Bhagavad Gita – Summary chapter 2, part 5

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_42.pdf   @@@

Continuation from last week – text taken from the book “Tat Tvam Asi” by Dr. Nath. We continue with the negative results of an unsteady mind, and we end this summary with some good qualities and the end result to be achieved by contemplation. (Dasha)

++++++++++++++++++++++++++++++++

Sloka 66

NAASTI BUDDHIR AYUKTASYA NA CHAYUKTASYA BHAVANA
NA CHABHAVAYATAHA SHANTIR ASHANTASYA KUTAHA SUKHAM

To the unsteady mind there is no knowledge of the Self. To the unsteady mind there is no meditation. To the unmeditative no peace and to the man without peace, how can there be happiness?

++++++++++++++++++++++++++++++++

(If you want to read again the original comment on this sloka: it was in weeks 28 to 30 in 2007.)

Yoga as we have understood so far is union of the ego with the Atman. A Yogi is one who has attained such union; such a yogi is a yuktah. Ayuktah is that person who has not united the ego with the Atman. In other words, his senses and mind look for worldly pleasures. He is an egotistic person.

If we feel sorry for ourselves because someone criticises us, if we are looking for taking revenge on others, if we are jealous of others, can we find any peace in ourselves? If we are not peaceful, can we be happy? If we are not happy and peaceful, what is the use of having all the worldly pleasures? By becoming a millionaire one cannot find peace and happiness in himself. One cannot buy his way to attain liberation.

Peace and happiness are close associates of the person who has dropped his ego and merged his mind in the contemplation of the divine Atman.

Bhavana means contemplation. In spiritual terms it means “contemplation of Self-knowledge”. The main features of good bhavana (sadbhavana) are four:

Maitri   (friendship)
Karuna   (compassion)
Muditah   (happy and pleased)
Upeksha   (indifference)

Maitri:
Universal friendship is sadbhavana. Such a person looks upon all equally. He loves all. He does not say “my people, mine” etc. There is no room for dvesha (hatred) in such a person. He does not hate others.

Karuna:
Such a person has compassion for others who are in distress. He begs God to help people in distress.

Muditah:
Such a person has respect and praise for good actions. Any person who is performing good deeds that are for the welfare of the community is respected by the person with sadbhavana.

Upeksha:
This means indifference. The person with sadbhavana is indifferent to his critics. He continues to perform his duty as per the shastras. He has no thought of revenge on those who criticise and try to harm him.

To work without attachment and desires, without ego and vanity, ever steady in perfect equilibrium in success and failure, is, in other words, unconsciously “to assert the great truth” (the Self). The negation of the false and assertion of truth is the path to realise the Self.

This state of experience is called brahma-nirvanam. Nirvanam means “oneness”. Any experience concerning the physical world is possible at one´s mental and intellectual level of thinking. They are paroksa anubhuti (experiences of the physical world).

Brahmi experience is aparoksa anubhuti. It is not an experience one learns with the help of his indriyas (sense-organs) and hence it is above the level of the mind and intellect. It cannot be explained; but it is not impossible to attain. This attempt to experience the state that cannot be explained should be the goal for the spiritual seeker.

++++++++++++++++++++++++++++++++

Sloka 72

YESHA BRAHMI STHITIHI PARTHA NAINAAM PRAPYA VIMUHYATI
STHITVA SYAAM ANTAKALEPI BRAHMA NIRVANAM RUCHATI

O Arjuna, having obtained this Brahmi state, man is not deluded. Being established in this even at the end of life, man attains oneness with Brahman.

++++++++++++++++++++++++++++++++

(original comment on this sloka, the last one in chapter 2, to be read from week 37)

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Report on the 5. Gita Conference

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_43.pdf   (including some photos)   @@@

Report on the 5th International Gita Conference
“Faith and Global Peace”
August 18th and 19th, 2007, Durham, UK

Jaya Guru Datta.
Due to the Lords grace I was able to attend this conference, and at the break between the discussion of chapter 2 and 3 of the Gita in the Newsletter, I hope I can convey some of the vibrant energy of those two days to you – and I´d like to strongly recommend you to make an extra effort to join the 6th Gita Conference next year.
Dasha.

