Geeta Dhara – Gurukul

Covetous action is distant from and inferior to the Path of Discrimination. Those who yearn after praise are wretched men, vile and devoid of judgement. Seeker is, therefore, urged to find shelter in the even-minded Way of Knowledge.

Sri Krishn preaches in Chapter two of Bhagavad Gita:
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dūreṇa hy avaram karma buddhiyogād dhananjaya,
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ

“Take refuge in the way of equanimity (yog), Dhananjay, because action with desire for the fruits thereof is far inferior to the path of discrimination, and they are indeed paupers who are motivated by lust (for rewards).”
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Even if the Soul is rewarded with what he desires, he will have to assume a body in order to enjoy it.So long as the process of coming and going, of birth and death, lasts, how can there be ultimate redemption? A seeker should not desire even absolution, for absolution is total freedom from passions.Thinking over the acquisition of rewards if he gets any, his worship is interrupted. Why should he now continue any further with the task of meditation on God? He goes astray. So yog should be observed with a perfectly even mind.

Sri Krishn describes the Way of Knowledge (Gyan-Karm-Sanyas Yog) as also the Buddhi-or Sankhya Yog. He suggests to Arjun that he has attempted to enlighten him on the nature of “discrimination” in its relation to the Way of Knowledge. In truth, the only difference between the two is that of attitude. In the one, one has to proceed only after making a proper examination of the constructive and negative aspects of the undertaking, while in the other, too, equanimity has to be preserved. So it is also called the Way of Equanimity and Discrimination (Samattwa-Buddhi Yog). Because of this and because men possessed of desire for rewards are reduced to miserable wretchedness, Arjun is advised to find shelter in the Way of Knowledge.

Sri Krishn further adds:
*
*
buddhiyukto jahātī’ha ubhe sukṛtaduṣkṛte,
tasmād yogāya yujyasva yogaḥ karmasu kauśalam

“As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog.”
*
*
Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So Arjun should strive for the equanimity of mind that is derived from the Way of Knowledge. Yog is the skill of acting with equipoise.Two attitudes towards action prevail in the world. If people do a work, they also wish for its fruits. If there are no rewards, they may not even like to work. But Yogeshwar Krishn regards such action as bondage and states that worship of the one God is the only worthwhile action. Till now he has only named action. Its definition we will discuss in next upcoming notes further. In the quoted verse, the skill of acting in freedom from worldly customs is that we should perform action and do it with dedication, but at the same time with voluntary renunciation of any right to its fruits.Where the fruits will go?No where….. And this is the right course of selfless action. The whole energy of the desireless worshipper is then directed to his action. The human body is meant for worship of God. At the same time, though, one would like to know whether one has just always to go on acting or whether the performed action will also produce some result.

Further Sri Krishn says:
*
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karmajam buddhiyuktā hiphalam tyaktvā manīṣiṇaḥ,
janmabandhavinirmuktāḥ padam gacchanty anāmayam

“Renouncing all desire for the fruits of their action and (thus) freed from the bondage of birth, wise men who are skilled in the way of equanimity and discrimination achieve the pure, immortal state.”
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Wise men endowed with the yog of discrimination renounce the fruits arising from their action and are liberated from the bondage of birth and death. They achieve the pure, immortal state of oneness with God. Application of intellect is categorized here into three kinds. Firstly by the way of descrimination. This yields two results : Divine riches and ultimate bliss. Secondly by the way of selfless Action which produces only one consequence-liberation from dire terror of repeated birth and death by attaining immaculate indestructible oneness with god. These are the only two ways described for the yog. The third type of application of intellect is done by the ignorants who are engaged in other endless modes of actions and who fall into the cycles of repeated birth and death according to their deeds. Arjun’s vision is limited only to acquisition of sovereignty over the three worlds and even over gods. But even for the sake of these he is not inclined to war. At this point,Sri Krishn reveals to him the truth that a man can attain to the immortal state through selfless action. The Way of Selfless Action also provides access to the state of being which death cannot break into. At what point, though, will a man be inclined to the performance of such action?

