ asked the brahmachari. ‘I am well, sir’, replied the snake. ‘But’, the teacher asked, ‘why are you so thin?’ The snake replied: ‘Revered sir, you ordered me not to harm anybody. So I have been living only on leaves and fruit. Perhaps that has made me thinner.’",
+      "“The snake had developed the quality of sattva; it could not be angry with anyone. It had totally forgotten that the cowherd boys had almost killed it.",
+      "“The brahmachari said: ‘It can’t be mere want of food that has reduced you to this state. There must be some other reason. Think a little.’ Then the snake remembered that the boys had dashed it against the ground. It said: ‘Yes, revered sir, now I remember. The boys one day dashed me violently against the ground. They are ignorant, after all. They didn’t realise what a great change had come over my mind. How could they know I wouldn’t bite or harm anyone?’ The brahmachari exclaimed: ‘What a shame! You are such a fool! You don’t know how to protect yourself. I asked you not to bite, but I didn’t forbid you to hiss. Why didn’t you scare them by hissing?’",
+      "“So you must hiss at wicked people. You must frighten them lest they should do you harm. But never inject your venom into them. One must not injure others. (Source:Gospel of Sri Ramakrishna)",
+      "Now, it seems, an abrupt change came over the mind of Sri Ramakrishna. Tiring of the coming and going of the divine forms, and keenly feeling die need of a condition beyond the separations characteristic of relative life — the Līlā — he actually prayed to the Mother, “Give me a state where there is no separation.” For some time his mind was absorbed in what he sometimes calls the “Nitya”, sometimes the “Indivisible Satchidānanda”. He even removed from his room the pictures of gods and goddesses which hung there. In relating this the Master uses some extraordinary language. He says, “I began to meditate on the Primal Puruṣa, the Indivisible Satchidānanda, regarding myself as His handmaid.” We might puzzle over how it is possible to regard oneself as the handmaid of the Formless! But then, in a sense, He Who can be meditated upon can also be served; it was not at all uncommon for Ramakrishna to use terms like these for the Personal God without form. He lost the distinction, ultimately, between sacred and secular, and began more and more to perceive God in all beings. One morning while picking a leaf from the vilva-tree, as is done in preparing the worship, he loosened a bit of the bark. The tree appeared to him as full of Consciousness. Feeling that he had hurt the tree he was repentant. This mood came over Sri Ramakrishna frequently during the remainder of his life. Sometimes he could not pluck the sacred grass; or only with great difficulty could he cut a lemon, for example. “One day,” he told a group of devotees, “I was about to gather some flowers. They were everywhere on the trees. At once I had a vision of Virāṭ (God, seen through the vestment of the entire gross universe); it appeared that His worship was just over. The flowers looked like a bouquet placed on the head of the Deity. I could not pick them.”",
+      "As this mood evidently came upon him shortly before the arrival of Totāpuri, it might be called a preparation for that event. In the ensuing period Sri Ramakrishna’s consciousness was to soar ever higher, into the Absolute Itself. (Source: The Visions of Sri Ramakrishna)",
+      "Related Articles:",
+      "Question:What qualities should the Yogi possess?",
+      "Answer:He should look upon all beings with an equal eye, and see the Self in all, and all in the Self."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-29.mp3",
     "source": "https://vivekavani.com/b6v29/"
   },
@@ -258,8 +604,18 @@
     "sanskrit": "यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||",
     "transliteration": "yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyatitasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati",
     "word_by_word_meaning": "yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost",
-    "translation": "He who sees Me in all beings and all beings in me never becomes lost to me, nor do I become lost to him.",
-    "commentary": "Lord Krishna is Paramatma in all, and so the Yogi of universal vision sees the Lord everywhere and everything in the Lord. When the individual self has become one with Atma, the individual and the supreme Self live together. How can one be lost to the other? Here the word ‘pasyati‘ does not mean seeing with the physical eye. Seeing is experiencing the Self everywhere.",
+    "translation": [
+      "He who sees Me in all beings and all beings in me never becomes lost to me, nor do I become lost to him."
+    ],
+    "commentary": [
+      "Lord Krishna is Paramatma in all, and so the Yogi of universal vision sees the Lord everywhere and everything in the Lord. When the individual self has become one with Atma, the individual and the supreme Self live together. How can one be lost to the other? Here the word ‘pasyati‘ does not mean seeing with the physical eye. Seeing is experiencing the Self everywhere.",
+      "From the point of view of the devotee, the Lord is Paramatma. It is explained here how the Lord’s grace works on the devotee. He who sees the Lord everywhere receives the fulness of his grace. The Lord is ever alive to the devotee, and the devotee is ever alive to the Lord.No doubt all are children of the Lord. But the devotee has given up his child’s play with material things and yearns to live with the Lord. So the Lord has him ever under his loving eye and watchful care.Of what avail is it to spend a whole life-time seeking for the favour of some petty worldly person when the Lord Himself is ever near the individual, ready to confer the highest blessings of life? Why not approach Him? Through Jnana, equal vision and purity the Lord’s grace could be obtained in full. Having once obtained it, never is it lost again. To see the Lord in all and the Lord in all things is the aim of Yogi. This isSarvatmadrishti.",
+      "“But for my part I accept everything: Turiya and also the three states of waking, dream, and deep sleep. I accept all three states. I accept all — Brahman and also maya, the universe, and its living beings. If I accepted less I should not get the full weight.”A DEVOTEE:“The full weight? How is that?” (All laugh.)MASTER:“Brahman is qualified by the universe and its living beings. At the beginning, while following the method of ‘Not this, not this’, one has to eliminate the universe and its living beings. But as long as ‘I-consciousness’ remains, one cannot but feel that it is God Himself who has become everything. He alone has become the twenty-four cosmic principles.“When a man speaks of the essential part of the bel-fruit, he means its flesh only, and not the seeds and shell. But if he wants to speak of the total weight of the fruit, it will not do for him to weigh only the flesh. He must accept the whole thing: seeds and shell and flesh. Seeds and shell and flesh belong to one and the same fruit.“The Nitya and the Lila belong to the same Reality. Therefore I accept everything, the Relative as well as the Absolute. I don’t explain away the world as maya. Were I to do that I should get short weight.”MAHIMACHARAN:“It is a good synthesis: from the Absolute to the Relative, and from the Relative to the Absolute.”MASTER:“The jnanis regard everything as illusory, like a dream; but the bhaktas accept all the states. The milk flows only in dribblets from the jnani. (All laugh.) There are some cows that pick and choose their fodder; hence their milk flows only in dribblets. But cows that don’t discriminate so much, and eat whatever they get, give milk in torrents. A superior devotee of God accepts both the Absolute and the Relative; therefore he is able to enjoy the Divine even when his mind comes down from the Absolute. Such a devotee is like the cows that give milk in torrents.” (All laugh.)MAHIMA:“But the milk of a cow that eats without discrimination smells a little.” (Laughter.)MASTER (with a smile):“That’s true, no doubt. Therefore that milk should be boiled. One should boil such milk over the fire a little while; there will be no smell whatever if you boil the milk over the fire of Knowledge. (All laugh) (Source:Gospel of Sri Ramakrishna)",
+      "In his early days with Sri Ramakrishna, the young Sharat asked a blessing that he might see God in every being. The Master blessed him, saying, “Yes, you will attain it.” The following incident indicates how that blessing was fulfilled towards the end of his life: One of the devotees who was nurtured by Swami Saradananda’s loving care one day remarked, “Swami, why do you love us so much?” Swami Saradananda did not say anything. After a few days, when that devotee came to Udbodhan, the swami said: “A few days ago I went to Belur Math and prostrated before Sri Ramakrishna. The Master appeared before me and said, ‘You love all because you find me in all.’ That is the answer I would give you today.”(Source:God Lived with Them)",
+      "Ramcharitmanas (Lanka Kand)",
+      "Question:What is the effect of union with Atma?",
+      "Answer:The Yogi sees the Lord in all things, and lives ever with the Lord."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-30.mp3",
     "source": "https://vivekavani.com/b6v30/"
   },
@@ -269,8 +625,28 @@
     "sanskrit": "सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: |सर्वथा वर्तमानोऽपि स योगी मयि वर्तते || 31||",
     "transliteration": "sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥsarvathā vartamāno ’pi sa yogī mayi vartate",
     "word_by_word_meaning": "sarva-bhūta-sthitam—situated in all beings; yaḥ—who; mām—me; bhajati—worships; ekatvam—in unity; āsthitaḥ—established; sarvathā—in all kinds of; varta-mānaḥ—remain; api—although; saḥ—he; yogī—a yogi; mayi—in me; vartate—dwells",
-    "translation": "The Yogi who worships Me abiding in all beings and who is established in unity abides in me in whatever manner he is acting.",
-    "commentary": "Where is God? What is the way to establish oneself in Him? These questions are answered here. God exists everywhere, in all beings of the universe. Nothing exists where He is not. Like cream in milk, like honey in flowers, like sugar in sugar cane, God is present in – everything. So knowing that God is present in all, one should not harm others. One should have friendly feeling and kindness for all beings, and do service to them. This would be the worship of the Lord.",
+    "translation": [
+      "The Yogi who worships Me abiding in all beings and who is established in unity abides in me in whatever manner he is acting."
