विवेचन सारांश
Material body and conditioned soul
The session started with customary prayer and lighting of the lamp. This chapter of Srım̄adbhagavadgıt̄ā is 'kṣetrakṣetrajñavibhāgayoga'- The Yoga of Discrimination between the Field and the Knower of the Field
Bhagvan has given this opportunity to make our lives meaningful by learning Bhagavadgita and attempting to understand and adopt the learnings. It maybe that we are chosen ones because of our good karma from our past birth or something good we have done in this birth. Even people from various countries are enamoured by the content and depth of Bhagavadgita.
We are almost nearing the end of learning in Level 4 and have experienced the beauty and its impact on us. We have also experienced the meditation session in which we were exposed to the divine form of the Bhagavan in his Universal form.
13th Chapter has a very special flavour as compared to the other chapters and is explicitly difficult to understand the depth of the meaning and hence we may term it as a very special chapter among the 18 chapters. The principles stated here have very deep connotations and meanings which give us a interesting perspective of life and living though it may be a little difficult for a learner to imbibe in the first attempt. This chapter has a very generous content of hidden knowledge with very intricate details in every word.
The entire Gita is divided into 3 parts.
1. Chapter 1 to Chapter 6 - Purusha pradhana (Karma yoga)
2. Chapter 7 to Chapter 12 - Upasana Pradhan (Bhakti Yoga)
3. Chapter 13 to Chapter 18 - Gyana Pradhan (Gyana yoga)
Sanatana dharma divided as above but Vedanta has the concept of' tat tvam asi' .
The first part is 'tat' and refers to what is Anithya or impermanence. As referred in Chapter 8 Verse 22 :
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही ||
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही ||
As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.
Second part is 'tvam' is about you and gives rise to efforts in contemplating to understand the what is Paramatma or the Supreme Soul and us
3rd part is 'asi' which we can understand as a simple meaning 'there'
Vedanta has some hidden explanations. 'sat' means' it is there' whereas 'asat' means it is not there.
Logically speaking if 'asat' it is not there what is the use of discussing whether 'sat' is there or not.
Alternately if it is not there why think about it by saying 'sat' is there then 'asat' is not there.
The explanation is given by Bramhalina swamiji Ramasiddha Maharaja in his treatise on 'Sadhana and Sadhya' explains as under:
When you say 'asat' is not there, it is the truth.
when you say 'sat' is present it is the truth
If you remove 'sat' and 'asat' it is only the "it is there" that remains and that is the truth.
13th chapter to 18th chapter is 'asi' and 13thchapter has a relation to 7th chapter in content. 7th chapter is on Gyanavigyana. In 8th Chapter Arjuna asked 8 questions which Bhagavan replied but also was the view that Arjuna did not understand.
In 9th chapter Bhagavan had spoken to Arjuna on the rājavidyārājaguhyayoga. In 11th Chapter Bhagavan made Arjuna see HIS Universal form. In 2nd Chapter HE told about the Vibhutiyoga. After the 10th Chapter Arjuna had asked to see Bhagavan in HIS Universal form and HE being so fond Arjuna obliged him. Arjuna had responded saying he was blessed to see the Universal form but where was the role of Bhakti or devotion in it and where is the Gyana or knowledge. Bhagavan started with the 12th Chapter on Bhakti yoga the yoga of devotion. In 13th we have to understand what Bhagavan meant as the unmanifested form of HIMSELF. When HE says:
Second part is 'tvam' is about you and gives rise to efforts in contemplating to understand the what is Paramatma or the Supreme Soul and us
3rd part is 'asi' which we can understand as a simple meaning 'there'
Vedanta has some hidden explanations. 'sat' means' it is there' whereas 'asat' means it is not there.
Logically speaking if 'asat' it is not there what is the use of discussing whether 'sat' is there or not.
Alternately if it is not there why think about it by saying 'sat' is there then 'asat' is not there.
The explanation is given by Bramhalina swamiji Ramasiddha Maharaja in his treatise on 'Sadhana and Sadhya' explains as under:
When you say 'asat' is not there, it is the truth.
when you say 'sat' is present it is the truth
If you remove 'sat' and 'asat' it is only the "it is there" that remains and that is the truth.
13th chapter to 18th chapter is 'asi' and 13thchapter has a relation to 7th chapter in content. 7th chapter is on Gyanavigyana. In 8th Chapter Arjuna asked 8 questions which Bhagavan replied but also was the view that Arjuna did not understand.
