KARM, GYAN, BHAKTI, KAM YOG
कर्म, ज्ञान, भक्ति योग, काम योग
By :: Pt. Santosh Bhardwaj
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ॐ गं गणपतये नम:।अक्षरं परमं ब्रह्म ज्योतीरूपं सनातनम्।
निराकारं स्वेच्छामयमनन्तजम्॥
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि।
[श्रीमद्भगवद्गीता 2.47]
सात्विकता कर्मों से संबन्ध विच्छेद करा कर परमात्म तत्व से मिलाने वाली है। राजस प्रवृति मनुष्य को जन्म-मृत्यु चक्र में उलझाती है और तामस प्रवृति उसे नर्क और नीच योनियों में जाती है।
KARM YOG कर्मयोग :: From the first breath in the womb until the last breath, the human body works and the Karm is associated with it. Respiration-heart beat, functions of brain, movement etc. are Karm-deeds.
It involves Karta-the doer, Karan-Motive & instruments (desires, ambitions, senses and organs), Karm, actions, deeds, acts, activities, profession, work, labour, executions and Karm (संग्रह) collection, accumulations of deeds.
One must do his duty with faith, without the hope of personal benefit-gains or ambition.
Faith and disinterestedness act to purge the burden of Karm.
Faithless and self interested people increase their burden.
Shedding of burden of Karm can release from endless cycles of birth, rebirth, suffering.
Right to perform prescribed duty, without entitlement to fruit or reward of action.
Never consider the self as the cause of result in activities and never be attached to non-performance of duties.
Vanishing of Karm and Karmfal (reward, outcome, result) relives one from attachment, smear, stains, sullies and engross.
To have same feelings for accomplishment of desires and detachment.
To give same weightage to acquisitions and non-acquisitions.
Performance of prescribed, Varnashram, natural, place, time, situation, person oriented duties as per dictates of Shashtr; without attachment, affections or desires.
To maintain a balance between accomplishment and non-accomplishment.
Repeated, practice, concentration and devotion to work, pleases the Almighty. One should work for the sake of God-society only, not for himself.
मोक्ष की प्राप्ति भी कर्मों के आधीन है। कर्म योग ज्ञान योग के साधन हैं, कर्म योग के बिना ज्ञान की प्राप्ति नहीं होती।
The deeds-Karm Yog are the means of Gyan Yog. Gyan Yog can not be achieved-attained without Karm Yog.
Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached. One utilises the human body as a vehicle to Salvation.
One should perform Karm as per dictates of Shashtr (scriptures) i.e., Varnashram Dharm, Nature and Situation (adverse, unfavourable), by deserting desires, affections, attachments, passions, sensuality and maintaining calm, cool, balance of mind in failure, as well as success.[Matays Puran]
(2). Deeds of the present-current birth also interact simultaneously. They, by the grace of God may nullify-strengthen, the punishment, rewards, fruits of accumulated deeds. Virtuous, righteous, pious, honest acts, truthfulness may neutralise the sins. Penances-repentance may also dilute the impact of some sinful act.
(3). Predestined deeds are the ones, which the organism is facing or is going to face, in order to vanish, them. One should be ready to face them without hesitation, happily, smiling. One should be cautious enough, not to generate a new chain of sinful deeds.
Reason behind birth-rebirth is the creation of new chain of deeds (whether auspicious or inauspicious, virtue or sins), without eliminating the previous ones. Once the sum total of all these deeds is zero, the organism will not take birth.
The Human body, its various organs, senses, systems and the devotee’s efforts, actions, gestures, passions, and sensuality constitute this methodology. When devotee seeks help from the God or is patronised by the God, in his efforts as a major contributor, then everything turns divine, including his faith. It does not consider anyone to be bad. Don’t have ill will for anyone. Don’t do evil of others.
Karm Fal (reward-punishment) is composed of auspicious and inauspicious, desired and the undesired. No activity can be performed in isolation or water tight compartments. It always has strings attached with it, as a result of which the Karm Fal also appears in composed manner i.e., comfort-discomfort, pleasure-pain, joy-worries, illness-good health. Pleasures, the desired, are accompanied by undesired worries, pain, fears, sorrow, grief, anxiety, unease, sickness-illness etc. Karm Fal simultaneously works, in the present incarnation as well.
Anyone, who is blessed with super human power, majesty, might, wealth, grandeur, strength, enlightenment, good luck, who make donations-charity, pardon is considered as a component of The Almighty.
One, who is not a component of Rudr can’t worship Rudr (Mahesh, Shiv).
One who do not possess the component of the God can’t donate food-grain.
One who is not a component of Vishnu can’t become a king-who works for the betterment of his populace.
No creature, living being is free. He is always under the control of Vidhata (the creator-Divinity) and has to face birth-rebirth, pain-pleasure, against his will, wish involuntarily.
The mentality, tendency of the population depends upon the effect-impact of time (Kal).
In, Sat Yug people are religious, dutiful. They abide by the Dharm. People are sent to divine abodes on the basis of their auspicious, virtuous, pious deeds. Dharm is present with its four legs-feet, stages, charan.
In, Treta Yug, people are religious and believe in attainment of God in addition to acquisition of wealth (essential for carrying out religious activities). Truth, charity, donations, pity, pardon, one wife and equanimity with all creatures are the common religious practices. Dharm is present with three legs.
Religious practices in Treta and Dwaper are the same as Sat Yug.
In, Dwaper Yug, people are possessive about Dharm, Arth, Kam (Religion-attainment of God-Goodness, Wealth and sexuality, sensuality-passions). Only two legs-stages of Dharm are present here.
During Kali Yug, whole population is attached with Arth-earning money by fair means, some by foul means and others by both fair and foul means. Their sexual desires, sensuality passions are unlimited, uncontrolled and indecent. Sinners find their abode in Hell. They reside there till the change of Yug takes place and take birth as insects, worms followed by birth as humans. Only one leg support Dharm during this era.
After the end of Dwaper and beginning of Kali Yug all sinners of hell are reborn on earth.
Kali Yug is dominated by Asat and the behaviour of the population shows its impact in the form of falsehood, irreligious, unrighteousness, bad, untrue, unreal, unfounded, non-existent practices.
Due to the divine wish, will, sometimes inter changes do occur in the birth-rebirth cycles.
The saints, sages, ascetics of Kali Yug take birth in Dwaper, of Dwaper in Treta and those of Treta, in Saty Yug.
The sinners, unvirtuous people of Sat Yug take birth in Kali Yug.
All the four Yug co-exist at one or the other place on earth at the same time. But the impact of the current, present Yug is reflected by the majority of population.
The human incarnation of soul is the main source of enlightenment, science, new ventures, researches, progress, ascetic practices, Karm, Mukti, Bhakti, Yog, Salvation and Permanand-Bliss.
Anyone, who is unable to recognise-identify the Permatma-God in his innerself, will not be able to attain peace in any of the species of his next incarnations.
There is nothing to fear in deserting the fruits of Karm-deeds. An intelligent-prudent person should not indulge either in any sort of inauspicious deeds or the rewards-fruits of auspicious deeds.
One should keep off sensuality, gratifications, suffering through prudence, intelligence and wisdom.
He should be content with enlightenment and science, while devoted to the Almighty.
The greatest selfishness and the ultimate desire of the living being should be to experience oneness in the Brahm and his soul.[Shri Mad Devi Bhagwat Puran]
Anyone, merely experiences the remaining (left over) Karm Fal of his previous births quietly, neutrally, passively, without reacting to them, prudently. His conscience and the innerself, guides him. He makes no efforts for acquisition or accumulation. All his actions are directed towards the benefit and welfare of the mankind and the various life forms, without establishing any relationship with them, prudently. His efforts are directed towards stabilising the innerself, only.
He do not establish any relation with Karm, deserts affections, rejects the pride of having done; which automatically terminates individuality, paving path to assimilation in God. He makes no bonds with the ever changing nature or the world, detaches himself from the differentiating nature and its functions as well. The Karm Yogi do not experience the need for self, owns anything and does nothing for self.
Elimination of Karm is related to egotism, which has four purposes :- Abode, Implementation, Attempt and the Destiny. Whether an act is prescribed, determined or prohibited by scriptures (treatise, Shashtr), it has five motives behind accomplishment :- Physical-mental, oral-verbal and micro-macro. When a person undertakes them, he accumulates them. When these actions are free from desires, accomplishment is there, but no accumulation. When intention is lost behind these actions, it leads to success without accumulation. Actions, constituting sins or virtues, free from accumulation, are not binding.
The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karm Fal are not the vehicles (means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belonging (affections) and the Karm Fal. Loss of belonging automatically leads to loss of ego (I, My, Me, Mine). Ego has a component of belonging. Rejection of ego cuts the bonds of affections or belonging. It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, stress is over loss of affections, elimination of ego i.e., renouncement through detachment with reward.
The nature is the doer. An individual, who is illusioned by the ego, behaves as if he is the performer, achiever or loser.
There are 13 impliers constituting of 5 external (hands, feet, tongue, pennies and anus), 5 internal (ears, eyes, skin, tongue and nose) and the remaining 3 rests inside the mind (Mind-Man, Intelligence and the Ego).
Coordinated efforts of (1). Hands :- giving, taking exchange, (2). Feet :- walk, run, movement, (3). Tongue :- Speech, (4). Pennies :- Reproduction, urination, (5). Anus :- Excretion, (6). Ears :- Hearing, (7). Eyes :- Seeing, (8). Skin :- Touch, (9). Tongue-taste, (10). Nose :- Smell, (11). Innerself-Man (psyche, mood, gestures) :- Desires, (12). Mind (Intelligence, Prudence) :- Thoughts, Decision, Behaviour and (13). Ego :- Pride, make endeavours.
The divine, intervention depends upon the auspicious and inauspicious activities of the doer, affecting the innerself, laying the foundation of destiny.
Creeping of defects in the Physical, Verbal or Mental deeds (actions), leads to bonds (Rag, attachments, ties). If the Karm is performed as per directives of Shashtr, it becomes auspicious and ascetic. The Karm is Satvik and breaks the bonds with the nature.
Attachments and prejudices, pleasures and sorrow (pains) are mental Karm (imaginary, illusive activities).
The thought of ownership of Body, Speech and Mind create defects in the deeds. Detachment of bonds from these by Karm Yog or Gyan Yog leads to liberation from the nature. Man: Mind, heart, soul. It’s the seat of perception and feelings, wish, inclination, temperament, characters, will and purpose.[Extract :: Shri Mad Bhagwad Geeta]
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते॥
कर्मयोगी कर्मों के फल का त्याग करके सदा रहने वाली नैष्ठिकी शान्ति को प्राप्त होता है और सकाम पुरुष कामना करने के कारण उस कर्म के फल में आसक्त होकर बँधता है।[श्रीमद्भगवद्गीता 5.12]
The Yogi who is steady-stable minded, discards (rejects, abandons) the fruit of his action and attains the permanent peace born out of it. One with unsteady mind and attached to the fruit of his action due to desire, gets firmly bound.
जिनका उद्देश्य समता है, वह साधक योगी है। जिसकी बुद्धि ने कर्मफल तज दिया है; सांसारिक कामनाओं से किनारा कर लिया है, वो कर्मयोगी है। कर्मफल का त्याग उसकी इच्छा के त्याग से होता है। पूर्व जन्म के संचित कर्मों के परिणाम स्वरूप प्रारब्ध का निर्धारण होता है, तात्कालिक, वर्तमान जन्म के और संचित कर्म उसकी शुद्धि करते हैं। कर्मफल दृष्ट तत्काल प्रत्यक्ष, अदृष्ट प्रारब्ध के अनुरूप, प्राप्त प्रारब्ध के अनुरूप प्राप्त शरीर, जाति, वर्ण, धन, सम्पत्ति, अनुकूल या प्रतिकूल परिस्थिति आदि तथा अप्राप्त प्रारब्ध कर्मफल जो भविष्य में अनुकूल या प्रतिकूल परिस्थिति मिलने वाली है और न ही उसका फल चिरस्थाई हैं। परमार्थ, लोकार्थ कर्मों का लक्ष्य परमात्म तत्व है, जो कि चिरस्थाई है। ममता-कामना का त्याग मनुष्य को शांति प्रदायक है। आसक्ति का त्याग नैष्ठिकी शांति-परमात्म प्राप्ति प्रदायक है। व्यक्ति सकाम-सुद्देश्य कर्म करता है, वो बन्धनों में बंधता चला जाता है।
One who's target (aim, goal) is equanimity, is a Yogi. One who's intellect has rejected the desire-motive for reward-remuneration for deeds for himself, is a Karm Yogi. If one has rejected the desire for result-outcome for a deeds, he has rejected his desires. The deeds in previous 84,00,000 incarnations are responsible for the destiny in the current (present) birth-form. The out come of the deeds is visible immediately like satisfaction of hunger. The invisible outcome-output of deeds is according to the destiny in the form of birth in a specific regions, zone, caste, country, species etc. The obtained output is in the form of favourable or difficult situations, poverty or wealth etc. The out put-reward not received will determine the destiny of future. Neither the deeds nor the output is for ever. It comes, shows its impact and vanish. Those deeds which are meant for the service of the man kind, yield permanent happiness, peace. One who does not require anything for himself and surrenders every thing for the welfare of others-society, is freed from the repeated births-deaths and attains permanent abode with the Almighty, where there is nothing except bliss.
DESTINY-FATE प्रारब्ध-भाग्य :: Under the impact of the output, result, fruit, reward of his deeds in his previous lives, the living being could have done- achieved, whatever he liked.
Great Ascetics, clever, intelligent, prudent, mighty people have been found to be deprived off the fruits of their endeavours-efforts in the present birth as a result of evils committed by them in previous births. Obstacles, hindrances, troubles illness are the result of evils of previous births.
Imprudent, inferior, ignorant people who lack good qualities, virtues and without or low intelligence are seen to be associated with all sorts of amenities, luxuries, comforts in life without the blessings of anyone.
People indulged in brutality, cruelty, crime, deceit, misdeeds are found to be enjoying the comforts of life. There are the people, who do not work at all and still, the wealth flows towards them.
There are the people who make repeated, successive efforts, endeavours without success. They fail to obtain the desired commodity. Their wishes never materialise. It shows that the destiny is important.[Narad Puran]
Still, one should never depend upon destiny and continue his endeavours with firm determination honestly without loosing heart-steam.
The organism takes birth and dies, by virtue of the remaining deeds in the previous lives. Who so ever has taken birth in this world will die; there is no doubt in it. Age, deeds, wealth, Education and death of the living being are fixed, while he is in the womb.
Pain pleasure, pear and welfare are obtained by virtue of Karm. The living being is dragged out of the womb with his head down and legs upward by the air. He is illusioned the moment, he takes birth by the Maya of Bhagwan Vishnu.
Birth in any specific specie is the out come, result of auspicious-inauspicious deeds, sins. Compilation of sins, misdeeds and inauspicious deeds keep degrading him to lower Varn-caste, specie. It’s the output of his misdeeds, evils, guilt, crime and sins that he suffers from poverty, illness, diseases, low intelligence, imprudence and various pains.
Lokik (worldly), Kshar (perishable) gives importance to both the soul and the world. It begins with the determination not to do evil, harm to anyone, not to consider anything bad or have ill will for any one.
Those who have not attained, acquired-obtained, renunciation and their intelligence has dissociated with grief, sorrow, pain and whose passions-sensuality are accompanied with them, are entitled-authorised to Karm Yog. Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached.
Performance of Varnashram Dharm, as per description in scriptures, prescribed duties, nature, circumstances, rejection of desires, affections, attachments, passions, sensuality completely, is essential, prescribed, suggested for each and every human being.
One should strike a balance (Equanimity) between Siddhi (attainment) and Asiddhi (non attainment).[Garud Puran]
GYAN-SANKHY YOG ज्ञान-साँख्य योग :: Bhagwan Shri Krashn described Gyan Yog to Uddhav Ji, his cousin brother and a disciple of Guru Vrahaspati, as was enunciated by Bhishm Pitamah to Yudhister on his deathbed, made of Arjun’s arrows.
Gyan Yog is full of enlightenment, renunciation (Vaeragy), Science (Vigyan), Faith (Shraddha) and devotion (Bhakti).The characteristics produced by the nature are interacting within the nature itself. All actions, activities are taking place in the body organs. It has 28 components, elements, divisions, namely :- Sense organs (Gyan, knowledge) Ear-hearing, Skin-touch, Eye-see, Tongue-taste, Nose-smell :- (5), Work organs (Karm-Karmandry) i.e., Anus-excretion, Pennies-urination & reproduction, Hand-work, Legs–walk, movement, Mouth-speech :- (5), Man has all the characteristics of sense and work organs, mind and heart together leads to decide, what one should to do or not to do:- (1), Prakrati (Nature-doer) :- (1), Mahatatv-significance, importance, ultimate :- (1), Ahankar-id, ego, super ego, I, My, Me, Pride:- (1), Panch Tanmatra (Jal, Vayu, Aakash, Prathvi, Tej) :- (5) Vaeragy (renunciation, rejection), Vigyan (research, discovery, innovation), Shraddha (faith), Bhakti (devotion), Maha Bhoot :- (5), Gun (गुण, traits, qualities, characteristics) :- (3), which are observed in all activities beginning from Brahma Ji to a straw. Gun is inspired to create life, only then it produces.
Combination of the following 3 defects at the micro (minute, small) level, results in the creation, production, invention of the world, universe.
ADHYATIC आध्यात्मिक :: Pertaining to the Supreme Spirit, Spiritual-knowledge of the identity of soul with the Supreme Spirit.
ADHIDAEVIK आधिदैविक :: Divine thoughts, expectations, anxiousness.
ADHIBHOTIK आधिभौतिक :: Material, physical thoughts, expectations, anxiousness pertaining to world, universe.
PROKSH परोक्ष :: It the invisible (not evident, hidden, implied, indirect, absent) Gyan, which visualises the gist of God as the one being followed-imitated, is seen in totality.
APROKSH अपरोक्ष :: It is (visible, evident, Science, discovery, research, innovation, modification, advancement, progress, alteration, up gradation) Gyan is one which visualises Brahma as the sole reason and not the gist, it used to follow by unitary components, to turns into definite Science.[Shri Mad Bhagwat]
METHODOLOGY (Procedure, strategy) to attain Gyan-Vigyan (Knowledge associated with Science) :: One should think-analyse of the position, creation-assimilation of the three components :- Satv, Raj, Tam along with their constituents-components, repeatedly; evolution, origination, growth of the developments starting from nature up to the formation of body. The way the body and other objects assimilate back in nature-should be thought of, till the mind obtain peace-solace, tranquillity.
One who has evolved, grown is eligible for alienation–detachment, Salvation.
One who grasps the teachings-preaching of his mentor (Versatile Guru-teacher) and establishes in his innerself (through investigation, analyses, understanding) and deserts the fickle ideas thoughts (moving, shaking, trembling, active, unsteady, restless, inconsistent, giddy, flirtatious, playful, naughty, transient, ephemeral, volatile) which were generated in the mind (Man), in the body-which is not soul.
The element (creator) which was present in the beginning and at the time of destruction (termination, Praly, doom’s day), is present in between, as well. The same is believed (admitted, purported, apparent) to be followed-imitated in destruction (at the time of destruction, hindrance, difficulty, obstruction, to check-to thwart), by difference of actions, acts, functions, remains as foot print, proof, witness or abode (resting place, residence, site, place). This truth-fact is ultimate knowledge i.e., Salvation.
Specificity of Ved (learning, revelation, audible, perceptible to ear), visible (perceptible, clear, direct, explicit, immediate, real, actual), fame (dominant among great men in history) and inference (notion, opinion, estimation, guess, conjecture) are judged, weighted, considered as four important, vital proofs, evidences. On being subjected to these criterion, the visible-observed, destructive, defective, does not prove to be reality-truth. Therefore, the prudent eliminate, depart, move away, detach, isolate, from this varied (vivid, illusionary, imaginary), like sound, word, voice, toils (tricks deceit) of the world.
The prudent judges the Yagy and like perishable deeds resulting in award of heavens, till the abode of Brahma Ji, all comforts, luxuries, passions, pleasures, gratifications, results in his down fall (inauspicious, disastrous, evil, misfortune, calamity, ill omens).
Karm Yog is easier as compared to Gyan Yog and it can be exercised easily even by those whose mental faculties-abilities are not well developed, whose intelligence level-understanding is low. Who are not able to concentrate-meditate and are fickle minded. Karm-work is the vehicle, means and depends upon the performer-the devotee. Karm Yog is thousands times laudable, excellent, praised, commended, best, righteous, as compared to Gyan Yog, because Gyan Yog has arisen, manifested from Karm Yog-which is the Ultimate, one should achieve. Gyan Yog is non-existent, meaningless without Karm Yog. Therefore, a person exercising, practicing, involved in Karm Yog achieves the imperishable status-Moksh.
Those who have discarded, rejected, enunciated, the Karm and its outcome: reward, punishment, are qualified-authorised for Gyan Yog. Complete rejection of the belief, ego, pride of having done something, is Gyan Yog. The enlightenment-calibre which provides the capability to analyse-introspect, the basic elements-components is Gyan Yog. Gyan Yogi detaches himself from the world to be stable in his innerself.
Gyan-Sankhy Yog utilises knowledge, understanding, prudence, intelligence, consciousness and practice to achieve the Almighty. It’s initiated with :- I have nothing. I don’t need anything. I have nothing to do for me. It requires detachment on the part of the doer. Thought behind Sankhy can be grasped by understanding it in depth through conscience, prudence and meditation. Ego (pride, glory) is major hurdle in it’s path. This egotism is the product of senses controlled by intelligence-mind and Karm (work organs).
The smaller components of senses, which depend over the body are called Tanmatra. Tanmatra is created by the association of body. Due to this reason the creature is called bodied. When the Man is inspired to create life, only then it produces.
The living being was neither present in the beginning nor at the termination. It just appears in between, middle only to vanish. Asat did not exist either in the beginning or at the end and therefore, it will not be present, exist between too.
