विवेचन सारांश
The Divine and Asuric Qualities
The sixteenth chapter of Srimad Bhagavadgītā is called Daivasura Sampad Vibhaga Yoga - The Yoga of discerning the divine and Asuric natures.
There was ceremonial deepa prajwalan, invocation of the blessings of omnipresent Sri Bhagavān and all the spiritual masters and offering our prayers at HIS Lotus feet to rid our minds of darkness and enlighten us to reach the path of Supreme Knowledge.
There was ceremonial deepa prajwalan, invocation of the blessings of omnipresent Sri Bhagavān and all the spiritual masters and offering our prayers at HIS Lotus feet to rid our minds of darkness and enlighten us to reach the path of Supreme Knowledge.
The session began with salutations to Swami Śrī Govind Dev Ji Maharaj and pranams to all students of gītā. The first chapter of the gītā describes the war scene and the mental state of Arjuna. The second chapter deals with the knowledge as stated by Bhagavān.
The fifteenth chapter,
The fifteenth chapter,
इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत।।15.20।।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत।।15.20।।
The secret that one realizes makes him wise thereby accomplishing all his duties.
In reality the gītā in terms of acquiring knowledge ends with this. The sixteenth and seventeenth chapters of the gītā serves like an annexure, which explains certain words used by Bhagavān in the previous chapters.
For eg. in the ninth chapter Bhagavān says:
For eg. in the ninth chapter Bhagavān says:
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः।।9.12।।
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः। 9:13
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः। 9:13
Bhagavān further explains in detail on the divine and Asuric qualities in this chapter. Students wonder why we do not learn the chapters in chronological manner. Swami Śrī Govind Dev Ji Maharaj has made it easier for new students to learn the gītā. Reading the second chapter which deals with the atma may disengage the student.
The sixteenth chapter deals with the treasure on the nature of the divine and Asuric qualities. Both aspects are dealt with and it is up to us to decide what has to be imbibed.
The lyrics composed by Swami Śrī Govind Dev Ji Maharaj is as follows:
The lyrics composed by Swami Śrī Govind Dev Ji Maharaj is as follows:
सद्गुणों की साधना में ध्येय ज्योति नित जले ... संस्कार साधना...
https://youtu.be/UpL-OaKz4l0Humans have taken birth to practice the divine qualities as enumerated by Bhagavān in this chapter.
16.1
śrībhagavānuvāca
abhayaṃ(m) sattvasaṃśuddhiḥ(r), jñānayogavyavasthitiḥ,
dānaṃ(n) damaśca yajñaśca, svādhyāyastapa ārjavam 16.1
Śrī Bhagavān said : Absolute fearlessness, perfect purity of mind, constant fixity in the Yoga of meditation for the sake of self-realization, and even so, charity in its Sāttvika form, control of the senses, worship of God and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God’s names and glories, suffering hardships for the discharge of one’s sacred obligations and uprightness of mind as well as of the body and senses.
Bhagavān deals with various divine qualities and 'Abhaya' tops the list - meaning without fear. We know 'nirbhaya' - to not have any fear. Intellect helps in deciphering fear. We fear a high voltage live wire. This is not that fearlessness, but Abhaya is a quality where a Sadhaka is free from fear while others too do not fear him.
Saint Tukaram Ji used to sing bhajans atop a hill. The birds flying overhead used to maintain a distance. The saint was perturbed by this feeling there was some shortcoming in him which the birds feared. Later, the birds perched on him while he was singing praises of Bhagavān.
What does it mean to be "free from fear"? What are the different kinds of fear?
The 'Vairāgya Shatakam talks about the different types of fears:
भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥
"In indulgence, there is fear of disease; in family reputation, there is fear of falling; in wealth, there is fear of kings (the rulers); in prestige, there is fear of humiliation; in power, there is fear of enemy or adversary; in beauty, there is fear of old age; in scriptural erudition, there is fear of learned opponents; in virtue, there is fear of wicked vilifying person; in body, there is fear of death. For human beings, everything in this world is coupled with fear. Vairāgya (dis-possessiveness, not clinging to enjoyments) alone bestows fearlessness."
