Gita Study Group:Chapter 2:Sankhya 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 Study Group:Chapter 2:Sankhya Yoga

Postby murugans61 » Wed Jan 19, 2011 3:02 pm

Hari OM

The practical discussion point raised by Umaji is very relevant to our day to day professional life and the subsequent discussions are very interesting and informative. By going through such experiences in life, strengthening our intellect through knowledge of our scriptures and observing the living examples of our Guru parampara, we can gain the emotional maturity to accept realities as they are.

I will be away on a short official trip till 28th and will resume upon return.
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby uma » Wed Jan 19, 2011 4:19 pm

Hari Om. Pranam to all.

Shraddhanjali and Pranam to Swami Purushottamanandaji !

Regards

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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Wed Jan 19, 2011 11:19 pm

Dear Umaji, Hari Om. Pranams.

Nice observations. What you say is very true. The hidden desires for appreciation are culprit and mental agitations affect our work. Both these need to be removed. Various means that you have pointed are very helpful for that indeed. Karma yoga is also a means for removing those and our effort here is to understand how can we use karma yoga properly.

I think what we need is "Devotion through work", which is little different than "Devotion to work". Of course that is my understanding and I am very open for suggestions so I can learn. Let me give an example, when a mother cooks rice poridge for her 4 month old baby or cuts nails of her baby, how thoroughly and carefully she carries that out. When she cooks for herself or cuts her own nails she does it mechanically. When there is deep feeling of love, our outlook changes entirely and we pour ourself into work. This bhav that "I am doing this work for my Guru or Lord" should be there in every task that we carry out irrespective of the nature of the task, whether we like it or dislike it. We may get garlands put on us for doing that work, but if our Guru/Lord is not happy with our work, would we be happy? and if we get rotten tomatoes thrown at us, but if that work has pleased our Guru/Lord, would we care about those ? The 'desire for appreciation' gets rolled into 'desire to please Guru/Lord' and that way it gets satisfied and removed at the same time. This way, our vasanas get exhausted but new ones dont' form because they were not egocentric.

uma wrote:Hari Om. Pranam to all.
I feel, devotion to higher goal, maybe present in this case, having excellency in work, devoting to work and carrying it out to the best of abilities, may be considered as devotion to higher goal.
What I sense here, is hidden desire for appreciation, maybe not from all, but from known persons/friends. And that desire is the culprit. Carrying out work, without this desire would be more sensible.
One doesn’t try to find joy in work, but working joyously is required, as per my belief. God is joy / bliss and that bliss should be felt in whatever we do.
And yes, everything heals / forgotten after some period of time. But mental agitation must be removed as it might affect further work. Maybe reading scriptures, devoting to some activity which one enjoys, listening to discourses etc, as per one’s nature, could be a solution.
Sun’s example is really really apt. And yes, we are humans, and actually that is why, all these feelings, emotions, expectations and agitations. But there is God within us, within every living thing and being on this earth and we must strive to reach Him. Maybe, one should meditate regularly, deeply for a longer period of time perhaps.
Would definitely try and see Swamiji perform his work, as and when I get the opportunity. Nice suggestion indeed.
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby uma » Thu Jan 20, 2011 10:13 am

Hari Om. Pranam to all.

Padmajaji

You are absolutely right. By saying, devoting to work, I meant the same thing, doing work carefully, to the utmost of your abilities, efficiently.

But you have explained it very beautifully, as always.

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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Fri Jan 21, 2011 11:31 pm

Hari Om. Pranams.

Let's now take up Shlokas 55 to 57 for our study. Lord is explaining who is the perfect man (Sthitaprajna) and what are his inner experiences to Arjuna in these verses.

Muruganji is away this week. Vanaja Amma, I assigned a verse to you. Abhayji, please drop a line when you are back.

Please post verse, word meaning and brief explanation from Pujya Gurudev's Gita commentary book for the assigned verses.

Verses:

55-56 - Uma
57 Vanaja Amma

Holy Gita Ready Reference:

Terms and Definitions: Q. 20, 21 Padmaja
Selection for Reflection: - 15 Padmaja

Kamalji, Meera ji, Vedaranganji and all other readers you all are welcome to contribute, comment, ask questions on any of the above sholkas or write your thoughts, reflections upon them.

