गीता-गीत GITA-GEET

गीता चतुर्थ अध्याय श्लोक (33-42 ) Gita-Chapter 4 Verses (33–42)

KNOWLEDGE ACTION (ज्ञान यज्ञ GYAN-YAGYA)

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥4-33||

सभी कर्म संपूर्ण, पार्थ! हैं होते  तब|

ज्ञान में पूर्ण-रूपेण विलय होते जब||

श्रेयस्कर द्रव्यमय-यज्ञ से है ज्ञानयज्ञ,

          ज्ञान-अर्जन में ही इसीलिए व्यस्त सब||4-33||

Sharing of knowledge is always greater than donating money and material to others. All the actions get perfection only when these are performed with full knowledge of the related subject matter. Therefore, one should try to acquire knowledge and share with others to get  them perform all their actions with perfection.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।

      उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः॥4-34॥

तत्वदर्शी ज्ञानि-जनों के निकट जाने से|

समुचित आदर से, सेवा कर मनाने से||

विनम्रता-पूर्वक प्रश्नों के उत्तर पूछने पर,

      उपदेश देंगे, समझ कर संशय मिटाने से||4-34||

Go to knowledgeable person whose fundamental-concepts are very clear right from basic elements. You have to please them by your service with due regard. Then only ask questions with humbleness. They will preach you. Get all doubts cleared with their help and acquire complete knowledge. 

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।

     येन भुतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥4-35॥

जिसको जान अर्जुन न मोह में फिर ऐसे|

आओगे, हो गए ग्रसित पूर्ण-रूप से जैसे||

जिससे सब प्राणियों को आत्मा में देखोगे|

       परमात्मा में देखोगे फिर, पूर्ण रूप से वैसे॥4-35॥

Arjuna, when you have reached enlightenment, ignorance will delude you no more. In the light of that knowledge you will see the entire creation first within your own soul, and then in Me (the supreme-soul)

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।

   सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥4-36॥

सभी पापियों से भी करने वाला अधिक पाप |

  यदि मानते हो खुद को, तो भी न हो संताप ||

पाप के इस सागर में ज्ञान की नौका में बैठ|

       पार हो सकते हो तुम निःसंदेह अपने  आप॥4-36॥

Sin is the barrier that man sets up between himself and Supreme-being. “Even if you were considering yourself to be the most sinful of all sinners, you would cross over all evil by the raft of knowledge alone.” 

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।

      ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥4-37॥

प्रज्ज्वलित अग्नि भस्म कर देती है जैसे ईंधन को।

     वैसे ही ज्ञान की अग्नि भस्म करती कर्म-बंधन को॥4-37॥

Just as a well-lighted fire reduces wood to ashes, O Arjuna, so too, the fire of knowledge reduces all actions (results of actions) to ashes. When one has complete knowledge, all the reactions generated during initiation and preformation of action get pacified.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।

        तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥4-38॥

ज्ञान के सामान न कुछ है  पवित्र |

देती स्वयं सिद्धि, सुगंध जैसे इत्र ||

अपने आप आत्मा में पा लेते ज्ञान |

     यदि अपना लें कर्म योग का चरित्र॥4-38॥

 There is nothing in the world as purifying as jnana (ज्ञान) or knowledge. The man who reached perfection in Karma-Yoga, finds it of himself in the self by the course of Time.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।

     ज्ञानं लब्धवा परां शान्तिमचिरेणाधिगच्छति ॥4-39॥

इन्द्रियाँ संयमित जिसकी और जो श्रद्धावान|

  होकर समर्पित सदा प्राप्त करता वह ही ज्ञान||

प्राप्त कर ज्ञान वह, शीघ्र ही बिना देरी किये|

      परम शान्ति पद पाए चढ़ कर महा ज्ञान-यान॥4-39॥

One who has faith (in the words of the teacher), who is committed to that (knowledge) who is master of one’s senses gains the knowledge. Having gained the knowledge, one immediately gains absolute peace. 

अज्ञश्चश्रद्दधानश्च संशयात्मा विनश्यति ।

      नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥4-40॥

अज्ञानी भी हैं और श्रद्धा भी न किसी पर|

  नष्ट हो जाता अपने आप ही संशय में डर||

संशय रखकर न तो इस लोक में सुख मिले|

      न ही उसके लिए पर लोक  कभी सुख कर||4-40||

But ignorant and faithless persons who doubt the scriptures as well as his guide, do not attain success and get lost. For the doubting soul there is happiness neither in this world nor in the next world.  

योगसन्नयस्तकर्माणं ज्ञानसञ्न्निसंशयम्‌।

      आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥4-41॥

कर्मों के फल को कर्मयोग से जो त्यागता |

सभी संशयों को अपने ज्ञान से जो काटता ||

अपनी आत्मा में ही रहता है जो सदा स्थिर|

        अर्जुन! कर्म का बंधन न उसको कभी बाँधता ||4-41||

One who has renounced the fruits of his action, whose doubts are destroyed by knowledge, and who is situated firmly in the self, is not bound by his actions. 

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।

   छित्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥4-42॥

उत्पन्न हुए अज्ञान से, ह्रदय स्थित संशय|

ज्ञान-अस्त्र से काट, करो उन सब का छय||

हे अर्जुन! कर्मयोग में पूर्णतः होकर स्थित|

      हो उठकर खड़े युद्ध में, मन में रहे न भय॥4-42॥

Therefore, the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Be armed with Karma-yoga, O Arjun! stand up and fight without fear.

Learning: Acquiring knowledge and applying the same for the benefits of society as a whole is the most important ‘yagya’. Its importance is higher than the yagya that involves only money and material.