In 9th chapter Bhagavan had spoken to Arjuna on the rājavidyārājaguhyayoga. In 11th Chapter Bhagavan made Arjuna see HIS Universal form. In 2nd Chapter HE told about the Vibhutiyoga. After the 10th Chapter Arjuna had asked to see Bhagavan in HIS Universal form and HE being so fond Arjuna obliged him. Arjuna had responded saying he was blessed to see the Universal form but where was the role of Bhakti or devotion in it and where is the Gyana or knowledge. Bhagavan started with the 12th Chapter on Bhakti yoga the yoga of devotion. In 13th we have to understand what Bhagavan meant as the unmanifested form of HIMSELF. When HE says:
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |
श्रद्धया परयोपेतास्ते मे युक्ततमा मता: ||
श्रद्धया परयोपेतास्ते मे युक्ततमा मता: ||
Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.
Arjuna is expected to have questioned further and in 13th chapter Bhagavan started Arjuna asking:प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ||
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ||
This verse is not there in all the Bhagavadgita books as some of the knowledgeable seers and also Adi Shankaracharya were not in acceptance of the presence of this verse. Here are added 2 words 'kshetra' and 'kṣetrajña'
In many places the words 'Prakriti' and 'Purusha' were not in reference except. If we have to understand these 2 words we have to understand another 2 words 'vyaṣṭi' meaning singleness and 'samaṣṭi' meaning in totality or wholeness.
To illustrate; If there is a glass of water it is singlenes, the water in the world is of wholeness. However it is the same water. In the world same matter can either be in single or individual form or in the wholeness or collective form.
The forms can also take each others characteristic. A farmer has 2 acres land and in this illustration the farmer is both kshethra and kṣetrajña. The land here is kshethra. Suppose there is a drought and the crops are lost, the Government may come out with compensation for the farmer. If the situation is analysed, the land is actually the one which suffered losses, but the compensation is received by the farmer who is a kṣetrajña.
If we look at it in another way, the Government that gives compensation will be the kṣetrajña and the farmer becomes the kshetra.
Analysing further the farmer who is the Kshetra and receives limited compensation becomes vyaṣṭi and the Government who is the kṣetrajña and gives the compensation out of its corpus fund will become the samaṣṭi.
In many places the words 'Prakriti' and 'Purusha' were not in reference except. If we have to understand these 2 words we have to understand another 2 words 'vyaṣṭi' meaning singleness and 'samaṣṭi' meaning in totality or wholeness.
To illustrate; If there is a glass of water it is singlenes, the water in the world is of wholeness. However it is the same water. In the world same matter can either be in single or individual form or in the wholeness or collective form.
The forms can also take each others characteristic. A farmer has 2 acres land and in this illustration the farmer is both kshethra and kṣetrajña. The land here is kshethra. Suppose there is a drought and the crops are lost, the Government may come out with compensation for the farmer. If the situation is analysed, the land is actually the one which suffered losses, but the compensation is received by the farmer who is a kṣetrajña.
If we look at it in another way, the Government that gives compensation will be the kṣetrajña and the farmer becomes the kshetra.
Analysing further the farmer who is the Kshetra and receives limited compensation becomes vyaṣṭi and the Government who is the kṣetrajña and gives the compensation out of its corpus fund will become the samaṣṭi.
13.1
śrībhagavānuvāca
idaṃ(m) śarīraṃ(ṅ) kaunteya, kṣetramityabhidhīyate,
etadyo vetti taṃ(m) prāhuḥ(kh), kṣetrajña iti tadvidaḥ, 13.1
Śrī Bhagavān said:
This body Arjuna, is termed as the Field (kṣetra) and he knows it, is called the knower of the field (kṣetrajna) by the sages discerning the truth about both.
Here the word Kshetra refers to the body. If we have to deliberate on one word ' Idam' it means it or this in simple English.
Here the question is what is 'this'. FoR example: For things kept in a room while speaking we refer to it as : this is the computer, this is a table, this is a bed, this is a lamp and so on. Imagine if these things o similar ones are in another room, then we start referring to them as; that comp, that bed, that lamp and so on.
What is near us we are using 'this' and addressing and hence this can be termed as 'vesti' or individualistic and if it is away from us it is termed as samaṣṭi.
In upanishads :
Here the question is what is 'this'. FoR example: For things kept in a room while speaking we refer to it as : this is the computer, this is a table, this is a bed, this is a lamp and so on. Imagine if these things o similar ones are in another room, then we start referring to them as; that comp, that bed, that lamp and so on.
What is near us we are using 'this' and addressing and hence this can be termed as 'vesti' or individualistic and if it is away from us it is termed as samaṣṭi.
In upanishads :
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om, That is Purna (Full); This is also Purna (Full) ; From Purna is manifested Purna, Taking Purna from Purna, Purna indeed remains
Om! That is the whole. This is the whole. From wholeness emerges wholeness. Wholeness coming from wholeness, wholeness still remains.
That is, the one whom we cannot know or see through the mind and senses, that too is complete. What we can think and know with our mind and senses, whatever form of God we can imagine in our mind is also complete. Purnasya is the state, that too is complete. What is taken out of complete is also complete. Now in our view, whatever is taken out of the complete becomes complete. But how can it happen that it has been taken out of complete and has become complete. For this Vedanta has to be understood.