+    ],
+    "commentary": [
+      "Where is God? What is the way to establish oneself in Him? These questions are answered here. God exists everywhere, in all beings of the universe. Nothing exists where He is not. Like cream in milk, like honey in flowers, like sugar in sugar cane, God is present in – everything. So knowing that God is present in all, one should not harm others. One should have friendly feeling and kindness for all beings, and do service to them. This would be the worship of the Lord.",
+      "The Yogi who has realised the oneness of all beings by perceiving the Lord as the inner reality, lives forever in the Lord. Just as the same Sun is reflected in a thousand different globules of water, just as the same man can play different parts in a drama by change of dress, just as the same gold exists in a hundred varieties of jewels, just as the same clay appears in pots of different shape and size, even so, the Lord exists in everything as the undifferentiated substratum. To worship Him and meditate on Him is the way to reach Him.",
+      "The Yogi does not always remain in meditation. There are times when he acts in the world. Will he then lose contact with the Lord? This doubt is cleared here. Though the Yogi is engaged in a hundred practical works in the world, he lives in the Lord. This is the Lord’s declaration. Like the mariner’s compass whose needle always points to the North, the mind of the Yogi is always in union with the Lord, though he is acting in the world in a variety of ways. This becomes natural to him by long practice. So he never commits the error of thinking that he is different from others, though from a physical angle of view, every being is separate from everything else. Absorption in samadhi or work in the world is the same for him because he sees the same Reality in both. This is the secret of all-mighty works performed by the perfected Yogi for the benefit of mankind. Writing good books, delivering lectures, conversing and explaining the scriptures, relieving the poor and the suffering, organising people for holy purposes, moving and acting with common humanity, the perfected yogi lives in the Lord only, and has no idea of his being a separate individual.",
+      "In every way:The word has to be carefully understood. The Lord has not prescribed the nature of action here. But it is self-evident that wilful and sinful actions are not intended. The man who acts in evil ways is neither a Jnani nor a Bhakta. The perfected has already transcended all Tamasic and Rajasic propensities. His actions are born of sattva guna. So they are all pure and helpful, never impure and injurious. It is intended to suggest that the yogi may remain in the ecstasy of meditation or maybe actively working in the world, but in both cases, he sees and lives in the Lord.",
+      "Prafulla finished her studies and then practised spiritual austerity for many days. Then one day Bhavani visited her; he wanted to instruct her about selfless work. He quoted to her from theGita:“Therefore do thou always perform obligatory actions without attachment; by performing action without attachment one attains to the highest.”(BG 3.19)He told her the three characteristics of disinterested action: first, control of the sense-organs; second, absence of egotism; and third, surrendering the fruit of action to Sri Krishna. He further told her that no dharma is possible for the egotistic person. Quoting from theGita, he said:“The gunas of Prakrit; perform all action. With the understanding deluded by egotism, man thinks, I am the doer.”(BG 3.27)Bhavani next spoke to her about surrendering the fruit of action to Sri Krishna. Again he quoted from theGita:“Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away, and whatever you practise in the form of austerities, Ο son of Kunti— do it as an offering to Me.”(BG 9.27)",
+      "MASTER:“This is fine. These are the words of theGita; one cannot refute them. But something else must be noted. The author speaks about surrendering the fruit of action to Sri Krishna, but not about cultivating bhakti for Him.”M:“No, that is not especially mentioned here.“Next Prafulla and Bhavani talked about the use of money. Prafulla said that she offered all her wealth to Krishna.”M. read from the book again.",
+      "PRAFULLA:“Like my actions, I offer all my wealth to Sri Krishna.”BHAVANI:“All?”PRAFULLA:“Yes, all.”BHAVANI:“In that case you won’t be able to perform action in a detached spirit. If you have to work to earn your food, you will be attached to that work. Hence there are two alternatives before you: either you will have to get your food by begging, or you will have to live on your money. Even a beggar becomes attached to the alms he receives; therefore you must use your own money to maintain your body.”M. (to the Master, smiling): “That is the nature of the calculating mind.”",
+      "MASTER:“Yes, that is the nature of the calculating mind; that is the way the worldly man thinks. But he who seeks God plunges headlong; he doesn’t calculate about how much or how little he needs for the protection of his body.”",
+      "M:“Next Bhavani asked Prafulla, ‘How will you offer all this money to Sri Krishna?’ Prafulla said: ‘Why, Sri Krishna dwells in all beings. I shall distribute the money among them.’ Bhavani answered, ‘Good! Good!’",
+      "“Quoting from theGita, Bhavani said:‘He who sees Me in all things and all things in Me, never becomes separated from Me, nor do I become separated from him. That yogi who, established in unity, worships Me dwelling in all beings, abides in Me, whatever his mode of life. O Arjuna, that yogi is regarded as the highest who judges the pleasure and pain of all beings by the same standard that he applies to himself.”(BG 6.30,BG 6.31,BG 6.32)",
+      "MASTER:“These are the characteristics of the highest bhakta.” (Source:Gospel of Sri Ramakrishna)",
+      "Question:Where is God?",
+      "Answer:He is in all beings.",
+      "Question:What should man do to attain Him?",
+      "Answer:He should cultivate an equal and universal vision of the Lord in all things.",
+      "Question:How should he work in the world?",
+      "Answer:Whether he is absorbed in samadhi or works in the world, he sees the Lord everywhere and abides in him."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-31.mp3",
     "source": "https://vivekavani.com/b6v31/"
   },
@@ -280,8 +656,14 @@
     "sanskrit": "आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन |सुखं वा यदि वा दु:खं स योगी परमो मत: || 32||",
     "transliteration": "ātmaupamyena sarvatra samaṁ paśhyati yo ’rjunasukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ",
     "word_by_word_meaning": "ātma-aupamyena—similar to oneself; sarvatra—everywhere; samam—equally; paśhyati—see; yaḥ—who; arjuna—Arjun; sukham—joy; vā—or; yadi—if; vā—or; duḥkham—sorrow; saḥ—such; yogī—a yogi; paramaḥ—highest; mataḥ—is considered",
-    "translation": "He who judges pleasure or pain everywhere, by the same standard as he applies to himself, thatyogiis thought to be the highest.",
-    "commentary": "The practical aspect of Vedanta is emphasised here. It is in action that philosophy has to be tested and proved. It may be easily said, “All is Self, the Lord is all.” How then should he act in the world? That is the question. The sincere aspirant should be true to himself in word and deed. He should speak only that which he knows, and practise that which he speaks. So should religious spirit permeate all the words and actions of its votaries. Otherwise, their words are of no use. It is the divergence between theory and practice that brings disrepute to a person. The man who speaks religion should be exemplary in his conduct. When it is accepted that Atma is the reality in all beings, what should be the practical conduct of the yogi? How should he think, feel and act? He should intimately feel that the joys and sorrows of all beings are just the same as his own. The pangs of hunger and the bereavement of other people are of the same nature as his own. He understands the sufferings of others not only of men but of animals and other beings in the same spirit as his own suffering. He shares the gladness of others, and he suffers the pains of others. Such universality of feeling distinguishes the yogi of the highest perfection. This is religion brought into the field of practical action.",
+    "translation": [
+      "He who judges pleasure or pain everywhere, by the same standard as he applies to himself, thatyogiis thought to be the highest."
+    ],
+    "commentary": [
+      "The practical aspect of Vedanta is emphasised here. It is in action that philosophy has to be tested and proved. It may be easily said, “All is Self, the Lord is all.” How then should he act in the world? That is the question. The sincere aspirant should be true to himself in word and deed. He should speak only that which he knows, and practise that which he speaks. So should religious spirit permeate all the words and actions of its votaries. Otherwise, their words are of no use. It is the divergence between theory and practice that brings disrepute to a person. The man who speaks religion should be exemplary in his conduct. When it is accepted that Atma is the reality in all beings, what should be the practical conduct of the yogi? How should he think, feel and act? He should intimately feel that the joys and sorrows of all beings are just the same as his own. The pangs of hunger and the bereavement of other people are of the same nature as his own. He understands the sufferings of others not only of men but of animals and other beings in the same spirit as his own suffering. He shares the gladness of others, and he suffers the pains of others. Such universality of feeling distinguishes the yogi of the highest perfection. This is religion brought into the field of practical action.",
+      "The Lord exhorts mankind – “Oh Ye mortals desirous of attaining me! Love others as you love yourself, feel for others as you feel for yourself. Be full of kindness and compassion, and then only are you one with Me.” Thesis like ‘All is Brahman’ (Sarvam Khalvidam Brahma) has no meaning if the heart of man remains closed to the pains and pleasures of others. Man must be able to identify himself with others and partake of their joys and sorrows. The brotherhood of man taught in all religions is good. But here, the truth is enlarged to embrace all creation. The Gita and the Upanishads declare the unity of the whole universe by the presence of the Supreme Lord in everything. The teachings of the Gita have broken up all barriers not only between man and man, but also between man and all other beings. The yogi should see the same Atma everywhere. He is the best of yogis who has attained this intimate identity with every being in the universe.",
+      "We cannot remain without action for a moment. Act! But just as when your neighbour asks you, “Come and help me!” have you exactly the same idea when you are helping yourself? No more. Your body is of no more value than that of John.Don’t do anything more for your body than you do for John.That is religion.“He whose efforts are bereft of all desire and selfishness has burnt all this bondage of action with the fire of knowledge. He is wise.”(BG 4.19) Reading books cannot do that. The ass can be burdened with the whole library; that does not make him learned at all. What is the use of reading many books?[Source]"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-32.mp3",
     "source": "https://vivekavani.com/b6v32/"
   },
@@ -291,8 +673,14 @@
     "sanskrit": "अर्जुन उवाच |योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन |एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् || 33||",
     "transliteration": "arjuna uvāchayo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdanaetasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām",
     "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; yaḥ—which; ayam—this; yogaḥ—system of Yog; tvayā—by you; proktaḥ—described; sāmyena—by equanimity; madhu-sūdana—Shree Krishna, the killer of the demon named Madhu; etasya—of this; aham—I; na—do not; paśhyāmi—see; chañchalatvāt—due to restlessness; sthitim—situation; sthirām—steady",
-    "translation": "Arjuna said:The system of Yoga that you have described and attainable by equality of mind, O Madhusudana, appears impractical and unattainable to me, due to the restless mind.",
-    "commentary": "Arjuna interrupts the Lord’s discourse by submitting his own incapacity to attain the yoga which requires equanimity of mind as the condition of its practice and achievement. Evidently, Arjuna is conscious of his own inadequate power of concentration on reality. Every common human being is in the same position as Arjuna. So his question is the question of all human beings with very rare exceptions. As it is said already, Arjuna stands as a representative of the common man, though of higher culture, in his search for truth. Unsteadiness of mind is the basic problem for all seekers. If the mind is brought to a state of firmness, any yoga is practicable. Otherwise, nothing is possible. Arjuna opens his mind to the Lord and confesses his weakness without reservation. So should the disciple place before the Guru his difficulties frankly. The sick man should explain his bodily condition without reservation to the doctor. Even those secrets which he would not reveal to others should be explained to the physician. Only then can the physician prescribe the correct medicine.",
+    "translation": [
+      "Arjuna said:The system of Yoga that you have described and attainable by equality of mind, O Madhusudana, appears impractical and unattainable to me, due to the restless mind."
