When restraint is integrated with the Self and the operations of breath and senses are stilled….!!!

Lord Krishn sings in Bhagavad Gita:

sarvāṇī’ndriyakarmāṇi
prāṇakarmāṇi cā’pare,
ātmasanyamayogāgnau
juhvati jñānadīpite 

“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.’’

In the yagya,
there are a gradual fostering of pious impulses,
restraint of the working of senses,
and
parrying off of sensual perceptions
through a modification of their intent.

In a still higher state than this,
yogi offer as oblation the functions of all senses
and
operations of life-breaths to the fire of yog
that is lit up by knowledge of God.

When restraint is integrated with the Self
and
the operations of breath and senses are stilled,
the current which stimulates passions
and
the current which propels one towards God merge into the Self.

The outcome of yagya then emerges as God-realization,
the culmination of this spiritual exercise.

When one dwells in the God who had to be realized,
nothing else remains to be achieved.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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In the state in which even the yog-restrained mind is dissolved….!!!

Lord Krishn sings in Bhagavad Gita:

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥

yatro’paramate cittam
niruddham yogasevayā,
yatra cai’vā’tmanā’tmānam
paśyann ātmani tuṣyati

“In the state in which
even the yog-restrained mind is dissolved
by a direct perception of God,
 the worshiper rests contented in his Self.’’

This state is achieved only
by
a constant and long practice of yog.
In the absence of such exercise,
there can be no restraint of the mind.

So when the intellect,
the refined mind that has been curbed by yog,
also ceases to be because it is absorbed in God,
the worshiper perceives him through his Self
and
abides with contented happiness
in
his own Self.
He apprehends God,
but
he dwells contented in his Soul.

In the moment of attainment he sees God,
face to face as it were,
but the very next moment he finds his own Self overflowing
with
the eternal glories of that God.

God is immortal, constant, unmanifest, and vital;
and
now the worshiper’s soul too is imbued
with
these divine attributes.

True, but now it is also beyond thought.
So long as desire and its urges exist,
we cannot possess the Self.
But when the mind is restrained
and
then dissolved by direct perception,
the very next moment after the visionary experience
the embodied Soul is endowed
with
all the transcendental qualities of God.

And it is for this reason that the worshiper now lives happily
and
contented in his own Self.

This Self is what he really is.
This is the point of crowning glory for him.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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A God-oriented saint is the abode of all this bliss…..!!!

A totally accomplished and fully enlightened sage
is
the dwelling of immortal God
(through a single-minded access to whom
the seeker is cured of all worldly maladies),
of
everlasting life,
of
eternal Dharm,
and of
the unblemished pure joy of attaining to the Supreme goal.

In other words,
a
God-oriented saint is the abode of all this bliss.

So if we are seeking
for
the ineffable,
indestructible God,
the eternal dharm,
and
the pure, ultimate bliss,
we have to take refuge in some great Soul
that dwells in the incommunicable essence.
Only such a sage can enable a devotee
to
achieve what he is questing for.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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To take refuge in God and seek the ultimate liberation….!!!

Lord Krishn sings in Bhagavad Gita:

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः॥७-२८॥

yesām tvantagatam pāpam janānām punyakarmanām
te dvandvamohanirmuktā bhajante mām drdhavratāh

“But they who worship me in every way are selflessly engaged in good deeds, free from sin and delusion,
arising from the conflicts of attachment and repulsion,
and of firm intent.’’

Freed from evil and conflicting passions, the doers of virtuous action
which brings; the worldly life-of birth and death-to a final end,
and which has been variously described as worthy action,
ordained action, and the deed of yagya,
worship and adore him to achieve redemption.