Sri Krishn says:
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yadā te mohakalilam buddhir vyatitariṣyati
tadā gantāsi nirvedam śrotavyasya śrutasya ca

“At the time when your mind has successfully made its way across the swamp of attachment, you will be capable of the renunciation which is worth hearing of and which you have heard.”
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The very moment Arjun’s mind, indeed the mind of any worshipper, has steered safely across the marsh of attachment, and when it is completely free from yearning for either children or riches or honour, all its worldly ties are broken.It will then be receptive, not only to what is proper for hearing, but also to the idea of renunciation, making it an integral part of its action according to what it has learnt. At the present moment, however, Arjun is unprepared to listen to what is proper for hearing; and so the question of its influencing his conduct, of course, simply does not arise.

Sri Krishn concludes:
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śrutivipratipannā te yadā sthāsyati niścalā,
samādhāv acalā buddis tadā yogam avāpsyasi

“When your mind, now shaken by the conflicting precepts of the Ved, achieves a changeless and constant existence within the being of Supreme Spirit, you will then attain to immortal state through profound meditation.”
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When Arjun’s mind, at present riven through and through by the contradictory teachings of the Ved, achieves the state of steady contemplation of God, it will become changeless and constant, and then he will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of yog. The Ved undoubtedly instruct us; but as Sri Krishn points out, the contradictory injunctions of the Shruti confuse the mind. Precepts there are many, but it is unfortunate that people usually keep away from the knowledge that is fit for learning.

Arjun is told that he will reach the stage of immortality, the culmination of yog, when his agitated mind achieves constancy by meditation.

Humble Wishes!!!!

Bhagavad Gita is a sacred writ of the whole of humanity.

Before the advent of Maharshi Ved Vyas,
no text of any pedagogical discipline was available in the text form.
Departing from this tradition of oral and perceiving
words of wisdom and knowledge,
he compiled the antecedent physical as well as spiritual knowledge
in the textual form of four Vedas,
Brahmasutra, Mahabharat, Bhagwad and Bhagavad Gita
and
proclaimed that,
“Gopal Krishn has condensed the conclusion of all the Upanishad
in Gita
to enable the humanity
to alleviate itself from pangs of sorrow.”

The Heart of all Vedas and the essence of all the Upanishad is Gita,
which was elicited by Sri Krishn and provided sustenance
to distraught humanity of reasoned doctrine and approach
to perceive the Supreme Being.

This has endowed the humanity of the ultimate means of Peace.
The sage, from among all his works,
earmarked Gita as the treatise of knowledge and remarked
that,
the Gita is suitable for being earnestly taken as the driving philosophy,
of
one’s activities of the life.

When we have the treatise given to us
which was uttered by Sri Krishn himself,
why ever shall we need to store other scriptures?

The essence of Gita is explicitly clarified by the verse which means:
There is only one holy writ which had been recited is by Lord Krishn,
the son of Devaki.
There is only one spiritual entity worth emulating
and the truth which has been specified in that commentary is – the soul.
There is nothing immortal other than the soul.
What chant has been advised by that sage in Gita ?
Om !
“Arjun, Om is the name of the eternal spiritual being.
Chant Om and meditate upon me.”

There is only one Dharm-to serve the spiritual being
described
in
Bhagavad Gita.
Place him in your heart with reverence.
Therefore, Gita has remained our own scripture.

Sri Krishn is the messenger of the holy sages
who have described the divine creator as the Universal truth
over the thousands years of age.
Many sages have said that, one may express their corporeal
as well as eternal desires from the God,
be awed by the God
and
not to believe in other deities- has already been proclaimed
by many sages,
but only the Gita explicitly shows the way to attain spirituality
and
fathom the distance on the way of attaining it.

Gita not only gives spiritual peace,
it also makes it easier to attain
eternal and enduring alleviation.

Although Gita is universally acclaimed,
it has not been able to take place of doctrine
or
literature of any religion or sect,
because religious sects are always cinched
by one or the other dictum or ordain.

