Gita Chapter 8 - Aksara Brahma 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.
Forum rules
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 8 - Aksara Brahma Yoga

Postby Arvind » Fri Apr 18, 2014 9:09 am

Sloka 23

Lord Krishna has declared that those who realise the brahman or the spiritual substratum pervading all existence and also those who attain realisation of the Supreme Lord are not subjected to samsara the perpetual cycle of birth and death and no longer take birth in the worlds of mortals, whereas others must take birth there. There are the route of the celestials and the route of the Manes or ancestors. Now the question to be known is by what route does one not take birth again?
Lord Krishna introduces both paths beginning with the words yatra kale meaning by which time. Here the word kale refers to the route taken by the soul departing the body of an aspirant and escorted by the servitor of the presiding demigod of the day, month, year, etc. who are the transporting demigods. The names Agni and Jyotis are referring to the presiding demigods of fire and illumination. They are not referring to time, but the paths of the demi-gods. Therefore yatra kale must be understood as yatra marge.
The purport is that the aspirants taking the route of the respective demigods are twofold: Those who have perfected the path of spiritual knowledge and those who have perfected the path of detached renunciation. Those who have reached perfection by spiritual knowledge do not take birth again. Those who even though have perfected detached renunciation still must take birth again.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Apr 18, 2014 9:10 am

Sloka 24

First Lord Krishna presents the path by which there is no return for rebirth with the words agnir-jyotir which identify the presiding demigods respectively of fire and illumination.
The Brihadaranyaka Upanisad VI.II.XII states: By this way they reach the all effulgent. So on this path of no return are stationed the demigods identified with fire, illumination, day, the moons 15 day bright fortnight and the six months of the suns northern waxing course. The yogis or the upasakas (those who combined karma with upasana) , are those who have realised the saguna Brahman, they proceed on the path of no return after death guided by the aforementioned presiding demigods of the time divisions until they finally reach the very brahman they have realized.
Here Bhagavan has not given a list of all demi-Gods. Only few are stated, in the Upanisads we find many more.
The idea is these dities are effulgent - agni, moon etc, so one who has lived a Sattvika life of karma and upasana will be met by these demi-Gods at death, who take him to Brahma Loka. This is the way to karma mukti or gradual liberation.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Apr 18, 2014 9:11 am

Sloka 25

Now Lord Krishna speaks of the path by which there is a return of rebirth in the world of mortals. This path is the path where the manes or ancestors are situated and wherein are stationed the demigods presiding over smoke, night, the dark fortnight of the moon, the six months of the suns waning southern course. The aspirant who is devoted to self aggrandising Vedic activities for attaining the pleasures of the heavenly realms and also for doing public welfare works like excavating drinking water and feeding the poor to gain merit are all considered fruitive actions seeking rewards. After death such aspirants are led by the aforementioned presiding demigods one after another in ascending succession until they reach Svargaloka the heavenly realms where they enjoy the rewards of their material activities until the merits of their worldly deeds are finished, at which time they return to the world of mortals and are born again. Here the words dhumo andratris meaning smoke and night respectively signify the presiding demigods of Pitriloka the world of the manes.

The Chandogya Upanisad V.X.III-VI states: Those who perform Vedic activities like yagna or propitiation and worship for the sake of acquiring merit as well those doing philanthropic activities such as donating food and land for the sake of acquiring merit, both are guided by the presiding demigods of the smoke, then the night, then the dark moon fortnight and then to the presiding demigod of the sun in its six months waning southern course. These do not reach the presiding demigod of the year as they are routed toPitriloka and from there to space, then to the heavenly realms where they enjoy rewards of there good deeds until their merits have shrunk to residue and expired. Afterwards these beings return to be reborn in the world of mortals by the same way back which they have come, from the heavenly realms to the space and all the way down to the smoke where they began. But to be reborn they must transition from the smoke to the mist and from the mist to the clouds, from the clouds they transition to rain which falls upon the ground and then transitioning they are born on Earth in the forms of rice, barley and other grains as well as herbs and sesame plants and various types of beans. Thus it is very difficult to evolve from this position because only if these different flora are eaten by human or animal and subsequently emitted as semen into the womb of a fertile female do they become an embryo and entering material existence are able to develop further. The Chandogya Upanisad VII.X.VII states: Accordingly those of righteous conduct in their previous life will take birth as a human in the family of righteous parents. Whereas those of abominable conduct in their previous life will take birth in the abominable wombs of dogs, pigs and unclean beings. Therefore those aspirants for moksa or liberation from material existence should strive to realise the brahman or the spiritual substratum pervading all existence and achieve the path which leads to the cessation of rebirth no longer returning to the material existence as elaborated by Lord Krishna in the previous verse.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby umakishan » Fri Apr 18, 2014 1:26 pm

Chapter 8, HGRR Thoughts and Concepts (14)

Q 14 = After Liberation why should there be no-returning to bondage?

