Wednesday, March 5, 2014

The Song Divine (The Bhagavadgītā) Chapter IV The Yoga of Knowledge as well as the disciplines of Action and Knowledge

The Song Divine (The Bhagavadgītā) Chapter IV The Yoga of Knowledge as well as the disciplines of Action and Knowledge

Śrī Bhagavān said: I revealed this immortal Yoga to Vivasvān; Vivasvān conveyed it to Manu; and Manu imparted it to Ikṣvāku. (1)

Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rājarṣis. Through long lapse of time, this Yoga got lost to the world. (2)

The same ancient Yoga, which is the supreme secret, has this day been imparted to you by Me, because you are My devotee and friend. (3)

Arjuna said: You are of recent origin, while the birth of Vivasvān dates back to remote antiquity. How, then am I to believe that You imparted this Yoga at the beginning of the creation? (4)

Śrī Bhagavān said: Arjuna, you and I have passed through many births; I remember them all; you do not remember, O chastiser of foes. (5)

Though birth-less and immortal and the Lord of all beings, I manifest Myself through My own Yogamaya, keeping My nature under control. (6)

Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth. (7)

For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma on a firm footing, I manifest Myself from age to age. (8)

Arjuna, My birth and activities are divine. He who knows this in reality is not reborn on leaving his body, but comes to Me. (9)

Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the Penance of wisdom, many have become one with Me even in the past. (10)

Arjuna, however men seek Me, even so do I respond to them; for all men follow My path in every-way. (11)

In this world of human beings, men seeking the fruition of their activities, worship the gods; for success born of actions follows quickly. (12)

The four orders of society were created by Me, classifying them according to the Guṇas predominant in each and apportioning corresponding duties to them; though the originator of this creation, know Me, the Immortal Lord, to be a non-doer. (13)

Since I have no craving for the fruit of actions, actions do not taint Me. Even he who thus knows Me in reality is not bound by actions. (14)

Having known thus, action was performed even by the ancient seekers for liberation; therefore, do you also perform actions as have been performed by the ancients from antiquity. (15)

What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effects i.e., the shackles of karma. (16)

The truth about action must be known and the truth of inaction also must be known; even so, the truth about prohibited action must be known. For, mysterious are the ways of action. (17)

He who sees inaction in action, and action in inaction, is wise among men; he is a Yogi, who has performed all actions. (18)

Even the wise call him a sage, whose undertakings are all free from desire and Saṅkalpa and whose actions are burnt by the fire of wisdom. (19)

He, who, having totally given up attachment to actions and their fruit, no longer depends on anything in the world, and is ever content, does nothing at all, though fully engaged in action. (20)

Having subdued his mind and body, and having given up all objects of enjoyment, free from craving, he who performs sheer bodily action, does not incur sin. (21)

The Karmayogī, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites like joy and grief, and is balanced in success and failure, is not bound by his action. (22)

All his actions get dissolved entirely, who is free from attachment and has no identification with the body and free from the feeling of mine, whose mind is established in the knowledge of Self and who works merely for the sake of sacrifice. (23)

In the practice of seeing Brahma everywhere as a form of sacrifice, Brahma is the ladle; Brahma, again, is the oblation; Brahma is the fire, Brahma itself is the sacrificer and so Brahma itself constitutes the act of pouring the oblation into the fire. And finally, Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice. (24)

Other Yogīs duly offer sacrifice only in the form of worship to gods, while others perform sacrifice by offering the self by the Self itself in the fire of Brahma. (25)

Others offer as sacrifice their sense of hearing etc., into the fires of self-discipline. Other Yogīs, again, offer sound and other objects of perception into the fires of the senses. (26)

Other sacrifice all the functions of their senses and functions of the vital airs into the fire of Yoga in the shape of self-control, kindled by wisdom. (27)

Some perform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts. (28)

Other Yogīs offer the act of exhalation into that of inhalation; even so, others the act of inhalation into that of exhalation. There are still others given to the practice of Prāṇāyāma, who, having regulated their diet and controlled the process of exhalation and inhalation both, pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship. (29 - 30)

Arjuna, Yogīs who enjoy the nectar that has been left over after the performance of a sacrifice attain the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world be happy? (31)