Om! That is the whole. This is the whole. From wholeness emerges wholeness. Wholeness coming from wholeness, wholeness still remains.
That is, the one whom we cannot know or see through the mind and senses, that too is complete. What we can think and know with our mind and senses, whatever form of God we can imagine in our mind is also complete. Purnasya is the state, that too is complete. What is taken out of complete is also complete. Now in our view, whatever is taken out of the complete becomes complete. But how can it happen that it has been taken out of complete and has become complete. For this Vedanta has to be understood.
We had heard Mathakash, Mahakaash, Ghatakash.
For an illustration: The sky in our room and the sky outside the temperature is same or different? It is different though the temperature in room has come form the sky outside. The temperature in the room is a part of the sky outside, but we refer to the temperature in room as ghatakash or held in full. However the outer sky is also full. This means that there is fullness out of fullness as the sky is also especially full.
Arjuna says the body is called the kshetra, reason being when we age and as we age, the body keeps changing from the infant to the elderly being; progressively it changes. However our inner being the soul does not change and we view ourselves as unchanging.
If we have not seen our childhood photo at any point of time in life and and suddenly if someone shows us after long number of years, we cannot recognise. The body constantly changes and the one who can actually understand this phenomenon is kṣetrajña, whereas the one who keeps changing is kshetra.
As long as we are breathing we are alive. Once we stop breathing no doctor or any amount of money can bring the life back. The body which is the kshetra is not going to be of any use.
If we have not seen our childhood photo at any point of time in life and and suddenly if someone shows us after long number of years, we cannot recognise. The body constantly changes and the one who can actually understand this phenomenon is kṣetrajña, whereas the one who keeps changing is kshetra.
As long as we are breathing we are alive. Once we stop breathing no doctor or any amount of money can bring the life back. The body which is the kshetra is not going to be of any use.
kṣetrajñaṃ(ñ) cāpi māṃ(m) viddhi, sarVākṣetreṣu bhārata,
kṣetrakṣetrajñayorjñānaṃ(m), yattajjñānaṃ(m) mataṃ(m) mama. 13.2
Know Myself to be the kṣetrajna (individual soul) in all the kṣetras (fields), Arjuna. And it is the knowledge of the field (kṣetra), and knower (kṣetrajna), (ie. of Matter with its evolutes and the Spirit) which I consider as true knowledge.
Bhagavan is referring to the true knowledge here. A philosophy between the prakriti and Purusha. These days we see any one can become acharya or teacher if they know something more than us.
The Darshana shastra has specified rules on who can become an acharya. One should have profound knowledge of the scriptures, the Vedas and Upanishads and should have mastered tthem not just memorised but adopted in life too. One should have the capability to debate and write treatise on the subjects.
Bhagavan says those who are The kshetra and understands the kṣetrajña in them and the kṣetrajña of parkriti and Purusha and views these as vikāra are the knowers.
Vikāra here means transformation and is not of any negative connotation. The transformation from one state to another is vikāra.
For an illustration: Milk is prakriti and curds will be the vikāra or vikruti because of the transformation from milk to curds. Likewise, butter comes from curd and the vikruti of curd is butter as transformation has happened. The form keeps changing and this applies to the entire universe as transformation happens constantly. Everything will be a prakriti and will change form and become vikruti.
There is source prakriti which was the first one to become viewed in form and there is a form unseen in between the transformation process and this is termed as the unmanifested form.
If we have to understand the formation of universe the initial form was the unmanifested form called Brahman. The Brahman is avyakta or HE is the primordial element out of which the whole universe is created. If someone asks what is 'avyakta' ?, The question is wrong as it cannot be defined. Once you define it becomes vyaktā or apparent.
The avyakta first gives rise to ahaṅkāra. This does not mean Ego here but can be explained as an individualistic form with Self realisation which has a mind, knowledge and intellect. Again it is not vyeṣṭi but it is samaṣṭi and wholeness embodied.
The first form was created with the intellect and knowledge and hence came the formation of the: The 24 elements of creation of the universe are:
The Darshana shastra has specified rules on who can become an acharya. One should have profound knowledge of the scriptures, the Vedas and Upanishads and should have mastered tthem not just memorised but adopted in life too. One should have the capability to debate and write treatise on the subjects.
Bhagavan says those who are The kshetra and understands the kṣetrajña in them and the kṣetrajña of parkriti and Purusha and views these as vikāra are the knowers.
Vikāra here means transformation and is not of any negative connotation. The transformation from one state to another is vikāra.
For an illustration: Milk is prakriti and curds will be the vikāra or vikruti because of the transformation from milk to curds. Likewise, butter comes from curd and the vikruti of curd is butter as transformation has happened. The form keeps changing and this applies to the entire universe as transformation happens constantly. Everything will be a prakriti and will change form and become vikruti.
