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shri Krishna & Shrimad bhagavad gita

The Story of Goverdhan Lila of Shri Krishna

5/15/2020

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When Balkrishna was seven years old, he did Govardhan lila (play). “Go” means wisdom and bhakti. Every year, Nand baba was performing Indra yajna. Balkrishna asked Nand Baba about the Indra Yajna and its purpose. Nand Baba replied, Indra is deity of rains. He gives rains which grow grains and cereals. They perform the yajna to make him happy. Balkrishna said, performing yajna of Indra is good but he cannot be termed as almighty. Anybody who performs one hundred yajna attains the post of Indra. Balkrishna asked Nand Baba whether he is aware about Indra’s Indra. Nand Baba asked who that is. Balkrishna said, Goverdhannath. Goverdhannath is deity of all the four directions. Jagannath Puri is in the east direction, Rameshwar is in the south, Dwarkanath is in west, Badrinath is in north and in the center is Goverdhannath. Balkrishna asked Nand Baba to worship Goverdhan. For so many years, everybody does Indra’s worship but he has not given his vision. It means he is egoistic. Goverdhan could be seen and it protects us so it should be worshipped. Balkrishna decided to erase the pride of Indra. Nand baba asked the procedure to worship Goverdhan. Balkrishna said, caring of poor, cows and virtuous Brahmins is worship of almighty. Food items were collected from all houses and Annakut (mixed vegetable dish) was prepared. 

All virtuous Brahmins were invited. Brahmins started chanting Mantras and Abhishek (consecration) of Balkrishna. Children got tired of bringing water from Yamuna for Abhishek. It required a large quantity of water for Abhishek. Balkrishna said to Goverdhan that his friends are tired and prayed to reveal Ganga-Yamuna from its foothills. Ganga appeared which is called as Mansiganga. Abhishek of Goverdhan was completed. Balkrishna entered in his another form into Goverdhan. He was worshipped like a living deity. Balkrishna asked to offer food to Goverdhannath. Braj people asked whether Goverdhannath would consume food. Balkrishna said in affirmative. Balkrishna in form of Goverdhannath started consuming food. Entire Braj was very happy. Later, Braj people got worried as Goverdhannath appeared to consume everything. Balkrishna dispelled their fear and said, Goverdhannath would give equivalent amount of food as Lakshmi ji has arrived. After worship and aarti of Goverdhannath, all Braj people sat to take food. Balkrishna served it to everybody. Everybody enjoyed food and rested in the foothills of Goverdhan.
 
Meanwhile, Narada went to Indra and informed him about the worship of Goverdhan. Indra felt insulted and asked all the twelve clouds to rain over Braj and to destroy everything. Due to heavy rains, there was outcry of Braj people. Everybody was terrified. Balkrishna said Goverdhannath would protect us. Believe him. He informed that Goverdhan appeared in his dream and said, he is happy with them. It would rain for seven days and he will stand weightlessly on his finger. Balkrishna asked the help of everybody to take Goverdhan on his finger. Goverdhannath became light. Balkrishna took Goverdhannath on his little finger. There were heavy rains for seven days. Gapals thought that Balkrishna must be tired and asked to place Goverdhannath on the wooden sticks. As soon as Balkrishna removed his finger, the weight of Goverdhan became unbearable. Gopals cried Balkrishna to put his finger. Ultimately, base is almighty. To see the divine form of Balkrishna, Braj people forgot their body requirements and hunger for seven days.
 
Now, Indra realized the original form of Balkrishna. He lost pride. He ordered clouds to stop raining. Indra did Abhishek of Balkrishna with milk. Milk was collected in a furrow which is called as Surubhikund. Braj people was surprised with the powers of Balkrishna and surmised that he is almighty. They asked Nand baba, who is father of Balkrishna. Nand baba told them that he is his son. Gargacharya rishi informed them that he has attributes of almighty. In Goverdhan episode, Shri Krishna is worshipping and worshipped.
 
Spiritual Significance:
  1. Goverdhan mount, Mansi Ganga and Surbhikund can be seen today also as an evidence of Goverdhan lila.
  2. Goverdhan lila was to erase the pride of Indra.
  3. Caring of poor, cows and virtuous Brahmins is worship of almighty.
 
Shrimad Bhagwat Mahapuran by Shri Ramchandra Keshav Dongra ji Maharaj

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The Stories of Balkrishna in Vrindavan

5/8/2020

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When Balkrishna was five years old, he desired to go to Vrindavan. Vrinda means Bhakti. Balkrishna alongwith Gopis & Gopals went to play near Yamuna River in Virndavan.
 

Stories of Balkrishna during the age of five to eleven years & their Spiritual Significances:
 
  1. Vatsasura – the Calf Demon - Once, when Balkrishna and Balarama were playing on the bank of the Yamuna, a demon of the name Vatsasura assumed the shape of a calf and came there intending to kill the brothers. By taking the shape of a calf, the demon could mingle with the other calves. Balkrishna caught him by the two hind legs and tail, whipped him around very forcibly and threw him up into a tree. The demon lost his life and fell down from the top of the tree to the ground.
 
  1. Bakasura – the Stork Demon - One day, on the bank of the Yamuna, Gopals saw a huge animal as big as a hill. Its top was as strong as a thunderbolt. Bakasura attacked Krishna with his pointed, sharp beak and quickly swallowed him. But when the Bakasura was swallowing up Krishna, he felt a burning sensation in his throat due to radiance of Krishna. The demon quickly threw Krishna up and tried to kill him by pinching his beaks. Balkrishna caught hold of him splits.
 
  1. Aghasura – the Snake Demon - Kansa sent Aghasura. When Gops and Gopis were playing, Aghasura came there. Aghasura was younger brother of Bakasur and Putna. Aghasura came in form of Python. Python sat on the way of Gopals and Gopis with open mouth. His mouth was so big that Gopals & Gopis thought it a cave in a big mountain. They entered inside his mouth along with Balkrishna. However, they were not able to come out. While the demon was trying to smash Krishna and His companions, Krishna immediately began to expand Himself within the throat of the demon which killed Aghasura. Balkrishna took them out.
 
  1. Aristasura – the Bull Demon - Once a demon named Aristasura, a big bull, frightened the inhabitants of Vrindavan. Balkrishna challenged the demon and caught his horns and tossed him away. He again attacked Balkrishna with great force and anger. Balkrishna again caught his horns and immediately threw him to the ground, breaking his horns and began to kick his body. Aristasura rolled over and died.
 
