DISCIPLINES OF ACTION AND KNOWLEDGE

CHAPTER- 4

YOGA OF KNOWLEDGE

DISCIPLINES OF ACTION AND KNOWLEDGE

Lord Krishna reveals the glory of God with attributes, Karma yoga or selfless action and the conduct of yogis and sages. He then proceeds to describe the different forms of sacrifices and the glory of Knowledge.

I taught this immortal yoga to Sun-God. He coveyed it to Manu – his son and Manu imparted it to his son- Ichksvaku- ( 4-1)

This yoga remained known to the Rajarishis but disappeared from the earth

The same yoga is now been imparted to you which is a supreme secret.

You and I have passed through many births and I remember them all but you do not remember- ( 4-5)


Though I am birthless and deathless and the Supreme God, I amifest Myself through my own divine potency and keeping my nature ( prakriti ) under control. ( 4-6)

Whenever rightousness is declining and unrightousness increasing Such time I present myself to correct the course. ( 4- 7 )

To protect the sadhus ( virtuous ) to defeat the wrong doers and to sustain the Dharma on a solid footingI take birth from age to age. ( 4-8)

Know that My birth and activities are divine. Those who understand this fact are not born again and come to Me. ( 4- 9 )

In the past also many people –completely rid of passion, anger and wholly absorbed in Me and purified by this wisdom have become one with Me ( 4- 10)

All wise men follow My path and I reach them ( 4- 11 )

Success follows those who worship the Gods ( 4- 12 )

The Four orders of Society- Brahman, Kasthriya, Vaisya and Working class are the creations of Mine to do the duties entrusted to them to keep the prakriti moving but I stand alone ( 4- 13 )

I have no craving for the fruit of actions and they do not corrupt Me ( 4- 14 )

Having known this your ancestors have performed action to seek liberation and like wise you also perform the action prescribed for you ( 4- 15 )

Know the difference between action and inaction. Every one is confused over this. I shall expound the truth of action ( 4- 16 )

If you know the truth of action and inaction you will find some prohibited actions also ( 4- 17 )

He who sees inaction in action and vice versa are wise men and they are called yogi ( 4- 18 )

A man is called a Sage whose undertakings are all free from desires and thoughts of the world and whose actions are burnt up by the fire of wisdom.

He who having totally given up attachment to actions and their fruits, no longer depends on the world and is always satisfied –but fully engaged in action.

Having subdued his mind and body and given up all objects of enjoyment and free from craving he does not incur sin.

The Karmayogi is the one who is contended with whatever is got unsought, is free from jealousy and transcended all pairs of opposites like joy and sorrow and is balanced in success and failure is not touched by his action.

All his actions melt away who is free from attachment, who has no identification with the body and does not claim it as his own, whose mind is established in the knowledge of Self and works only for sacrifice.

At this stage of mind when every thing he sees as Brahma- in the form of sacrifice, fire, oblation and finally in the ultimate goal-whose is absorbed in Brahma

There are so many ways to offer sacrifices- perception of identity, sound, vital airs, material possessions, austerities, vows, study of sacred texts, exaltation into that of inhalation and vice versa, practice of pranayama, regulating the diet-all these sacrifices are to wipe out the sins Many such sacrifices have been set forth in Vedas.

All are involved in the action of mind, senses and body. Knowing the truth about them you will be freed from the bondage of action.

Know that sacrifice through Knowledge is superior to sacrifice with material things. All actions end in knowledge.

This knowledge will be imparted to you if you understand the true nature and with respects and humility approach the wise.

When you reach enlightment, ignorance will delude you no more, you will see the entire creation first within your own self and then in Me.

You may be the sinnest among sinners but this knowledge alone will carry you like a boat across all your sin

He who has mastered his senses, exclusively devoted to his practice and is full of faith, attains Knowledge-having had the revelation of truth- he attains supreme peace in the form of God realization.

The opposite will have neither this world or any other world and ever be unhappy.

Actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga.

Thus in a beautiful exposition of Karmayoga to mankind- Lord Krishna has shown a path by which the whole universe can live in peace. There will be no war, no hatred, no anger and prosperity of all beings both men, animal, planets and every living objects in the earth.

R.Jagannathan.






---------------------------

CHAPTER- III - KARMA YOGA

CHAPTER- III

KARMA YOGA

In a specific question, Arjuna asks Krishna the yoga of knowledge is superior to action and if so, why he asks him to go into action.