There is source prakriti which was the first one to become viewed in form and there is a form unseen in between the transformation process and this is termed as the unmanifested form.
If we have to understand the formation of universe the initial form was the unmanifested form called Brahman. The Brahman is avyakta or HE is the primordial element out of which the whole universe is created. If someone asks what is 'avyakta' ?, The question is wrong as it cannot be defined. Once you define it becomes vyaktā or apparent.
The avyakta first gives rise to ahaṅkāra. This does not mean Ego here but can be explained as an individualistic form with Self realisation which has a mind, knowledge and intellect. Again it is not vyeṣṭi but it is samaṣṭi and wholeness embodied.
The first form was created with the intellect and knowledge and hence came the formation of the: The 24 elements of creation of the universe are:
- Avyakta.
- समष्टि अहंकार :- Collective ego.
- समष्टि बुद्धि:- Collective intelligence
- Pañcamahābhūta :- or the 5 basic elements of nature (earth (pritvi), water (jala), fire (tejas), wind (vayu) and space (akasha)
- 5 Karmendriya :- eyes, ears, nose, tongue and skin and 5 jñānendriya - ears, eyes, nose, tongue and skin.
- One Mind
- 5 Tanmatras :-- hearing, touch, taste, smell and sight
It is only the humans who have all these 24 elements and none other creations have. Not even the Pañcamahābhūta or demigods. It is for this reason the demigods do not have a shadow too as they are born out od Agni tattva. The humans live breathe and die. In case of animals, they do have have lot of energy but they cannot hold their mind.
Out of 84 lakh beings, human beings are specially endowed and can have the control on their senses.
Out of 84 lakh beings, human beings are specially endowed and can have the control on their senses.
बड़े भाग मानुष तन पावा। सुर नर मुनि सब ग्रन्थन गावा।
Only humans have been given the principle and power of wisdom and deed by the lord's grace.
If we show six passions of mind or desire: kama (lust), krodha (anger), lobh (greed) these are considered as vikāra. Humans are a confluence of the 24 elements and happiness or sorrow are part of the vikāra that one exhibits.
A child may see that the light is off and when switched on wonders where the light came from. The father may reply saying it comes from electricity. If the child wants to see electricity the parent will just say that he is still small and will understand when he grows up, but in reality the electricity cannot be seen. Bhagavan in his unmanifested form is similar to that.
Ramakrishna Paramahamsa went into samadhi but not all his disciples except Swami Vivekananda ji was blessed by his touch. He must have touched many but all did not attain samadhi except Swami Vivekananda ji.
Bhagavan in his unmanifest form might have touched a lot many people but if Bhagavan is not in front of us we may not understand. We assume we understand by our intellect but a child also has some intellect but not but not worthiness to gain such understanding.
Adi Shankaracharya ji in Viveka Chudamani gave 4 sutras on who is eligible to be called the person who has command over knowledge and intellect. In which he has said;
A child may see that the light is off and when switched on wonders where the light came from. The father may reply saying it comes from electricity. If the child wants to see electricity the parent will just say that he is still small and will understand when he grows up, but in reality the electricity cannot be seen. Bhagavan in his unmanifested form is similar to that.
Ramakrishna Paramahamsa went into samadhi but not all his disciples except Swami Vivekananda ji was blessed by his touch. He must have touched many but all did not attain samadhi except Swami Vivekananda ji.
Bhagavan in his unmanifest form might have touched a lot many people but if Bhagavan is not in front of us we may not understand. We assume we understand by our intellect but a child also has some intellect but not but not worthiness to gain such understanding.
Adi Shankaracharya ji in Viveka Chudamani gave 4 sutras on who is eligible to be called the person who has command over knowledge and intellect. In which he has said;
The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to enquire after Brahman.
First Viveka, second Vairagya, third Shatsampati and fourth Mumuksha.
- Viveka :- Whose conscience has been awakened. The one who can know his good and bad, credit and love by separating him. Knows how to respect him. Between credit and love, always choosing credit, that is discretion.
- Vairagya :- There is no knowledge without Guru, there is no knowledge without detachment.
- Shatsampati :- Sham, Dum, Uparati, Titiksha, Shraddha and Samadhan.
- Mumuksha :- One who desires salvation.
tatkṣetraṃ(m) yacca yādṛkca, yadvikāri yataśca yat,
sa ca yo yatprabhāvaśca, tatsamāsena me śṛṇu 13.3
What that Field (kṣetra) is and what is its nature, what are its modifications, and from what causes what effects have arisen, and also who its knower (kṣetrajna) is, and what is His glory - hear all this from Me in brief.