Many such forms of sacrifice have been set forth in detail in the Vedas; know them all as involving the action of mind, senses and body. Thus, knowing the truth about them you shall be freed from the bondage of action. (32)

Arjuna, sacrifice through Knowledge, is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kuntī. (33)

Understand the true nature of that Knowledge by approaching seer of Truth. If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge. (34)

Arjuna, when you have achieved enlightenment, ignorance will delude you no more. In the light of that knowledge, you will see the entire creation first within your own Self, and then in Me. (35)

Even if you were the most sinful of all sinners, this Knowledge alone would carry you, like a raft, across all your sins. (36)

For, as the blazing fire reduces the fuel to ashes, Arjuna, even so the fire of Knowledge turns all actions to ashes. (37)

In this world there is no purifier as great as Knowledge; he who has attained purity of heart through prolonged practice of Karmayoga, automatically sees the light to Truth in the self in course of time. (38)

He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowledge; having had the revelation of Truth, he immediately attains supreme peace in the form of God-realization. (39)

He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt, is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness. (40)

Arjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been dispelled by wisdom and who is self-possessed. (41)

Therefore, Arjuna slashing to pieces, with the sword of knowledge, this doubt in your heart, born of ignorance, establish yourself in Karmayoga in the shape of even-mindedness, and stand up for the fight. (42)

Thursday, February 20, 2014

The Song Divine (The Bhagavadgītā) Chapter III Karmayogā, or the Yoga of Action

The Song Divine (The Bhagavadgītā) Chapter III Karmayogā, or the Yoga of Action

Arjuna said: Kṛṣṇa, if You consider Knowledge as superior to Action, why then do You urge me to this dreadful action, Keśava! (1)

You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good. (2)

Śrī Bhagavān said: Arjuna, in this world two courses of Sādhanā have been enunciated by Me in the past. In the case of the Sāṅkhyayogī, the Sādhanā proceeds along the path of Knowledge; whereas in the case of the Karmayogī, it proceeds along the path of Action. (3)

Man does not attain freedom from action without entering upon action; nor does he reach perfection merely by ceasing to act. (4)

Surely, none can ever remain inactive even for a moment; for, everyone is helplessly driven to action by modes of Prakṛti. (5)

He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite. (6)

On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of selfless Action through those organs, Arjuna, he excels. (7)

Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (8)

Man is bound by his own actions except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment, for the sake of sacrifice alone. (9)

Having created mankind along with Yajña, at the beginning of creation, the creator, Brahmā, said to them, “You shall prosper by this; may this yield the enjoyments you seek. (10)

Foster the gods through this sacrifice, and let the gods foster you. Thus, each fostering the other selflessly, you will attain the highest good. (11)

Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. He who enjoys the gifts bestowed by them without offering their share to them, is undoubtedly a thief. (12)

The virtuous who partake of what is left over after sacrifice, are absolved of all sins. Those sinful ones who cook for the sake of nourishing their bodies alone, partake of sin only. (13)

All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible; hence the all-pervading Infinite is always present in sacrifice. (14 - 15)

Arjuna, he who does not follow the wheel of creation thus set going in this world i.e., does not perform his duties, lead a sinful and sensual life, he lives in vain. (16)

He, however, who takes delight in the Self alone and is gratified with the Self, and is contented in the Self, has no duty. (17)

In this world that great soul has nothing to gain by action nor by abstaining from action; nor has he selfish dependence of any kind on any creature. (18)

Therefore, go on effeciently doing your duty at all times without attachment. Doing work without attachment man attains the Supreme. (19)

It is through action without attachment alone that Janaka and other wise men reached perfection. Having in view the maintenance of the world order too, you should take to action. (20)

For, whatever a great man does, that very thing other men also do; whatever standard he sets up, the generality of men follow the same. (21)

Arjuna, there is no duty in all the three worlds for Me to perform, not is there anything worth attaining, unattained by Me; yet I continue to work. (22)

Should I not engage in action scrupulously at the time, great harm will come to the world; for, Arjuna, men follow My ways in all matters. (23)

If I ever cease to act, these worlds would perish; nay, I should prove to be the cause of confusion, and of the destruction of these people. (24)