The performance of prescribed duties is obligatory for everyone.

Here Lord Krishna categorically and comprehensively explains how it is the duty of each member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. In addition, what actions lead to bondage and what actions lead to salvation?

In this world, I have recommended two courses of Sadhana in the past. In the case of Sankhayoga the Sadhana proceeds along the path of knowledge; where as karma yoga it proceeds along the path of Action (3-3)


Surely, no one can ever remain inactive even for a moment; for every one is helplessly driven to action by nature-born qualities. (3-5)

He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses – that man of deluded intellect is called a hypocrite. (3- 6)

On the other hand, he who controlling the organs of sense and action by his power of his will, and remaining unattached, undertakes the yoga of Action through those organs- he is the Superior and deserves for salvation. (3- 7)

Therefore, you perform your allotted duty – for action is superior to inaction. Desisting from action- you cannot even maintain your body (3 -8)

Having created Mankind with the spirit of sacrifice at the beginning of creation- The creator Brahma said: you shall prosper by this; May this yield the enjoyment you seek. (3- 10)

Foster the gods through sacrifice and let the gods be gracious to you. Each fostering other disinterestedly, you will attain he highest good. (3- 11)

Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. Who enjoys the gifts bestowed by them, without giving them in return is undoubtedly a thief (3- 12)

The Virtuous who partake of what is left over after sacrifice are absolved of all sins. Those sinful ones who cook for the sake of nourishing their body alone eat only sin (3- 13)

All beings are evolved from food- production of food is dependent on rain – rain ensures from sacrifice – and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas and the Vedas proceed from the Indestructible GOD –Hence the all-pervading Infinite is always present in sacrifice. (3-14, 15)

Arjuna – he who does not follow the wheel of creation thus set going in this world (does not perform his duties) is discarded as sinner and his life will be a waste (3- 16)

Therefore, go on efficiently doing your duty without attachment. Doing work without attachment leads you to GOD. (3- 19)

Whatever a great man does, that very thing all others do- whatever standards he sets up – other men follow the same. (3- 21)

Should I not engage in action at any time- the world will stop and I will be the cause of confusion and destruction? All actions are being performed by the modes of Prakruthi- but the fool who thinks that it is because of him. His mind is deluded by egoism.

He who has true insight into the respective spheres of Gunas and actions, holding that it is the gunas in the shape of mind and senses that move among the objects of perception does not get attached to them

The man of perfect knowledge should not unsettle the mind of those insufficiently knowing fools.

Therefore dedicating all actions to Me with your mind fixed on Me, the self of all, freed from hope and the feeling of mecum and cured of mental fever fight.

Attraction and repulsion are rooted in all sense objects. Man should never allow himself swayed by them, because they are the two principal enemies standing in the way of reaching near to God.

One’s own duty, though devoid of merit is prefererable to the duty of other well performed. Even death in the performance of ones own duty bring blessedness.

As a flame is covered by smoke, mirror by dirt and embryo by the amnion- so is Knowledge covered by desire.

Knowledge stands covered by this eternal enemy of the wise – known as desire, which is insatiable like a fire

The senses, the mind and the intellect are its seat –screening the light of truth through these - the desire deludes the embodied soul.

You must first control the senses and kill this evil thing, which obstructs Jnana (knowledge of the absolute and Vijnana)

Senses are said to be greater than the body- greater than the senses is the mind- Greater than the mind is intellect and greater than the intellect is they Self (3- 27 -43)

Thus lord Krishna place before Arjuna the importance of Action. Through this, he conveys to humanity that they should do things without attachment and leave the result to God

R.Jagannathan.


Get more followers




---------------------------

SCIENCE OR YOGA OF KNOWLEDGE

CHAPTER-2

SCIENCE OR YOGA OF KNOWLEDGE

KRISHNA-THE MASTER COUNCILER

Krishna takes the center stage from now on. As if speaking to Arjuna Krishna speaks to the World and explains the difference between Athma, Jeevathma and Paramathma, the birth and rebirth concept of human beings, soul and its characteristics.

In significant reference, he explains the difference between Body and Atma. The Science of knowledge also called Sankhya yoga starts with Arjuna’s faint-heartedness, the yoga of knowledge, the duty of Kshathriya to engage himself in fight, karma yoga or yoga of selfless action, the marks of the man of stable mind and his glories.