1. To acquire real knowledge, the seeker is required to approach a knowledgeable person and please him with his services to get lessons and clear doubts.
2. Action is fruitful only when it is performed with perfect knowledge about the activities involved.
3. In order to get success, one should have complete faith.
4. Having doubt leads to disaster. So, all the doubts should be removed by seeking clarification with the help of a knowledgeable person, before initiating for the action.

गीता-गीत GITA-GEET

गीता चतुर्थ अध्याय श्लोक (23-32 ) Gita-Chapter 4 Verses (23-32)

YAGYA-KARMA

 

गतसङ्‍गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥4-23॥

जो रहे अनासक्त, व मुक्त देह के अभिमान से|

मन बुद्धि को पूर्णतः व्यवस्थित किया ज्ञान से||

यज्ञ के लिए आचरित किए गए उनके सब कर्म|

           हो जाते विलय सम्पूर्ण विश्व-हित में समान से॥4-23॥

The persons unattached with material things and free from ego, are free from bondage also. They manage their mind and intellect completely with true knowledge. The actions, performed by them in the interest of the society (called yagya), get merged completely into welfare of the universe. All fruitive/binding actions of such a man are wiped away.

 

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्रौ ब्रह्मणा हुतम्‌ ।

          ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥4-24॥

मन में यह भाव, सर्वत्र ब्रम्ह ही विद्यमान है|

ब्रम्ह-अग्नि में दी गई आहुति, ब्रम्ह समान है||

उस ब्रम्ह के द्वारा ही किया ब्रम्ह को अर्पण |

             सब ब्रम्ह-कर्म समाधि से, पहुँचे यथा स्थान है॥4-24॥

The ladle is Brahman, the oblations is Brahman, the offering is poured by Brahman in the fire of Brahman. Brahman alone is to be reached by him who has concentration on Brahman as the objective. Thus, every offered item will reach at its due place.

 

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।

ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥4-25॥

देव के ही लिए अन्य योगी-जन करते उपक्रम|

    उपासना का, जिससे उनकी कृपा हो नहीं कम||

ब्रम्ह की अग्नि में दूसरे और अन्य जन सब |

            यज्ञ को यज्ञ के ही द्वारा करते होम हरदम॥4-25॥

Some Yogis offer sacrifice to specific God alone in order to get certain favour; while others offer the self as sacrifice by the sacrifice of discrimination in the fire of the Supreme.

 

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।

शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥4-26॥

संयम की अग्नि में, अन्य जन सब करते हवन|

      सभी इन्द्रियों को, जैसे कान, नाक, जीभ, नयन||

अन्य, इन्द्रिय रूपी अग्नि में ही हवन कर देते।

               शब्द, सुगंध, स्वाद, रूप विषय से ही ले दूर मन॥4-26॥

Some offer hearing and others senses, as sacrifice into the fire of restraint; others offer sound and other objects of senses into the fire of senses.

 

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।

आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥4-27॥

और अन्य जन सब इन्द्रियों के सभी कर्मों को।

श्वांस की प्रश्वांस की क्रियाओं के सब मर्मों को।।

ज्ञान के दीपक से प्रज्वलित कर आत्म-संयम की।

          अग्नि में ही होम कर अपना-लेते योग धर्मों को॥4-27॥

Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge. Some others again, offer sacrifice with the functions of the senses and those of the breath (vital energy), into the fire of Yoga of self-restraint, kindled by knowledge.

 

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।

            स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥4-28॥

यत्नशील दृढ-प्रतिज्ञ हर तरह से यज्ञ करते|

परमार्थ में धन लगाते, जिसे द्रव्य-यज्ञ कहते||

तप-यज्ञ संयम से, करें योग-यज्ञ योगादि से|

              अन्य ज्ञान यज्ञ कर, स्वाध्याय में रत-रहते||4-28||

Similarly, others are performers of sacrifices through wealth by donating for a noble cause, some through austerity, some by practicing the yoga of eightfold mysticism, and others through self-study and improving knowledge for the welfare of others.

 

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।

            प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥4-29॥

अन्य अपान वायु में, होम करते प्राण का|

तथा प्राण वायु में भी, होम दें अपान का||

प्राण और अपान वायु की, गति रोक कर|

              करते अभ्यास योगी, नित्य प्राणायाम का॥4-29॥

Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing and incoming breaths, solely absorbed in the control of breathing;

Some who are dedicated to Pranayama by restraining the movement of Prana and Apana

offer Prana (inhalation) into Apana (exhalation), others offer Apana (exhalation) into Prana (inhalation).

 

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।

         सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥4-30॥

सदा अन्य केवल, नियत आहार करते ग्रहण  |

इस तरह प्राणों में, प्राण का ही करते हवन||

     ये सब भी, यज्ञ के रहस्यों के ही हैं  ज्ञाता |

               इसतरह यज्ञ में गिरे सब दोष कर देते दहन||4-30||

Others who regulate their diet offer life-breaths in life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action. Performance of the above sacrifice leads to the purification of the mind and destruction of sins.

Niyataharah means persons of regulated or limited food. They take moderate food. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action.

 

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्‌ ।

नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥4-31॥

यज्ञ से बचे हुए प्रसाद को ही जो हैं खाते |

वह ही सत्य सनातन ब्रम्ह को सदा पाजाते||

जो न करते कभी यज्ञ, वह न इस लोक में|

                    न अन्य लोक में ही सुख-हित समर्थ हो पाते||4-31||

Those who feed on the foods left-overs after performing a sacrifice (yagya), attain and merge into The Eternal Supreme (brahma).  But one who does not perform sacrifice (yagya), one who does not think for doing charity for the good of all, can’t hope happiness in this world here or anywhere.