+    ],
+    "commentary": [
+      "Arjuna interrupts the Lord’s discourse by submitting his own incapacity to attain the yoga which requires equanimity of mind as the condition of its practice and achievement. Evidently, Arjuna is conscious of his own inadequate power of concentration on reality. Every common human being is in the same position as Arjuna. So his question is the question of all human beings with very rare exceptions. As it is said already, Arjuna stands as a representative of the common man, though of higher culture, in his search for truth. Unsteadiness of mind is the basic problem for all seekers. If the mind is brought to a state of firmness, any yoga is practicable. Otherwise, nothing is possible. Arjuna opens his mind to the Lord and confesses his weakness without reservation. So should the disciple place before the Guru his difficulties frankly. The sick man should explain his bodily condition without reservation to the doctor. Even those secrets which he would not reveal to others should be explained to the physician. Only then can the physician prescribe the correct medicine.",
+      "By equality of mind:We understand that Dhyanayoga demands one-pointed concentration of the entire mind in Atma. Unless the hand is steady one cannot pass the thread through the eye of the needle. Unless one sits steady and motionless, no photograph can be properly taken. So the object of concentration cannot become clear unless the roving mind comes to a standstill.",
+      "The word ‘Samyena‘ may also be interpreted as equality of vision (Sarvatmadrishti) mentioned in the previous verse."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-33.mp3",
     "source": "https://vivekavani.com/b6v33/"
   },
@@ -302,8 +690,15 @@
     "sanskrit": "चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34||",
     "transliteration": "chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍhamtasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram",
     "word_by_word_meaning": "chañchalam—restless; hi—certainly; manaḥ—mind; kṛiṣhṇa—Shree Krishna; pramāthi—turbulent; bala-vat—strong; dṛiḍham—obstinate; tasya—its; aham—I; nigraham—control; manye—think; vāyoḥ—of the wind; iva—like; su-duṣhkaram—difficult to perform",
-    "translation": "The mind is very restless, turbulent, strong, and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.",
-    "commentary": "Yoga (Union with Atma) is possible only when the mind is steady. But the mind is most infirm and unsteady. The body and senses are harassed continuously by its restlessness.Peace is practically impossible when the heart is churned by the mind like the milky ocean by the Mandara mountain.Having fed and strengthened itself on worldly things for several births, it has acquired great power and defies all attempts to bring it under control. The nature of the mind is described here by four attributes. It is restless, turbulent, strong and unyielding. Every man knows the vagaries of the mind. The elders compare it to a monkey, drunk and stung by a scorpion. Those who practice meditation know how the mind rebels and defies discipline. Arjuna compares it to the wind.",
+    "translation": [
+      "The mind is very restless, turbulent, strong, and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind."
+    ],
+    "commentary": [
+      "Yoga (Union with Atma) is possible only when the mind is steady. But the mind is most infirm and unsteady. The body and senses are harassed continuously by its restlessness.Peace is practically impossible when the heart is churned by the mind like the milky ocean by the Mandara mountain.Having fed and strengthened itself on worldly things for several births, it has acquired great power and defies all attempts to bring it under control. The nature of the mind is described here by four attributes. It is restless, turbulent, strong and unyielding. Every man knows the vagaries of the mind. The elders compare it to a monkey, drunk and stung by a scorpion. Those who practice meditation know how the mind rebels and defies discipline. Arjuna compares it to the wind.",
+      "It is strong and cannot be held or directed as one wishes.‘Sudushkaram’is the word used by Arjuna, meaning that it is very difficult to control the mind.",
+      "Question:What is the nature of the mind?",
+      "Answer:It is restless, turbulent, strong, and obstinate."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-34.mp3",
     "source": "https://vivekavani.com/b6v34/"
   },
@@ -313,8 +708,38 @@
     "sanskrit": "श्रीभगवानुवाच |असंशयं महाबाहो मनो दुर्निग्रहं चलम् |अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||",
     "transliteration": "śhrī bhagavān uvāchaasanśhayaṁ mahā-bāho mano durnigrahaṁ chalamabhyāsena tu kaunteya vairāgyeṇa cha gṛihyate",
     "word_by_word_meaning": "śhrī-bhagavān uvācha—Lord Krishna said; asanśhayam—undoubtedly; mahā-bāho—mighty-armed one; manaḥ—the mind; durnigraham—difficult to restrain; chalam—restless; abhyāsena—by practice; tu—but; kaunteya—Arjun, the son of Kunti; vairāgyeṇa—by detachment; cha—and; gṛihyate—can be controlled",
-    "translation": "The Lord said: Doubtless, O mighty Arjuna, the mind is restless and hard to control; but by practice and by detachment, O son of Kunti, it can be restrained.",
-    "commentary": "The Lord accepts here that the task of restraining the mind is very difficult because of its restless nature. But there is no need to despair. It can be controlled by practice and dispassion. The great teachers point out that there are ways and means of overcoming the difficulties in the control of the mind. The Lord while admitting the mind’s restlessness, encourages Arjuna that there is a way to control it, and the way is practice and dispassion. One need not fear the strength of an enemy, provided he arms himself with a mightier weapon. What if the elephant is strong, it is enough if one holds the iron rod. Lions and tigers are strong, but what of it? A powerful gun is enough to overpower them. Thus the Lord wants his disciple not to become panicky and submit to the tyranny of the mind. Though difficult, it is not impossible. Is it not difficult to conquer Mount Everest? And yet man has set his foot on the snowy peak. Is it not difficult to land on the moon? And yet man stepped on the moon. The achievements of man prove that things difficult are not things impossible of attainment. So the nature of the mind, be it what it is, is not impossible to overcome.",
+    "translation": [
+      "The Lord said: Doubtless, O mighty Arjuna, the mind is restless and hard to control; but by practice and by detachment, O son of Kunti, it can be restrained."
+    ],
+    "commentary": [
+      "The Lord accepts here that the task of restraining the mind is very difficult because of its restless nature. But there is no need to despair. It can be controlled by practice and dispassion. The great teachers point out that there are ways and means of overcoming the difficulties in the control of the mind. The Lord while admitting the mind’s restlessness, encourages Arjuna that there is a way to control it, and the way is practice and dispassion. One need not fear the strength of an enemy, provided he arms himself with a mightier weapon. What if the elephant is strong, it is enough if one holds the iron rod. Lions and tigers are strong, but what of it? A powerful gun is enough to overpower them. Thus the Lord wants his disciple not to become panicky and submit to the tyranny of the mind. Though difficult, it is not impossible. Is it not difficult to conquer Mount Everest? And yet man has set his foot on the snowy peak. Is it not difficult to land on the moon? And yet man stepped on the moon. The achievements of man prove that things difficult are not things impossible of attainment. So the nature of the mind, be it what it is, is not impossible to overcome.",
+      "This part of the Gita is of the greatest importance for all those who wish to tread the spiritual path. Enslaved by which man from time immemorial is undergoing torments of earthly existence, that which has been the cause of the endless series of births and deaths, that which stands as the mighty barrier between man and the realisation of his real Self- the mind and its conquest are explained here by the Lord. The inspiring message of the Lord should encourage every seeker to gird up his loins and pull himself together for the conquest of the apparently impossible obstacle on his way to spiritual glory.",
+      "The Lord answers that the mind can be controlled by 1. practice (abhyasa), and 2. dispassion(vairagya). Patanjali also expressed the same view.",
+      "Dispassion (Vairagya) means a loathful attitude to the objective world arising out of a knowledge of its short-lived, painful, and foul nature. Why should man seek illusory painful pleasures, when there is eternal Brahmananda awaiting him as his birthright? Human life is short and splits like a bubble. Why should man undergo all the ills and pains of life when perennial joy is his divine inheritance? Why should he yield to the temptations of wealth and luxury, when he knows that they are the very source of fear and suffering? All men long for peace.  All men know that peace is not to be found anywhere in the outside world and cannot be purchased by the weight of gold or height of position. Man really seeks a purer joy and higher peace.To give up the lower pleasures is easy enough if the aim of the higher life is strong and convincing.",
+      "In the world everything causes fear, and in dispassion alone is fearlessness. When dispassion develops, the mind immediately stops thinking of the external world and it is immediately drawn into the Self. The joy of vairagya is real, unobstructed, and perennial because it is the joy of the Self, pure and uncontaminated.",
+      "Practice (Abhyasa) is the keynote of the Lord’s message for all spiritual aspirants. The baby learns to walk by practice, the child learns to read and write by practice, the architect, the painter, the poet, the musician, the sportsman, the athlete-men of all professions acquire perfection by practice. Where the practice is less, the achievement is also less. Idleness wins nothing, and on the spiritual path idleness is the greatest enemy. All worldly gains have been acquired by hard work and constant application. The man who feels shy of labour remains where he is. Men of ordinary talents have risen in life by systematic practice in their professions of skill. That being so, is not practice necessary for attaining the highest Brahmananda? Therefore ‘practice’ says the Lord.",
+      "Dispassion aids spiritual sadhana, and practice aids to strengthen dispassion. The body and the mind function by habit. If the habits are bad, man ruins himself, if the habits are good, man saves himself. So one should practise and develop good habits. If a man is accustomed to visit a wine bar at a particular time in the day, at that exact hour, the body and mind run for the bottle and nothing can stop him. In the same way, if a man practises meditation at a particular time for a particular period, the body and mind run for it, and nothing can stop him. It is practice. When it is performed systematically and regularly, it becomes automatic, and afterward, no effort is needed to coax the mind and body to do it. As meditation becomes deeper and deeper, the joy felt at that time is so precious that man does not care to think of anything else. He is absorbed in it. So ‘practise’ says the Lord.",
+      "Arjuna is here addressed as mighty-armed (Mahabaho). Arjuna is a mighty warrior, a great hero and the Lord suggests that he should be able to control the mind without fear and despondency.",
+      "“Only by practice and non-attachment can we conquer mind.”[Source]",
+      "To restrain the indriyas (organs) from going towards the objects of the senses, to control them and bring them under the guidance of the will, is the very central virtue in religious culture. Then comes the practice of self-restraint and self-denial. All the immense possibilities of divine realization in the soul cannot get actualized without struggle and without such practice on the part of the aspiring devotee. “The mind must always think of the Lord.” It is very hard at first to compel the mind to think of the Lord always, but with every new effort the power to do so grows stronger in us. “By practice, O son of Kunti, and by non-attachment is it attained”, says Shri Krishna in the Gita.[Source]",
+      "Disciple:Sir, it is so difficult to direct this uncontrolled mind towards Brahman.",