Bhagavad Gita is a legacy of the Universal Wisdom.
It should be treated as seed scripture-an effort may be directed
at
alleviating the humanity from the pathos of the tradition
of
class discrimination, conflicts and altercation and accord peace.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

_/l\_
Humble Wishes.

Composite view of DHARM that emerges from the scripture is a necessity to look at a glance under prevailing situations at present in modern and materialistic society. It may be claimed without any impropriety that dharm, properties and conduct that enable a man to realize his Self, is the overriding concern of the Gita. As per Bhagavad GIta, “DHARM” is certainly not “RELIGION.”

“Most revered Swami Adgadanand Paramhans Gurudev Jee.”

According to Sri Krishn (B.G.-2.16-29), the unreal never exists and the real is never without existence at any time.God alone is real, permanent, indestructible, changeless, and eternal, but he is beyond thought, imperceptible, and quite above the fluttering of mind. Action is the name of the mode by which a man attains to God after subduing his mind. Putting this mode into practice is dharm, which is a trust or obligation.

As Sri Krishn has told Arjun in the fortieth verse of Chapter 2 (B.G.):”Since selfless action neither wears out the seed from which it sprang nor has any adverse consequence, even a partial observance of it liberates one from the dire terror of repeated birth and death.” So the undertaking of this action is dharm.

This appointed action has been classified into four categories on the basis of the seekers’ inherent ability. At the initial stage, when a man sets upon the way of seeking after a due understanding of his task, he is a Shudr. But he is elevated to the rank of a Vaishy when his hold upon the means gets steadier. At the third stage, the same worshiper is promoted to the yet higher status of a Kshatriy when he gains the ability to oppose the conflicts of nature. The awakening of true knowledge that is transmitted by the voice of God himself, and which bestows on one, the ability to rely upon that God and become like him, transmutes the seeker into a Brahmin.

Hence it is that Yageshwar Krishn lays down in the forty sixth verse of Chapter – 18 (B.G.) that engaging in action that is in harmony with one’s native disposition is swadharm. Though of an inferior merit, the discharge of one’s natural obligation should be preferred. The undertaking of a deed of superior merit is, on the other hand, improper and injurious if it is attempted without cultivating the ability that is commensurate with it. Even losing one’s life in the fulfillment of one’s inborn calling is better, because the body is a mere garb and no one is really changed by putting on a different apparel. When taken up again, the spiritual exercise is resumed from the same point at which it was discontinued. Thus climbing from step to step, the seeker at last attains to the immortal state.

The same is re-emphasized in the forty-seventh verse of the concluding chapter(B.G), when it is said that a man attains to ultimate liberation by worshiping God well according to his inborn inclination. In other words, remembering and meditating on God by the appointed mode is dharm.

But who is the man entitled to this spiritual discipline called dharm? Who has the privilege of approaching it? Shedding light on the problem, Sri Krishn tells Arjun that even the most degraded man is rendered virtuous if he worships him (Sri Krishn)- the one God-with intentness, and his Soul is then merged with God who is the ultimate reality and dharm. So, according to the Gita, that man is pious who performs the appointed task in keeping with his innate property to realize God. Arjun is counselled at last to forsake all his other obligations and seek refuge in Sri Krishn. So that man who is wholly devoted to the one God is endowed with piety. To dedicate oneself thus to God is dharm.

The means by which the Self is enabled to attain to the Supreme Being is dharm. The awareness, that comes to sages after their hunger for union with God has been quenched because of their achievement of the ultimate state, is the only reality in all of creation. So we have to seek refuge in these men of enlightenment and wisdom in order to learn how we can make our way along the path that leads to final bliss. That path is only one and embarking on it is dharm.

Dharm is an obligation-a sacred trust. It is propitious and the mind that applies itself to this enjoined task is also one and unified.(B.G.-2.41) Offering the functions of the senses and the operations of the life-winds to the fire of yog-self-restraint-kindled by the knowledge of God is dharm. (B.G.-4.27)

When self-control is identical with the Soul, and the operations of breath and the senses are thoroughly stilled, the current which arouses passions and the current that bears one towards God merge into one in the Self.