 

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।

           कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥4-32॥

ऐसी अनेकनेक विधियां यज्ञ की कहलाती |

विस्तृत इतनी कि ब्रम्ह बाणी बन जाती||

कर्मों से उत्पन्न हुई इन सभी विधियों को|

         जान, आत्मा कर्मबंधन से मुक्ति हो पाती॥4-32॥

All these different types of sacrifice are approved by the Vedas and scriptures, and are considered to be as voice of Almighty. All of them are born of different types of work. Knowing them as such, you will become liberated from the bondage of actions.

Learning:

1. When a person assumes the role of doer in relation to the action performed, then that action becomes fruitive or binding action. When a man, resolving to break free from bondage, acts selflessly for the benefit of others then the action results into Yagya. Bondage is eliminated through Karmayoga and Yagya.

2.There are three basic segments of life-cycle:

• intake of stimuli from the world,
• reaction to the stimuli and
• response back into the world.

3.There is no life for the individual outside the world of his society. Each and every one is enjoying the services given by the society as its intake. We all are able to act further as only reaction to the situations and opportunities available in that society. It is, therefore, required that we should offer back the returns thus earned out of our action. Yajna is the process of offering and kindling. This process is applied to all life’s activities.

4. There is no progress of society without assured security and wellbeing of every individual. Each for all and all for each. The wellbeing of all depends on how every individual behaves, just as the safety of individual depends on how society behaves. Each person can become a potential carrier of the virus, and also a preventer of its spread and hence a protector of others.

गीता-गीत GITA-GEET

गीता चतुर्थ अध्याय श्लोक (16-22 ) Gita-Chapter 4 Verses (16-22)

कर्मज्ञान Knowledge about Karma (Actions)

 

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।

       तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्‌॥16॥

                                                 है कर्म क्या, अकर्म क्या, विद्वान मोहित यहाँ सब|

करता हूँ वर्णन कर्म, जान तुम्हें अशुभ से मुक्ति तब॥4-16॥

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins.

 

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।

           अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥4-17॥

                                                      जान लें कर्मों को और विकर्म को भी जान लें ।

कर्म गति है कठिन, अतः अकर्म को पहचान लें।।

नियत गुण-अनुरूप कर्म, मन के विरुद्ध विकर्म है।

कर्म-फल की चाह यदि न, अकर्म उसको मान लें॥4-17॥

The intricacies of action are very hard to understand. Therefore, one should know properly what action is, what forbidden action is, and what inaction is. It is called Karma or action only if one is engaged in the activities that suits to his nature and characteristics. If one has to perform an activity unwillingly with negative thinking, it will be termed as Vikarma or forbidden action. Actions performed because it is the duty without the desire of any personal gain in return, is termed as Akarma or inaction.

 

कर्मण्य कर्म यः पश्येदकर्मणि च कर्म यः ।

स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्‌ ॥4-18॥

कर्म में जो न कर्म देखे, कर्मफल की न जिन्हे चाह।

अकर्म में कर्म माने, क्रिया में न हो  मन की राह।।

मनुष्यों में बुद्धिमान है वह, योग से भी युक्त वह।

            सब करने पर भी, कर्म-बंधन की न उस पर निगाह॥4-18॥

A person, who sees inaction in action and action in inaction is a wise man and perform an action without desire of any personal gain, is called Yogi and wise among all human-being. As the expectation of desired result will be nearly zero, the depression from not getting the expected result will not happen.

 

यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।

           ज्ञानाग्निदग्धकर्माणं तमाहुः पंडितं बुधाः॥4-19॥

कर्म के आरंभ में निज कामना से दूर हो ।

ज्ञानाग्नि से कर्म को परखा गया भरपूर हो ।।

जिसकी सभी योजनाएं इस तरह प्रारंभ हों।

          बुद्धिमान कहें उसे पंडित वही मशहूर हो॥4-19॥

One who start actions without any desire for sense of gratification and acquire complete knowledge of the activities to be performed and their intricacies, is called wiseman by all intelligent persons.

 

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।

          कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥4-20॥

कर्म-फल के प्रति रही जो चाह, वह सब छोड़ कर।

स्वयं में संतुष्ट नित्य, जो न निर्भर किसी मोड़ पर ।।

सभी कर्मों के प्रति प्रवृत्त सदा रहते हुए भी न तो वह।

             कर रहा कुछ, न कुछ फल कभी कर्म बंधन जोड़ कर॥4-20॥

A wise person acts out of pure love for the Supreme Personality of Godhead, and therefore he has no attraction for the results of the action. He is not even attached to his personal maintenance, for everything is left to Supreme-being. Such an unattached person is always free from the resultant reactions of good and bad; it is as though he were not doing anything. This is the sign of akarma, or actions without fruitive reactions.

 

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।

            शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्‌ ॥4-21॥

नियंत्रित मन बुद्धि, फल की इच्छा से जो रहित ।

त्याग दिए सब संग्रह, किये स्व-अधिकारों सहित।।

जो कर रहे कर्म केवल शरीर निर्वाह के हित ही।।

          नहीं लगता पाप उनको, जो हैं स्वकार्यों में निहित॥4-21॥

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions. One who does karma only to sustain his body does not incur sin.

 

यदृच्छालाभसंतुष्टो द्वंद्वातीतो विमत्सरः ।

            समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥4-22॥

संतुष्ट, अपने आप से लाभ जो मिले वहीं ।

द्वंद्वों से रहित, न वह ईर्ष्या रखते कहीं।।

सिद्धि-असिद्धि में जो हैं सम रहते सदा ।

               कर्म कर भी, वह कर्म-बंधन में बंधते नहीं॥4-22॥

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.

