Geeta Dhara – Gurukul

Bhagavad Gita sings:

The man who has known his Self,
and
who finds joy and contentment in his embodied Soul,
has
nothing to gain from action
nor
anything to lose from inaction.

There remains nothing more to do
for
the man who rejoices in his Self,
finds contentment in his Self,
and
feels adequate in his Self.

True nonviolence is cultivating one’s own Self
and,
simultaneously,
also urging others to spiritual discipline and growth.

Always do what is right for you to do
in the spirit of selflessness,
for in doing his duty
the selfless person attains to God.

The impious lover of sensual pleasures
who does not follow the way of the prescribed action
which is worshiping of God only,
lives in vain.

Contemplation of God is the only real action.
That conduct is action
which enables the mind to concentrate on God.

It is a prescribed act and,
according to Sri Krishn,
tasks other than this are only forms of worldly bondage.

Anything other than performance of this yagya
is
a form of slavery rather than action.

[Revered Swami Adgadanandji Paramhans]

 As expounded by most Revered Gurudev. 

Humble Wishes!!! 

The lot of those who are liberated from all desire, Lord Krishn himself bears the burden of the ardent worshiper’s progress along the path of yog. He takes upon himself the responsibility for the protection of his yog.

Lord Krishn sings in Chapter Nine, Verse Twenty Two of Bhagavad Gita:

“I myself protect the yog of men
who abide in me with steady and undeviating faith
and who worship me selflessly, constantly remembering me as God.”

In Chapter Ten of Bhagavad Gita, Lord Krishn sings:

“Aware of the reality that I am the source of all creation
as also the motive that stirs it to effort,
and possessed of faith and devotion,
wise men remember and worship only me.”

It is at Lord Krishn’s behest that the entire world is spurred to action. This implies that he is also the doer of whatever yogi do in keeping with his nature. All the yogi’s endeavours are thus only blessings from him.

And now Lord Krishn dwells upon how yogi constantly adore him?

“They who anchor their minds on me,
sacrifice their breath to me,
and are contented with speaking only of my greatness among themselves, always dwell in me.”

Men who devote their minds to Lord Krishn alone without thinking of anything other than him and who dedicate themselves to him, heart and soul, are always conscious of his ways. They are happy singing hymns of praise of his glories and always abide in him.

HE adds further:

“I bestow upon the devotees,
who always remember me and adore me with love,
that discipline of yog by learning which they attain to none but me.’’

So the awakening of yog in worshipers is also a gift from God; it depends upon his assuming the role of a charioteer. The next verse points to the way by which a sage and noble teacher like Sri Krishn blesses his devotee with the knowledge that initiates him into yog.

“To extend my grace to them,
I dwell in their innermost being
and dispel the gloom of ignorance
by the radiance of knowledge.”

Lord Krishn stands inseparably by the worshiper’s Self as a charioteer to destroy spiritual ignorance. Worship does not really commence until, through a sage who has known God, the Supreme Spirit himself has not come awake in the worshiper’s Soul and taken upon himself the task of guidance from one instant to another as also of restraining and disciplining him, and escorting him safely across the incongruities of nature. At this stage God begins to command from all sides. But at the beginning, it is through an accomplished sage that he speaks. If a seeker is not fortunate enough to have such a sage as a teacher, God’s voice is only faintly audible to him.

Lord Krishn sings in Chapter Eleven of Bhagavad Gita:

“So you should get up and earn renown and enjoy
a thriving and affluent kingdom by vanquishing your enemies,
because these warriors have already been killed by me and you,
O Savyasachin (Arjun), have to be just
the nominal agent of their destruction.”

Lord Krishn has said repeatedly that God neither acts himself nor causes others to act, and does not even devise coincidences. It is only because of their deluded minds that people believe that every action is effected by God. But here we have Lord Krishn himself getting up and saying that he has already annihilated his foes. Arjun has to do nothing more save merely taking the credit for this by making just a gesture of killing them. This again takes us back to his essential nature. He is the image of affectionate devotion, and God is ever inclined to help and support such loving worshipers. He is a doer for them-their charioteer.