Krishna commands Arjuna:

Yield not to unmanliness, Arjuna: it does not behold you. Shake off this paltry faint-heartedness and stand up (2-3)

Arjuna! You grieve over those who should not be grieved for and yet speak like learned: wise men do not sorrow over the dead or the living (2-11)

In fact, there was never a time when I was not or when you or these kings were not. Nor is it a fact hereafter we shall cease to be (2-12)

Just as boyhood, youth and old age are attributed to the soul through this body; even so, it attains another body. The wise man does not get deluded about this (2-13)

The contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain, are transitory and fleeting-ignore them (2-14)
Unreal has no existence and the real never ceases to be: the seers of truth (2-16) have perceived the reality of both

Know that alone to be perishable, which pervades this universe: for no one has power to destroy this indestructible substance (2-17)

He who knows the soul to be capable of killing and he who takes it as killed- both are ignorant-for verily the soul neither kills nor is killed. (2-19)

The soul is never born nor dies; nor does it become only after being born, for it is unborn, eternal, everlasting and ancient; even though the body is slain; the soul is not (2-20)



As a man shedding worn-out garments, takes other new ones, likewise the embodied soul casting off worn-out bodies, enters into others which are new (2-22)

Weapon cannot cut it nor can fire burn it; water cannot wet it nor wind dry it (2-23)

The soul is eternal, omnipresent, immovable, constant and everlasting (2-24

This soul is unman fest; it is unthinkable; and it is spoken of as immutable (2-25)

Death is certain for the born and rebirth is certain for the dead-this is inevitable (2-27)

This soul dwelling in the bodies of all can never be slain; therefore mourn not (2-30)

Happy are the kshathriyas who get such an opportunity for war, which opens the door to heaven (2-32)

If you refuse to fight this righteous war, then, shirking your duty and losing your reputation will incur sin (2-33)


Consequences in not fighting:

If you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin (2-33)

Nay, people will also pour undying infamy on you. (2-34)

Die and you will win heaven; conquer, and you enjoy sovereignty of earth; therefore, stand up, determined to fight (2-37)

Treating alike victory and defeat, gain or loss, pleasure and pain- get ready for the fight, then fighting thus, you will not incur sin. (2-38)

All the above and attitude of mind has been presented to you from the point of view of Jhana yoga.

KARMA YOGA: (YOGA OF SELFLESS ACTION)

Equipped with the Jhana yoga or science of knowledge, you will be able to throw off completely the shackles of Karma (2-39)

In this disinterested action, there is no loss of effort; nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death (2-40)

In this yoga, the intellect is determinate and directed towards one ideal other wise it will wander aimlessly (2-41)

Vedas deal with three gunas-1) worldly enjoyments and the means of attaining them, 2) indifferent to these enjoyments and means) raising above of wants, 3) absolutely unconcerned about the supply of wants and the preservation of what has been already attained and self controlled (2-45)

Your right is to work only, but never to the fruit thereof. Be not instrumental in making your actions bear fruit, not let your attachment to inaction (2-47)

Perform your duties established in yoga, renouncing attachment, and even-tempered in success and failure; evenness of temper is called yoga (2-48)

Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this yoga of equanimity. Skill in action lies in the practice of this yoga (2-50)

Wise men possessing an equipoise mind, renouncing the fruit of actions and freed from shackles of birth attain the Supreme blissful state (2-51)

When intellect, confused by hearing conflicting statements, will rest, steady and undistracted on God-then he attains the yoga-lasting union with God (2-53)

A Stable mind is the one that dismisses all cravings of mind, satisfied in the self through the self (2-55)

Take the case of a sage- he is unperturbed amid joys and sorrows and free from all passions, fear and anger-he has stable mind (2-56)

He is unattached to everything and meeting the good and evil with equal composure, neither rejoices nor recoils. (2-57)

Sense objects turn away from him so also tastes (2-59)

Having controlled them all and keeping the mind stable sit on meditation, devoting his heart and soul to Me (2-61)

Arjuna! Know- from anger arises infatuation, from infatuation confusion of memory, from confusion of memory loss of reason and from loss of reason one goes to complete ruin (2-63)

He who has not controlled his mind and senses cannot see reason, cannot see or think of God, and can have no peace and happiness (2-66)

As the waters of different rivers enter the ocean which though full on all sides remain undisturbed, likewise he in whom all enjoyment merge themselves attain peace; not he hankers after such enjoyment (2-70)

He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attain peace (2-71)


Arjuna! Such is the state of the God-realized soul; having reached this state, he overcomes delusion. In addition, at this state he attains the supreme bliss (2-72)

In this chapter Lord Krishna in an assertive way emphatically declared that knowledge is superior and he who control the senses and unaffected by sorrows and joys and keep his mind stable ultimately reaches to the Supreme Being.