 

Learning: Every activity cannot be termed as Karma (action). One has to bear the consequences of the actions performed by him. This is termed as KARMA-BANDHAN (bindings of actions).

• Karma (action) is the activity assigned to you suiting to your nature and characteristics.
• Vikarma (unwilling actions) is performed unwillingly with hostile thinking in your mind.

For both types of activities, one is answerable for the results; so, he is to bear the consequences. He will bound by the actions i.e. KARMA-BANDHAN (bindings of actions) will be there.

• But if you are performing an action according to requirement of the duty assigned to you without any desire for the personal gain, you are working as a tool only. So, it is called AKARMA (inaction). There will be no KARMA-BANDHAN (bindings of actions) if you are performing inaction or AKARMA. You are liberated from the consequences of the actions performed by you.

YUGADI NAVDURGA AND SYNERGY TO WIN CORONA

(युगादि नवदुर्गा पर संमलित शक्ति से कोरोना पर विजय)

The word Ugadi (युगादि) is derived from the two words ‘Yuga’ and ‘Adi’. Yuga (in sansakriti) means the period or era and Aadi(in sansakriti) means the beginning. Uga उग also means commencement of germination. So this is the  day when creation had started in the universe. Ugadi is assumed as the day, the Creator (Lord Brahma ब्रम्ह प्रजापति) had commenced the creation. To commemorate the commencement of Creation, this day is celebrated as Ugadi.

Sun and Earth’s Orbit: The sun, the source of light and life to every living being is a unifying force. Because the plane of the ecliptic (the plane of the Sun’s apparent path on the sky) is titled with respect to the celestial equator (the plane perpendicular to the earth’s spin axis), the respective hemispheres receive more direct or less direct sunlight at different times in the earth’s orbit around the Sun.

There is the role Earth’s orbit plays in the seasons, which we referred to above. The four seasons are determined by the fact that the Earth is tilted 23.5° on its vertical axis, which is referred to as “axial tilt.”

Thus astronomically, earth undergoes two major sun operations in a year. Seasons are dependent on the direction of the relative movement of the sun. Two times, the two seasons summer and winter combine.

The first union of two seasons comes in March end to mid April (CHAITRA SHUKLA PRATIPADA TO NAVAMI as per Hindu calendar) These nine days/nights are called NAVRATRI. the sun appears to move northward, the sun rays are more intense and the environment is more of a dry kind. This signifies the coming of summers.

Astronomical status on Yugadi

Moon’s position: The Moon’s orbit lasts 27.5 days, but because the Earth keeps moving, it takes the Moon two extra days, 29.5, to come back to the same place in our sky. This is called lunar month or Chandramas चन्द्र–मास.  As per Chandramas the lunar month is denoted by the star on the full moon day. For example when the full moon day is in the star constellation of Chitraचित्रा that month is referred to as Chaitra Masa चैत्र–मास  whose beginning day is celebrated as Ugadi. On Yugadi, day moon enters on Mesha Rasiमेष-राशि  (Aries), the first sign of the zodiac.

 Sun’s position: On “Yugadi” day Sun sets his journey towards East and prepare for entering Mesha Rasiमेष-राशि  (Aries). Astrologically Mesha Raasi (Aries) is the sign of exaltation for Sun.                                During this month after sunset on the horizon, we can visualise the constellation “Simha” सिंह-राशि (Leo) and later Kanya कन्या-राशि (Virgo) hence we have the image of “Durga Maa दुर्गा माँ“ as a “Woman sitting on Lion”. So, there is a festival called “Vasanth Nava Durga” celebrated during the first 9 days of chaithra maas shukla pax.

The lion is a symbol of uncontrolled animalistic tendencies such as anger, arrogance, selfishness, greed, jealousy, desire to harm others etc. The image of  Durga on lion reminds us to have a control on these tendencies and protect your mind from vitiating from these evil tendencies.

Because of the begining of the change of season, during these periods human body becomes more prone to diseases as it is less resistant, both physically and mentally to the attack of outside environment, micro organism, bacteria and viruses. Remedial measures to combat the possible disease is the deep significance in celebrating the NAVRATRI. Our body acts as a fortress  for us; and body’s immune system is the army that  defends our body-systems from the outside environment and foreign bodies such as micro organism, bacteria and viruses. The Sanskrit word Durga (दुर्ग) means fort or a place that is protected and thus difficult to reach. It is derived from the roots ‘dur (दुर्)‘ (difficult) and ‘gam (गम)‘ (pass, go through). According to Ayurveda, fasting enegises the digestive fire. An increase in the digestive fire burns the toxins in the body. When the toxins are flushed out of the body, it loses dullness and lethargy. It helps in de-stressing and building up immunity. All the cells of the body are rejuvenated. Fasting, therefore, is an effective therapy to cleanse our body.

NavDurga signifies that we should renew our body system (DURGA) by detoxifying through keeping fast, purifying the environment by HAVAN or YAGYA. Also we need to get rid of all the negative feelings and emotions. Our nervous system needs to be strengthened by performing a specific meditation (SADHANA) and prayer each night of NAVRATRI in the manner specified for that (NAV DURGA) day in order to rejuvenate our mind and nerves in order to make our body capable to fight disease and get success in life. Thus, there are three rituals that are followed during Nav-Durga days in order to stregthen our own two fortress (Durga दुर्ग) body and mind:

1. Fasting
2. Yagya
3. Prayer and Celebration

When the body is cleansed, the mind becomes calmer and more peaceful and alert because of the deep connection between the body and mind. When you are fasting, you are detoxified, and your prayer becomes authentic and deep. Yagya and Havan purifies the environment from bacterias and viruses that may cause diseases. Prayer and celebrations  fill us with the positive energythat strengthen our nervous system.