Birth, life, growth, change, occurrence and destruction are the 6 defects pertaining to existence, being, natural state, character, quality, disposition-temperament. One has nothing to do with them. These defects are not embedded in him-do not pertain to him, since they in themselves are unreal, untrue, non existent, unfounded, unrighteous, unholy, wicked or monstrous.
Nature is a balanced state of three characteristics called Satv, Raj and Tam. This in itself is called major characteristic (Pradhan means head, Boss). This is unrevealed or masked. It creates and destroys the creatures and a disturbance in nature creates the Trinity :- Brahma, Vishnu and Mahesh. The Almighty revealed HIMSELF in these three forms.
Deformity in the consistent predominance of nature creates-generate, significance-greatness, importance, which portraits it as great which generate egotism, arrogance-pride or self-respect in nature.
Procedure and various steps involved in Gyan Yog ::
Contemplation, meditation, realisation of self.
Self-realisation, awareness, consciousness of self, knowing-identifying self to be the ultimate beneficiary.
Formal, repeated practices, concentration, devotion to work which pleases the Almighty, working for the sack of God only.
All sacrifices and austerities are devoted-offered to the Almighty of all plants and Demigods, benefactor and well wisher of all living entities, attains peace from the pangs of material miseries.
Path to devotion is best and easiest, no one is free from sins on earth and only surrendering to the Almighty is easiest way.
Destroys, vanishes ego, detaches with the word to stabilise in innerself.
Surrender self to the Almighty.
Control lust, sensuality, passions lasciviousness and heart.
Renounce the fruits of action (Karm).
Discernment, practices with concentration are better than mechanical rituals or prayers.
Absorption in God to live with HIM is even better than concentration renunciation and brings instant peace to the spirit.
I have nothing to do. I don’t need anything. I have nothing to do for me.
To know through prudence, faith, belief.
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्॥
दूसरे-अन्य साधक ज्ञान यज्ञ के द्वारा एकीभाव से-अभेद भाव से, मेरा पूजन करते हुए मेरी उपासना करते हैं और उनके अलावा भी अन्यानेक साधक अपने को मुझ से पृथक मानकर, चारों तरफ मुख वाले मेरे विराटरूप अर्थात संसार को मेरा विराटरूप मानकर सेव्य-सेवक भाव से मेरी अनेक प्रकार से उपासना करते हैं।[श्रीमद्भगवद्गीता 9.15]
Other than these, many more devotees pray HIM through enlightenment-acquisition of knowledge-reading, understanding Veds, Purans, Vedant, Ramayan, scriptures, history pertaining to the Almighty, without considering themselves to be different from HIM. In addition to them, there are the devotees who pray the God by considering HIM present in all directions-facing the 10 directions i.e., HIS wide exposure-Virat Roop (finding HIM present in each & every particle, place) like a servant-slave.
सांसारिक मनुष्यों की पूजन विधियाँ देश, काल, समाज, धार्मिक मान्यताओं, रीति-रिवाज़ के अनुरूप अलग-अलग होती हैं। नास्तिकों को छोड़कर अन्य सभी, उन्हीं की पूजा अपनी समझ-बुद्धि के अनुरूप करते हैं। उनका ज्ञान, रूचि, श्रद्धा, योग्यता, विश्वास, मानसिक स्तर अलग-अलग हो सकता है। ज्ञान योगी बुद्धि-विवेक का प्रयोग करके और असत् का त्याग करके सर्वत्र व्यापक परमात्म तत्व को और अपने वास्तविक स्वरूप को एक मानते हुए उसके निर्गुण-निराकर स्वरूप की पूजा-आराधना-सेवा करते हैं। परमात्मा की तरफ नित्य-निरन्तर दृष्टि रखना ही एकीभाव से उपासना है। वे अपने अन्दर उपस्थित परमात्म तत्व का आदर करते हैं और यही पूजा है। कर्मयोगी स्वयं को भगवान् का सेवक, दास, अभिन्न अंग, समझकर और इस संसार को प्रभु का विराटरूप मानकर, अपने शरीर, इन्द्रियों, मन, बुद्धि आदि को प्राणियों की अथक भाव से सेवा में लगा देते हैं। सबका भला कैसे हो, उनका दुःख दूर कैसे हो, सबको सुख कैसे मिले; यही उनका उद्देश्य रहता है। वे अपने तन, मन और धन से जनता जनार्दन की सेवा में लगे रहते हैं। जिससे उन्हें भगवत्कृपा की उपलब्धि हो जाती है।
Different people in different countries, places follow-adopt, different modes of prayers. It depends upon the society, period and prevailing practices as well. The atheist is not covered under this description. Almost every one resort to one or the other mode of worship of the Almighty. It depends upon their intelligence-prudence, understanding, interest, faith, religiosity and detachment from the sin-wrong doing. They consider themselves to be, one of the forms of the God. The enlightened (Sankhy Yogi, Gyan Yogi) resort to reading, writing, listening to the characters of the God, history pertaining to HIM. Veds, scriptures, Purans too guide him and pave his way, shape his future destiny. They pray to the God, who is both formless-without characteristics and with form (Sakar, साकार). Looking to the Almighty while doing any thing-kind of work, is prayer with the concept of oneness with HIM. They respect the God present in their innerself, which is also a form of worship. The Karm Yogi considers the God to be present in each and every organism & particle, in all directions and at all places, alike. They worship the wide exposure of the Almighty and resort to the service of the mankind. Helping the poor, needy, downtrodden is their sole motto in life. They are eager to help and remove the worries, sorrow, pains, turmoil of the needy. Their own self, wealth, physique are meant for social welfare. This entitles them for the mercy & love of the God.
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साँख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥18.13॥
हे महाबाहो! साँख्य-शास्त्र में कर्मों का अंत करने वाले, सम्पूर्ण कर्मों की सिद्धि के लिये ये पाँच हेतु-कारण बताये गए हैं; उनको तू मुझ से भली भाँति जान।Philosophy of Sankhy (Gyan, enlightenment Yog), which eliminates all Karm, has described five means (motives, reasons) for the successful performance of duties.
कर्म शास्त्र विहित है या शास्त्र निषद्ध, शारीरिक हो या मानसिक अथवा वाचिक, स्थूल हो या सूक्ष्म, इन सबके 5 हेतु बताये गए हैं। इन कर्मों में कर्तव्य-कर्तव्याभिमान रहने पर कर्म सिद्धि और कर्म संग्रह दोनों होते हैं। जब इन कर्मों में कर्तव्य नहीं रहता, तब कर्म सिद्धि तो होती है, मगर कर्म संग्रह नहीं होता। अपितु क्रिया में अधिष्ठान, करण, चेष्टा और दैव; ये 4 हेतु ही रह जाते हैं।
साँख्य सिद्धान्त में विवेक-विचार की प्रधानता है। क्षत्रिय होने के नाते युद्ध अर्जुन का कर्तव्य-कर्म है। साँख्य योग में अहंता (मैं पन) का त्याग मुख्य है, जिससे ममता (मेरा पन) का त्याग स्वतः हो जाता है। अहंता में भी ममता होती है।
Attainment of God has two main divisions :: (1). DIVINE-ALOUKIK अलौकिक :- The divine or Akshar, which is a component of the Almighty and constitutes of imperishable soul, the one which never vanishes and the other (2). LOUKIK-WORLDLY लौकिक :- It pertains to Human, which is Ksher or perishable. Together, they constitute of three paths to Salvation :- (1.1). Alokik (Divine, Eternal) Bhakti, (2.1). Loukik (Worldly), Sankhy Yog i.e., Gyan Yog and (2.2). Loukik :- Karm Yog.
The path of Aloukik Bhakti is available and open to all :- the deities, demons and humans. Human beings are the only ones, blessed with all the three paths. Human body is capable of performing Gyan Yog as well as Karm Yog. Salvation is Mukti :- Sayujy, Sarupy, Salok, Samipy. Bhakti is considered superior to it i.e., Salvation. Bhakti associated by Mukti is still better.
मोक्ष-मुक्ति के 4 प्रकार ::
(1). सालोक्य :- इससे भगवद् धाम की प्राप्ति होती है। वहाँ सुख-दु:ख से अतीत, अनंत काल के लिए है, अनंत असीम आनंद है।
(2). सामीप्य :- इसमें भक्त भगवान् के समीप, उनके ही लोक में रहता है।
(3). सारूप्य :- इसमें भक्त का रूप भगवान् के समान हो जाता है और वह भगवान् के तीन चिन्ह :- श्री वत्स, भृगु-लता और कोस्तुभ मणी, को छोड़कर शेष चिन्ह शंख, चक्र, गदा और पद्म आदि से युक्त हो जाता है।
(4). सायुज्य :- इसका अर्थ है एकत्व। इसमें भक्त भगवान् से अभिन्न हो जाता है। यह ज्ञानियों को तथा भगवान् द्वारा मारे जाने वाले असुरों प्राप्त होती है।
सार्ष्टि भी मोक्ष का ही एक अन्य रूप है, जिसमें भक्त को परम धाम में ईश्वर के समान ऐश्वर्य प्राप्त हो जाता हैं। सम्पूर्ण ऐश्वर्य, धर्म, यश, श्री, ज्ञान और वैराग्य, ये सभी भक्त को प्राप्त हो जाते हैं। केवल संसार की उत्पत्ति व संहार करना भगवान् के आधीन रहता है, जिसे भक्त नहीं कर सकता।
GYAN-SANKHY YOG :: It utilises knowledge, understanding, prudence, intelligence, consciousness and practice to achieve the Almighty. It’s initiated with :- I have nothing. I don’t need anything. I have nothing to do for me. It requires detachment on the part of the doer. Thought behind Sankhy can be grasped by understanding it in depth, through conscience, prudence and meditation. Ego (pride, glory) is major hurdle in it’s path.KARM YOG :: The body, it's various organs, senses, systems and the devotee’s efforts, actions, gestures constitutes this methodology. When devotee seeks help from the God or is patronised by the God, in his efforts as major contributor, then everything turns divine, including his faith. It does not consider anyone to be bad. Don’t have ill will for anyone. Don’t do evil of others.
Elimination of Karm is related to egotism, which has four purposes :- Abode, Implementation, Attempt and the Destiny.
Whether an act is prescribed, determined or prohibited by scriptures (treatise, Shashtr), it has five motives behind accomplishment :- Physical, mental, oral-verbal, micro, macro. When a person undertakes them, he accumulates them. When these actions are free from desires; accomplishment is there but no accumulation. When intention is lost behind these actions, it leads to success without accumulation. Actions, constituting sins or virtues, free from accumulation, are not binding.
The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karm Fal are not the vehicles (means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belongingness (affections) and the Karm Fal. Loss of belongingness automatically leads to loss of ego (I, My, Me, Mine). Ego has a component of belongingness. Rejection of ego cuts the bonds of affections or belongingness It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, loss of affections eliminates ego i.e., renouncement through detachment with reward.
The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karm Fal are not the vehicles (means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belongingness (affections) and the Karm Fal. Loss of belongingness automatically leads to loss of ego (I, My, Me, Mine). Ego has a component of belongingness. Rejection of ego cuts the bonds of affections or belongingness It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, loss of affections eliminates ego i.e., renouncement through detachment with reward.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥
अतएव हे कुन्ती पुत्र! दोष युक्त होने पर भी सहज कर्म को नहीं त्यागना चाहिए, क्योंकि धूएँ से अग्नि की भाँति सभी कर्म किसी न किसी दोष से युक्त हैं।[श्रीमद्भागवत गीता 18.48]O The son of Kunti! Innate, natural, instinctive duties should not be given up by the individual, since all deeds are associated with defects, just as fire is accompanied with smoke.
प्रकृति के अनुसार शास्त्र विधि से नियत किए हुए वर्णाश्रम के धर्म और सामान्य धर्म रूप स्वाभाविक कर्म हैं, उनको ही यहाँ स्वधर्म, सहज कर्म, स्वकर्म, नियत कर्म, स्वभावज कर्म, स्वभावनियत कर्म इत्यादि नामों से कहा गया है। जो सहज कर्म हैं, उनमें भी कोई दोष आ जाये तो भी वे त्याज्य नहीं हो सकते, क्योंकि, सभी कर्मों में कुछ ना कुछ दोष अवश्य है, जैसे प्रकार अग्नि में धुआँ।
परमात्मा का अंश आत्मा-शरीरी, प्रकृति के आधीन शरीर में होने के कारण परतंत्र हो जाता है, जो कि स्वयं में एक दोष है। कर्म में कहीं न कहीं हिंसा हो ही जाती है। कर्म किसी के अनुकूल तो किसी के प्रतिकूल होता है और प्रतिकूल होना दोष है। प्रमाद आदि दोषों के चलते विधि-विधान में कमी रह सकती है, जो कि दोष है। विहित कर्म भी दोष पूर्ण हो सकते हैं, परन्तु कामना, सुख बुद्धि, भोग बुद्धि के त्याग देने से दोष नहीं लगता।
दोषों से मुक्ति निष्काम भाव से कर्म करने से होती है। दोष-पाप का लगना या ना लगना कर्ता की नीयत-भाव पर निर्भर करता है।
The Almighty and HIS incarnations are independent, while the nature and the human body-physical component of nature are not independent. Incarnations of God loses their independence under the control of nature. Actions carried out through the human body and the assumption of having done them by the person-self is loss of independence-freedom. Dependence over nature in itself is a great defect.
Every action is associated with inherent, consequential, incidental, connected, concomitant, essential defects, such as violence. The action will either favour to one person or disfavour to the other person or it may go against any other person. Defects like intoxication-frenzy evolve defects in deeds. There may be defects due to errors, in procedures, methods, working, performances.
Inherent activities of Brahmans are placid and mild, as compared to that of Kshatriy, Vaeshy or Shudr. Still, the Kshatriy, Vaeshy and Shudr remain free from defects. On the contrary, they are benefited by observing them, since they are according to their nature, prescribed and easy to do and in line with scriptures. Even the mandatory sins associated with violence, do not affect them.
Inherit, innate, instinctive performances are not obstruction to liberation, if they are free from desires-motives, irrespective of the defects by virtue of dependence over place, time, situation, incident, opposition to, by others. Bonds created by ego, desires, attachments, selfishness etc., results in sins.
Prescribed duties do not involve labour or practice, since they are inherent and devoid of desires, pleasures, comforts, gratification and are not tainted, even though associated with defects. Selfless performances with social service, welfare, benefit, benevolence, at heart results in acquiring pious, sacred, auspicious, virtuous, characters to help in next births.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥
जिसकी बुद्धि सर्वत्र आसक्ति रहित है, जिसने शरीर को वश में कर रखा है, वह मनुष्य-पुरुष साँख्य योग के द्वारा उस परम नैष्कर्म्य सिद्धि को प्राप्त हो जाता है।[श्रीमद्भागवत गीता 18.49]One whose innerself is under control (thoughts, mind, psyche, mood, gestures and heart), is free from desires, ambitions and has acquired the best Naeshkarmay Siddhi, through Sankhy Yog (enlightenment, learning, gaining knowledge of the abstract), the supreme state of freedom from actions.
साँख्य योग भगवान् के अवतार कपिल मुनि द्वारा प्रतिपादित किया गया है। यह मनुष्य को ईश्वर की प्राप्ति हेतु ज्ञान योग की शिक्षा देता है। ज्ञान-साँख्य योग के अधिकारी की बुद्धि आसक्ति रहित (देश, काल, घटना, परिस्थिति, वस्तु, क्रिया, में लिप्त नहीं) है। जिसने शरीर पर अधिकार कर लिया है, जितात्मा (आलस्य, प्रमाद आदि से शरीर वशीभूत नहीं होता) है। विगत स्पृहा (कुछ भी मिल जाये खा-पी लेगा, नहीं मिले तो कोई बात नहीं) अर्थात जीवन धारण करने के लिए जिन चीजों की जरूरत है, उनका नाम स्पृहा है, की कोई परवाह नहीं करता, मुक्त है, जड़ता का त्याग किये हुए है। उसमें स्वाभाविक स्वतः सिद्ध निष्कर्मता-निर्लिप्तता प्रकट हो जाती है। नैष्कर्म्य सिद्धि वह है जिसमें कर्म सर्वथा अकर्म हो जायें। कर्म योग से नैष्कर्म्य सिद्धि प्राप्त होती है। कर्मयोग और ज्ञान योग निष्ठा हैं। कर्म योग-ज्ञान योग की परानिष्ठा भक्ति से होगी। परम नैष्कर्म्य सिद्धि और परा निष्ठा दोनों ही भक्ति से प्राप्त होती हैं।
The thoughts, ideas, imaginations of a person, having qualified for Gyan-Sankhy Yog-enlightenment, become free from attachment, smear, engross, attains accomplishment. His innerself (body mind and soul), senses, sensuality, passions, sexuality are under control. He has conquered desires, needs, requirements for worldly possessions-positions.
A state is achieved, when all activities take place in nature, yet the individual, who remained involved-connected with actions-deeds, the actions or rewards-outcome do not affect him, natural, automatic detachment is revealed.
All performances-activities-deeds, by the devotee become-turns into Akarm i.e., deeds are not executed. No relationship remains between the devotee and executions, which are not smeared, engrossed, stained.
Attainment of self control blesses the Karm Yogi with Sankhy Yog and in turn Neshkarm Siddhi-the ultimate accomplishment, with faith through Bhakti, comes to him. Neshkarm does not mean inaction, since prescribed duties are essential for the devotee. Neshkarm Siddhi and ultimate faith (devotion, allegiance, reverence) are attained through Bhakti.
साँख्य योग भगवान् के अवतार कपिल मुनि द्वारा प्रतिपादित किया गया है। यह मनुष्य को ईश्वर की प्राप्ति हेतु ज्ञान योग की शिक्षा देता है। ज्ञान-साँख्य योग के अधिकारी की बुद्धि आसक्ति रहित (देश, काल, घटना, परिस्थिति, वस्तु, क्रिया, में लिप्त नहीं) है। जिसने शरीर पर अधिकार कर लिया है, जितात्मा (आलस्य, प्रमाद आदि से शरीर वशीभूत नहीं होता) है। विगत स्पृहा (कुछ भी मिल जाये खा-पी लेगा, नहीं मिले तो कोई बात नहीं) अर्थात जीवन धारण करने के लिए जिन चीजों की जरूरत है, उनका नाम स्पृहा है, की कोई परवाह नहीं करता, मुक्त है, जड़ता का त्याग किये हुए है। उसमें स्वाभाविक स्वतः सिद्ध निष्कर्मता-निर्लिप्तता प्रकट हो जाती है। नैष्कर्म्य सिद्धि वह है जिसमें कर्म सर्वथा अकर्म हो जायें। कर्म योग से नैष्कर्म्य सिद्धि प्राप्त होती है। कर्मयोग और ज्ञान योग निष्ठा हैं। कर्म योग-ज्ञान योग की परानिष्ठा भक्ति से होगी। परम नैष्कर्म्य सिद्धि और परा निष्ठा दोनों ही भक्ति से प्राप्त होती हैं।
The thoughts, ideas, imaginations of a person, having qualified for Gyan-Sankhy Yog-enlightenment, become free from attachment, smear, engross, attains accomplishment. His innerself (body mind and soul), senses, sensuality, passions, sexuality are under control. He has conquered desires, needs, requirements for worldly possessions-positions.
A state is achieved, when all activities take place in nature, yet the individual, who remained involved-connected with actions-deeds, the actions or rewards-outcome do not affect him, natural, automatic detachment is revealed.
All performances-activities-deeds, by the devotee become-turns into Akarm i.e., deeds are not executed. No relationship remains between the devotee and executions, which are not smeared, engrossed, stained.
Attainment of self control blesses the Karm Yogi with Sankhy Yog and in turn Neshkarm Siddhi-the ultimate accomplishment, with faith through Bhakti, comes to him. Neshkarm does not mean inaction, since prescribed duties are essential for the devotee. Neshkarm Siddhi and ultimate faith (devotion, allegiance, reverence) are attained through Bhakti.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
हे कुन्ती पुत्र! नैष्कर्म्य सिद्धि-अंतःकरण की शुद्धि, को प्राप्त हुआ साधक ब्रह्म को जो कि ज्ञान योग की परा निष्ठा है, जिस प्रकार से प्राप्त होता है; उसे तुम मुझसे संक्षेप में सुनो।[श्रीमद्भागवत गीता 18.50] O the son of Kunti! Listen to the ultimate attainment of Brahmn-Almighty attained by the devotee, who has attained accomplishment (purity of innerself), achieves the Sachidanand-Param Brahm, which is the Ultimate divine faith (knowledge and transcendence).
अन्तःकरण का इतना शुद्ध होना कि उसमें किञ्चित मात्र भी कामना, ममता और आसक्ति तथा किसी वस्तु, व्यक्ति, परिस्थिति आदि की जरूरत अर्थात साधक के लिए प्राप्त करने को कुछ भी बाकि न रहे, सिद्धि कहलाता है। मन चाही चीज-वस्तु का मिलना सिद्धि नहीं है। जिस सिद्धि के मिलने से कामना बढ़ती है, वह सिद्धि कदापि नहीं है; प्रत्युत बंधन है। अन्तःकरण की सिद्धि को प्राप्त हुआ साधक ब्रह्म को प्राप्त होता है। ज्ञान-साँख्य योग में क्रिया और सामग्री की प्रधानता नहीं है। इसकी अंतिम स्थिति से बढ़कर साधक की कोई स्थिति नही हो सकती, क्योंकि वह ज्ञान की परा निष्ठा है।
कर्म, ज्ञान और भक्ति योग तीनों ही साधन और साध्य दोनों ही हैं।
Devotee, whose innerself has attained ultimate purity (which involves prudence-a component of Gyan Yog), who has no desires, attachments, possessions, person, situation or incidence, for whom nothing is left to be acquired-achieved, is the one who has achieved accomplishment.
Fulfilment of desires, possessions, acquisitions are binding. They create bonds, not accomplishment. Sankhy Yog does not subscribe to actions or possessions. It gives importance to the understanding of the Ultimate. Last stage of the Sankhy Yogi, is the divine Ultimate faith, no other stage-state can be superior to this.