Verses for memorisation: 55,56 (All)
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby murugans61 » Sat Jan 22, 2011 9:47 am

Hari OM
Thank you for the brilliant exchange of views on devotion through work and devotion to work.
Eagarly looking forward to the discussions on Sthithaprgna section of chapter 2. By the grace of Lord and Pujya Gurudev let us all realize our Sthithapragna /jivan muktha state.
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Sun Jan 23, 2011 8:58 am

Hari Om. Pranams.

Wow Muruganji :-) thanks for the wish ! ... takes daring to even entertain that thought...Yes, let's realize our own immaculate perfect being !!! We can, we must !
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Sun Jan 23, 2011 9:00 am

Hari Om. Pranams.

Vanaja Amma is away so posting on her behalf.

Verse 57:

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता (२.५७)

yah sarvatranabhisnehastattatprapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita (2.57)

यः - he who, सर्वत्र - everywhere, अनभिस्नेह: - without attachment, तत - that, प्राप्य - having obtained, शुभाशुभम् - good and evil, न - not, अभिनन्दति - rejoices, न - not, द्वेष्टि - hates, तस्य - of him , प्रज्ञा - wisdom, प्रतिष्ठिता - is fixed.

57. He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his Wisdom is fixed.

He who, without attachment, squarely meets life with all equanimity and poise, is one who is "established in Wisdom." Detachment from suicidal affections and unintelligent tenderness cannot by itself take man to the higher realms of Divinity. Detachment from the world outside must equally be accompanied by a growing balance in ourselves to face all challenges in life --- ' auspicious' (Shubha) and 'inauspicious' (Ashubha) --- in perfect equipoise without either any uncontrolled rejoicing at the Shubha, or any aversion for the Ashubha experiences.

The Perfect-One experiences the best and the worst in life with equal detachment because he is ever established in THE TRUE AND THE ETERNAL, which is the very Self.
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Mon Jan 24, 2011 12:07 am

Hari Om. Pranams.

Holy Gita Ready Reference:

Terms and Definitions:

Q. 20 The nature of 'sthitaprajna' is described from verse ______ to verse _______ in the second chapter of the Bhagavad Gita.

Ans. 2.55 to 2.72

Q. 21 What are the three types of calamities?

Ans. The three types of calamities are:

1. Those arising from disorders within the body (adhyatmika).
2. Those arising from external objects or beings (adhibhautika)
3. Those arising from unseen causes such as the cosmic forces causing rains, storms and so on (adhidaivika)

Selection for Reflection:

15. Life, by its very nature, is a mixture of both good and bad, and to live ever adjusting ourselves ___ avoiding the bad and striving to linger in the experience of the good ___ is to live unintelligently. The Perfect-One experiences the best and the worst in life with equal detachment because he is ever established in the True and the Eternal, which is the very Self. (2.57)
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby uma » Mon Jan 24, 2011 10:05 am

Hari Om. Pranam to all.

Posting verse 55 and 56

श्रीभगवानुवाच

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || ५५ ||

shri bhagavanuvaach

prajahati yada kaamnsarvaanpaartha manogataan
aatmanyevaatmanaa tushta : sthitprajnastadochyate

प्रजहाति-casts off , यदा -when , कामान -desires, सर्वान -all , पार्थ -O Partha , मनोगतान -of the mind, आत्मनि -in the self , एव -only, आत्मना -by the self, तुष्ट: -satisfied, स्थितप्रज्ञ -of steady wisdom, तदा -then, उच्यते -(he) is called

The Blessed Lord said

When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.

When the intellect is contaminated with ignorance, desires arise. When the veil of ignorance gets pierced and the finite ego stands face in face with divine reality within, the ego melts and becomes one with the finite. Thus, the perfect man is one who is self satisfied with the Self, he can no more entertain any desire or appetite for paltry objects of the body, mind or intellect. Such a man is man of wisdom or sthitprajna.