+      "Swamiji:Is there anything difficult for the hero? Only men of faint hearts speak so. “वीराणामेव करतलगता मुक्ति: न पुन: कापुरुषाणाम् — Mukti is easy of attainment only to the hero — but not to cowards.” Says the Gita, “By renunciation and by practice is the mind brought under control, O Arjuna.” The chitta or mind-stuff is like a transparent lake, and the waves which rise in it by the impact of sense-impressions constitute manas or the mind. Therefore the mind consists of a succession of thought-waves. From these mental waves arises desire. Then that desire transforms itself into will and works through its gross instrument, the body. Again, as work is endless, so its fruits also are endless. Hence the mind is always being tossed by countless myriads of waves — the fruits of work. This mind has to be divested of all modifications (vrittis) and reconverted into the transparent lake, so that there remains not a single wave of modification in it. Then will Brahman manifest Itself.[Source]",
+      "It is very easy to talk. From my childhood I have heard of seeing God everywhere and in everything, and then I can really enjoy the world, but as soon as I mix with the world, and get a few blows from it, the idea vanishes. I am walking in the street thinking that God is in every man, and a strong man comes along and gives me a push and I fall flat on the footpath. Then I rise up quickly with clenched fist, the blood has rushed to my head, and the reflection goes. Immediately I have become mad. Everything is forgotten; instead of encountering God I see the devil. Ever since we were born we have been told to see God in all. Every religion teaches that — see God in everything and everywhere. Do you not remember in the New Testament how Christ says so? We have all been taught that; but it is when we come to the practical side, that the difficulty begins. You all remember how inÆesop’s Fablesa fine stag is looking at his form reflected in a lake and is saying to his young one, “How powerful I am, look at my splendid head, look at my limbs, how strong and muscular they are; and how swiftly I can run.�� In the meantime he hears the barking of dogs in the distance, and immediately takes to his heels, and after he has run several miles, he comes back panting. The young one says, “You just told me how strong you were, how was it that when the dog barked, you ran away?” “Yes, my son; but when the dogs bark all my confidence vanishes.” Such is the case with us. We think highly of humanity, we feel ourselves strong and valiant, we make grand resolves; but when the “dogs” of trial and temptation bark, we are like the stag in the fable.Then, if such is the case, what is the use of teaching all these things? There is the greatest use. The use is this, that perseverance will finally conquer. Nothing can be done in a day.[Source]",
+      "“Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world.One cannot acquire them all of a sudden. They must be practised every day.One should renounce ‘woman and gold’ mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally.",
+      "“Through the discipline of constant practice one is able to give up attachment to ‘woman and gold’. That is what the Gita says. By practice one acquires uncommon power of mind. Then one doesn’t find it difficult to subdue the sense-organs and to bring anger, lust, and the like under control.Such a man behaves like a tortoise, which, once it has tucked in its limbs, never puts them out.You cannot make the tortoise put its limbs out again, though you chop it to pieces with an axe.” (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "VIJAY:“What must the bound soul’s condition of mind be in order to achieve liberation?”MASTER:“He can free himself from attachment to ‘woman and gold’ if, by the grace of God, he cultivates a spirit of strong renunciation. What is this strong renunciation? One who has only a mild spirit of renunciation says, ‘Well, all will happen in the course of time; let me now simply repeat the name of God.’ But a man possessed of a strong spirit of renunciation feels restless for God, as the mother feels for her own child.A man of strong renunciation seeks nothing but God. He regards the world as a deep well and feels as if he were going to be drowned in it. He looks on his relatives as venomous snakes; he wants to fly away from them. And he does go away. He never thinks, ‘Let me first make some arrangement for my family and then I shall think of God.’ He has great inward resolution.",
+      "“Let me tell you a story about strong renunciation. At one time there was a drought in a certain part of the country. The farmers began to cut long channels to bring water to their fields. One farmer was stubbornly determined. He took a vow that he would not stop digging until the channel connected his field with the river. He set to work. The time came for his bath, and his wife sent their daughter to him with oil. ‘Father,’ said the girl, ‘it is already late. Rub your body with oil and take your bath.’ ‘Go away!’ thundered the farmer. ‘I have too much to do now.’ It was past midday, and the farmer was still at work in his field. He didn’t even think of his bath. Then his wife came and said: ‘Why haven’t you taken your bath? The food is getting cold. You overdo everything. You can finish the rest tomorrow or even today after dinner.’ The farmer scolded her furiously and ran at her, spade in hand, crying: ‘What? Have you no sense? There’s no rain. The crops are dying. What will the children eat? You’ll all starve to death. I have taken a vow not to think of bath and food today before I bring water to my field.’ The wife saw his state of mind and ran away in fear. Through a whole day’s back-breaking labour the farmer managed by evening to connect his field with the river. Then he sat down and watched the water flowing into his field with a murmuring sound. His mind was filled with peace and joy. He went home, called his wife, and said to her, ‘Now give me some oil and prepare me a smoke.’ With serene mind he finished his bath and meal, and retired to bed, where he snored to his heart’s content.The determination he showed is an example of strong renunciation.“Now, there was another farmer who was also digging a channel to bring water to his field. His wife, too, came to the field and said to him: ‘It’s very late. Come home. It isn’t necessary to overdo things.’ The farmer didn’t protest much, but put aside his spade and said to his wife, ‘Well, I’ll go home since you ask me to.’ (All laugh.) That man never succeeded in irrigating his field. This is a case of mild renunciation.“As without strong determination the farmer cannot bring water to his field, so also without intense yearning a man cannot realise God.(Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "SHRISH:“It is extremely difficult to proceed toward God while leading the life of a householder.”MASTER:“Why so? What about the yoga of practice? At Kamarpukur I have seen the women of the carpenter families selling flattened rice. Let me tell you how alert they are while doing their business. The pestle of the husking-machine that flattens the paddy constantly falls into the hole of the mortar. The woman turns the paddy in the hole with one hand and with the other holds her baby on her lap as she nurses it. In the mean time customers arrive. The machine goes on pounding the paddy, and she carries on her bargains with the customers. She says to them, ‘Pay the few pennies you owe me before you take anything more.’ You see, she has all these things to do at the same time — nurse the baby, turn the paddy as the pestle pounds it, take the flattened rice out of the hole, and talk to the buyers. This is called the yoga of practice. Fifteen parts of her mind out of sixteen are fixed on the pestle of the husking-machine, lest it should pound her hand. With only one part of her mind she nurses the baby and talks to the buyers. Likewise, he who leads the life of a householder should devote fifteen parts of his mind to God; otherwise he will face ruin and fall into the clutches of Death. He should perform the duties of the world with only one part of his mind.“A man may lead the life of a householder after attaining Knowledge. But he must attain Knowledge first. If the milk of the mind is kept in the water of the world, they get mixed. Therefore he should turn the milk into curd and extract butter from it by churning it in solitude; then he may keep the butter in the water of the world. Therefore, you see, spiritual discipline is necessary. When the aswattha tree is a mere sapling, it must be enclosed by a fence; otherwise the cattle will eat it. But the fence may be taken away when the trunk grows thick and strong. Then even an elephant tied to the tree cannot harm it.“Therefore at the beginning the aspirant should go into solitude now and then. Spiritual discipline is necessary. You want to eat rice; suppose you sit down somewhere and say, ‘Wood contains fire and fire cooks rice.’ Can saying it cook the rice? You must get two pieces of wood and by rubbing them together bring out the fire.“By eating siddhi one becomes intoxicated and feels happy. But suppose you haven’t eaten the stuff or done anything else with it; you simply sit down somewhere and mutter, ‘Siddhi! siddhi!’ Will that intoxicate you or make you happy?“You may learn a great deal from books; but it is all futile if you have no love for God and no desire to realise Him. A mere pundit, without discrimination and renunciation, has his attention fixed on ‘woman and gold’. The vulture soars very high but its eyes are fixed on the charnel pit.“That alone is Knowledge through which one is able to know God. All else is futile.” (Source:Gospel of Sri Ramakrishna)",
+      "—–",
+      "ACTOR:“Sir, what is the proof that the soul is separate from the body?”MASTER:“Proof? God can be seen. By practising spiritual discipline one sees God, through His grace. The rishis directly realised the Self. One cannot know the truth about God through science. Science gives us information only about things perceived by the senses, as for instance: this material mixed with that material gives such and such a result, and that material mixed with this material gives such and such a result.“For this reason a man cannot comprehend spiritual things with his ordinary intelligence. To understand them he must live in the company of holy persons. You learn to feel the pulse by living with a physician.”ACTOR:“Yes, sir. Now I understand.”MASTER:“You must practise tapasya. Only then can you attain the goal. It will avail you nothing even if you learn the texts of the scriptures by heart. You cannot become intoxicated by merely saying ‘siddhi’ over and over. You must swallow some.“One cannot explain the vision of God to others. One cannot explain conjugal happiness to a child five years old.” (Source:Gospel of Sri Ramakrishna)",
+      "Question:What is the nature of the mind?",
+      "Answer:It is unsteady and difficult to control.",
+      "Question:What is the way to control it?",
+      "Answer:Practice and dispassion.",
+      "Related Articles:"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-35.mp3",
     "source": "https://vivekavani.com/b6v35/"
   },
@@ -324,8 +749,21 @@
     "sanskrit": "असंयतात्मना योगो दुष्प्राप इति मे मति: |वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: || 36||",
     "transliteration": "asaṅyatātmanā yogo duṣhprāpa iti me matiḥvaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ",
     "word_by_word_meaning": "asanyata-ātmanā—one whose mind is unbridled; yogaḥ—Yog; duṣhprāpaḥ—difficult to attain; iti—thus; me—my; matiḥ—opinion; vaśhya-ātmanā—by one whose mind is controlled; tu—but; yatatā—one who strives; śhakyaḥ—possible; avāptum—to achieve; upāyataḥ—by right means",
-    "translation": "Yoga is hard to attain by a man who cannot control his mind, but it can be attained by him who has controlled his mind and who strives earnestly by proper means.This is My opinion.",
-    "commentary": "The Lord makes it clear that without self-control union with Atma is impossible. Only the sage of controlled mind can attain the Supreme Being.Whoever desires the highest should control the mind by every means available to him according to his mental predisposition.The mind should let go the fatal embrace in which man is held by the objective world. The bonds should be loosened. Whether it is by discrimination or devotion, by study of the sastras, by the teaching of the Guru, by personal experience, by observation of other people’s lives, in some way or other, the mind should detach itself from the kind of bondage to the external world. Only then, will it be able to turn inwards to look into its own source, the Atma, and yoga becomes possible.",
+    "translation": [
+      "Yoga is hard to attain by a man who cannot control his mind, but it can be attained by him who has controlled his mind and who strives earnestly by proper means.This is My opinion."