Karm Yog, Gyan Yog-Sankhy Yog and Bhakti Yog, are the means as well as goals of accomplishment. As means, these three are different from one another. As a goal of accomplishment they are one.
अन्तःकरण का इतना शुद्ध होना कि उसमें किञ्चित मात्र भी कामना, ममता और आसक्ति तथा किसी वस्तु, व्यक्ति, परिस्थिति आदि की जरूरत अर्थात साधक के लिए प्राप्त करने को कुछ भी बाकि न रहे, सिद्धि कहलाता है। मन चाही चीज-वस्तु का मिलना सिद्धि नहीं है। जिस सिद्धि के मिलने से कामना बढ़ती है, वह सिद्धि कदापि नहीं है; प्रत्युत बंधन है। अन्तःकरण की सिद्धि को प्राप्त हुआ साधक ब्रह्म को प्राप्त होता है। ज्ञान-साँख्य योग में क्रिया और सामग्री की प्रधानता नहीं है। इसकी अंतिम स्थिति से बढ़कर साधक की कोई स्थिति नही हो सकती, क्योंकि वह ज्ञान की परा निष्ठा है।
कर्म, ज्ञान और भक्ति योग तीनों ही साधन और साध्य दोनों ही हैं।
Devotee, whose innerself has attained ultimate purity (which involves prudence-a component of Gyan Yog), who has no desires, attachments, possessions, person, situation or incidence, for whom nothing is left to be acquired-achieved, is the one who has achieved accomplishment.
Fulfilment of desires, possessions, acquisitions are binding. They create bonds, not accomplishment. Sankhy Yog does not subscribe to actions or possessions. It gives importance to the understanding of the Ultimate. Last stage of the Sankhy Yogi, is the divine Ultimate faith, no other stage-state can be superior to this.
Karm Yog, Gyan Yog-Sankhy Yog and Bhakti Yog, are the means as well as goals of accomplishment. As means, these three are different from one another. As a goal of accomplishment they are one.
बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
विशुद्ध-सात्विक बुद्धि से युक्त तथा हलका, सात्त्विक और नियमित भोजन करने वाला, शब्दादि विषयों का त्याग करके एकांत और शुद्ध देश का सेवन करने वाला, सात्त्विक धारण शक्ति के द्वारा-धैर्य पूर्वक अंतःकरण और इंद्रियों का संयम करके मन, वाणी और शरीर को वश में कर लेने वाला, राग-द्वेष को सर्वथा नष्ट करके भली-भाँति दृढ़ वैराग्य का आश्रय लेने वाला तथा अहंकार, बल, घमंड, काम, क्रोध और परिग्रह का त्याग करके निरंतर ध्यान योग के परायण रहने वाला, ममता रहित और शांति युक्त पुरुष, सच्चिदानन्द घन ब्रह्म में अभिन्न भाव से स्थित होने का पात्र होता है।[श्रीमद्भागवत गीता 18.51-53]
जो ज्ञानी-साँख्य योगी परमात्मा को प्राप्त करना चाहता है, उसकी बुद्धि विशुद्ध और सात्विक हो, ताकि वह जड़ता का त्याग कर दे। साँख्य योगी का आश्रय वैराग्य है। लौकिक और पारलौकिक भोगों से उसका वैराग्य है।उसकी निर्लिप्तता कायम है। उसमे एकांत सेवन, सिद्धि असिद्धि में साम्यावस्था, अन्तःकरण, मन की निर्मलता, बनी रहती है।
वह केवल उतना ही शुद्ध-पवित्र भोजन करता है, जितना कि शरीर के निर्वाह के लिए आवश्यक है। दुनिया के प्रलोभन उसे त्रस्त नहीं कर पाते। उसकी घृति शुद्ध सात्विक है। उसकी इन्द्रियाँ नियमित-काबू-मर्यादा में हैं। शरीर, मन, वाणी संयत हैं और वह वृथा नहीं घूमता। असत्य भाषण, निंदा, चुगली से बचे। मन से राग पूर्वक संसार का चिंतन न करके केवल परमात्मा का ही चिंतन करे। ध्यानावस्था में शब्द, रस, स्पर्श, रूप, गन्ध विषय रूप-संयोग जन्य सुखों का त्याग करे। राग-द्वेष से बचे। नित्य ही ध्यान योग परायण रहे। अहंकार-हठ, बल, दर्प, मनमानी, घमण्ड, भोग-काम, स्वार्थ-अभिमान के परिग्रह-संग्रह से बचे-त्याग करे। अपने शरीर, वस्तु, प्रिय, उपयोगी-चीजों के बने रहने की इच्छा न रखे अर्थात उनके प्रति निर्मम बने। अशांति, जड़ता, हलचल से असम्बद्ध हो जाये। ममता रहित, शांत, असत् को त्यागने वाला मनुष्य ब्रह्मप्राप्ति-परमात्म प्राप्ति का अधिकारी हो जाता है।
Endued with pure intelligence (prudence, reason), associated with Satvik strong patience-firm determination, the devotee should set aside all attachments, hatred-prejudices and control-stabilise his innerself and sensuality (abandoning sound and other objects and laying aside love & hatred).
Sankhy Yogi-the devotee, who wishes to attain the essence of Almighty, should have clear-clean, pure intelligence (mind). The prudence essential for Sankhy Yogi, appears through intelligence-meditation, by rejecting stability-immovability.
Possession of strong Satvik patience, does not allow the Sankhy Yogi to move away from the essence of Almighty. During meditation, he controls-rejects all allurements, attachments, prejudices, sensuality by stabilising-fixing his innerself in the memory, recitation,, meditation, remembering God. Attachment with the worldly possessions, develop repulsion for meditation, drifting him away from meditation-concentration in the Almighty.
Sankhy Yogi (devotee), prefers to live alone in solitude (isolated, away from worldly hustle and bustle), engaged in transcendental meditation, he consumes little Satvik food essential for survival, controls body, mind and speech, assert himself in profound meditation, through detachment.
He intends to remain aloof, undisturbed by the presence of people or the noises. His innerself is firmly under his control. Isolation helps him in concentration and meditation, producing happiness in him. He does not crave for appreciation from the people for his solitude, lack of sleep or comforts. He is not disheartened by the absence of comforts-luxuries. Absence of disturbances is of immense help to him.
During meditation, devotee accepts pure Satvik, light, regular food, suitable for the body, neither in excess nor deficient, sufficient for survival, like a medicine-to satisfy hunger in such a manner that do not obstruct meditation.
It’s essential to control body, mind and speech. He should not romp purposelessly and avoid unnecessary travel. He should not utter senseless-useless words, refrain from back biting and abusive language. He should speak the truth. He should speak only when it’s essential. His mind should be free from worldly affairs-problems, during meditation. He should remember the God and all his energies should be channelized into the Almighty only. He should be cautious and aware that nothing is independent, except the God HIMSELF.
Devotee, who rejects egotism, pride, boastfulness, sensuality, force, arrogance-anger, worldly comforts-luxuries, pain, becomes calm-quite, solitude, devoid of attachments, enables-qualifies himself to sustain-realisation of Brahm.
Development of feelings of speciality-excellence regarding own characters, forcing others to own egoistic dictates, sex (passions, sensuality, sensuality, lasciviousness) anger-greed, worldly possessions acquisitions, comforts, luxuries, favourable conditions-situations, tendency to harm others, when own selfishness-egotism are struck is arrogance, which must be rejected.
One should not exert ownership in worldly acquisitions, body, senses, organs and means. With peace in the innerself, absence of disturbances-attachments-hatred and by breaking of immovability, the devotee enables-qualifies himself for realisation of Brahm.
KAPIL MUNI :: THE NARRATOR OF SANKHY YOG कपिल मुनि-साँख्य शास्त्र-ज्ञान योग के प्रतिपादक :: Kapil Muni-the Son of Dev Hooti, was a renowned sage of antiquity. He is the author of Sankhy Shastr-Gyan Yog-Enlightenment, which forms an important part of India’s ancient scriptures, mythology, philosophical heritage, Vedic tradition, the tradition of India’s ancient scriptural literature. Sankhy Shastr discuses metaphysics-the elemental principles of the physical universe and spiritual knowledge simultaneously. He Himself is a partial Avatar-incarnation of the Supreme Absolute Truth-the Almighty.
देवहुति के पुत्र कपिल मुनि को साँख्य योग के प्रतिपादक के रूप में जाना जाता है। उन्हें भगवान विष्णु का अंशावतार भी माना जाता है। भारतीय परम्परा-अध्यात्म में भी कपिल मुनि का योगदान अतुलनीय-सराहनीय है। साँख्य शास्त्र में केवल ज्ञान ही नहीं अपितु, भौतिक शास्त्र, गणित के सिद्धान्तों की विस्तृत व्याख्या भी है। आज के विश्व में भौतिकी में जो कुछ भी पढ़ाया-जाना जाता है उसका मूल साँख्य शास्त्र ही है।
Kapil’s discourses are inscribed in the Shri Mad Bhagwat & Bhagwat Puran. Bhagwat constitutes of Kapil’s treatise bearing the title Kapil-the Son of Dev Hooti. Saunak Ji, described this to the sages, saints, ascetics, recluse, Rishis, Munis in Naemi Sharany-a dense forest. The sages had learnt the text from Soot Ji. Soot Ji made references to the discourses between Vidur Ji and Maetray Ji. Vyas Ji an incarnation of Bhagwan Vishnu, is the spirit behind these scriptures. Each and every Kalp-Brahma’s day, sees the on set of a Vyas. Now, its a title universally adopted by the story tellers all over India.
Brahma Ji appeared before Dev Huti and Kardam Rishi to grant them the bow to have Bhagwan Vishnu as their son, named Kapil.
वर्णाश्रम धर्म में सन्यास वानप्रस्थ के बाद आता है। यह वह अवस्था है जबकि मनुष्य अपने सभी दायित्व पूरे कर चुका हो। कपिल जी के जन्म के तदुपरांत कर्दम मुनि ने सन्यास ग्रहण कर लिया। देव हूति को कपिल मुनि के पालन-पोषण के छोड़ दिया गया और कपिल भी बाल्यावस्था में ही उसी मार्ग अनुगामी हो गये।
देवहुति के पुत्र कपिल मुनि को साँख्य योग के प्रतिपादक के रूप में जाना जाता है। उन्हें भगवान विष्णु का अंशावतार भी माना जाता है। भारतीय परम्परा-अध्यात्म में भी कपिल मुनि का योगदान अतुलनीय-सराहनीय है। साँख्य शास्त्र में केवल ज्ञान ही नहीं अपितु, भौतिक शास्त्र, गणित के सिद्धान्तों की विस्तृत व्याख्या भी है। आज के विश्व में भौतिकी में जो कुछ भी पढ़ाया-जाना जाता है उसका मूल साँख्य शास्त्र ही है।
Kapil’s discourses are inscribed in the Shri Mad Bhagwat & Bhagwat Puran. Bhagwat constitutes of Kapil’s treatise bearing the title Kapil-the Son of Dev Hooti. Saunak Ji, described this to the sages, saints, ascetics, recluse, Rishis, Munis in Naemi Sharany-a dense forest. The sages had learnt the text from Soot Ji. Soot Ji made references to the discourses between Vidur Ji and Maetray Ji. Vyas Ji an incarnation of Bhagwan Vishnu, is the spirit behind these scriptures. Each and every Kalp-Brahma’s day, sees the on set of a Vyas. Now, its a title universally adopted by the story tellers all over India.
Brahma Ji appeared before Dev Huti and Kardam Rishi to grant them the bow to have Bhagwan Vishnu as their son, named Kapil.
वर्णाश्रम धर्म में सन्यास वानप्रस्थ के बाद आता है। यह वह अवस्था है जबकि मनुष्य अपने सभी दायित्व पूरे कर चुका हो। कपिल जी के जन्म के तदुपरांत कर्दम मुनि ने सन्यास ग्रहण कर लिया। देव हूति को कपिल मुनि के पालन-पोषण के छोड़ दिया गया और कपिल भी बाल्यावस्था में ही उसी मार्ग अनुगामी हो गये।
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः॥
सम्पूर्ण वृक्षों में पीपल, देवऋषियों में नारद, गन्धर्वों में चित्ररथ और सिद्धों में कपिल मुनि मैं हूँ।[श्रीमद्भगवद्गीता 10.26] I am the holy fig tree among the trees, Narad among the divine sages, Chitr Rath among the Gandharvs and Kapil Muni among the Siddh (An ascetic who has achieved enlightenment).
पीपल एक रोग नाशक-हर वक्त ऑक्सीजन देने वाला वृक्ष है और इसकी पूजा की जाती है। यह किसी भी स्थान पर उगने में समर्थ है। इसे भगवान् ने अपनी विभूति बताया है। देवऋषि नारद को परमात्मा का मन कहा गया है। वे पहले से पहले उनके अन्तःकरण में क्या है, यह जानकर उसकी भूमिका रच देते हैं। उन्होंने ही बाल्मीकि और वेदव्यास को रामायण और भागवत-महाभारत की रचना करने की प्रेरणा दी थी। नारद जी बात पर देव, गन्धर्भ, नाग, किन्नर, राक्षस-असुर आदि सभी विश्वास करते हैं, उनकी हर बात मानते है और उनसे सलाह भी लेते हैं। अतः वे भगवान् की विभूति हैं। सभी गन्दर्भों में चित्ररथ प्रमुख हैं और उन्हीं ने अर्जुन को गायन विद्या प्रदान की और वे भी परमात्मा की एक विभूति हैं। कपिल मुनि जन्मजात सिद्ध और भगवान् के अवतार माने जाते हैं। वे साँख्य शास्त्र के आचार्य और सिद्धों के गणाधीश हैं। उन्हें भी प्रभु ने अपनी विभूति कहा है। इस सब विभूतियों में जो विलक्षणता प्रतीत होती है, वह मूलतः-तत्वतः परमात्मा की ही है।
Peepal-fig tree is a unique tree which releases oxygen throughout the day.
Its capable of curing various diseases. Its capable of growing in adverse conditions as well, to say :- over the mountains, walls etc. Therefore, its one of the Ultimate traits-form of the Almighty. Narad Muni is a Dev Rishi & is said to be the innerself-psyche of the God who prepare grounds for the future action in advance by knowing his desire. He inspired Maharishi Balmiki to write Ramayan in advance and asked Bhagwan Ved Vyas to write Bhagwat & Maha Bharat. Shri Mad Bhagwat Geeta is a part of Maha Bharat. He is the only one who is respected & believed by all species in this universe; including demigods, demons-giants, Nags-serpents, Gandarbh etc. They all consult him as well. It makes him a form of the God. Chitr Rath is best amongest the inferior demigods called Gandarbhs, who are specialists in dancing, music (instrumental & vocal) & singing. It was Chitr Rath who taught dancing & singing to Arjun, when he went to heaven in human incarnation during the period of his exile, which is otherwise prohibited for other living beings. Kapil Muni is an incarnation of the Almighty and amongest the 24 prominent forms-incarnations of the Almighty. He is an enlightened sage-Siddh. He taught Sankhy-enlightenment Yog for the welfare of humans. He is the head of Siddh Gan. This is the reason that he is an embodiment of the Almighty.
पीपल एक रोग नाशक-हर वक्त ऑक्सीजन देने वाला वृक्ष है और इसकी पूजा की जाती है। यह किसी भी स्थान पर उगने में समर्थ है। इसे भगवान् ने अपनी विभूति बताया है। देवऋषि नारद को परमात्मा का मन कहा गया है। वे पहले से पहले उनके अन्तःकरण में क्या है, यह जानकर उसकी भूमिका रच देते हैं। उन्होंने ही बाल्मीकि और वेदव्यास को रामायण और भागवत-महाभारत की रचना करने की प्रेरणा दी थी। नारद जी बात पर देव, गन्धर्भ, नाग, किन्नर, राक्षस-असुर आदि सभी विश्वास करते हैं, उनकी हर बात मानते है और उनसे सलाह भी लेते हैं। अतः वे भगवान् की विभूति हैं। सभी गन्दर्भों में चित्ररथ प्रमुख हैं और उन्हीं ने अर्जुन को गायन विद्या प्रदान की और वे भी परमात्मा की एक विभूति हैं। कपिल मुनि जन्मजात सिद्ध और भगवान् के अवतार माने जाते हैं। वे साँख्य शास्त्र के आचार्य और सिद्धों के गणाधीश हैं। उन्हें भी प्रभु ने अपनी विभूति कहा है। इस सब विभूतियों में जो विलक्षणता प्रतीत होती है, वह मूलतः-तत्वतः परमात्मा की ही है।
Peepal-fig tree is a unique tree which releases oxygen throughout the day.
Its capable of curing various diseases. Its capable of growing in adverse conditions as well, to say :- over the mountains, walls etc. Therefore, its one of the Ultimate traits-form of the Almighty. Narad Muni is a Dev Rishi & is said to be the innerself-psyche of the God who prepare grounds for the future action in advance by knowing his desire. He inspired Maharishi Balmiki to write Ramayan in advance and asked Bhagwan Ved Vyas to write Bhagwat & Maha Bharat. Shri Mad Bhagwat Geeta is a part of Maha Bharat. He is the only one who is respected & believed by all species in this universe; including demigods, demons-giants, Nags-serpents, Gandarbh etc. They all consult him as well. It makes him a form of the God. Chitr Rath is best amongest the inferior demigods called Gandarbhs, who are specialists in dancing, music (instrumental & vocal) & singing. It was Chitr Rath who taught dancing & singing to Arjun, when he went to heaven in human incarnation during the period of his exile, which is otherwise prohibited for other living beings. Kapil Muni is an incarnation of the Almighty and amongest the 24 prominent forms-incarnations of the Almighty. He is an enlightened sage-Siddh. He taught Sankhy-enlightenment Yog for the welfare of humans. He is the head of Siddh Gan. This is the reason that he is an embodiment of the Almighty.
The quality-trait of being excellent (unique, distinguishing character, prodigy, novelty, singularity, sagacity) makes one a form of the Ultimate-the Almighty.
Sanyas-retirement to forests-jungles, is the last stage in the life of a house hold-married person, in Mythological Varnashram Dharm. This stage comes only when the head of the family has fulfilled all his duties-responsibilities, as per scriptures-epics. Kardam adopted Sanyas soon after the birth of his son Kapil and Kapil too followed his foot steps in early child hood.Human life is divided in four stages called Ashrams in Hinduism. Brahmchary (the life of a celibate), Grahasth (the life of a householder), Vanprasth (the life of retirement or a forest recluse) followed by Sanyas (sage, saint, hermit, sadhu). One who adopts Sanyas or renunciation leads very austere and ascetic life, without the desire for comforts-luxuries. He remembers the Almighty with barest possible needs preparing for the next birth. One discards ownership, doer-ship, renounces all desires, relationships, attachments-possessions and self preservation, ego-identity. Equanimity, selflessness are integral features of Sanyas. Pains, sufferings, ridicule and criticism have no place in this Ashram.
Renunciation, Relinquishing, Retirement seems to be synonymous. In the 3rd stage called Vanprasth (the Hermit), one withdraws himself from active life, leaving behind his family and household; goes to a forest or hermitage where he prepares himself for the hardships of the next stage, which is the life of renunciation and self-negation. It is said that he should opt for this after becoming grandfather. An individual spends his life in acquiring knowledge-1st stage :- Brahmchary and becoming a household; Grahasth-2nd stage, performing obligatory duties towards himself, parents, family and the society.
Sanyas is the 4th stage, which is like the preparation for Moksh, Salvation, Assimilation in God-Liberation. Desire for achievement-attainment of Salvation-Moksh assimilation in the Ultimate-too distract the devotee from the Almighty; since Bhakti Yog weighs supreme both to Karm Yog (performance-deeds) and Gyan Yog (enlightenment). One who has renounced shall not target-aim anything, how so ever high or valuable, it might be.
One, who enters this stage, is forbidden from maintaining any social or family contact. He is advised not to perform the sacrificial fire-Hawan-Agnihotr. One becomes Tapasvi-ascetic, an embodiment of fire-glow that manifests him as a radiant spiritual energy. One is also forbidden from the use of fire either for cooking, heating, warming or for ritualistic purposes. One is expected to subsist on whatever food he could find from begging only once a day and also progressively reduce his intake of food to become free from the desire to live or survive.
The Vaeshy and Shudr communities are not bound-subjected to this obligation. In present times one cannot think of it either. It is however not compulsory for a person to become a Sanyasi only at this stage. While this is an ideal prescription in scriptures-Shashtr, there is no hard and fast rule for a person to enter the life of a Sanyasi. Though one can become Sanyasi at any stage in his life, yet he should fulfil all his obligations pertaining to household-family life. One may seek guidance, advice, patronage from the enlightened, gurus, spiritual mentors, blessed with wisdom, enlightenment, prudence and ability. Their advice is useful-valuable for the ascetic life, leading to the spiritual path-journey.
In reality no other stage in life is comparable to Grahasthashram-house hold, provided one perform, discharge his duties-Varnashram Dharm religiously.
Suk Dev Ji Maha Raj wanted to desert family life. He was persuaded by his father Bhagwan Ved Vyas to marry and discharge all social obligations. Having failed to mobilise him, Bhagwan Ved Vyas directed Suck Dev Ji Maha Raj to visit King Janak who guided him and Suck Dev Ji accepted the family life as directed by him.
Kapil went for Tapasya, asceticism, chastity, at an early age. A bird excreted over him during the process of asceticism-chastity. He looked at the bird called Kapila, in anger. She was burnt instantaneously. From that day on wards, he is known as Kapil Muni-Rishi. He was disturbed by the movement of the chariot of a businessman. He was laced with dust. At this stage Indr appeared before him in the guise of a jackal and described the futility of meditation without getting married and the permission of his mother. After competing his family responsibilities, he was directed by a Brahmn women to go to Varanasi and meet the butcher who was a Brahmn in his previous incarnation. Kapil was satisfied with the knowledge imparted by the butcher and attained enlightenment and produced the treatise over Gyan Yog.
