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

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

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

So if we are seeking
the ineffable,
indestructible God,
the eternal dharm,
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
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
the way to God-realization is according to Lord Krishn
only through an accomplished teacher.
One who performs the ordained task under the guidance
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
all action.’’

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


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
seek refuge in me alone.”

Arjun is counselled that he has to rid himself of concern
about what category of doer he is,
Brahmin or Kshatriya or Vaishya or Shudr,
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
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,
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
it is permitted only to those
who are spiritually equipped to study
profit by it.
Arjun is such a deserving pupil and so it is
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
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
the yagya of knowledge by one

who makes a thorough study
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,
the dedicated and industrious disciple
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
without any carping is enough to elevate one
a superior mode of existence,
by this too its sacred precepts will be inculcated in the mind.

Lord Krishn has thus said that imparting of the teachings
the Bhagavad Gita to the deserving is as vital as
withholding them
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
the yagya of knowledge.

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

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Humble Wishes.

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The importance of worship and meditation by introducing idea of “devotion” for yogi who undertakes selfless action as per Gita!!!

The deed to be performed is the same-the ordained action,
the exercise of yagya.
And to gain it there must be self-surrender.

Lord Krishn sings:

“Although engaged in action whole heartedly,
one who finds refuge in me achieves
the everlasting, indestructible, final bliss.”

“Earnestly resigning all your deeds to me,
finding shelter in me, and embracing the yog of knowledge,
you should ever fix your mind on me.”

Arjun is counselled to sincerely yield
all his actions-whatever he is capable of doing-to Lord Krishn,
to rest in his mercy rather than depend upon his own prowess,
to find shelter in him, to adopt the attitude of yog,
always bring his mind to bear on him.

Yog means completion, unity, that which brings griefs to an end
provides access to God.
Its mode, too, is a unity, the exercise of yagya which is founded
restraint of the attacking impulses of the mind and the senses,
the regulation of the incoming and outgoing breath,
on meditation.
Its outcome, also, is with the eternal God.
The same is elaborated in the next verse.

“Ever resting on me, you will be saved from all afflictions
and gain deliverance, but you shall be destroyed if out of arrogance
you do not pay heed to my words .”

Thus always focusing his mind on Lord Krishn,
Arjun will conquer the citadels of the mind and the senses.

As Goswami Tulsidas has put it,
even celestial beings seated at the portals of these forts
obstinately keep the shutters ajar
the breezes of carnal pleasure blow in.

The mind and the senses at the core are the impregnable redoubts.
But Arjun can storm them by aiming his thoughts at God alone.
On the other hand, however, he shall be undone and deprived
the ultimate good if out of vanity he does not pay heed
Lord Krishn’s words.
The point is reaffirmed.

“Your egotistic resolve not to fight is surely mistaken,
for your nature will compel you to take up arms in the war.”

“Bound by your natural calling even against your resolve,
O son of Kunti, you will have to undertake the deed
you are reluctant to do because of your self-deception.”

His innate disinclination to retreat from the battle with nature
compel Arjun to set upon the task before him.

Lord Krishn next speaks on the dwelling of God.

“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.”

But if God lives in our hearts and is so close to us,
why are we ignorant of his presence?

This is so because the contraptions we call body
driven by the power of maya,
the universal ignorance or illusion by virtue of which
we consider the unreal universe as real
distinct from the Supreme Spirit.
So this physical mechanism is a grave impediment
it takes us round endlessly through one birth after another.

Where, then, can we find shelter or refuge?

“Seek refuge with all your heart, O Bharat,
in that God by whose grace you will attain to repose
and the everlasting, ultimate bliss.”

So if we have to meditate,
we should do it within the realm of the heart.
The heart is the true abode of God.
Although God is all-pervading,
he is realized only by meditation in the realm of heart.

Lord Krishn adds:

“Thus have I imparted to you the knowledge
which is the most mysterious of all abstruse learning;
so reflect well on the whole of it and then
you may do as you wish.”

The wisdom that Lord Krishn has accorded is the truth;
it marks the sphere where the seeker has to make his quest;
it is also the point of attainment.
Yet the harsh fact is that God is commonly not perceptible.
Lord Krishn now deliberates upon the way out of this difficulty.

“Listen yet again to my most secret words,
indeed felicitous, that I am going to speak to you
because you are the dearest to me.”