Lord Krishn has already taught Arjun In Chapter Nine, Verse Sixteen of Bhagavad Gita:

“I am the action that is undertaken, the yagya,
the fulfillment of earlier resolutions, the healer,
the sacred prayer, the oblation as well as the sacred fire,
and I am also the sacrificial act of oblation.”

Lord Krishn is the doer-the agent. In truth, the power behind the worshiper who always urges him on is that of the adored God. So the worshiper’s accomplishment is only a gift from him. He is also the yagya which is the appointed mode of worship. The man who tastes the nectar that is generated at the successful completion of yagya is united with the eternal God.

Lord Krishn is also the oblation, for it is in him that the endless sanskar of the past is dissolved; their ultimate resolution is provided by him. He is also the remedy that cures the malady of worldly misery. Men are rid of this ailment by attaining to him. He is also the sacred incantation that is offered to the deity, for it is he who provides the strength by which the mind is concentrated on breath. Being the one who adds to the ardour of this deed, he is also the matter which is offered as oblation. He is also the sacred fire, because all desires of the mind are burnt out in his radiant flame. And he is also the sacrificial act of yagya.

Here Sri Krishn repeatedly speaks in the first person: “Iam…I am”. The implication of this is only that it is he who stands inseparably with the individual Self as an inspiration and leads the observance of yagya to successful completion by constant appraisal. This is named vigyan.

The most revered Gurudev would repeatedly tell us that the act of devotional adoration does not begin until the revered God appears as the charioteer to restrain each single breath.

We may close our eyes, engage in the act of pious adoration, and mortify the senses by severe austerities, but unless the desired God comes down to the level at which we are and stands inseparably and watchful by the Self, the essence of worship cannot be gained.

~Revered Gurudev Swami Adgadananad Jee Paramhans~

_/l\_
Humble Wishes.
~mrityunjayanand~

 Bhagavad Gita sings:

पंचैतानि महाबाहो कारणानि निबोध मे
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्

paṁcaitāni mahābāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām

“Learn well from me, O the mighty-armed, the five principles that Sankhya acknowledges as accomplishers of all action.”

Sri Krishna adds:

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम्

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṁ caivātra paṁcamam

“In respect of this, there are the prime mover, the several agents, the varied endeavours, the sustaining power, and likewise the fifth means that is providence.”

The mind is the doer. Virtuous and evil inclinations are the agents. Performance of righteous action demands a predisposition to discernment, non-attachment, tranquility, self-restraint, sacrifice, and constant meditation.

But lust, anger, infatuation, aversion, and avarice are the agents that effect unrighteous deeds. There are then the manifold efforts-the endless desires-and the means. That aspiration begins to be fulfilled which is supported by means.

And last of all there is the fifth principle, providence or sanskar-the outcome of all that has happened to the Soul in the past. This is borne out by Sri Krishn.

Sri Krishna sings:

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः

śarīravāṅmanobhiryatkarma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā paṁcaite tasya hetavaḥ

“These are the five causes of whatever action a man accomplishes with his mind, speech, and body, either in accordance with or even in contravention of scripture.”

Sri Krishna concludes:

तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः

tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ

“Despite this, however he who-out of his immature judgement-views the consummate, detached Self as the doer is dull-minded and he sees not.’’
*
As the Soul is identical with God, the pronouncement also implies that God does not act.This is the second time that the Yogeshwar has stressed the point. He has said in Chapter 5 that God neither acts himself nor impels others to act, nor does he bring about even the association of actions. Then why do we say that everything is done by God?

It is only because our minds are clouded by delusion. We just say whatever comes to our mind. However, as Sri Krishn has affirmed, there are five causes of action. Yet the ignorant man, incapable of perceiving the reality, views the lone, Godlike Soul as the doer. He fails to realize that God does not perform any deed.