Kapil returned to fulfil-discharge his duties as a house hold. He got married and had sons. He was ready for the spiritual journey again. He performed meditation-asceticism there after and attained spiritualism-enlightenment; the real purpose-educating the world, of his incarnation. His treatise is termed as Sankhy Shastr Shastr-Gyan Yog. This is one of various paths-means of attaining the Almighty. The growth of prudence, wisdom, intellect, observance leading to assimilation in God.
His mother Dev Hooti remembered the prophetic words of Brahma Ji and approached her divine son and humbly expressed her desire for spiritual enlightenment. “I have fallen into the abyss of ignorance. You are my only means of getting out of this darkest region of ignorance, being my transcendental eye. Your mercy has awarded this insight after prolonged births. Please have pity-mercy on me and dispel my great delusion. You are the axe which can fell the tree of material existence. I therefore, offer my obeisance to You-the greatest of all transcendentalists and request you to kindly explain the relationship between man and woman; the spirit-soul and matter.”[Shrimad Bhagvat 3.25.7-11]
His mother’s compassion & desire for spiritual enlightenment enthralled Kapil to begin with prophetic gospel known as the Sankhy Shastr-Gyan Yog. Anyone who learn-understand and practice this sails through this vast ocean of delusion and attain the Ultimate-Eternal.
Her sincere desire for spiritual enlightenment and the blessings-granting of vow by the Almighty in the past, led Kapil delineate the path of the transcendentalists, who are interested in self-realisation. He defined consciousness in both the conditioned and liberated states. He described the psychology of pure consciousness and delineated the symptoms and characteristics of a sadhu, holy person, recluse and stressed the importance of sadhu-sang (association with those who are saintly). Kapil Dev Ji explained that detachment-relinquishment is a stage preliminary to the attainment of Bhakti and that one who attains Bhakti automatically achieves Liberation. One who engages in Bhakti-the devotional Yog, automatically transcends material desires and ultimately crosses the ocean of birth and death. Dev Huti ultimately attained full enlightenment in transcendental knowledge through hearing and understanding the sublime philosophical teachings of her great son and attained the Ultimate.
THE PURPOSE BEHIND KAPIL’S ADVENT ::
SAUNAK UVACH :- Kapil’s Tatv-Sankhyat Bhagwan Atma-Mayaya Jatah Swayam Ajah Saksad Atma-Prajnaptaye Nranam.
Although the Almighty is unborn, he took birth as Kapil Muni through His internal potency, to disseminate transcendental knowledge for the benefit of humans.
Atma-Prajnaptaye :- The Almighty descends for the benefit of the humans to impart transcendental knowledge. Veds propound for the material necessities. One can elevate to highest standard (material-nature, spiritual-Almighty) by following the charter of various programs for judicious living. One has to acquire the Satv Gun :- purity-piousness, virtues, righteousness-goodness. Satv Gun prepare one for assimilation in the Almighty. Passions, sensuality, sexuality, lust compels him towards comforts, luxuries, pleasure. Ignorance lead him to no where but to darkness-hell.
Veds-scriptures provides an opportunity to quell ignorance-Tamsik-animal nature, to the reader-learner who tries to understand and acquire their gist. It moves one from darkness to vision, aura, light, brightness. He is able to grasp the intricacies of transcendental knowledge. One with wisdom, prudence, intelligence can grasp it. Often teacher-guru, disciple-student-learner, approach-succession is required. Saunak Muni explained that the Almighty took incarnation as Kapil to elaborate-disseminate transcendental knowledge.
One is blessed with Sharir-body & the Shariri-Soul. Sharir has no significance without the Shariri-the driver. The human is born as an animal but trained as a useful-social being, leading a regulated life. One has to acquire the enlightenment from scriptures, epics, Ved to regulate himself in accordance with them, to understand transcendental knowledge.
Her sincere desire for spiritual enlightenment and the blessings-granting of vow by the Almighty in the past, led Kapil delineate the path of the transcendentalists, who are interested in self-realisation. He defined consciousness in both the conditioned and liberated states. He described the psychology of pure consciousness and delineated the symptoms and characteristics of a sadhu, holy person, recluse and stressed the importance of sadhu-sang (association with those who are saintly). Kapil Dev Ji explained that detachment-relinquishment is a stage preliminary to the attainment of Bhakti and that one who attains Bhakti automatically achieves Liberation. One who engages in Bhakti-the devotional Yog, automatically transcends material desires and ultimately crosses the ocean of birth and death. Dev Huti ultimately attained full enlightenment in transcendental knowledge through hearing and understanding the sublime philosophical teachings of her great son and attained the Ultimate.
THE PURPOSE BEHIND KAPIL’S ADVENT ::
SAUNAK UVACH :- Kapil’s Tatv-Sankhyat Bhagwan Atma-Mayaya Jatah Swayam Ajah Saksad Atma-Prajnaptaye Nranam.
Although the Almighty is unborn, he took birth as Kapil Muni through His internal potency, to disseminate transcendental knowledge for the benefit of humans.
Atma-Prajnaptaye :- The Almighty descends for the benefit of the humans to impart transcendental knowledge. Veds propound for the material necessities. One can elevate to highest standard (material-nature, spiritual-Almighty) by following the charter of various programs for judicious living. One has to acquire the Satv Gun :- purity-piousness, virtues, righteousness-goodness. Satv Gun prepare one for assimilation in the Almighty. Passions, sensuality, sexuality, lust compels him towards comforts, luxuries, pleasure. Ignorance lead him to no where but to darkness-hell.
Veds-scriptures provides an opportunity to quell ignorance-Tamsik-animal nature, to the reader-learner who tries to understand and acquire their gist. It moves one from darkness to vision, aura, light, brightness. He is able to grasp the intricacies of transcendental knowledge. One with wisdom, prudence, intelligence can grasp it. Often teacher-guru, disciple-student-learner, approach-succession is required. Saunak Muni explained that the Almighty took incarnation as Kapil to elaborate-disseminate transcendental knowledge.
One is blessed with Sharir-body & the Shariri-Soul. Sharir has no significance without the Shariri-the driver. The human is born as an animal but trained as a useful-social being, leading a regulated life. One has to acquire the enlightenment from scriptures, epics, Ved to regulate himself in accordance with them, to understand transcendental knowledge.
बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
विशुद्ध-सात्विक बुद्धि से युक्त तथा हलका, सात्त्विक और नियमित भोजन करने वाला, शब्दादि विषयों का त्याग करके एकांत और शुद्ध देश का सेवन करने वाला, सात्त्विक धारण शक्ति के द्वारा-धैर्य पूर्वक अंतःकरण और इंद्रियों का संयम करके मन, वाणी और शरीर को वश में कर लेने वाला, राग-द्वेष को सर्वथा नष्ट करके भली-भाँति दृढ़ वैराग्य का आश्रय लेने वाला तथा अहंकार, बल, घमंड, काम, क्रोध और परिग्रह का त्याग करके निरंतर ध्यान योग के परायण रहने वाला, ममता रहित और शांति युक्त पुरुष, सच्चिदानन्द घन ब्रह्म में अभिन्न भाव से स्थित होने का पात्र होता है।[श्रीमद्भागवत गीता 18.51-53] जो ज्ञानी-साँख्य योगी परमात्मा को प्राप्त करना चाहता है, उसकी बुद्धि विशुद्ध और सात्विक हो, ताकि वह जड़ता का त्याग कर दे। साँख्य योगी का आश्रय वैराग्य है। लौकिक और पारलौकिक भोगों से उसका वैराग्य है। उसकी निर्लिप्तता कायम है। उसमें एकांत सेवन, सिद्धि असिद्धि में साम्यावस्था, अन्तःकरण, मन की निर्मलता, बनी रहती है।
वह केवल उतना ही शुद्ध-पवित्र भोजन करता है, जितना कि शरीर के निर्वाह के लिए आवश्यक है। दुनिया के प्रलोभन उसे त्रस्त नहीं कर पाते। उसकी घृति शुद्ध सात्विक है। उसकी इन्द्रियाँ नियमित-काबू-मर्यादा में हैं। शरीर, मन, वाणी संयत हैं और वह वृथा नहीं घूमता। असत्य भाषण, निंदा, चुगली से बचे। मन से राग पूर्वक संसार का चिंतन न करके केवल परमात्मा का ही चिंतन करे। ध्यानावस्था में शब्द, रस, स्पर्श, रूप, गन्ध विषय रूप-संयोग जन्य सुखों का त्याग करे। राग-द्वेष से बचे। नित्य ही ध्यान योग परायण रहे। अहंकार-हठ, बल, दर्प, मनमानी, घमण्ड, भोग-काम, स्वार्थ-अभिमान के परिग्रह-संग्रह से बचे-त्याग करे। अपने शरीर, वस्तु, प्रिय, उपयोगी-चीजों के बने रहने की इच्छा न रखे अर्थात उनके प्रति निर्मम बने। अशांति, जड़ता, हलचल से असम्बद्ध हो जाये। ममता रहित, शांत, असत् को त्यागने वाला मनुष्य ब्रह्मप्राप्ति-परमात्म प्राप्ति का अधिकारी हो जाता है।
Endued with pure intelligence (prudence, reason), associated with Satvik-Pious, strong patience-firm determination, the devotee should set aside all attachments, hatred-prejudices and control-stabilise his innerself and sensuality (abandoning sound and other objects and laying aside love & hatred).
Sankhy Yogi-the devotee, who wishes to attain the essence of Almighty, should have clear-clean, pure intelligence (mind). The prudence essential for Sankhy Yogi, appears through intelligence-meditation, by rejecting stability-immovability.
Possession of strong Satvik patience, does not allow the Sankhy Yogi to move away from the essence of Almighty. During meditation, he controls-rejects all allurements, attachments, prejudices, sensuality by stabilising-fixing his innerself in the memory, recitation,, meditation, remembering God. Repulasion-detachment with the worldly possessions, development of attachment-love for meditation-concentration bring him close to the Almighty.
Sankhy Yogi (devotee), prefers to live alone in solitude (isolated, away from worldly hustle and bustle), engaged in transcendental meditation, he consumes little Satvik food essential for survival, controls body, mind and speech, assert himself in profound meditation, through detachment.
He intends to remain aloof, undisturbed by the presence of people or the noises. His innerself is firmly under his control. Isolation helps him in concentration and meditation, producing happiness-bliss in him. He does not crave for appreciation from the people for his solitude, lack of sleep or comforts. He is not disheartened by the absence of comforts-luxuries. Absence of disturbances is of immense help to him.
During meditation, devotee accepts pure Satvik, light, regular food, suitable & sufficient for the body, neither in excess nor deficient, sufficient for survival, like a medicine-to satisfy hunger in such a manner that do not obstruct meditation.
It’s essential to control body, mind and speech. He should not romp purposelessly and avoid unnecessary travel. He should not utter senseless-useless words, refrain from back biting and abusive-foul language. He should speak the truth. He should speak only when it’s essential. His mind should be free from worldly affairs-problems, during meditation. He should remember the God and all of his energies should be channelised into the Almighty only. He should be cautious and aware that nothing is independent, except the God HIMSELF.
Devotee, who rejects egotism, pride, boastfulness, sensuality, force, arrogance-anger, worldly comforts-luxuries, pain, becomes calm-quite, solitude, devoid of attachments, enables-qualifies himself to sustain-realisation of Brahm.
Development of feelings of speciality-excellence regarding own characters, forcing others to own egoistic dictates, sex (passions, sensuality, sensuality, lasciviousness) anger-greed, worldly possessions acquisitions, comforts, luxuries, favourable conditions-situations, tendency to harm others, when own selfishness-egotism are struck is arrogance, which must be rejected.
One should not exert ownership in worldly acquisitions, body, senses, organs and means. With peace in the innerself, absence of disturbances-attachments-hatred and by breaking of immovability, the devotee enables-qualifies himself for realisation of Brahm.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
चित्त से सब कर्मों को मन से मुझ में अर्पण करके तथा समबुद्धि-समता का आश्रय, अवलंबन लेकर मेरे परायण और निरंतर मुझमें चित्तवाला हो।[श्रीमद्भागवत गीता 18.57]The Devotee should offer, renounce, incline, all his deeds to the God, mentally with the help of equanimity, under the patronage of God and repose-faith, in the God, along with his consciousness.
मनुष्य चित्त में दृढ़तापूर्वक यह दृढ निश्चय कर ले कि मन, इन्द्रियाँ, शरीर, बुद्धि आदि तथा संसार के व्यक्ति, पदार्थ, घटनाएँ, परिस्थिति सभी कुछ परमात्मा द्वारा नियंत्रित किया जाता है; उसका ही है। ये किसी के व्यक्तिगत नहीं हैं, अपितु उसने मनुष्य को इनका केवल सदुपयोग करने का अधिकार दिया है। मनुष्य को चाहिए कि यह सब कुछ भी वह अपनेपन (मैंपन) का अहँकार का त्याग करके स्वयं को भगवान् को समर्पित कर दे और अनन्यभाव से भगवत्परायण हो जाये। मनुष्य सुख-दुःख, हानि-लाभ, अनुकूल-विपरीत परिस्थिति में भी एक समान रहे अर्थात समता (बुद्धियोग) को प्राप्त हो। जब वह स्वयं को पूर्ण रूप से भगवान् के चरणों में अर्पित कर देगा, तो उसका चित्त भी भगवान् में रम जायेगा और भगवान् उसके चित्त में समा जायेंगे।
The devotee should dedicate, entrust, offer, all his deeds to the Almighty. He should devote himself to the God. He should detach himself from the world, with the help of equanimity. He should develop strong unbreakable rapport-bonds with the God, through meditation.
He has to grow a feeling in him that the mind, intelligence, senses, organs, body, life, material objects, happenings, adverse situations are the creations of the Creator-God and belong to HIM. It’s HE, who is the master of all; nothing is personal for the humans. God has just permitted the use of these facilities-faculties, only. Even this permission, deserve to be returned politely-with grace, offered back to the Creator. Prudence does not allow the devotee to imagine-feel belongingness, ownership for these, too. To become unalienable is to seek refuge under HIM only. One should not become slave-habitual of a commodity, condition, commotion.
Feeling of oneness, move the God to take care of the devotee HIMSELF. The God, HIMSELF approaches the devotee and obliges him with the fulfilment of desires. HE HIMSELF comes to take the devotee to HIS abode. HE HIMSELF grants Salvation to the devotee.
Equanimity developed by the devotee, grows Buddhi Yog (Gyan-Sankhy Yog, assimilation through intelligence, mental capabilities, brain power, prudence). One should always practice for mental balance, mental equilibrium and calmness, through in depth thinking-meditation. He must remember that favourable or adverse situations never prolong; they just come and go. Those who maintain cool, patience, calm-composed and mental balance in difficult situations sail through them easily-swim across the vast ocean of difficulties, pains, sorrow, trouble, torture, grief etc. The God HIMSELF, salvage them.
The way a person develops, his hold over worldly possessions-the same way, he can put his foot forward to divinity. It’s too easy. The only thing required for this is good intention and firm determination. Just think of HIM and keep thinking. Equanimity will automatically arise.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि॥
उपर्युक्त प्रकार से मुझ में चित्त वाला होकर तू मेरी कृपा से तू समस्त संकटों को अनायास ही पार कर जाएगा और यदि अहंकार के कारण मेरे वचनों को नहीं सुनेगा तो नष्ट हो जाएगा अर्थात परमार्थ से भ्रष्ट हो जाएगा-तेरा पतन हो जायेगा।[श्रीमद्भागवत गीता 18.58]
One who channelize-concentrate, his thoughts-brain power (psyche, gestures, mood, consciousness), energies in the Supreme Soul-Almighty, can overcome, all his difficulties-troubles, with the grace-mercy of the Supreme Power, failing to pay heed to the dictates-desires of the Almighty, due to his arrogance, egotism, pride, his down fall is certain-imminent.
जिसका चित्त परमात्मा में लग जाता है, वो सम्पूर्ण विघ्न, बाधा, शोक, दुःख, आदि से तर जाता है। अगर विधि-विधान कर्म में कुछ दोष-अहंकार रह भी गया, तो वह भी प्रभु की कृपा से दूर हो जायेगा। प्रकृति से विमुख होकर मनुष्य परमात्मा के सम्मुख हो जाता है। जीव स्वयं परमात्मा का अंश होने के कारण जब उसकी तरफ चलता है, तब उस पर कोई ऋण :_ देव, ऋषि, प्राणी, माता-पिता, आप्तजन, दादा-परदादा और पित्रादि, शेष नहीं रहता। जो व्यक्ति अज्ञानता-अहंकार वश प्रभु की आज्ञा-वचनों का पालन नहीं करता, उसका पतन निश्चित है। भगवान् से विमुख व्यक्ति जन्म-मरण के चक्र से मुक्त नहीं हो पाता। परमात्मा की प्राप्ति मनुष्य का स्वाभाविक धर्म होना चाहिए। कर्म योगी समतायुक्त पुरुष वर्तमान जीवन में ही पुण्य-पाप, कर्मबंधन से मुक्त हो जाता है।
One, who seek asylum in God-attaches his mental faculties-mentality, with the God, overcome, all of his troubles, pains, grief, tensions. A person free from arrogance, under the shadow asylum, shelter, protection) of the Protector-God need not worry, about the procedural mistakes-deficiencies, since the Almighty covers them up. The only restraint is, his connection with worldly affairs and disconnection with the divinity. Once this restraint is lost, rest is for the God–the Protector to accomplish.
Detachment from nature raises the soul above prescribed-Varnashram responsibilities. One is supposed to compensate for his ancestors, fore fathers, deities, ascetics, parents, grandparents, life chains etc. Prudence breaks all these bonds, except the one which has been established with the Creator.
The God himself provides help to the devotees, who engage in social work, peace and harmony, upliftment of mankind, through devotion, whole heartily, honestly. The Almighty persuades them, guides them, shows them the way, harness them, reduces their burden and difficulties, raise them above all, protects them from down fall, i.e., reincarnations-birth and rebirth, provided, they discard arrogance and subject themselves to HIS dictates. Equanimity will free them from sins-virtues, while surviving, breaking all bonds of deeds-duties and granting freedom from rebirth.
No sin, no attachment, extremely pure, virtuous devotee, achieves the Supreme Abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
इस प्रकार यह गुह्य से भी गुह्यतर (गोपनीय से भी अति गोपनीय) शरणागति रूप ज्ञान मैंने तुम से कह दिया। अब तू इस रहस्ययुक्त ज्ञान को पूर्णतया भली भाँति विचार कर, जैसे चाहता है, वैसे ही कर।[श्रीमद्भागवत गीता 18.63]
Having revealed, the wisdom-most confidential, intricate, complicated, secret, difficult to understand and grasp, connected with the patronage of Almighty, its left up to you-the devotee to contemplate upon it, deeply and act on the direction-advice of his inner voice.
कर्मयोग गुह्य है और अन्तर्यामी परमात्मा की शरणागति गुह्तर है। भगवान् अर्जुन से कह रहे हैं कि गुह्य से भी गुह्तर शरणागति ज्ञान और भक्ति सम्बन्धी जो भी बातें उन्होंने बताई थीं, उन पर अर्जुन सोच-विचार कर लें। अगर अर्जुन विशेषता से अत्यधिक कृपालुता की गुढ़ाभिसन्धि की बातों पर विशेषता से ध्यान देंगे, तो वे गूढ़ तत्व को समझ जायेंगे और भगवान् से (युद्ध से) विमुख नहीं होंगे। भगवान् अर्जुन को पूरा आख्यान सोच-विचार कर अपनी मर्जी से, जैसा वे उचित समझें, वैसा करने को कह रहे हैं, जिसमें उनकी दयालुता, आत्मीयता, कृपालुता और हितैषिता दृष्टि गोचर होती है। इस पूरे प्रकरण में भगवान् द्वारा अर्जुन को समझाने, डाँटने, फटकारने में प्रेम, अपनापन, विशेष, अत्यधिक कृपा, आत्मीयता दिखाई देती है। अर्जुन को यह महसूस हुआ कि भगवान् श्री कृष्ण उनका साथ छोड़ सकते हैं, तो उनको घबराहट हुई और वे दुखी हो गए। भगवान् का तात्पर्य अर्जुन (मनुष्य) को सगुण-साकार की ओर खींचना है, ताकि वे समग्र की प्राप्ति से अधूरे न रह जायें। निराकार में साकार नहीं आता जबकि साकार में निराकार आता है।
It’s a general tendency to avoid learning, especially higher learning. Very few people-pupils crave for advance stage of learning. Extremely rare people are found to opt for the study of scriptures, literature, history and evolution. Selected few are found to visit religious places and congregations whole heartily with devotion. Both learning and religion need devotion, time, sacrifice, concentration, practice, money and meditation, which a common (ignorant, unconcerned) man, generally, do not undertake. Learning and studies involve, knowledge, thinking, understanding, application, skill, ability, interest, appreciation, aptitude and further advancement. Most of the people get struck with 3 R’s: Reading, writing- & arithmetic. How can one think beyond this and bread, clothing and housing, especially when most of the people in the society use just 2% of their brain?
The feeble mind, ignorant will never find-feel interested in these things. They just believe in converting humans to their fold like Islam or Christianity, then quarrel-fight and vanish, as is seen these days in Syria, Turki, Afghanistan where America and Russians (Christians) are pouring oil in burning fire.
Such secrets can be revealed to only those, who are worthy, competent, capable, devoted to God and are under his shelter and not to the common masses or the people who seldom remember God or the Atheists. Even if these revelations are made before them, they are not prepared to accept them, being out of the reach of their grasping power and lack of interest.
People like Maya Wati Communists, Seculars are busy cursing Manu Smrati and ancient treatises pertaining to Dharm-duty.