दु:खेष्वनुद्विग्नमना : सुखेषु विगतस्पृह: |
वीतरागभयक्रोध : स्थितधीर्मुनिरुच्यते || ५६ ||

dukkheshudwignamanaa: sukheshu vigatspruha :
veetraagahaykrodha: sthotadheermuniruchyate

दु:खेषु -adversity, अनुद्विग्नमना : -of unshaken mind, सुखेषु -in pleasure, विगतस्पृह : -without hankering, वीतराग - भयक्रोध: - free from attachment, fear and anger, स्थितधी: -of steady wisdom, मुनि: -sage, उच्यते -(he) is called

He whose mind is not shaken by adversity, who does not hanker after pleasures, who is free from attachment, fear and anger, is called a sage of steady wisdom.


A person is stable when he casts aside attachment, fear and anger ( main three emotions ) and is happy in self discovered Self satisfaction in the Self, he becomes of stable mind and is said to be Sthitpradnya.

A person who is not distressed by adhyatamika ( such as those arising out of disorders of the body ), adhibhoutika ( such as arising from external objects ) and adhidaivika ( such as arising from cosmic forces ), is a man of steady wisdom according to Shankara.


Regards

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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Tue Jan 25, 2011 10:01 pm

Hari Om. Pranams.

Here are the Verses for our discussion. Please post your thoughts, your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love and prostrations from all of us, please help us in our studies.
==========================================================================================================

Verse 55

श्रीभगवानुवाच

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते (२.५५)

shri bhagavanuvaach

prajahati yada kaamnsarvaanpaartha manogataan
aatmanyevaatmanaa tushta : sthitprajnastadochyate (2.55)

प्रजहाति-casts off , यदा -when , कामान -desires, सर्वान -all , पार्थ -O Partha , मनोगतान -of the mind, आत्मनि -in the self , एव -only, आत्मना -by the self, तुष्ट: -satisfied, स्थितप्रज्ञ -of steady wisdom, तदा -then, उच्यते -(he) is called

The Blessed Lord said

When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.

When the intellect is contaminated with ignorance, desires arise. When the veil of ignorance gets pierced and the finite ego stands face in face with divine reality within, the ego melts and becomes one with the finite. Thus, the perfect man is one who is self satisfied with the Self, he can no more entertain any desire or appetite for paltry objects of the body, mind or intellect. Such a man is man of wisdom or sthitprajna.

Verse 56

दु:खेष्वनुद्विग्नमना : सुखेषु विगतस्पृह: |
वीतरागभयक्रोध : स्थितधीर्मुनिरुच्यते (२.५६)

dukkheshudwignamanaa: sukheshu vigatspruha :
veetraagahaykrodha: sthotadheermuniruchyate (2.56)

दु:खेषु -adversity, अनुद्विग्नमना : -of unshaken mind, सुखेषु -in pleasure, विगतस्पृह : -without hankering, वीतराग - भयक्रोध: - free from attachment, fear and anger, स्थितधी: -of steady wisdom, मुनि: -sage, उच्यते -(he) is called

He whose mind is not shaken by adversity, who does not hanker after pleasures, who is free from attachment, fear and anger, is called a sage of steady wisdom.

A person is stable when he casts aside attachment, fear and anger ( main three emotions ) and is happy in self discovered Self satisfaction in the Self, he becomes of stable mind and is said to be Sthitpradnya.

A person who is not distressed by adhyatamika ( such as those arising out of disorders of the body ), adhibhoutika ( such as arising from external objects ) and adhidaivika ( such as arising from cosmic forces ), is a man of steady wisdom according to Shankara.

Verse 57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता (२.५७)

yah sarvatranabhisnehastattatprapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita (2.57)

यः - he who, सर्वत्र - everywhere, अनभिस्नेह: - without attachment, तत - that, प्राप्य - having obtained, शुभाशुभम् - good and evil, न - not, अभिनन्दति - rejoices, न - not, द्वेष्टि - hates, तस्य - of him , प्रज्ञा - wisdom, प्रतिष्ठिता - is fixed.

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his Wisdom is fixed.

He who, without attachment, squarely meets life with all equanimity and poise, is one who is "established in Wisdom." Detachment from suicidal affections and unintelligent tenderness cannot by itself take man to the higher realms of Divinity. Detachment from the world outside must equally be accompanied by a growing balance in ourselves to face all challenges in life --- ' auspicious' (Shubha) and 'inauspicious' (Ashubha) --- in perfect equipoise without either any uncontrolled rejoicing at the Shubha, or any aversion for the Ashubha experiences.