He gives various steps to control the senses.

Sankhyayoga or the yoga of knowledge is meant for all of us and it is not exclusively for Sanyasi. People in Grahsthasram can also follow this yoga. Many people think that this is hardest form of meditation. In the succeeding chapters, Lord Krishna offers various alternatives for us.

Elders think this is the finest exposition by the Lord to the humanity.

Bhagavan place before us many options to choose to obtain salvation. Sankhya Yoga is the first option. He clearly set our mind in a righteous path and the ultimate calamity we will face if we choose the wrong path.

A wrong mind is best described:

MIND
/
Sinful mental actions
/-
/----------------------------/-------------------------------/--

Coveting the property thinking what is Adherence to evil
others undesirable doctrines
/ / /
Evil verbal actions wicked bodily action
/ / / / /
------------------------------------------------------ /
Speaking Attacking Carrying talking
Untruth others by tales against ill of /
Abusive others others -------------
Language taking what injuring illicit
is not givenl iving ntercourse
Being


The above description is true to all times and for all races and all nationals-, it is universal.

A question may be asked- Is it possible to every one to observe the Sankhya yoga. It is possible and in this century itself many eminent people have lived like this-Mahatma Gandhi, Rajaji, Kamaraj, Lal Bhahadur Sastri, Tilak, Gokale, Vinobha Bhave and others in the past and Poundarikapuram Swami, Chinmayananda, Kanchi Periyaval, Anantharama dikshathar, Subramanya Barati and others from recent times.

From my book opportunities Un- limited many common people have lived and are living such a life.

For those who cannot live like this Bhagavan Shows other ways which we will see in other chapters.

R.Jagannathan.

YOGA OF DEJECTION OF ARJUNA

CHAPTER-1

YOGA OF DEJECTION OF ARJUNA

Strength ofPanavas Army

Duryodhana spoke to Dronacharya about the strength of Pandavas Army in the battlefield at Dharmakhesthra Kurukshethra.

Behold Master, the mighty army of the sons of Pandu arrayed for battle by talented pupil Dhrstadyumna, son of Drupada – ( 1-3 )

Dhuryodhana is fully aware of the strength of his opponents in this battle.

There are in Pandavas Army heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna-Satyaki, Virata, Maharathi Drupada, Dhrastaketu, King of kasi, kuntibhoja, Yudamanyu, Abhimanyu and the five sons of Draupadi- all are expert warriors- ( 4,5,6 )

Dhuryodhana then explains to Dronacharya the warriors in his side.

Guru-thyself, Bhishma, Karna and Krpa, Aswathama, Vikarna and Bhurisrava – (1-8)

This Army of us is well protected by Bhishma is unconquerable; while that army of theirs guarded by Bhima in every way is easy to conquer (1-10)

As if agreeing the estimate of Dhuryodhana Bhishma blew his conch

The grand old man of Kaurava race, their glorious grand-uncle Bhishma-cheering up Dhuryodhana roared like a lion and blew his conch (1-12)

Reacting to this sound……

Sri Krishna blew his conch-Panchajanya Arjuna-Devadatta, Bhima-Paundra – (1-15)

Arjuna asks Krishna to place his chariot between the two Armies.


O! Lord of the Earth-seeing the Dhuyodhana army ready to fight Arjuna requested Krishna to place his chariot between the two armies to observe the strength and weakness of his opponent army (1-20, 21, 22)

Now Arjuna saw stationed there in both the armies his uncles, grand uncles, teachers, great grand uncles, maternal uncles, brothers and cousins, sons and nephews, friends and ell wishers ( 1-26, 27 )

Seeing all those relations present there, Arjuna was filled with deep compassion and uttered these words in sadness (1-27, 28)


Arjuna said to Krishna: At the sight of these relations ready to fight in this battle, my limbs give way and my mouth is parching: nay a shiver runs through my body and hair stands upright (1- 28, 29)