+    ],
+    "commentary": [
+      "The Lord makes it clear that without self-control union with Atma is impossible. Only the sage of controlled mind can attain the Supreme Being.Whoever desires the highest should control the mind by every means available to him according to his mental predisposition.The mind should let go the fatal embrace in which man is held by the objective world. The bonds should be loosened. Whether it is by discrimination or devotion, by study of the sastras, by the teaching of the Guru, by personal experience, by observation of other people’s lives, in some way or other, the mind should detach itself from the kind of bondage to the external world. Only then, will it be able to turn inwards to look into its own source, the Atma, and yoga becomes possible.",
+      "The Lord has already declared that by practice and dispassion the mind could be controlled. Here again, by using the word ‘striving’ (yatata), he is emphasising the need for practice. The weak, the dull, the idle, the negligent can never hope to achieve anything even in worldly matters, much less in spiritual life. Sincere and steady practice is absolutely necessary. The Lord here gives another important idea – ‘skilful proceeding’ (Upayatah). One should be clever and skillful in dealing with the mind. The mere dry disciple may not yield good results. Firmness may not always succeed, and so skill becomes necessary in dealing with a powerful enemy. One should be a good strategist in spiritual life also. The great commanders advance or withdraw their forces for strategical reasons, and gain ultimate victory. So one should deal with the mind as a deadly foe who should be conquered by firm action or by force or skill.The seeker should have only one aim and that is to understand the peculiar propensity of his own mind and get it to a state of restfulness in whatever way he considers best.",
+      "Let people have faith in the words of the Lord. Let there be no doubt about the success in the attempt, as the Lord is with the aspirant in this holy attempt. By His Grace, discrimination and dispassion will certainly be attained by the Sadhaka and self-realisation will be rendered possible for every seeker even in this life.",
+      "A MARWARI DEVOTEE:“Sir, what is the way?”",
+      "MASTER:“There are two ways. One is the path of discrimination, the other is that of love. Discrimination means to know the distinction between the Real and the unreal. God alone is the real and permanent Substance; all else is illusory and impermanent. The magician alone is real; his magic is illusory. This is discrimination.“Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world. One cannot acquire them all of a sudden. They must be practised every day. One should renounce ‘woman and gold’ mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally.",
+      "“Through the discipline of constant practice one is able to give up attachment to ‘woman and gold’. That is what the Gita says. By practice one acquires uncommon power of mind. Then one doesn’t find it difficult to subdue the sense-organs and to bring anger, lust, and the like under control. Such a man behaves like a tortoise, which, once it has tucked in its limbs, never puts them out. You cannot make the tortoise put its limbs out again, though you chop it to pieces with an axe.”(See also:BG 2.58,BG 6.35)MARWARI DEVOTEE:“Revered sir, you just mentioned two paths. What is the other path?”MASTER:“The path of bhakti, or zealous love of God. Weep for God in solitude, with a restless soul, and ask Him to reveal Himself to you.",
+      "MARWARI DEVOTEE:“Sir, what is the meaning of the worship of the Personal God? And what is the meaning of God without form or attribute?”MASTER:“As you recall your father by his photograph, so likewise the worship of the image reveals in a flash the nature of Reality.“Do you know what God with form is like? Like bubbles rising on an expanse of water, various divine forms are seen to rise out of the Great Akasa of Consciousness. The Incarnation of God is one of these forms. The Primal Energy sports, as it were, through the activities of a Divine Incarnation.…..",
+      "“One ultimately discovers God by trying to know who this ‘I’ is. Is this ‘I’ the flesh, the bones, the blood, or the marrow? Is it the mind or the buddhi? Analysing thus, you realise at last that you are none of these. This is called the process of ‘Neti, neti’, ‘Not this, not this’. One can neither comprehend nor touch the Atman. It is without qualities or attributes.“But, according to the path of devotion, God has attributes. To a devotee Krishna is Spirit, His Abode is Spirit, and everything about Him is Spirit.”",
+      "Question:Who can attain yoga?",
+      "Answer:The man of self-control who strives skilfully attains yoga. For others, it is not possible."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-36.mp3",
     "source": "https://vivekavani.com/b6v36/"
   },
@@ -335,8 +773,14 @@
     "sanskrit": "अर्जुन उवाच |अयति: श्रद्धयोपेतो योगाच्चलितमानस: |अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति || 37||",
     "transliteration": "arjuna uvāchaayatiḥ śhraddhayopeto yogāch chalita-mānasaḥaprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati",
     "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; ayatiḥ—lax; śhraddhayā—with faith; upetaḥ—possessed; yogāt—from Yog; chalita-mānasaḥ—whose mind becomes deviated; aprāpya—failing to attain; yoga-sansiddhim—the highest perfection in yog; kām—which; gatim—destination; kṛiṣhṇa—Shree Krishna; gachchhati—goes",
-    "translation": "Arjuna said:What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently due to an unsteady mind and is unable to reach the goal of Yoga in this life?",
-    "commentary": "Another doubt, quite natural to all the aspirants, crops up in Arjuna’s mind. He presents the case of an aspirant who has faith in the Guru’s teaching, who is practising self-control, but who passes away before perfection is gained in yoga. What will happen to that man? Where does he go? Has he any future, or should he start everything afresh? Will all his struggle and effort go to waste? This is a very natural doubt, for, most aspirants have a deep-seated doubt that they may not be able to attain perfection in this life. Very rarely do we come across the intense type of yogi who is determined to get the highest even in this life. So from the point of view of the vast majority of seekers, Arjuna’s question has undisputed relevancy.",
+    "translation": [
+      "Arjuna said:What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently due to an unsteady mind and is unable to reach the goal of Yoga in this life?"
+    ],
+    "commentary": [
+      "Another doubt, quite natural to all the aspirants, crops up in Arjuna’s mind. He presents the case of an aspirant who has faith in the Guru’s teaching, who is practising self-control, but who passes away before perfection is gained in yoga. What will happen to that man? Where does he go? Has he any future, or should he start everything afresh? Will all his struggle and effort go to waste? This is a very natural doubt, for, most aspirants have a deep-seated doubt that they may not be able to attain perfection in this life. Very rarely do we come across the intense type of yogi who is determined to get the highest even in this life. So from the point of view of the vast majority of seekers, Arjuna’s question has undisputed relevancy.",
+      "Question:What is Arjuna’s question?",
+      "Answer:The aspirant possessing faith, yet failing to attain perfection in yoga, what will happen to him when he dies?"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-37.mp3",
     "source": "https://vivekavani.com/b6v37/"
   },
@@ -346,8 +790,13 @@
     "sanskrit": "कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति |अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि || 38||",
     "transliteration": "kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyatiapratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi",
     "word_by_word_meaning": "kachchit—whether; na—not; ubhaya—both; vibhraṣhṭaḥ—deviated from; chhinna—broken; abhram—cloud; iva—like; naśhyati—perishes; apratiṣhṭhaḥ—without any support; mahā-bāho—mighty-armed Krishna; vimūḍhaḥ—bewildered; brahmaṇaḥ—of God-realization; pathi—one on the path",
-    "translation": "Does not such a person who deviates from Yog get deprived of both material and spiritual success, O mighty-armed Krishna, and perish like a broken cloud with no position in either sphere?",
-    "commentary": "‘Fallen from both‘ – Both may be interpreted as Svarga and Moksha, or differently as Karma and Dhyana. Arjuna’s question is relevant from the standpoint of all the aspirants. They have given up all worldly things on the one side, and on the other, they have not attained Moksha. So, apparently, such a man has lost both worlds. Having given up Vedic rites and rituals, he cannot go to Svarga, and having failed in Yoga, he cannot attain Moksha.",
+    "translation": [
+      "Does not such a person who deviates from Yog get deprived of both material and spiritual success, O mighty-armed Krishna, and perish like a broken cloud with no position in either sphere?"
+    ],
+    "commentary": [
+      "‘Fallen from both‘ – Both may be interpreted as Svarga and Moksha, or differently as Karma and Dhyana. Arjuna’s question is relevant from the standpoint of all the aspirants. They have given up all worldly things on the one side, and on the other, they have not attained Moksha. So, apparently, such a man has lost both worlds. Having given up Vedic rites and rituals, he cannot go to Svarga, and having failed in Yoga, he cannot attain Moksha.",
+      "The simile ‘rent cloud’ is appropriate, for no one can trace the existence of the cloud when it is dispersed in the sky. It is lost. Will the Yogi who dies imperfect, perish like the cloud and go to nothing? – is Arjuna’s Question."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-38.mp3",
     "source": "https://vivekavani.com/b6v38/"
   },
@@ -357,8 +806,12 @@
     "sanskrit": "एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: |त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते || 39||",
     "transliteration": "etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥtvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate",
     "word_by_word_meaning": "etat—this; me—my; sanśhayam—doubt; kṛiṣhṇa—Krishna; chhettum—to dispel; arhasi—you can; aśheṣhataḥ—completely; tvat—than you; anyaḥ—other; sanśhayasya—of doubt; asya—this; chhettā—a dispeller; na—never; hi—certainly; upapadyate—is fit",
-    "translation": "You should completely dispel, O Krishna, this doubt of mine; for no one but You can destroy such a doubt.",
-    "commentary": "Arjuna reveals his deep faith and devotion to the Lord in this verse. Arjuna’s humility is exemplary. He speaks in the true spirit of a disciple seeking enlightenment from a great master. Pride and arrogance and utterly objectionable in the presence of God, Guru, and elders. Lord Krishna is Himself the Supreme Paramatma; He is omniscient. He alone knows the past, present, and future of all beings in all the worlds. So He alone is fit to clear Arjuna’s doubt about the future of the imperfect Yogi. Arjuna appeals to the Lord that except He there – is no one to one to dispel his doubt.",
+    "translation": [
+      "You should completely dispel, O Krishna, this doubt of mine; for no one but You can destroy such a doubt."
+    ],
+    "commentary": [
+      "Arjuna reveals his deep faith and devotion to the Lord in this verse. Arjuna’s humility is exemplary. He speaks in the true spirit of a disciple seeking enlightenment from a great master. Pride and arrogance and utterly objectionable in the presence of God, Guru, and elders. Lord Krishna is Himself the Supreme Paramatma; He is omniscient. He alone knows the past, present, and future of all beings in all the worlds. So He alone is fit to clear Arjuna’s doubt about the future of the imperfect Yogi. Arjuna appeals to the Lord that except He there – is no one to one to dispel his doubt."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-39.mp3",
     "source": "https://vivekavani.com/b6v39/"
   },
@@ -368,8 +821,30 @@
     "sanskrit": "श्रीभगवानुवाच |पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते |न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति || 40||",
     "transliteration": "śhrī bhagavān uvāchapārtha naiveha nāmutra vināśhas tasya vidyatena hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati",
     "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; pārtha—Arjun, the son of Pritha; na eva—never; iha—in this world; na—never; amutra—in the next world; vināśhaḥ—destruction; tasya—his; vidyate—exists; na—never; hi—certainly; kalyāṇa-kṛit—one who strives for God-realization; kaśhchit—anyone; durgatim—evil destination; tāta—my friend; gachchhati—goes",
-    "translation": "The Lord said: O Pārtha, there is no destruction for him either in this world or the next: no evil, My son, befalls a man who does good.",
-    "commentary": "The Lord blesses all those who are engaged in good work. Though the aspirant fails to achieve perfection, he does not suffer destruction either in this world or in the next. That is the Lord’s promise to all seekers. It is like a life-giving elixir to all people who are doing good in some form or other. People may doubt whether any good comes to them by being and doing good. In fact, to the ignorant, the world presents the curious spectacle of bad people enjoying more material comforts than the good and the righteous. But a closer look into the facts of life shows that the wicked and the evil-minded are daily undergoing destruction in their own heart of hearts, and they shall be hurled into lower and lower planes of existence. The good live and thrive in the sun-shine of God’s grace, though material riches they may not possess. They need to have no doubt about their present or future because the Lord here declares that they will never come to a bad state. Let this promise of the Lord be remembered, whenever doubt or fear enters one’s heart.",
+    "translation": [
+      "The Lord said: O Pārtha, there is no destruction for him either in this world or the next: no evil, My son, befalls a man who does good."