Arjuna, as the unwise act with attachment, so should the wise man, with a view to maintain the world order, act without attachment. (25)

A wise man established in the Self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties. (26)

In fact all actions are being performed by the modes of Prakṛti. The fool, whose mind is deluded by egoism, thinks: "I am the doer." (27)

However, he who has true insight into the respective spheres of Gunas and their actions, holding that it is the Gunas that move among the Gunas, does not get attached to them, Arjuna. (28)

Those who are completely deluded by the Guṇas of Prakṛti remains attached to those Guṇas and actions; the man of perfect Knowledge should not unsettle the mind of those ignorants of imperfect knowledge. (29)

Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all, freed from desire and the feeling of meum and cured of mental agitation, fight. (30)

Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine, are released from the bondage of all actions. (31)

But they, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the manner of all knowledge as lost. (32)

All living creatures follow their tendencies; even the wise man acts according to the tendencies of his own nature. Of what use is restraint by force. (33)

Attraction and repulsion are rooted in all sense-objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption. (34)

One's own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of one's own duty brings blessedness; another's duty is fraught with fear. (35)

Arjuna said: Now impelled by what, Kṛṣṇa, does this man commit sin even involuntarily, as though driven by force? (36)

Śrī Bhagavān said: It is desire begotten by the elements of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in the case. (37)

As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is knowledge covered by desire. (38)

And, Arjuna, Knowledge stands covered by this eternal enemy of the wise, known as desire, which is insatiable like fire. (39)

The senses, the mind and the intellect are declared to be its seat; covering the knowledge through these, it deludes the embodied soul. (40)

Therefore, Arjuna, you must first control your senses, and then kill this evil thing which obstructs Jñāna and Vijñāna. (41)

The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect, and what is greater than the intellect is He, the Self. (42)

Thus, Arjuna, knowing the Self which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of desire that is hard to overcome. (43)

Tuesday, January 14, 2014

The Song Divine (The Bhagavadgītā) Chapter I The Yoga of Dejection of Arjuna

The Song Divine (The Bhagavadgītā)  Chapter I  The Yoga of Dejection of Arjuna

Dhrtarastra said: Sanjaya, gathered on the holy land of Kuruksetra, eager to fight, what did my sons and the sons of Pandu do? (1)

Sanjaya said: At that time, seeing the army of the Pandavas drawn up for battle and approaching Dronacarya, King Duryodhana spoke the following words: (2)

Behold, O Revered Master, the mighty army of the sons of Pandu arrayed for battle by your talented pupil, Dhrstadyumna, son of Drupada. (3)

There are in this army, heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna - Satyaki and Virata and the Maharathi Drupada; Dhrstaketu, Cekitana and the valiant King of Kasi, and Purujit, Kuntibhoja, and Saibya, the best of men, and mighty Yudhamanyu, and valiant Uttamauja, Abhimanyu, the son of Subhadra, and the five sons of Draupadi - all of them Maharathis. (4 - 6)

O best of Brahmanas, know them also who are the principal warriors on our side - the generals of my army. For your information I mention them. (7)

"Yourself and Bhisma and Karna and Krpa, who is ever victorious in battle; and even so Asvatthama, Vikarna and Bhurisrava; (8)

And there are many other heroes, all skilled in warfare equipped with various weapons and missiles, who have staked their lives for me. (9)

This army of ours, fully protected by Bhisma, is unconquerable; while that army of theirs, guarded in every way by Bhima, is easy to conquer. (10)

Therefore, stationed in your respective positions on all fronts, do you all guard Bhisma in particular on all sides. (11)

The grand old man of the Kaurava race, their glorious grand - patriarch Bhisma, cheering up Duryodhana, roared terribly like a lion and blew his conch. (12)

The conches, kettledrums, tabors, drums and trumpets blared forth all at once and the noise was tumultuous. (13)

Then, seated in a glorious chariot drawn by white horses, Sri Krsna as well as Arjuna blew their celestial conches. (14)

Sri Krsna blew His conch named Pancajanya; Arjuna, Devadatta; while Bhima of ferocious deeds blew his mighty conch Paundra. (15)

King Yudhisthira, son of Kunti, blew his conch Anantavijaya, while Nakula and Sahadeva blew theirs, known as Sughosa and Manipuspaka respectively. (16)