The question of why there should be no-returning to bondage after Liberation, though natural, cannot stand even a moment's scrutiny. Generally, cause-hunting is for things that happen and not for things that do not happen! Nobody anxiously enquires why I am not in a hospital but an intelligent enquirer has every right to enquire why I have gone to the hospital. We may enquire why the Infinite has become 'finite'; but the question does not arise at all why the Infinite should not fall again into the finite. The question is as absurd as my enquiring why you are not yet in jail. For not going to jail, no cause-hunting is necessary. And if you have actually gone to jail, there is certainly a justification to ask and enquire what is the exact crime for which you have been sent to jail. (8.21)
umakishan
 
Posts: 0
Joined: Sat Oct 26, 2013 8:26 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby umakishan » Fri Apr 18, 2014 1:27 pm

Chapter 8, HGRR Terms and Definitions (8)

Q8= What are the two possible paths described as being available to individuals after their death?
The two paths available to an individual after death are:

(1) The Path of Return (punaravrtti) - also called the Pitryana (Path of Ancestors) or the Path of darkness. Those who leave the world after spending their lifetime in doing good and performing rituals (karmas) unaccompanied by any worship (upasanas) take this path and reach heaven. After their punyas (merits) are exhausted they are born again. This is the path leading to samsara (bondage).

(2) The Path of No-return (apunaravrtti)- also called Devayana (Path of the Gods) or the Path of Light. This path is taken by those who die after spending their lifetime doing good, and performing the specified rituals (karmas) accompanied by worship (upasanas). They reach the world of the Creator (Brahma) and attain gradual liberation (karma-mukti). This is the path leading to Moksa (liberation). (8.23-26)

Q9 = What are the presiding deities of the 'Path of No-return" ?
The following verse mentions the various deities associated with the "Path of No-return".

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्‌ ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥
Fire, light, day-time, the bright fortnight, the six months of the northern solstice; following this path, men who know Brahman go to Brahman.


The presiding deities of the 'Path of No-return' are thus (1) Fire (2) Light (3) Daytime (4) The bright fortnight (5) The six months of the northern solstice.

Q10 = What are the presiding deities of the 'Path of Return" ?
The following verse mentions the various deities associated with the 'Path of Return'.

धूमो रात्रिस्तथा कृष्ण षण्मासा दक्षिणायनम्‌ ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते
Smoke, night-time, the dark fortnight, also six months of the southern solstice, attaining by these to the Moon, the lunar light, the "Yogi" returns.

The presiding deities of the 'Path of Return' are thus (1) Smoke (2) Night-time (3) The dark fortnight and (4) The six months of the southern solstice.
umakishan
 
Posts: 0
Joined: Sat Oct 26, 2013 8:26 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby murugans61 » Sat Apr 19, 2014 11:18 pm

Hari OM

The two paths mentioned in these verses are the allegorical expressions of the path of knowledge and ignorance. One pursuing the path of knowledge gets progressively into the brilliance of Atman. The one who is soaked in ignorance stagnates and deteriorates.
The intensity of awareness is compared with fire, light, daytime, the bright half of the moon and the brighter path of the sun. Contrary to it, the darkness of the ignorance in the other man becomes increasingly enshrouded. Blessed are they who pursue the path of light in their succeeding births , till the goal is achieved.

Pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Sun Apr 20, 2014 7:39 pm

Hari Om.
Shloka 23:
Lord Krishna has already explained that those who attain Him, they attain moksha and are liberated from samsara, the tedious cycle of birth and death. Others continue to remain trapped in samsara. The question therefore arises as to which is the path that frees you from samsara and which is the path that keeps you enslaved in this ceaseless cycle. The Lord explains and differentiates the two paths in this verse.

Those who have realised the nirguna Brahman can depart any time. The time of day, waxing or waning of the sun and moon etc have no bearing on them attaining moksha. There is no coming back for them, so they do not necessarily follow any Paths.

But for those who attain krama mukti they follow the Northern Path characterised presided/ guided by the effulgent deities mentioned by The Lord.

