Gita - Chapter 9

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 9

Postby lakssg » Sat Aug 30, 2014 10:51 am

Verse 27
Is it enough that we have contact with lord only at one point of offering worship or pooja .what about majority of time when we are engaged in worldly activities? Through this verse lord explains how through all activities and at all circumstances one can worship lord.
whatever karma we do- be it a nithya karma – whether it is worldly or shasthriya,
whatever we eat
whatever we offer as sacrifice,
whatever we give as charity,
whatever we practice as austerity
can be done as sacred offering unto him while one carries on his daily activities. In short one has to offer oneself to lord .
Karmayogi does all actions as an offering to lord , bhaktha does everything for his beloved lord and One who is endowed with the knowledge of the self this is not difficult . He knows that Brahman alone is the substratum for this universe and whoever and whatever he transacts is lords expression only This constant remembrance purifies one’s mind and life becomes divine .



Verse28
What is the result of such a life lived in spirit of offering?
When we offer all actions to lord as in karmayoga any actions we perform becomes a divine action and this helps the seeker in purification of mind – because all existing vasanas will be purgated and new vasanas will not accrue. such a purified mind seeker gives up ego centric activities and anxiety for the fruits of action.this is sannyasa.
One who has renounced all actions and offered everything to lord is sannyasa yoga yukthathma- he consider himself as lords and gives up notion of living for himself. Once karthruthva and desire for karmaphala is given up he will be freed from punya and papa . For such a person it is natural that he reaches lord and is freed of samsara forever.
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Re: Gita - Chapter 9

Postby Arvind » Sun Aug 31, 2014 8:46 am

Sloka 28

Bhagavan says that by offering our actions, worship, charity and everything to the Lord we will be free from the fetters of karma and the impurities and restlessness of the mind will be removed.
It is interesting to note that the Lord says one will be free from effects of good and bad actions/results. Hence even good karma binds. So should we stop doing good karma? No, but they must be done for the Lord with no individual desire; then they will not create any vasanas.
Vasana is an impression created in the mind. It is these vasanas that trouble us. Karma Yoga weakens these vasanas. When we talk of vasana exhaustion we don't mean vasasnas will end, then there will be no memory and no one will act. Not all perceptions cause deep rooted impressions. Memory or perception does not cause problem, but deep impressions of experiences that they are real or the notion that they give us joy- these are the cause of bondage. It is this false notion that is weakened by dedicating actions to the Lord. This is called "Sanyaasa" here, then the vasanas no longer torment us.

When this state of "Sanyaasa" is attained, then contemplation on the Lord becomes deeper and one finally attains the Lord. Being liberated the seeker becomes one with Paramatma.

Pranaams
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Re: Gita - Chapter 9

Postby Arvind » Sun Aug 31, 2014 1:05 pm

Hari Om

Thanks to everyone for their thoughts on Slokas 27 and 28.

The Lord has said in the previous Slokas that one should dedicate all of their life's activities to Him. This act of offering everything unto the Lord constitutes the Yoga of renunciation. With this Yoga of renunciation, the Lord said one will free themselves from the fetters of karma and attain to Him.

Then a question arises, an objector may say " Then the Lord has love and hatred as He confers His grace on His devotees only and not on others".

The Lord answers this doubt someone may have in Sloka 29. Let us see this Sloka now.

Word and Sloka Meaning : Arvind
HGRR : Kishan
Reflections : All

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Re: Gita - Chapter 9

Postby Arvind » Mon Sep 01, 2014 8:57 am

Sloka 29
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्‌


Word to Word Meaning:
समोऽहं = I am the same
सर्व = to all
भूतेषु = beings
मे = to Me
द्वेष्योऽस्ति = (there is) none hateful
न प्रियः = nor dear
ये तु = but those
मां भजन्ति = (who) worship Me
भक्त्या = with devotion
ते मयि = they are in in Me
तेषु = (and) in them
चाप्यहम्‌ = also I am

Full Sloka Meaning:
The same am I to all beings, to Me there is none hateful nor dear; but those who worship Me with devotion, are in Me and I am also in them.