And the excellent archer, the King of Kasi, and Sikhandi the Maharathi, Dhrstadyumna and Virata, and invincible Satyaki, Drupada as well as the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all of them, O lord of the earth, severally blew their respective conches from all sides. (17 - 18)

And the terrible sound, echoing through heaven and earth, rent the hearts of Dhrtarastra's army. (19)

Now, O lord of the earth, seeing your sons arrayed against him and when missiles were ready to be hurled, Arjuna, who had the figure of Hanuman on the flag of his chariot, took up his bow and then addressed the following words to Sri Krsna; "Krsna, place my chariot between the two armies. (20 - 21)

"And keep it there till I have carefully observed these warriors drawn up for battle, and have seen with whom I have to engage in this fight. (22)

"I shall have a look at the well-wishers of evil-minded Duryodhana, in this war whoever have assembled on his side and are ready for the fight." (23)

Sañjaya said: O king, thus addressed by Arjuna, Śrī Kṛṣṇa placed the magnificent chariot between the two armies in front of Bhīṣma, Droṇa and all the kings and said, "Arjuna, behold these Kauravas assembled here." (24 - 25)

Now Arjuna saw stationed there in both the armies his uncles, grand-uncles and teachers, even great grand-uncles, maternal uncles, brother and cousins, son and nephews, and grand-nephews, even so friends, fathers-in-law and well-wishers as well. (26 & first half of 27)

Seeing all the relations present there, Arjuna was overcome with deep compassion and spoke thus in sorrow. (Second half of 27 & first half of 28)

Arjuna said: Kṛṣṇa, as I see these kinsmen arrayed for battle, my limbs give way, and my mouth is getting parched; nay, a shiver runs through my body and hair stands on end. (Second half of 28 & 29)

The bow, Gāṇḍīva, slips from my hand and my skin too burns all over; my mind is whirling, as it were, and I can no longer hold myself steady. (30)

And, Kesava, I see omens of evil, nor do I see any good in killing my kinsmen in battle. (31)

Kṛṣṇa, I do not covet victory, nor kingdom, nor pleasure. Govinda, of what use will kingdom or luxuries or even life be to us ! (32)

Those very persons for whose sake we cover the kingdom, luxuries and pleasures - teachers, uncles, sons and nephews and even so, grand-uncles and great grand-uncles, maternal uncles, fathers-in-law, grand-nephews, brothers-in-law and other relations - are here arrayed on the battlefield staking their lives and wealth. (33 - 34)

O Slayer of Madhu, I do not want to kill them, though they may slay me, even for the sovereignty over the three worlds; how much the less for the kingdom here on earth! (35)

Kṛṣṇa, how can we hope to be happy slaying the sons of Dhṛtarāṣṭra; by killing even these desperadoes, sin will surely accrue to us. (36)

Kṛṣṇa, it does not behove us to kill our relations, the sons of Dhṛtarāṣṭra. For, how can we be happy after killing our own kinsmen? (37)

Even though these people, with their mind blinded by greed, perceive no evil in destroying their own race and no sin in treason to friends, why should not we, O Krsna, who see clearly the sin accruing from the destruction of one's family, think of desisting from committing this sin. (38 - 39)

Age-long family traditions disappear with the destruction of a family; and virtue having been lost, vice takes hold of the entire race. (40)

With the preponderance of vice, Kṛṣṇa, the women of the family become corrupt; and with the corruption of women, O descendant of Vṛṣṇi, there ensues an inter-mixture of castes. (41)

Progeny owing to promiscuity damns the destroyers of the race as well as the race itself. Deprived of the offerings of rice and water the manes of their race also fall. (42)

Through these evils bringing about an inter-mixture of castes, the age-long caste traditions and family customs of the killers of kinsmen get extinct. (43)

Kṛṣṇa, we hear that men who have lost their family traditions, dwell in hell for an indefinite period of time. (44)

Oh what a pity! Though possessed of intelligence we have set our mind on the commission of a great sin; that due to lust for throne and enjoyment we are intent on killing our own kinsmen. (45)

It would be better for me if the sons of Dhṛtrāṣṭra, armed with weapons, kill me in battle, while I am unarmed and unresisting. (46)

Sañjaya said: Arjuna, whose mind was agitated by grief on the battlefield, having spoken thus, and having cast aside his bow and arrows, sank into the hinder part of his chariot. (47)

Friday, January 10, 2014

Food For Soul Part 4

This is a collection of updates from facebook page of Religion2God. If you have already liked the page, you have already read these messages in parts, now read them all at once and see what have you gained during last few weeks.