So before this one the International Gita Foundation Trust under the auspices of Dr. Nath already organized four annual conferences, all held in India. Now for the first time a location on another continent was chosen, and most likely next year will see the conference being held in New York. In the UK the conference was organized jointly by the Gita Trust and Kalapremi, an arts development organization, and I congratulate them both on the fine organization which created an inspiring and spiritually refreshing and uplifting atmosphere for all the attendants. My sincere thanks go to all the women and men involved who made this a big success for more than 300 people.

Now I can´t do justice to all the speakers in a short report, so I beg the pardon of those not mentioned hereafter – they all were most valuable to create the overall outcome. However let me single out some personal highlights. Whenever in the following there is a quote from a speaker, then it is taken from the Souvenir book released at the conference.

So the motto as stated on the front page of the Souvenir was:

“In all beings separated into different categories, that knowledge which sees the One inseparable reality, know that to be the pure knowledge.”
(Gita, Chapter 18, Verse 20)

This topic of Oneness in all religions was the central theme especially of the second day, where it was displayed on stage by representatives of a variety of churches and religions – in the morning we had speakers of acclaimed reputation, in the afternoon we had teenagers talking about the role of the youth towards Global Peace. And two things really made me happy:

(1) To hear and to see that they all were as sincere on their own path as they had a loving understanding for the different roads taken by the others to achieve the same goal uniting them all.

(2) To experience that for the Youth Forum in the afternoon the conference hall was even more crowded than ever before at the conference (the different parts could be booked separately).

Let me quote from the paper by Miss Lalita Kameswari from India, 19 years old and winner of the Gita competition the year before, invited to the conference by the Trust:

“Youth of our nation is experiencing today the need for an ideal which consistently motivates them for a self-sacrificing and dynamic action. It is natural for the youth to have the daring to plan, an irresistible urge and energy to work, the enthusiasm to conceive, …., an avalanche of power and strength, energy and vitality … but then how to train our mind in the very midst of confusing situations, how to juggle explosive conditions, threatening challenges and suffocative situations? This is what is exhaustively explained in Gita.”

In my humble opinion the conference really succeeded in taking up this very important point of transferring the ancient knowledge of the Gita to the young people today. And as this is what the future of all of us will be based upon, therefore I started my report with it and congratulate the organizers on their achievement.

But as the youth as well as we all need guidance, for the conference it was but natural to start with messages and blessings by the dignitaries:
H.H. Sri Ganapati Sachchidananda Swamiji
H.H. Sri Jagadguru Taralabalu Swamy
H.H. Sri Sukhabodhananda Swamy
H.H. Sri Japananada Swamy.

>From the talks please let me single out H.H. Sri Sukhabodhananda Swamy. He gave a scintillating speech on “Problems are inevitable – Suffering is optional” or put in another way: “Learn to have fun with a problem – that´s how to treat a problem wisely.” Thereby we may reach peace of mind and follow “the principal message of Bhagavad Gita being ‘Sama’ or ‘Equal’ to diverse emotions.” He demonstrated his approach very vividly throughout his talk by explaining the essence of the Gita on the fingers of just one hand: four fingers standing for the four ways of Yoga, then the forefinger bowing down to the thumb for the Mudra to represent life as whole and complete in every moment. Sri Sukhabodhananda was a great example himself that “to be spiritual” means “to heighten the spirit”.

Then in the evening we had another great example of this from Bhakti Bharati Pujya Shri Prema Pandurang and Party. She gave an equally scintillating “Musical Discourse” on Sri Krishna and the Gita – making all the audience forget that we had had a full day with about nine hours of talks already. It was as inspiring for the mind as it was a joy for the eyes, the ears and the heart. And it made us remember that the Gita is not a “text” but it is a beautiful poem and a “celestial song”.

So let me end with a quote from Dr. Nath:

“Wherever there is hatred let us sow the seed of love,
Wherever there is animosity, let us sow the seed of friendship,
Whenever we see ignorance, pain and sorrow, let us show compassion.”

