Gita Chapter 7 - Jnana Vijnana Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Thu Jan 02, 2014 12:10 pm

Sloka 27

By the delusion born out of the pair of opposites all beings are deluded. These pair of opposites are raaga and dvesha (likes and dislikes), so they are born with these duality in their mind (in the form of vasanas). All beings are therefore deluded right from the time of sarga, being born from the mother's womb.

So this duality which is of the nature of likes and dislikes the Lord says is inborn with us when we take birth. Vasanas (desires) are the cause of birth and that is why the Lord says they remain even as we have taken birth. Birth is the effect, desire is the cause. This duality in the form of likes and dislikes further in the jiva's life cause sukha and dukha, hence people get entangled in these furthering and cementing these impressions.

dukha and sukha are moha , deluding in nature. They both occupy the mind. That which prevents our mind to be freely available is called moha, So these dualities is actually moha.
How does this duality arise - they arise because of desire that propels raaga and dvesha.
This object is good for me, this is sukha. This is distasteful for me, this is dvesha that causes dukha. raaga and dvesha conditions sukha and dukha . By the delusion of joy and sorrow conditioned or arising from likes and dislikes all human beings are utterly deluded.
So in this way this whole life goes on correcting the world outside , but what is causing joy and sorrow is raaga and dvesha.
When does this delusion start? Right from birth, when we are born we are born with the baggage of likes and dislikes. And as it expresses, it starts giving a contour to our personality. Therefore to be preoccupied with joys and sorrows is only to waste our life.

When such strong likes and dislikes are there one cannot maintain the equanimity of the mind and the Truth is covered, one fails to see the Self. It is our own experience that even simple logical thinking and objectivity in the world is lost when such strong attachment or repulsion is there for objects and people. Then what to talk about the vijnana the Lord wants to impart- it is out of question, that is the idea. Hence one must raise about these pairs of opposites.

Hence they do not worship the Lord as their Self, deluded by these pairs of opposites their intellect is obscured.

It is interesting to note that again and again the Lord is pointing out the reasons why people fail to comprehend him. He said it is because of the Gunas, Maya , thoughts and now he says pair of opposites. Actually they are one and the same. By pointing these obstacles, he is indicating the obstacles which we must remove to realize Paramatma. This is the thought he cements in the next Sloka.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby murugans61 » Fri Jan 03, 2014 1:30 am

Hari OM

Terms and definitions
9 Define Isvara
Isvara is Brahman ( Pure consciousness) with the conditioning of maya wherein there is a predominance of sattva.

Reflections:
Being of the nature of one non dual awareness, God alone knows everything belonging to the past , present and future. God never becomes the object of knowledge.
Because of the fundamental self ignorance no one can avoid raga dvesha in the initial stage of life. Hence it is normal to be a artha and artharthi bhaktha. Among the pairs of opposites, the desire for the one and aversion for the other are the foes of the seekers of knowledge and devotion. These foes have to be conquered.

Pranams
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Payyubg » Fri Jan 03, 2014 8:43 am

Verse 24:
Unaware and unable to comprehend His true nature, the ignorant deem The Lord as a manifested being. In reality He transcends all material existence and physical form.

Verde 25:

The illusory impressions of the mind are caused or created by The Lord himself through yoga- maya . To the ignorant , thus, He appears as a manifestation whereas to those who know His true nature He is unborn, imperishable and unmanifested.

Verse26:

The Lord previously states that the ignorant are oblivious to His supreme nature . He now reveals his omniscience. He is aware/ knows every being whether it is movable or immovable in its present state, past existence and what it will be in he future.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Payyubg » Fri Jan 03, 2014 9:17 am

Verse 27:
The Lord explains why most beings are totally deluded and are unable to acquire or even try to acquire this supreme knowledge .
The influence of duality right from the time of creation causes this delusion.
Opposing pairs Of external perceptions like happiness/sadness, heat/cold, success/failure creates this duality in our minds. One is always trying to seek what is pleasing and one tries to avoid what is displeasing. By so doing a person attaches a lot of significance to the physical body, not realizing that it is only an illusion and not a persons true nature. We fail to see what the true state of being in bliss is because we seek these external stimuli to create our desired state of so called happiness or alternately blame them for our state of so called unhappiness .
We are constantly struggling to juggle between being in a desired or avoiding an undesirable state . This is the delusion that we put ourselves through . Not knowing that the truth lies within ourselves, as our true nature is actually one and the same as pure consciousness itself.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby madan » Fri Jan 03, 2014 12:59 pm