Lord Krishn endeavours once more to enlighten Arjun.
God always stands by the seeker, f
or he is so dear to him.
Arjun is beloved of Lord Krishn
any benediction that the Lord bestows upon him cannot be too much.
He will incessantly exert himself for the sake of his devotee.

Lord Krishn sings:

“I give you my sincere pledge,
because you are so dear to me,
that you must attain to me if you keep me in mind,
adore me, worship me, and bow in obeisance to me.”

Arjun was exhorted earlier to seek refuge in the God
that dwells in the realm of the heart.
And now he is prompted to find shelter under Lord Krishn.
He is also told that in order to find this sanctuary
he has to listen again to the Lord’s most esoteric words.

Doesn’t Lord Krishn intend to communicate by this
finding shelter under a noble teacher-preceptor is indispensable
the seeker who has taken to the spiritual path?

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Humble Wishes.

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What are attributes of the accomplisher at the point where action is no longer of any avail as per metaphysical vision of Bhagavad Gita!!!

“Renunciation” is, as we have seen,
complete self-abnegation.
It is the condition in which the seeker abandons whatever he has
only then does he reach the point when no further action is needed.

Lord Krishn sings:

“He whose intellect is aloof all round,
who is without desire, and who has conquered his mind,
attains to the ultimate state that transcends
all action through renunciation.”

“Renunciation” and “attainment of the supreme state of actionlessness”
synonymous here.
The yogi who has reached the state of actionlessness
the Supreme Being.

“Learn in brief from me, O son of Kunti,
of how one who is immaculate achieves
realization of the Supreme Being,
represents the culmination of knowledge.”

“Blessed with a pure intellect, firmly in command of the Self,
with objects of sensual gratification like sound forsaken,
with both fondness and revulsion destroyed,-“

“Dwelling in seclusion, eating frugally,
subdued in mind, speech and body,
incessantly given to the yog of meditation, firmly resigned,-’’

“Giving up conceit, arrogance of power,
yearning, ill humour, and acquisitiveness, devoid of attachment,
in possession of a mind at repose,

a man is worthy
becoming one with God.”

Lord Krishn adds:

“In this serene-tempered man,
who views all beings equally,
who abides intently in the Supreme Being,

neither grieving over nor hankering after anything,
there is fostered a faith in me that transcends all else.”

Now faith is at the stage where an outcome can ensue from it,
in the form of God-realization.

“Through his transcendental faith he knows my essence well,
what my reach is, and having thus known my essence
he is at once united with me.”

The Supreme Being is perceived at the moment of attainment and,
no sooner has this perception come about than
the worshiper finds his own Soul blessed with the attributes of God himself: that his soul is-like God-indestructible,
immortal, eternal, ineffable, and universal.

Lord Krishn said in Chapter 2
the Self is real, eternal, permanent, ineffable, and
the stuff of immortality.
But only seers have apprehended him endowed with these qualities.

So naturally the question arises as to what is meant
perception of the essence?

There are many who set out to make rational tabulations
five or twenty-five principles.
But Lord Krishn’s verdict on the problem is quite clear,
that God is the one supreme essence.
And one who knows him is the seer.
If you desire to know the truth and crave for the essence of God,
contemplation and worship are an inescapable necessity.

Here, Yogeshwar Krishn has laid down explicitly
one has to act in the way of renunciation, too.
As promised by him, he will expound in brief
how through constant
exercise of renunciation-through the Way of Knowledge-the worshiper who is free from desire and attachment,
who has an upright mind,
attains to the supreme state of actionlessness.

When the maladies of vanity, brute power, lust, wrath, arrogance,
infatuation-that force one down
into the ravines of nature-are rendered feeble,

virtues such as discernment, non-attachment,
self-restraint, firmness of will,
abiding in solitude, and meditation-that lead one to God-are fully developed and
the seeker is equipped to be united with the Supreme Being.

It is this ability that is called transcendental faith
it is by this that the worshiper comes to apprehend the ultimate reality.
He then knows what God is and, knowing his divine glories,
he is at once merged with him.
Putting it differently, Brahm, reality, God, the Supreme Spirit,
Self are all substitutes for each other.
Knowing any one of them, we come to know them all.
This is the final accomplishment,
the final liberation, the final goal.

So the Bhagavad Gita is unambiguous in its view
both the Way of Knowledge or Discernment (or the Way of Renunciation)
the Way of Selfless Action,
the ordained deed-meditation-has to be entered upon
accomplished for the attainment of the supreme state of actionlessness.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

20 _/l\_
Humble Wishes.


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