+    ],
+    "commentary": [
+      "The Lord blesses all those who are engaged in good work. Though the aspirant fails to achieve perfection, he does not suffer destruction either in this world or in the next. That is the Lord’s promise to all seekers. It is like a life-giving elixir to all people who are doing good in some form or other. People may doubt whether any good comes to them by being and doing good. In fact, to the ignorant, the world presents the curious spectacle of bad people enjoying more material comforts than the good and the righteous. But a closer look into the facts of life shows that the wicked and the evil-minded are daily undergoing destruction in their own heart of hearts, and they shall be hurled into lower and lower planes of existence. The good live and thrive in the sun-shine of God’s grace, though material riches they may not possess. They need to have no doubt about their present or future because the Lord here declares that they will never come to a bad state. Let this promise of the Lord be remembered, whenever doubt or fear enters one’s heart.",
+      "“Do good, your future is assured.” This is the Lord’s call to all seekers. Though Arjuna’s question pertains to the votaries of Dhyanayoga, Lord gives a general answer which embraces all those who are working on the spiritual path in different ways. So the general term (Kalyana krit) (Who does good) is used. It is implied that the evil-doers shall suffer a terrible doom here and hereafter. So let nobody indulge in sinful activities. The Lord gives the hope that whatever is left undone by the seeker shall be completed by him in later life to come.",
+      "The Lord addresses his disciple in the most endearing terms as ‘O my son’ (Tata). The Lord has a paternal attitude towards allsadhakas, and will always take care of them here and here-after. The love and compassion of the Lord for the devotee is revealed here.",
+      "[The following paragraph is a reminiscence by Swami Vivekananda’s disciple Sharat Chandra Chakravarty.]",
+      "At the time Belur Math was established, many among the orthodox Hindus were wont to make sharp criticism of the ways of life in the Math. Hearing the report of such criticism from the disciple, Swamiji would say (in the words of the couplet of Tulasidas), “The elephant passes in the market-place, and a thousand curs begin barking after him; so the sadhus have no ill-feeling when worldly people slander them.” Or again he would say, “Without persecution no beneficent idea can enter into the heart of a society.” He would exhort everybody, “Go on working without an eye to results. One day you are sure to reap the fruits of it.” Again, on the lips of Swamiji were very often heard the words of the Gita, “A doer of good never comes to grief, my son.”[Source]",
+      "In reference to me every now and then attacks are made in missionary papers (so I hear), but I never care to see them. If you send any of those made in India, I should throw them into the wastepaper basket. A little agitation was necessary for our work. We have had enough. Pay no more attention to what people say about me, whether good or bad. You go on with your work and remember that “Never one meets with evil who tries to do good.”[Source]",
+      "Disciple:But where is that strength in us? I should have felt myself blessed if I had a hundredth part of your powers, Swamiji.",
+      "Swamiji:How foolish! Power and things like that will come by themselves. Put yourself to work, and you will find such tremendous power coming to you that you will find it hard to bear. Even the least work done for others awakens the power within; even thinking the least good of others gradually instils into the heart the strength of a lion. I love you all ever so much, but I wish you all to die working for others — I should rather be glad to see you do that!",
+      "Disciple:What will become of those, then, who depend on me?",
+      "Swamiji:If you are ready to sacrifice your life for others, God will certainly provide some means for them. Have you not read in the Gita the words of Shri Krishna, “Never does a doer of good, O my beloved, come to grief?”[Source]",
+      "Disciple:Sir, to start Feeding Homes we want a site first, then buildings, and then the funds to work them. Where will so much money come from?",
+      "Swamiji:The southern portion of the Math premises I am leaving at your disposal immediately, and I am getting a thatched house erected under that bael tree. You just find out one or two blind or infirm people and apply yourself to their service. Go and beg food for them yourself; cook with your own hands and feed them. If you continue this for some days, you will find that lots of people will be coming forward to assist you with plenty of money. “Never, my son, does a doer of good come to grief.”[Source]",
+      "Duty has no end, and the world is extremely selfish. Be of good cheer. “Never a worker of good came to grief.”[Source]",
+      "If you really want the good of others, the whole universe may stand against you and cannot hurt you. It must crumble before your power of the Lord Himself in you if you are sincere and really unselfish.[Source]",
+      "Question:What is the future of Yogabhrashta?",
+      "Answer:He shall not perish either in this world or in the next. He will attain what is good.",
+      "Question:What is Lord’s view about the good?",
+      "Answer:Whoever does good, will never come to a woeful end.",
+      "Related Articles:"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-40.mp3",
     "source": "https://vivekavani.com/b6v40/"
   },
@@ -379,8 +854,16 @@
     "sanskrit": "प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: |शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 41||",
     "transliteration": "prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥśhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo ’bhijāyate",
     "word_by_word_meaning": "prāpya—attain; puṇya-kṛitām—of the virtuous; lokān—abodes; uṣhitvā—after dwelling; śhāśhvatīḥ—many; samāḥ—ages; śhuchīnām—of the pious; śhrī-matām—of the prosperous; gehe—in the house; yoga-bhraṣhṭaḥ—the unsuccessful yogis; abhijāyate—take birth;",
-    "translation": "The man who has fallen away from yoga goes to the worlds of the righteous. Having lived there for unnumbered years, he is reborn in the home of the pure and the prosperous.",
-    "commentary": "The Lord traces the life-course of sadhakas who die without attaining perfection in yoga. They go to the worlds of the good, live there for many years, and then take birth in a pure and prosperous home. They take up the thread of sadhana that was snapped by death in the middle. They enjoy life in the highest worlds, and when they come to the earth again, they are prosperous. Let it not be misunderstood that they revel in gold and destroy themselves by abusing their wealth. The Lord states ‘Suchinam‘ (of the pure) first, and next ‘Srimatam‘ (of the wealthy). Purity first and prosperity next. They do not suffer the pains of poverty and at the same time, their home is full of sanctity and purity. Such a spiritual home, free from the torments of poverty, is most congenial for sadhana. If he is poor he has to fritter away part of his life and energy for seeking out his livelihood. If he is wealthy, he may lose himself in material pleasures. Pure and prosperous homes provide the best training ground for spiritual practice. If however, one is asked to choose between the two, he has to choose the pure in preference to the wealthy.",
+    "translation": [
+      "The man who has fallen away from yoga goes to the worlds of the righteous. Having lived there for unnumbered years, he is reborn in the home of the pure and the prosperous."
+    ],
+    "commentary": [
+      "The Lord traces the life-course of sadhakas who die without attaining perfection in yoga. They go to the worlds of the good, live there for many years, and then take birth in a pure and prosperous home. They take up the thread of sadhana that was snapped by death in the middle. They enjoy life in the highest worlds, and when they come to the earth again, they are prosperous. Let it not be misunderstood that they revel in gold and destroy themselves by abusing their wealth. The Lord states ‘Suchinam‘ (of the pure) first, and next ‘Srimatam‘ (of the wealthy). Purity first and prosperity next. They do not suffer the pains of poverty and at the same time, their home is full of sanctity and purity. Such a spiritual home, free from the torments of poverty, is most congenial for sadhana. If he is poor he has to fritter away part of his life and energy for seeking out his livelihood. If he is wealthy, he may lose himself in material pleasures. Pure and prosperous homes provide the best training ground for spiritual practice. If however, one is asked to choose between the two, he has to choose the pure in preference to the wealthy.",
+      "The theory of re-incarnation (Punarjanma) has already been stated in theSecond Discourse. Verses like‘Dehinosmin yathadehe‘ etc., and here ‘Prapya punyakritam lokan‘ etc. prove that there is a continuity in the life of man from birth to birth.",
+      "Addressing Mr. Mukherji, Sri Ramakrishna said: “You are rich, and still you call on God. That is very good indeed.It is said in theGitathat those who fall from the path of yoga are born in their next birth as devotees of God in rich families.“Mr. Mukherji. quoted the line from theGita.MASTER:“God, if He so desires, can keep a jnani in the world too. The world and all living beings have been created by His will. But He is self-willed.”MUKHERJI (with a smile):“How can God have any will? Does He lack anything?”MASTER (with a smile):“What’s wrong in that? Water is water whether it is still or in waves. The snake is a snake whether it is coiled up motionless or wriggles along. A man is the same man whether sitting still or engaged in action. (Source:Gospel of Sri Ramakrishna)",
+      "Question:What is the state of the Yogabrashta after death?",
+      "Answer:He goes to the higher worlds, and after enjoying there for many years, is reborn in a pure and prosperous home. He continues the sadhana from the point where he left in his previous life."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-41.mp3",
     "source": "https://vivekavani.com/b6v41/"
   },
@@ -390,8 +873,17 @@
     "sanskrit": "अथवा योगिनामेव कुले भवति धीमताम् |एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 42||",
     "transliteration": "atha vā yoginām eva kule bhavati dhīmatāmetad dhi durlabhataraṁ loke janma yad īdṛiśham",
     "word_by_word_meaning": "atha vā—else; yoginām—of those endowed with divine wisdom; eva—certainly; kule—in the family; bhavati—take birth; dhī-matām—of the wise; etat—this; hi—certainly; durlabha-taram—very rare; loke—in this world; janma—birth; yat—which; īdṛiśham—like this",
-    "translation": "Or he is born into a family of yogis rich in wisdom. Verily, such a birth is hard to gain in this world.",
-    "commentary": "The verse refers to aspirants who have reached higher levels of yoga. They are superior to the commonyogabhrashta. And hence, they are born in the family of wise yogis. Such a birth, says the Lord is very difficult to attain because they are men of knowledge having reached the Atmic state, and being born as children of the wise provides the best opportunity for self-realisation.We find that mighty spiritual men were born to parents who had done a great ‘tapas‘.The atmosphere in such homes is saturated with divine fragrance. They breathe the atmosphere and feel the very presence of God. What more does the aspirant require to complete his yoga and attain perfection?",
+    "translation": [
+      "Or he is born into a family of yogis rich in wisdom. Verily, such a birth is hard to gain in this world."