The Perfect-One experiences the best and the worst in life with equal detachment because he is ever established in THE TRUE AND THE ETERNAL, which is the very Self.


Holy Gita Ready Reference:

Terms and Definitions:

Q. 20 The nature of 'sthitaprajna' is described from verse ______ to verse _______ in the second chapter of the Bhagavad Gita.

Ans. 2.55 to 2.72

Q. 21 What are the three types of calamities?

Ans. The three types of calamities are:

1. Those arising from disorders within the body (adhyatmika).
2. Those arising from external objects or beings (adhibhautika)
3. Those arising from unseen causes such as the cosmic forces causing rains, storms and so on (adhidaivika)

Selection for Reflection:

15. Life, by its very nature, is a mixture of both good and bad, and to live ever adjusting ourselves ___ avoiding the bad and striving to linger in the experience of the good ___ is to live unintelligently. The Perfect-One experiences the best and the worst in life with equal detachment because he is ever established in the True and the Eternal, which is the very Self. (2.57)

Verses for memorisation:

श्रीभगवानुवाच

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते (२.५५)

shri bhagavanuvaach

prajahati yada kaamnsarvaanpaartha manogataan
aatmanyevaatmanaa tushta : sthitprajnastadochyate (2.55)

दु:खेष्वनुद्विग्नमना : सुखेषु विगतस्पृह: |
वीतरागभयक्रोध : स्थितधीर्मुनिरुच्यते (२.५६)

dukkheshudwignamanaa: sukheshu vigatspruha :
veetraagahaykrodha: sthotadheermuniruchyate (2.56)
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby uma » Fri Jan 28, 2011 5:37 pm

Hari Om.

Pranam to all.

Who can be termed as “sthitapradnya” has been described in these verses.
Life is nothing but a string of experiences. Experiences cannot always be good or pleasurable. In fact, pain and pleasure are two sides of the same coin.

Most of the people, who depend or live entirely according to sensory perceptions, feel joyous during pleasurable experiences and feel utterly devastated during painful ones.

Sthitpradnya is one who doesn’t rely on merely sensory perceptions but who has his mind/intelligence fixed on Self or atman or Parmatman. He takes both pleasurable as well as painful experiences in his stride and functions efficiently during both. His mind doesn’t waver during any of these circumstances.

Regards

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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby murugans61 » Sat Jan 29, 2011 1:37 am

Hari OM

Reflections on V 55-57.

The wise person is one who is happy without depending upon any external object or situation.

Just as the entry or non entry of other sources of water does not affect the fullness of ocean, so too, objects that enter the wise person’s mind do not affect his peace of mind. This is because the wise person is full – for no other reason than the fact that fullness is his nature.

If a desirable object is coveted by a person who is not full, it creates havoc until it is gained. When a person looks upon himself as lacking, desires cause problems. Unless one is full, desires cannot be given up. The entry and non entry of desirable and undesirable objects bring about changes in a person with binding desires in the form of attachment, fear and anger. Since he does not know that he is fullness, he becomes elated when desires are fulfilled and dejected when they are not.

For the wise, there is no difference; he is peace alone. There are no emotional outbursts. He does not lean on any emotional walking stick or crutches. He enjoys Poornatvam and Samatvam. His mind is emotionally strong. He has the shock absorber of Gnanam and hence can comfortably move around in the bumpy road of life. Due to the insulation of Gnanam, he can touch the live wire of life comfortably.

How can we measure that our mind is becoming wise and emotionally strong?

There are three dimensions of measures:

1)Frequency of mental disturbances – For eg: Previously we might have got affected 10 times in a day, but as we progress the disturbance happens lesser number of times.

2)Intensity of mental disturbances – When it is less, it creates a small ripple and goes away. When the intensity increases, it overflows and affects our talk and in extreme cases it affects even the physical sariram as explained in verse Ch 1 V 28 – seethanthi mama kathrani mugam ca parisushyati

3)Recovery period – When I am disturbed by adverse situation, how much time I take to recover?. Sometimes it may take one hour or one day or even one week etc etc. For a Gnani, An unpleasant situation may evoke a response of “ WHAT” , but within a few seconds his response will be “ SO WHAT”.