कर्मयोग गुह्य है और अन्तर्यामी परमात्मा की शरणागति गुह्तर है। भगवान् अर्जुन से कह रहे हैं कि गुह्य से भी गुह्तर शरणागति ज्ञान और भक्ति सम्बन्धी जो भी बातें उन्होंने बताई थीं, उन पर अर्जुन सोच-विचार कर लें। अगर अर्जुन विशेषता से अत्यधिक कृपालुता की गुढ़ाभिसन्धि की बातों पर विशेषता से ध्यान देंगे, तो वे गूढ़ तत्व को समझ जायेंगे और भगवान् से (युद्ध से) विमुख नहीं होंगे। भगवान् अर्जुन को पूरा आख्यान सोच-विचार कर अपनी मर्जी से, जैसा वे उचित समझें, वैसा करने को कह रहे हैं, जिसमें उनकी दयालुता, आत्मीयता, कृपालुता और हितैषिता दृष्टि गोचर होती है। इस पूरे प्रकरण में भगवान् द्वारा अर्जुन को समझाने, डाँटने, फटकारने में प्रेम, अपनापन, विशेष, अत्यधिक कृपा, आत्मीयता दिखाई देती है। अर्जुन को यह महसूस हुआ कि भगवान् श्री कृष्ण उनका साथ छोड़ सकते हैं, तो उनको घबराहट हुई और वे दुखी हो गए। भगवान् का तात्पर्य अर्जुन (मनुष्य) को सगुण-साकार की ओर खींचना है, ताकि वे समग्र की प्राप्ति से अधूरे न रह जायें। निराकार में साकार नहीं आता जबकि साकार में निराकार आता है।
It’s a general tendency to avoid learning, especially higher learning. Very few people-pupils crave for advance stage of learning. Extremely rare people are found to opt for the study of scriptures, literature, history and evolution. Selected few are found to visit religious places and congregations whole heartily with devotion. Both learning and religion need devotion, time, sacrifice, concentration, practice, money and meditation, which a common (ignorant, unconcerned) man, generally, do not undertake. Learning and studies involve, knowledge, thinking, understanding, application, skill, ability, interest, appreciation, aptitude and further advancement. Most of the people get struck with 3 R’s: Reading, writing- & arithmetic. How can one think beyond this and bread, clothing and housing, especially when most of the people in the society use just 2% of their brain?
The feeble mind, ignorant will never find-feel interested in these things. They just believe in converting humans to their fold like Islam or Christianity, then quarrel-fight and vanish, as is seen these days in Syria, Turki, Afghanistan where America and Russians (Christians) are pouring oil in burning fire.
Such secrets can be revealed to only those, who are worthy, competent, capable, devoted to God and are under his shelter and not to the common masses or the people who seldom remember God or the Atheists. Even if these revelations are made before them, they are not prepared to accept them, being out of the reach of their grasping power and lack of interest.
People like Maya Wati Communists, Seculars are busy cursing Manu Smrati and ancient treatises pertaining to Dharm-duty.
Christian Missionaries are busy converting the innocent-ignorant to Christianity but what for! A man who could not protect himself from
Crucification will protect his followers!
Initially, Karm Yog is discussed, which is quite easy to understand and does not require stress on mind followed by Gyan Yog which needs knowledge associated with understanding and meditation, without illusion, ego-arrogance and imprudence. Bhakti Yog needs only devotion, detachment and God’s patronage. In fact Karm Yog, Gyan Yog & Bhakti Yog are inseparable and keep on going side-side, hand in hand.
In a world of opportunism, pragmatism, materialism, there is no place for idealism-ascetics. Bhakti Yog is inter woven with the essence of enchantment, inner voice, devotion, patronage of God, the training of mind, senses, sensuality, faith, relentless practice, charity and service of mankind. If, all this is not possible, just recite his name.
Individual having attained Bhakti, experiences closeness, intimacy, love and is under the refuge of the God. For his betterment the God has revealed the most intricate and confidential secrets, so that the doer is absolved of the burden of sin and liabilities and attains Mukti (freedom from attachments, bonds, sins, liabilities) and ultimately rebirth, Bhakti and Atm Shuddhi (cleanliness, purity of mind, speech, body, heart and the soul).
This text is not copy right of Hindus. Anyone, anywhere anytime is free to learn, practice and attain devotion to the God, Allah, Rab, Khuda or whatever he may call HIM.
Crucification will protect his followers!
Initially, Karm Yog is discussed, which is quite easy to understand and does not require stress on mind followed by Gyan Yog which needs knowledge associated with understanding and meditation, without illusion, ego-arrogance and imprudence. Bhakti Yog needs only devotion, detachment and God’s patronage. In fact Karm Yog, Gyan Yog & Bhakti Yog are inseparable and keep on going side-side, hand in hand.
In a world of opportunism, pragmatism, materialism, there is no place for idealism-ascetics. Bhakti Yog is inter woven with the essence of enchantment, inner voice, devotion, patronage of God, the training of mind, senses, sensuality, faith, relentless practice, charity and service of mankind. If, all this is not possible, just recite his name.
Individual having attained Bhakti, experiences closeness, intimacy, love and is under the refuge of the God. For his betterment the God has revealed the most intricate and confidential secrets, so that the doer is absolved of the burden of sin and liabilities and attains Mukti (freedom from attachments, bonds, sins, liabilities) and ultimately rebirth, Bhakti and Atm Shuddhi (cleanliness, purity of mind, speech, body, heart and the soul).
This text is not copy right of Hindus. Anyone, anywhere anytime is free to learn, practice and attain devotion to the God, Allah, Rab, Khuda or whatever he may call HIM.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
संपूर्ण गोपनीयों से अति गोपनीय मेरे परम रहस्ययुक्त वचन-सर्वोत्कृष्ट वचन को तू फिर भी सुन। तू मेरा अतिशय प्रिय मित्र-सम्बन्धी (बहन सुभद्रा का पति) है, इसलिये यह विशेष-परम हितकारक वचन मैं तुझ से कहूँगा।[श्रीमद्भागवत गीता 18.64]
The God narrated the extremely confidential and secret knowledge for the benefit of the devotee-Arjun, since the devotee is considered to be a friend and it’s for his welfare to divulge the text and confide in him.
परमात्मा का आदेश है कि उनके द्वारा प्रदत्त यह ज्ञान हर व्यक्ति के सामने कहने-प्रकट करने का नहीं है, अपितु केवल सहिष्णु और भक्त के समक्ष व्यक्त करने का है। मनुष्य धर्म की गति-व्याख्या करने में असमर्थ-अकुशल है। अतः उसे यह कार्य परमात्मा के सुपुर्द कर देना चाहिए और उसके आदेशों का पालन करना चाहिए। मनुष्य जब भगवान् की शरणगति ग्रहण कर लेता है तो उसे पुण्य-पाप की चिंता-मीमांसा करने की आवश्यकता नहीं रह जाती। क्योकि यह ज्ञान गुह्यतम-महत्वपूर्ण है; अतः भगवान् ने इसकी पुनरावृति-व्याख्या की। जब साधक-भक्त शरण में आ जाता है, तब प्रभु स्वयं उसकी चिंता, फिक्र, देखभाल करने लगते हैं। अर्जुन ने यह पहले ही कह दिया था कि वे भगवान् की शरण में हैं।
No one ever narrated the piece of knowledge divulged by the God, for whom the welfare of devotee is supreme. What has been said is meant for the worthy devotee and a capable person. Such descriptions are not meant for those who have no faith in God or are not willing to hear them. Confidential–secret matters are discussed, with the reliable and potential person ready to accept and carry out the desired.
One can not press even his own progeny to listen to him or to follow. Mohammad was the son of a Brahmn priest worshiping Bhagwan Shiv but he turned out to a vagabond and did not listen to reason and later become the founder of Muslim-Islam sect, the worst ever, anti humanity barbarian & anti religion. Daya Nand who was Mool Shankar, too could not understand the logic behind idol worship and became the founder of Ary Samaj. At present at least 543 branches of Islam are there and each of them is busy spreading hate and killing, murdering, raping innocent, abducting women and performing all sorts of anti social activities in the name of Jihad including terrorism. Let them first understand the meaning of Religion. Their end will come just like those 1,25,000 Indonesian Muslims who were negotiating for their own women, daughters, sisters for prostitution and engulfed by tsunami.
Attempt has been made to elaborate and make the concept more clear, since it has been said earlier as well, though masked, when asked to impart knowledge as a disciple pertaining to duties of a devotee. It’s not essential to be admitted under patronage of the master. He always tests, whether one deserves to be a protected person or he has the calibre to understand as a follower or not-he has the potential to do as directed or not. A teacher is true friend, philosopher and guide. Since, one has qualified himself as a friend-proved his potential and might, he is righteous to seek, accept and realise the desired.
The God is always under the control of devotee. God always gives him more importance as compared to the deities. The Almighty has vowed to protect the ones who come under his refuge, asylum, shelter, protection with pure heart. Either way, the devotee is always benefited. None except the God gives top priority to the welfare of the devotee. It’s only the God who is stable and capable of stabilising the devotee. It’s only he, who provides refuge and treats the devotee as a friend as well.
(वेद, शास्त्र, परमेश्वर, महात्मा और गुरुजनों में श्रद्धा, प्रेम और आदर का भाव भक्ति का द्योतक है।)
This most confidential, intricate, text-doctrine pertaining to refuge shelter, asylum, patronage) in God, should not be discussed, divulged, revealed, disclosed to one, who is devoid of austerities, non ascetic, non austere, atheist-non devoted, to those who do not want to listen and to those who find faults in God (envious-prejudiced of HIM) at any period of time i.e., the ones who are not entitled, authorised, capable, deserving. The atheist too do not deserve the narration of this sacred text.
इस ज्ञान को गुह्यतम, गोपनीय, रहस्यमय माना गया है, क्योंकि यह गूढ़ और आसानी से समझ में आने वाला नहीं है। पात्रता की बात इसलिए कही गयी है, क्योंकि ग्रहण करने वाले में क्षमता, बुद्धि, विद्वता, विवेक, अभ्यास अनिवार्य है अन्यथा वह अर्थ का अनर्थ कर देगा।
जो व्यक्ति तपस्वी, सहनशील, सहिष्णु नहीं है अर्थात जो विपरीत परिस्थिति-कष्ट सहने की क्षमता से रहित है, वह इस ज्ञान का अधिकारी नहीं है। राग-द्वेष, हर्ष-शोक, सुख-दुःख, मान-अपमान, निंदा-स्तुति, काम, क्रोध, मद, लोभ, द्वेष आदि के वेगों से रहित, दूसरों की महिमा सुनकर अपने मत में सन्देह न करने-उद्विघ्न न होने वाला, अपने में योग्यता, अधिकार, पद, त्याग, तपस्या आदि में कमी हो, तो भी दूसरों की योग्यता, अधिकार आदि की प्रशंसा सुनकर, अपने में विकार उत्पन्न न करने वाला सहिष्णु है। अतः परमात्मा भक्त को कहते हैं कि वह उनकी शरण में आ जाये, ताकि अगर ऐसा कुछ हो भी तो वे उसे सुधार लें, भक्त का पतन न हो। अब यह मानना कि मैं तो शरणागत हूँ, मैं चिंता क्यों करूँ; अब तो सब कुछ भगवान् ही देखेंगे, भी पूर्ण तया गलत-मूर्खतापूर्ण है और ऐसे सोचने वाला कुपात्र माना जायेगा। जो व्यक्ति श्रद्धा, भक्ति, विश्वास, आस्था-निष्ठां, प्रेम से रहित है, वो भी सुपात्र नहीं है। जो इसके सुनने-सुनाने में रूचि नहीं रखता, दोष निकालता है, तिरस्कार करता है, वह भी इसका अधिकारी नहीं है।
एक बात तो निश्चित और स्पष्ट है कि किसी भी धर्म, सम्प्रदाय, आस्था को मानने वाला क्यों न हो, अगर वो इसे पढ़ता, समझता, अमल में लाता है, तो उसका कल्याण भी निश्चित ही है। इस ज्ञान का प्रकाश कलियुग में पथ प्रदर्शक सूर्य के समान है।
Adverse situations, difficulties arise, while discharging duties. Those who are not disturbed by them, maintain their cool and tolerate them, are rich in penance, are ascetic, become pious by overcoming-facing such situations, boldly are capable to accept it.
One who is intolerant, suffers from attachments, prejudices, grief, pleasure, comforts, pain, sorrow, abuse, criticism, request-prayer; fails to control sex, lust, lasciviousness, anger, greed, envy-prejudice; doubts his own judgements-opinions and is disturbed by the opinion of others; lets defects creep in his personality by others potency, qualifications, ability, position, might, power, ascetic fervour, donations, charity, capabilities, qualities; will lead to down fall by the disrespect, anti divine attitude, growth of defects, as a reaction to the refuge in divinity.
Those who do not wish to purify, update, cleanse their morale, feelings, aptitude, behaviour, will presume that they are free to become vagabonds, cruel, notorious, torturous, just by subjecting themselves to God, will sow seeds of disaster and will become liability for the divinity.
There are the people, who do not have faith in God and HIS systems, may consider the God to be selfish, out spoken-self centred or the one who can’t do good of others. Creation of such ill-will, will dethrone them-sending them to hell. Non deserving, unwilling, disinterested, faithless listener, will react the other way round, which in itself is a crime. He can’t gain from this text. Let him be like that. The person who finds fault with others, has a poisoned brain, his innerself is dark, he will malign God for blasphemy, short sightedness too deserve to be prohibited from this text. Those who suffer from id, ego, super ego, imprudence should be avoided for such discussions, discourses, for their own sake benefit-welfare in their interest, only.
Even after subjecting himself to Almighty’s refuge, openness to good ideas, attitude, intentions purity of thoughts, worship helps-detaches the person from vices, sins, defects, sending him to higher abodes.
परमात्मा का आदेश है कि उनके द्वारा प्रदत्त यह ज्ञान हर व्यक्ति के सामने कहने-प्रकट करने का नहीं है, अपितु केवल सहिष्णु और भक्त के समक्ष व्यक्त करने का है। मनुष्य धर्म की गति-व्याख्या करने में असमर्थ-अकुशल है। अतः उसे यह कार्य परमात्मा के सुपुर्द कर देना चाहिए और उसके आदेशों का पालन करना चाहिए। मनुष्य जब भगवान् की शरणगति ग्रहण कर लेता है तो उसे पुण्य-पाप की चिंता-मीमांसा करने की आवश्यकता नहीं रह जाती। क्योकि यह ज्ञान गुह्यतम-महत्वपूर्ण है; अतः भगवान् ने इसकी पुनरावृति-व्याख्या की। जब साधक-भक्त शरण में आ जाता है, तब प्रभु स्वयं उसकी चिंता, फिक्र, देखभाल करने लगते हैं। अर्जुन ने यह पहले ही कह दिया था कि वे भगवान् की शरण में हैं।
No one ever narrated the piece of knowledge divulged by the God, for whom the welfare of devotee is supreme. What has been said is meant for the worthy devotee and a capable person. Such descriptions are not meant for those who have no faith in God or are not willing to hear them. Confidential–secret matters are discussed, with the reliable and potential person ready to accept and carry out the desired.
One can not press even his own progeny to listen to him or to follow. Mohammad was the son of a Brahmn priest worshiping Bhagwan Shiv but he turned out to a vagabond and did not listen to reason and later become the founder of Muslim-Islam sect, the worst ever, anti humanity barbarian & anti religion. Daya Nand who was Mool Shankar, too could not understand the logic behind idol worship and became the founder of Ary Samaj. At present at least 543 branches of Islam are there and each of them is busy spreading hate and killing, murdering, raping innocent, abducting women and performing all sorts of anti social activities in the name of Jihad including terrorism. Let them first understand the meaning of Religion. Their end will come just like those 1,25,000 Indonesian Muslims who were negotiating for their own women, daughters, sisters for prostitution and engulfed by tsunami.
Attempt has been made to elaborate and make the concept more clear, since it has been said earlier as well, though masked, when asked to impart knowledge as a disciple pertaining to duties of a devotee. It’s not essential to be admitted under patronage of the master. He always tests, whether one deserves to be a protected person or he has the calibre to understand as a follower or not-he has the potential to do as directed or not. A teacher is true friend, philosopher and guide. Since, one has qualified himself as a friend-proved his potential and might, he is righteous to seek, accept and realise the desired.
The God is always under the control of devotee. God always gives him more importance as compared to the deities. The Almighty has vowed to protect the ones who come under his refuge, asylum, shelter, protection with pure heart. Either way, the devotee is always benefited. None except the God gives top priority to the welfare of the devotee. It’s only the God who is stable and capable of stabilising the devotee. It’s only he, who provides refuge and treats the devotee as a friend as well.
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
तुझे यह सर्व गुह्यतम, अत्यन्त गोपनीय, रहस्यमय उपदेश किसी भी काल में अतपस्वी-तपरहित, अभक्त-जो सुनना नहीं चाहता तथा जो परमात्मा में दोष दृष्टि रखता है, को भी नहीं कहना-सुनाना चाहिये। [श्रीमद्भागवत गीता 18.67] (वेद, शास्त्र, परमेश्वर, महात्मा और गुरुजनों में श्रद्धा, प्रेम और आदर का भाव भक्ति का द्योतक है।)
This most confidential, intricate, text-doctrine pertaining to refuge shelter, asylum, patronage) in God, should not be discussed, divulged, revealed, disclosed to one, who is devoid of austerities, non ascetic, non austere, atheist-non devoted, to those who do not want to listen and to those who find faults in God (envious-prejudiced of HIM) at any period of time i.e., the ones who are not entitled, authorised, capable, deserving. The atheist too do not deserve the narration of this sacred text.
इस ज्ञान को गुह्यतम, गोपनीय, रहस्यमय माना गया है, क्योंकि यह गूढ़ और आसानी से समझ में आने वाला नहीं है। पात्रता की बात इसलिए कही गयी है, क्योंकि ग्रहण करने वाले में क्षमता, बुद्धि, विद्वता, विवेक, अभ्यास अनिवार्य है अन्यथा वह अर्थ का अनर्थ कर देगा।
जो व्यक्ति तपस्वी, सहनशील, सहिष्णु नहीं है अर्थात जो विपरीत परिस्थिति-कष्ट सहने की क्षमता से रहित है, वह इस ज्ञान का अधिकारी नहीं है। राग-द्वेष, हर्ष-शोक, सुख-दुःख, मान-अपमान, निंदा-स्तुति, काम, क्रोध, मद, लोभ, द्वेष आदि के वेगों से रहित, दूसरों की महिमा सुनकर अपने मत में सन्देह न करने-उद्विघ्न न होने वाला, अपने में योग्यता, अधिकार, पद, त्याग, तपस्या आदि में कमी हो, तो भी दूसरों की योग्यता, अधिकार आदि की प्रशंसा सुनकर, अपने में विकार उत्पन्न न करने वाला सहिष्णु है। अतः परमात्मा भक्त को कहते हैं कि वह उनकी शरण में आ जाये, ताकि अगर ऐसा कुछ हो भी तो वे उसे सुधार लें, भक्त का पतन न हो। अब यह मानना कि मैं तो शरणागत हूँ, मैं चिंता क्यों करूँ; अब तो सब कुछ भगवान् ही देखेंगे, भी पूर्ण तया गलत-मूर्खतापूर्ण है और ऐसे सोचने वाला कुपात्र माना जायेगा। जो व्यक्ति श्रद्धा, भक्ति, विश्वास, आस्था-निष्ठां, प्रेम से रहित है, वो भी सुपात्र नहीं है। जो इसके सुनने-सुनाने में रूचि नहीं रखता, दोष निकालता है, तिरस्कार करता है, वह भी इसका अधिकारी नहीं है।
एक बात तो निश्चित और स्पष्ट है कि किसी भी धर्म, सम्प्रदाय, आस्था को मानने वाला क्यों न हो, अगर वो इसे पढ़ता, समझता, अमल में लाता है, तो उसका कल्याण भी निश्चित ही है। इस ज्ञान का प्रकाश कलियुग में पथ प्रदर्शक सूर्य के समान है।
Adverse situations, difficulties arise, while discharging duties. Those who are not disturbed by them, maintain their cool and tolerate them, are rich in penance, are ascetic, become pious by overcoming-facing such situations, boldly are capable to accept it.
One who is intolerant, suffers from attachments, prejudices, grief, pleasure, comforts, pain, sorrow, abuse, criticism, request-prayer; fails to control sex, lust, lasciviousness, anger, greed, envy-prejudice; doubts his own judgements-opinions and is disturbed by the opinion of others; lets defects creep in his personality by others potency, qualifications, ability, position, might, power, ascetic fervour, donations, charity, capabilities, qualities; will lead to down fall by the disrespect, anti divine attitude, growth of defects, as a reaction to the refuge in divinity.
Those who do not wish to purify, update, cleanse their morale, feelings, aptitude, behaviour, will presume that they are free to become vagabonds, cruel, notorious, torturous, just by subjecting themselves to God, will sow seeds of disaster and will become liability for the divinity.
There are the people, who do not have faith in God and HIS systems, may consider the God to be selfish, out spoken-self centred or the one who can’t do good of others. Creation of such ill-will, will dethrone them-sending them to hell. Non deserving, unwilling, disinterested, faithless listener, will react the other way round, which in itself is a crime. He can’t gain from this text. Let him be like that. The person who finds fault with others, has a poisoned brain, his innerself is dark, he will malign God for blasphemy, short sightedness too deserve to be prohibited from this text. Those who suffer from id, ego, super ego, imprudence should be avoided for such discussions, discourses, for their own sake benefit-welfare in their interest, only.
Even after subjecting himself to Almighty’s refuge, openness to good ideas, attitude, intentions purity of thoughts, worship helps-detaches the person from vices, sins, defects, sending him to higher abodes.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥
जो व्यक्ति मुझ में परा भक्ति-परम प्रेम करके इस परम गोपनीय-रहस्य युक्त संवाद-गीता शास्त्र को मेरे भक्तों को सुनायेगा-समझयेगा, वह मुझ को ही प्राप्त होगा-इसमें कोई संदेह नहीं है।[श्रीमद्भागवत गीता 18.68]
One with Supreme devotion and extreme love for the God, who reveals-narrates this most confidential, intricate, sacred-ultimate conversation-piece of knowledge, enlightenment, to the devotees of the God, will ultimately assimilate, merge in the Almighty, the Supreme Soul, i.e., will be blessed with Salvation, Liberation, Assimilation in the Almighty.