  1. Kesi – the Horse Demon – Once, the horse demon was terrifying all the residents of Vrindavan. Balkrishna. Balkrishna challenged him. The horse then ran toward Balkrishna to crush him. Balkrishna caught hold of his legs and began to whirl the horse around. Then, he threw him away. After he gained consciousness, he ran towards Balkrishna with great anger and force with his mouth open. As soon as Kesi reached Him, Balkrishna pushed his left arm within the horse’s mouth. Balkrishna’s arm within the mouth of the horse at once began to inflate, and Kesi’s throat choked up & he died.
 
  1. Removal of Brahma’s ego - Gopals and Gopis desired to take food after coming out from stomach of Aghasura. Balkrishna asked them to sit in a row near Yamuna and said the calves would graze the green grass. One of the Gopals was Madhumangal. Madhumangal was son of Shandilay rishi. Shandilay rishi was very holy and was fasting on full moon. Since nothing was available except sour butter milk at home, Madhumangal brought butter milk vegie (कढ़ी). Other children brought sweet dishes. Everybody shared their food except Madhumangal. Madhumangal was hesitant to share sour butter milk vegie and was drinking it himself. When Balkrishna saw buttermilk vegie, he grabbed it from Madhumangal and drank entirely. When Balkrishna saw the butter milk on the face of Madhumangal, he started licking it.
 
At that time, Brahma ji came there and saw this. Brahma ji was surprised to see this. He doubted Balkrishna being almighty. Brahma ji decided to test Balkrishna whether he is almighty. Brahma ji took all the calves to Brahmaloka (his realm). When children saw no calves there, they told Balkrishna. Balkrishna said to them to continue taking food and went to search calves but could not find. When Balkrishna came back, he could not find children also. Balkrishna understood that this is handiwork of Brahma ji. Balkrishna formed another calves and children.
 
Brahma ji again came to find the status but he saw everything normal. Children and calves were there. He went back to Brahma loka. There also children and calves were playing. Brahma ji pondered over it and could not decide which children and calves are real. Meanwhile, Balkrishna decided to play one more trick. He took the form of Brahma ji and asked the servants to beat fake Brahma who is roaming around here. When Brahma ji reached Brahmaloka, the servants started beating him saying real Brahma is sitting on the throne. Brahma ji meditated upon to find the truth. He found Balkrishna sitting on the throne and children & calves also there. Balkrishna removed Brahma’s ego.
 
  1. Dhenukasura – the Ass Demon - Once Gopals complained Balkrishna & Balrama that Dhenukasura in Taalvan is stopping them from taking fruits. Dhenukasura means one who accumulates excessively. Both went there. The demon appeared before Balarama and kicked His chest with his hind legs. Balarama caught hold of the legs of the ass with one hand and, wheeling him around, threw him into the treetops. The demon lost his life.
  2. Pralambasura – the fiery Demon - Once Pralambasura demon entered in the group of Gopals, desiring to kidnap both Balarama and Krishna. Balkrishna decided to play in two groups. The defeated members in duel fighting had to carry the victorious members on their backs, as a horse carries its master. The group of Balarama, accompanied by Sridama and Vrishabha, came out victorious, and Krishna’s party had to carry them on their backs. Balkrishna, being defeated, had to carry Sridama on His back, and Bhadrasena carried Vrishabha. Imitating their play, Pralambasura, carried Balarama on his back. He began to feel the burden, and thus he turned into demon. Balrama struck the head of the demon with his strong fist. The demon fell down dead.
 
  1. Kalia – the Venomous Snake - Once, Balkrishna was playing ball game with his friends near water reservoir. In the water reservoir, Kalianag was living. During the play, ball fell in the water reservoir. Balkrishna’s friends informed him that nobody drinks its water as nag lives there. Balkrishna jumped in the water reservoir. Kalianag tried to sting Balkrishna. Balkrihna caught hood of Kalianag in one hand and tail in other hand. Then he ascended on the hood of Kalianag. Balkrishna started dancing on the hood. Kalianag was distraught. Wives of Kalianag came in shelter of Balkrishna and prayed to leave him. Balkrishna said to Kalianag to go away as the water has turned poisonous due to him. Kalianag said, he is willing to go but is afraid of Grauda. Balkrishna said, due his foot prints on the hood, Garuda would not torture him.
 
  1. Forest Fire - Once, Balkrishna and his friends were staying at night near Yamuna. Forest fire spread near them. Balkrishna asked all his friends to close their eyes. Balkrishna took huge size and drank entire fire to save them.
 
  1. Story of Cheerharan (Theft of garments) - Once, Braj maidens were taking bath in naked form in Yamuna. These maidens were of the age of five to six years rishiroopa Gopis. Then Balkrishna picked their clothes and jumped on Kadamb tree. He asked maidens to come and take their clothes. Balkrishna said, by taking bath naked, they have done crime to the water deity. Hence, they should come with folded hands and take the clothes. They did so. The episode was explained properly by Dongra ji Maharaj. Maidens were having feeling that they are women which reflected their arrogance. The episode was to destroy their arrogance. Shri Krishna taught them to surrender him completely after shedding the ego. Body is hidden by clothes and Jivatma is hidden by desires and passions. Only after shedding desires, almighty appears.
 
Spiritual Significance:
Dongra ji Maharaj has explained the spiritual significance of various episodes of Balkrishna lucidly as under:
  1. Killing of Vatsasur, Bakasur and Aghasur signify abolition of ignorance, hypocrisy and sins respectively.
  2. Dhenukasur is symbol of attachment to body (देहध्यास). Such person has proud about his body form, education, wealth etc. and start torturing others.
  3. Killing of Pralambasur and suppression of Kalia nag signify quieting of sensual pleasures. Hence, sense organs were purified.
  4. Kalianag is one which pleases sense organs and manas (इंद्रियाध्यास). Hence, it should be controlled by intellect, Satsang. It would purify them.
  5. Cheerharan (theft of garments) episode signified shedding of desires and ego. 
Source:
Shri Bhagavad Purana

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The Stories of BalKrishna in Gokul

5/1/2020

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Balkrishna Kanhiya lal ki jai
 
In the mid night of eighth day in Shravan month (Krishna Paksh), four armed Narayana appeared before Vasudev and Devaki. Narayana said to them that they could see his form and continue to meditate for eleven years, he would again come. Later, Kanahiya (child form) appeared. Vasudev carried him to Gokul and brought Yogmaya. Yogmaya announced Kansaa that the child to kill him has already been born.  “Go” means sense organs and “kul” means group.
 
During Gokul stay, Balkrishna never wore stitched clothes and shoes as his friends were poor. He carried flute and butter-sugar candy (मिश्री). He never cut his hairs in Gokul.
 
Balkrishna in his childhood faced several attacks in Gokul.
 