The bow-Gandiva- slips from my hand and in my skin too burns all over, my brain is whirling, as it were and I can stand no longer (1-30)


And Kesava! I see such omens of evil, not do I see any good in killing these kinsmen in battle (1-31)


Krishna, I do not covet victory; nor kingdom, nor pleasures. Govinda-of what use will kingdom or luxuries or even life be to us. (1-32)


The very persons for whose sake we covet the throne, luxuries, pleasures-teachers, uncles, sons and all our relations-are here arrayed on the battlefield risking their lives and wealth (1-32, 34)

O Slayer of Madhu! I do not want to kill them, though they should slay me, even for the throne of three worlds: how much the less for earthly lordship!

Krishna, How can we happy by slaying the sons ofDhrtarashtra, killing these desperadoes sin will surely take hold of us. (1-36)


Arjuna then describes the scene after the war.

Age long family traditions disappear with the destruction of a family; and virtue having been lost vice takes hold of the entire race.

With preponderance of vice, Krishna, the women of the family becomes corrupt: and with corruption of women, there ensure intermixture of castes

Admixture of blood damns the destroyers of the race as well as the race itself; deprived of the offerings of rice and water (shradda, tarpana etc) the manes of their race also fall

Through these evils bringing about an intermixture of castes, the age long caste-traditions and family customs of the killers of relatives get extinct

Oh! What a pity! Though possessed of intelligence we have set our mind on the commission of a great sin that due to lust for throne and enjoyment we are intent in killing our own kinsmen.

It would be better for me if the sons of Dhrtarastra armed with weapons killed me in battle while I was unarmed and unresisting. (1-38, 39, 41, 42 to 46)

In 47 slokas, the first chapter of Bhagavath Gita vividly portrays the picture of Arjuna’s mindset and his predicament and the disastrous consequences of war.

The stage is set perfectly for the battle of good over evil. Gita begins with-
Dharmakshethrae Kurushtrae.

In those days, war was fought away from cities so that the normal life and the city are not affected.

Here the place of battle is mentioned as Dharmakshethrae Kurushtrae

What is Dharma? Dharma is a Sanskrit expression of widest meaning. It cannot be defined but only can be explained. It has a wide variety of meaning. Dharma is called Justice. Bhishma explains dharma:

It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore that which ensures the welfare of living being Dharma. Rishis have declared that which sustains is Dharma.

In Karna Parva Dharma has been explained as

Dharma sustains the Society
It maintains the social order
It ensures the well being and progress of humanity
It is that which fulfils these objectives


Bhagavat Gita beautifully begins the chapter with Dharma as the principal player in this war.

Manu says:

There is no act of man, which is free from desire: whatever
A man does is the result of the impulse of desire.


Force behind every action of a human is his desire- Kama.
The desire to have enjoyment of wealth-material pleasure-Artha.
The desire of human is influenced by impulses like anger- Kroda.
Passion-Moha, Greed- Lobha, Infatuation-Mada, and enmity- Matsarya.

These six natural impulses were considered as six internal enemies of man, which allowed to act uncontrolled could instigate in man to entertain evil thoughts in his mind.

Dharma was evolved as a solution to these impulses.

Bhishma states that when a few persons began to deflect from the path of Dharma being overpowered by sensual desires, passion and greed for wealth- being physically stronger began to harass weaker ones-then comes into play the ideals of three-fold ideals called Dharma, Artha and kama were laid down for the welfare and happiness of the people of the State with the King as its head. The king was empowered to ensure the implementation of this Trivarga Doctrine.

Thus Bhagavat Gita starts with the Science of Dharma as the main plank for this battle and the battle field is called Dharma kshthram.

In this chapter there many secrets embedded:

1.Before a war commences, the first thing to do is to access the strength of the opposing army.
2.Battle is fought away from cities to avoid hardships to people.
3.Is there any way to avoid the war and prevent catastrophe?
4.Consequences of war-destruction of race, intermingling of castes and resultant evils.
5.Ethics in war.

R.Jagannathan

ESSENCE OF BHAGAVAT GITHA- PART-II

Introduction continued

An interesting note that clearly speaks the importance of Gita to Mankind has come from the greatest Scientist, which is reproduced here.