Those people who have performed good deeds but not become one with the supreme, enjoy the fruits of heaven and when their rewards are exhausted,are reborn to work out and finish their karma.
Schandra
 
Posts: 0
Joined: Fri Oct 25, 2013 7:36 am

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Sun Apr 20, 2014 7:48 pm

Shloka 24:

In this shloka, Bhagawan discusses the path for which there is no return to samsara and talks about some of the Demi-gods( agnir- jyothir ,fire and illumination) presiding over this path. This path leads them to the all effulgent and is therefore suitably guided by Demi-gods in charge of fire,illumination, day and the waxing cycle of the moon and sun, all signifying brightness.

Shloka 25:

The Lord elaborates on the path which leads back to samsara. In contrast to the previous path, this path is presided over by Demi-gods responsible for smoke,night and the waning phases of the moon and sun. A person in this path has chosen to perform good deeds and religious practices just to attain the rewards of heaven( swargaloka). Once his rewards are exhausted, he re-enters the cycle of birth and death.
Schandra
 
Posts: 0
Joined: Fri Oct 25, 2013 7:36 am

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Apr 21, 2014 7:05 am

Hari Om,

Thank you everyone for your reflections on these verses.

Now let us see Sloka 26 and Sloka 27 together.

Word and Sloka Meaning : Arvind
Reflections and Thoughts : Everyone.

Pranaams
Arvind
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Mon Apr 21, 2014 8:54 am

Verse 23
After explaining the goal to be attained- the supreme brahman and upaya for attaining the goal now lord tells about the marga- route .Here the word kala denotes the route taken by the jeeva after leaving the body and not the time of death. These paths are governed by various deities who guide the jeeva.This route is determined by the way one has lived his life . Accordingly there are 2 paths.
For the upasakas-who have lived their life in constant rememberence of lord it is a route of no return whereby one attains the lord by kramamukthi. As mentioned earlier only if one reaches lord he can escape from the cycle of births and rebirths .The route taken by upasakas is the road to brahma prapthi and this is superior
For contrasting and glorifying this path lord also mentions the route taken by sakamis- who have done only karmas – ishta and poortha( charity, dana etc)they have to return to this world . The route taken by Sakami’s is different - they return to this world after exhausting the punyas acquired and for them there is no escape from samsara.
lakssg
 
Posts: 0
Joined: Mon Sep 16, 2013 11:04 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Tue Apr 22, 2014 9:57 pm

Verse 24
Here a detailed description of the path taken by the upasaka is given .This is called shukla marga- path of light or knowledge.The deities governing this path are bright.This includes agnijyothi, day, bright fortnight, 6 months of northeren solstice,sun devatha ,moon devatha, vidyut devatha and then they reach brahmaloka- depending on whether one worships lord Vishnu/shiva upasaka reaches vaikunta/sivaloka and then gets liberation by reaching the supreme lord
Verse 25
The path of return taken by sakamis is called Krishna marga-path of darknes .The deities governing this path are dark . they are smoke,night, dark fort night,6 months of southern solstice and then they go to moonlike effulgent lokas like swarga loka or pithru loka.After heavenly enjoyments they have to return to samsara.
Lord hereby points out the importance of devotion and how constant remembrance of lord frees one of samsara for ever.
lakssg
 
Posts: 0
Joined: Mon Sep 16, 2013 11:04 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Thu Apr 24, 2014 7:50 am

Sloka 26
शुक्ल कृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्ति मन्ययावर्तते पुनः


Word to Word Meaning:
शुक्ल = of Light
कृष्णे = (and ) of darkness
गती = the path
ह्येते = verily these
जगतः = of the world
शाश्वते = eternal
मते = are thought
एकया = by one
यात्यनावृत्ति = (he goes) to non-return
मन्ययावर्तते = and by the other
पुनः = he returns

Full Sloka Meaning:
The Path of Light and the Path of darkness available for the world are verily thought to be both eternal; by the one, "the Path of Light", a man goes to return not, by the other, the path of darkness, he returns again.