यह ऐसा ज्ञान है, जिसको सामान्य व्यक्ति सुनने-समझने की इच्छा नहीं रखता। जबर्दस्ती किसी को कुछ भी पढ़ाया-समझाया नहीं जा सकता। जो व्यक्ति इसे भक्ति भाव से इसे पढ़ने, समझने, उपयोग करने की इच्छा रखता हो, उसे यह ज्ञान अवश्य ही प्रदान करना चाहिये। अगर कहीं कथा-श्रवण चल रहा हो और उसमे कोई अश्रद्धालु भी आकर बैठ जाये तो भी कथा-प्रकरण चालु रहना चाहिये। राजा बाहुबली पूर्वजन्म में इसी प्रकार शुद्धि के मार्ग पर आरूढ़ हुए थे। इस ज्ञान को प्राप्त करने से किसी को रोकना उचित नहीं है। कलियुग में मोक्ष का द्वार खोलने में यह सक्षम है।
One who has inclination for the welfare of the people-is a devotee of the God, analyse, explains, clear the doubts, help in grasping the massage-the verses recited by the God, to the people, relieves the masses of their grief-sorrow-pain, with supreme devotion and love; enhance-boosts his divinity. This process identifies the devotee with Brahm-the Creator and the Divinity. Recollection of his connection with the Supreme Soul, from the time immemorial, reappears in his innerself. Emergence of divinity rejects his craze for appreciation, felicitations, respect, honours, praise etc.
Devotee has to be eager to listening, reading, learning, understanding, practicing, utilising-analysing the text. Readiness for deep thinking, penetration, understanding, meditation by the devotee, too are required. The narrator should explain in depth, without being disturbed by the presence of non devotees, Atheist, non believer or the ones who comes and attends the conversation should be allowed to continue sitting & listening, leave Devotee's mind should be centred in the Almighty during the discourse-preaching.
यह ऐसा ज्ञान है, जिसको सामान्य व्यक्ति सुनने-समझने की इच्छा नहीं रखता। जबर्दस्ती किसी को कुछ भी पढ़ाया-समझाया नहीं जा सकता। जो व्यक्ति इसे भक्ति भाव से इसे पढ़ने, समझने, उपयोग करने की इच्छा रखता हो, उसे यह ज्ञान अवश्य ही प्रदान करना चाहिये। अगर कहीं कथा-श्रवण चल रहा हो और उसमे कोई अश्रद्धालु भी आकर बैठ जाये तो भी कथा-प्रकरण चालु रहना चाहिये। राजा बाहुबली पूर्वजन्म में इसी प्रकार शुद्धि के मार्ग पर आरूढ़ हुए थे। इस ज्ञान को प्राप्त करने से किसी को रोकना उचित नहीं है। कलियुग में मोक्ष का द्वार खोलने में यह सक्षम है।
One who has inclination for the welfare of the people-is a devotee of the God, analyse, explains, clear the doubts, help in grasping the massage-the verses recited by the God, to the people, relieves the masses of their grief-sorrow-pain, with supreme devotion and love; enhance-boosts his divinity. This process identifies the devotee with Brahm-the Creator and the Divinity. Recollection of his connection with the Supreme Soul, from the time immemorial, reappears in his innerself. Emergence of divinity rejects his craze for appreciation, felicitations, respect, honours, praise etc.
Devotee has to be eager to listening, reading, learning, understanding, practicing, utilising-analysing the text. Readiness for deep thinking, penetration, understanding, meditation by the devotee, too are required. The narrator should explain in depth, without being disturbed by the presence of non devotees, Atheist, non believer or the ones who comes and attends the conversation should be allowed to continue sitting & listening, leave Devotee's mind should be centred in the Almighty during the discourse-preaching.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥
जो व्यक्ति हम दोनों के इस धर्ममय संवाद (गीताशास्त्र) का अध्ययन करेगा उसके द्वारा भी मैं ज्ञान यज्ञ से पूजित होऊँगा-ऐसा मेरा वायदा-मत है।[श्रीमद्भागवत गीता 18.70]
The Almighty has assured-promised that anyone, who studies this pious, righteous, sacred, holy text, would have worshipped him, through Gyan Yog-the holy sacrifice of wisdom and knowledge.
यह संवाद धर्ममय विलक्षण तथा अलौकिक; शास्त्रों, सिद्धान्तों के साररूप है। जब मनुष्य परेशान-दुःखी-संकट ग्रस्त होता है, तब वह समस्या का समाधान प्राप्त करने के लिये साधन, उपयुक्त व्यक्ति ढूँढता है और ऐसा व्यक्ति मिलने पर अपनी उत्कण्ठा-जिज्ञासा व्यक्त करता है। अर्जुन की उत्कण्ठा का हल एक साधारण मनुष्य की समस्या का समाधान है। जैसे-जैसे कोई शंकालु इसे पढ़ेगा, समझेगा, आचरण में लायेगा, अन्यानेक भक्ति भाव रखने वाले साधकों को इसे स्पष्ट करेगा, उसका और श्रद्धालुओं का कल्याण होता जायेगा। इस संवादरूपी अमृत का अध्ययन भगवान् की पूजा-अर्चना ही है, यह मानकर चला चाहिये। यह वस्तुतः ज्ञान यज्ञ है। भगवान् ने ज्ञान यज्ञ को द्रव्य मय यज्ञ से भी श्रेष्ठ माना है।
इसके पाठ को सुनते ही परमात्मा श्री कृष्ण के हृदय में विशेषता से ज्ञान, प्रेम, दया आदि का प्रवाह होने लगता है और गीतोपदेश की याद में वे सराबोर हो जाते हैं। भक्त तो महज पाठ करता है, मगर भगवान् उससे पूजित हो जाते हैं, यानि उसे ज्ञान यज्ञ का फल मिल जाता है।
This conversation constitutes of the nectar (elixir, extract, theme, central idea, concept) of scriptures, religious, principles, philosophy. Opportunity for such conversation occurs, with the consent and desire of the divinity, which is extremely rare.
Boredom, disenchantment, restlessness, indecisiveness, eagerness, keenness, quarries in the life of a person results in curiosities-inquisitiveness, behind these. A person is ready, willing, prepared, to discharge his duty but he is unable to find ways, means, solutions, for his welfare. He loses interest in the person, situation, opportunities and conditions around him, just to find answers to his quarries, difficulties, doubts, tensions. He traces and focuses, on all possible means, persons around him for guidance, may discover one. Having found one, who can satisfy his curiosity, he prays to him-explains to him-opens his heart, takes refuge in him and becomes his follower-disciple.
The disturbed person is eager with tormented desire and keenness. His mind is filled with astonishing, strange, extra ordinary questions, resulting in peculiar, remarkable, solutions, answers, replies from the enlightened person, speaker, preacher.
This conversation titled Geeta is remarkable treatise, since it contains the extract, nectar, gist, theme, central idea, basics of Ved, Puran, Upnishad and the true version-explanation of what the Almighty mean-said, since every one offers different explanation to the sacred texts, as per his own ability, wisdom-bent of mind, which may be twisted and incorrect.
Bearing the true opinion of the God in heart, the devotee can easily attain the goal of his birth (freedom from vicious cycles of birth and death, reincarnations) as a human being. He is not disturbed by the worst possible, adverse situations, respects them, faces them, bear them with smile-utilise this opportunity, rejects the desire for favourable conditions, since the adverse has happened to cure the sins already committed by him. It arises to prepare the devotee not to expect favourable conditions in future. More he desires for favourable conditions-more difficult the situation become. This sacred text will eliminate desire and attachment for favours and remove the threat-fear of the adverse, leading to equanimity-the true Yog.
Reading writing, learning, assimilation, remembering, practice, bearing the deep meaning, thoughts, theme, central idea, will grow curiosity, understanding, wisdom, more understanding more solutions, more clarity, removal of doubts, increasing interest, utilisation in life-reflection in behavior, manners, attitude expressions of the practitioner.
The in depth thinking-allows the devotee to think-grasp the central idea-theme, the real-true knowledge and wisdom. He is filled with piousness-pity-love-pleasure in his mode of living-life style.
Person who has faith in God and who do not find fault with others, will attain higher abodes of the pious people, just by listening to the sacred text of Shri Mad Bhagwat Geeta narrated by the Almighty Shri Krashn to his friend, associate, incarnation, follower, Arjun-Nar, after his death. श्रद्धावान मनुष्य इस हितोपदेश को सुन भी ले तो वह पुण्यकारी शुभ लोकों का अधिकारी हो जाता है। इसका निष्काम भाव से गान करने वाला, पढ़ने वाला, अध्ययन करने वाला भी उच्च लोकों का अधिकारी हो जाता है। यह माना जाता है कि गीता को घर में रखना भी शुभ फलकारी है। ऐसे अनगिनित लोग हैं, जिनको संस्कृत भाषा का ज्ञान नहीं है, फिर भी वे इसका हिन्दी-अंग्रेजी अनुवाद पढ़कर ही पुण्य अर्जन कर लेते हैं। इसका विश्व की लगभग समस्त भाषों में अनुवाद हो चुका है और उसमें भी अनगिनित अशुद्धियाँ हैं। इन अशुद्धियों के बावजूद यह शुभ फलदायी है। भगवान् भाव देखते हैं भाषा या अशुद्धि नहीं।
One who just heard, listened the sacred-holy divine text, who do not search, trace, find faults with others can attain higher abodes-what to talk of those who studied, understood, grasped and benefited others through convention, personally, by preaching, explaining, unfolding the secrets-mysteries, of the text, free-without charging fee, anything in return.
Human being, the orator, the one, who speaks, talks, explains, may suffer from inborn defects. He himself may not be clear-certain, of what is being said, spoken by him. He may be under the illusion of being perfect. One who speaks has to be clear, cautious, careful, alert with respect to the subject. He should be free from laziness, neglect, neutrality and carelessness. He should be ready, prompt to make the text extremely clear to the best of his ability, knowledge and capability, as far as possible. Greed, desire for money-wealth, honours, praise, respect, comforts, enjoyment, pleasure, worldly-divine favours in return for his lectures, should not touch or intoxicate his brain.
He should possess the ability to control-balance, his senses, sensuality, mind, intelligence, speech, while speaking in front of audiences. Vyas-the person, who narrates, explains, give replies to the questions-quarries of the devotees, should pray to Goddess Maa Saraswati, Shri Ganesh and Bhagwan Ved Vyas before starting the lecture-sermon on divine text.
His seat must be lower than the images, idols, statues of the deities, Gods, Goddesses, Demigods and the Almighty, at the place of convention.
Listeners, followers, devotees, respect, touch the feet of the Vyas-narrator. He should not feel proud-intoxicated by such acts, since the honour is meant for the God and not him personally, being just a medium only.
The visitors, listeners devotees should offer flowers, garlands, fruits, sweets, milk, cloths, valuables and money to pay back and keep the Vyas free from financial worries, so that he concentrates in the divine discourses and social welfare.
It is believed that the presence of Geeta in the house has preservative, protective, curative effects on the inhabitants.
O Parth! Did you listen to this with devotion, attention-concentration of mind and O Dhananjay! Your delusion-illusion due to ignorance, lack of knowledge been lost or not?!
जो भी व्यक्ति श्रद्धा पूर्वक दोषदृष्टि से रहित, ध्यान पूर्वक गीता के इस उपदेश को पढ़ता, सुनता, समझता है, उसका मोह, अज्ञान, बन्धन मिट जाता है। यह लौकिक और पारलौकिक दोनों ही मार्गों का सहायक-पथप्रदर्शक है। यही तत्व ज्ञान है।
Who so ever studies-go through this holy text, may find that the text does not suit his life style-it’s different from what is happening all around, these days. It’s different from what has been studied, taught, understood, experienced-seen, observed by him. He may find that it’s contradictory to his way of life, philosophy, ideology, psychology, sociology. In the preliminary, first reading; doubts may strike the mind, the innerself-consciousness, of the reader, but they will not last long. As soon as the learner goes deep, in depth, penetrates the core idea, theme, the inter woven links, will become clear one by one, one after another, automatically.
Vyas, the preacher-narrator may question the audience and reply to their questions in brief or detail as per the need, time limit and the situation, systematically. But he should not deviate from the main text-point at the moment. Both the Vyas and the listener have to restraint, discipline, control, tame themselves and show patience and respect to quarries. One should not jump to conclusions. If need be, other learned scholars may be consulted-invited. Satisfaction will come automatically, in the innerself, with the quench of thirst-clarity of vision, a ray of hope, enlightenment, will appear, which the learner will realise himself, in his innerself.
यह संवाद धर्ममय विलक्षण तथा अलौकिक; शास्त्रों, सिद्धान्तों के साररूप है। जब मनुष्य परेशान-दुःखी-संकट ग्रस्त होता है, तब वह समस्या का समाधान प्राप्त करने के लिये साधन, उपयुक्त व्यक्ति ढूँढता है और ऐसा व्यक्ति मिलने पर अपनी उत्कण्ठा-जिज्ञासा व्यक्त करता है। अर्जुन की उत्कण्ठा का हल एक साधारण मनुष्य की समस्या का समाधान है। जैसे-जैसे कोई शंकालु इसे पढ़ेगा, समझेगा, आचरण में लायेगा, अन्यानेक भक्ति भाव रखने वाले साधकों को इसे स्पष्ट करेगा, उसका और श्रद्धालुओं का कल्याण होता जायेगा। इस संवादरूपी अमृत का अध्ययन भगवान् की पूजा-अर्चना ही है, यह मानकर चला चाहिये। यह वस्तुतः ज्ञान यज्ञ है। भगवान् ने ज्ञान यज्ञ को द्रव्य मय यज्ञ से भी श्रेष्ठ माना है।
इसके पाठ को सुनते ही परमात्मा श्री कृष्ण के हृदय में विशेषता से ज्ञान, प्रेम, दया आदि का प्रवाह होने लगता है और गीतोपदेश की याद में वे सराबोर हो जाते हैं। भक्त तो महज पाठ करता है, मगर भगवान् उससे पूजित हो जाते हैं, यानि उसे ज्ञान यज्ञ का फल मिल जाता है।
This conversation constitutes of the nectar (elixir, extract, theme, central idea, concept) of scriptures, religious, principles, philosophy. Opportunity for such conversation occurs, with the consent and desire of the divinity, which is extremely rare.
Boredom, disenchantment, restlessness, indecisiveness, eagerness, keenness, quarries in the life of a person results in curiosities-inquisitiveness, behind these. A person is ready, willing, prepared, to discharge his duty but he is unable to find ways, means, solutions, for his welfare. He loses interest in the person, situation, opportunities and conditions around him, just to find answers to his quarries, difficulties, doubts, tensions. He traces and focuses, on all possible means, persons around him for guidance, may discover one. Having found one, who can satisfy his curiosity, he prays to him-explains to him-opens his heart, takes refuge in him and becomes his follower-disciple.
The disturbed person is eager with tormented desire and keenness. His mind is filled with astonishing, strange, extra ordinary questions, resulting in peculiar, remarkable, solutions, answers, replies from the enlightened person, speaker, preacher.
This conversation titled Geeta is remarkable treatise, since it contains the extract, nectar, gist, theme, central idea, basics of Ved, Puran, Upnishad and the true version-explanation of what the Almighty mean-said, since every one offers different explanation to the sacred texts, as per his own ability, wisdom-bent of mind, which may be twisted and incorrect.
Bearing the true opinion of the God in heart, the devotee can easily attain the goal of his birth (freedom from vicious cycles of birth and death, reincarnations) as a human being. He is not disturbed by the worst possible, adverse situations, respects them, faces them, bear them with smile-utilise this opportunity, rejects the desire for favourable conditions, since the adverse has happened to cure the sins already committed by him. It arises to prepare the devotee not to expect favourable conditions in future. More he desires for favourable conditions-more difficult the situation become. This sacred text will eliminate desire and attachment for favours and remove the threat-fear of the adverse, leading to equanimity-the true Yog.
Reading writing, learning, assimilation, remembering, practice, bearing the deep meaning, thoughts, theme, central idea, will grow curiosity, understanding, wisdom, more understanding more solutions, more clarity, removal of doubts, increasing interest, utilisation in life-reflection in behavior, manners, attitude expressions of the practitioner.
The in depth thinking-allows the devotee to think-grasp the central idea-theme, the real-true knowledge and wisdom. He is filled with piousness-pity-love-pleasure in his mode of living-life style.
श्रद्धावाननसूयश्च शृणुया-दपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्-प्राप्नुयात्पुण्यकर्मणाम्॥
श्रद्धावान और दोषदृष्टि से रहित जो मनुष्य इस गीताशास्त्र का श्रवण भी करेगा, वह भी मनुष्य शरीर छूटने पर पुण्य कार्य कर्ताओं के शुभ, अक्षय, श्रेष्ठ लोकों को प्राप्त होगा। [श्रीमद्भागवत गीता 18.71]Person who has faith in God and who do not find fault with others, will attain higher abodes of the pious people, just by listening to the sacred text of Shri Mad Bhagwat Geeta narrated by the Almighty Shri Krashn to his friend, associate, incarnation, follower, Arjun-Nar, after his death. श्रद्धावान मनुष्य इस हितोपदेश को सुन भी ले तो वह पुण्यकारी शुभ लोकों का अधिकारी हो जाता है। इसका निष्काम भाव से गान करने वाला, पढ़ने वाला, अध्ययन करने वाला भी उच्च लोकों का अधिकारी हो जाता है। यह माना जाता है कि गीता को घर में रखना भी शुभ फलकारी है। ऐसे अनगिनित लोग हैं, जिनको संस्कृत भाषा का ज्ञान नहीं है, फिर भी वे इसका हिन्दी-अंग्रेजी अनुवाद पढ़कर ही पुण्य अर्जन कर लेते हैं। इसका विश्व की लगभग समस्त भाषों में अनुवाद हो चुका है और उसमें भी अनगिनित अशुद्धियाँ हैं। इन अशुद्धियों के बावजूद यह शुभ फलदायी है। भगवान् भाव देखते हैं भाषा या अशुद्धि नहीं।
One who just heard, listened the sacred-holy divine text, who do not search, trace, find faults with others can attain higher abodes-what to talk of those who studied, understood, grasped and benefited others through convention, personally, by preaching, explaining, unfolding the secrets-mysteries, of the text, free-without charging fee, anything in return.
Human being, the orator, the one, who speaks, talks, explains, may suffer from inborn defects. He himself may not be clear-certain, of what is being said, spoken by him. He may be under the illusion of being perfect. One who speaks has to be clear, cautious, careful, alert with respect to the subject. He should be free from laziness, neglect, neutrality and carelessness. He should be ready, prompt to make the text extremely clear to the best of his ability, knowledge and capability, as far as possible. Greed, desire for money-wealth, honours, praise, respect, comforts, enjoyment, pleasure, worldly-divine favours in return for his lectures, should not touch or intoxicate his brain.
He should possess the ability to control-balance, his senses, sensuality, mind, intelligence, speech, while speaking in front of audiences. Vyas-the person, who narrates, explains, give replies to the questions-quarries of the devotees, should pray to Goddess Maa Saraswati, Shri Ganesh and Bhagwan Ved Vyas before starting the lecture-sermon on divine text.
His seat must be lower than the images, idols, statues of the deities, Gods, Goddesses, Demigods and the Almighty, at the place of convention.
Listeners, followers, devotees, respect, touch the feet of the Vyas-narrator. He should not feel proud-intoxicated by such acts, since the honour is meant for the God and not him personally, being just a medium only.
The visitors, listeners devotees should offer flowers, garlands, fruits, sweets, milk, cloths, valuables and money to pay back and keep the Vyas free from financial worries, so that he concentrates in the divine discourses and social welfare.
It is believed that the presence of Geeta in the house has preservative, protective, curative effects on the inhabitants.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय॥
हे पार्थ! क्या इस (गीताशास्त्र) को तूने एकाग्र चित्त से श्रवण किया? और हे धनञ्जय! क्या तेरा अज्ञान जनित मोह नष्ट हो गया?[श्रीमद्भागवत गीता 18.72] O Parth! Did you listen to this with devotion, attention-concentration of mind and O Dhananjay! Your delusion-illusion due to ignorance, lack of knowledge been lost or not?!
जो भी व्यक्ति श्रद्धा पूर्वक दोषदृष्टि से रहित, ध्यान पूर्वक गीता के इस उपदेश को पढ़ता, सुनता, समझता है, उसका मोह, अज्ञान, बन्धन मिट जाता है। यह लौकिक और पारलौकिक दोनों ही मार्गों का सहायक-पथप्रदर्शक है। यही तत्व ज्ञान है।
Who so ever studies-go through this holy text, may find that the text does not suit his life style-it’s different from what is happening all around, these days. It’s different from what has been studied, taught, understood, experienced-seen, observed by him. He may find that it’s contradictory to his way of life, philosophy, ideology, psychology, sociology. In the preliminary, first reading; doubts may strike the mind, the innerself-consciousness, of the reader, but they will not last long. As soon as the learner goes deep, in depth, penetrates the core idea, theme, the inter woven links, will become clear one by one, one after another, automatically.
Vyas, the preacher-narrator may question the audience and reply to their questions in brief or detail as per the need, time limit and the situation, systematically. But he should not deviate from the main text-point at the moment. Both the Vyas and the listener have to restraint, discipline, control, tame themselves and show patience and respect to quarries. One should not jump to conclusions. If need be, other learned scholars may be consulted-invited. Satisfaction will come automatically, in the innerself, with the quench of thirst-clarity of vision, a ray of hope, enlightenment, will appear, which the learner will realise himself, in his innerself.
BHAKTI YOG भक्ति योग (divinity, spirituality) :: परमात्मा को इन आठ गुणों द्वारा भक्त के द्वारा संतुष्ट किया जा सकता है :- अहिंसा, इन्द्रिय संयम, जीवों पर दया करना, क्षमा, शम, दम, ध्यान और सत्य।
अहिंसा-Non Violence.
इन्द्रिय संयम-Control over sense organs.
जीवों पर दया करना-Pity over all living beings-organism.
क्षमा Pardon-forgiveness.