The meaning of 'samsuddhi' is "samyak + shuddhi" to be made totally pure, purity of the inner Self. The cleansing of the Mind, Intellect and the Inner Self is through 'sattva'. To be free of any doshas even at the mental and intellectual level is what one strives for.. Samarth Ramdas Swami ji in his beautiful composition 'Manache shlok' comprising of 205 verses provides an excellent tool for the sadhakas, as it provides nuggets of sayings that help to train the mind.
Jñāna here refers to tattva Jñāna (knowing it at its essence) here knowing that " tat" who is the Paramātmā, HIS essence or Bhāva. How does one know HIM? Only by being part of something can we truly understand it. Hence, to know HIM, one has to merge with HIM and to stay in that state, which is "jñāna yoga vyavasthiti". This is the highest goal in life and is possible by practice.
Jñāna here refers to tattva Jñāna (knowing it at its essence) here knowing that " tat" who is the Paramātmā, HIS essence or Bhāva. How does one know HIM? Only by being part of something can we truly understand it. Hence, to know HIM, one has to merge with HIM and to stay in that state, which is "jñāna yoga vyavasthiti". This is the highest goal in life and is possible by practice.
'Daan' means charity which comprises of 3 types- Sāttvika, Rājasika, and Tāmasika. The ideal way to give is for the left hand to not know what the right hand has donated meaning one should be humble and forget about what one has donated.
Sāttvika daan means to give when there is an absolute requirement.
Saint Tulsidas' couplet goes as:Sāttvika daan means to give when there is an absolute requirement.
“ऐसी देनी देन जु, कित सीखे हो सेन।
ज्यों-ज्यों कर ऊँचौ करो, त्यों-त्यों नीचे नैन।।”
The saint was asked from where he learnt the art of giving; as the more he gives the more his hand is raised. This results in the eyesight directed below with humbleness.
“देनहार कोई और है, देवत है दिन रैन।
लोग भरम हम पर करें, याते नीचे नैन॥”
He says, the ONE who gives is someone else(Paramātmā). He feels he is only giving what Paramātmā has given and so is ashamed and therefore looks down when people regard him as the charitable one!
The word 'Dama' means to win over the senses or to have a tight control over the senses. 'Yajna' is the favourite word of Bhagavān meaning to do one's duty selflessly. The action worthy of performing is 'kartavya.'
We have different duties in different roles, and to perform them without expectation of enjoying the result of the outcome should be the goal of our life. This is yajña which is performing action and sacrificing the outcome.
The study and practice which we do in our life is for survival and livelihood (adhyayan). 'Swadhyaya' is to know one's self (who am I) and thereby Paramātmā. For this one has to endure difficulties and sacrifice dualities (heat/cold, etc), which is called 'tapa.' 'Aarjavam' is to keep the mind simple - not to pretend while expecting something else. Arjuna's name results from the word 'aarjavam.'
We have different duties in different roles, and to perform them without expectation of enjoying the result of the outcome should be the goal of our life. This is yajña which is performing action and sacrificing the outcome.
The study and practice which we do in our life is for survival and livelihood (adhyayan). 'Swadhyaya' is to know one's self (who am I) and thereby Paramātmā. For this one has to endure difficulties and sacrifice dualities (heat/cold, etc), which is called 'tapa.' 'Aarjavam' is to keep the mind simple - not to pretend while expecting something else. Arjuna's name results from the word 'aarjavam.'
Swami Govind Dev Giri Ji Maharaj imparts knowledge in camps conducted on gītā discourse which is discussed in these vivechans. How to practice virtues was told by Guruji with the example of President Roosevelt of USA. He used to practice one virtue each day like punctuality, etc.
आ नो भद्राः क्रतवो यन्तु विश्वतोऽदब्धासो अपरितासउद्भिदः।
Our Śāstras say we have to learn all the good things from across the world.
॥ गीता पढ़ें, पढ़ायें, जीवन में लायें ॥
The three principles of Guruji is to learn the gītā, then teach the gītā, and finally make it as a way of life. Teaching is the best way of learning.
ahiṃsā satyamakrodhaḥ(s), tyāgaḥ(ś) śāntirapaiśunam,
dayā bhūteṣvaloluptvaṃ(m), mārdavaṃ(m) hrīr acāpalam 16.2
Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creatures, absence of attachment to the objects of senses even during their contact to the objects of senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits;
The word 'Ahimsa' is "do no harm" where one has to be careful in not to hurt even by one's speech when it is uncalled for. To cause sadness through one's words is 'Himsa'.