Hari Om,
Verse-26, God says, since I am enchanter of all through Maya which is under My control and I Myself have unrestricted Knowledge of everything, therefore-
O Arjun, I Know past, present as also future beings, but no one knows Me.
I know all the things existing in all the three periods. thus there can be no doubt about this that I am omniscient supreme God. This is the meaning. But on account of being deluded by My Maya, no one, other than My devotee, knows My reality and worships Me. the philosphical point is that Maya deludes everything other than its Sourcs-Ashraya, hence, it is because of lack of Knowledge of My reality that the people generally do not worship Me except My devotee. This is the idea.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby nikhil1707 » Fri Jan 03, 2014 1:36 pm

Verse 26

Here. the Lord has used three adjectives, to express the past, the present and the future for the beings, but for Himself, He has used only the present.
It means that in God's eye, the past, the future and the present are simply present.As in a movie, the incidents, for persons seeing a movie seem to occur in the past,
the future and the present,while in the film they are all in the present.Similarly, from the view point of beings, but in realiy, there is only the present, because the beings are within a limit of time, while the lord is beyond the limit of time.Time, things, men, incidents and circumstances etc., change, while God ever remains the same.Knowledge of the beings, who are bound by time, is limited, while knowledge of God,is limitless.All beings of the past, the future and the present,constantly abide in God, they never be separated from Him.It is beyond His power, to separate Himself, from them.So, they can never escape, His observation.


Verse 27

Delusion, arises from desire and aversion, and it is because of this that beings,having disinclination for God, follow the cycle of birth and death.
Man, by having the disinclination for the world,should be engaged, in adoration of God.The main obstacle to this engagement, is that a man, without attaching the importance to discrimination, performs actions being guided by attachment and aversion, thus, he degrades himself.A man, has two contrary mental dispositions - inclination and disinclination.He, has to be inclined towards God, and to be disinclined, from the world and has to be devoted to God, and dispassionate, to the world.
But , when applies both these dispositions to the world, his devotion and dispassion are respectively changed into attachment and aversion, which cause him to be entangled in the world and he has a total disinclination for God.Thus, because oh his attachment and aversion, to the pairs of opposite such as pleasure and pain,he cannot move towards spirituality, even though sometimes he may attained religious discourses, study the scriptures and think over them.But, because of his attachment to the world, he has a mind, that he has to make efforts to cause the favorable circumstances, and do away with, unfavorable ones, as he cannot maintain his body, without these.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Fri Jan 03, 2014 9:46 pm

HARI OM

VERSE-26

In this verse Lord says that He knows how and in what different species all these beings were born and existed at different times during the numberless kalpas that have gone by,and what they did in those forms.He also knows how, in what particular species of life and in what part of the universe each one of them has been born in the present kalpa,and what they are doing.

SIMILARLY,He also knows how and what form each one of them will take where will it be born in the coming kalpas and what it will do.The distinction of past, present and future does not exist in the eyes of God.In his unitary consciousness,which constitute his very being, every thing is ever patent and present.In fact, he is the great spirit of time(mahakala),the basis of all conceptions of time; hence nothing is hidden from his view.

Only Lord's own devotees can be directly seen His presence every where. Anyone amoung the ordinary ignorant men cannot experience Lord's presence.

VERSE-27

This verse speaks of delusion in the shape of pairs of opposites born of attraction and repulsion as the cause of ignorance.The devotees who are free from likes and dislikes are in a position to know him.Attraction and repulsion are the two principal enemies standing in the way of man's spiritual progress.

Falling a prey to infatuation in the form of pairs of opposites like joy and grief,pleasure and pain etc,born of desire and hatred, they lose the sight of the supreme goal of their life and ignore the practice of adoration and remembrance of God.Regarding the transient and momentary enjoyments of the world,which are productive of sorrow and fear,as a fount of delight, they continue to waste their precious lives in accumilating and enjoying those pleasures falling a prey to infatuation.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby jayasri » Sat Jan 04, 2014 1:30 am

Sloka 24
Men with limited discrimination seek from devatas, worldly things that are finite.
The effort they put in to gain finite results is the same that is needed to
reach the Lord but they go to the devatas for worldly things. The Lord evinces pity
for the worshipper of the devatas. In this sloka he explains the nature of para prakriti.
Para prakriti is avyaktam meaning it is something that cannot be verified by the five senses.
It is swayam prakasaha, self effulgent. It is also param bhavam- ever present, avyayam- not subject to change and anuttamam- There is nothing beyond it that is greater to be attained. Bhavagan says that people who lack the discrimination, not knowing my nature think that I am endowed with a manifest form.