Hari Om
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Re: Gita - Chapter 9

Postby murugans61 » Tue Sep 02, 2014 2:01 pm

Hari OM

The good and bad results of karma contribute for the continuity of the cycle of births. But when they are ALL offered to The Lord, they become as ineffective as the burt up seeds, unable to sprout any further. The yogi is in this way freed from bondage. Working vigorously for the sake of The Lord , renouncing selfishness and feverish concern for results is sanyasa yoga which leads to Jivan Mukti.
While the above is explained in verse 27 and 28, verse 29 explains whether Lord is partial or neutral. The sunlight falls equally on all things, good or bad. But its effect and utilisation vary according to the nature of those things. The very presence of the sun is seen a mirror because of it's reflecting ability. Though the all pervading Lord is in the hearts of all, His presence is felt only in the devotee's heart which is pure.
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Re: Gita - Chapter 9

Postby Arvind » Fri Sep 05, 2014 9:28 am

HGRR
Thoughts and Concepts (22)

If the Lord is impartial to all beings, how is it that some people show a greater manifestation of divinity?

Even though the same sunlight reflects upon the different types of objects in the world, the quality and the nature of the reflecting surface will determine the clarity and the intensity of the light reflected. On a dull piece of rough stone the least amount of light will be reflected, while in a bright clean and polished mirror there will be maximum reflection. Because of this difference, sunlight cannot be accused of having a special love for the mirror, or disgust for the rough stone.

Applying the analogy to the subjective life, it becomes clear that if the spiritual strength and beauty reflect more from the golden-hearts of the rare few and not at all from the stone-hearts of the many, it is not because the Self entertains any preference for or any prejudice against anyone, but it is only a natural phenomenon, happening in perfect obedience to the law of the universe. (9.29)

Thoughts and Concepts (23)
What is worship?

'Worship' is a technique by which the entire 'thought-forces' in the worshipper are mobilized and turned to flow towards the Divine, ever seeking a total identity with the Truth so meditated upon. When this is done in a spirit of devotion or love the worshipper comes to realize his total oneness with his 'Object of Worship'. (9.29)

Selections for Reflections (9)
The condition of the mind declares whether the individual is confused or clear, bound or redeemed. A mind that is turned outward, rushing out and panting to gain its satisfaction in the world of objects, gets bound to the finite and comes to groan with pain and disappointment, while the same mind when turned inward, away from the objects, seeking the Self, comes to rediscover its own identity with the Spiritual Centre. (9.29)

Selections for Reflections (10)
Never does the Gita, at any point, encourage man's surrender to circumstances or to his own debilities and incompetencies. As a scripture of activity and optimistic endeavor, the Gita unmistakably emphasizes the ultimate supremacy of man over his weakness and even over his circumstances.(9.29)

Hari Om
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Re: Gita - Chapter 9

Postby Schandra » Sat Sep 06, 2014 6:40 am

Hari Om

Shloka 29

After the preceding shlokas, one may come to the conclusion that Bhagawan is biased and favours only those who are devoted to Him since He says that they are the ones who attain moksha or liberation.Bhagawan wants to clarify that by saying that He is totally impartial and does not favour or dislike anybody. However, the result obtained is entirely based on the merit and effort of the seeker. If one is totally devoted to The Lord, we see Him in us and He sees us in Him.
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Re: Gita - Chapter 9

Postby Arvind » Sun Sep 07, 2014 1:06 pm

Sloka 29
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्‌


In this Sloka Bhagavan says His grace is equal to everyone, just as the sunlight shines the same to all objects of the world. The sun is reflected in some objects, but in others not an inch of sunlight peeps through. It is not the fault of the Sun, but the reflecting medium that is not able to receive it.
In a similar way minds that are purified by karma Yoga and upasana are able to feel the presence of Bhagavan in their own minds. The more the mind is purified, the more he is perceived. But those minds that are full of desires and impurities, cannot receive the Lord, the minds being incapable of receiving Him. There is no fault of the Lord and he showers his grace equally - be it an devotee or the worst of the sinners.
Bhagavan Sankara gives example of a bonfire lit in a cold night. Those who go near the fire alone will receive the warmth and be relieved of the cold, not others who stay at a distance.
For those who are able to perceive the Lord, he is in them and they are in Him, meaning all duality ceases as they see that the Lord alone is everything- the experiencer, the experiencing and the experienced.

