Geeta Dhara – Gurukul

Only an endeavour made over a number of lives
effects
ultimate accomplishment.

The yogi who practises diligent meditation
is
well rid of all kinds of impiety
and
then attains to the final beatitude.
This is the way of attainment.

Setting out on the path of yog with but a feeble effort
and
initiated into it when the mind is yet restless,
he is admitted to the family of an accomplished teacher and,
with the undertaking of meditation in life after life,
he at last arrives at the point
called salvation-the state in which the Soul
is
merged into God.

Hence Lord Krishn sings in Bhagavad Gita:

“The yogi, who has purified his heart and mind
through
several births by intense meditation
and
thus rid himself of all sins,
attains
to the ultimate state of realizing God.’’

Lord Krishn teaches that the seed of this yog is never annihilated.
If we just take a couple of steps,
the merits earned from them are never destroyed.

A man of true faith can embark upon the ordained action
in every circumstance of worldly life.
Whether you are a woman or a man,
of whatever race or culture,
if you are simply a human being,
the
Bhagavad Gita
is
for you.

The Gita is for all mankind-for the man devoted to his family
and
the sanyasi,
the educated and the unlettered,
and
for everyone.
It is not only for that unique creature called a hermit (sadhu).

This indeed is Lord Krishn’s pronouncement.

Lord Krishn sings in Chapter Six, Verse 46 of Bhagavad Gita:

“Since yogi are superior to men who do penance,
or
men who follow the path of discrimination,
or
men who desire the fruits of action,
O Arjun,
you should be a doer of selfless action.”

A yogi, doer of selfless action, surpasses all ascetics,
men of knowledge as well as those of action.
So Sri Krishn’s final counsel to Arjun is that he should be a yogi.
This necessitates an appraisal of what all these types are.

The ASCETIC is one who practises severe austerities
and
mortification of the body, mind, and senses to shape the yog
which has not yet started flowing through him
like an unimpeded current.

The DOER is one who is engaged in the ordained task
after knowing it,
but who applies himself to it
without either making an appraisal of his own strength
or
a sense of dedication.
He is just engaged in the carrying out of an enterprise.

The MAN OF KNOWLEDGE,
follower of the Way of Knowledge,
is
engaged in the performance of the deed of yagya
only after gaining full understanding of the process from a noble mentor,
an accomplished teacher,
as well as with a clear appraisal and judgement
of
his own strength;
he holds himself responsible for both profit and loss in the undertaking.

The YOGI, doer of selfless action,
performs the same prescribed task of meditation
with a sense of total surrender to the adored one;
the responsibility for the success of his yog is borne
by
God and Yogeshwar.

Even when there are prospects of failure he has no fear,
because the God, whom he craves for, has taken upon himself
the task of supporting and upholding him.

All the four types of action are noble as such.
But the ascetic,
the man of penance, is still engaged
in
equipping himself for yog.
The doer, the man of action,
engages in action just because he knows that it has to be undertaken.
These two may fail,
because they have neither a sense of dedication
nor
a proper discernment of their assets and liabilities.

But the follower of the Way of Knowledge is aware of the means of yog
and also of his own strength.
He holds himself responsible
for whatever he does.

And the yogi,
the doer of selfless action, has cast himself
at the mercy of his adored God,
and
it is God who will protect and help him.

Both of these tread well on the path of spiritual salvation.
But the way on which the safety of the worshiper is looked after by God
is
the superior of the two.

It is acknowledged by Sri Krishn.

So the yogi is the most superior of men
and Arjun ought to be a yogi.
He should engage in the task of performing yog
with
a sense of complete resignation.

The yogi is superior,
but even better is that yogi who dwells in God through his Self.
The last words of Sri Krishn in the Chapter Six are about this.

Lord Krishn concludes:

“Among all yogi I think that one the best
who is dedicated to me
and
who,
abiding in the Self,
always
adores me.’’

Lord Krishn regards,
among all yogi-doers of selfless action,
that one as the best who,
immersed in his feeling of devotion,
always adores him.

Worship is not a matter of display or exhibition.
Society may approve of such display,
but god is offended.

Worship is a secret, private activity,
and
it is undertaken within the heart.
The ascent and descent of worship
are
events that belong to the Innermost seats
of
thought and feeling.