With deeply felt gratitude for the conference and for the blessings of being able to attend it.
Dasha.

Links:
Conference Program:  www.kalapremi.org/doc/faith_conference_2007.pdf
The International Gita Foundation Trust:  www.gitainternational.org
Sri Sukhabodhananda Swamy:  www.swamisukhabodhananda.org
Bhakti Bharati Pujya Shri Prema Pandurang:  www.kshetropasna.com

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Summary chapter 2, part 4

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_41.pdf   @@@

Continuation from last week – text taken from “Gems of Srimad Bhagavadgita” by Dr. Nath.

++++++++++++++++++++++++++++++++

Sloka 62

DHYAYATO VISHAYAN PUMSAHA SANGASTESHOOPAJAYATE
SANGAT SANJAYATE KAMAHA KAMAT KRODHOBHIJAYATE

Brooding on the objects of the senses, man develops attachment to them; from attachment comes desire; from desire anger sprouts forth.

Sloka 63

KRODAD BHAVATI SAMMOHAHA SAMMOHAT AMRITI VIBHRAMAHA
SMRITI BRAMSAD BUDDHI NASH BUDDHI NASHAT PRANASHYATI

>From anger proceeds delusion; from delusion, confused memory; from confused memory the ruin of the reason; due to the ruin of reason, he perishes.

++++++++++++++++++++++++++++++++

(If you want to read again the original comment on these slokas alone: it was in weeks 21 and 22 in 2007.)

These slokas are part of slokas 55 – 72 where the Lord describes the qualities of a “Sthithaprajna”: man of steady wisdom.

The path of destruction of any individual who goes after sensual desires is graphically described in these two slokas. When we go after objects of desires, many a times we end up by getting angry for a variety of reasons.

What happens to the person who gets angry is described in sloka 63. Anger acts like alcohol in a man. There is a surge of chemical adrenaline in the body. The individual loses control over his bodily actions and trembles all over. His eyes become blood shot and the speech becomes incoherent. His breathing becomes erratic and rapid.

As a consequence there is physiologically accumulation of carbon dioxide that dulls the brain. His intellect loses the power of discrimination and he indulges in abuse and violence without his knowledge. Like being possessed of evil spirit, forgetting his status and position, he almost acts like an animal. This state of mind is “Sammoha” (delusion). A deluded individual does not remember the person he is dealing with.

This state of momentary loss of memory is “smritivibhrama.”

As soon as a person loses his memory, one can say that the person perishes (pranashyati.)

It therefore goes without saying that to avoid such calamity we should learn the art of controlling the sensual desires that crop up in our mind.

***   will be continued   ***

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Summary chapter 2, part 1

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_38.pdf   @@@

Message from the organizer.

Dear friends.

Can anyone recall when we started with chapter two, the longest one in the entire Gita? It was February last year – 84 weeks ago. Can everyone recall all we learnt in these weeks? So I hope you will agree that it´s not loosing time to embark on a little summary before going on to the next chapter.

To start with, and with his kind consent, I take the text from the booklet “Gems of Srimad Bhagavadgita” by Dr. Nath. As the title says, this one quotes just a few of the major slokas from the Gita and comments on the most valuable aspects. So I hope you will enjoy some extracts from this.

—————————————————————–

Chapter 2 – SAMKHYA YOGA

This chaper is considered to be the summary of the entire Gita.

Samkhya is one of the six Hindu schools of philosophy. Swami Chinmayananda says that Samkhya denotes “the logic of thought in a philosophy.”

The word samkhya can be divided into:
Sam – meaning “Union”, and
Khya – meaning “Knowledge.”

Samkhya therefore can be considered as “union with the Knowledge.” In this instance it is the total knowledge about the “Atman and Paramatma,” which is all about the “Eternal Truth.”

The main purpose of the Gita is to give mankind the lessons on the philosophy of living.

Arjuna was made to analyse his feelings and act according to the commands of the sastras. If all of us act according to our inner conscience, (provided we have received the basic education on the scriptures) we can make this world a better place to live.