Hari Om
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Re: Gita - Chapter 9

Postby lakssg » Sun Sep 07, 2014 8:58 pm

Verse 29
One may get the impression that lord is impartial and he loves only those who worship him and does not bless those who do not worship him.
To clarify such doubts lord says – I am equal to all beings whether they love me or not. I don’t regard anybody as unworthy and I don’t have special love for somebody. But those who worship me with love and devotion because of their love their mind becomes so pure and it takes my form and mind abides in me always .They live in me and not in the world. Since their mind becomes one with me I also choicelessly reciprocate and remain in them .it is the very nature of the mind that matters.
Pure mind of the devotee reflects the very nature of the lord- because it is the nature of any pure object to take the form of things with which it is associated. on the contrary if the mind is impure due to its preoccupations with the egocentric attachments it will not reflect lords nature. Such a mind takes the form of finite and suffers.
So basically it is the purity of the equipment that matters and this in turn is related to devotion and love they have for lord. Reflection of sun in a polished mirror and a rough stony surface is different not due to any partiality from sun but is only due to reflecting surface
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Re: Gita - Chapter 9

Postby Arvind » Mon Sep 08, 2014 8:49 am

Hari Om,

Thanks everyone for your thoughts on Sloka 29.

Now let us see Slokas 30, 31, 32 together.

Word to Word and Sloka Meaning : Arvind
HGRR : Kishan
Reflections & Thoughts : Everyone

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Re: Gita - Chapter 9

Postby Arvind » Tue Sep 09, 2014 12:26 pm

Sloka 30
अपि चेत्सुदुराचारो भजते मामनन्यभाक्‌ ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥


Word to Word Meaning
अपि = Even
चेत्सुदुराचारो = if a very wicked person
भजते = worships
मामनन्यभाक्‌ = Me with one pointed attention
साधुरेव = righteous verily
= he
मन्तव्यः = should be regarded
सम्यग्व्यवसितो = rightly resolved
हि सः = indeed he is

Full Sloka Meaning
Even if the most sinful worships Me, with devotion to none else, (or with single-pointedness), he too should indeed be regarded as 'righteous', for he has rightly resolved.

Sloka 31
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥


Word to Word Meaning
क्षिप्रं = Soon
भवति = he becomes
धर्मात्मा = a righteous person
शश्वच्छान्तिं = to peace
निगच्छति = he attains
कौन्तेय = O Kaunteya
प्रति जानीहि = know for certain
न = never does
मे = My
भक्तः = devotee
प्रणश्यति = (ever) perish

Full Sloka Meaning
Soon he becomes righteous and attains eternal peace, O Kaunteya, know for certain that My devotee is never destroyed.

Sloka 32
मां हि पार्थ व्यपाश्रित्य येऽपि स्यु पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्‌ ॥


Word to Word Meaning
मां हि = (In) Me indeed
पार्थ = O Partha
व्यपाश्रित्य = taken refuge in
येऽपि स्यु = they also
पापयोनयः = of sinful birth
स्त्रियो = women
वैश्यास्तथा = Vaisyas
शूद्रास्ते = Sudras
ऽपि = as well
यान्ति = attain
परां = the Supreme
गतिम्‌ = goal

Full Sloka Meaning
For, taking refuge in Me, they also, who O Partha, may be of "sinful birth" - women, Vaisya as well as Sudras - even they attain the Supreme Goal.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:35 pm

Sloka 27
Shri Krishna explains the technique of bringing worship into daily life. Previously we learnt the technique of worshipping Ishvara using simple offerings like water. Once we get used to the worship of Ishvara in the home and in the temple, we need to bring that spirit of worship into all of our actions. In other words, we need to learn how to bring divinity into our actions. To that end, this shloka urges us to perform all actions as an act of worship towards Ishvara.