An interesting incident took place in 1948-49. A young researcher by name Dr B.M. Gupta met Dr Einstein, the accepted father of Modern science in Princeton Institute of Advanced Studies in the States. The German scientist hailed him in Sanskrit instead of English. The Indian scientist pleaded his inability to reply in Sanskrit. Dr Einstein was amazed at the poor response of the young Indian scientist and said,

“You hail from India which is the original home of Hindu philosophy, yet you have not cared to learn that language. See my library, which treasures classics from Sanskrit, namely the Gita and other treatises on Hindu Philosophy. I have made the Gita as the main source of my inspiration and guidance for the purpose of scientific investigations and formulation of my theories.”

Not only Einstein, but Thoreau the great thinker also derived his inspiration from the Gita and Upanishads. He himself categorically states thus: “In the morning I bathe my intellect in the stupendous and the cosmogonal philosophy of the Bhagavat Gita, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions.”

Also while talking about the pyramids of Egypt Thoreau says, “How much more admirable the Bhagavat Gita than all the ruins of the East”.


From time immemorial, the Gita injected enthusiasm to the humanity as a whole.
Mahatma Gandhi, Bala Gangadara Thilak, Maharishi Aurobindo, Mother of Aurobindo Ashram, the great poet Subramanya Bharathi of Tamilnadu , Bhankim Chandra Chatterji, the great poet Rabindranath Tagore were all derived their inspiration from Gita.

These are only a few. Hundreds of thousands of persons worldwide get their answers from Gita for their day-to-day problems. We may quote Mahatma Gandhi as to how he got his comfort from the verses of Gita.

Mahatma Gandhi said: “When doubts haunt me, when disappointments starve me in the face, and I see not one ray of light on the horizon, I turn to Bhagavat Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies and if they have not left any visible or invisible effect on me, I owe it to the teaching of the Bhagavat Gita.”

Before going into essence of each chapter, certain basic facts and explanations are necessary in understanding Bhagavat Gita. Rajaji offered concrete significance of the treasure trove in Gita and dispelled some misconceptions.

Infatuation of Half Knowledge of Science and Gita:

Certain puesado-scientists refuse to believe any thing that are not proved practically and do not want to accept the existence of God and scriptures. These Scientist acquired half knowledge and as a result are unable to understand that which is big or small, which is nearer and which is farther. Those that cannot be grasped by them-they deny the existence of such a thing. They say that all such things, which cannot be grasped, are false. They say that all sastras and scriptures are to fool the common person and written for selfish motives.

However, a true Scientist will not treat these subjects lightly and agree that what they have achieved is only an atom and there are so many secrets unresolved. They agree that there is force beyond every thing and which is responsible for the orderly conduct of nature and moving force behind every thing. They also agree their knowledge is not enough to reach that substance.

Existence of Supreme Being:

That stands beyond reasons-that stands beyond boundary-that stands beyond our vision- and that is beyond the scientific experiments-that is called the Supreme Being. It is sublime and cannot be bound with in our brain. May be the container is beautiful but it cannot hold bigger than another container. So also if any one standing on a plank cannot lift that plank without coming down from it.

A horse pulling the cart and if it is put into the cart, it cannot pull it. Like this, our knowledge and brain are within that Supreme Being and cannot stand-alone. Our intestines can swallow every food items but it cannot swallow the intestine itself. A snake however hungry it may be it cannot swallow the self. . However, man tries –he cannot bring under control the Supreme Being.

Method and Limit of Research:

Science has set a limit for research. Beyond that limit, any research is futile. For example, we dig a well. When we touch the rock, we stop digging. So also any research if it touches the rock in our brain, we stop that research. What we have seen and what we have heard are all like the top layer of hot milk. We have so many secrets under it.

It is such secrets that Vedas, Sastras and Scriptures try to bring out to humanity. What we cannot understand from our 5-senses, Gita and other Scriptures provide the answer to our search. To understand this-you require bhakthi, devotion, sincerity, purity of heart and soul, body and environment- not necessarily penance or torturing one self- but centering our mind and body towards the object.

You may ask one common question- what we cannot understand-why then go deep into that-forget it?

You should know that those which cannot be identified practically-does not mean that they do not exist- they do exist but we can not touch and they are beyond reach from ordinary brain-that thing is mingled with every object-living and inert So we cannot leave that thing from our lives. That thing guides us from going astray and corrects our path if we go wrong. We call it as the Supreme Being.