+    ],
+    "commentary": [
+      "The verse refers to aspirants who have reached higher levels of yoga. They are superior to the commonyogabhrashta. And hence, they are born in the family of wise yogis. Such a birth, says the Lord is very difficult to attain because they are men of knowledge having reached the Atmic state, and being born as children of the wise provides the best opportunity for self-realisation.We find that mighty spiritual men were born to parents who had done a great ‘tapas‘.The atmosphere in such homes is saturated with divine fragrance. They breathe the atmosphere and feel the very presence of God. What more does the aspirant require to complete his yoga and attain perfection?",
+      "People wish to be born in the lineage of kings, princes, and millionaires. Of what avail is it except to get further entangled in the meshes of Maya, and suffer the inevitable penalties of earthly life? The wise man desires to be born in the line of yogis so that he could attain perfection in the shortest possible time. The Lord declares here that birth in the family of yogis is very difficult to attain (Durlabhataram).",
+      "Question:What is the future of the yogi of high caliber?",
+      "Answer:He is born into a family of the yogis. The idea is that even from childhood he practices yoga and attains perfection more easily and more quickly than others.",
+      "Question:What is the best birth for an individual?",
+      "Answer:Birth in the family of Jnanis and Yogis is the best."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-42.mp3",
     "source": "https://vivekavani.com/b6v42/"
   },
@@ -401,8 +893,22 @@
     "sanskrit": "तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् |यतते च ततो भूय: संसिद्धौ कुरुनन्दन || 43||",
     "transliteration": "tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikamyatate cha tato bhūyaḥ sansiddhau kuru-nandana",
     "word_by_word_meaning": "tatra—there; tam—that; buddhi-sanyogam—reawaken their wisdom; labhate—obtains; paurva-dehikam—from the previous lives; yatate—strives; cha—and; tataḥ—thereafter; bhūyaḥ—again; sansiddhau—for perfection; kuru-nandana—Arjun, descendant of the Kurus",
-    "translation": "There he comes in touch with the knowledge acquired in his former body, O son of the Kurus, and strives still further for perfection.",
-    "commentary": "The theory of reincarnation is explained in greater detail here. Though the body is dead and gone, yet the mind, with all the impressions acquired in previous births, live on, and when the Jiva takes another body, the former mental endowment comes to him. So he continues the sadhana exactly from the point where it came to an end when the body fell. Nothing is lost in death except the fleshy tabernacle. There is a continuity from birth to birth, and the chain continues till the moment when liberation is attained, and the mind with all its samskaras is destroyed. This view of rebirth is the only possible explanation for the disparity in the mental make-up of different individuals as we see them. The good thoughts, feelings, and actions of the past create a natural propensity for good things in this life. Even so, the bad thoughts and deeds done in the past produce a natural inclination to evil in this life. So, it is a warning to all to be careful of what force they are generating at the present moment. They should realise that they are accumulating samskaras and giving a special direction to their future life by their thoughts and actions at the present moment. Let no one complain that he is bad because society or circumstances made him bad. He has himself created the bad in and around him, and he should shoulder full responsibility for what he is in the present birth. He is the maker of his own destiny. He reaps what he sows.",
+    "translation": [
+      "There he comes in touch with the knowledge acquired in his former body, O son of the Kurus, and strives still further for perfection."
+    ],
+    "commentary": [
+      "The theory of reincarnation is explained in greater detail here. Though the body is dead and gone, yet the mind, with all the impressions acquired in previous births, live on, and when the Jiva takes another body, the former mental endowment comes to him. So he continues the sadhana exactly from the point where it came to an end when the body fell. Nothing is lost in death except the fleshy tabernacle. There is a continuity from birth to birth, and the chain continues till the moment when liberation is attained, and the mind with all its samskaras is destroyed. This view of rebirth is the only possible explanation for the disparity in the mental make-up of different individuals as we see them. The good thoughts, feelings, and actions of the past create a natural propensity for good things in this life. Even so, the bad thoughts and deeds done in the past produce a natural inclination to evil in this life. So, it is a warning to all to be careful of what force they are generating at the present moment. They should realise that they are accumulating samskaras and giving a special direction to their future life by their thoughts and actions at the present moment. Let no one complain that he is bad because society or circumstances made him bad. He has himself created the bad in and around him, and he should shoulder full responsibility for what he is in the present birth. He is the maker of his own destiny. He reaps what he sows.",
+      "From this, we understand that good and bad, knowledge and ignorance follow every being like his shadow from birth to birth. When the entire karma is destroyed in the fire of Jnana, then there is no more any shadow because there is no more any separate individual as such. So even before the body falls, man should enlighten his intellect and give it perfect knowledge. By several kinds of spiritual practices, he should instill divine tendencies. Those alone follow man after death. All other things, the dearest and the most precious are left behind. The wise man should therefore purify the subtle body and instill divine flavour and knowledge. As nothing that is done goes to waste, the little japa, tapas, knowledge. Dana and Dharma, will bear fruit in the next life and make the spiritual journey easier and quicker.",
+      "But though it is so hard to reach the goal, yet even our smallest attempts are not in vain. We know that nothing is lost. In the Gita, Arjuna asks Krishna (*), “Those who fail in attaining perfection in yoga in this life, are they destroyed like the clouds of summer?” Krishna replies, “Nothing, my friend, is lost in this world. Whatever one does, that remains as one’s own, and if the fruition of yoga does not come in this life, one takes it up again in the next birth.” Otherwise, how do you explain the marvellous childhood of Jesus, Buddha, Shankara?[Source]",
+      "M:“God’s power is in you. That is why there is such power of attraction. It is the Divine Spirit that attracts.”MASTER:“Yes, this is the attraction of Yogamaya, the Divine Sakti. She casts the spell. God performs all His lila through the help of Yogamaya.",
+      "“The love of the gopis was like the attachment of a woman to her paramour. They were intoxicated with ecstatic love for Sri Krishna. A woman cherishing illicit love is not very keen about her own husband. If she is told that her husband has come, she will say: ‘What if he has? There is food in the kitchen. He can help himself.’ But if she is told of the arrival of a stranger — jovial, handsome, and witty — she will run to see him and peep at him from behind a screen.“You may raise an objection and say: ‘We have not seen God. How can we feel attracted to Him as the gopis felt attracted to Krishna?’ But it is possible. ‘I do not know Him. I have only heard His name, and that has fixed my mind upon Him.'”A DEVOTEE:“Sir, what is the significance of Sri Krishna’s stealing the gopis’ clothes?”MASTER:“There are eight fetters that bind a person to the world. The gopis were free from all but one: shame. Therefore Krishna freed them from that one, too, by taking away their clothes. On attaining God one gets rid of all fetters. (To Mahendra Mukherji and the others)By no means all people feel attracted to God. There are special souls who feel so. To love God one must be born with good tendencies. Otherwise, why should you alone of all the people of Baghbazar come here?You can’t expect anything good in a dunghill. The touch of the Malaya breeze turns all trees into sandal-wood, no doubt. But there are a few exceptions — the banyan, the cotton-tree, and the aswattha, for example.(To the Mukherji brothers) “You are well off. If a man slips from the path of yoga, then he is reborn in a prosperous family and starts again his spiritual practice for the realisation of God.”",
+      "MAHENDRA:“Why does one slip from the path of yoga?”MASTER:“While thinking of God the aspirant may feel a craving for material enjoyment. It is this craving that makes him slip from the path. In his next life he will be born with the spiritual tendencies that he failed to translate into action in his present life.”MAHENDRA:“Then what is the way?”MASTER:“No salvation is possible for a man as long as he has desire, as long as he hankers for worldly things. Therefore fulfil all your desires regarding food, clothes, and sex. (Smiling) What do you say about the last one? Legitimate or illegitimate? (M. and Mahendra laugh.) (Source:Gospel of Sri Ramakrishna)",
+      "On one occasion Sri Ramakrishna askedPurna, “What do you think of me?” Filled with devotion, Purna replied without hesitation, “You are God Himself, come to earth in flesh and blood.”On 15 July 1885, Balaram asked the Master, “Sir, how was it possible for Purna to know all of a sudden that the world is illusory?” Sri Ramakrishna replied: “He has inherited that knowledge from his previous births. In his past lives he practised many disciplines. It is the body alone that is small or grows big, and not the Atman.”",
+      "Question:Being born in the family of yogis what should man do?",
+      "Answer:He should complete and bring to perfection the yogic practice which he kept unfinished in the previous birth.",
+      "Question:How does he acquire yogic samskara from the moment of birth?",
+      "Answer:His past sadhana preserved in the mind is reborn with him, and so he obtains it as his natural endowment."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-43.mp3",
     "source": "https://vivekavani.com/b6v43/"
   },
@@ -412,8 +918,17 @@
     "sanskrit": "पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि स: |जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || 44||",
     "transliteration": "pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥjijñāsur api yogasya śhabda-brahmātivartate",
     "word_by_word_meaning": "pūrva—past; abhyāsena—discipline; tena—by that; eva—certainly; hriyate—is attracted; hi—surely; avaśhaḥ—helplessly; api—although; saḥ—that person; jijñāsuḥ—inquisitive; api—even; yogasya—about yog; śhabda-brahma—fruitive portion of the Vedas; ativartate—transcends",
-    "translation": "Indeed, they feel drawn toward God, even against their will, on the strength of their past discipline. Such seekers naturally rise above the ritualistic principles of the scriptures.",
-    "commentary": "From this, we understand the force of samskaras acquired in previous births. Even without any volition on his part, he is drawn to yoga. This is due to the mysterious power of nature acting through past experience. As the fish takes to water, as the bird takes to the air, he, theyogabhrashtatakes to yoga. Past thoughts and habits of life, whatever they may be, fulfill themselves in the present birth. We come across persons who are born with vairagya, whom no temptations can draw down into the mire of samsara. Just so, we find persons steeped in samsara in spite of all the disasters and calamities of life. So, past yogic practice drives him who are born to take to yoga without his being aware of any special effort on his part. He cannot remain idle. It is the duty of all seekers to do as much spiritual sadhana as they can so that when he takes a new birth he can rise to higher and higher planes of Self-realisation.",
+    "translation": [
+      "Indeed, they feel drawn toward God, even against their will, on the strength of their past discipline. Such seekers naturally rise above the ritualistic principles of the scriptures."
+    ],
+    "commentary": [
+      "From this, we understand the force of samskaras acquired in previous births. Even without any volition on his part, he is drawn to yoga. This is due to the mysterious power of nature acting through past experience. As the fish takes to water, as the bird takes to the air, he, theyogabhrashtatakes to yoga. Past thoughts and habits of life, whatever they may be, fulfill themselves in the present birth. We come across persons who are born with vairagya, whom no temptations can draw down into the mire of samsara. Just so, we find persons steeped in samsara in spite of all the disasters and calamities of life. So, past yogic practice drives him who are born to take to yoga without his being aware of any special effort on his part. He cannot remain idle. It is the duty of all seekers to do as much spiritual sadhana as they can so that when he takes a new birth he can rise to higher and higher planes of Self-realisation.",
+      "The second line of the verse reveals the transcendental power of yoga (union with Self). Even by thinking of the law of yoga, he transcends all the Vedic lore and sastric leaning, and directly rises to the supreme state. Here ‘Sabdabrahma‘ may mean either the fruits of Vedic rites and rituals or indirect knowledge arising from the study of the sastras. From this, we understand the power of yoga which leads to union with Brahman. If by merely thinking of yoga he can transcend the lower level, what reward he would get by actual practice can be imagined.",
+      "Question:How does the yogabhrashta take to yoga?",
+      "Answer:He is drawn to it even without his volition by the power of past experience.",
+      "Question:What is the excellence of yoga?",
+      "Answer:It enables him to rise above all sastras and Vedic lore."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-44.mp3",
     "source": "https://vivekavani.com/b6v44/"
   },
@@ -423,8 +938,21 @@
     "sanskrit": "प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||",
     "transliteration": "prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥaneka-janma-sansiddhas tato yāti parāṁ gatim",
     "word_by_word_meaning": "prayatnāt—with great effort; yatamānaḥ—endeavoring; tu—and; yogī—a yogi; sanśhuddha—purified; kilbiṣhaḥ—from material desires; aneka—after many, many; janma—births; sansiddhaḥ—attain perfection; tataḥ—then; yāti—attains; parām—the highest; gatim—path",
-    "translation": "Practising assiduously, the yogi having acquired perfection through many births attains the supreme state (Moksha) purified of all sins.",
-    "commentary": "The yogi reaches the highest state by assiduous practice through several births. Three factors are mentioned here – 1. Assiduous striving, 2. Continued practice 3. Purity.",
+    "translation": [
+      "Practising assiduously, the yogi having acquired perfection through many births attains the supreme state (Moksha) purified of all sins."