There is also a health message involved in keeping fast and eating specific items these days. For example, Neem नीम is good for diabetes, skin diseases and acts as a blood purifier. Even today usage of neem leaves is prevalent in rural areas whenever anyone is infected with small pox/chicken pox. Jaggery helps in increasing the hemoglobin content of blood that helps in iron deficiency, Tamarind helps in removing excess of kapha कफ (steady and slow), vata वात (light and quick) , and pitta पित्त (intese) , raw Mango works in throat related problems and enhances the appetite, Chillies removes kapha and vata, pepper helps in cold and works in throat related problems.

SYNERGY: Synergy is a state in which two or more agents, entities, factors, or substances work together in a particularly fruitful way that produces an effect greater than the sum of their individual effects.

Durga and Synergy: The Synergistic effect has been explained in interesting way through indian mythology. Supreme Energy that is being recognized as the Super power or Supreme God/ Goddess. Adishakti (आदि शक्ति) is the name given as per Indian mythology. Adishakti created three types of forces in the form of Trinity of great Gods. The Trinity of great Gods Shiva, Brahma and Vishnu are the forms of universal forces: Nuclear forces, Gravitational forces, and Electro-magnetic forces respectively.

Other gods (Devas) are divine powers within this material universe or nature. They represent spirits behind specific posts in the affairs of running the world of nature; such as Agni Dev (the god of fire), Vayu Dev (the god of the wind), Varuṇa Dev (the god of the ocean), Indra Dev (the king of the celestial gods), etc.

A great light issued from Vishnu, Shiva, Brahma and other gods, from their joint energies, emerged a unique radiance that took female form, Devi Durga. Other gods also contributed in the formation of Durga. Shiva gave her his trident, Vishnu his discus, Varuna a conch, Agni a spear, Indra a thunderbolt, Surya bestowed his own rays on all the pores of her skin and Kala (time) gave her a sword and shield. Thus, Devi Durga came on the earth with synergy of all the great powers.

Armed by the gods, the Devi challenged the buffalo-demon, Mahishasura, and a fierce war ensued. She struck off his head with her sword and the asura army perished. So, she is called Mahishasuramardini.

RAKTABEEJ AND CORONA: The demon Raktabeeja was a bigger challenge because from every drop of his blood that fell on the ground there arose a thousand others like him. Durga, therefore, took the blood in her mouth before it touched the ground and killed the demon. Synergy plays its role here. We all should pray for blessings of Durga who is the incarnation of synergy. Our joint effort will defeat Corona. Here inaction become more significant than action. We human-beings may be the carrier of the coronavirus. So, we must lie low. To stay alive, we have to stay home and take all necessary precautions. The enemy, we are facing, is invisible. Our life is very fragile – a microscopic virus can kill us. We must learn how to be strengthened with synergy without much to do in order to defeat corona-virus.

गीता-गीत GITA-GEET

गीता चतुर्थ अध्याय श्लोक (10-15 ) Gita-Chapter 4 Verses (10-15)

सफल-राह की खोज (Search for path of Success)

वीतरागभय क्रोधा मन्मया मामुपाश्रिताः ।

           बहवो ज्ञानतपसा पूता मद्भावमागताः ॥4-10॥

आसक्ति भय और क्रोध से जो मुक्त है|

मुझ पर आश्रित पूर्णतः मुझ में युक्त है||

ज्ञान और बहु-विधि तपस्या से पवित्र हो|

                 मेरे ही स्वरूप में, आने हित उपयुक्त है||4-10||

The person who is free from attachment, fear and anger, being fully absorbed in Me (Supreme-being) and taking refuge in Me (have full faith in God and so confident). Such person acquires knowledge and perform all types of hard work to achieve success of his goal. They all attained transcendental love for Me (Supreme being). It means they act with full confidence in himself as they have acquired complete knowledge of his work and prepared to do hard work. They may be considered to have come on the earth as incarnation of mine (God) (4-10)

 

ये यथा माम्  प्रपद्यन्ते तांस्तथैव भजाम्यहम्‌ ।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥4-11॥

जो जैसे मुझ में अर्पित, उनको वैसे ही मैं भजता |

                अर्जुन! सब तरह मनुष्य मेरा मार्गानुकरण करता ||4-11||

People start following the way great man (who is considered the incarnation of Supreme being) of that time act. All of them-as they surrender unto Me-I reward accordingly. Men follow in every way my path in all respects, O son of Pṛthā.(4-11)

काङ्‍क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥4-12॥

कर्म-सिद्धि की रख आकान्क्षा मन में |

पूजन करते देवताओं को धरा गगन में ||

शीघ्र सफल होते वह इस मनुष्य-लोक में|

              लगते वे तन-मन से कर्म-जनित लगन में ||4-12||

They who desire the fulfillment of their works on earth, worship to the gods in various forms. It is the way to achieve quick success by serving such great personalities.  because the fulfillment that is born of works (of works without knowledge) is very swift and easy in the human world.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।

         तस्य कर्तारमपि मां विद्धयकर्तारमव्ययम्‌ ॥4-13॥

जिसके जैसे प्रकृति-गुण, वैसे उसके कर्म |

कर्म-विभाजन में छिपे, सभी वर्ण के मर्म ||

उसके कर्ता को, अ-कर्ता अविनाशी  जान |

              कररहे पालन सभी, प्रकृति-जनित गुणधर्म||4-13||

Human society has been divided in four varnas according to their inherent attributes or natural propensities (prakriti) and their contribution to the society. Though, Lord is considered to be creator for everything in the world. But in this aspect, He should be considered as Non-doer because everybody is following his own natural-characteristics. Varna is decided according to his contribution to the society.