The simplest and most common action we perform is that of eating. Shri Krishna says that even the act of eating should be considered an act of worship. Traditionally, before every meal, the first five morsels are offered to the deity within with the words “praanaaya svaaha”. The rest of the meal should be consumed with the attitude that the act of eating is occurring in the service of Ishvara, and not for the appeasement of our senses.

Now, take another action like exercising, for instance. How do we transform that into an act of worship? Anything that causes discomfort in the short term, but gets us gains in the long term, is an act of “tapas” or penance. Shri Krishna says that we can convert any action into a penance if we imbibe it with the attitude of worship. So if we have to take a long walk for exercising, for example, we can imagine that we are doing a “pradakshina”, that we walking around a temple. In this manner, even a discomforting act becomes divine.

Similarly, any action that requires strenuous effort and long hours can be made into an act of sacrifice. If we have to put in extra hours of work, we have to sacrifice our leisure time in the process. We can think of those extra hours of work as an offering in a “yagnya” or sacrifice.

In other words, we need go through elaborate rituals with fire and butter and priests and so on. Any action can be converted into an act of worship. When we donate, we can think that we are returning to Ishvara what was Ishvara’s to begin with. When we go on a diet, we can imagine that we are conserving Ishvara’s energy, and so on.

What is the rationale for “divinizing” all of our actions? The notion of doership and enjoyership, the two main obstacles to liberation, get progressively diluted. Instead of thinking “I did this” and “I enjoyed this”, we begin to think that “Ishvara did it, and Ishvara gets the results”. Consequently, our stress levels and worries begin to reduce as well.

This takes us back full circle to karma yoga, but with the added dimension of devotion. Karma yoga without bhakti yoga is incomplete. Without the attitude of devotion, we can potentially commit wrong or harmful actions that we will hesitate to perform in front of Ishvara. With devotion, karma yoga is complete.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:38 pm

Sloka 28

What happens when we incorporate worship into our life? Shri Krishna says that we shall be free of the results of action. Our actions give us results in the form of joy, sorrow, profit, loss, win, loss. Freedom from results leads to liberation and attainment of Ishvara. This is the ultimate result of living a worshipful life.

This shloka takes us back to the topic of renunciation. In an earlier portion of the Gita, Shri Krishna had redefined “sannyaasa” or renunciation as giving up of the attitude of doership, not the giving up of action and retiring to a hermitage. By submitting our actions and their results in Ishvara hands, we automatically attain renunciation because we have come to know that it is Ishvara who is doing and enjoying everything.

As an illustration, let’s consider our boss at work. If we do not have confidence in our boss’s authority and his ability to lead us, our job becomes complicated, heavy and burdensome. Before we begin a task, we are worried whether we are doing the right things, and also fear the consequences of making a mistake. But if we trust our boss’s authority and his ability to give us right direction, we work effortlessly and fearlessly knowing that we are carrying out the boss’s command, and that he will take care of us if something goes wrong.

Similarly, once we realize that it is the infinite Ishvara that is directing everything, our actions automatically become effortless and fearless. It is like working for the most powerful CEO or the most powerful President, it gives us that kind of a confidence and peace of mind. We know that Ishvara is making us do the right things, and that he will take responsibility for the results and the consequences.

Now, if Ishvara is running everything, does that mean that he is partial to those who surrender to him and those who do not? This is taken up next.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:44 pm

Sloka 29

Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.

Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.

Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.

Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.

Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.

Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:48 pm

Sloka 30

Shri Krishna begins to explain the glory of bhakti or devotion with this shloka. He says that devotion is the easiest means of obtaining access to Ishvara. It is so easy that even a criminal, a sinner in the world can be considered a saint if he worships Ishvara with wholehearted devotion.

Why is bhakti so great as a means of accessing Ishvara? Bhakti has no prerequisites. It can be practiced by anyone at any stage in their life. There is financial, ancestral or intellectual requirement. Moreover, it is not alien to most of us. Many of us who grew up in the Indian tradition are already used to performing worship, even if it is for a minute in front of the deity in our living room. All we have to do is to expand this notion of worship to include everything we do.