Paradoxically, however, while saying all this,Sri Krishn also girds up his loins for Arjun and assures him that he has just to play the part of an instrument, for he (Krishn) is the real doer-arbiter. What after all is the sage’s import?

In truth, there is a line of gravity that separates God from nature. So long as the seeker is within the boundaries of nature, of the three properties, God does not act.

While abiding close by the worshiper, he is yet only an onlooker. But when the seeker gets hold of the cherished goal with firm intentness, God begins to regulate his inner life. The seeker then breaks free from the gravity of nature and enters the realm of God. God ever stands by such a seeker. But he acts only for a worshipper such as this. So let us always meditate on him.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

_/l\_
Humble Wishes.
~mrityunjayanand~

Bhagavad Gita sings:

ne’hā’bhikramanāśo’sti                          
pratyavāyo na vidyate,
svalpam apy asya dharmasya
trāyate mahato bhayāt

“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)”.

In the performance of action without coveting the fruits there of, the initial impulse or the seed is not destroyed. It also does not give rise to any evil.

So selfless action, even though done in small measures, frees us from the great fear represented by birth and death. That necessitates reflecting over the nature of such action and walking at least a few steps along its path.

Worshippers who have renounced the vanity of earthly possessions have trodden this path, but so can those who lead the life of householders.

Sri Krishn tells Arjun to just sow the seed,for the seed is never destroyed. There is no power in nature, no weapon, which can destroy it. The material world can only cover it up momentarily and hide it for a while, but it cannot wipe out the initial inspiration, the seed, of the act of spiritual accomplishment.

According to Sri Krishn, even the gravest of sinners can doubtlessly cross over by the ark of knowledge. He means exactly this when he says that if the seed of selfless action is just planted, it is imperishable.

It does not even have any adverse outcome in so much as it does not abandon us midway after showing us how we can progress towards spiritual attainment.

Even if we give it up, it works doggedly on for our final liberation. This is why selfless action, even in a small measure, provides freedom from the great dread of birth and death.

Once planted, even after repeated birth, the seed of such action takes us to the realization of God and to emancipation alike from pleasure and from pain.

Sri Krishna sings:

bahūni me vyatītāni
janmāni tava cā’rjuna,
tāny aham veda sarvāṇi
na tvam vettha parantapa

The Lord said, “O Arjun, you and I have passed through innumerable births but, O vanquisher of foes, whereas you do not have memory of your previous births, I do.”

Sri Krishn and Arjun have had numerous births, but the latter does not remember them. The worshipper does not know. But he who has beheld his Self knows it and one who has realized the unmanifest knows it. According to Sri Krishn, his birth is unlike that of others.

Attainment of the Self is distinct from attainment of a body. Sri Krishn’s manifestation cannot be seen with physical eyes. He is birthless, hidden, and eternal, and yet he is born with a human body. Therefore, they who preach that death of the physical body brings liberation offer, but, a false consolation.

A Soul realizes the ultimate essence while he is yet in his assumed human body. If there is even the slightest flaw, he has to undergo another birth.

Sri Krishna adds:

prayatnādyatamānastu yogī sanśuddhakilbisah
anekajanmasansiddhastato yāti parām gatim

“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.”

Only an endeavour made over a number of lives effects this 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.

Sri Krishn also says 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 Geeta is for you.The Geeta 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.

As expounded by Swami Adgadanand Paramhans,most revered Gurudev.

Humble Wishes!!! 

Bhagavad Gita sings:

kim karma kim akarme’ti
kavayo’py atra mohitāh,
tat te karma pravakṣyāmi
yaj jñātvā mokṣyase’śubhāt

“Even wise men are confused about the nature of action and actionlessness, and so I shall explain the meaning of action to you well, so that knowing it you may be emancipated from evil.”

What are action and the state in which there is no action? Even men of learning are confounded by these questions. So Sri Krishn tells Arjun that he is going to expound well the meaning of action to him, so that he can be freed from worldly bondage. He says that action is something that liberates from the fetters of temporal life. Now, again, he stresses the importance of knowing what it is?