Stories of Balkrishna up to age of five years & their Spiritual Significances:

  1. Bhagwan Shankar ji came on 4th day of birth of Balkrishna to see Balkrishna on twelfth day of Shravan month (Krishna Paksh).
  2. Putna – the Witch - Kansaa sent Putna on 6th day of birth of Balkrishna (fourteenth day of Shravan month) to kill him. When Putna came in elegant form, nobody stopped her. But she came with poison on her breast and started feeding. Kanahiya started drinking milk in such a way that she was distraught. She requested him to leave. But Kanahiya once catches, never leaves. Then she transformed into Rakshasi and flied with him. Kanahiya dropped her in a garden. She fell destroying many trees. Kanahiya was on the Putna. Gopis saw Kamahiya playing and they brought him in Gokul.
 
Spiritual Significance:
  1. Putna means impure. Impure is ignorance. Fourteenth day has its significance. Because Putna or ignorance (desire) stays in fourteen locations viz. five sense organs, five organs of action and four internal organs (Manas, Buddhi, Chit & Ahemkar). Kakai also demanded fourteen years of stay in forest of Shri Rama.
  2. “6” signifies six defects viz. kama, krodha, lobha, moh, madd & matsar; six attributes of almighty viz. aishvariya (Supremacy, Prosperity), veeray (virility, energy), yash (fame), shri (wealth), gyan (wisdom) and vairagya (dispassion).
  3. Killing of Putna signifies destruction of desires.
  4. Elegance does not signify purity.
 
  1. Shatkasura – the Calf Demon - Shatkasura came on 108th day of birth of Balkrishna to take revenge of death of her sister, Putna. Yashoda was celebrating Krishna's turning over in the bed. After the function was over, Yashoda was busy attending to the guests. She placed Krishna under a cart outside the house and put him to sleep. This cart was a ghost named Shaktasura.  Kanahiya pushed his cart full of milk, curd etc. Shatkasura died by crushing under the cart.
 
Spiritual Significance:
  1. 108 numbers signify garland of beads for japa. In case connection is not made with japa, Shaktasur in form of Kama, kkrodha etc. may enter in life. 
  2. Killing of Shatkasur signifies destruction of ignorance.
 
  1. Trinavarta – the Whirlwind Demon - Then Kansa sent Trinavarta. Trinavrata assured Kansa that he has magnificent power of blowing away everything and he will surely blow away Krishna and will through him from the height that will finally kill him.  One day, Trinavrata came to kill Balkrishna in form of tornado. Balkrishna was sitting in lap of Yashodha mata. To kill Trinavrata, Balkrishna increased his weight. Yashodha mata could not bear his weight and she laid him on the floor. As she got busy in the household work, Trinavrata and flied away with Balkrishna. Balkrishna increased his weight further and kept hold of Trinavrata. Tranivrata lost his life.
 
Spiritual Significance:
Tranavrat signifies Rajasika attribute which sweeps manas (मन). Manas loses connect with intellect and Kama or krodha enters manas. Kama and krodha are sons of Rajas attribute.
 
  1. Damodar lila - One day, Yashodha mata saw butter pot broken and scattered here and there. Balkrishna was feeding butter to his friends. Yashodha believed that gopis were telling truly that Balkrishna has stealing habit. Yashodha decided to tie Balkrishna and ran after him with a stick. Yashodha was tired of running but failed to capture Balkrishna. Vallabhacharya said bhakti with ego would not succeed. Yashodha ran with stick which represent ego. Yashodha threw stick. Balkrishna stopped. Yashodha caught him. Balkrishna started weeping. Yashodha said that he is fooling her. His friends pleaded Yashodha for not to beat or tie him. But Yashodha decided to do away the habit of Balkrishna of stealing.
 
Balkrishna’s friends went to the homes and informed their mothers about this. Gopis came running and told Yashodha to leave Balkrishna. They started complaining that Balkrishna had broken their butter pots several times but they never tied him. They also promised to give five pots as against leaving Balkrishna. But Yashodha was adamant. She said to Gopis that he is her son and would do whatever she likes.
 
Yashodha tried to tie Balkrishna. To her surprise, cord fell short despite using all the cords of the home. Shri Krishna saw that Yasodha mata is tired and out of affection, he got bonded with pestle. Shri Krishna cannot be tied with worldly chord, but tie with chord of love.
 
Spiritual Significance:
  1. Breaking of butter pot signifies breaking the attachment with world.
  2. Damodarlila signifies that after breaking of attachment almighty comes in loop.
 
  1. Yamlarjuna trees - There were two Yamlarjuna trees in the Nand’s courtyard. Balkrishna pushed the pestle towards the trees. Pestle turned in between both trees of Yamlarjuna. Balkrishna pulled strongly which uprooted the trees and two noble gentlemen came out. They were sons of Kubar named as Nalkubar and Manigreev in their previous life. They were cursed by Narada ji to take form of trees because they got indulged in gambling, eating non-vegetarian food and adultery. They were regretful and begged Narada ji to pardon them. Narada ji said to them that they would grow in the courtyard of Nand in Gokul and would be pulled out by Balkrishna.
 
  1. Flute of Balkrishna - Gopis said to flute that it is very lucky because Balkrishna adopted. They questioned flute about its good deeds. Flute told them, it has done big tapas. It has faced all six seasons patiently and does not hide anything in the stomach. It speaks as per desire of its master and remains silent when alone.
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Who is Person of Wisdom - The Bhagavad Gita

8/2/2019

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Who is Person of Wisdom - The Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Knowledge is the information of the facts or conditions. Intelligence is one’s mental capacity of acquiring knowledge and to apply knowledge & experiences in problem solving whereas wisdom is the insight and ability to discern what is true, right or lasting to make sensible decisions. Hence, wisdom is essential for material as well as spiritual success.
 
Shree Krishna in Bhagavad Gita has delineated the path of attaining wisdom and attributes of the wise person. (A separate article is published on the Path of wisdom i.e. Jnana Yoga or Samkhya Yoga)   The   Shree Krishna has explained the attributes of person of wisdom in chapters 5, 14 and 18 of Bhagavad Gita. The attributes of person of steady wisdom are steadiness of intelligence, unperturbed in misery & happiness, free from attachment, anger & fear and control over senses & can withdraw senses inward from objects of excitement.
 
Samkhya Yogi has controlled mind, speech and body through firmness of Sattvika type, regulated diet, detachment and dispassion and is free from lust, anger and greed. By tranquillity in mind and meditation, he attains oneness with Brahman (almighty) who is Truth, Consciousness and Bliss.
Jnani looks upon the world as a mere appearance but vijnani sees it as a divine play.
 