Sloka 27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन


Word to Word Meaning:
नैते = Not these two
सृती = paths
पार्थ = O Partha
जानन्योगी = a Yogi by knowing
मुह्यति = is deluded
कश्चन = (not) anyone
तस्मात्सर्वेषु = therefore
कालेषु = at all times
योगयुक्तो = be a Yogi
भवार्जुन = o Arjuna

Sloka Meaning:
Knowing these two paths, O Partha, no Yogin is deluded; therefore, at all times be steadfast in Yoga, O Arjuna.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Apr 25, 2014 8:04 am

Sloka 26
शुक्ल कृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्ति मन्ययावर्तते पुनः


Bhagavan had explained about the two paths in Sloka 24 and Sloka 25. Here here names these two paths, the Path of Light as "shukla marga" and the path of darkness as "krsna marga".
The path of light - "shukla", as it characterized by knowledge, eligible for those who combine selfless karma with upasana.
These are seekers who are searching for something Diviner than mere materialistic pleasures.This is the path the Lord indicated leads to gradual liberation (krama multi).

The path of darkness, "krsna"- as it is characterized by ignorance, eligible for those who do dharmic actions but with desire, hence they attain heavenly worlds. These are people who merely look for satisfaction of food, clothing and shelter and are happy with it, and do not seek anything nobler in life.
That being so the Lord says in this Sloka that one is characterized by "non-return", and the other by return, when the stock of "punya" is exhausted in the higher worlds.
The Lord says both these paths are "eternal", meaning they have been from time immemorial. We also know that these two paths, the Path of goodness and Path of pleasure always come to us and we have to make a choice always. Lord Yama says in the Katha Upanisad:

श्रेयश्च प्रेयश्च मनुष्यमेतः
तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ ॥ कठ उपनिषद् – 1.2.2 ॥

"The preferable and the pleasurable approach man. The man of intelligence having considered them separates the two. The intelligent one selects the electable in preference to the delectable; the non-intelligent one selects the delectable for the sake of growth and protection (of the body and so on).
Hence the Lord says these two paths are always there before us, hence they are eternal.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Apr 25, 2014 8:21 am

Sloka 27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन

The Lord says that knowing these two paths one is never deluded.
One is the path of return, and for one who evaluates life in the right perspective, would become dispassionate and seek the Higher.
The Path of Light, is the path of gradual liberation. Those who want to attain krama mukti life life accordingly.

Hence by this the Lord has answered Arjuna's question about how to remember the Lord at time of death. Though Arjuna did not ask a question specifically about the possible paths taken by a jiva the Lord has explained this topic exhaustively. Why? So that we are not deluded, therefore he says the Yogi who knows all this is never deluded and makes proper conscious choices of how to lead one's life.

A point to be noted here. The Lord here has mentioned two paths . The Lord is not talking about the jivas who are performing sinful actions. They only go to sinner wombs or hell. As also the jivan mukta, he takes no path at all, for there is no "going" for Him. The Lord is only taking about the jivas who are following dharmic path but doing desire prompted actions (as per shastra), and those who are doing selfless actions with an intent to purify their minds combined with meditation.

Therefore,
The Path of Darkness is better than those who are doing sinful actions
The Path of Light is better than those who follow the Path of Darkness
The state of the jivan mukta is the best, as he takes no path.

Therefore the Lord says to Arjuna that always be a Yogi. for these two paths of "sreyas" and "preyas" are always before us, and we have to make conscious choices of how to lead our life. Hence says the Lord, be a Yogi- choose the path of Goodness, a Yogi. A Yogi is one who has withdrawn from all his false identifications and has fixed his mind in the Self (in God). This is the path of "sreyas" or Goodness.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby sathiavathi » Fri Apr 25, 2014 4:09 pm

HARI OM
Verse-21
Supreme goal denote the state of liberation ,which is the highest object worth attaining ,the attainment of which leaves nothing to be attained ,and which brings the total cessation of all forms of suffering as soon as it is attained. Therefore ,supreme goal is the absolute formless divinity ,the embodiment of truth ,knowledge and bliss ,who is spoken of as supreme indestructible.
The Supreme abode mentioned in this verse stands for the Lord's eternal abode,His very being and his divine state.There is no difference between the attainment of the eternal abode of God, of the divine state and of God himself.Diversity of fruit exists only in the eyes of practicants following different path of discipline.Attaining the supreme goal there is no return to this mortal world.

Verse-22
The entire creation consisting of sentiment and insentiment beings is part and parcel of God,has emanated from God and on God alone does it rest. Just as air, fire ,water and earth are all pervaded by ether, even so the entire creation is pervaded by God . Surrendering everything to God ,who sustains all and is the inner witness of all ,remaining supremely contented at all times with his dispensation ,and constantly thinking of him with undivided love in every way through exclusive devotion can reach him easily.