Sloka 25
Here Bhagavan says that it is very difficult to recognize Him. Completely covered by
yoga maya ( maya united with the three gunas), people are deluded and
do not know Him properly as the one who is unborn and changeless.
Even though He is all pervading, deluded people do not recognize Him.
The problem is that the buddhi is covered. Combination of the three gunas veil the Reality.
Just like a child looking at a wooden horse sees only the horse, not the wood with which it
is made of.We are controlled by the maya whereas Bhagavan controls maya.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby jayasri » Sat Jan 04, 2014 1:33 am

Sloka 24
Men with limited discrimination seek from devatas, worldly things that are finite.
The effort they put in to gain finite results is the same that is needed to
reach the Lord but they go to the devatas for worldly things. The Lord evinces pity
for the worshipper of the devatas. In this sloka he explains the nature of para prakriti.
Para prakriti is avyaktam meaning it is something that cannot be verified by the five senses.
It is swayam prakasaha, self effulgent. It is also param bhavam- ever present, avyayam- not subject to change and anuttamam- There is nothing beyond it that is greater to be attained. Bhavagan says that people who lack the discrimination, not knowing my nature think that I am endowed with a manifest form.

Sloka 25
Here Bhagavan says that it is very difficult to recognize Him. Completely covered by
yoga maya ( maya united with the three gunas), people are deluded and
do not know Him properly as the one who is unborn and changeless.
Even though He is all pervading, deluded people do not recognize Him.
The problem is that the buddhi is covered. Combination of the three gunas veil the Reality.
Just like a child looking at a wooden horse sees only the horse, not the wood with which it
is made of.We are controlled by the maya whereas Bhagavan controls maya.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby madan » Sat Jan 04, 2014 6:48 pm

Hari Om,
Verse-27, After having stated that Maya, which is My will, is the cause that acts as an obstacle not Knowing My ( God`s) nature, He now states another reason that stands in the way of not knowing His true nature.
All beings without exception become confused starting from their birth on account of delusion, which arises from likes and dislikes with regard to favourable and unfavourable objects, and which is the cause of the dualities of joy and sorrow, heat and cold, etc.These dualities do not allow mind to become free and available for right thinking. Iccha(likes) and Dwesha( dislikes) are pre- condition of joy and sorrow.
In fact there is no human being which is devoid of likes and dislikes. Every body who are propelled by the desires can not have knowledge about even external things, let alone the knowledge of the Self. Hence all human beings do not recognize Me,the God due to delusion and bewilderment in their mind.hence, they do not worship Me.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby jayasri » Sat Jan 04, 2014 11:08 pm

Sloka 26
The entire humanity is deluded by Maya. If Maya is deluding everyone, will it not delude the Lord also? The Lord says it is not so for Him because He is the controller of the Maya whereas we are controlled by Maya. He knows the entire creation, the past, present and future. The jivas do not know Him especially the
Para prakritti and therefore suffer from samsara.

Sloka 27
In this sloka Bhagavan says what is in the way of attaining Self knowledge. It is our mind which is filled with likes and dislikes. These in turn, cloud our intellect. This delusion began with our birth itself. Not realizing that peace and security are within, chasing after worldly things begin and thus begins an extroverted life. This is the case with a majority of people. But there are some blessed people that are different from the majority.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Sun Jan 05, 2014 6:37 pm

Hari Om to all,

Thank you everyone for your wonderful thoughts and reflections.
Now let us study the last three Slokas of this Chapter - Sloka 28, Sloka 29 and Sloka 30.

Sloka and Word Meaning : Arvind
Thoughts, Reflections = Everyone

Pranaams
Arvind
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Sun Jan 05, 2014 6:44 pm

Sloka 28
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्‌ ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥

Word to Word Meaning
येषां = (but) of whom
त्वन्तगतं = has come to an end
पापं = the sins
जनानां = (of those) men
पुण्यकर्मणाम्‌ = (of) virtuous deeds
ते = they
द्वन्द्व = (of) the pair of opposites, the duality
मोहनि = delusion
र्मुक्ता = (being) freed
भजन्ते = worship
मां = Me
दृढव्रताः = steadfast in (their) vows

Full Sloka Meaning
But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pair of opposites and are steadfast in their vows, they worship Me.

Sloka 29
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्‌ ॥

Word to Word Meaning
जरा = birth
मरण = death
मोक्षाय = (for being) freed
मामाश्रित्य = (having) taken refuge in Me
यतन्ति ये = the seekers who strive
ते ब्रह्म = they that Brahman
तद्विदुः = come to know
कृत्स्नम = fully, the whole in entirety
ध्यात्मं = the knowledge of the Self
कर्म = (and of) action
चाखिलम्‌ = the whole (as well)

Full Sloka Meaning
Those who strive for liberation from old age and death, taking refuge in Me, they realize in full that Brahman, the whole knowledge of the Self and of all action.