++++++++++++++++++++++++++++++++

Sloka 3

KLAIBYAM MAA SMA GAMAHA PARTHA NAITAT TVAYI UPAPADYATE
KSHUDRAM HRIDAYA DAURBALYAM TYAKTVOTTISHTA PARANTAPA

O Partha, do not yield to this wretchedness. It does not befit you. Cast off this wretched weakness of the heart. Arise, O scorcher of the enemies.

++++++++++++++++++++++++++++++++

This is a very famous sloka in the Gita and is considered as a very strong mantra for the mankind. Whenever there is a philosophical subject under discussion, many a scholars quote this verse. Swamy Vivekananda considers this sloka to be the entire summary of the Gita philosophy. He picks up two words in this sloka as the best words used by Krishna. They are:

Klaibyam – wretchedness,
Utthishta – arise.

The lesson to mankind: In states of distress, do not succumb to this weakness which makes one lose capacity to conduct the duties. Stand up and carry on the ordained duties in which one has received the basic training.

The Gita is basically meant to give one strength to overcome the state of momentary grief which everyone of us experience sometime or other in out lives. Grief is nothing but a state of “weakness of the mind.”

***   will be continued   ***

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Summary chapter 2, part 3

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_40.pdf   @@@

Continuation from last week – text taken from “Gems of Srimad Bhagavadgita” by Dr. Nath (arrangement by Dasha)

++++++++++++++++++++++++++++++++

Sloka 47

KARAMANYAVADHIKARASTHE MAA PHALESHU KADACHANA
MAA KARMA PHALA HETUR BHURMA TE SANAGOSTVAKARMANI

You have the right to work only
but never to its fruits.
Let not the fruits of action be your motive.
Nor let your attachment be to inaction.

++++++++++++++++++++++++++++++++

(If you want to read again the original comment on this sloka alone: it was in weeks 50 and 51 in 2006 plus week 1 in 2007.)

This sloka is to be considered as a command.

Also in this sloka, “Karma” has to be read as “Duty” and Adhikara as “Right”.

Each one of us has a selected space and a specific role in the society. We are selected by the Lord to the position we hold in the society. We have to fulfil the rules and regulations pertaining to our role. It involves both social duties and spiritual duties and the results will come automatically.

“Work” is defined as an effort directed towards a goal. It can also mean: study; employment; toil; manual labour; occupation.

Working towards a goal needs effort. The greater the benefits required from actions, the greater has to be the sacrifice of personal pleasures and the effort to put in.

No one can escape work. Even to survive we conduct voluntary or involuntary actions every second of our life.

Our breathing is involuntary but by controlling it we can maintain better mental and physical health.

The day we learn the art of controlling our involuntary actions and involuntarily conduct all other voluntary duties (surrendering fruits of action) we would have learnt the essence of the sacred text.

Having been born as humans…

… we have adhikara (right) to work and using the capacity of discrimination, we must discharge all duties;

… we must know how to discharge our duties following the path of righteousness;

… while conducting the work, we must concentrate on the work;

… we have a duty to maintain our body, duty towards our family and towards the community of which we are part

… we should not conduct actions only for selfish gains and pleasures;

… we have no right to the fruits of action.

When it says “no right to the fruit of action” it means that there should be reasonable share to all the sections of the community / all parts of the universe from the results from ons’s actions. When one says “offer the result to God”, it really means to the God within and God all around. Satvic / pure outlook in life will help us to work as servants of God and be His medium to discharge our duties.

Escaping from work is contrary to the sastras. The lord ends with an apt warning: “nor let your attachment be to inaction.”

If everyone stops working the world cannot survive. We all have to fulfil our roles as members of the society at large. Each one of us should put in our efforts towards the welfare of the world and then only there is room for peace and prosperity in that society. Let us not be lazy and escape the work.

***   will be continued   ***

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Summary chapter 2, part 2

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_39.pdf   @@@

Continuation from last week – text taken from “Gems of Srimad Bhagavadgita” by Dr. Nath.