 

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥4-14॥

जो समझते, ‘नहिं मुझे कर्म के फल की चाह‘|

‘न ही लिप्त करते मुझे, विविध कर्म की राह‘||

जिसको इस-तरह स्वयम में पूर्ण रूप से ज्ञान |

                 कर्म जनित बंधन नहीं उन पर फैला सके बांह ||4-14||

As I (incarnation of Supreme being) have no attachments for the results of the actions performed, so my actions do not bind me. Great personalities have no attachments as they act taking care of the interest of all. One who understands thus, and perform like this, does not get entangled with the bondages of actions.

 

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।

         कुरु कर्मैव तस्मात्वं पूर्वैः पूर्वतरं कृतम्‌ ॥4-15॥

पहले भी जिनको थी, मोक्ष की चाह|

किए थे कर्म ऐसे ही, जान यह राह||

पूर्वजों ने पहले, जैसे किए सभी कर्म|

                   करो कर्म इसलिए वैसे, है तुम्हें सलाह||4-15||

All the liberated souls in ancient times acted with this understanding and so attained liberation from bondages of actions. Therefore, as the great persons earlier acted, you should you should also perform your duty in this divine consciousness.

Learning

Identification of incarnation of Supreme-being: The most successful person is one who is considered to be incarnation of God on earth. Such person is free from attachment, fear, anger and have full confidence in himself i.e. fully surrendered to the Supreme-Being.

Shift in Attitude and Change in Thinking:

The Gita says you too can metamorphose from an ordinary to an extraordinary immortal. It takes you step by step to the highest pedestal of human excellence. Not everyone is hugely talented or blessed with a high IQ, but every single person has spirit in equal measure.

• As you think, so you become.
• You have been thinking of body, mind and intellect continuously, so you have become weak.
• What you do matters little. It is where your mind is that makes the difference.
• Prayer or worship is not a casual, once. It is a full time focus on the transcendental.
•  Everyone has infinite potential and talent. Yet most people live and die without having so much as a glimpse of who they really are or what they bring to the world.
• The Bhagwad-Gita helps unlock your potential so that you gain power to rock the world. All it takes is a slight shift in attitude, change in thinking.

गीता-गीत (GITA-GEET)

गीता चतुर्थ अध्याय श्लोक (1-9) Gita-Chapter 4 Verses (1-9)

अवतार रहस्य (SECRET OF INCARNATION)

श्री भगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्‌ ।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्‌ ॥4-1॥

विवस्वान को कहा था मैंने, अविकारी यह योग महान

           मनु ने विवस्वान से, मनु से इक्ष्वाकु ने पाया यह ज्ञान॥4-1॥

I instructed this imperishable science of yoga to, Vivasvān, and Vivasvān instructed it to Manu, and Manu in turn instructed it to Ikṣvāku.

 

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।

स कालेनेह महता योगो नष्टः परन्तप ॥4-2॥

परम्परा से पाकर ऐसे, राजर्षियों ने जाना यह ज्ञान |

     कालांतर से लुप्त हो गया, हे अर्जुन! यह योग महान ||4-2||

This supreme science of yoga was thus received through the chain of disciple succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it appears to be lost. (4-2)

 

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।

   भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्‌ ॥4-3॥

मेरे द्वारा आज कहा गया यह वह योग पुरातनतम|

    तुम हो मेरे भक्त व सखा निश्चय यह रहस्य उत्तम॥4-3॥

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore, you can understand the transcendental mystery of this science. (4-3)

अर्जुन उवाच

अपरं भवतो जन्म परं जन्म विवस्वतः ।

      कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥4-4॥

आप तो इस समय जन्मे, विवस्वान का जन्म पुराना |

    मैं कैसे यह समझूँ, उन्होंनें आदिकाल में तुमसे जाना||4-4||

Arjun said that Vivasvan Surya was born earlier so is much senior

How can I agree that you instructed him, as by birth you are much junior (4-4)

श्रीभगवानुवाच

 

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।

      तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥4-5॥

बहुत जन्म व्यतीत हो चुके, सुनो हे अर्जुन मेरे तुम्हारे |

      नहीं ज्ञात तुमको कुछ अर्जुन!, किन्तु जानता हूँ मैं सारे||4-5||

Because of past actions, you have no intuitional knowledge. The eye of wisdom is not opened, power of vision is not present. So, you do not know your previous births. But I know them.

 

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्‌ ।

प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥4-6॥

अजन्मा भी होते हुए, अविनाशी आत्मा,

समस्त प्राणियों का भी  होकर परमात्मा|

स्वयं को अपनी प्रकृति में अधिष्ठित कर,

    आत्म-माया से  जन्म लूं ,बन जीवात्मा ||4-6||

Being birth-less and un-decaying by nature, I am the Supreme Soul. After establishing under control of the Nature, I appear embodied through My Maya.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

      अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्‌ ॥4-7॥

जब जब धर्म का होता है ह्रास |

अर्जुन! अधर्म का होता विकास ||

तब स्वयं शरीर का सृजन कर |

       सगुण रूप में करूँ भू पर वास||4-7||

O! son of Bharat! whenever on earth righteousness becomes less and there is exaltation of unrighteousness, I create Myself in suitable body form.