The main attributes of wise Person (Person of Spiritual Wisdom) are Sattvika diet, body, mind & intellect; detachment from objects of senses; steady mind; dedicated to selfless service; equanimity; practice meditation; devotion to almighty and establish oneness with Brahman which lead to liberation from re-birth.

The details of verses are as under (in bracket, chapter.verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):


Sattvika diet, body, mind & intellect:
  1. Wise person is endowed with a pure intellect, Sattvika and regulated diet, living in a lonely and undefiled place, having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation, having given up egotism, violence, arrogance, lust, anger and luxuries,  acquisitiveness, devoid of the feeling of attachment and tranquil of heart-such a man becomes qualified for oneness with Brahman, who is Truth, Consciousness and Bliss (18.51, 18.52, 18.53).
 
Detachment from sense of objects:
  1. The Samkhya yogi believes that he does nothing, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping, and opening or closing the eyes, holding that it is the senses alone that are moving among their objects (5.8, 5.9).
 
Steady mind:
  1. Ignorance of such person is destroyed by true knowledge of God (5.16).
  2. He who, with firm intellect and free from doubt, rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant, that knower of Brahman lives eternally in identity with Brahman (5.20).
  3. One, who is ever established in the Self, takes pain and pleasure alike, regards a stone and a piece of gold as equal in value, is possessed of wisdom, accepts the pleasant as well as the unpleasant in the same spirit, and views criticism and praise same (14.24). One, who is equipoised in honour or humiliation, is alike towards a friend or an enemy, and has renounced the sense of doership in all undertakings, is said to have risen above the three Gunas (14.25).
  4. Intellect of Samkhya Yogi is unattached everywhere, whose thirst for enjoyment has altogether disappeared and who has subdued his mind, reaches through Samkhya yoga (the path of Knowledge) the consummation (flawless) of actionlessness (18.49).
 
Dedicated to Selfless Service:
  1. The seers whose sins have been purged, whose doubts have been dispelled by knowledge, whose disciplined mind is firmly established in God and who are devoted to the welfare of all beings, attain Brahman, who is all peace (5.25).
 
Equanimity:
  1. The wise look with equanimity on all whether it be a Brahmana endowed with learning and humility, a cow, an elephant, a dog and a pariah, too (5.18).
 
Practice Meditation:
  1. He, whose, mind remains unattached to sense objects, derives through meditation, the Sattvika joy which dwells in the mind; then that Yogi, having completely identified himself through meditation with Brahman, enjoys eternal Bliss (5.21).
  2. Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the Prana (outgoing) and the Apana (incoming) breaths flowing within the nostrils, he who has brought his senses, mind and intellect under control-such a contemplative soul intent on liberation and free from desire, fear and anger, is ever liberated (5.27, 5.28).
 
Devotion to Almighty:
  1. One, who, constantly worships Me (Brahman, Shree Krishna) through the Yoga of exclusive devotion-transcending these three Gunas, he becomes eligible for attaining Brahman (14.26).
  
Establish Oneness with Brahman:
  1. He remains constantly established in identity with Supreme Being, and has finally become one with Him, their sins being wiped out by wisdom; reach the supreme goal whence there is no return (5.17).
  2. One, who is seated like a witness, is not disturbed by the Gunas, and who, knowing that the Gunas alone move among the Gunas, remains established in identity with God, and never falls off from that state (14.23).
  3. He is established in identity with Brahman (who is Truth, Consciousness and Bliss solidified), and cheerful in mind, no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me (18.54). Through that supreme devotion he comes to know Me in reality, what and who I am; and thereby knowing Me truly, he forthwith merges into My being (18.55).
 
Liberation from Re-Birth:
  1. To those wise men who are free from lust and anger, who have restrained their mind and have realized God, Brahman, the abode of eternal peace, is present all-round (5.26).
  2. He alone, who is able to withstand, in this very life before casting off this body, the urges of lust and anger, is a Yogi, and he alone is a happy man (5.23). He who is happy within himself, enjoys within himself the delight of the soul, and, even so, is illumined by the inner light (light of the soul), such a Yogi (Samkhya yogi) identified with Brahman attains Brahman, who is all peace (5.24).​

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Who is Royal (Rajasica) Person - The Shrimad Bhagavad Gita

7/21/2019

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Shree Krishna has explained in chapters 14, 16 17 and 18 of Shrimad Bhagavad Gita about the different personalities of persons which are caused by the root material i.e. Prakriti (nature) having three attributes viz. Sattva, Rajas and Tamas in varying proportion. The different characteristics viz. state of mind, actions & doership, charity, spiritual duties, food habits, true knowledge, intellect, determination, joy and re-birth spell out about the Rajasika person.
 
The rajas element is of the nature of passion which draws the person to action (14.9). It binds the soul through attachment to actions and their fruit (14.7). By overpowering Sattva and Tamas, Rajas prevails (14.10). Rajas expresses as dynamism, passion, anger, covetousness, the reproaching the others, extreme sternness, discontent, fierceness, attachment and like (14.5).
 
Knowledge dominated by Rajas directs attention to diversity of things; actions dominated by it result in actions done with great attachment, egotism and expenditure of energy; an agent dominated by it is greedy, cruel, attached and subject to elation and depression; the intelligence is dominated by it is riddled with confusion about right and wrong and has little sense of duty; strength of mind is dominated by ambitions, desires and worldly status; and happiness dominated by it is extremely attractive in the beginning due to sensual excitement but in its final result brings about sufferings.

The main attributes of Rajasika Person are listed as under (in bracket, chapter.verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):
  1. Rajasika state of mind: With the dominance of Rajas, greed, activity, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance (14.12).
  2. Charity: Charity is bestowed in a grudging spirit (चंदा) and with the object of mere show, getting a service in return or in the hope of obtaining a reward (prestige, fame, position, getting heaven etc.) is called Rajasika (17.12, 17.21).
  1. Spiritual duties:
    1. Those of Rajasika temperament worship demigods, the demons; (17.4).
    2. The rajas worshippers are prompted by desires and ambitions, by greed of wealth and power.
    3. The austerity which is performed for the sake of renowned, honour or adoration, as well as for any other selfish gain, either in all sincerity or by way of ostentation, and yields an uncertain and momentary fruit, has been spoken of here as Rajasika (17.18).
  2. Actions & Doership:
    1. Action, which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rajasika (18.24).
    2. The doer, who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and who feels joy and sorrow, has been called Rajasika (18.27).
    3. The renunciation of one’s duties out of fear of physical strain, is Rajasika form of renunciation, he does not reap the fruit of renunciation (18.8).
    4. Sorrow is declared to be the fruit of a Rajasika act (14.16).
  3. Food habits: Foods which are bitter, sour, salty, over hot, pungent, dry and burning, and which cause suffering, grief and sickness, are dear to the Rajasika (17.9).
  4. Knowledge: The knowledge by which man cognizes many existences of various kinds, as apart from one another, in all beings, is Rajasika (18.21).
  5. Intellect: The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done-that intellect is Rajasika (18.31).
  6. Determination: The perseverance by which the man seeking reward for his actions clutches with extreme fondness virtues, earthly possessions and worldly enjoyments-that perseverance is said to be Rajasika (18.34).
  7. Joy: The delight which ensues from the contact of the senses with their objects is eventually poison like, though appearing at first as nectar; hence it has been spoken of as Rajasika (18.38).
  8. Re-birth - When Rajas predominates, he is born among those attached to action; (14.15).
 
