Bhagavad Gita sings:
Discrimination is obscured
by
the mantle of desire and wrath.
If we burn damp wood, there is only smoke.
There is fire,
but it cannot leap into flame.
A dust-covered mirror cannot give a clear image.
Just so,
when there exist the perversions
known as desire and wrath,
the mind cannot have
a clear perception of God.
As expounded by most revered Gurudev
Humble Wishes!!!!
Bhagavad Gita sings:
We are not so helpless after all.
We have an armoury of plentiful arms
with which
we can wage war with strength and confidence.
We can use our mind against the senses,
our intellect against the mind,
and above all these there is our Soul,
all powerful and yet unmanifest.
That Soul is the real “us,”
and
so we are strong enough
to subdue not only our senses,
but also our mind and intellect.
As expounded by most revered Gurudev
Humble Wishes!!!
Bhagavad Gita sings:
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः
sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayo’yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ
“Since the faith of all people, O Bharat, is according to their inherent propensity and man is reverent, he is what his faith is.”
The faith of all persons is according to their natural inclination. Man is by nature a creature of faith. It is thus that a person’s character bears a close resemblance to the character of their faith. We are often asked who we are. Some of us say that we are Soul. But Yogeshwar Krishn contradicts this: like the nature of their inherent disposition is their faith, and so thus is the person.
The Geeta provides an insight into what true yog is. Maharshi Patanjali was also a yogi and we have his yog system of philosophy. According to him yog is perfect restraint of the mind. And the use of this arduous discipline is that in this state the onlooker, the individual Soul enshrined in the human body, comes to rest firmly in his own eternal, true counterpart.
Is he tainted before this union ? In Patanjali’s view the Soul is earlier the same as the predilection of the man who embodies it. And Sri Krishn now affirms that man is naturally endowed with the quality of faith, indeed totally immersed in it. There is some dedication in him and he is moulded by the character of his faith.
A man is what his natural inclination is.
[Revered Swami Adgadanandji Paramhans]
As expounded by most revered Gurudev.
Humble Wishes!!!
Bhagavad Gita sings:
śreyo hi jñānamabhyāsājjñānāddhyāna
dhyānātkarmaphalatyāgastyā
“Since knowledge is superior to practice,
meditation better than knowledge,
and
abandonment of the fruits of action higher than meditation, renunciation is soon rewarded with peace.”
To engage in action by the Way of Knowledge is better than just
the
exercise of restraining the mind. Meditation is better than
the
accomplishment of action through knowledge, because the desired goal is always present in contemplation. Even better than contemplation, however, is the abandonment of the fruits of action, for when Arjun has given up the fruits of action and surrendered himself to the desired goal with the purpose of realizing it, the burden of his exercise of yog is borne by the adored God. So this kind of renunciation is soon followed by the achievement of absolute peace.
Sri Krishn has so far said that the yogi who performs selfless action with a sense of self-surrender has an advantage over the follower of the Way of Knowledge who worships the unmanifest.
Both of them accomplish the same action, but there are more hurdles in the way of the latter. He bears the responsibility for his profits and losses himself, whereas the burden of the dedicated worshiper is borne by God. So he soon achieves peace as an outcome of his renunciation of the fruits of action.
[Revered Swami Adgadanandji]
As expounded by most revered Gurudev.
Humble Wishes!!!
A compilation of precepts of the active discipline that provides access to
the Supreme Being is what a scripture is. Having this in view, the Bhagavad-Geeta to which Sri Krishn has given utterance is a faultless treatise of the eternal, immutable Dharam and stands by itself for the four Veds, the Upanishads, the sacred theory of yog and the Ramayan as also for all the other holy books of the world.
For the entire mankind, the Geeta is an irrefutable embodiment of the
righteousness.
The Geeta is not a holy book that belongs to any one individual, caste, group, school, sect, nation or time. It is rather a scripture for the entire world and for all times. It is for all, for every nation, every race, and for every man and woman, whatever be their spiritual level and capacity. Irrespective of this, however, just hearsay or someone’s influence should not be the basis for a decision that has a direct bearing upon one’s existence.
Sri Krishn says in the last chapter of the Geeta that even just hearing its mysterious knowledge is indeed salutary. But after a seeker has thus learnt it from an accomplished teacher, he also needs to practice it and incorporate it into his own conduct and experience. This necessitates that we approach the Geeta after freeing ourselves from all prejudices and preconceived notions.
And then we will indeed find it a pillar of light.