Metaphysical vision of Bhagavad Gita teaches
about a sacred spiritual path
which leads each soul
to the path
of
attainment
of
everlasting
Eternal Peace.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©
Humble Wishes.
~mrityunjayanand.

1. EVERY ONE IS CHILD OF GOD:

“The immortal soul in the body is a part of mine and it is HE who draws the five senses and the sixth the mind that dwell in nature.”
( Bhagavad Gita, Chapter 15, Verse Seven)

All human beings are children of God.

2. PURPOSE OF THE HUMAN BODY :

“It hardly needs saying that since pious Brahmin and royal sages (rajarshi)
attain to salvation, you should always engage in my worship
after getting the rare human body which is naturally afflicted
with pain and suffering and is ephemeral too.”
(Bhagavad Gita, Chapter Nine, Verse 33)

The right for such worship is granted to all those in a human body.

3. ONLY TWO KINDS IN HUMAN BEINGS :

“There are in the world, O’Parth,
two kinds of beings, the pious,
on whom I have already dwelt at length,
and the devilish of whom you will now hear from me.
(Bhagavad Gita, Chapter 16, Verse Six)

There are only two types of human beings, the’Dev’ (divine) of whom the heart is dominated by the noble traits, and the’Asur’ (devil) whose evil traits dominate the hearts. In this entire creation, there are no other types of human beings.

4. FULFILMENT OF EVERY DESIRE THROUGH GOD :

“Men who do pious deeds enjoined by the three Ved,
who have tasted nectar and freed themselves from sin,
and who wish for heavenly existence through worshiping me by Yagya,
go to heaven (Indralok), and enjoy godly pleasures
as a reward for their virtuous acts.”
(Bhagavad Gita, Chapter Nine, Verse 20)

“Through worshiping me, people aspire to reach the heaven and I grant it to them. Therefore, everything can be easily attained through the grace of Supreme Being.”

5. ELIMINATION OF EVERY SIN BY TAKING REFUGE IN THE 
SUPREME BEING :

“ Even if you are the most heinous sinner,
the ark of knowledge will carry you safely across all evils.”
(Bhagavad Gita, Chapter Four, Verse 36)

Even the worst of all sinners can undoubtedly gain access to the Supreme Being by using the boat of wisdom.

6. KNOWLEDGE :

“Constantly resting in the awareness of God is called adhyatmy
and the perception of the Supreme Spirit who is
the end of realization of truth are all knowledge
and whatever is contrary to them is ignorance.”
(Bhagavad Gita, Chapter 13, Verse 11)

Dedication to the wisdom of the Supreme Soul, and the direct perception of Eternal Wisdom, which is the manifestation of the Supreme Soul, constitute the components of the real wisdom. Any thing, other than these is ignorance. Thus direct perception of God is wisdom.

7. EVERYONE IS ENTITLED TO WORSHIP :

“Even if a man of the most depraved conduct worships me incessantly,
he is worthy of being regarded as a saint
because he is a man of true resolve.
Thus he soon becomes pious and achieves eternal peace,
and so, 0 Son of Kunti, you should know beyond any doubt
that my worshiper is never destroyed.”
(Bhagavad Gita, Chapter Nine, Verse Thirty-Thirty one)

A great sinner even, if worships ME with one pointedness and single mindedness shall be transformed into a noble soul and shall attain the everlasting peace within. Therefore, a noble soul is the one who has dedicated himself to the Supreme Being.

8. EVERLASTING SEED IN DIVINE PATH :

“Since selfless action neither wears out the seed
from which it sprang nor has any adverse consequence,
even a partial observance of this dharm liberates one
from the dire terror of repeated birth and death.”
(Bhagavad Gita, Chapter Two, Verse 40)

Even a small amount of action performed with a goal of self realization shall elevate the seeker from the terrible fear of birth and death cycles. The seed that is sown in the divine path is never lost.

9. THE ABODE OF THE SUPREME BEING:

“Propelling all living things that bestride a body
which is but a contrivance by his maya,
O Arjun, God abides in the hearts of all beings.
Seek refuge with all your heart, O Bharat,
in that God by whose grace you will attain to repose
and the everlasting, ultimate bliss.”
(Bhagavad Gita, Chapter 18, Verse 61- 62)

God resides within the heart of every living being. Therefore, one must surrender himself totally to this Supreme Being with complete detachment. Through His compassion, one shall attain the ultimate bliss.