शम TRANQUILLITY (Enlightenment, dedication of all faculties-intellect in the divinity through absence of passions-peace of mind-quite-rest. Peace, Tranquillity, Solace).
दम TRAINING, DISCIPLINE (Restraint of the senses, sensuality, passions, mortification, subdued feelings).
ध्यान Meditation-Contemplation.
सत्य Truth (Experiencing-visualising the equanimity-true divinity, all around).
One who is neither too emancipated nor extremely attached, has luckily-by virtue of good fortune developed faith, respect, regard, honour in the scriptures, Shashtr, stories pertaining to the actions, deeds, performances of the incarnations of the Almighty, due to some auspicious, virtues, righteous act in his previous births, is qualified-eligible for Bhakti Yog.
One has to pray, meditate, concentrate, in the presence of statue, idol-bust (portrait, picture, photograph, image, sketch, figure, mental image, perception-Its symbolic and helps in concentrating.) and devote, himself to viewing, seeing, listening, recitation, visiting holy places-holy rivers, pertaining to the memory of incarnations.
The practitioner (devotee) who has emancipated, unattached, not feeling the desire or passions has developed a mental perception, feeling of pain, trouble, torture, grief, sorrow in all deeds, industry, efforts, actions, functions, endeavours, has faith, trust in the stories of incarnations of the God and has realised that all passions, comforts, pleasures, enjoyments, sensuality, lust, sex are the reason, cause of grief and if he is still unable, incapable to reject them, should undergo, experience, bear with them, but from the depths of heart consider them as painful, taboo, torturous, grave, censuring them and his misfortune for having born them.
One should pray to the God with firm determination (recitation, whether silent-mentally or vocal). In this manner by regular, continuous, repeated remembrance of the God, the God himself makes a place (occupies a seat, place, berth) in the heart of the devotee (practitioner) and as soon as he (takes center stage in the heart) occupies the heart, all passions-sensuality along with the seeds, vanish-eliminate, all together-forever.
When one becomes face to face with pure heart-devotion, with the Supreme Soul, all bonds, ties-knots in his heart weakens, eliminate all his doubts-misconceptions, perceptions, tear off (break away-lose) lust, sensuality, passions, fears, misgivings, completely.
The Yogi associated with devotion, surrender to the God (seeks asylum, shelter, patronage under him) and continuously keep himself busy in thinking, remembering the God; enlightenment or renunciation are not essential for him. He is automatically benefited by the devotion to God.
The devotee by virtue of his devotion to the God, become capable of obtaining-attaining everything as per his own will, disposition, such as Karm, deeds, industry, asceticism, meditation, practice of Yog, charity, righteousness, means of welfare, heavens, emancipation (release from suffering, rebirth) the Ultimate Abode or anything else just by imagination-without efforts-ease, involuntarily-suddenly.
The inalienable lover and the hermits, saints, sages, devotees with patience do not want, ask anything for themselves. On the other hand, even if the God himself grants, gifts, offers, give anything, they do not accept even Kaevly Moksh (Ultimate Salvation), what to talk of other things. They just want Bhakti-devotion.
The greatest and the ultimate welfare is absolute neutrality (indifference, impartiality). Hence, one who is neutral, indifferent, impartial, disinterested (without desires), is able to attain the Bhakti of God.
The Ultimate, exclusive, inalienable devotee and saints, sages, Rishi, Muni, Mahrishi, Brahmrishi, with equanimity, who have attained the Ultimate gist, beyond the reach of intelligence, have no concern–relation with the methods-procedure or the restrictions, which cause virtues or sins.
One who seek asylum-shelter, recourse under Bhakti, Gyan, Karm Yog attains the Ultimate abode of the Almighty representing welfare, since they have understood, recognised, identified the gist of Ultimate Per Brahm.
Characters such as Satv are controlled by Karm-deeds. Karm is earned through Avidya-ignorance and absence of enlightenment.
Soul is pure, imperishable, quite, devoid of characters, significance and beyond the nature. It, alone is diffused, encompassed in all the creatures. It neither increases nor decreases or eliminate.
Dharm or Adharm is always behind-beneath the states-conditions of all the creatures.
Soul moves from one body to another to experience, enjoy, undergo the fruits-punishments of Karm.
Creatures have nothing except Panch Bhoot (Prathvi-Earth, Aakash-Sky-Space, Jal-Water, Vayu-air, Tej-Energy) in them.
The differentiation-incarnations like demigods, humans, demons, trees or animals are fake, unreal, imaginary or untrue.
The object, which do not acquire (obtain, attain, seek), new shape-form, as a result-consequence of rebirth-reorientation, is the ultimate good, supreme truth, reality and spiritual.
It’s auspicious for the enlightened, intellectual, philosopher to attain Salvation. Yagy which helps in attainment of heavens-higher abodes too, is auspicious, fortunate, meritorious, creditable, but it’s more auspicious to have a desire for Salvation.
Soul is broad-pervasive, extensive, comprehensive, even pure, free from characters-characteristics (qualities, traits) and free from nature. It’s free from birth, death, increase-decrease and defects.
The Ultimate, Almighty is free and is not associated with unreal, non-virtuous, name or caste. He is one, even by existence, in his own or other physique-bodies. Understanding of this supreme reality is enlightenment. Those who possess the feeling of duality-ambiguity between the Ultimate and the universe or make distinction between the Ultimate and the universe are not spiritual.
Auspicious Karm-deeds are those, which do not create bonds, attachments, delusion, allurement and Vidya is the vehicle-source to detachment and auspicious Karm.
Karm Yogi has a continuous relation with the Almighty.
Gyan (Sankhy) Yogi has the essential, fundamental realistic relation with the God.
The devotee, who has sought refuge-asylum in HIM, has spiritual relation with the Almighty-the God.
Continued relation of the Karm Yogi with the Almighty, leads to rejection of attachment with what is unreal, occasional, temporary, transient or impermanent.
Essential fundamental acknowledgement and understanding of the Gyan Yogi, provides him with the unity and assimilation of essence, with the supreme spirit, the real state and nature i.e., the God.
Spiritual relation of the Devotee-the Bhakt, has love for the God, associated with the loss of distinction between the two.
Karm Yogi’s relation with the God is quite, assuaged with Amrat-elixir, ambrusia, nectar.
Gyan Yogi’s relation with the God is unbroken, undivided, entirely uninterrupted, continuous, individual and indestructible with wholeness, entirely with integrity associated with elixir, ambrosia, nectar.
Bhakti-Devotion is infinite never ending elixir-nectar. This is obtained by seeking shelter-under the God. It is the best means to attain God and has to be secret and concealable.
Importance is given to the Almighty only to retain Alokik Bhakti. When the devotee takes the patronage, shelter, asylum under the God in his efforts without considering his own efforts as major contributory, then only his faith is divine.
Everything becomes divine as soon as the devotee takes shelter under the Almighty. One who is not extremely renunciated or attached, but due to some auspicious-virtuous deed in his previous births, respect, honour, dedication, devotion has evolved-emerged, in various parleys of the Almighty, is entitled, authorised, suitable, fit for Bhakti Yog.
Almighty is above both Ksher (Perishable) and Aksher (Imperishable). One should seek asylum in HIM, with equanimity in both Ksher and Aksher by surrendering himself to the Almighty.
Human body has inbuilt capabilities to perform Lokik (worldly), either Gyan Yog or Karm Yog. Importance and labour are major contributory factors.
One should surrender himself to the Almighty, while performing all his duties, with the knowledge of worldly and divine as well without the desire of even Moksh.
अहिंसा-Non Violence.
इन्द्रिय संयम-Control over sense organs.
जीवों पर दया करना-Pity over all living beings-organism.
क्षमा Pardon-forgiveness.
शम TRANQUILLITY (Enlightenment, dedication of all faculties-intellect in the divinity through absence of passions-peace of mind-quite-rest. Peace, Tranquillity, Solace).
दम TRAINING, DISCIPLINE (Restraint of the senses, sensuality, passions, mortification, subdued feelings).
ध्यान Meditation-Contemplation.
सत्य Truth (Experiencing-visualising the equanimity-true divinity, all around).
One who is neither too emancipated nor extremely attached, has luckily-by virtue of good fortune developed faith, respect, regard, honour in the scriptures, Shashtr, stories pertaining to the actions, deeds, performances of the incarnations of the Almighty, due to some auspicious, virtues, righteous act in his previous births, is qualified-eligible for Bhakti Yog.
One has to pray, meditate, concentrate, in the presence of statue, idol-bust (portrait, picture, photograph, image, sketch, figure, mental image, perception-Its symbolic and helps in concentrating.) and devote, himself to viewing, seeing, listening, recitation, visiting holy places-holy rivers, pertaining to the memory of incarnations.
The practitioner (devotee) who has emancipated, unattached, not feeling the desire or passions has developed a mental perception, feeling of pain, trouble, torture, grief, sorrow in all deeds, industry, efforts, actions, functions, endeavours, has faith, trust in the stories of incarnations of the God and has realised that all passions, comforts, pleasures, enjoyments, sensuality, lust, sex are the reason, cause of grief and if he is still unable, incapable to reject them, should undergo, experience, bear with them, but from the depths of heart consider them as painful, taboo, torturous, grave, censuring them and his misfortune for having born them.
One should pray to the God with firm determination (recitation, whether silent-mentally or vocal). In this manner by regular, continuous, repeated remembrance of the God, the God himself makes a place (occupies a seat, place, berth) in the heart of the devotee (practitioner) and as soon as he (takes center stage in the heart) occupies the heart, all passions-sensuality along with the seeds, vanish-eliminate, all together-forever.
When one becomes face to face with pure heart-devotion, with the Supreme Soul, all bonds, ties-knots in his heart weakens, eliminate all his doubts-misconceptions, perceptions, tear off (break away-lose) lust, sensuality, passions, fears, misgivings, completely.
The Yogi associated with devotion, surrender to the God (seeks asylum, shelter, patronage under him) and continuously keep himself busy in thinking, remembering the God; enlightenment or renunciation are not essential for him. He is automatically benefited by the devotion to God.
The devotee by virtue of his devotion to the God, become capable of obtaining-attaining everything as per his own will, disposition, such as Karm, deeds, industry, asceticism, meditation, practice of Yog, charity, righteousness, means of welfare, heavens, emancipation (release from suffering, rebirth) the Ultimate Abode or anything else just by imagination-without efforts-ease, involuntarily-suddenly.
The inalienable lover and the hermits, saints, sages, devotees with patience do not want, ask anything for themselves. On the other hand, even if the God himself grants, gifts, offers, give anything, they do not accept even Kaevly Moksh (Ultimate Salvation), what to talk of other things. They just want Bhakti-devotion.
The greatest and the ultimate welfare is absolute neutrality (indifference, impartiality). Hence, one who is neutral, indifferent, impartial, disinterested (without desires), is able to attain the Bhakti of God.
The Ultimate, exclusive, inalienable devotee and saints, sages, Rishi, Muni, Mahrishi, Brahmrishi, with equanimity, who have attained the Ultimate gist, beyond the reach of intelligence, have no concern–relation with the methods-procedure or the restrictions, which cause virtues or sins.
One who seek asylum-shelter, recourse under Bhakti, Gyan, Karm Yog attains the Ultimate abode of the Almighty representing welfare, since they have understood, recognised, identified the gist of Ultimate Per Brahm.
Characters such as Satv are controlled by Karm-deeds. Karm is earned through Avidya-ignorance and absence of enlightenment.
Soul is pure, imperishable, quite, devoid of characters, significance and beyond the nature. It, alone is diffused, encompassed in all the creatures. It neither increases nor decreases or eliminate.
Dharm or Adharm is always behind-beneath the states-conditions of all the creatures.
Soul moves from one body to another to experience, enjoy, undergo the fruits-punishments of Karm.
Creatures have nothing except Panch Bhoot (Prathvi-Earth, Aakash-Sky-Space, Jal-Water, Vayu-air, Tej-Energy) in them.
The differentiation-incarnations like demigods, humans, demons, trees or animals are fake, unreal, imaginary or untrue.
The object, which do not acquire (obtain, attain, seek), new shape-form, as a result-consequence of rebirth-reorientation, is the ultimate good, supreme truth, reality and spiritual.
It’s auspicious for the enlightened, intellectual, philosopher to attain Salvation. Yagy which helps in attainment of heavens-higher abodes too, is auspicious, fortunate, meritorious, creditable, but it’s more auspicious to have a desire for Salvation.
Soul is broad-pervasive, extensive, comprehensive, even pure, free from characters-characteristics (qualities, traits) and free from nature. It’s free from birth, death, increase-decrease and defects.
The Ultimate, Almighty is free and is not associated with unreal, non-virtuous, name or caste. He is one, even by existence, in his own or other physique-bodies. Understanding of this supreme reality is enlightenment. Those who possess the feeling of duality-ambiguity between the Ultimate and the universe or make distinction between the Ultimate and the universe are not spiritual.
Auspicious Karm-deeds are those, which do not create bonds, attachments, delusion, allurement and Vidya is the vehicle-source to detachment and auspicious Karm.
Karm Yogi has a continuous relation with the Almighty.
Gyan (Sankhy) Yogi has the essential, fundamental realistic relation with the God.
The devotee, who has sought refuge-asylum in HIM, has spiritual relation with the Almighty-the God.
Continued relation of the Karm Yogi with the Almighty, leads to rejection of attachment with what is unreal, occasional, temporary, transient or impermanent.
Essential fundamental acknowledgement and understanding of the Gyan Yogi, provides him with the unity and assimilation of essence, with the supreme spirit, the real state and nature i.e., the God.
Spiritual relation of the Devotee-the Bhakt, has love for the God, associated with the loss of distinction between the two.
Karm Yogi’s relation with the God is quite, assuaged with Amrat-elixir, ambrusia, nectar.
Gyan Yogi’s relation with the God is unbroken, undivided, entirely uninterrupted, continuous, individual and indestructible with wholeness, entirely with integrity associated with elixir, ambrosia, nectar.
Bhakti-Devotion is infinite never ending elixir-nectar. This is obtained by seeking shelter-under the God. It is the best means to attain God and has to be secret and concealable.
Importance is given to the Almighty only to retain Alokik Bhakti. When the devotee takes the patronage, shelter, asylum under the God in his efforts without considering his own efforts as major contributory, then only his faith is divine.
Everything becomes divine as soon as the devotee takes shelter under the Almighty. One who is not extremely renunciated or attached, but due to some auspicious-virtuous deed in his previous births, respect, honour, dedication, devotion has evolved-emerged, in various parleys of the Almighty, is entitled, authorised, suitable, fit for Bhakti Yog.
Almighty is above both Ksher (Perishable) and Aksher (Imperishable). One should seek asylum in HIM, with equanimity in both Ksher and Aksher by surrendering himself to the Almighty.
Human body has inbuilt capabilities to perform Lokik (worldly), either Gyan Yog or Karm Yog. Importance and labour are major contributory factors.
One should surrender himself to the Almighty, while performing all his duties, with the knowledge of worldly and divine as well without the desire of even Moksh.
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः॥
जो मनुष्य मेरी इस विभूति (प्रताप, महत्व, तेज, गौरव, ऐश्वर्य) को और योग सामर्थ्य को तत्व से जानता है अर्थात दृढ़ता से सन्देह रहित होकर स्वीकार कर लेता है, वह अविचल भक्ति योग से युक्त हो जाता है, इसमें कुछ भी सन्देह नहीं है।[श्रीमद्भगवद्गीता 10.7] One who truly recognises-understands the gist of MY manifestations (majesty, greatness, power) and Yogic powers is united with ME by unswerving devotion. There is no doubt about it.
भगवान् की जितनी भी विभूतियाँ-ऐश्वर्य हैं, वे सभी योग सहित अलौकिक विलक्षण शक्ति, अनंत सामर्थ्य की द्योतक हैं। योग में स्थित परमात्म तत्व समता, सम्बन्ध और सामर्थ्य को प्रदर्शित करता है। निर्विकार-निष्काम होने पर मनुष्य में यह आंशिक-तात्कालिक क्षमता आ जाती है। प्रकृति से सम्बन्ध, इस क्षमता को क्षीण कर देता है। संसार में जितनी भी विशेषताएँ-प्रभाव, सामर्थ्य हैं, उनके मूल में कारण रूप से परमात्मा ही हैं। जो व्यक्ति पूर्ण रूप से दृढ़तापूर्वक भगवत्शरण ग्रहण कर लेता है, वह अविचल भक्ति योग से युक्त हो जाता है, जिसमें भगवान् के सिवाय अन्य कुछ भी नहीं है। जब अविचल रूप से यह मान लिया, समझ लिया कि भगवान् के अतिरिक्त अन्य किसी की सत्ता है ही नहीं, तो संशय का प्रश्न ही पैदा नहीं होता।
The powers of the Almighty are infinite. Yog is a means to achieve the divine powers-capabilities. The gist of the strength of God is reflected in Yog. One who is relinquished-free from defects, attains these powers partially-temporarily. Connection with the nature diminishes these powers. Any thing-activity which is Ultimate, excellent, superb is a reflection of the God's power. One who seeks shelter, asylum-refuse, protection under the Almighty attains the Bhakti Yog-Ultimate devotion, which does not allow one to deviate from the eternal-divine path. One who has understood-recognised that the Almighty is behind all that happening around, becomes free from all types of suspicion-doubt about the God.
परा भक्ति :: भगवान् की जितनी भी विभूतियाँ-ऐश्वर्य हैं, वे सभी योग सहित अलौकिक विलक्षण शक्ति, अनंत सामर्थ्य की द्योतक हैं। योग में स्थित परमात्म तत्व समता, सम्बन्ध और सामर्थ्य को प्रदर्शित करता है। निर्विकार-निष्काम होने पर मनुष्य में यह आंशिक-तात्कालिक क्षमता आ जाती है। प्रकृति से सम्बन्ध, इस क्षमता को क्षीण कर देता है। संसार में जितनी भी विशेषताएँ-प्रभाव, सामर्थ्य हैं, उनके मूल में कारण रूप से परमात्मा ही हैं। जो व्यक्ति पूर्ण रूप से दृढ़तापूर्वक भगवत्शरण ग्रहण कर लेता है, वह अविचल भक्ति योग से युक्त हो जाता है, जिसमें भगवान् के सिवाय अन्य कुछ भी नहीं है। जब अविचल रूप से यह मान लिया, समझ लिया कि भगवान् के अतिरिक्त अन्य किसी की सत्ता है ही नहीं, तो संशय का प्रश्न ही पैदा नहीं होता।
The powers of the Almighty are infinite. Yog is a means to achieve the divine powers-capabilities. The gist of the strength of God is reflected in Yog. One who is relinquished-free from defects, attains these powers partially-temporarily. Connection with the nature diminishes these powers. Any thing-activity which is Ultimate, excellent, superb is a reflection of the God's power. One who seeks shelter, asylum-refuse, protection under the Almighty attains the Bhakti Yog-Ultimate devotion, which does not allow one to deviate from the eternal-divine path. One who has understood-recognised that the Almighty is behind all that happening around, becomes free from all types of suspicion-doubt about the God.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥[
फिर वह सच्चिदानन्दघन ब्रह्म में एकीभाव से स्थित, प्रसन्न मनवाला योगी-साधक न तो किसी के लिए शोक करता है और न किसी की आकांक्षा ही करता है। ऐसा समस्त प्राणियों में समभाव वाला योगी मेरी पराभक्ति को (जो तत्त्व ज्ञान की पराकाष्ठा है तथा जिसको प्राप्त होकर और कुछ जानना बाकी नहीं रहता, वही यहाँ पराभक्ति, ज्ञान की परानिष्ठा, परम नैष्कर्म्यसिद्धि और परमसिद्धि इत्यादि नामों से कही गई है) प्राप्त हो जाता है।[श्रीमद्भागवत गीता 18.54]
Devotee, who attains Almighty, associated with happiness neither experience grief nor desire anything, having achieved equanimity, he asserts himself in the Supreme Soul-divine Bhakti (devotion) to the Almighty.
अन्तःकरण में विनाशशील वस्तुओं, अहंकार-घमण्ड, ममता, सुख-भोग आदि की आवश्यकता न रहने-त्याग करने से, ज्ञान-साँख्य योगी में स्वाभाविक शान्ति आ जाती है। असत् से ऊपर उठने पर साधक ब्रह्मप्राप्ति का पात्र बन जाता है। असत् वस्तुओं का महत्व समाप्त होने से चित्त में प्रसन्नता और परमात्म तत्व का भाव अटल हो जाता है। वह शोक-चिंता से मुक्त हो जाता है। परिस्थितियों से उसे परेशानी का अनुभव नहीं होता। वह परमात्मा से अभिन्नता का अनुभव करने लगता है। सभी वस्तुओं-स्थितियों से समभाव-समता उत्पन्न होती है। उसे परमात्मा की ओर विलक्षण आकर्षण, खिंचाव, अनुराग अनुभव होता है, जो पराभक्ति है।
Loss of appetite-greed, for destructible, perishable goods, worldly possessions, nullifies the tendencies like arrogance-pride in the innerself of the devotee. Having sacrificed all desires, allurements, bonds, attachment he remains commuted to the God, only.. Peace comes in his innerself, with the detachment from comforts-luxuries. He stops collecting-storing them.
Rising above unnatural, virtual, non virtuous possessions, qualifies him for closeness with the God. He automatically attains-experiences the state of divinity. Desire for unnatural-worldly, non virtuous goods, do not disturbs his innerself and mental peace, solace, tranquillity comes to him automatically. Loss of desires for such objects, brings natural happiness to the Sankhy Yogi, stabilising the component of God in him.
Misfortunes, mis happenings, biggest losses, loss of position, property, status, do not unnerve him. He realises the natural-existing equanimity with the Supreme Soul and his creations. He experiences extra ordinary attraction, love for the Almighty, which is Divine–Devotion.
Gyan-Sankhy Yogi having seeds of divinity, never stresses his route of faith, never considers detachment from the world as Supreme, do not dishonour divinity, is not satisfied with detachment. He is blessed with extreme pleasure-Bliss, Permanand. Once divinity is attained, he is ready for immersion in him-close to HIM-associated with HIM, the Supreme Divinity.