If we approach this keeping ourselves pure and open minded -we can find that those things, which we discard as useless, will become alive. Once you are able to see this brightness in you will be transformed and be able to enjoy the pristine glory of Parmathma.

Understanding our Dharma:

We must shed our inhibition and hat redness and approach this subject with pure heart. We must also know that our ancestors had the same opportunity and same sense and intelligence as we are having today, might have the same doubts, and were cleared before leaving them to us. That is why this dharma is carried forward down the ages and generation after generations.

May be in the course of time some selfish people might have taken advantages by offering certain additions and deletions but the basic things remain uncorrupted. Therefore, you have to approach this subject not as Policemen entering a house just burgled (mindset) but to know the ultimate goal and correction needed to achieve that goal. Bhagavat Gita can help us in various ways in our daily routine-which we can see in the succeeding chapters.

Athma, Parmathma ,Jeevan, Daehi:

There exists one thing-that is we. We include our body, our inner thing called Athma and above all the Paramathma. Atma drives the body and Paramathma drives Athma. Each one is interconnected but has its own distinct qualities. Jeevan cannot be seen by us. However, it is encircled our entire body and propel us. Laugh, anger, fear etc are all qualities belonging to the body but they are all not Atma. It is standing alone just like the sky, which we call it as ether. It has no weight, no measurement and it exists in all things-men, animal, trees, plants etc.

Since Atma resides in our body and is called Kshethra and the atma is called Kshethre and who knows this abode is called Kshethragnan.

If a man dies, animal dies, or the plant withers- it is happening only to the body, which will be buried or cremated but the Atma never, dies and cannot be killed, unaffected by fire, water or air. This Atma enters another body-that is all like we wearing different cloths. Once we understand this, we will not cry for dead.

R.Jagannathan

ESSENCE OF BHAGAVAT GITHA

ESSENCE OF BHAGAVAT GITHA

INTRODUCTION

I used to tell stories from our puranas to my grand children when they were young. After growing up also, they will come to me and ask some important clarifications on our religion and Sanathana Dharma. Recently they posed a question to me- You have read Bhagavat Gita in your young age and recently. What difference you find?

It is a very good question and I thought over this deeply. What difference Githa has made in our life style when we were young and when we are old?

When I was young, my Elders impressed up on us that Gita should be read to persons who are on the deathbed. There was wrong notion that you will become a sanyasi if we read Githa. There was also a wrong argument that the Sankya Yoga is meant for sanyasins.

Many parents in those days were afraid to place before the children-Gita for fear of they may turn into sanyasin in later years.

All these thoughts are due to ignorance of the golden treasure handed over to us down the ages.

You will be amazed to note that Geetha has been translated in 32- languages of the world.

Lord Krishna spoke the Bhagavad-Gita on the battlefield of Kuruksetra in 3102 B.C.; just prior to the commencement of the Mahabharata war. This date corresponds to 1700 years before Moses, 2500 years before Buddha, 3000 years before Jesus and 3800 years before Mohammed. Therefore, first it should be clearly understood that Buddhism, Christianity, Hebrewism or Islam has not influenced the eternal knowledge of the Bhagavad-Gita; for these religions did not exist at that time and were established millenniums later.

Many great and notable individuals from modern times as well as bygone eras have read the Bhagavad-Gita and have extolled its universal message. We are naming some of them:


Truly speaking no one has the power to describe in words the glory of Gita since it is a book containing the highest form of doctrines- in short the essence of Vedas.
In olden days, there was no ink, pencil, or notebook to preserve this great work. Therefore, people should know the slokas by heart. To enable and make it easy to recite the composition of each sloka is composed on simple 2-lines poems.

Many eminent personalities like Ramanuja, Sankarachariar, and Madhvachariar have written Sri Bhashyam on Githa. What we try to explain will be only a peel of any fruit. Then why this attempt?

It is only to recollect the teachings of Bhagavan that is more relevant - we become old and more matured to understand the significance and essence of the Gita and how far we have adopted the same in our lives.

This attempt may be a good attempt if it helps many of our younger generation and older generations to correct our paths, which we have erred and join the mainstream and lead the correct way propounded by not less than the Bhagavan Himself to the humanity.

All men irrespective of Varna and Asrama posses the right to study Gita-the only qualification needed is faith and reverence. Bhagavan says that women, vaisyas, Sudras and even men and women born of sinful wombs can attain salvation if they cultivate devotion to the lord. All men and women have equal rights to God-realization.