13.3 writeup
ṛṣibhirbahudhā gītaṃ(ñ), chandobhirvividhaiḥ(ph) pṛthak,
brahmasūtrapadaiścaiva, hetumadbhirviniścitaiḥ 13.4
The truth, about the kṣetra and kṣetrajna, has been expounded by the seers in manifold ways; again it has been stated separately in different Vedic chants and also in the conclusive and reasoned texts of the Brahmasūtras.
13.4 writeup
mahābhūtānyahaṅkāro, buddhiravyaktameva ca,
indriyāṇi daśaikaṃ(ñ) ca, pañca cendriyagocarāḥ. 13.5
The five elements, the ego, the intellect, the unmanifest (Primordial Matter), the ten organs of perception and action, the mind and five objects of sense ( sound, touch, colour, taste and smell).
13.5 writeup
icchā dveṣaḥ(s) sukhaṃ(n) duḥkhaṃ(m), saṅghātaścetanā dhṛtiḥ,
etatkṣetraṃ(m) samāsena, savikāramudāhṛtam. 13.6
Also desire, aversion, pleasure, pain, the physical body consciousness (life-breath), firmness: these comprise the kṣetra, with its modifications, described briefly.
13.6 writeup
amānitvamadambhitvam, ahiṃsā kṣāntirārjavam,
ācāryopāsanaṃ(m) śaucaṃ(m), sthairyamātmavinigrahaḥ. 13.7
Absence of pride, freedom from hypocrisy, non-violence, forgiveness, uprightness of speech and mind etc, devout service of the perceptor, internal and external purity, steadfastness of mind and control of body, mind and the senses.
Bhagvan gives the 20 characteristics required.
1.amānitvam - Modesty or Humility - To illustrate, a person may be wearing rings, a big gold chain, expensive watch, wearing costly dresses, branded clothes, home is architect designed. This is because of the desire to show off wealth under the mistaken impression that such display brings respect. It is a trend that people spend 90 percent of the earnings on such materialistic acquirement and remaining 10 on food.
Lakskmanaji and Ramji's conversation in Lakshman Geeta - Lakshmanji asked how to attain Bhakti or devotion? Ramji gives the first sutra as knowledge.
In 16th chapter Bhagavan has also detailed on all the 24 Gunas required by a person. One should not have a feeling of being the most special person.
Surdasji has said:
O Lord, Who can be a devious, wicked, and lustful person like me?
Who can be so disloyal person like me who has forgotten that Lord who has given him this rare human body?
I have been rambling for the filthy material matters like a pig of a village, only to fill my stomach.
Renouncing the association of the devotees, I am doing the slavery of those, who are opposed to Shri Hari.
Who can be a bigger sinner than me in this world; I am well known among all the sinners.
Shri Surdas Ji prays, O Shri Hari, listen! Is there any shelter in the entire universe for the fallen souls except your shelter?
Beautiful Bhajan by Padratnakar - Bhai ji
O Lord, I am Yours and only Yours.
Whether I am good or bad, cunning and lustful, whatever I am, I am only Yours.
Illustration on Modesty and Humility:
1. There lived a guru who had a disciple. He became a very well-known person because of his nature of not allowing anyone to touch his feet or praise him, as he thought it showed humility. He had many disciples, and anyone who came to meet him was warned not to touch his feet or praise him. It so happened that one of his regular disciples came and met him but was not forewarned of the instructions. After the disciple leaves, the Guruji asks whether he was instructed. The disciples reply that they had not, as he was a regular devotee, and they felt there was no need to tell him.
On hearing this, the guru tells them that they should never refrain from instructing. This only showed that the practise was not borne out of humility but rather of showing off to people to gain respect; he wanted to be praised in reality.
Everything we do has become from this maan. Sant Kabirdas ji said:
Don't be proud and vain, tomorrow you'll be lying six foot under feet, on top will grow grass that goats and sheep will eat!
ācāryopāsanaṃ - This has reference in 4th Chapter 36th verse. Guru should be worshipped with clear mind.
1.amānitvam - Modesty or Humility - To illustrate, a person may be wearing rings, a big gold chain, expensive watch, wearing costly dresses, branded clothes, home is architect designed. This is because of the desire to show off wealth under the mistaken impression that such display brings respect. It is a trend that people spend 90 percent of the earnings on such materialistic acquirement and remaining 10 on food.
Lakskmanaji and Ramji's conversation in Lakshman Geeta - Lakshmanji asked how to attain Bhakti or devotion? Ramji gives the first sutra as knowledge.
ग्यान मान जहँ एकउ नाहीं। देख ब्रह्म समान सब माहीं॥
कहिअ तात सो परम बिरागी। तृन सम सिद्धि तीनि गुन त्यागी॥
One should not desire that knowledge should get him respect, but see all as equal to Brahman.कहिअ तात सो परम बिरागी। तृन सम सिद्धि तीनि गुन त्यागी॥
सवाई मान प्रद आप ना मानी
Ramji tells Bharathji - Respect everyone but do not expect from others.