Realization of God is the sublime culmination of this spiritual process.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Bhagavad Gita
is
for
the pious hermit,
for
the householder,
and
FOR
ALL MANKIND.

This knowledge is the most secret knowledge-secret
because
it is meant for only men of the required spiritual preparedness.

There are series of questions, answering to which
by
Sri Krishn has made Bhagavad Gita a celestial song
and
everlasting source
of
Eternal Peace
for
entire mankind
throughout the globe.

This scripture has become as eternal as God himself.
Normally we do not know about this series of questions at a time.

I feel,
probably knowing most of them at a glance,will certainly give
an impression about what Bhagavad Gita
really conveys to entire mankind.

By the time Gita came to conclusion,
all the questions raised by Arjun were answered,
at that juncture the Lord Himself raised the questions
Arjun could not muster up and were in his benefit
and
clarified the same.

At the end of it all,Sri Krishn askd Arjun if has understood
and assimilated his words.He asks:

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

Arjun says:

naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā’cyuta
sthito’smi gatasaṁdehaḥ kariṣye vacanaṁ tava

“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 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 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 Adhyatm?
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 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
and 
attain eternal peace
in
human life.

Therefore, to enable a man to obey an really 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,
Sri 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 Sri 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.

_/l\_
Humble Wishes.
~mrityunjayanand~

~ Our Facebook Page – World Eternal Peace Mission Through Metaphysical Vision Of Bhagavad Gita ~

The Bhagavad Gita is an investigation of the war of kshetr-kshetragya: of the conflict between the material body, engaged in action, and the accomplished Soul that is ever conscious of his oneness with the Supreme Spirit. As song of revelation, it strives to demonstrate what God must be in all his divine splendour. The sphere that the song celebrates is a battlefield: the body with its dual, opposed impulses that compose the“Dharmkshetr“ and the “Kurukshetr.

The first chapter of Bhagavad Gita itself reflects metaphysical vision which elaborates respective structure and base of the strength that characterize the adversaries. The sounding of conches proclaims their valour as well as intentions. There is then a review of the armies that are, to fight in the war. Their numerical strength is estimated at approximately 6500 million, but the number is really infinite.

Nature embodies two points of view, relevant to the opposed impulses that clash on the field of action. There is first the inward looking mind that always aims at realization of the Self and looks up to the adored God. On the other hand, there is the outward looking mind, preoccupied with the material world and dominated by unrighteous impulses.

The first enables the self to be absorbed in the most sublime dharm that is embodied in God, whereas the second contrives illusion (maya) by virtue of which the material world is taken as really existent and distinct from the Supreme Spirit. The initial step of the spiritual wayfarer is to seek moral excellence so as to subdue unrighteous impulses. Subsequently, with the perception of and union with the immutable, eternal God, even the need for righteousness is done away with and the final outcome of the war between matter and spirit is revealed.

To have an understanding of the metaphysical concepts behind Bhagavad Gita verses, has no intentions to contradict the contents of the great epic Mahabharat in any case. In fact, with gradual elevation on spiritual path, the same characters with different happenings with all it’s contents get transformed into different metaphysical references by inner divine intuitions which can only be understood by sitting in lotus feet of totally accomplished and enlightened sages. The ability to acquire such knowledge comes only with a wholly dedicated devotion, reverence, self-surrender, and humility.

Within this human body, in its mind and heart-the innermost seats of thought and feeling-there have always dwelt the two distinct, primordial tendencies-the divine and the devilish. Pandu, the image of virtue, and Kunti, the type of dutiful conduct, are parts of the treasure of divinity. Before the awakening of righteousness in a man’s heart, with his deficient understanding he regards whatever he does as an obligation. But, in truth, he is incapable of doing what is worthwhile because there cannot be an awareness of proper duty without the advent of moral virtue and goodness. Karn, who spends all his life fighting the Pandav, is the only acquisition of Kunti before she is wedded to Pandu. And the most formidable enemy of her other sons-the Pandav-is this Karn. Karn is thus the type of action that is hostile to the essentially divine character of the Self. He stands for traditions and usages which bind and hinder men from getting rid of false, misguided rites and ceremonies.