How does one know what is "Himsa" and what is "ahimsa" though?
अहिंसा परमो धर्मः
धर्म हिंसा तथैव च:
धर्म हिंसा तथैव च:
Ahimsa is the supreme duty of an individual. We have duties towards the country, as a father, as a mother, as a child. However, In the performance of duty if one has to cause harm, that is also referred to as ahimsa. Eg. terrorist who kills many is hanged is ahimsa. The judge has to do his duty by ordering the terrorist to be hanged. The soldiers guarding our geographical borders will have to protect the country by killing the intruders. This is ahimsa.
'Satya' is speaking the truth. A famous saying in sanskrit is:
सत्यं ब्रूयात् प्रियं ब्रूयात् , न ब्रूयात् सत्यम् अप्रियम् ।
प्रियं च नानृतम् ब्रूयात् , एष धर्मः सनातन: ॥
प्रियं च नानृतम् ब्रूयात् , एष धर्मः सनातन: ॥
To speak the truth but in a nice way. This does not mean one should lie.
साच आणि मवाळ। मितुले आणि रसाळ।
शब्द जैसे कल्लोळ। अमृताचे।।
शब्द जैसे कल्लोळ। अमृताचे।।
One should speak without hurting in a lilting flow of pure nectar.
'Akkrodhaha' without anger. A teacher or mother has to be stern with the children at times. There is a difference in getting angry and making oneself angry. To react angrily is wrong but to show sternness in order to teach good principles in children is advisable. This is love by the teacher or mother. The mother’s anger is harsh on the surface, but is tender like a flower, in cherishing and protecting the child. So the speech which is like a mother’s talk, pleasant to hear and is beneficial in its consequence and is at the same time free from passion, that is truthful speech.
What is sacrifice?
One should do one's duty and sacrifice the outcome ie. do not have expectations of results. Awareness is the feeling of we being a part of Paramātmā. Hence one's nature should be to perform all tasks with the attitude of doing it for Paramātmā and this should be the motive of all gītā learners. One should sacrifice the feeling of 'I' the ego. Human nature is to take credit for the work done by him. The enlightened relinquish the worldly affairs by abandoning the body-consciousness. This is known as tyaga, relinquishment (of fruit of action),
'Shanthi' is peace or tranquility. We run behind material happiness in search of peace. When the mind and the intellect is directed only towards merging with Paramātmā; one attains everlasting peace. Tranquility is that state, in which the knowable object is fully known, and both the knower and the knowledge cease to exist.
'Apaishunam' - not to belittle others and prove to be superior. One should have humility towards all. Hinduism teaches us to respect and therefore one is cautious to even not step on things by mistake. When we put our foot down will waking up in the morning, we seek forgiveness from goddess earth,
'Apaishunam' - not to belittle others and prove to be superior. One should have humility towards all. Hinduism teaches us to respect and therefore one is cautious to even not step on things by mistake. When we put our foot down will waking up in the morning, we seek forgiveness from goddess earth,
"विष्णुपत्नी नमस्तुभ्यं पादस्पर्शं क्षमस्वमे ॥"
He uplifts the persons who are depraved, without taunting them for their weak points and he does not belittle them, by comparing them with noble men. This is the true sign of absence of slander and helps one in the journey towards liberation.
'Loluptam' is attachment to vishayas or sense-objects. The five senses eyes, ears, nose, mouth, and skin help us in sight, hearing, smell, taste, and touch. One should consciously not have attachment with what the sense organs perceive. This is "aloluptvaṃ" or non- covetousness.
'Mardhav' is tenderness. Jñāneshvara Maharaj Ji stated that even while walking one should take care not to hurt a blade of grass.
'Hri' is to be ashamed on doing wrong things. Śāstras and Vedas define what is right. There are rules for driving. One should be ashamed if he doesn't follow the traffic rules.
'Chaalam' is wavering. We should abstain from doing meaningless work (achapalam).
'Hri' is to be ashamed on doing wrong things. Śāstras and Vedas define what is right. There are rules for driving. One should be ashamed if he doesn't follow the traffic rules.
'Chaalam' is wavering. We should abstain from doing meaningless work (achapalam).
tejaḥ kṣamā dhṛtiḥ(ś) śaucam, adroho nātimānitā,
bhavanti saṃpadaṃ(n) daivīm, abhijātasya bhārata 16.3
Sublimity, forgiveness, fortitude, external purity, bearing enmity to none and absence of self-esteem, these are, O Arjuna, the marks of him, who is born with divine endowments.