 
 

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Who is Devotee (भक्त) - The Bhagavad Gita

6/21/2019

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Who is Devotee (भक्त) - The Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shrimad Bhagavad Gita has explained to Arjuna, the attributes of Devotee or Bhakta in its various chapters. Bhaktas are dear to the almighty. A true bhakta get liberation from re-birth.
 

A bhakta is a friend of all, free from self-centredness, unaffected by vanity (arrogance) and pride, ever cheerful, patient in all circumstances and situations, firm in his resolves, absolutely self-surrendered to the God, attracting love and affection of all, unperturbed, pure, indifferent to worldly values, devoid of the feeling that he is the doer of anything, alike to friend & foe, alike in praise and insult, and looking on the whole world as his home. Detachment, universal love, resignation, self-control, absence of egoism etc. are the common characteristics of perfect person.
For one who is thus endowed with devotion that constantly makes the mind centred in Me (Brahman, Almighty, Shree Krishna), there is no need of knowledge and renunciation, as disciplines, separate from the practice of devotion, for attainment of the highest spiritual goal. 
Shree Krishna says, when a man continues to follow the disciplines of Bhakti without break, I begin to dwell in his heart and thereupon, all the desires of the heart are destroyed owing to my presence. When an aspirant realises Me, the soul of all, his ego-sense, which constitutes the knot of the heart, is cut as under:

  1. All his doubts about God, the soul etc., are dispelled;
  2. The hold of the past karma on him gets attenuated.

The path of devotion has advantage that, as he depends on personal God and not on his effort alone. Shree Krishna says that He is always at back to lift devotee out of the ocean of samsara. The persons should practise whole-hearted devotion.

Service of living beings with feeling that almighty dwell in them is real pada seva of God. Ritualism need to be accompanied by the service of society, of poor and the holy ones without them, it is futile.

The detailed explanations of attributes of Bhakta, chapter wise and verse-wise of Shrimad Bhagavad Gita (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom) are as under: 
Chapter: 12
  1. One, who is free from malice towards all beings, friendly and compassionate, and free from the feelings of ‘I’ and ‘mine’, balanced in joy and sorrow, forgiving by nature, ever-contented and mentally united with Me (Brahman, Almighty, Shree Krishna), who has subdued his mind, senses and body, has a firm resolve, and has surrendered his mind and reason to Me-that devotee of Mine is dear to Me (12.13, 12.14).
  2. One, who is not a source of annoyance to his fellow-creatures, and who in his turn, does not feel vexed with his fellow-creatures, and who is free from delight and envy, perturbation and fear, is dear to Me (12.15).
  3. One, expects nothing, who is both internally and externally pure, is wise and impartial and has risen above all distractions, and who renounces the sense of doership in all undertakings-such a devotee of Mine is dear to Me (12.16).
  4. One, who neither rejoices nor hates, nor grieves, nor desires, and who renounces both good and evil actions and is full of devotion, is dear to Me (12.17).
  5. One, who deals equally with friend and foe, and is the same in honour and ignominy, who is alike in heat and cold, pleasure and pain and other contrary experiences, and is free from attachment, he who takes praise and criticism alike, and is given to contemplation and is contented with any means of subsistence available, entertaining no sense of ownership and attachment in respect of his dwelling-place and is full of devotion to Me, that person is dear to Me (12.18, 12.19).
  6. Those devotees, however, who partake in a disinterested way of this nectar of pious wisdom set forth above, endowed with faith and solely devoted to Me, they are extremely dear to Me (12.20).
Chapter: 18
  1. One who give one’s mind to Me; be devoted to Me, worship Me by listening, chanting, meditating & studying scriptures, offer everything to Me by mind, speech & body; by excellent devotion, bhakti, love & with great affliction pray Me and bow to Me. Doing so, he will come to Me alone, I truly promise; for, he are exceptionally dear to Me (18.65).
  2. Resigning all your duties to Me, the all-powerful and all supporting Lord, take refuge in Me alone; I shall absolve you of all sins, worry not (18.66).


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Who is Demonic Person - The Shrimad Bhagavad Gita

5/27/2019

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Who is Demonic Person - The Shrimad Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna has explained in chapters 14, 16 17 and 18 of Shrimad Bhagavad Gita about the different personalities of persons which are caused by the root material i.e. Prakriti (nature) having three attributes viz. Sattva, Rajas and Tamas in varying proportion. The different characteristics viz. state of mind, actions & doership, charity, spiritual duties, food habits, true knowledge, intellect, determination, joy and re-birth spell out about the tamsika person.
 
Tamasika person is characterised by inertia (lethargy, inactivity), darkness, dullness, ignorance, madness, intoxication, lassitude, atheism, addiction to women, drowsiness, sloth, worthlessness, impurity and the like. Tamas element covers the knowledge and impels one to madness (14.9). By overpowering Sattva and Rajas, Tamas prevails (14.10).     Ignorance is the fruit of a Tamasika act (14.16).
 
The Tamas , the deceiver of all those who look upon the body as their own self, as born of ignorance. It binds the soul through carelessness/madness, laziness and sleep (14.8). Hypocrisy, arrogance, prides and anger, harshness and ignorance, these are the marks of him, who is born with demoniac properties.

Knowledge dominated by tamas sees side issues as the whole truth and doggedly holds on to them without due thought, under the prompting of passions; actions dominated by it is undertaken thoughtlessly without estimate of one’s capacity of resources, and is prompted by delusions and cruel motives; the agent dominated by tamas is fickle minded, insolent, exploiting, procrastinating and slipshod in his methods; the intelligence is dominated by it sees unrighteousness as righteousness and takes the wrong side of everything; strength of mind or determination dominated by it is always subject to depression, vacillation, and overbearing insolence; and pleasure dominated by it is from the beginning to the end riddled delusion, lethargy and heedlessness.