Here, Shri Krishna says that if there is an individual that has extremely bad conduct, if he is the worst among sinners, if he starts worshipping Ishvara with single pointed devotion, this resolve is enough to uplift him to the status of a saint. The word “ananyabhaak” is very important in this shloka. It means that this person has shifted his attention from all worldly pursuits including name, fame, money and power. His only goal is Ishvara.

So this person may not look like a saint outwardly, but he should be considered a saint, just like one who has checked into a flight is considered to have already reached the destination, even if it will take some more time. Such a saint has begun to shift his identification or sense of “I-ness” from his body to the infinite Ishvara. But his resolve or his commitment to this path is most important. He should be “samyak vyavasitaha” which means well determined, and be able to absolutely understand as to what is the right thing for him.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:56 pm

Sloka 31

Earlier we saw that the resolve towards devotion is most important. Shri Krishna further adds to that statement by saying that one who makes such a resolve attains eternal bliss and peace. He also urges Arjuna to make such a resolve towards devotion.

Many commentators explain the word “kshipram” by snapping their fingers. In other words, the amount of time it takes to snap your fingers is how long it takes to make a commitment, to make a resolve towards devotion of Ishvara. When this happens, Ishvara ensures that such a person becomes virtuous and attains everlasting happiness and peace.

As long as we harbour desires for worldly objects, we will never experience long-lasting happiness. But by performing actions in the worship of Ishvara, our notion of doership and enjoyership is destroyed because we are acting as agents of Ishvara. When doership and enjoyership is removed, desires are automatically eliminated, resulting in everlasting peace and bliss.

Now, there could be a situation where we work in the spirit of worship for while, but fall back into our old desire-prompted actions again. Shri Krishna says that as long as we have made a commitment to devotion, Ishvara will ensure that we do not fall, we do not perish. However, Shri Krishna is specific in his statement that the resolve has to come from the devotee, not from Ishvara. Ishvara may break a promise that he has made himself, but he will always stand by a resolve that is made by his devotee.
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Re: Gita - Chapter 9

Postby nikhil1707 » Tue Sep 09, 2014 1:59 pm

Sloka 32

This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.

As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.

Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.

How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
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Re: Gita - Chapter 9

Postby sathiavathi » Thu Sep 11, 2014 7:53 am

HARI OM

VERSE-30
The unrightious and the wicked who are of vile and evil nature can practically never be devotees of Supreme Lord Krishna. But if some how by chance they receive the mercy of his devotees then by that potency they sometimes can have a change of heart and begin to think of the supreme Lord in a reverential mood propitiating Him exclusively.This causes them to accumulate much merit and as they develop and advance with this state of consciousness. They can be considered to be transformed in to the noble and saintly for being rightly resolved.The story of sage Valmiki reveals the fact to us.Even if the vilest sinner worship the Lord with exclusive devotion, he should be accounted as a saint, for he has rightly resolved.

VERSE-31
In this verse the Lord says that whoever is an unadultered devotee of Lord Krishna,he never perishes or is ever vanquished.If one was possessed in the past with a demeaning character and is degraded by inimical actions,the paramount virtue of bhakti or loving devotion completely destroys anything that is opposed to bhakti. Having eradicated all karma or reactions to previous actions one achieves the eternal position of moksha or freedom from the material existance. Thus a devotee becomes irrevocably imbued with deep and lasting love and devotion to the supreme Lord.

VERSE-32
Loving devotion to the Lord purifies one's abominable behaviour in the past . One born sinfully out of wedlock, those born in the poorest and most degraded of families such as mleccha or meat eaters ,those who are vaisyas ,sudras,women and all others who are devoid of Vedic knowledge ,if any of them are accepted by the bonafide spiritual preceptor in one of the four authorised channels of spiritual knowledge and take complete refuge in the Lord worshipping him or any of his incarnations ,it is assured that they will attain the supreme destination of eternal association with Him.
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Re: Gita - Chapter 9