In 16th chapter Bhagavan has also detailed on all the 24 Gunas required by a person. One should not have a feeling of being the most special person.
Surdasji has said:
मो सम कौन कुटिल खल कामी।
तुम सौं कहा छिपी करुणामय, सबके अंतरजामी।
जो तन दियौ ताहि विसरायौ, ऐसौ नोन-हरामी।
भरि भरि द्रोह विषै कौं धावत, जैसे सूकर ग्रामी।
सुनि सतसंग होत जिय आलस, विषियिनि सँग विसरामी।
श्रीहरि-चरन छाँड़ि बिमुखनि की निसि-दिन करत गुलामी।
पापी परम, अधम, अपराधी, सब पतितनि मैं नामी।
तुम सौं कहा छिपी करुणामय, सबके अंतरजामी।
जो तन दियौ ताहि विसरायौ, ऐसौ नोन-हरामी।
भरि भरि द्रोह विषै कौं धावत, जैसे सूकर ग्रामी।
सुनि सतसंग होत जिय आलस, विषियिनि सँग विसरामी।
श्रीहरि-चरन छाँड़ि बिमुखनि की निसि-दिन करत गुलामी।
पापी परम, अधम, अपराधी, सब पतितनि मैं नामी।
सूरदास प्रभु अधम उधारन सुनियै श्रीपति स्वामी।।
O Lord, Who can be a devious, wicked, and lustful person like me?
Who can be so disloyal person like me who has forgotten that Lord who has given him this rare human body?
I have been rambling for the filthy material matters like a pig of a village, only to fill my stomach.
Renouncing the association of the devotees, I am doing the slavery of those, who are opposed to Shri Hari.
Who can be a bigger sinner than me in this world; I am well known among all the sinners.
Shri Surdas Ji prays, O Shri Hari, listen! Is there any shelter in the entire universe for the fallen souls except your shelter?
नाथ मैं थारो जी थारो।
चोखो, बुरो, कुटिल अरु कामी, जो कुछ हूँ सो थारो॥
बिगड्यो हूँ तो थाँरो बिगड्यो, थे ही मनै सुधारो।
सुधर्यो तो प्रभु सुधर्यो थाँरो, थाँ सूँ कदे न न्यारो॥
बुरो, बुरो, मैं भोत बुरो हूँ, आखर टाबर थाँरो।
बुरो कुहाकर मैं रह जास्यूँ, नाँव बिगड़सी थाँरो॥
थाँरो हूँ, थाँरो ही बाजूँ, रहस्यूँ थाँरो, थाँरो!!
आँगलियाँ नुँहँ परै न होवै, या तो आप बिचारो॥
मेरी बात जाय तो जाओ, सोच नहीं कछु हाँरो।
मेरे बड़ो सोच यों लाग्यो बिरद लाजसी थाँरो॥
जचे जिस तराँ करो नाथ! अब, मारो चाहै त्यारो।
जाँघ उघाड्याँ लाज मरोगा, ऊँडी बात बिचारो॥
चोखो, बुरो, कुटिल अरु कामी, जो कुछ हूँ सो थारो॥
बिगड्यो हूँ तो थाँरो बिगड्यो, थे ही मनै सुधारो।
सुधर्यो तो प्रभु सुधर्यो थाँरो, थाँ सूँ कदे न न्यारो॥
बुरो, बुरो, मैं भोत बुरो हूँ, आखर टाबर थाँरो।
बुरो कुहाकर मैं रह जास्यूँ, नाँव बिगड़सी थाँरो॥
थाँरो हूँ, थाँरो ही बाजूँ, रहस्यूँ थाँरो, थाँरो!!
आँगलियाँ नुँहँ परै न होवै, या तो आप बिचारो॥
मेरी बात जाय तो जाओ, सोच नहीं कछु हाँरो।
मेरे बड़ो सोच यों लाग्यो बिरद लाजसी थाँरो॥
जचे जिस तराँ करो नाथ! अब, मारो चाहै त्यारो।
जाँघ उघाड्याँ लाज मरोगा, ऊँडी बात बिचारो॥
O Lord, I am Yours and only Yours.
Whether I am good or bad, cunning and lustful, whatever I am, I am only Yours.
हम तो यह सभी हैं, पर हम यह मानते ही नहीं हैं ।
भर भर भर विषय उधर को दाहू, जैसे शूकर ग्रामी।।
Importance is considered similar to crow's droppings. The crow is considered the most reprehensible bird. Crow droppings shine like pearls in the dark. The values/importance shines like this, but as much as it should be obtained, it is wasted like feces.भर भर भर विषय उधर को दाहू, जैसे शूकर ग्रामी।।
Illustration on Modesty and Humility:
1. There lived a guru who had a disciple. He became a very well-known person because of his nature of not allowing anyone to touch his feet or praise him, as he thought it showed humility. He had many disciples, and anyone who came to meet him was warned not to touch his feet or praise him. It so happened that one of his regular disciples came and met him but was not forewarned of the instructions. After the disciple leaves, the Guruji asks whether he was instructed. The disciples reply that they had not, as he was a regular devotee, and they felt there was no need to tell him.