The main attributes of Demonic Person are listed as under (in bracket, chapter.verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):
  1. Tamasika state of mind:
With the growth of Tamas, dullness of the mind and senses, disinclination to perform one’s obligatory duties, frivolity, triviality, inertness and delusion etc. appear (14.13). The thoughts of persons possessing a demoniac disposition are as under:  
  1. They possess neither purity (external or internal) nor good conduct nor even truthfulness (16.7).
  2. Such persons believe that this world is without any foundation, absolutely unreal and Godless brought forth by mutual union of the male and female and hence conceived in lust (16.8).
  3. Cherishing insatiable desires and embracing false doctrines through ignorance, these persons are of impure conduct move in this world, full of hypocrisy, pride and arrogance (16.10).
  4. They believe that this much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine (16.13).
  5. That enemy has been slain by me and I shall kill those others too. I am the lord of all, the enjoyer of all power, I am endowed with all occult powers, and am mighty and happy (16.14).
  6. They believe that they are wealthy and own a large family and nobody matches them; they will sacrifice to gods, will give alms, they will make merry (16.15).
  7. Thus, deluded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind bewildered by numerous thoughts, these persons of devilish disposition fall into the foulest hell (16.16).
  8. Given over to egotism, brute force, arrogance, lust and anger etc., and calumniating others, they despise Me (the in-dweller), dwelling in their own bodies, as in those of others (16.18).
  9. Those haters, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world (16.19).
  10. Failing to reach Me, those stupid persons are born life after life in demoniac wombs and then verily sink down to a still lower plane (16.20).
  11. Charity: Charity which is made without good grace and in a disdainful spirit, out of time and place, and to undeserving persons, (for drinking wine, eating meat, stealing, and inferior task etc.) is said to be Tamasika (17.22).
  12. Spiritual duties:
    1. The persons, who are of Tamasika disposition, worship the spirits of the dead and ghosts (17.4).
    2. Persons, who practise severe penance of an arbitrary type, not sanctioned by the scriptures, and who are full of hypocrisy and egotism and are, obsessed with desire, attachment and pride of power and who torture the elements constituting their body as well as the Supreme Spirit, dwelling in their body are Tamsika (17.5, 17.6).
    3. A sacrifice, which is not in conformity with scriptural injunctions, in which no food is offered, and no sacrificial fees are paid, which is without sacred chant of hymns and devoid of faith, is said to be Tamasika (17.13). Penance which is resorted to out of foolish obstinacy and is accompanied by self-mortification (humiliation), or is intended to harm others, such penance has been declared as Tamasika (17.19).
  13. Actions & Doership: The actions of persons possessing a demoniac disposition are as under: 
    1. Whatever is done indifferently, with evil motives, thoughtlessly, and in a grumbling spirit is tamas. Such conduct is futile in respect of person’s higher evolution.
    2. Lacking piety (piousness) and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful (lethargic), despondent and procrastinating-such a doer is called Tamasika (18.28).
    3. That action which is undertaken through sheer ignorance, without regard to consequences or loss to oneself, injury to others and one’s own resourcefulness, is declared as Tamasika (18.25).
    4. Do not know what right-activity is and what right abstinence from activity is.
    5. Such persons of vile (aweful) disposition and terrible deeds are enemies of mankind, bent on destruction of the world (16.9).
    6. Cherishing insatiable desires and embracing false doctrines through ignorance, these persons are of impure conduct move in this world, full of hypocrisy, pride and arrogance (16.10).
    7. They remain devoted to the enjoyment of sensuous pleasures, self-care and are firm in their belief that this is the highest limit of joy (16.11).
    8. They are held in bondage of hundreds of ties of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair means hordes of money and other objects for the enjoyment of sensuous pleasures (16.12).
    9. Intoxicated by wealth and honour, those arrogant and haughty men perform sacrifices only in name for ostentation, without following the sacred rituals (16.17).
  14. Food habits: Food which is ill-cooked or not fully ripe, insipid, putrid, stale and polluted, and which is impure too, is dear to men of Tamasika (17.10).
  15. True Knowledge: knowledge which clings to one body as if it were the whole, and which is irrational, has no real grasp of truth and is trivial has been declared as Tamasika (18.22).
  16. Intellect: The intellect wrapped in ignorance, which imagines even Adharma to be Dharma, and sees all other things upside-downóthat intellect is Tamasika (18.32).
  17. Determination: The perseverance by which an evil minded person does not give up sleep, fear, anxiety, sorrow and vanity as well, that perseverance is Tamasika (18.35).
  18. Joy: That which overwhelms the Self during its enjoyment as well as in the end-derived from sleep, indolence (laziness) and obstinate error, such delight has been called Tamasika (18.39).
  19. Re-birth - The person who has expired during the preponderance of Tamas is reborn in the species of the deluded creatures such as insects and beasts etc. (14.15).


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Who is Ascetic (तपस्वी) - The Bhagavad Gita

4/20/2019

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Who is Ascetic (तपस्वी) - The Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna has explained about different kinds of sacrifices in chapter 4 of Shrimad Bhagavad Gita (mentioned as chapter. verse in this article in bracket). Sacrifices are done by yogis while performing the fire rituals, the duties, the psychic control or dhayan or worship of God.     
Different persons perform different kind of sacrifices. 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 (4.28).   

Many such forms of sacrifice have been explained in detail in the Vedas. All of them involve the action of mind, senses and body. Thus, knowing the truth about them one shall be freed from the bondage of action (through their performance) (4.32).
 
Yogis who enjoy the nectar that has been left over after the performance of a sacrifice attain the eternal Brahman. The person, who does not offer sacrifice, is neither happy in this world nor next. Sacrifice through Knowledge, is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge (4.33). 
 
Sacrifices during Fire Ritual:
Brahman is seen everywhere as a form of sacrifice. Brahman is the ladle (with which oblation is poured into the fire, etc.); Brahman, is the oblation; Brahman is the fire, Brahman itself is the performer of sacrifice and so Brahman itself constitutes the act of pouring the oblation into the fire. And, finally, Brahman is the goal to be reached by him who is absorbed in Brahman as the act of such sacrifice (4.24).
 
Sacrifices during worship of God:
Some Yogis 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 Brahman i.e. attain oneness with Brahman (4.25).
 
Sacrifices during performance of duties:
Some sacrifice their senses of perception, into the fires of self-discipline. Other Yogis without attachment & aversions sacrifice the objects of perception into the fires of the senses (4.26).
 