Here it is evident beyond any doubt
that
the way to God-realization is according to Lord Krishn
only through an accomplished teacher.
One who performs the ordained task under the guidance
of
such a mentor acquires mastery of spiritual capacity
as well as
perfect action.
This is also further illustrated in the next verses.
He adds:

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्॥७-२९॥

jarāmaranamoksāya māmāśritya yatanti ye
te brahma tadviduh krtsnamadhyātmam karma cākhilam

“Only they who strive for liberation
from the cycle of birth and death
by finding shelter under me succeed in knowing God,
spiritual wisdom
and
all action.’’

Knowledge of God, of the kinship of the individual and Universal Soul,
and
of
all action prepares a man spiritually
to take refuge
in God
and
seek the ultimate liberation.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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“Have you, Parth, listened intently to my words and, Dhananjay, is your delusion born out of ignorance dispelled?”- Lord Krishn!!!

The last but everlasting dialogue of Lord Krishn in Bhagavad Gita which always resonates in a loving heart of true disciple to prompt the divine impulses for perfect strengthening in order to get completely prepared to combat the battle of own Mahabharat is this verse where Lord Krishn questions to dear disciple Arjun.

Lord Krishn sings:

“Have you, O Parth,
listened intently to my words and,
O Dhananjay,
is your delusion born out of ignorance dispelled?”

And Arjun answers:

“Since my ignorance has been dispelled by your grace,
O Achyut, and I have recovered discernment,
I am free from doubt and shall follow your precept.”

“Achyuth ! Because of Your grace, my passion is destroyed, I have regained my memory, I am consistent, being bereft of doubts and am ever ready to obey Your orders.”

Whereas, Arjun was perplexed at the time of reviewing both the armies, to find his kith and kin therein. He prayed:

“Govinda! How can we be happy after annihilation of our own relatives? Family tradition will be destroyed because of such a war, there will be scarcity of obsequial offerings like rice cakes and so on to the departed ancestors, hybridization or mongrelization of castes takes place. We, being wise, yet are ready to commit sin. Why do we not find a way out of committing these sins? Let the armed of Kaurava kill me, an unarmed man, in the war and that death is glorious. Govinda, I am not going to wage war.”

Saying thus he sat down at the back of the chariot.

Thus in the Bhagavad Gita, Arjun, in fact, put forward in front of Yogeshwar Krishn a series of big and small questions.

Like in chapter 2 verse 7, “Please will You tell me that practice of worship through which I can attain to the Absolute good.” In chapter 2 verse 54, “What are the attributes of an enlightened sage?” In verse 1 of chapter 3, “If in your view the way of knowledge is superior, then why do you compel me to do these terrible actions?” In verse 36 of chapter 3, “Even without wishing, under whose guidance does a man commit sin?”

In verse 4 of chapter 4, “Your birth is of recent times, whereas the Sun was born a long time back, then how can I believe that You taught yog to the Sun in the far distant past, in the beginning of this kalp?’’ In verse 1 of chapter 5, “Sometimes You praise renunciation, the way of knowledge, and yet other times you support the Way of Selfless Action. Please tell me one out of these which is final, by which I can attain to the Absolute good.” In verse 35 of chapter 6, “The Mind is very fickle. With slack efforts, what would be his lot?” In verses 1 and 2 of chapter 8, “Govinda, who is that Supreme Being, whom You have described? What is the religious knowledge? What are Lords of gods and Lord of being? Who is the Lord of sacrifice in this body? What is that action? How do You come to be known at the end time?” Thus he put forward seven questions. In verse 17 of chapter 10, Arjun has evinced curiosity, asking, ‘‘While meditating incessantly, through what feelings (emotions) do I call you to mind, to remember you ?’’

In verse 4 of chapter 11 he prayed and submitted, “I long to see the splendours that have been described by You.” In verse 1 of chapter 12, “Who is the superior possessor of Yoga among the devotees who worship you well through unvacillating attentiveness and those who worship the imperishable unmanifest Supreme Being?” In verse 21 of chapter 14, “A man who has surpassed the three natural modes is liberated of character and how can a man surpass these three modes?” In verse 1 of chapter 17, ‘‘what would be the fate of a person who engages in yagya with dedication but does not follow the procedure as laid down by the scriptures ?’’ And in verse 1 of chapter 18, “O” mighty armed! I yearn to learn separately and individually everything about the nature of relinquishment and renunciation.”