To regard the Geeta as just a sacred book is not enough. A book is at best a sign-post that guides readers to knowledge. It is said that one who has known the truth of the Geeta is a knower of the Ved-which literally means knowledge of God. In the Upanishad Brihadaranyak, Yagnvalkya calls the Ved “The breath of the Eternal.” But all the knowledge and all the wisdom that the Geeta embodies, we must always remember, comes to consciousness only within the worshiper’s heart.
Its universality makes the Geeta unique among the eminent sacred
works of the entire world. That also makes it a yardstick by
which
the veracity of other holy books can be tested and judged.
So the Geeta is that touchstone that vindicates the substance of truth in other scriptures and also resolves disputes arising from their sometimes incompatible or even contradictory assertions. This has been seen that, almost all holy books abound in provisions for worldly life and sustenance, and also in directives for religious rites and ceremonies. There are also introduced into them-in order to make them more attractive-sensational and even dreadful accounts of what ought or ought not to be done.
It is so unfortunate that people blindly accept all these superficial matters as the “essence” of dharm, forgetting that regulations and modes of worship that have been laid down for the conduct and sustenance of physical life are bound to undergo change with place, time, and situation.
This really is behind all our communal and religious disharmony. The uniqueness of the Geeta is that it rises above temporal questions and reveals the dynamic way by which man may achieve perfection of the Self and final absolution. There is not a single verse in the whole composition that is concerned with sustenance of physical life. On the contrary, each verse of the Geeta demands of its disciples that they equip themselves and get ready for the inner war-the discipline of worship and meditation. Instead of embroiling us in the irreconcilable contradictions of heaven and hell, it is concerned exclusively with demonstrating the way by which the Soul may attain to the immortal state after which
there are no shackles of birth and death.
Instead of providing skills needed for the sustenance of worldly, mortal life, the Geeta instructs its votaries in the art and discipline that will surely bring them victory in the battle of life.
But the war the Geeta portrays is not the physical, worldly war that is fought with deadly weapons, and in which no conquest is ever of a permanent character. The war of the Geeta is the clash of innate properties and inclinations, the symbolic representation of which as “war” has been a time-honoured literary tradition.
What the Geeta portrays as a war between Dharmkshetr and Kurukshetr, between the riches of piety and the accumulation of impiety, between righteousness and unrighteousness, is no different from the Vedic battles between Indr and Vrit-between awareness and ignorance, or the Puranic struggles between gods and demons, or the battles between Ram and Ravan and between the Kaurav and the Pandav in the great Indian epics Ramayan and Mahabharat.
Geeta contains the complete description of the dynamic meditational system of the research that gives attainment to the self, which is the complete spirituality of India and also the basic source of the prevailing religions of the whole world.
It further concludes that the Supreme Being is one, the action to attain is one, the grace is one and the result too is one
and
that is the vision of Supreme Being, attainment of godliness
and
eternal life.
[Revered Swami Adgadanandji]
*******************
As expounded most revered Gurudev.
Humble Wishes!!!
Bhagavad Gita sings:
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥
api cet sudurācāro
bhajate mām ananyabhāk,
sādhur eva sa mantavyaḥ
samyag vyavasito hi sah
“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.”
If even a man of evil deeds remembers and adores Sri Krishn
with a single-minded devotion, believing that no object or god besides Sri Krishn is worthy of worship,
he is fit to be thought of as a sage.
He is not yet a saint, but there is at the same time not even the least doubt of his becoming one, for he has devoted himself to the task with real determination. So everyone, you and I all, whatever be the circumstance of our birth, are entitled to the act of worship. The only condition is that the worshiper is a human,
because man alone is capable of true resolve.
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥
kṣipram bhavati dharmātmā
śaśvacchāntim nigacchati,
kaunteya pratijānīhi
na me bhaktah praṇaśyati
“Thus he shortly grows pious and achieves eternal peace,
and so,
O son of Kunti, you Should know beyond any doubt
that
my worshiper is never destroyed.”
If engaged in devotional contemplation, even a wicked man soon grows righteous, becomes one with the almighty God, and realizes the ultimate, imperishable repose.
Arjun is told to keep it in mind that Krishn’s earnest devotee
is
never destroyed.
Even if the effort somehow grows feeble, in the next life
it is resumed from the very point at which it was discontinued earlier and,
beginning with what was done before,
the worshiper presently attains to the most sublime peace. Therefore, all men of virtuous as well as of unrighteous conduct
and
all others have the right to contemplate and adore.
[Revered Swami Adgadanandji]
As expounded by most revered Gurudev.
Humble Wishes!!!