Sacrifices during Psychic control:
  1. Sacrifice of all the functions of their senses and the functions of the vital airs (Prana) into the fire of Yoga of self-restraint kindled by wisdom (4.27).
  2. Sacrifice of the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath (4.29).
  3. Regulating the diet and controlling the processes of inhalation and exhalation both through Pranayama; all these have their sins consumed away by sacrifice (4.30).

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Who is Sant or Sattvika Person -The Shrimad Bhagavad Gita

3/2/2019

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Who is Sant or Sattvika Person -The Shrimad Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna has explained in chapters 14, 16 17 and 18 of Shrimad Bhagavad Gita about the different personalities of persons which are caused by the root material i.e. Prakriti (nature) having three attributes viz. Sattva, Rajas and Tamas in varying proportion. The different characteristics viz. state of mind, actions & doership, charity, spiritual duties, food habits, true knowledge, intellect, determination, joy and re-birth spell out about the Sattvika person.
 
Sattvika persons are virtuous & kind and are having restraint of senses, regulation of the organs, freedom from enmity, correct judgement, the attainment of knowledge and supernatural powers. The Sattva being clean, is illuminating and flawless, it binds through attachment to happiness and knowledge (14.6). Sattva draws one to pleasure (14.9). Overpowering Rajas and Tamas, Sattva prevails (14.10). Wisdom and discernment in the body, mind and senses, Sattva element predominates. (14.11).
 
Whatever is done without vanity (self-importance), but is motivated by the good of others and has the grace of God in mind, is sattvika. Those who are sattvika desire salvation and cultivate renunciation, divine love without motive, actions dedicated to God etc. and they will be drawn to Divine manifestations that bestow these excellences.

Sattvika has effects like luminosity, peace, knowledge and pleasure and objects with such properties. Knowledge dominated by Sattva leads to understanding of unity in diversity; actions dominated by it tend to detachment and freedom from passionate affiliations; a doer dominated by it is comparatively free from ego-sense and attachment but yet does not lack enthusiasm and interest in the work; the intelligence dominate it is always accompanied by moral sensibility and eye on spiritual side of things; strength of mind is dominated by it expressed as control of senses & the mind and strict adherence to principles; and experience dominated by it is painful in the beginning due to difficulties in discipline, but ends in great bliss.

The main attributes of Sattvika Person (Saint) are listed as under (in bracket, chapter.verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):
  1. Sattvika state of mind:
    1. Sublimity, forgiveness, fortitude, external purity, bearing enmity to none i.e. absence of hatred, absence of fickleness (indecisiveness), Vigour, and absence of self-esteem/pride, perfect purity of mind, uprightness of mind as well as of the body and senses, absolute fearlessness, constant fixity in the Yoga of meditation and knowledge for the sake of Self-realization.
    2. Absence of anger even on provocation, peacefulness/quietude or composure of mind, abstaining from slander or crookedness (17.14).
    3. Cheerfulness of mind, placidity, habit of contemplation on God, control of the mind and perfect purity of inner feelings-all this is called austerity of the mind (17.16).
  2. Body & senses: Purity, straightforwardness, continence (self-restraint) and non-violence-these are called penance of the body (17.14).
  3. Non-violence: Non-violence in thought, word and deed.
  4. Compassion & Charity:
    1. Compassion towards all creatures.
    2. One believes that charity must be performed, is Sattvika in character (17.11).
    3. Charity which is bestowed with a sense of duty on one from whom no return is expected, at appropriate time and place, and to a deserving person (hungry, orphan, sick, patient, beggar, disable etc.) that charity has been declared as Sattvika (17.20).
  5. Spiritual duties:
    1. Worship of God and other deities, the Brahmanas, one’s guru, elders and great soul, (17.14).
    2. Performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties (17.5, 17.6),
    3. Study and teaching of the Vedas and other sacred books (17.5, 17.6),
    4. Chanting of God’s names and glories, suffering hardships for the discharge of one’s sacred obligations. (17.5, 17.6).
  6. Actions & Doership:
    1. An action which is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any attachment or aversion by one who seeks no return, is called Sattvika (18.23).
    2. A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, which alone has been recognized as the Sattvika (18.9). 
    3. Free from attachment, not egoistic, endowed with firmness and zeal and not swayed by success and failure-such a doer is said to be Sattvika (18.26).
    4. Gentleness, modesty, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits;
    5. Sacrifice, charity and penance, and all other acts of duty too, must be performed without attachment and expectation of reward (18.6).
    6. The reward of a righteous act is Sattvika i.e., faultless in the form of joy, wisdom and dispassion etc., (14.16).
  7. Food habits: Foods which promote longevity, intelligence, vigour, health, happiness and cheerfulness, and which are juicy, succulent, substantial and naturally agreeable, are liked by person of Sattvika nature (17.8).
  8. Speech: Words which cause no annoyance to others and are truthful, kind, agreeable and beneficial (17.15).
  9. True Knowledge: One who perceives as one imperishable divine existence as undivided and equally present in all individual beings, is Sattvika (18.20).
  10. Intellect: The intellect which correctly determines the paths of activity and renunciation (प्रवत्तिमार्ग – living in family & renunciation of fruits and attachment, like Raja Janak) and renunciation (निवृत्तिमार्ग – Renunciation of doership & oneness with Supreme Being, like Shree Shukdev & Sankadik), what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Sattvika (18.30).).
  11. Determination: The unwavering perseverance (determination, persistence) by which man controls through the Yoga of meditation the functions of the mind, the vital airs and the senses-that firmness is Sattvika (33).
  12. Joy: That in which the doer finds enjoyment through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow-such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Sattvika (18.36, 18.37).).
  13. Re-birth - When a man dies during the preponderance of Sattva, he obtains the clean ethereal worlds (heaven etc.,) attained by men of noble deeds (14).
  continued.......

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Who is Almighty - The Bhagavad Gita

2/17/2019

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Who is Almighty - The Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna has explained about the almighty or Brahman (in Sanskrit, root bṛh means "to swell, expand, grow, enlarge") in chapters 7, 11, 13, 15 and 17 of Shrimad Bhagavad Gita. Brahman Supreme Brahman has two concepts viz. Nirguna and Saguna. Nirguna Brahman is formless, without attributes or quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality. Brahman is distinct from Brahma (one of the deities & mortal), Brahmin (one of the Verna) and Brahmama (one of the four ancient layers of texts within the Vedas).
Supreme Brahman, the truth (Being)-consciousness-Bliss, is eternal, the ultimate reality and pervading all in the universe. Brahman is omnipresent, transcendent (supreme, divine), beyond time and space, but yet immanent in nature and in all beings – as light in the sun and other luminaries, as gravitation that keeps the galaxies in position, as fertility in soil, as digestive powers in all living beings and above all in the hearts of all as the living spirit from whom life, memory, intelligence, knowledge and everything else proceed.