Bhagavān addresses Arjuna as 'Bharata' the descendent of king Bharata.
'Tejaha' means influence. It is said that when an elephant goes berserk, it stops paralysed on hearing the lion roar. Such is the influence the king of the jungle has amongst other creatures. Saints have an aura around them that makes all negativity disappear. This is daivi sampada - divine nature.
'Kshama' forgiveness is seen in saints. One should exercise the virtue of forgiveness based on situations. A judge or king cannot forgive the wrongdoer. Punishment must be meted out. Saints always forgive.
'Kshama' forgiveness is seen in saints. One should exercise the virtue of forgiveness based on situations. A judge or king cannot forgive the wrongdoer. Punishment must be meted out. Saints always forgive.
अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः।।9.30।।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः।।9.30।।
Bhagavān says that however evil one may be, if he engages in reading the gītā it will bring about saintliness in him.
'Dhruti' is courage. Courage is to face all difficulties in life. One should also have courage to control oneself in certain situations. When Afzal Khan destroyed temples and raped women in the kingdom of Chatrapathi Shivaji Maharaj, people fervently prayed for the king to come to their rescue. This did not happen as Afzal Khan's army was huge. Shivaji Maharaj had the courage to wait patiently for the opportune moment and then attacked the enemy to win.
'Shuchita' encompasses all there - cleanliness, purity, and holiness. A glass of water can be clean but not pure. On the other hand a glass of water from the ganges has all the three parameters.
'Adrohah' not to have any kind of enemity.
'Shuchita' encompasses all there - cleanliness, purity, and holiness. A glass of water can be clean but not pure. On the other hand a glass of water from the ganges has all the three parameters.
'Adrohah' not to have any kind of enemity.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च। 12:13
Saints never have enmity. Śrī Rama killed Ravana as it was his duty. He then told Ravana's brother Vibhishana to perform his last rites. Vibhishana refused saying his brother was evil. Śrī Rama considered Ravana as his brother and hence advised Vibhishana to perform his duty.
'Nati manitah' - not to have ego. One has ego of the self, power, wealth, prestige, etc.
A person exhibiting the above virtues is said to have divine qualities. Bhagavadgītā helps to uplift an individual. It serves as a mirror for us to judge on the qualities we possess. We have to give up the Asuric qualities within us.
A person exhibiting the above virtues is said to have divine qualities. Bhagavadgītā helps to uplift an individual. It serves as a mirror for us to judge on the qualities we possess. We have to give up the Asuric qualities within us.
dambho darpo'bhimānaśca, krodhaḥ(ph) pāruṣyameva ca,
ajñānaṃ(ñ) cābhijātasya, pārtha sampadamāsurīm 16.4
Hypocrisy, arrogance, pride and anger, sternness and ignorance too - these are the marks of him, who is born with demoniac properties.
The Asuric qualities are:
- 'Damba'- To show off the qualities which one does not possess.
- 'Darpa' - Pride in terms of intelligence, wealth, action, etc. We have to constantly check ourself than find fault in others.
There is a famous saying in Marathi:
दुसऱ्याच्या डोळ्यातील कुसळ दिसते,
पण स्वतःच्या डोळ्यातील मुसळ दिसत नाही.
पण स्वतःच्या डोळ्यातील मुसळ दिसत नाही.
What entered in another's eye is easily visible than one's own grave mistakes. The mirror is for self check but not to find fault in others.
- 'Abhiman' - To think highly of oneself.
- 'Swabhiman' - 'swa' to know oneself and then be proud of.
- 'Krodha' - Anger. One should have discretion in showing anger or sternness. Once Swami Vivekananda was travelling by ship to Chicago to address the world parliament of religions. Two foreigners in the ship were commenting on his attire and nature of Indians. Swamiji listened and understood the entire conversation. Later they made some callous remark on India. He immediately caught them by their collar and threatened them to throw into the water. Swamiji did not mind them talking ill of him but said would not tolerate insult to his country. This is the power of discretion. We instead get offended if commented on us but remain indifferent about our country.
- 'Paarushya' - Harsh - Rude behaviour and harsh words.