Sloka 30
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः


साधिभूताधिदैवं = With the Adhibuta and Adhidaiva together
मां साधियज्ञं = with the Adhiyajna
च ये विदुः = and one who knows
प्रयाणकाले = at the time of death
ऽपि च = even
मां ते = Me alone
विदु = they know
र्युक्तचेतसः = steadfast in their mind

Full Sloka Meaning
Those who know Me with the Adhibuta, Adhidaiva and the Adhiyajna , even at the time of death, steadfast in mind know Me.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby lakssg » Sun Jan 05, 2014 11:05 pm

Verse 26,27
Lord now brings out the contradiction between the self and state of being ignorant by highlighting the aspect of omniscience.
The statement of the lord “I know all beings of the past, present and the future”- clearly shows lord is the knower of everything in all beings at all times and in all places. Self is the illumining principle behind objects, emotions and thoughts of all beings of the past, in the present and that of the future. As mentioned in the Mundaka Upanishad lord is sarvajna and sarvavid (knows everything in general and also specifically).
Lord also tells “ nobody knows me”- lord is pointing to the condition of the ignorant. it is unfortunate that an Ignorant man considering himself as a limited being is caught up in the world of duality and he cannot cognize the essential nature. only a rare person comes to know my nature .This is a general statement made by the lord for encouraging an aspirant to purse the path whereby he can reach the supreme
The point is maya does not affect the substratum but deludes only beings who are ignorant.
When this delusion does starts? Right from ones birth. All are borne with bundles of likes and dislikes. All beings are utterly deluded by joy and sorrow created by their own likes and dislikes. Due to this preoccupation with joy and sorrow one is not available for higher spiritual pursuits.
What is the solution? Detach oneself from joy and sorrow for worldly objects and beings and become mathpara.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Mon Jan 06, 2014 5:15 pm

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्‌ ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥

These people whose sins has completely ended and free from delusion pair of opposites they come to Me.

ते द्वन्द्वमोहनिर्मु = So what the Lord has mentioned as obstacle to God realization in Sloka 27, he says here positively that one who overcomes that obstacle will reach Me, not otherwise. The obstacle is the baggage of likes and dislikes which the Lord said we are born with in the earlier Sloka.

"Sin" therefore in Vedanta is subtle desire expressing as our baggage of likes and dislikes (or attachment and repulsion). Unless this ends, God realization is not possible.

त्वन्तगतं पापं = The Lord says here the necessary mental condition to know God. He says the sins are in descent (likes and dislikes are being weakened).

जनानां पुण्यकर्मणाम्‌ = How the sins ended? It happened because of the counter effect of punya (arising from karma yoga and bhakti). Here the "punya" is not the "punya" that one accumulates to go to svarga and so on. When one performs karma yoga the "punya" accumulated is converted to "chitta suddhi", that is what the Lord indicates as "punya" here.

भजन्ते मां दृढव्रताः.= So when "sin" is ended and the mind purified (indicated as "punya"), such a subtle pure mind becomes capable of steadfast meditation on the Lord
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Payyubg » Wed Jan 08, 2014 10:08 am

Verse 28:
Those men who have realized the supreme truth, who are no longer deluded by the dualities , who act in a righteous manner for the benefit of everyone, who are devoid of sins - such persons are steadfast in my worship, they are hence able to traverse the path of renunciation.

Verse29:
Once those persons totally immerse themselves in the supreme lord, they are no longer concerned about old age or death. they are in total oneness with The Lord ,and grasp the knowledge of the supreme knowledge or Brahman in its entirety . This includes all knowledge about works, non works and everything that needs to be known ,in whole.

Verse 30:
Those who are constantly concentrating on The Lord , fully aware with conviction that He is intrinsic to everything be it adhiboothas, adideivas or adiyajnyas, continue to do so even at the time of death. ( death as in both physical death and death of the ego)
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby madan » Thu Jan 09, 2014 6:06 pm

Verse-28,
Hari Om,
If all the people become bewildered, then why has it been said, 'four kinds of people adore Me'(16)?
True, but (they adore Me) because they have their sins destroyed by lot of virtuous actions. This is what Lord says:
But those people, whose sins have been destroyed by the virtuous actions,they become free from the delusion of duality of happiness and sorrow,and then with firm vow adore Me alone without taking shelter under any one else.These very types of persons have been referred to by the phrase, ' people of virtuous deeds,'occurring in 'four classes of people...adore Me',etc.(16).
Therefore the text '... all people become bewildered(at the time of their birth),' is a general statement, and, 'among them those who are of virtuous actions,they,being free from delusion,adore Me', is a statement of exception. Thus,there is no contradiction.Hence, the purport is that one should always make efferts to earn fruits of virtuous actions to purify the mind.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby murugans61 » Fri Jan 10, 2014 8:47 pm