THE STORY OF BHARATHA AND GITA

Many great and notable individuals from modern times as well as bygone eras have read the Bhagavad-Gita and have extolled its universal message. We are naming some of them:

Albert Einstein stated that when reading the Bhagavad-Gita he thinks about how God created the universe and then everything else seemed so superfluous.

Mahatma Gandhi stated that the Bhagavad-Gita calls on humanity to dedicate mind, body and soul to purity.

Dr. Albert Schweizer stated that the Bhagavad-Gita has a profound influence on the spirit of humanity by its devotion to God, which is manifested in all actions.

Sri Aurobindo stated the Bhagavad-Gita has a new message for every age and every civilization.

Herman Hesse stated that the wonder of the Bhagavad-Gita is its beautiful revelation of life's wisdom, which has made philosophy blossom into religion.

Ramanuja has stated that the Bhagavad-Gita reveals the goal of the all the Vedic scriptures.

Aldous Huxley stated that the Bhagavad-Gita is the most comprehensive statement of perennial philosophy.

Bhagavath Gita is part of the story of Mahabharatha. At the start of the war, the armies of pandavas and Dhuryodana were in lines on both sides. Arjuna wanted to know the strength of the opponent army and asked lord Krishna to take the chariot to the middle of the line.

After seeing his Guru, close relatives and Friends in the line Arjuna was dejected and felt that this war will not be of use to anyone-after losing all the above people- He dropped his bow and arrow and sat down. Lord who was on the chariot as driver understood the predicament of Arjuna and wanted to boost the morale of Arjuna-began his Famous Bhagavat Gita.

Though Bhagavath Gita is part of the whole, yet it is entirely independent and is a science of living or art of living. This is considered another Upanishad. We should forgetthe bharatha Story when we read Gita- and study as a Science and Art of Living.

If any one with sincerity and faith read even few slokas from Gita-, his life will certainly turn for better. All our thoughts and actions are based on the foundation of unfailing belief on our Sanadhana Dharma and Gita is part and parcel of it.

Gita comprises 18-chapters and 700 slokas. In the following blogs, we try to take the essence of each chapter and see how it is relevant to day and how we can adopt the same to our lives.

R.Jagannathan.

22. PAPANGUSA EKADASI

22. PAPANGUSA EKADASI

Ippasi sukla Ekadasi is called Papangusa-will protect from sins like armory. Those who fast on this day will not fear for yama Yadan. They earn the fruits equal to bathing in Ganga and other holy rivers, the fruits arising from yagas and dhanas even if partially observed.

23. RAMA EKADASI

Karthikai Krishna Ekadasi is called Rama Ekadasi. There lived a king-Musukundan. He had a beautiful daughter-Chandrabhaga. He got married his daughter to prince Shobanan both came to the palace of Chandrasenan-father of Sobhanan. On that day, Karthikai Krishna Ekadasi and the King announced that no one should take food on this day and observe fast, failing which they will be punished.

Shobanan was a fragile person and cannot live without food even one time. Yet he observed fast and died. He was cremated. His wife felt very sad. After some days, they went on pilgrimage where they met one Somasarma. He informed that her husband is ruling a nearby kingdom. His wife went there, saw her husband, and was very happy. The Prince told that though he observed the Ekadasi half-heartedly- he was given this kingdom to rule but it will be temporarily. His wife gave the fruits of her Ekadasi observances and made the arrangement permanently and they lived very happily.

24. PRABOTHINI EKADASI

Karthikai Sukla Ekadasi is called Prabothini Ekadasi. Lord Vishnu opened his eyes from sleep on this Ekadasi. Those who worship Him with flowers and fruits and with Thulasi leaves will get equal to crores of fruits and will reach heaven.

During this day if any one sees the Thulasi leaves, worship thulasi, plant the thulasi etc will be rewarded.

25. KAMALA EKADASI.
In any year, the additional Ekadasi is called kamala Ekadasi. That month is called purushothama month. A Brahmin by name Sivasarma- he had five sons. The last one called Jayasarma was a bad character and hence driven out of the house.

He was wandering came to the place of Harimithra sage. He bowed and with respects and asked for salvation. The sage explained the significance of kamala Ekadasi and asked him to observe fast on this day. Accordingly he did. Goddess Lakshmi appeared before him and bestowed him wealth.

R.Jagannathan.