++++++++++++++++++++++++++++++++

Sloka 38

sukha dukhe same’ kritva labha labhou jaya jayou
tatho yuddhaya yujyasva naivam papam avapsyasi

Having an equal mind in happiness-sorrow; gain-loss; victory-defeat; engage in battle and thereby you will not incur sin.

++++++++++++++++++++++++++++++++

(If you want to read again the original comment on this sloka alone: it was in week 40 in 2006.)

Whether we like it or not, wish it or not, we are in this world and to be part of it must discharge our duties. It is our “Karma”.

This sloka gives us the secret of Karma Yoga.

The Lord has given us three types of reaction to the end result of our actions. It could be as an individual, part of a family or member of the society.

On the physical plane we say “Victory or Defeat.”

On the mental plane we say “Gain or Loss.”

On the intellectual plane we say “Pains and Pleasures.”

It is not the work that binds us to this world but it is the results that bind us. Krishna brings out this significant advice several times in the Gita.

We have to analyse the possible results of any actions we undertake. We are hurt and in distress if the results are contrary to our expectations. We feel satisfied/happy if the results go according to our expectations. We must avoid certain actions or modify them so that we do not have to experience the pain. After analysing this way we should conduct the work. But once we start the work, we should not waste any time in thinking about the outcome. The results will come automatically depending upon the actions.

Later on we will find that results of some actions conducted in the past (including past births) may influence the outcome of the present action.

Developing a balance of mind, concentrating on the work to be done will bring us “Peace.” The state of “Peace” experienced will be far superior to any of the other feelings the individual may experience. The work has to become “worship” and God gives us the “Peace.”

***   summary will be continued   ***

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Chapter 2, Sloka 70

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_35.pdf   @@@

Message from Dr. Nath

Sri Krishna Janmashtami

4th of Sept, Tuesday, Lord Krishna incarnated on this earth. We are ever in debt to our Lord who has kindly, through the medium of Arjuna, handed us the Srimad Bhagawadgita which is the light to
Lead us from Untruth to Truth
>From Ignorance to Knowledge
And from Death to Immortality.

Let us all offer our salutations to the Lord and Mother Gita,
And pray for their continued blessings to give us the knowledge to make spiritual journey to the abode of “The Eternal Truth, Knowledge and live the life of Absolute Bliss.”

Nath.

++++++++++++++++++++++++++++++++

Sloka 70

APPORYAMAANAM ACHALAPRATISHTAM SAMUDRAMAAPAHA PRAVISHANTI YADVAT
TADVAT KAAMAA YAM PRAVISHANTI SARVAM SA SHANTIMAAPNOTI NA KAAMA KAAMEE.

He attains Peace into whom all desires enter as waters enter the ocean, which is filled from all sides, and remains unmoved. But not for the man who craves the desires.

++++++++++++++++++++++++++++++++

The beauty of “Peace” experienced and lived by a man of true wisdom, “Jnani” is explained with reference to a simile of an ocean.

Many a times we hear people using the word “Ocean of Peace.” This sloka gives us its explanation.

How do we describe the sea for a young and inquisitive child?
The reply should be:
The waves, ripples, foam you see now and which lie beyond your vision around the world, in every seashore are all in the ocean. You can also see storms and disturbances now and then in the ocean. Apart from these, ocean also has a number of different forms of sea animals in it. Know that these are only on the surface of the ocean. Deep, very deep in the sea, it is all quiet and serene. The sunlight does not penetrate so deep and the storms do not disturb the serenity. Still deeper lie the treasures of the ocean like the rich pearls.

Imagine the vastness of the sea, its deep bed, miles of width, receiving the water from the rivers flowing into it and also from the rainfall. Despite all the waters entering, it seems to be quiet and motionless. One cannot add or subtract the total volume of the ocean. All the waters that enter into it as rivers, does not increase its volume. If the rivers cease to flow, the expansion of the ocean will be the same.

At the same time, the sun absorbs the water from the sea that is the precursor for the rains. But, the process does not shrink the sea and it still seems to be quiet and motionless.