- 'Ajnana' - Lack of knowledge. Just like lack of light leads to darkness. Knowledge of self is jnana. A well educated person may be ajnana if he does not know his true self.
daivī sampadvimokṣāya, nibandhāyāsurī matā,
mā śucaḥ(s) saṃpadaṃ(n) daivīm, abhijāto'si pāṇḍava 16.5
The divine endowment has been recognized as conducive to liberation, and the demoniac one as leading to bondage. Grieve not, Arjuna, for you are born with the divine propensities.
To know Paramātmā and to attain moksha one has to attain divine qualities. If one desires to be bound by the relationships in the world then we tend to attach ourselves to Asuric qualities. This makes Arjuna wonder what qualities he possesses. Bhagavān immediately assures Arjuna that he is filled with divine qualities.
If one examines Arjuna's life many divine qualities are explicit. Arjuna is the best and the first candidate to attain Paramātmā. What should we strive and attain is described in the gītā.
सद्गुणों की साधना में ध्येय ज्योति नित जले|
What is my goal. Why was I born as a human. What is my ulterior motive for existence? Not failure but low aim is crime. The goal should be the highest - to attain Paramātmā.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।।12.13।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।।12.13।
He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving.
These are the divine qualities that one should strive for to attain our ultimate goal. Arjuna was well endowed with such qualities that Bhagavān rendered the gītā directly to him. We are learning 8 gītā, so we must have at least some traces of such qualities within us. Bhagavān's mercy is upon us. The ninth chapter - Raja vidya Raja guhya yoga bears the royal secret is available to all but only by HIS grace can it be known and strived for.
dvau bhūtasargau loke'smin, daiva āsura eva ca,
daivo vistaraśaḥ(ph) prokta, āsuraṃ(m) pārtha me śṛṇu 16.6
There are only two types of men in this world, Arjuna, the one possessing a divine nature and the other possessing a demoniac disposition. Of these, the type possessing divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition.
Bhagavān has divided the qualities in people in two groups. The division is not based on caste, colour, place, gender, etc. In this world, people are divided into only two groups viz. divine and Asuric and they are interchangeable.
One can migrate from one to another. It is up to us to choose what we become. Such qualities have been dealt with by Bhagavān in several chapters including 2nd (sthita pragnya), 12th (as in qualities of a devotee), 13th (jñāni), and 14th (Guṇatita).
One should understand what qualities one should sacrifice.
pravṛttiṃ(ñ) ca nivṛttiṃ(ñ) ca, janā na vidurāsurāḥ,
na śaucaṃ(n) nāpi cācāro, na satyaṃ(n) teṣu vidyate 16.7
Men possessing a demoniac disposition know not what right activity is, and what right abstinence from activity is. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness.
Bhagavān gives a detailed description on what actions should be performed and what should be avoided. Asuric people do not know the difference and indulge in tasks which are taboo.
Swamiji often says that in order to understand the gītā one should first know the background of Mahabharat. Duryodhana and Arjuna had the same guru - Acharya Drona; yet their nature is completely the opposite. Duryodhana admits to Bhagavān saying:
जानाम्यधर्मं न च मे निवृत्ति:
केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि ।
I know what is right (dharma), yet I cannot get myself to follow it. I know what is wrong (adharma), yet I cannot refrain from it. (It is not my fault) It is as if some unknown force dwells in my heart and impels me to do, what I do.
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।
It is desire, it is anger both of the quality of Rajo guna, all-devouring, all-sinful; know this as the foe here (in this world).
Man is the only species who can know what is his duty and what he should do and not do. What is one's Dharma? What is their duty? If one is unable to discern and follow on the correct path what is his use of being a human? He becomes similar to an animal who knows no difference between the two.
As stated in the couplet,
आहार निद्रा भय मैथुनं च सामान्यमेतत् पशुभिर्नराणाम् ।
धर्मो हि तेषामधिको विशेष: धर्मेण हीनाः पशुभिः समानाः ॥
Eating sleep, fear and copulation these habits are common between human beings and animals. It is dharma (right conduct) which is an important quality of human beings, without which he is same as an animal.
Asuric individuals do not desire to know the truth and hence never try to attain divine qualities. We all tell lies. Why should we do it. It is right? One should strive to be rid of such Asuric qualities by constant practice.
The session thus ends with 'Om Tat Sat Sri Krishnarpanamasthu.'