Food for Soul

  • As water takes various shapes depending upon the geometry of the container similarly the soul shows various tendencies depending upon the bodies it acquire. In the core, it is all the way same. This feel of Oneness is the core of Advaita Philosophy and the root of universal brotherhood.
  • If this world appears too charming and engaging to you, you cannot even think of how charming and engaging its Creator Himself is.
  • Everyone needs to start from somewhere sometime. If you haven't started yet, your time is now.
  • When you surrender yourself to Him, He takes care of all your needs. Be sure of it.
  • What you see all around you is just a reflection of your own thoughts and prejudice. Remove the glasses of expectations to see the reality.
  • It's important to understand your situation and try your level best to improve than mourning over it in front of other.
  • "Forgiving doesn't make the person who hurt you feel better, it makes you feel better."
  • If you follow your religion, you are sure to find the God. Reason of why people are losing faith in the God is that they don't know the essence of religion.
  • God is the ideal. And getting closer to ideal is evolution.
  • Religion is lifestyle. Understanding of religion teaches you to know what you should do, at what time and how.
  • All religions are same at core. This is why people who try to find differences in between them end up quarreling while those who understand the similarities accept all with a smile.
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Thursday, January 9, 2014

Food For Soul Part 3

This is a collection of updates from facebook page of Religion2God. If you have already liked the page, you have already read these messages in parts, now read them all at once and see what have you gained during last few weeks.

Food for Soul

  • As your view widens when you climb up on a high building so does your understanding when you sore high spiritually.
  • If you too aren't ready to listen to the person who isn't willing to listen to you. What's the difference between both of you?
  • If you are indifferent to everything; you are free, you are liberated; which you actually are.
  • Everything that appears contradictory is actually complimentary.
  • If you can love everyone like your family member, you are sure to find your family members everywhere.
  • Only one, who can put off his own viewpoint, can see through others.
  • If you are too strict, you are prone to break.
  • Feel sorry for those whom you hurt. This will help them to love you.
  • Work with the sense of duty for pleasing the Lord. As any other motive of work binds.
  • Your desires can never end by your efforts of fulfillment. Keep this always in your mind while making a decision.
  • It's good to question, but it remains helpful only as long as you want to learn.
  • Prioritize your duties so that you can treat all of them well.
  • Continuous effort can work wonders. Use your patience and fulfill your duties like never before.
  • I don't tell anything new. I just remind you the important things that you should take care of.
  • Religion is just a way to the Divine. There may be as many paths as travelers but all of them reach the same destination at end.
  • 5 things to avoid: Violence, Lie, Covetousness, Possessiveness and Sensuality.
  • 5 things to inculcate and maintain: Purity, Contentment, Austerity, Study of Scriptures and Surrender to God
  • Love yourself for the immense potential you have. For the moment you assume firmly that you are changed, you change.
  • O Lord! Bless me with ability to see nothing but You, hear nothing but You and speak of nothing but You.
  • "Arise, awake and stop not till the goal is reached." - Swami Vivekananda
  • I can see the Lord in you. You have immense potential. Just try to feel it.
  • "Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called 'Yoga'." (Bhagavadgita, Ch. 2, Text 48)
  • You never know what is better for you, but the Lord knows it well.
  • I am truth, knowledge and bliss personified. Know me alone as the goal of your adventure.
  • To get something you need to lose something else. To get God you need to lose your own self.
  • The God is omniscient. You may not see things that are vivid to Him. Hence, His decisions are often unexpected.
  • If you are confused of what's true and what's false, cling to Him. He is truth absolute.
  • Compose yourself, forget the past. Calm down yourself and dance with present. May love dawn upon you.
  • If you want others to be good to you, you'll have to be the same to others first. And here you can't say "after you" even.
  • I don't love you because of what you are but just because I don't know how to hate.
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