10. YAGYA:

“Yet other Yogi offer the functions of their senses
and operations of their life breaths to the fire of Yog (self control)
kindled by knowledge. As some offer their exhalation to inhalation,
others offer their inhaled breath to the exhaled breath,
while yet others practise serenity of breath by regulating
their incoming and outgoing breath.”
(Bhagavad Gita, Chapter Four, Verse 27-29)

The entire activities of the sense organs and mental turmoils are offered as oblations to the soul that is illuminated by wisdom, into the fire of yog. Meditators, on the self, sacrifice the vital air to apan and similarly apan to pran. Going even higher than this, a Yogi restrain all life forces and take refuge in the regulation of breath (pranayam). The procedure of such practices is Yagya. To perform this action is “ORDAINED ACTION” i.e. Karm.

11. KARM:

The sacrifice of the vital air to Apan and similarly Apan to Pran and the restraint of inhalation and exhalation of breath is named as Karm. Karm signifies worship or contemplation.
The system of practice of Yog is known as Yagya.
(Bhagavad Gita, Chapter Four, Verse 32)

VIKARM:

Vikarm means that karm which is not obligatory but which is undertaken for the help and guidance of those who are left behind. After the final attainment, the sage becomes free from the performance of karm. Such self-attained, self-realised sages neither gain nor lose anything by performing the karm. After the attainment of this state whatever they do is immaculate. Such a karm is called vikarm.
(Bhagavad Gita, Chapter Four, Verse 17)

12. PERFORMER OF YAGYA :

“O the best of Kuru, the yogi who have tasted the nectar
flowing from Yagya attain to the eternal Supreme God,
but how can the next life of men bereft of Yagya be happy,
when even their life in this world is miserable?”
(Bhagavad Gita, Chapter Four, Verse 31)

For people, who do not possess the attitude of yagya, it is very difficult to obtain human form in the transmigratory existence. Therefore, everyone in a human body is entitled to perform Worshipful Meditation (Yagya).

13. GOD CAN BE SEEN :
“O Arjun! a man of great penance, a worshiper can know
this form of mine directly, acquire its essence,
and even become one with it by a total and unswearing dedication.”
(Bhagavad Gita, Chapter 11, Verse 54)

It is easy to see Him face to face, know Him and even gain entry into Him through intense devotion.

“Only a seer views the soul as a marvel,
another one describes him as a marvel,
and yet another hears him as a marvel,
while there are some who hear him and yet know Him not.”
(Bhagavad Gita, Chapter Two, Verse 29)

An enlightened sage could see this SOUL as a rare wonder.This is direct perception.

14. SOUL IS ETERNAL AND TRUE :

“The Self, which cannot be pierced or burnt or made wet
or faded, is uninterrupted, all pervasive, constant,
immovable and eternal.”
(Bhagavad Gita, Chapter Two, Verse 24)

Soul alone is true. Soul alone is eternal.

15. BRAHMA (god of creation) AND HIS CREATIONS ARE MORTAL :

“All the worlds from Brahmlok downwards are, O Arjun,
of a recurrent character, but, O son of Kunti,
the soul which realizes me is not born again.”
(Bhagavad Gita, Chapter Eight, Verse 16)

Brahma and his creations, dev and demons are full of grief, momentary and mortal.

16. WORSHIP OF OTHER GODS :

“Driven by the properties of their nature,
they who fall from knowledge desire worldly pleasures
and in imitation of the prevailing customs,
worship other gods instead of one single God.”
(Bhagavad Gita, Chapter 7, Verse 20)

Those whose intellect has been robbed through enjoyment of worldly comforts, such foolish persons tend to worship other gods than the Supreme Being.

“Although even covetous devotees indeed worship me
in worshiping other gods, their worship is against
the ordained provisions and therefore enveloped by ignorance.”
( Bhagavad Gita, Chapter Nine, Verse 23)

Those who worship other gods, are worshiping Supreme Being under influence of ignorance and their efforts go in vain.

RELINQUISHMENT OF SCRIPTURAL PROCESS :

“While the virtuous worship gods and the impassioned
and morally blind worship yaksh and demons,
they who are blinded by ignorance worship ghosts and nature-spirits.’’
(Bhagavad Gita, Chapter 17, Verse Four)

Those who are of sattvic nature worship gods when they quit the scriptural path; persons of rajas nature worship yaksha, rakshas, and persons of tamas nature worship ghosts and goblins.