Sri Krishna adds:                                         

karmaṇo hy api boddnavyam
boddhavyam ca vikarmaṇah,
akarmaṇasA ca boddhavyam
gahanā karmaṇo gatiḥ

“It is essential to know the nature of action as well as of actionlessness, and also that of meritorious action, for the ways of action are (So) inscrutable.”

It is of the utmost importance to know what action is and what actionlessness is, as also the action which is free from all doubt and ignorance and which is undertaken by men of wisdom who have renounced all worldly desire and attachment.

This is imperative because the problem of action is a great riddle. Some commentators have interpreted the word ‘‘vikarm’’ in the text (which has been translated here as “meritorious action”) as “forbidden or prohibited action” and “diligent action,” etc. But the preposition vi prefixed to the root karm here denotes merit or excellence. The action of men who have attained to the ultimate bliss is free from all uncertainty and error.

For sages who dwell and find contentment in the Self, and love him and the Supreme Spirit, there is neither any profit in accomplishing action nor any loss in forsaking it. But they yet act for the good of those who are behind them. Such action is pure and it is free from all doubt and ignorance.

We have just seen “meritorious action.” So we are now left with action and actionlessness.

Sri Krishna sings:

karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ,
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsnakarmakṛt

“One who can perceive non-action in action and action in non-action is a wise man and an accomplished doer of perfect action.”

Action means worship; and the accomplished doer is one who sees non-action in action, that is, who contemplates God and yet believes simultaneously that rather than being the doer, he has only been prompted to action by his inherent properties. Only when this ability to see non-action has been mastered and the continuity of action is unbroken, should one believe that action is proceeding in the right direction. The man with this insight is a wise man. verily a yogi, endowed with the means by which the individual Soul is united with the Supreme Spirit, and a doer of perfect action. There is not even the slightest error in his performance of action.

Briefly, then, worship is action. A man should practise it and yet see non-action in it, that is, realize that he is just an instrument while the real doer is the underlying property. When we know that we are non-doers and there is yet constant and unimpeded action, only then is made possible the performance of that action which results in the ultimate good.

My noble teacher, the revered Gurudev, uses to say to us, “Until God turns into a charioteer to restrain and guide, real worship does not begin.” Whatever is done before this stage is no more than a preliminary attempt to be admitted to the way of action. The whole weight of the yoke rests on the oxen and yet the ploughman is the one who drives them, and the ploughing of the field is said to be his accomplishment.

Even so although all the burden of worship is borne by the worshipper, the real worshipper is God because he is always by the devote, urging and guiding him.Until God delivers his judgement, we cannot even know what has been done through us. Are we yet settled in the Supreme Spirit or are we just roaming about in the wilderness of nature? The worshipper who thus goes ahead on the spiritual path under God’s guidance, and who acts with constant belief that he is a non-doer, is truly wise; he knows the reality and he is indeed a yogi.

Sri Krishn has said about action and yagya, so far. What is usually done in the name of action, he has said, is not action. Action is a prescribed undertaking-the performance of yagya. Whatever else besides it is done is not action. According to Sri Krishn anything apart from this that is done is worldly bondage rather than action. From what Sri Krishn has spoken about the nature of yagya, it is evident that it is a particular mode of worship which guides the devotee to the adored God and effects his dissolution in Him.

For the performance of this yagya one has to subdue the senses, control the mind, and augment pious impulses. Concluding this part of the argument, Sri Krishn said that many yogis depend upon serenity of breath during silent recitation of the deity’s name by restraining the life-winds, in which state there is neither internal volition nor coming into the mind of any desire from the external environment.

In such a state of total restraint of the mind, when even restrained mind is dissolved, the worshipper merges into the changeless, eternal God. This is yagya, the performance of which is action.

Therefore, the true meaning of action is “worship;” it means divine adoration and practice of yog.

So far only a distinction has been made between action and non-action, awareness of which will guide the worshipper on to the right path and enable him to trend effectively on it.

As expounded by Swami Adgadanand Paramhans,most revered Gurudev.

Humble Wishes!!!