Thus, throughout the Bhagavad Gita, Arjun continued to put forward queries (The esoteric secrets which could not be asked by him were revealed by the Lord Himself.) As soon as his doubts were dispelled he was freed from asking questions and said,” Govinda! Now I am ever ready to obey your instructions.”

In truth the questions raised were for the benefit of all mankind and not just for Arjun alone. Without having these questions answered, no seeker can progress forward on the path of the highest good. Therefore, to enable a man to obey an enlightened guru and to progress on the path of the highest good, it is necessary, that one should learn the complete teachings of the Bhagavad Gita. Arjun was convinced and satisfied that all his questions had been answered and his doubts allayed.

In Chapter 11, after having revealed his cosmic form, Lord Krishn said in the fifty-fourth verse: “O Arjun … a worshiper can directly know this form of mine, acquire its essence, and even become one with it by total and unswerving dedication.” And just now he has asked him whether he is rid of his delusion. Arjun replies that his ignorance is allayed and that his understanding is restored. Now he will act at Lord Krishn’s behest. Arjun’s liberation should come along with this realization. He has indeed become whatever he had to be. But scripture is meant for posterity and the Bhagavad Gita is here for all of us to avail ourselves of.

And then finally concludes Sanjay:

“Thus have I heard the mysterious
and sublime dialogue of Vasudeo and the sage-like Arjun.”

Arjun is portrayed as a man with a noble Soul. He is a yogi, a seeker, rather than an archer set to kill. But how has Sanjay been enabled to hear the dialogue between Sri Krishn and the saintly Arjun?

“It is by the blessing of the most revered Vyas
that I have heard this transcendental,
most mysterious yog enunciated directly
by the Lord of yog Lord Krishn himself.”

Sanjay regards Lord Krishn as a master of yog-one who is a yogi himself and who is also endowed with the gift of imparting yog to others.

” The recollection of the felicitous
and marvellous colloquy between Keshav and Arjun transports me ,
O King (Dhritrashtr), to sublime joy time after time.”

We too can experience Sanjay’s bliss if we remember the sacred dialogue with perfect contentment. Sanjay then recalls the Lord’s miraculous bearing and speaks of it.

“Recalling the amazing visage of the Lord again and again,
O King, I am lost in wonder and ecstasy over and over.”

Sanjay’s rapture can be ours, too, if we incessantly keep in our minds the aspect of the cherished end. That brings us to the last verse of the Bhagavad Gita in which Sanjay states his final conclusion.

” Good fortune, conquest, splendour,
and steadfast wisdom abide wherever are Lord Krishn
and the noble archer Arjun : such is my conviction.”

Intent contemplation and firm restraint of the senses are Arjun’s bow-the legendary Gandeev. So it is that Arjun is a sage who meditates with equanimity.

So wherever Yogeshwar Krishn and he are, there too dwell the triumph after which there is no defeat, the magnificence of God, and the firmness of resolve that enables one to be constant in this inconstant world. Such is the well-deliberated judgement of Sanjay, of the seer who is gifted with celestial vision.

The great archer Arjun is no longer amidst us. But were steadfast wisdom and the glory that comes with spiritual conquest for him alone?

The Bhagavad Gita is a dramatization of a historical event that belonged to a certain time, namely the age that is known as Dwapar. This does not mean, however, that Arjun’s realization of the truth of God came to an end with the ceasing of his time.

Yogeshwar Krishn has assured us repeatedly that he abides in the realm of the heart. He exists within all of us. He is also within you. Arjun is a symbol of affectionate devotion, which is but another name of the mind’s inclination and dedication to the cherished goal.