Compare this to the tanks, small wells and lakes. They overflow and sometimes burst their banks when the flow of water into them is beyond their capacity to withstand. When the heat of the sun is too strong, many a times, they go dry too.

In a yogi full of peace within himself, like the ocean, despite the bombardment of the sensuous impulses from the world around, there is no disturbance. He is not perturbed. The rivers of desires get absorbed within him but the sea of peace remains ever calm.

But the peace within the majority of us is like the small well or a lake. Our reservoir of peace is too small and shallow. The desirous impulses apparently make the well of peace within overflow but soon the banks burst and the peace is shattered.

What we need to understand from this sloka: Keep the ocean of peace within you full. Let your mind be ever calm. You have the great ocean of peace within you. Do not let the worldly desires and hatreds disturb that peace abiding within you. Let your desires be less and less and let your attitude be “Loka samastha sukhino bhavantu.” (Peace for all in this universe.) The noble desires of universal welfare do not make us lose the peace.

The Lord is advising us not to harbor selfish desires but to give joy to others. Selfish desires make us spiritually poor and desires of universal welfare make us spiritually rich.

A sthitaprajna, the Lord says is constantly in a state of peaceful joy, like the ocean. He is a jnani and he does not seek for worldly pleasures. He absorbs every joy that the life brings to him but absorbs the same in his state of “Brahmananda.”

Let us therefore learn the art of the spirit of detachment in attachment to the worldly desires.

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Chapter 2, Sloka 72

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_37.pdf   @@@

Message form the organizer and translator.

Today is Ganesh Chaturthi – the birthday of Lord Ganesh. So first of all let me wish all of you a day and a year full of His blessings. Second let me thank you for staying with this newsletter which by the grace of the Lord by now has been sent out for two years – without your appreciation it would not be possible.

Yes, it is two years ago on Ganesh Chaturthi that we started out with the first issue of this letter and some preliminary remarks on the Bhagavad Gita as a whole. Today we conclude the second chapter, which is a summary of the whole sacred text and the longest chapter of all. With the blessings of the Lord we will continue for several years to come until we reach the concluding sloka of the final chapter 18.

So above all and on behalf of all of you as well as very personally let me thank Dr. Nath for preparing all these newsletters and sharing his insight in the Gita with us. It has been and will continue to be a great blessing for us all. And I´m very happy myself to be able to contribute to this work and to have his support in accomplishing it.

So to end this foreword, last not least please let me thank also Sri Swamiji for His blessings on this project, and before going on with the weekly text, please let me repeat the Invocation with which we started two years ago.

Om Sri Maha Ganeshaheya Namaha.

Sri Guru Datta.
Dasha.

—————

INVOCATION

OM SAHA NAVAVATU SAHA NAU BHUNAKTU
SAHA VEERYAM KARAVAVAHAI
TEJASWI NAVADHEETAMASTU
MAA VID VISHAVAHAI

May He protect us both (the teacher and the pupil)
May He cause us both to enjoy (the Supreme)
May we both exert together (to discover the true inner meaning of the scriptures)
May our studies be thorough and fruitful.
May we never misunderstand each other.

OM SHANTIHI SHANTIHI SHANTIHI

Peace, Peace, Peace.
Peace from bodily obstacles like laziness, inertia.
Peace from phenomenal cruelties of nature.
Peace from heavenly wraths.

OM VASUDEVA SUTAM DEVAM KAMSA CHANURA MARDANAM
DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM.

Salutations to Sri Krishna, the Jagadguru; son of Vasudeva; the destroyer of Kamsa and Chanura; and He who brought immense joy to mother Devaki.

GURUR BRAHMA GURUR VISHNU GURUR DEVO MAHESHWARAHA
GURU SAKSHAT PARAM BRAHMA TASMAI SRI GURAVE NAMAHA

Guru, (preceptor) is Brahma, (the creator), is Vishnu, (the sustainer) and is Maheshwara (the destroyer). Guru is truly the Supreme Brahman. Our salutation to the Guru.

JAYA GANESHA JAYA GANESHA JAYA GANESHA PAAHI MAAM
JAYA GANESHA JAYA GANESHA JAYA GANESHA RAKSHA MAAM.