Supreme Brahman is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being). Brahman is the the sustainer of beings (as Vishnu), the destroyer (as Rudra) and the creator of all (as Brahma). Brahman is knowledge itself, worth knowing, and worth attaining through real wisdom. The eternal Jivatma (soul) the fragment of the Supreme Being is the controller of the body etc. Around Jivatma is the mind, ego, Buddhi, senses etc. which are arisen from Prakriti.

That is infinite, this is infinite. From the infinite, the Infinite has come forth. When the Infinite is subtracted from the Infinite, the Infinite remain.

Om tat sat are the holy syllables & represent Brahman, and indicate the sacrificial mentality. Om is sound Brahman (शब्द) and the seed of all mantras, Tat means that indicating Brahman. Sat means truth or reality, is equally representing Brahman. Utterance of these syllables, promotes his spiritual evolution. Brahman is the goal and devotion, real wisdom, selfless karma & dhayan yoga are the paths. 
 
Shree Krishna has explained the attributes of Brahman & Jivatma as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Chapter: 7 - Attributes of Almighty - I
  1. I am the sapidity (deliciousness) in water and the radiance in the moon and the sun; I am the sacred syllable AUM in all the Vedas, the sound in ether, and virility in men (7.8).
  2. I am the pure odour (the subtle principle of smell) in the earth and the brightness in fire; I am the life in all beings and austerity in the ascetics (7.9).
  3. I am the eternal seed of all beings; the intelligence of the intelligent; the glory of the glorious; the might (free from passion and desire) of the strong; the desire according to dharma (7.10, 7.11).
  4. All other entities which arise from Sattva (the quality of goodness), or from Rajas (the principle of activity) or Tamas (the principle of inertia), they all are evolved from Me (Brahman/Shree Krishna) alone. In reality, however, neither do I exist in them, nor do they in Me (Brahman/Shree Krishna) (7.12).

Chapter: 11 - Almighty 
  1. Shree Krishna says: I am mighty Kala (the eternal Time-spirit), the destroyer of the worlds. I am out to exterminate these people. Even without you all those warriors, arrayed in the enemy’s camp, shall die (11.32).
  2. Arjuna says: O infinite, O Lord of celestials, O Abode of the universe, You are that which is existent (Sat), that which is non-existent (Asat) and also that which is beyond both, viz., the indestructible Brahman (11.37).
  3. You are the primal Deity, the most ancient Person; You are the ultimate resort of this universe. You are both the knower and the knowable, and the highest abode. It is You who pervade the universe, O one assuming endless forms (11.38).
  4. You are Vayu (the wind-god), Yama (the god of death), Agni (the god of fire), Varuna (the god of water), the moon-god, Brahma (the Lord of creation), the father of Brahma himself (11.39).

Chapter: 13 - Attributes of Almighty - II
  1. Supreme Brahman is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being) (13.12).
  2. It stands pervading all in the universe (13.13).
  3. Though perceiving all sense-objects, it is really speaking devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of Gunas, the three modes of Prakriti (13.14).
  4. It exists without and within all beings, and constitutes the moving and the unmoving creation as well. And by reason of its subtlety, it is incomprehensible; it is close at hand and stands a far too (13.15).
  5. Though integral like space in its undivided aspect, it appears divided as it were, in all animate and inanimate beings. That Brahman is the only object worth knowing is the sustainer of beings (as Vishnu), the destroyer (as Rudra) and the creator of all (as Brahma) (13.16).
  6. That supreme Brahman is said to be the light of all lights and entirely beyond Maya. That Brahman is knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly abiding in the hearts of all (13.17).

Chapter: 15 - Attributes of Almighty - III
  1. The radiance in the sun that illumines the entire world, and that which shines in the moon and that which shines in the fire too, that radiance is Mine (15.12).
  2. I pervade the soil to support all creatures by My vital energy, and nourish all plants (15.13).
  3. Taking the form of fire, as Vaisvanara, lodged in the body of all creatures and united with the Prana (exhalation) and Apana (inhalation) breaths, it is I who digest and assimilate the four kinds of food (which are eaten by biting, swallowing, licking and sucking) (15.14).
  4. It is I who remain seated in the heart (heart is symbolic location, it is all pervading) of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the ratiocinate faculty (methodical & logical reasoning by which doubts, hostility etc.). Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedanta and the knower of the Vedas too (15.15).
  5. The perishable and the imperishable too these are the two kinds of Purushas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jivatma or the embodied soul is called imperishable (15.16).
  6. Yet, the Supreme Person is other than these, who, having encompassed all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the Supreme Being (15.17).
  7. Since I am wholly beyond the perishable world of matter or Ksetra (Prakriti), and am superior even to the imperishable soul, Jivatma, hence I am known as the Purusottama, the Supreme Being, in the world as well as in the Vedas (15.18).
  8. Wise man who realizes Me as the Supreme Being knowing all, he constantly worships Me (the all-pervading Lord) with his whole being (15.19).

Chapter: 17 - Om Tat Sat
  1. OM, TAT and SAT - this has been declared as the triple appellation of Brahman, who is Truth, Consciousness and Bliss. By that were the Brahmamas and the Vedas as well as sacrifices created at the cosmic dawn (17.23).
  2. The acts of sacrifice, charity and austerity, as enjoined by sacred precepts, are always commenced by noble persons, used to the recitation of Vedic chants, with the invocation of the divine name OM (17.24).
  3. With the idea that all this belongs to God, who is denoted by the appellation (name) “TAT”, acts of sacrifice and austerity as well as acts of charity of various kinds, are performed by the seekers of liberation, expecting no return for them (17.25).
  4. The name of God, “SAT”, is used in the sense of reality and goodness. And the word “SAT” is also used in the sense of a praiseworthy, auspicious action (26).
  5. And steadfastness in sacrifice, austerity and charity is likewise spoken of as “SAT” and action for the sake of God is verily termed as “SAT” (17.27).
  6. An oblation which is offered, a gift given, an austerity practised, and whatever good deed is performed, if it is without faith, it is termed as naught i.e., “asat”; therefore, it is of no avail here or hereafter (17.28).

Chapter: 15 - Jivatma
  1. The eternal Jivatma (soul) in this body is a fragment of the Supreme Being; and it is that alone which draws around itself the mind and the five senses, which abide in Prakriti (15.7).
  2. Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires (15.8).
  3. It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, that this Jivatma enjoys the objects of senses (15.9).
  4. Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this Self in spite of their best endeavours (15.11).

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