“Mark you that they who undergo terrible self mortification
without spiritual sanction and are afflicted with hypocrisy and arrogance
besides lust, attachment, and vanity of power and who wear out not only
the elements that constitute their bodies but also me
who dwells in their souls are ignorant men with evil disposition.”
(Bhagavad Gita, Chapter 17, Verse Five- Six)

Even people with virtuousness tend to worship other gods. However, you must know that such persons too are devilish in nature.

17. THE IGNOBLE :

“I forever condemn these abhorring, degraded, and cruel persons,
the most abject, among mankind, to demoniacal births.’’
(Bhagavad Gita, Chapter 16, Verse 19)

Those who, after forsaking the prescribed way of performing Yagya, adopt ways without scriptural sanction, are cruel, sinful and ignoble among the human beings.

18. ORDAINED PROCEDURE :

“He who departs from the body intoning OM,
which is GOD in word, and remembering me, attains to salvation.’’
(Bhagavad Gita, Chapter 8, Verse 13)

The intoning of OM, which is the synonym for eternal Brahm and remembering only the sole Supreme Being in worshipful meditation is the guidance of the enlightened sage.

19. SCRIPTURE :
“I have thus instructed you, the sinless, in the most subtle of all knowledge because, O Bharat, by knowing its essence a man gains wisdom and accomplishes all his tasks.’’
(Bhagavad Gita, Chapter 15, Verse 20)

GEETA IS SCRIPTURE :

“So scripture is the authority on what ought
and ought not to be done,
and having learnt that you have the ability to act according
to the provisions laid down by the scripture.’’
(Bhagavad Gita, Chapter 16, Verse 24)

Scripture is only a base to take perfect decision in case of performance or avoidance of DUTY. Hence one should act as per prescribed task elaborated in Bhagavad Gita.

20. DHARM :

“Grieve not, for I shall free you from all sins
if you abandon all other obligations (dharm)
and seek refuge in me alone.’’
(Bhagavad Gita, Chapter 18, Verse 66)

After giving up all the confusing ups and downs, and interpretations (he who shall take refuge in ME, means who shall completely surrender to the sole Supreme Being), the ordained action to achieve ultimate bliss is the real conduct of DHARM
(Bhagavad Gita, Chapter 2, Verse 40)
and even if man of the most depraved conduct if performs, is worthy of being regarded as a Saint.
(Bhagavad Gita, Chapter Nine, Verse 30)

21. WHOM TO APPROACH TO KNOW REAL DHARM :

“For I am the one in whom the eternal GOD, immortal life,
the imperishable Dharm, and the ultimate bliss all abide.’’
(Bhagavad Gita, Chapter 14, Verse 27)

He is the dwelling of the immortal GOD, of everlasting life,
of eternal DHARM and of the unblemished pure joy
of attaining the Supreme goal.

In other words, a GOD-attained saint, an enlightened GURU is this bliss, personified.

THE TRUE ESSENCES OF ALL THE RELIGIONS
IN WORLD ARE ECHOS OF GITA.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

Main Source: www.yatharthgeeta.com

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Humble Wishes.

It does not befit us to be hesitant even if we just keep our dharm in view, because there is no greater good for a Kshatriya level seeker than a war of piety. It has been repeatedly said in Bhagavad Gita that “the Self is immutable,” that “the Self is eternal,” and that “the Self is the only real dharm.”

Now what is this dharm of the Self (swadharm)?

The Self is the only dharm, although the capacity to engage in this dharm varies from individual to individual.
This ability arising from one’s disposition has been named swadharm or the inherent dharm.

Ancient sages divided the travellers on the eternal path of the Self into four classes, Shudr, Vaishy, Kshatriy, and Brahmin, according to their innate abilities.

In the primary stage of accomplishment every seeker is a Shudr, meaning one who is deficient in knowledge.
He spends hours on worship and adoration of God, and yet fails to render even ten minutes of his time truly beneficial to his spiritual quest. He is unable to cut through the illusory facade of the material world.

Sitting devoutly at the feet of a realized Sage  with devoted service and guileless curiosity,  an accomplished teacher,  at this stage helps in the cultivation of virtues in his nature.

With this he is promoted to the level of a seeker of the Vaishy class. Gradually realizing that accomplishments of
the Self are the only true accomplishments, he becomes adept in seizing and protecting his senses .