+    ],
+    "commentary": [
+      "The yogi reaches the highest state by assiduous practice through several births. Three factors are mentioned here – 1. Assiduous striving, 2. Continued practice 3. Purity.",
+      "The weak and the cowards cannot reach the goal. “The weak cannot realise Atma. The heroic man realises the Supreme self”-Thus the Upanishads declare that strength and courage are essential for spiritual realisation.",
+      "If the yogi acquires such strength, courage, and perseverance in yoga, it is the result of continued practice through several births. Birth as man, desire for liberation, are the reward of good work done in the past. It does not mean that one has to wait for a long series of births to attain freedom. No. It can be achieved even in this birth, nay even in this hour, if the will is strong and the effort adequate. When the Lord speaks of several births, it is only to emphasise that the good work done in the past never goes to waste. He does not want the man to postpone the glorious consummation even by a second. Since no one knows what he has done in the past, let him have faith that the best would bear fruit now and take him to the highest state.",
+      "Purity of mind has been mentioned as essential for Self-realisation in many places in the Gita. By Nishkama Karma, devotion, discrimination, and knowledge, man should purify his inner self, before he could experience any spiritual enlightenment.",
+      "Supreme State:Moksha is the highest state. There is nothing higher than that because it is the state of absolute freedom. All other states are conditioned by time, place and other limiting adjuncts. Moksha is beyond all relative values. The law of causation which binds everything is transcended by the yogi when he reaches the highest state. Freedom is the birth-right of man, the one urge promoting him in all that he does, though he is not conscious of it. Yoga is the direct path to freedom.",
+      "Just take your own case — do you think it is possible without the grace of God to have the blessed company of Nag Mahashaya, a man who rose to spiritual perfection through the strength of divine grace and came to know fully what this grace really means? “One attains the highest stage after being perfected by the practice of repeated births.” It is only by virtue of great religious merit acquired through many births that one comes across a great soul like him. All the characteristics of the highest type of bhakti, spoken of in the scriptures, have manifested themselves in Nag Mahashaya. It is only in him that we actually see fulfilled the widely quoted text, तृणादपि सुनीचेन. (*) Blessed indeed is your East Bengal to have been hallowed by the touch of Nag Mahashaya’s feet![Source]",
+      "Question:What is the highest state?",
+      "Answer:Self-realisation, Moksha.",
+      "Question:How does man attain it?",
+      "Answer:By continued practice, ardent striving, and purity man realises the supreme state."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-45.mp3",
     "source": "https://vivekavani.com/b6v45/"
   },
@@ -434,8 +962,17 @@
     "sanskrit": "तपस्विभ्योऽधिकोयोगीज्ञानिभ्योऽपिमतोऽधिक:|कर्मिभ्यश्चाधिकोयोगीतस्माद्योगीभवार्जुन|| 46||",
     "transliteration": "tapasvibhyo ’dhiko yogījñānibhyo ’pi mato ’dhikaḥkarmibhyaśh chādhiko yogītasmād yogī bhavārjuna",
     "word_by_word_meaning": "tapasvibhyaḥ—than the ascetics; adhikaḥ—superior; yogī—a yogi; jñānibhyaḥ—than the persons of learning; api—even; mataḥ—considered; adhikaḥ—superior; karmibhyaḥ—than the ritualistic performers; cha—and; adhikaḥ—superior; yogī—a yogi; tasmāt—therefore; yogī—a yogi; bhava—just become; arjuna—Arjun",
-    "translation": "O Arjuna! The yogi is thought to be greater than the ascetic, greater than the learned, and greater than the man of action; therefore be a yogi.",
-    "commentary": "The superiority of Dhyana yoga is declared here. It is superior to ascetic practices mentioned in the Vedas like fasting etc. It is superior to knowledge acquired from the study of sastras. It is superior to works mentioned in Vedic Karmakanda, like the worship of the sacred Fire etc. That is, meditation on Atma is superior to knowledge acquired through the study of the sastras. The knowledge attained in Dhyana is direct and conclusive since the aim of spiritual sadhana is Self-realisation. Whatever brings the aspirant directly into contact with Atma, and lifts him to that plane, should be considered superior. Dhyana has that power of taking the yogi nearer and nearer to Atma.",
+    "translation": [
+      "O Arjuna! The yogi is thought to be greater than the ascetic, greater than the learned, and greater than the man of action; therefore be a yogi."
+    ],
+    "commentary": [
+      "The superiority of Dhyana yoga is declared here. It is superior to ascetic practices mentioned in the Vedas like fasting etc. It is superior to knowledge acquired from the study of sastras. It is superior to works mentioned in Vedic Karmakanda, like the worship of the sacred Fire etc. That is, meditation on Atma is superior to knowledge acquired through the study of the sastras. The knowledge attained in Dhyana is direct and conclusive since the aim of spiritual sadhana is Self-realisation. Whatever brings the aspirant directly into contact with Atma, and lifts him to that plane, should be considered superior. Dhyana has that power of taking the yogi nearer and nearer to Atma.",
+      "Be thou a yogi:This is the Lord’s command to Arjuna. Having explained the process and excellence of yoga, the Lord commands his disciple to train himself as a yogi. The convincing arguments behind the command show how the Gita follows the rational path of judging first and decision next. Everything is examined on its own merits, and conclusions are drawn after a thorough understanding of the subject. So it is not blind faith that the Lord is expecting from his disciple. It is faith born of knowledge, judgment, and decision. The command applies to all people who are awakened from the delusion of life, and who are eager to overcome the infinite ills of life by knowing the truth. ‘Yoga’ and ‘Bhoga’ are both open to man. The one who chooses the first rise to the supreme state. The one who chooses the latter gets stuck up in the bog of samsara. Therefore one should strive to be a yogi and not a bhogi. He is not a yogi who merely puts on the ochre robes. He is a yogi who has withdrawn his mind from sense-pleasures, who keeps the senses under control, who looks inwards into the Self, and there comes to rest in peace. All human beings are qualified for this noble and grand aim.",
+      "Question:What is the superiority of a yogi?",
+      "Answer:He is superior to ascetics, to men of sastraic learning and to those who are engaged in performing the Vedic rites and rituals.",
+      "Question:What is Lord’s command?",
+      "Answer:‘Be a yogi’ is the Lord’s command."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-46.mp3",
     "source": "https://vivekavani.com/b6v46/"
   },
@@ -445,8 +982,18 @@
     "sanskrit": "योगिनामपि सर्वेषां मद्गतेनान्तरात्मना |श्रद्धावान्भजते यो मां स मे युक्ततमो मत: || 47||",
     "transliteration": "yoginām api sarveṣhāṁ mad-gatenāntar-ātmanāśhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ",
     "word_by_word_meaning": "yoginām—of all yogis; api—however; sarveṣhām—all types of; mat-gatena—absorbed in me (God); antaḥ—inner; ātmanā—with the mind; śhraddhā-vān—with great faith; bhajate—engage in devotion; yaḥ—who; mām—to me; saḥ—he; me—by me; yukta-tamaḥ—the highest yogi; mataḥ—is considered",
-    "translation": "Even amongyogis, he who worships Me with mind fixed in Me, full of faith, is deemed by me to be the most devout.",
-    "commentary": "In the previousverse, the superiority of the yogi to the ascetics, the learned men, and men of Vedic works is declared. In this verse, the Lord states that the yogi who worships Him, the Absolute, with faith, is the greatest of all yogis. Lord Krishna is himself the supreme in-dwelling Self of all, and so when the Lord says “Worship Me,” it is taken to mean “be united with Me, the Self, the Absolute.” Or from the point of view of the devotee (Bhakta), the Lord as the divine form of Krishna may be taken as the object of worship. In any way, the yogi who worships the Lord, the Absolute, is greater than those who worship the Devas.",
+    "translation": [
+      "Even amongyogis, he who worships Me with mind fixed in Me, full of faith, is deemed by me to be the most devout."
+    ],
+    "commentary": [
+      "In the previousverse, the superiority of the yogi to the ascetics, the learned men, and men of Vedic works is declared. In this verse, the Lord states that the yogi who worships Him, the Absolute, with faith, is the greatest of all yogis. Lord Krishna is himself the supreme in-dwelling Self of all, and so when the Lord says “Worship Me,” it is taken to mean “be united with Me, the Self, the Absolute.” Or from the point of view of the devotee (Bhakta), the Lord as the divine form of Krishna may be taken as the object of worship. In any way, the yogi who worships the Lord, the Absolute, is greater than those who worship the Devas.",
+      "The purpose of all sadhana is to free the mind from impure tendencies binding it to the material world. In this process, devotion to the Lord is of primary importance. It is the Lord’s grace that leads man to success in any yoga – Karma yoga, Jnana yoga or Dhyana yoga. That seed which is watered sprouts into life and grows. Devotion to God is the water that soaks the mind of the aspirant and bears fruit in the ultimate success of all his endeavours.Is the conquest of Maya an easy task? What is man before the power of Maya? With weak and troubled mind filled with all the filth of sensual pleasures, how can man hope to conquer Maya? Can he hope to do so by his own efforts? He cannot, except with the support of the Lord. The worship of the Lord is the only guarantee of success in any yoga.Therefore, all great spiritual giants who come to teach mankind have taken refuge in Him and have worked as His instruments. It is to be noted that whatever the subject of the particular Discourse, the Lord does make a reference to devotion, to remind the seeker to have faith in Him and perform his work.Devotion thus forms the final note in this Discourse on Dhyana Yoga.",
+      "God, the Absolute, should be worshipped with faith. The Gita emphasises faith in many places. What is done without faith does not bear fruit. It is as good as not having done anything at all. Along with ‘Sama’ and ‘Dama’, Sraddha (faith) is the chief ingredient in spiritual practice.",
+      "The mind should be merged in Him. Possessing faith, the seeker should turn the mind inwards and become united with the Absolute. Such a yogi is most devout (Yukta tamah).",
+      "The Lord declares that this is His doctrine. From this, we can understand the importance of faith and devotion to Him, as the foundation of all Yogas.",
+      "Question:Who according to the Lord is the best of yogis?",
+      "Answer:He who is full of faith, who worships the Lord, the Absolute, and merges his mind in Him, is the greatest of yogis."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-6-Verse-47.mp3",
     "source": "https://vivekavani.com/b6v47/"
   }