Postby umakishan » Thu Sep 11, 2014 8:35 am

HGRR
Selections for Reflection
(11) The Vedas condemn the sin, not the sinner. The evil ways of the sinner are but expressions of the evil thoughts in the mind, and so if the texture of the thoughts in his mind could be changed, the texture of his behavior would also be transformed. He who has to keep consistently in his mind thoughts of the Lord accomplishes, in the warmth of his growing devotion, so total a rehabilitation of the mental life that he cannot thereafter carry on his career in sin. (9.30)

(12) The perfection indicated in religion lies only as far away from us as our waking state is from our dream. (9.31)

(13) Of all spiritual practices (sadhana), the most efficient is the constant remembrance of the Lord with a heart overflowing with love and devotion (upasana) (9.32)

HGRR
Thoughts and Concepts (24)
Why should even the most sinful person be regarded as 'righteous' if he has taken a strong resolution to be good?


Right resolution is more important than mere routine. The majority of seekers only plod on their path- a melancholy brood. He who steadily walks the path with an iron-heart of resolution, open-eyed and enthusiastic, cheerful and heroic, he alone is marked for sure success and therefore, the rightly resolved man of evil ways is to be considered, from the moment of his noble decision, as one especially marked out to be soon a successful Man of Perfection. Hence, even the most sinful person is to be regarded as 'righteous' the very moment he has rightly resolved. (9.30)

HGRR
Thoughts and Concepts (25)
Explain the terms 'stri', 'vaisya', and 'sudra' in the following Verse.

मां हि पार्थ व्यपाश्रित्य येऽपि स्यु पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्‌ ॥

For, taking refuge in Me, they also, who O Partha, may be of "sinful birth" - women, Vaisya as well as Sudras - even they attain the Supreme Goal.

These terms- 'stri', 'vaisya', and 'sudra' - are used by Sri Krishna to indicate special types of mind-intellect equipments.

Stri- By 'stri', is meant a feminine mind and not a woman. The 'feminine-minds' (striyah) are those that have a larger share of deep affections and binding attachments.

Vaisya - By traders (vaisyas) are meant those who have a 'commercial attitude' in all their thoughts and actions, ever calculating the profits that would accrue from all their investments. Such a calculating mind, ever looking for the profits that could be raised, is not fit for easily evolving through the 'Path of Meditation'. To surrender all fruits of actions is the secret of holding the mind still. Thus, when the Science of Spirit-development condemns the 'traders', it is only a denunciation of the 'particular commercial tendency' of the mind. Those who fall, psychologically, under the group of 'traders', cannot hope to progress on the Path Divine.

Sudra : Those with mental attitudes of slumber and sloth are indicated by the term 'sudras'. (9.32)
umakishan
 
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Re: Gita - Chapter 9

Postby Arvind » Thu Sep 11, 2014 8:43 am

Sloka 30 and 31

The glory of devotion is described in this Sloka.

Bhagavan says even if the most sinful man worships Me, restoring to none else, he should be deemed righteous, for he has resolved all right.

The Lord says even if someone's past is not very bright, I do not see that provided he has surrendered to Me.
The result of bhakti and jnana is the same. The way of practise and its ease of practice- depending on the seeker, may be different, but the goal is the same. The path of devotion is available to all unlike the path of knowledge. The delay of surrender is usually from our side. Bhagavan is ready to embrace his devotee always, as indicated in previous Verse that his grace is equal to all, we need to tap it.

Why does the Lord say that a man of evil ways, when he resolves, is deemed righteous? Because of the fact the very fact he has surrendered means the good samskaras have come in the mind. Describing this the Lord further says in Sloka 31 that such a person soon becomes righteous and attains eternal peace.

Why does Bhagavan say that where there is dharma there is peace? Real dharma is when its result is one gets vairagya (dispassion). It is attachment, likes and dislikes which actually disturb the mind, not the objects per say. When there is dispassion from there because of following dharma and the subsequent dawn of dispassion, then eternal peace follows, not otherwise. Why is it so? Because this eternal peace is not created unlike the joy of the world. Therefore Such a devotee the Lord says will not perish - न मे भक्तः प्रणश्यति. There is a 'force' indicated by the Lord in the usage, never, never does my devotee ever perish. What is meant is such a person will progress in the spiritual path, he will not go 'back' in evolution.
Arvind
 
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