Passion and wrath are fatal to the senses, whereas discrimination and renunciation protect them, but they are by themselves incapable of annihilating seeds of the material world.

Gradually, then, as the worshiper progresses further, his heart and mind grow strong enough to carve their way through the three properties of nature. This is the inborn quality of a Kshatriy. At this point the worshiper acquires the ability to destroy the world of nature and its perversions. So this is the point of commencement of the war.

By further refinement after this, the worshipper is slowly elevated to the category of a Brahmin. Some of the virtues that now grow in the seeker are control of the mind and senses, incessant contemplation, simplicity, perception, and knowledge. By slowly perfecting these qualities, then, he ultimately attains to God, and at this stage he ceases to be even a Brahmin.

At a sacrifice performed by Janak, King of Videh, answering questions by Chakrayan, Ushast, Kahol, Aruni, Uddalak, and Gargi, Maharshi Yagnvalkya said that a Brahmin is one  who has achieved direct realization of the Self. It is the Self, dwelling in this world and the higher world, and in all beings, that governs all from within.
The Self is the inner ruler.

The sun, the moon, the earth, water, ether, fire, stars, space, the sky, and every moment of time-are under the authority of this Self. This embodied Self, knowing and controlling the mind  and the heart from within, is immortal.

He is the imperishable reality (Akshar) and anything that is not Self is destroyed.

In this world, he who offers oblations, performs sacrifices,practices austerities, even though for many thousands of years but without an awareness of this reality, gains little: all his offerings and exercises are perishable. He who departs from this life without knowing the imperishable is like a wretched miser. But he who dies with knowledge of reality is a Brahmin.

Arjun is worshiper of Kshatriy level. According to Sri Krishn there is no more beneficial way for such a seeker than war of piety. The question is: what is meant by the term Kshatriy ?

Usually, in social usage, it is taken as one of the terms such as Brahmin, Vaishy, and Shudr, which are denominations of “castes” determined by birth. These four constitute what are known as the fourfold varn. But that such was not the original intent behind the provision is evident from what the Bhagavad Gita has to say about the inherent disposition of the Kshatriy.

Here Sri Krishn just demonstrates the duty of a Kshatriy. The problem, namely of what varn is and how a man of inferior varn can by his conduct gradually elevate himself to a higher class, is repeatedly taken up and resolved in this sacred composition.

Lord Krishn says that he has created the four varn. Did he in doing so divide men into four classes? He himself says that it was not so: he has only divided action into four categories according to the innate property. So we have to see what that action is which has thus been divided.

Properties are variable. The correct mode of worship can elevate one from the lowest property of ignorance to that of passion and moral blindness, and hence to virtue, or the quality of goodness. So through gradual cultivation of the inherent property, any individual can evolve himself into a Brahmin. He is, then, possessed of all the qualities that are essential to the attainment of and union with the Supreme Spirit.

Lord Krishn lays down that even if the inherent ability, by which a man participates in this dharm, is of the unmeritorious and ignorant Shudr level, it is beneficial in the highest sense, because it is the starting point from where he can set out on the path of Self-cultivation. However, the worshiper is destroyed if he imitates the manner of higher classes. Arjun is a worshiper of the Kshatriy class. That is why Sri Krishn enjoins him to remember his ability to wage war, because through it he will know that irresolution and grief are unworthy of him.
There is no better task than this for a seeker of Kshatriy level.

In Chapter Eighteen, Verse 47 of Bhagavad Gita, Lord Krishn concludes:

“Even though unmeritorious, one’s own native calling is superior to the office of others, for a man carrying out his natural obligation does not bring sin upon himself.”

Although inferior, one’s own obligation is better  than even the well performed duties of others.

A man absorbed in performing a task that is determined by his own nature does not incur sin in so far as he is not subjected to the endless cycle of “entrances” and “exits”-of birth and death. It is quite often that worshipers begin to feel disenchanted with the service they are rendering. They look at the more accomplished seekers who are absorbed in meditation and grow envious of the honour that is accorded them because of their merits. So novices at once fall to imitating.

According to Lord Krishn, however, imitation or envy can be of no avail. The final accomplishment is only by dedication to one’s own native calling, not by its abandonment.

~ Revered Gurudev Swami Adgadanand Jee Paramhans ~

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Humble Wishes!!!