Gyan Yog stress over loss of stability, through prudence-momentum gained, raises him above worldly materials-acquisitions of love for God, enables him to find God in each and every one including material objects. Love is developed through faith and divine blessings. He craves for infinite-extreme happiness i.e., Bliss-Permanand.
Karm Yog provides peace, solace, happiness through detachment, Gyan Yog through realisation of self and Bhakti Yog through equanimity with God, HIS creations-each and every particle of this universe to the devotee-Sankhy Yogi.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
उस पराभक्ति के द्वारा वह मुझ परमात्मा को, मैं जो हूँ और जितना हूँ, ठीक वैसा का वैसा तत्व से जान लेता है तथा उस भक्ति से मुझे तत्व से जानकर तत्काल ही मुझमें प्रविष्ट हो जाता है।[श्रीमद्भागवत गीता 18.55]
The Devotee, who understands and recognises-identifies, the essence, spirit, gist of the Supreme Spirit, through divine devotion, with all his powers and spread, in depth, assimilates in HIM, with the help of the ultimate knowledge, enlightenment, gist.
परमात्म तत्व में अनुराग होने पर साधक उसे समर्पित होकर उससे अभिन्न हो जाता है; उसका अपना कोई अस्तित्व नहीं रहता, अहंभाव नष्ट हो जाता है और प्रेम स्वरूप, प्रेम भक्ति प्राप्त हो जाती है। यह भक्ति परमात्म तत्व का वास्तविक बोध है। संसार से सम्बन्ध मिट जाता है। परमात्मा का आश्रय लेने साधक जन्म-मरण से मुक्ति पाकर ब्रह्म, अध्यात्म, निर्गुण विषय, अधिभूत, अधिदैव और अधियज्ञ सहित सम्पूर्ण सगुण-विषय का ज्ञान प्राप्त कर लेता है। उसे यह ज्ञान हो जाता है कि परमात्मा अनेक रूपों, आकृतियों, शक्तियों के साथ, भिन्न-भिन्न समुदायों में, अनेक इष्ट-देवों के रूप में प्रकट होता है। इस तत्व को जानकर उसका विलय परमात्मा में हो जाता है।
जीव का परमात्मा से सम्बन्ध, आकर्षण, प्रेम (रति, प्रीति, आकर्षण) स्वाभाविक है और यही उसको परमात्मा से जोड़ता है। परमात्मा से विमुख व्यक्ति संसार में आकृषित होता है वासना, स्पृहा, कामना, आशा, तृष्णा आदि का शिकार हो जाता है।
ब्रह्मभूत अवस्था होने पर राग-द्वेष, हर्ष-शोक, मिट जाते हैं और समता की प्राप्ति होती है, सम होने पर पराभक्ति जो कि वास्तविक प्रीति है, मिलती है और परमात्मा के संग अपने स्वरूप का बोध हो जाता है। इस बोध के होते ही साधक परमात्म तत्व में लीन हो जाता है। तपस्वी, ज्ञानी, कर्मी से भी श्रेष्ठ समता वाले योगी को माना गया है।
Having achieved the attraction and love for the essence of God, the devotee completely surrenders to God and become undistinguished-inseparable from HIM. His arrogance is lost completely and Bhakti-devotion associated with love is attained, which helps him, in identifying the Parmatm Tatv (essence of God).
At this stage though attachment is lost completely, yet a segment of ego-I am defect less, I am Brahm, I am quite, I am pure, I have achieved some thing, remains! Once dependence over nature is overcome, with the help of divine devotion, this ego is also lost and comprehensibility prevails, thereafter.
One who is infatuated with the God-who solely depends upon HIM, inalienably-exclusively recognises HIM. Those who want to get rid of ageing-death, solely take refuge (shelter, asylum) in HIM. Such people-devotee recognises-understands all aspects of HIM, including HIS various incarnations. HE reveals HIMSELF through various incarnations, deities, angels, maintaining HIS unique identity in different religions, societies.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
मेरा आश्रय लेने वाला भक्त-कर्मयोगी सदा संपूर्ण कर्मों को करता हुआ भी मेरी कृपा से सनातन-शाश्वत अविनाशी परम पद को प्राप्त हो जाता है।[श्रीमद्भागवत गीता 18.56]
The Devotee, who is under the protection-patronage of God, attains the supreme eternal imperishable status-abode, with the grace of the Almighty, while performing all of his Varnashram duties.
जो व्यक्ति सर्वथा भगवान् के परायण-शरणागत हो जाता है, अपना स्वतंत्र कुछ नहीं समझता, ऐसे भक्त का उद्धार स्वयं परमात्मा कर देते हैं। उसको अपने जीवन निर्वाह के लिए किसी बात-चीज की कमी नहीं होती। जिस धर्म परायण साँख्य योगी ने शरीर, वाणीं और मन का संयमन कर लिया है और एकांत में रहकर सदा ध्यान योग में लगा रहता है, उसको जिस पद की प्राप्ति होती है, वह लौकिक, पारलौकिक, सामाजिक, शरीरिक आदि सम्पूर्ण कर्तव्य-कर्मों को हमेशा करते हुए, प्रभु का आश्रय लेने वाला भक्त उनकी कृपा से प्राप्त कर लेता है। स्वतः सिद्ध परम पद की प्राप्ति अपने कर्मों, अपने पुरुषार्थ से अथवा अपने साधनों से नहीं, अपितु केवल भगवत्कृपा से होती है। यह परम पद भक्ति मार्ग से परम धाम, सत्य लोक, वैकुण्ठ लोक, गौलोक, साकेत लोक और ज्ञान मार्ग में विदेह, कैवल्य मुक्ति, स्वरूप स्थिति कहलाता है। उसके नाम अलग-अलग हैं। जहाँ भगवान् हैं; वहीं उनका लोक है। जब भक्त की अनन्य निष्ठा सिद्ध हो जाती है तब, परिच्छिन्नता का अत्यंत अभाव हो जाता है और वही लोक उसके सामने प्रकट हो जाता है अर्थात उसे जीते जी ही दिव्य लोक की दिव्य लीलाओं का अनुभव होने लगता है। अगर भक्त की धारणा यह है कि दिव्य लोक एक परम विशिष्ठ स्थान-जगह है तो, उसकी प्राप्ति तो मृत्यु के बाद ही होगी, जब भगवान् के पार्षद या स्वयं भगवान् उसे लेने के लिए आयेंगे।
भक्त महज अपने वर्णाश्रम धर्म का पालन सब विहित कर्मों को सदा करते हुए भी भगवत्कृपा को प्राप्त कर लेता है।
The Devotee, who has surrendered to the Almighty, is totally under his shelter, is salvaged by the God.
A meditating Sankhy-Gyan Yogi, who has controlled his body, mind, speech, heart, senses and sensuality is concentrating over the Almighty in solitude (deep woods, remote caves, high altitude tough terrains-mountains), attains the imperishable, eternal status, position, prominence, abode.
He should continue physical, social, worldly, divine functions under the refuge of God. More he depend over the God, more he experiences the divine bliss, grace, kindness-blessings. Close proximity-imperishable abodes are the result of the mercy, will, desire of the Almighty.
The God is present everywhere. His abodes too, are present everywhere. Attainment of undistinguished faith results in loss of differentiation-multiplicity of abodes. The Devotee feels the presence of the Supreme Soul all around him with the physical-material body.
SAT SANG (Auspicious, virtuous, righteous, pious, holy company) :: To cultivate and maintain contact with people who speak of God and truth.
HARI KATHA :: Listening, telling, remembering, describing, discussing stories pertaining to God: To be inspired by the Holy Scriptures, epics, Shastr and the life stories of saints.
SHRADDHA (Faith) :: To have faith in the Holy Scriptures and the Master and to accept and take to heart their words and teachings.
ISHWAR BHAJAN (ईश्वर भजन-Prayers, enchants, rituals) :: To sing God’s praises, to sing spiritual songs (Bhajans) in the praise the glory of God.
MANTR JAP (Recitation, Repetition of Mantr 108, 1008, ... times at a stretch) :: To inwardly repeat your Mantra at all times and under all circumstances.
SHAM DAM (Internal and External Control) :: To be the Master of the senses and not allow temptation to overwhelm us and to discipline thought, word and deed.
SANTOUN KA ADAR (आदर, respect, honour all Holy Virtuous people) :: To respect and honour all people who have dedicated their life to God, no matter to which religion they belong.
SANTOSH (contentment) :: To be thankful for and content with everything that God gives.
ISHWAR PRANIDHAN (devotion to God) :: To love God with a pure heart without egoistic expectations, and complete surrender to the Divine.
Methodology-procedure ::
Pray to God as a spirit, image, idol or statue.
Approach the God with sincere loving heart, which is fully accepted.
All offerings, small or large are accepted, as long as they are made with love.
Union with Brahm, releases from endless sufferings, endless cycles of births and rebirths, which can be easily attained, through devotion.
Worship God, renouncing all actions in HIM and regarding HIM as Supreme Soul.
Meditate the Almighty with single mind and devotion.
Surrender self to God with equanimity.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मा-दन्यः प्रियतरो भुवि॥
उसके समान मेरा अत्यन्त प्रिय कार्य करने वाला मनुष्यों में कोई भी नहीं है तथा पृथ्वी पर उससे बढ़कर मेरा दूसरा कोई प्रियतर होगा भी नहीं।[श्रीमद्भागवत गीता 18.69]
One who narrates, delivers, reveals this sacred divine conversation–message of refuge, to those who are eager-desirous to listen-understand and accept; in God with submission of deeds, is dearer to the Almighty amongest all the human beings, on this earth at present and future as well. पराभाक्ति के अंतर्गत वही आ सकता है, जिसको लौकिक-पारलौकिक प्राकृत पदार्थों की महत्ता, लिप्सा या आवश्यकता नहीं है। उसे मान, बड़ाई, तारीफ की इच्छा-स्वार्थ कतई नहीं है। व्यक्ति वह उपाय करे जिनसे अधिक से अधिक मनुष्य समाज लाभान्वित हो। इस उपदेश को देश, आश्रम, अवस्था, क्रिया का समाज के हित में परिमार्जन करने के हेतु प्रयोग करने के लिए आग्रह किया गया है। वाचक इसे उन्हीं लोगों के समक्ष प्रस्तुत करे, जिनको इसमें रूचि-आग्रह-निवेदन है। जो व्यक्ति भगवान् को प्यारा है, उसे कर्मयोग, ज्ञानयोग तथा भक्ति योग तीनों ही प्राप्त हो जाते हैं।
Human beings subjected to hardships, often find out such people in whom they can confide-who not only provides them solace-support, but pulls them out of trouble as well, though very rare. Help extended with the expectation of appreciation, honours, awards, returns, nullifies the impact of the good deed. Such helping hands avoid publicity and wish to remain unidentified-anonymous, under the impact of divinity-divine messages. They may inspire others to follow course, though secretly.
Welfare means for the genuine needy are loved by the God. Secret help, charity, donations make these people dear to the God. They become dearer by praising, practicing, submission of all deeds in the feet of the Almighty.
Indiscriminate help should be made-without differentiation of caste, creed, language, religion, community, place of birth, country to the deserving-genuine user, needy. However, it must be ascertained that the help is provided to genuine person and it reaches him and the dolls-help will not be misused-wasted or used for evil purposes-against the humanity.
The human being can keep himself unattached, in spite of being surrounded by all sorts of comforts, luxuries, honours, vices, prejudices, just by making use of prudence, rejecting arrogance, annoyance, anxieties, nervousness, rivalry, enmity, hatred etc. just like the tongue surrounded by 32 teeth.
Films, television-serials, books, stage, news papers, magazines, do give publicity to the message-conversation of the Almighty. This message has been spread far and wide and translated into almost every language of the world. The motive here, in some cases, appears to be translation of the sacred text, into money-not the service of mankind or social welfare.
Certain people adopt the role of God fathers-God man for a section, sect, segment of society. They help one section of society by harming the others, often they harm, torture, trouble, tease the down to earth respectable people or even one under dire circumstances-need. How so ever high or mighty they may become-their down fall and movement to hells, is certain.
Karm has two components:
(1). Work done to earn living, sustenance, service, back up, family, ancestral trade, practices (according to Varnashram Dharm-division of duties as Brahman, Kshatriy, Vaeshy, Shudr). This is Karm Yog.
It too has two components: (1.1). Satanic-devilish, vicious, criminality, wickedness, vices. (1.2). Pious, virtuous, honesty, righteous, religiosity, rejection of sins, social activities pertaining to the upliftment of poor-downtrodden-needy.
(2). This component includes efforts, endeavours, efforts, industriousness, work-labour pertaining to :-Tapasya-ascetics, meditation, sacrifices, rituals, religious congregations, prayers-rituals, Yog religious ceremonies, remembrances of God, visiting holy places, visiting-bathing in holy rivers etc. This component of Karm constitutes KAM YOG.
We have a debt burden of ancestors who gave us birth. Kam Yog is probably a means to reduce it, by helping in further perpetuation of the generations. The two partners, socially, legally, married couple-house hold, when make attempts for child bearing, it becomes Kam Yog, since a number of Yog postures, get involved automatically. But this ritual is performed only at night, when visibility is low and no one is watching.
Kam (sex) might be a great reliever-pleasing, but its outcome, at a later stage may turn out to be painful, disgusting, annoying, disturbing.
Like the Demigods of heavens, Gandharvs too are believed to have practiced free sex. But it too, was not meant for Liberation-Salvation.
Sex, passion, sensuality, sexuality, lust, intercourse are related terms. Woman's body has inbuilt features which attract male towards her. Its up to him, whether to drown or not.
काम मन में बसता है, आँखों से झलकता है, मद मस्त करता है, भरमाता है, लुभाता है और डूबाता है। नारी नर्क का द्वार है। कामना में काम है, लालसा है, लिप्सा है, दुराचार है।
KAM YOG becomes a tool to attain Salvation, when it is utilised to attain the Almighty. In that case one has to subtract lust and add devotion to the Almighty-The KAMESHWAR BHAGWAN SHRI KRASHN.
There is no doubt that its an essential activity in the life of the organism. It provides vigour relaxation, motivation, if practiced in a very restricted, controlled, Satvik manner, at night and with own wife only, i.e., only once in a month while ovulation process is on in the woman.
The feeble, corrupt, unstable, fickle mind fail to counter-survive the onslaught, attack of Kam Dev (deity of sex, lust, passions, sensuality, sexuality) and his wife Rati. But the devotees of Bhagwan Shiv can avert-acquire the potential through asceticism, devotion, surrender to the Almighty, meditation, firm determination, self control. This is the key to long life-good health as well. Bhagwan Shiv achieved this through devotion to Bhagwan Shri Krashn.
In fact great Rishis, Munis, Demigods sages too failed to survive the attack of Kam Dev. Indr the king of Demigods utilised the enchantment of Kam Dev, his wife Rati and Vasant Ritu (blooming season) over Bhagwan Shiv. Bhagwan shiv opened his third eye and turned to Kam Dev to ashes. Kam Dev acquired embodiment, when Pradumn Ji-an incarnation of Bhagwan Krashn, appeared as his son. Kam Dev assimilated in his body along with Brahma Ji and Moon, through their segments.
Vishwamitr, Dev Guru Vrahaspati are not exceptions. They too were dragged by passions. Ravan lost his life due to this reason only.
Human beings subjected to hardships, often find out such people in whom they can confide-who not only provides them solace-support, but pulls them out of trouble as well, though very rare. Help extended with the expectation of appreciation, honours, awards, returns, nullifies the impact of the good deed. Such helping hands avoid publicity and wish to remain unidentified-anonymous, under the impact of divinity-divine messages. They may inspire others to follow course, though secretly.
Welfare means for the genuine needy are loved by the God. Secret help, charity, donations make these people dear to the God. They become dearer by praising, practicing, submission of all deeds in the feet of the Almighty.
Indiscriminate help should be made-without differentiation of caste, creed, language, religion, community, place of birth, country to the deserving-genuine user, needy. However, it must be ascertained that the help is provided to genuine person and it reaches him and the dolls-help will not be misused-wasted or used for evil purposes-against the humanity.
The human being can keep himself unattached, in spite of being surrounded by all sorts of comforts, luxuries, honours, vices, prejudices, just by making use of prudence, rejecting arrogance, annoyance, anxieties, nervousness, rivalry, enmity, hatred etc. just like the tongue surrounded by 32 teeth.
Films, television-serials, books, stage, news papers, magazines, do give publicity to the message-conversation of the Almighty. This message has been spread far and wide and translated into almost every language of the world. The motive here, in some cases, appears to be translation of the sacred text, into money-not the service of mankind or social welfare.
Certain people adopt the role of God fathers-God man for a section, sect, segment of society. They help one section of society by harming the others, often they harm, torture, trouble, tease the down to earth respectable people or even one under dire circumstances-need. How so ever high or mighty they may become-their down fall and movement to hells, is certain.
People are found around arranging discourses, conventions, seminars, camps, divine missions, Yog centres, lectures, art of living, enjoyment, pleasure, God’s mercy (Krapa), meditation centres etc. and what not! are nothing more than business men, business houses, earning impious-unjust money and reserving their seat in the hells, since they are just making fun-mockery of religion and divine message, along with divinity.
Please refer to :: (1).
santoshsuvichar.blogspot.com
(2). . santoshsuvichar.blogspot.com
KAM YOG काम योग :: Assimilation in the Almighty through sex is said to be one of the forms of Yog like Hath Yog, Bhakti Yog, Gyan Gog, Karm Yog. Having read all Purans, Mahabharat, Ramayan, Bhagwat, Ved, thoroughly, the author could not find significant material, sufficient enough to be presented before the readers, to authenticate this form of Yog. Still efforts are on to find justifiable text. Kam stands-means for Karm (work, deeds, endeavour, efforts, labour, industry) as well as sex (sensuality, sexuality, passion, pleasure, physical contact-intercourse, lust, lasciviousness).(1). Work done to earn living, sustenance, service, back up, family, ancestral trade, practices (according to Varnashram Dharm-division of duties as Brahman, Kshatriy, Vaeshy, Shudr). This is Karm Yog.
It too has two components: (1.1). Satanic-devilish, vicious, criminality, wickedness, vices. (1.2). Pious, virtuous, honesty, righteous, religiosity, rejection of sins, social activities pertaining to the upliftment of poor-downtrodden-needy.
(2). This component includes efforts, endeavours, efforts, industriousness, work-labour pertaining to :-Tapasya-ascetics, meditation, sacrifices, rituals, religious congregations, prayers-rituals, Yog religious ceremonies, remembrances of God, visiting holy places, visiting-bathing in holy rivers etc. This component of Karm constitutes KAM YOG.
At one point of time, its said that most of the people on earth started craving for Salvation and indulged in panaceas, asceticism, Yog, meditation, rituals, prayers. At this juncture temples were built in India and abroad-all over the world, which depicted sexual postures of demigods (Devtas and Apsaras of heaven) through statues, paintings, cravings over the walls of caves-temples, mountains, hills, rocks, to stop the populations from this exodus and remain confined to family life. Some of them are still available. Yaksh and Yakshi, Gandharv and their counterparts have been shown in multiple sexual poses. Vatsayan's Kam Sutr is available throughout the world in different forms, pictures, videos, films and what not. Yakshi are often depicted as beautiful and voluptuous, with wide hips, narrow waists, broad shoulders, and exaggerated, spherical breasts and are also believed to be natural lesbians.
Please refer to :: (1). SEX EDUCATION (1) काम-शिक्षा bhartiyshiksha.blogspot.com
(2). SEX EDUCATION (2) काम-शिक्षा :: VATSAYAYAN'S KAM SUTR वात्सायन का कामसूत्र bhartiyshiksha.blogspot.com
(3). SEX EDUCATION (3) काम-शिक्षा :: KAM SUTR कामसूत्र (AN ANCIENT INDIAN TREATISE ON VIRTUOUS LIVING & SEX) bhartiyshiksha.blogspot.com
(4). SEX EDUCATION (4) काम-शिक्षा :: KOK SHASTR-RATI RAHASAY कोक शास्त्र-रति रहस्य bhartiyshiksha.blogspot.com
We have a debt burden of ancestors who gave us birth. Kam Yog is probably a means to reduce it, by helping in further perpetuation of the generations. The two partners, socially, legally, married couple-house hold, when make attempts for child bearing, it becomes Kam Yog, since a number of Yog postures, get involved automatically. But this ritual is performed only at night, when visibility is low and no one is watching. Kam (sex) might be a great reliever-pleasing, but its outcome, at a later stage may turn out to be painful, disgusting, annoying, disturbing.
Like the Demigods of heavens, Gandharvs too are believed to have practiced free sex. But it too, was not meant for Liberation-Salvation.
काम मन में बसता है, आँखों से झलकता है, मद मस्त करता है, भरमाता है, लुभाता है और डूबाता है। नारी नर्क का द्वार है। कामना में काम है, लालसा है, लिप्सा है, दुराचार है।
KAM YOG becomes a tool to attain Salvation, when it is utilised to attain the Almighty. In that case one has to subtract lust and add devotion to the Almighty-The KAMESHWAR BHAGWAN SHRI KRASHN.
There is no doubt that its an essential activity in the life of the organism. It provides vigour relaxation, motivation, if practiced in a very restricted, controlled, Satvik manner, at night and with own wife only, i.e., only once in a month while ovulation process is on in the woman.
The feeble, corrupt, unstable, fickle mind fail to counter-survive the onslaught, attack of Kam Dev (deity of sex, lust, passions, sensuality, sexuality) and his wife Rati. But the devotees of Bhagwan Shiv can avert-acquire the potential through asceticism, devotion, surrender to the Almighty, meditation, firm determination, self control. This is the key to long life-good health as well. Bhagwan Shiv achieved this through devotion to Bhagwan Shri Krashn.
Vishwamitr, Dev Guru Vrahaspati are not exceptions. They too were dragged by passions. Ravan lost his life due to this reason only.
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संतोष महादेव-धर्म विद्या सिद्ध व्यास पीठ
(बी ब्लाक, सैक्टर 19, नौयडा)
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