Praise on to Lord Ganesha. I take shelter in you, please protect me.

JAYA GURU DATTA
OM SRI KRISHNAYA NAMAHA
OM SRI GITA MATAAYA NAMAHA
OM SRI GURUBHYO NAMAHA

Salutations to Datta Guru.
Salutations to Lord Krishna, Mother Gita.
Salutations to all the gurus.

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Sloka 72

YESHA BRAHMI STHITIHI PARTHA NAINAAM PRAPYA VIMUHYATI
STHITVA SYAAM ANTAKALEPI BRAHMA NIRVANAM RUCHATI

O Arjuna, having obtained this Brahmi state, man is not deluded. Being established in this even at the end of life, man attains oneness with Brahman.

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Brahmi sthithi: state of Brahman.
What is Brahman?

It is “Satyam, Jnanam and Anantam” the Vedas declare.
It is “Truth, Knowledge and Infinite.”

Brahman is “Infinite Peace” contrary to fleeting pleasures of the worldly life.
Attaining the knowledge of this Eternal Truth and living in “Infinite Peace” abiding within oneself while living this life on this earth is “Brahmi Sthithi.”

The Lord asserts that establishing in this state is the means to attain oneness with the Brahman – the word used is “Brahma Nirvanam.” It is what the Vedas label as “Moksha.”

The delusion as we have discussed before is due to the fleeting pleasures and pains from the objective world. When one looks upon an unreal as real it is labelled as delusion. Considering the pleasures from the physical world as permanent happiness is delusion. This delusion disappears on obtaining the “Brahmi sthithi.” An individual who thought of himself as a separate entity and realised that he is no other than an amsha of “Parabrahman”, (Tat Tvam Asi) is said to have obtained “Brahmi sthithi.”

The second half of the sloka refers to establishing in such a state even at the end of life. The word “even” is to be noted carefully. It is a well known fact that the result comes from actions. Actions first and results later. Some results come quickly and some take a long time. The result, “Brahma Nirvanam” has to come also from our actions. But, it does take a long time and it is hard work to achieve this result. This knowledge has to dawn on us. It may dawn on in this birth or in future births depending upon our past karmas. As soon as it dawns, we are said to be on the path to Liberation. Even when this happens near the end of the present life, man attains Brahma Nirvanam, the Lord reiterates.

This is the message from the Lord to all seekers. He wants us to constantly remember this truth and work at achieving the end result. It does not matter when the result comes. Even if it dawns towards the end of one’s life, he is sure to unite with the Parabrahman.

Most of our actions are due to our attachment to our own physical body, family and friends and the objects of the world. By following the Lord’s teaching and working on the principle of “Karmanyevaadhikarasthe maa phaleshu kadachana” we can succeed in our mission of life. The struggle to achieve the end result is worthwhile. Freedom from earthly desires and egotism is the recipe to the end result, “Moksha”

There is a Sanskrit word “anubhooti” which means “experience.”
Brahma Nirvanam is experience of the “Brahman.”

All our experiences are due to the inferences at the level of mind and intellect. These are the inferences to the sense objects of the world brought in by the sense organs. Experience of Brahman through such experiences is termed as “Aparoksha anubhhoti.” It will not give full picture of Brahman and is not a true experience. There is no such thing as experiencing Brahman. It is only becoming one with the ultimate reality.

To experience the “Brahman” in total we have to transcend the mind and intellect. That experience is known as “Paroksha anubhhoti.”

He who apparently experiences “Aparoksha anubhooti” is the jivatman. He is the atman attached to the body due to ignorance. The world of objects cannot give a direct experience of the Brahman.

He who experiences “Paroksha anubhooti” is “Jivanmukta”, a liberated soul. Sthitaprajna, whose qualities described by the Lord in these slokas is a “Jivanmukta”. Through the process of negation from the known to the unknown he has “Paroksha anubhooti” of the Brahman while living in the world of objects and has discarded all worldly pleasures.