If a worshiper is endowed with such devotion, perpetual triumph against the demeaning properties of nature is assured. With such devotion there must also always necessarily be steadfast wisdom. Rather than being confined to a certain place, time or individual, these attainments are universal-for ever and for all.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

20 _/l\_
Humble Wishes.
~mrityunjayanand~

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Enlightening a seeker on the way of true self-surrender through metaphysical vision of Bhagavad Gita!!!

Lord Krishn sings in Bhagavad Gita :

“Grieve not,
for l shall free you from all sins
if you abandon

all other obligations
and
seek refuge in me alone.”

Arjun is counselled that he has to rid himself of concern
about what category of doer he is,
whether
Brahmin or Kshatriya or Vaishya or Shudr,
and
look for shelter under Lord Krishn alone.

By doing so he will be absolved of all iniquities and afflictions.
The chosen teacher-preceptor takes it upon himself to effect
the gradual elevation of the pupil to ever more refined spiritual states
and
his release from all sins if,
instead of worrying about his position on the path of action,
the pupil single-mindedly seeks refuge in his mentor,
and
looks up to no one else but his accomplished teacher-preceptor.

All sages have said the same.
When a holy writing is rendered,
it may appear that it is for all,
but it is truly “secret teaching”- secret undoubtedly
because
it is permitted only to those
who are spiritually equipped to study
and
profit by it.
Arjun is such a deserving pupil and so it is
that
Lord Krishn instructs him so earnestly.

Now Lord Krishn himself elaborates the merits of the worthy pupil.

“This (Bhagavad Gita) which has been articulated for you
must never be made known to one who is bereft of penance,
devotion, and of willingness to listen,
as also to one who speaks ill of me.’’

Lord Krishn was a realized sage and, along with adorers,
he must also have faced some slanderers.
The Gita is not for people who speak maliciously of God.

But, then, to whom should this sacred knowledge be made known?

Lord Krishn sings:

“The one who, with firm devotion to me,
imparts this most secret teaching of my worshipers will doubtlessly
attain to me.”

And then Sri Krishn speaks about the one
who
disseminates the sacred knowledge.

“Neither is there among mankind any doer
who is dearer to me than this man,
nor will there by any in the world
who is dearer to me than him.”

The man who enlightens Lord Krishn’s devotees,
Souls who adhere to the Lord, is the most beloved of him
because he is the only source of benediction-the only highway
that leads one to God.
He is the one who teaches men to go along the right path.

“And it is my belief that I shall have been worshiped
through
the yagya of knowledge by one

who makes a thorough study
of
this sacred dialogue between us.”

The “yagya of knowledge” is that, the outcome of which is wisdom.
The nature of this wisdom has been elaborated earlier.
This wisdom is the awareness that is acquired
along with direct perception of God.
And it is with such wisdom, such awareness,
that
the dedicated and industrious disciple
of
the Bhagavad Gita will adore Lord Krishn.
This is something of which the Lord is firmly assured.

“Even he will be freed from sins
who just hears it (the Gita) with devoutness
and without any ill will,
and he will secure the worlds of the righteous.”

Even hearing the teachings of the Bhagavad Gita with faith
and
without any carping is enough to elevate one
to
a superior mode of existence,
for
by this too its sacred precepts will be inculcated in the mind.

Lord Krishn has thus said that imparting of the teachings
of
the Bhagavad Gita to the deserving is as vital as
withholding them
from
the undeserving.
Since even hearing the secret teaching of the Bhagavad Gita motivates
the worshiper to the required endeavor,
the one who just hears it will also surely attain to Lord Krishn.

As for the one who propagates the scripture,
no one else is dearer to the Lord than this man.
The man who studies the Bhagavad Gita worships Lord Krishn
by
the yagya of knowledge.

True knowledge is what issues forth from the process called yagya.
In the verses under consideration,
thus,
the Lord has pointed out the benefits of study, dissemination,
and
hearing of the Bhagavad Gita.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

20_/l\_
Humble Wishes.
~mrityunjayanand~

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