Verse-23
In this verse Lord talks to Arguna about the two paths in which the yogi departing is in a state of return and the other path the state of no return. The Lord undertakes to reveal to Arjuna the difference between the two paths,one leading to the regions from which one has to return and the other leading to a state of no return.

Verse-24
Of the two paths the one is that in which are stationed the all-effulgent fire god and the dieties presiding over daylight,the bright fort night, and the six months of the northward course of the sun respectively;proceeding along it after death yogis ,who have known brahma, being successively led by the above gods , finally reach Brahma.

Verse-25
The other path is that where in are stationed the gods presiding over smoke,night, the dark fortnight,and the six months of the southward course of the sun; the yogi devoted to action with an interested motive taking to this path after death is led by the ab ove gods ,one after qnother ,and attaining the luster of the moon and enjoying the fruits of his meritorious deeds in heaven returns to this mortal world.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Sat Apr 26, 2014 10:42 am

Verse 26,27
Having known clearly that these are the two paths, who would like to tread the lesser path? "Therefore, be a yogi, O Arjuna, try to tread the upper path.
The Lord summarises the 2 paths described in the earlier verses by which the jiva goes after death of the body. These paths are considered eternal since this is as old as the world is- time immemorial.
1 st path known as shukla gati which indicates path of knowledge is taken by upasakas and this is the path of no return. The 2nd one Krishna marga- indicates absence of knowledge and is taken by one engaged in karmas (punya karma) only and they return back to samsara.Even though not mentioned here the gati of those who are engaged in papa karmas is different and they reach lower yonis.
Hereby The Lord clearly conveys the idea that whoever knows the merits and demerits of these two paths will certainly pursue the path of merit rather than of demerit .
What is the Lord's advise to a sadaka- Lord instructs all of us to be pure and focused so that we also can select the path of good and easily reach him .
lakssg
 
Posts: 0
Joined: Mon Sep 16, 2013 11:04 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Sat Apr 26, 2014 3:32 pm

Sloka 22

The Lord is everywhere, every time in all things, actions and beings.Though ornaments made of gold, nothing besides gold,yet people do not pay attention to gold, because they are attach importance to the shapes, names, weights and prices of different ornaments.
Similarly we being entangled in favorable and unfavorable circumstances of the perishable world,do not pay attention to the Lord who existed before the creation, exists now, and will continue to exist after the dissolution of the creation.
nikhil1707
 
Posts: 0
Joined: Sat Oct 26, 2013 9:08 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Payyubg » Sun Apr 27, 2014 5:23 am

Verse 26:

The light and dark paths are distinguished by the intention or choice made by the seeker.
Those who seek the ultimate truth or in other words knowledge of the Brahman tread the path of light. Such seekers do not get caught in the cycle of birth and death , but reach the ultimate eternal state. There is no return.

Those seekers who are righteous and perform all their duties no doubt , but do so to accrue and enjoy the fruits of their actions are subject to the everlasting cycle of birth and death. As long as there is a net balance of punya , they are subject to re- birth . These seekers are said to follow the path of darkness.

Verse 27:

Having this knowledge of how and why one tends to tread on either of these paths, yogis are able to ,at all times, remain in the path of light by their steadfast and undivided in seeking the ultimate knowledge .
Payyubg
 
Posts: 0
Joined: Fri Oct 25, 2013 8:04 am

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Apr 28, 2014 8:23 pm

Hari Om,

Pranams to all.

Thanks for all your thoughts on Slokas 26 and 27.

Let us now study the last Sloka, Sloka 28 of this Chapter.

Word and Sloka Meaning : Arvind
Reflections : All

Pranams
Arvind
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Wed Apr 30, 2014 10:37 pm

Sloka 22

Ananya bhakthi is the devotion of non-separation. It is the outcome of the right understanding of the relationship between the jivatman and the paramatman. They are interrelated in the way in which the sea and the waves are interrelated. The waves do not have any existence independent of the sea. Similarly jivatman is no entity apart from paramatman. He who understands this fact cannot help having unswerving devotion to the Lord. When the individuality of the jivatman is forgotten in the absorption in the Lord, it is then the devotion of non-separation.
God is in all beings; but all beings are not in God.
nikhil1707
 
Posts: 0
Joined: Sat Oct 26, 2013 9:08 pm

PreviousNext

Return to Bhagavad Gita Discussion Forum

Who is online

Users browsing this forum: No registered users

cron