 

परित्राणाय साधूनां विनाशाय च दुष्कृताम्‌ ।

    धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥4-8॥

भक्तों का करने उद्धार,  दुष्टों का करने संहार|

       धर्मपुनर्स्थापन के हित युग युग में लेता अवतार||4-8||

For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being, in every age.”

                                               

                                                     जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्वतः ।

     त्यक्तवा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥4-9॥

जन्म और कर्म मेरे होते सभी दिव्य,

तत्व से ऐसा जो व्यक्ति जान-जाता |

त्याग कर देह न पुनर्जन्म पाता फिर,

        वह हे अर्जुन! सीधे मुझको पा  जाता ||4-9||

One who knows Arjun! that My birth and deeds are divine. After leaving body, he is not born again but attains place of mine.

LEARNING

Birth of Divine Power: For the sake of firmly establishing righteousness, Supreme Power takes birth in every age. Whenever virtue subsides and immorality prevails, the Supreme divine power comes on the earth to guide human-being. As Lord Krishna was born five thousand years ago, Jesus Christ also took birth more than two thousand years ago to establish a new religion Christianity to show us the path of compassion and love. Needs of people vary with the time according to the environment prevailing at that time. Accordingly, Divine persons initiate actions to improve the condition of human-being and guide them accordingly to the righteous path.

Both Super soul (God) and souls are ‘unborn’ in the sense that they are not created by anyone but are evolved by the nature with the help of consciousness from the Supreme conscious energy.

1.  Souls are born in the sense that they take birth due to past ‘karma’.
2. The Super-soul (Param-atma) has no Karma for which he has to take a

body. The Super-soul (Param-atma)

–          is born in the sense that He takes birth due to ‘karuna’ (pity), but

–          unborn in the sense that he is unaffected by past karma, and is born of his own free will.

Param-atma comes as an incarnation based on the conditions of the world. Birth of Super-soul takes place after controlling trinity of nature (trigunamayee prakriti) through divine process (Maya).

Karma or action of Super-soul in incarnation is to protect good features and to destroy bad characteristics. Super-soul’s birth and actions, both are divine. One who knows  both, is having  knowledge of original elements of nature and energy (i.e. tatva-darshee) . Soul (Atma) is the Supreme Element (param-tatva) and if atma joins param tatva then merges with Paramatma. Then it will not be possible to take rebirth., He does not abandon the world. He comes to set things right and show the path.

Lord Krishna, Buddha, Jesus Christ were the such Super Soul who showed the path of righteousness to human-being.

In order to become super-soul, one should act for the benefits of the society as whole (i.e. with Karuna) and not to react against environment for the personal benefits only.

Lord Krishna said, “Anyone who leaves his body after knowing My Divine Birth and Action, is not born again but comes to Me i.e. he is liberated from the cycle of life and death.”

गीता-गीत (GITA-GEET)

तृतीयो अध्याय (श्लोक 36-43) Third chapter (Verses 36-43)

         पाप प्रेरक श्रोत (Sources Inspiring for wrong actions)

 

अर्जुन उवाचः

अथ केन प्रयुक्तोऽयं पापं चरति पुरुषः ।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥3-36॥

किससे प्रेरित पुरुष कर रहे पाप-कार्य प्रायोजन

              बिन इच्छा के भी बलात्, वे करते है आयोजन ॥3-36॥

Arjuna asks Lord Krishna impelled by what, Krishna!, does the man commit sin even involuntarily, as though he is being forced. (3-36)

 

श्रीभगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः ।

महाशनो महापाप्मा विद्धयेनमिह वैरिणम्‌ ॥3-37॥

प्रकट रजोगुण से हो काम, क्रोध जब बाधा आये |

प्रेरित करें पाप आचरण हित मन को भरमाए||

तृप्त न हो यह काम कभी पापी महान बलवान|

समझो इन्हें सदा निश्चय ही दुर्जय शत्रु समान||||3-37||

Lord Krishna answers it is desire for materialistic attractions. Desire or lust (Kaam) and anger are intimately connected to a human being and are born out of Rajo guna (passion). When one desire is met, desire to get more is created. Thus desires or Kama could never be satisfied. (3-37)

 

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्‌ ॥3-38॥

धुंए से ढँक जाए अग्नि फिर बाहर से न चमकती

ढँकजाए यदि मैल से दर्पण न प्रतिबिम्ब झलकती

जेरी से जब गर्भ ढँके, तब भ्रूण न धड़कन पाए |

ढकले काम ज्ञान को, तब विवेक न कुछ कर पाए ||3-38||

Thick smoke from fire covers it, and fire is not able to do its fundamental job of  providing brightness of light. Similarly a mirror when covered with dirt, is unable to do its job of reflecting the image. A child in womb is not free to move about. In the same way, when wisdom is covered by desire, the intellect or discriminatory power is suppressed and is unable to function properly. (3-38)

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥3-39॥

मन कठिन है शांत करना, कामरूपी आग से |

इन्द्रियां न तृप्त होतीं काम भोग के राग से ||

कामनाओं से ढका होजाय सीमित जहां ज्ञान |

ज्ञानियों के लिए  वह काम दुर्जय शत्रु जान ||3-39||

It is very difficult to pacify mind, when strong desires enter into it. The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire.  which is never satisfied and burns like fire, O son of Kunti Arjuna! (3-39)

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्‌ ॥3-40॥

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्‌ ॥3-41॥

कहे जाते इन्द्रियां मन बुद्धि इसके अधिष्ठान|

देह-धारी को विमोहित कर रहा ढक सदा ज्ञान||

इसलिए आरम्भ से ही संयमित कर इन्द्रियों को|

काम पापी मार, ज्ञान विज्ञान नाशक इसको मान||3-40,41||

The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul. (3-40)