On hearing this, the guru tells them that they should never refrain from instructing. This only showed that the practise was not borne out of humility but rather of showing off to people to gain respect; he wanted to be praised in reality.
Everything we do has become from this maan. Sant Kabirdas ji said:
कबीरा गर्व ना कीजिये, ऊंचा देख आवास |
काल पड़ो भू लेटना, ऊपर जमसी घास ||
काल पड़ो भू लेटना, ऊपर जमसी घास ||
Once a disciple asked his guru what can be given as gift to Bhagavan. Guru said that Bhagavan wanted only 2 gifts ;
1.First do not become too big, be humble
2.Fill oneself with love as for devotion and knowledge it is required and is very important.
adambhitvam - How many of us just be what we are and do not bother about how we look? Everyone wants to look good and show off and project that we are better than what we are.
There are some people who keep praying and doing Pooja for long hours to show how pious they are. In life if we start showing off then that itself will be come pride of showing off. Once people come to know despite all the showing off respect will not be given.
ahiṃsā - Harmless to anyone, towards nature, animals, any living being. Not to trouble anyone.
kṣāntir - Forgiveness. One who can forgive will not find any fault in others. A mother loves her son. If the son does a mistake the mother tries to cover up by giving some reason. If we apply this to everyone we can be free of hurt. If we think of others faults and go on talking about that it brings sadness. So one should forgive and forget
arjavam- simplicity. In Ramcharitha Manasa - Ramji gave shabari navama Bhakti upadhi:
1.First do not become too big, be humble
2.Fill oneself with love as for devotion and knowledge it is required and is very important.
adambhitvam - How many of us just be what we are and do not bother about how we look? Everyone wants to look good and show off and project that we are better than what we are.
There are some people who keep praying and doing Pooja for long hours to show how pious they are. In life if we start showing off then that itself will be come pride of showing off. Once people come to know despite all the showing off respect will not be given.
ahiṃsā - Harmless to anyone, towards nature, animals, any living being. Not to trouble anyone.
kṣāntir - Forgiveness. One who can forgive will not find any fault in others. A mother loves her son. If the son does a mistake the mother tries to cover up by giving some reason. If we apply this to everyone we can be free of hurt. If we think of others faults and go on talking about that it brings sadness. So one should forgive and forget
arjavam- simplicity. In Ramcharitha Manasa - Ramji gave shabari navama Bhakti upadhi:
नवम सरल सब सन छलहीना। मम भरोस हियँ हरष न दीना॥
नव महुँ एकउ जिन्ह कें होई। नारि पुरुष सचराचर कोई॥
The ninth form of Devotion demands that one should be guileless and straight in one's dealings with everybody, and should in his heart cherish implicit faith in Me without either exultation or depression.नव महुँ एकउ जिन्ह कें होई। नारि पुरुष सचराचर कोई॥
ācāryopāsanaṃ - This has reference in 4th Chapter 36th verse. Guru should be worshipped with clear mind.
गुरु बिन ज्ञान न उपजै, गुरु बिन मिलै न मोष हिंदी मीनिंग
We all know about Sikandar another name of Alexander. The philosophers Socrates, Aristotle, Plato. In the teacher disciple relationship these are examples. They were teacher and disciple and comprised of 3 generations of relationship. All were the best examples.
Aristotle was the Guru of Alexander and he used to go every day to his teacher. Aristotle asked him to leave all work and come alone. Alexander used to come every evening and Aristotle used to take him deep into the forest and mountains. One day he took him to a mountain top and preached him. While coming down it started raining heavily and the water started streaming down torrentially. Aristotle said not to worry as he knew the way and asked Alexander to just hold his hand. Alexander did not agree and instead asked his guru to hold his hand so that he can lead him safely down the mountain. Aristotle did not like that his disciple was not following his advice. When they reached down, Aristotle asked why he did not listen to him and expressed that he did not appreciate his disciple being disobedient. Alexander explained that he did not intend to disobey but the situation was so bad that he didn't want his teacher to be hurt and something bad happened to the teacher. He further explains that one teacher can make 100 Alexanders but reverse cannot happen. The teacher blessed him.