Pranams
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Sat Jan 29, 2011 9:20 am

Hari Om. Pranams to All.

Thanks Umaji, for giving gist of verses.

Thanks Muruganji, what a beautiful insightful post !!! Also, very nice pointers about how to know we are making progress. I too had heard something similar from Acharya Br. Prabodhji. He calls them 3 R's.

Recurrence of desire and anger becomes less.
Reaction to various experiences becomes less intense.
Rebounding from reactions takes less time.

The above 3 become 'less'. There is one more R also. It becomes 'more'... :)
Remembrance of God (Awareness of Divinity within)
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Sun Jan 30, 2011 12:13 am

Hari Om. Pranams.

Let's now take up excerpt from HGRR for reflection. Please write your thoughts. Thank You.

Selection for Reflection:

15. Life, by its very nature, is a mixture of both good and bad, and to live ever adjusting ourselves ___ avoiding the bad and striving to linger in the experience of the good ___ is to live unintelligently. The Perfect-One experiences the best and the worst in life with equal detachment because he is ever established in the True and the Eternal, which is the very Self. (2.57)
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby shefaliarvind » Sun Jan 30, 2011 12:27 pm

Hari Om Padmajaji,

I am Shefali Arvind and I live in Cochin. I am a part of the Devi Group here. We are currently studying the Bhagvad Geeta, Chapter 2 and have reached the 8th sloka. Can I be a part of this discussion forum too? I would like to be in the Category 2.

Hari Om,
Shefali
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby Padmaja » Sun Jan 30, 2011 2:29 pm

Hari Om. Pranams Shefali ji.

I am very happy you are joining us. A very hearty welcome to you :D Looking forward to your active participation.
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby murugans61 » Mon Jan 31, 2011 12:04 am

Hari OM

Thank you Padmajaji for the fourth wonderful point i.e Rememberance of God ( Awareness of Divinity within).

Good and Bad are like two sides of the same coin and they are part of the Order of Creation. When a bad thing happens, it is also for good since we are exhausting some of our karma by undergoing that bad experience. By exercising an active acceptance, samatvam, and detatchment, we do not get bruised by the good and bad.
We get more inner leisure to exercise remembrance of God (Awareness of Divinity within).

Pranams
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby shefaliarvind » Mon Jan 31, 2011 10:11 am

Thank you Padmajaji,

I want to learn from you. Please call me "Shefali". No need for "ji".

Hari Om,
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Re: Gita Study Group:Chapter 2:Sankhya Yoga

Postby uma » Mon Jan 31, 2011 3:15 pm

Hari Om.
Pranam to all.

Pain and pleasure are considered to be 2 sides of the same coin. The definitions or perceptions of things being painful and pleasurable are extremely pliant. Cigar smoking may be liked by some and some may not be able to bear even the passive smoking. So the experience differs per person. So also, for the same person, the first piece of sweet may be happily welcome, but if he goes on stuffing sweets after sweets, at some point of time, he may even detest the taste.

We have vasanas in us, which produce desires. Desires in turn produce thoughts which lead to actions. All the time, the actions may not give us favourable results, and our desires may not get fulfilled. And yet other times, it may give us expected results. The idea is not to get disheartened or be ecstatic depending on the results, but to carry out the actions efficiently, with all the skill. This is possible if the mind / heart is set on Him, all the time.

In Shiv Purana, there is a story of Lord Shiva drinking halahal, poison, which arose out of manthan of ksheersagar, when there were no takers for it. Parvati came and tied a snake around his neck, so that the poison didn’t reach the stomach of his body. Somewhere, this event was explained as, if the poison had reached his stomach, it would have got burnt with his inner fires, thereby eliminating the pain from the world. Without pain, the pleasure has no value, so Devi Parvati prevented him from drinking it completely. The interpretation of the story is one thing, but the idea is worth considering here.

Our attempt should not be avoid bad / painful experiences, but to learn from all the experiences of the life, thereby evolving ourselves.

Regards

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