With the awakening of virtue, however, there is the gradual emergence of Yudhisthir, the embodiment of dharm; Arjun, the image of affectionate devotion; Bheem, the type of profound sentiment; Nakul, the symbol of regulated life; Sahdev, the adherer to truth; Satyaki, the repository of goodness; the King of Kashi, an emblem of the sanctity that abides within man; and Kuntibhoj, the symbol of world-conquest through earnest undertaking of duty. The total number of the Pandav army is seven akshauhini. “Aksh” is another word for vision. That which is made up of love and awareness of truth is the treasure of divinity. In fact, the seven akshauhini, which is given as the total strength of the Pandav army, is no physical reckoning; the number verily represents the seven steps – the seven stages of yog – that the seeker has to traverse in order to reach the most sublime God, his supreme goal.

Opposed to the Pandav army, embodiments of pious impulses that are beyond counting, is the army of Kurukshetr-of the Kaurav-with a strength of eleven akshauhini. Eleven is the number of the ten sense organs and the one mind. That which is constituted of the mind along with the ten senses is the devilish hoard, a part of which is Dhritrashtr, who persists in ignorance inspite of his awareness of truth. Gandhari, his consort, is the type of sense-bound disposition. Along with them there are also Duryodhan, the symbol of excessive infatuation; the evil-minded Dushashan; Karn, the perpetrator of alien deeds; the deluded Bheeshm; Dronacharya of dual conduct; Ashwatthama, the image of fixation; the skeptical Vikarn, the symbol of alluring fancies; Bhurishrawa, the deluded state of being puffed up (shwas); Kripacharya, the type of compassionate conduct in a state of incomplete worship; and Vidur, who stands for the Self that dwells in ignorance but whose eyes are always aimed at the Pandav. Vidur is the nature-bound Self that yet strives to make his way towards virtue and spiritual enlightenment, because he is after all an immaculate part of the Supreme Spirit. Thus the number of unrighteous impulses, too, is infinite.

Virat and the great warrior leader Drupad, symbolizing consistency and steadfastness on the path of spirituality, Dhrishtketu, the steadfast-in-duty; Chekitan, who can rein in his straying thought and concentrate it on the Supreme Spirit; Purujeet, the one who obtains victory over matter in all its forms-gross, subtle, and instrumental; Shaibya, of virtuous conduct; the heroic Yudhmanyu of warlike temper, Uttmauj with the spirit of abandon that flows from sacred excellence; Abhimanyu (Saubhadr), Subhadra’s son, with a mind without fear because it is propped up by righteousness, and the five sons of Draupadi who herself is a form of discernment of the divine, named tenderness, beauty, compassion, spiritual repose and consistency, are all great warriors. All of them are noted for their ability to traverse the path of spiritual fulfillment with perfect skill.

Shikhandi represents the rejection of shikha-sutr (sacred signs traditionally worn by Hindus). There are people who believe they have achieved renunciation just because they have got their heads shaved clean, cast away their sacred threads, and stopped lighting fire. But they are mistaken, for, as a matter of fact, shikha symbolizes a goal which has to be attained, and sutr the merits of action in a previou existence (sanskar). The chain of sanskar is intact so long as God has yet to be realized. How can there be true renunciation till the moment of that fulfillment? Till then we are only wayfarers. Delusion subsides only when the desired God is attained and the merits of previous deeds are reduced to nothing. So it is Shikhandi who proves to be the undoing of Bheeshm, the image of delusion and self-deception. Shikhandi represents the unique quality that is essential for the man who chooses the path of reflection, a truly mighty fighter on his side.

The above mentioned characters are among one of the few characters of the great epic Mahabharat, whose names have been almost used in verses of Bhagavad Gita. But, since this is a metaphysical synopsis as per inner spiritual intuitions and hence, in any case does not contradict the contents of the great epic Mahabharat.