śaucaṃ - Cleanliness should be of both inward and outward purity. How much ever good qualities one may have the purity is very important. One needs to polish and sparkle and als ensure that all our good qualities sparkle.
sthairyam - Avichilathaitha - fortitude - Even in stress to be calm and stable. Whatever happens be strong and face confidently
ātmavinigrahaḥ - control the senses. We must live under the rules of others if it does good. Sitaji in Marichi Prasanga asks Lakshmana to go and help Ramji in vanquishing the demon. Lakshmana says that Ramji is a warrior unvanquished and has killed 10000 demons and does not need his help. He also does not want to break the rule that Ramji has asked him to follow. Still Sita forced him to go. By not following Ramji's rule Lakshmana went. By not following rules Sita got abducted by Ravana. When Hanumanji searched for Sita and found where she was, Ramji asks on her well being. Hanumanji says she has understood her mistake of not following the rule.
In sundarkanda :
Aristotle was the Guru of Alexander and he used to go every day to his teacher. Aristotle asked him to leave all work and come alone. Alexander used to come every evening and Aristotle used to take him deep into the forest and mountains. One day he took him to a mountain top and preached him. While coming down it started raining heavily and the water started streaming down torrentially. Aristotle said not to worry as he knew the way and asked Alexander to just hold his hand. Alexander did not agree and instead asked his guru to hold his hand so that he can lead him safely down the mountain. Aristotle did not like that his disciple was not following his advice. When they reached down, Aristotle asked why he did not listen to him and expressed that he did not appreciate his disciple being disobedient. Alexander explained that he did not intend to disobey but the situation was so bad that he didn't want his teacher to be hurt and something bad happened to the teacher. He further explains that one teacher can make 100 Alexanders but reverse cannot happen. The teacher blessed him.
śaucaṃ - Cleanliness should be of both inward and outward purity. How much ever good qualities one may have the purity is very important. One needs to polish and sparkle and als ensure that all our good qualities sparkle.
sthairyam - Avichilathaitha - fortitude - Even in stress to be calm and stable. Whatever happens be strong and face confidently
ātmavinigrahaḥ - control the senses. We must live under the rules of others if it does good. Sitaji in Marichi Prasanga asks Lakshmana to go and help Ramji in vanquishing the demon. Lakshmana says that Ramji is a warrior unvanquished and has killed 10000 demons and does not need his help. He also does not want to break the rule that Ramji has asked him to follow. Still Sita forced him to go. By not following Ramji's rule Lakshmana went. By not following rules Sita got abducted by Ravana. When Hanumanji searched for Sita and found where she was, Ramji asks on her well being. Hanumanji says she has understood her mistake of not following the rule.
In sundarkanda :
नाम पाहरू दिवस निसि ध्यान तुम्हार कपाट।
लोचन निज पद जंत्रित जाहिं प्रान केहिं बाट॥
Sita made rules for herself and Ravan came. लोचन निज पद जंत्रित जाहिं प्रान केहिं बाट॥
One should be self disciplined and be in full control of senses.
The Session concluded with Harinam Sankirtan
Question and answer:
Mayaji
Question: Avyakta brahma .. What about Krishna bhagavan is also paramatma or brahma.. How to define?
Answer: When bhagavan is in vyakta Swaroop you can see. Avyaktha is one cannot be seen. We cannot make him vyakta, but HE can define HIMSELF in any form.
shashankji
Question: You said we should respect everyone and not expect from others. When some come to Ramakrishna ashram some give their introduction about themselves
Answer: If they say that to make clear on how much they have done seva then its for respect. If the intention is to make the other person feel that they are something special then it will be ahankara. But if for only introduction and not with the intent of boasting then its ok.
Venkat suryawanshiji
Question: Body is one and mind is one part and atma is another part. what is the role?
Answer: Atma doesn't think. It is like electricity which gives energy to the body and mind.
The Session concluded with Harinam Sankirtan
Question and answer:
Mayaji
Question: Avyakta brahma .. What about Krishna bhagavan is also paramatma or brahma.. How to define?
Answer: When bhagavan is in vyakta Swaroop you can see. Avyaktha is one cannot be seen. We cannot make him vyakta, but HE can define HIMSELF in any form.
shashankji
Question: You said we should respect everyone and not expect from others. When some come to Ramakrishna ashram some give their introduction about themselves
Answer: If they say that to make clear on how much they have done seva then its for respect. If the intention is to make the other person feel that they are something special then it will be ahankara. But if for only introduction and not with the intent of boasting then its ok.
Venkat suryawanshiji
Question: Body is one and mind is one part and atma is another part. what is the role?
Answer: Atma doesn't think. It is like electricity which gives energy to the body and mind.
We are sure you enjoyed reading the Vivechan write- up. Please invest three minutes of your time to provide us your feedback. Use the link below:
https://vivechan.learngeeta.com/feedback/
Thank you-For reading the summary
You have enjoyed this vivechan writeup! In spite of intense editing and proofreading, errors of grammar, as also of omission and commission may have crept in. We appreciate your forbearance.
Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||