Iti Srimad Bhagawadgitas Upanishadsu Brahma Vidyayam Yoga Sastre Sri Krishnarjuna Samvade Samkhya Yoga Naama Dwiteeyodhyayha.

Thus completes the second chapter, The Samkhya Yoga, the dialogue between Sri Krishna and Arjuna, in the Srimad Bhagawadgita which is a Upanisad, Brahma Vidya and Yoga Sastra.

Jaya Guru Datta
Hari Om Tat Sat.
Sri Guru Charanaravindarpanamastu.
Sri Krishnarpanamastu.

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Chapter 2, Sloka 69, part 1

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_33.pdf   @@@

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Sloka 69

YAA NISHA SARVA BHOOTANAAM TASYAAM JAGRATI SAMYAMEE
YASYAAM JAGRATI BHOOTANI SAA NISHAA PASHYATO MUNEHE

That which is night to all, in it the sage is awake. Where all beings are awake, that is the night for the sage who sees the Self.

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“Jagat Mithya and Paramatma Satya” is the message from the learned seers to their disciples. It simply means that the only reality is “The Parabrahman who pervades all.” The rest is only an illusion. The world as such does not exist from the point of view of “Advaitin” (non dual philosopher.) This is the vision of the realised soul.

Whereas majority of us perceive the world as real and are immersed in worldly activities. We are attached to objects of the world and are caught in the net of “Kama, Krodha, Lobha, Moha, Mada and Matsarya.”

In this second group, there are few that are aware of the Parabrahman but are unable to grasp its significance.

There is another group of men that are oblivious to the idea of the God and live the life pursuing the pleasures. We can say that they are “egocentric”.

>From the point of view of the Advaitin, “Maya” or “Illusion” is ignorance. Ignorance is compared to darkness and knowledge to brightness. On this basis of understanding, the “sage” referred to in this sloka is a man of true knowledge and knows the difference between the real and false. (Nitya and Anitya – Eternal and Impermanent) He is said to be “Awake” as he is living in “light of spiritual knowledge.” To the rest who live in world of attachments it is the night as far as the knowledge of the Atman is concerned.

This is the meaning of the first half of the verse.

***  will be continued  ***

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

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Bhagavad Gita – Chapter 2, Sloka 69, part 2

Newsletter on Bhagavadgita by Dr. P.V. Nath

@@@   http://www.TheGita.org/Downloads/News_07_34.pdf   (full text sloka 69)   @@@

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Sloka 69

YAA NISHA SARVA BHOOTANAAM TASYAAM JAGRATI SAMYAMEE
YASYAAM JAGRATI BHOOTANI SAA NISHAA PASHYATO MUNEHE

That which is night to all, in it the sage is awake. Where all beings are awake, that is the night for the sage who sees the Self.

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###   continuation from last week   ###

“Where all beings are awake that is the night for the sage who sees the Self”: This refers to the physical day light as compared to the spiritual day light for the sage.

Technically speaking majority of us are awake during day time. It is the time we are involved in various activities that bind us to the world around us. During the physical daytime, the sage is spiritually living in night because he is not attached to the world around him. He is totally immersed in the “Atman” and does not see the world around him. (living in night.)

There are some sages who spend their nights in meditation and sleep for few hours in the daytime. The second half of the sloka refers to these also.

There are some other realised souls, who have mastered the art of withdrawal from the physical world and are still awake during the daytime. They are said to be in the world but not truly living in the world. They are physically awake in daytime but spiritually sleeping in relation to the physical world.

Physically awake – spiritually ignorant: majority of us. Conditioned by the time of the day and immersed in worldly activities. Unaware of the Atman within and all around.

Physically sleeping but spiritually awake to the Atman within and all around: this is the way of living of the realised soul.

This does not mean that the yogi should remain awake at night and sleep during the day. He must learn the art of meditation with self-discipline and can still be part of the world and work for its welfare. This is the true picture of a “sthitaprajna.”

Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath at “snath@btinternet.com“.

Find out more at www.GitaGlobal.com
Follow us on Twitter: www.twitter.com/GitaGlobal or
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Posted via email from International Gita Foundation Trust