Hari OM

Concluding this topic, Baghavan mentions the stages of devotion. Because of the fundamental self ignorance one goes through a stream of desires and also be a arta and artharthi in the initial stages.
When he worships The Lord, his mind becomes purified and slowly desires becomes less. He becomes a jignasu. Now, his attention turns towards knowledge and he pursues it, surrendering to The Lord.
Soon he becomes a jnani knowing all about Brahman, karma,adhyatma,adhibhuta,adhidaiva and adhiyajna. He knows both the para prakrti and apara prakrti of The Lord . Being established in this knowledge, he does not lose sight of The Lord even at the time of death. Thus jnani bhakta enjoys both Jivan mukthi and videhamukthi.

Pranams
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby lakssg » Fri Jan 10, 2014 11:44 pm

Verse 28,29,30

Verse 28- The Lord now tells what are the prerequisites to reach him.
One who is virtuous- who live a noble life - one whose papas are exhausted and punyas collected from very man births have stared fructifying .This is expressed as chitha suddhi since he has no desires here or hereafter.
The purpose of his life is not constant cravings for sukha and efforts to escape from dukha. They have a greater purpose in life .This makes his mind single pointed- chitha ekagratha
They develop inner purity and clarity and they find happiness only in the lord.
Such a person with firm understanding and with a vow-i want god only - worship lord

Verses 29,30
The Lord explains result of such bhakthi
One who take refuge in lord
become free of all worldly sorrows like old age, disease and death
They come to know the Supreme Brahman
They come to know the the real nature of individual-adhyathmam
They come to know all karma- all bahiranga, antharanga and sakshath sadana
They also come to know
adhibutha(pertaining to bhutha)
ahi daiva( pertaining to deva)
adhi yagna(pertaing to all sacrifice)
Having their mind ever established in lord even at the time of death they think only of lord.normally at the time of death one does not have any control over ones mind.
To summarize Knowledge of everything and firm abidance in lord even at the time of death is the fruit of bhakthi.
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Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Sat Jan 11, 2014 12:21 pm

HARI OM

VERSE-28

In this verse Lord distinguishes the great devotee of God from the ordinary men of the world.Lord refers to those blessed souls who have been performing
through successive births,noble deeds enjoined by the scriptures.They perform sacrifices,charity and penance and practice devotion to God.Being prompted by the latencies of past lives and good association they perform noble deeds in a disinterested spirit. They practice adoration of God even in the current life and who have attained purity of heart due to the total eradication of all evils in the shape of vicious tendencies and activities.He is free from delusion in the shape of pairs of opposites.He never loses his balance of mind either in the midst of wordily joys and sorrows or in their absence.

'Drdhavratah' refers to those devotees of firm resolve who remaining wholly undaunted by the greatest of temptations and impediments triumph over them all by dint of their adoration.They adhere to their pious and devotional views and vows without budging an inch from them.'Worshiping God in every way' means recognizing him as all pervading,all supporting,and all powerful.He devotes his external and internal organs exclusively to His service.

VERSE-29

A sincere seeker is one,who,in the face of obstacles on the path of realization does not get discouraged and desperate. He does not turn back but moves forward slowly and steadily,very carefully avoiding the pitfalls of desires and the resulting vasanas,which will breed only more desires and more vasanas,thus binding him more and more to the world.He ever strives to exhaust even his existing vasanas by performing selfless actions.

These sincere seekers,freed from sins come out of the evil of ignorance and truly worship God.The main motive of these seekers is to release themselves from the agonies of birth and death.They know that I alone can liberate them.Thus,the wise man comes to realize that the self in him is the very foundation of the whole universe.The self is the most dynamic spark,capable of changing the face of the entire universe,which in effect, is only another form of the one self appearing in a multitude of forms.

VERSE-30

A sincere seeker develops divinity in him and expands himself to comprehend the vast universe,with all its multiplicity of forms,as only an off-shoot of Paramatman.

The real knowledge is the knowledge that the self, the eternal principle,is one and the same,and is the foundation of all actions-wordly(adhibutam) and spiritual (adhiyagnam);the life spark, the essence in all beings. In human beings as the self (adhyatmam)and in the cosmos as the divine (adhidaivam)and the ultimate essence commen in matter and spirit (adhiyajna).
sathiavathi
 
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