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Question & Answer session:
Rajat Ji
Question: To narrate the Swami Vivekanand ji's episode.
Answer: Vivekanand Ji said : My country first, my mission next, myself never.
All actions should pertain to the country followed by mission. Karma should be for the welfare of all. He never tolerated insult to his motherland.
Sarkar Ji
Question: Knowingly why do we commit mistakes?
Answer: Arjuna also asks the same question in chapter 3. Bhagavān replies:
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।
The desires make one to commit mistakes. If one sees an expensive car on the road, he desires to own one. So he indulges in nefarious activities to own such an expensive car. His friend takes it out for a spin and damages the car by accident. The man gets angry and hits his friend. The cause for all these negative incidents is desire. One should have desires but it should not be against dharma.
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ।।7.11।।
The four Puruṣarth are dharma, artha, kama, moksha.One should have righteous desires, and work towards getting wealth. The wealth is thus used for the family for the education of children. The final goal is moksha and one should strive for it.
Yogesh JiQuestion: Who is Shiv Ji?
Answer: When Shiv Ji was married to Parvati Maa his ancestors were to be named. HE said Brahmā is HIS father, Bhagavān is HIS grandfather, and HE is the eternal truth and the beginning. All forms are the same Paramātmā.
Nikhil JiQuestion:
How to leave maya by being in grihastarthi?Answer: The world is a manifestation of Paramātmā. So one should love all his creation including earth, sky, sun, etc.
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।
One should work for the welfare of all. In the 11th chapter, Bhagavān gives divine vision to Arjuna.
There is a beautiful song in Marathi by Pandurang Sadashiv Sane also known as Sane Guruji (Guruji meaning "respected teacher") by his students and followers, was a Marathi author, teacher, social activist and freedom fighter from Maharashtra, India. His literature, aimed at educating children, continues to inspire the young and old.
खरा तो एकची धर्म जगाला प्रेम अर्पावे
जगी जे हीन अतिपतित, जगी जे दीन पददलित
तया जाऊन उठवावे, जगाला प्रेम अर्पावे
जयांना ना कोणी जगती सदा ते अंतरी रडती
तया जाऊन सुखवावे, जगाला प्रेम अर्पावे|
This song is an inspiration to all people. When you hear or read this song, the feeling of patriotism surely runs in your mind. This poem/song is undoubtedly able to destroy the ego in us. The very first line of the poem says that "True is one religion, love the world. The world is oppressed, the world is downtrodden. Go and raise it, love the world" means religion is one. All are equal.जगी जे हीन अतिपतित, जगी जे दीन पददलित
तया जाऊन उठवावे, जगाला प्रेम अर्पावे
जयांना ना कोणी जगती सदा ते अंतरी रडती
तया जाऊन सुखवावे, जगाला प्रेम अर्पावे|
There is nothing to sacrifice in this world. There is a misconception that children should not learn the gītā as they will take up Saṃnyāsa This is not true. Neither Bhagavān nor Arjuna took up sanyasi. We should try and love all as much as possible.
हे विश्वची माझे घर | ऐसी मती जयाची स्थिर
किंबहुना चराचर | आपणची जाहला || – श्री ज्ञानेश्वर
The entire world is my home. Bhagavān resides in every particle of this world. The one whose mind is stable on this thought belongs to HIM.
अयं निजः परो वेति गणना लघु चेतसाम् |
उदारचरितानां तु वसुधैव कुटुम्बकम् |
उदारचरितानां तु वसुधैव कुटुम्बकम् |
For narrow minded people things belong to him or others, But a person with a broad mind does not differentiate. For him the universe is a big family so everybody belongs to one family where everything is shared.
The gītā is an eye opener to all.