As we have thus seen, the sphere-the battlefield-is only one, the physical body, but the impulses that wage constant war against each other on it are two. While one of them tempts man to regard nature as real and thus effects his degradation to birth in lower forms, the other convinces him of the reality and all-pervading domination of the Supreme Being and so provides access to him.

When the seeker takes refuge in a sage who has perceived the essence, there is a gradual but steady ascent of virtuous impulses on the one hand while, on the other, there is a decline and then the final destruction of evil impulses.

When there remains no malady and the mind is perfectly restrained, even the restrained mind atlast ceases to be and there is no longer any need of even the treasure of divinity.

Arjun has the vision that following after the Kaurav army, even the Pandav warriors are hurling themselves into the fiery mouth of the Omnipresent and getting annihilated. Even pious impulses are thus dissolved with final attainment and the ultimate consequence then issues forth. If the accomplished sage undertakes any enterprise after this final dissolution, it is only for the guidance and edification of his less fortunate fellowmen and disciples.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Sri Krishn says in Bhagavad Gita:

sparśān kṛtvā bahir bāhyāmś
cakṣuś cai’vā’ntare bhruvoḥ,
prāṇāpānau samau kṛtvā
nāsābhyantaracārinau

yatendriyamanobuddhir
munir mokṣaparāyaṇaḥ,
vigatecchābhayakrodho
yaḥ sadā mukta eva saḥ

“That sage is liberated for ever who shuts out of his mind all objects of sensual pleasure, keeps his eyes centered between the two brows, regulates his pran and apan, conquers his senses, mind and intellect, and whose mind is fixed on salvation.”

Sri Krishn reminds Arjun of the vital need of excluding from the mind all thoughts of external objects as well as of keeping eyes fixed steadily between the two brows. Keeping eyes between the brows does not simply mean concentrating them at something. It is rather that while the worshipper is sitting erect, his eyes should be pointed ahead in a straight line from the midpoint between the brows; they should not wander about restlessly and look right and left. Keeping the eyes aligned with the ridge of the nose- we must be careful that we do not start watching the nose-and balancing pran against apan and keeping the eyes steadily fixed all the while, we should direct the vision of mind, the Soul, to the breath and let him watch it: when does the breath go in, how long is it held-if it is held in for only half a second, we should not try to prolong it by force, and how long does it stay out? It is hardly necessary to say that the name in the breath will ring audibly.Thus when the vision of mind learns to concentrate steadily on the inhaled and exhaled breath, breathing will gradually become constant, firm, and balanced.

There will be then neither generation of inner desires nor assaults on the mind and heart by desires from external sources. Thoughts of external pleasure have already been shut out; now there will not even arise inner desires. Contemplation then stands steady and straight like a stream of oil. A stream of oil does not descend like water, drop by drop; it comes down in a constant, unbroken line. Similar to this is the motion of the breath of a sage of attainment. So the man, who has balanced his pran and apan, conquered his senses, mind and intellect, freed himself from desire, and fear and anger, perfected contemplative discipline, and taken refuge in salvation, is ever-liberated.Sri Krishn finally discourses upon where this sage goes after liberation and what he achieves.

He adds:

bhoktāram yajñatapasām
sarvalokamaheśvaram,
suhṛdam sarvabhūtānām
jñātvā mām śāntim ṛcchati

“Knowing the truth that it is I who enjoy the offerings of yagya and penances, that I am God of all the worlds, and that l am the selfless benefactor of all beings, he attains to final tranquillity.”

This liberated man, who knows that Sri Krishn-God of the gods of all worlds-is the recipient and enjoyer of the offerings of all yagya and penances, and that he is the selfless well-wisher of all beings- knowing all this he achieves the ultimate repose. Sri Krishn says that he is the enjoyer of the worshipper’s yagya of inhaled and exhaled breath as well as of austerities. He is the one in whom yagya and penances are at last dissolved and so their doer comes to Him, the ultimate serenity that results from the completion of yagya. The worshipper, liberated from desire by selfless action, knows Sri Krishn and realizes him as soon as he is blessed with this knowledge.This is named peace; and the one who achieves it becomes God of gods just as Sri Krishn is.

Humble Wishes!!!