The morning prayer is:
कर प्रणाम तेरे चरणों में लगता हूं अब तेरे काज ।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज ॥
अन्तर में स्थित रह मेरी बागडोर पकड़े रहना ।
निपट निरंकुश चंचल मन को सावधान करते रहना ॥
अन्तर्यामी को अन्तः स्थित देख सशंकित होवे मन ।
पाप वासना उठते ही हो, नाश लाज से वह जल भुन ॥
जीवों का कलरव जो दिन भर सुनने में मेरे आवे ।
तेरा ही गुनमान जान मन प्रमुदित हो अति सुख पावे ॥
तू ही है सर्वत्र व्याप्त हरि ! तुझमें यह सारा संसार ।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज ॥
अन्तर में स्थित रह मेरी बागडोर पकड़े रहना ।
निपट निरंकुश चंचल मन को सावधान करते रहना ॥
अन्तर्यामी को अन्तः स्थित देख सशंकित होवे मन ।
पाप वासना उठते ही हो, नाश लाज से वह जल भुन ॥
जीवों का कलरव जो दिन भर सुनने में मेरे आवे ।
तेरा ही गुनमान जान मन प्रमुदित हो अति सुख पावे ॥
तू ही है सर्वत्र व्याप्त हरि ! तुझमें यह सारा संसार ।
इसी भावना से अन्तर भर मिलूं सभी से तुझे निहार ॥
प्रतिपल निज इन्द्रिय समूह से जो कुछ भी आचार करूं ।
केवल तुझे रिझाने, को बस तेरा ही व्यवहार करूं |
प्रतिपल निज इन्द्रिय समूह से जो कुछ भी आचार करूं ।
केवल तुझे रिझाने, को बस तेरा ही व्यवहार करूं |
I Bow at your feet
I bow down to your feet, now I do your work,
to follow your orders, I am appointed today,
stay within me, hold the reins,
control the unrestrained restless mind, keep cautioning,
see the inner self situated at the end, May the mind become doubtful, the lust
for sin always arises, destroy that water from shame,
the chirping of living beings that I hear throughout the day,
know your praises, let the mind be happy and get immense happiness,
you are the omnipresent Hari, the whole world is in you.
Fill my heart with this feeling, let everyone look at you,
every moment with my group of senses, whatever behavior I do, just
to please you, I should only behave with you, I
will bow down at your feet, now I will do your work,
to follow you. By your permission, I am appointed today,
to follow your orders, I am appointed today,
stay within me, hold the reins,
control the unrestrained restless mind, keep cautioning,
see the inner self situated at the end, May the mind become doubtful, the lust
for sin always arises, destroy that water from shame,
the chirping of living beings that I hear throughout the day,
know your praises, let the mind be happy and get immense happiness,
you are the omnipresent Hari, the whole world is in you.
Fill my heart with this feeling, let everyone look at you,
every moment with my group of senses, whatever behavior I do, just
to please you, I should only behave with you, I
will bow down at your feet, now I will do your work,
to follow you. By your permission, I am appointed today,
Revathi Ji
Question: To what extent can one lie?
Answer:Shivaji Maharaj sent a message to his attacker Afzal Khan that he is very scared and would like to meet him one on one. He did lie. Lies can be told if it is to benefit mankind. When it is devoted to Paramātmā; untruth also becomes truth. Shivaji Maharaj never claimed the kingdom as his own.
Question: To what extent can one lie?
Answer:Shivaji Maharaj sent a message to his attacker Afzal Khan that he is very scared and would like to meet him one on one. He did lie. Lies can be told if it is to benefit mankind. When it is devoted to Paramātmā; untruth also becomes truth. Shivaji Maharaj never claimed the kingdom as his own.
हे हिंदवी स्वराज्य व्हावे, ही तर श्रींची इच्छा |
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।16.24।।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।16.24।।
Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते।।17.26।।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते।।17.26।।
The word 'Sat' is used in the sense of reality and of goodness; and so also, O Arjuna, the word 'Sat' is used in the sense of an auspicious act.
Anil Ji
Question: How to become a good human being?
Answer: It is a process involving continuous practice with time.
Answer: It is a process involving continuous practice with time.
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।
One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
How to control the wavering mind is dealt with in the 6th chapter.
With reference to Rig Veda:
एकम सत् विप्रा बहुधा वदन्ति|
The eternal single truth can be interpreted in many ways.
रामो विग्रहवान् धर्मः|
Śrī Rama personified dharma in Ramayana.
Gītā teaches us to identify our dharma and follow it.
Gayatri Ji
Question: We get angry at others fault?
Answer: A mother gets angry if the child commits mistake. It is not wrong. Anger has an effect on the individual. Swamiji says that we punish ourselves for the mistake of others by getting angry.
Question: We get angry at others fault?
Answer: A mother gets angry if the child commits mistake. It is not wrong. Anger has an effect on the individual. Swamiji says that we punish ourselves for the mistake of others by getting angry.
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