Therefore, O best of the Bharatas, in the very beginning, bring the senses under control and slay this enemy called desire, which is the great symbol of sin [lust] and destroys knowledge and realization..(3-41)

 

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥3-42॥

एवं बुद्धेः परं बुद्धवा संस्तभ्यात्मानमात्मना ।

जहि शत्रुं महाबाहो कामरूपं दुरासदम्‌ ॥3-43॥

इन्द्रियों को श्रेष्ठ कहते, इन्द्रियों से श्रेष्ठ मन|

मन से श्रेष्ठ बुद्धि, उससे श्रेष्ठ स्वयं आत्मन्||

इस तरह  बुद्धि से भी श्रेष्ठ आत्मा को समझ|

आत्मा द्वारा, दुर्जय  कामरूपी  शत्रु कर दमन||3-42,43||

The senses are said to be superior to the body. The mind is superior to the senses. Greater than the mind is the intellect; and what is greater than intellect is he(the self) (3-42)

Thus awakening is possible by the understanding to the Highest that the soul is superior to the material intellect, and one can, subdue the self (senses, mind, and intellect) by the self (strength of the soul), and kill this formidable enemy called lust. (3-43)

 

LEARNING:

Desire or lust is the greatest enemy of a human being. Lust is insatiable and is a great devil.

It is lust, that becomes anger (when unfulfilled).

1. Anger is nothing but manifestation of unfulfilled, obstructed desire
2. When desire is fulfilled, this leads to greed.

Therefore intensity of anger is proportional to the intensity of desire. So they can be  treated as two sides of the same coin. Individually, they are not separate, handling one is enough to handle the other. Thus, we should keep in mind the followings:

1. Knowledge stand covered by this eternal enemy, known as desire, which is insatiable like fire.(In Sanskrit, अनलम् = अन् + अलम् – no satisfaction – that which cannot be satiated.) Desires are like fire. A fire can burn its very locus and similarly, desire it’s very origin. So while each desire gets fulfilled the list of unfulfilled desires grow. Only when leading a pious life can one discover this fundamental, root cause of dissatisfaction.
2. Anger too is similar. Anger makes a person violent – verbally and physically.
3. Such an extrovert, violent person, consumed by desire and anger, cannot follow Dharma and is bound to sin.
4. When compared with the physical body which is gross, external and limited,
5. the senses are certainly superior as they are more subtle, internal and have a wider range of activity. When desire gets generated, it finds its base first in sense organs which introduce sensuous objects to us.
6. the mind is superior to the senses, as the senses cannot do anything independently without the help of the mind. The mind can perform the functions of the five senses. The mind imprints in the five senses and these sights, sounds, etc. (called vasanas) continues to dwell upon them and yearn for them again and again.

• the intellect is superior to the mind because it is endowed with the faculty of discrimination. When the mind is in a state of doubt? the intellect comes to its rescue. The intellect should discriminate between right and wrong judgment. Wrong judgment and delusive thinking convinces that external world can give joy and satisfaction and increases obsession with the desire.

1. The Self is superior even to the intellect. “I” or self is the source of joy or sorrow. Take the example of a rope. When in darkness, a garland mistaken to be a snake can be the source of fear. But in brightness, understanding the original nature of the rope dispels our misgivings. Similarly, when misunderstood “I” becomes the source of sorrow. But when its proper nature is understood, “I” becomes a source of joy. The world by itself is not a source of joy or sorrow.

So, the self needs to be enlightened

Self enlightenment: There are four supreme effort oriented gains  (Purushatha): 1.Duty  (Dharma), 2. Money (Artha), 3. Desire (Kama), 4. Liberation (Moksha) to strive for.  Out of four supreme effort oriented gains  (Purushatha), Money (Artha) and Desire (kama) are considered important, but dharma and  moksha are still more  important.  When artha and kama are considered more important than dharmaand  mokhsa, that becomes an obstacle in achieving the goal of life. There are two stages to handle this obstacle:

First Stage:

Dhamaha(दमः) – Mastery of sense organs; don’t let anything enter your mind without control.

Shamaha(शमः) – Discipline of mind and thought pattern. Undisciplined mind has a tendency to get attracted to anything.

Vivekaha(विवेकः) – Discrimination; understanding that finite plus finite is always finite; insecurity plus insecurity is more insecurity.

Second Stage:

Self awakening: Understand that I am complete (पूर्णत्वं) with myself and I will not be full with any amount of acquisition. Obsolete solution is to discover fullness and security within self by self awakening.

*SCIENTIFIC SIGNIFICANCE OF FIVE DAYS DIWALI FESTIVALS *

Axis of the Earth is inclined at 23.5 degree from the axis of its orbit in which it revolves around the Sun. When the sun appears to move southward of the equator (Dahshinayana), intensity of the sun is not harsh during this period, and the environment is full of moisture. As Earth orbits the sun, the sun appears to pass in front of different constellations. The signs are derived from the constellations that mark out the path on which the sun appears to travel over the course of a year. During Diwali (around October), winter season approches; and before sun-rise, we can visualise the constellation “Libra” {तुला–राशि} on the horizon as ascendants. This signifies the onset of winters. Because of the begining of the change of season, during these periods human body becomes more prone to diseases as it is less resistant, both physically and mentally to the attack of outside environment, micro organism, bacteria and viruses. In order to remain disease free during these days, it is the utmost necessity that the area around you should be clean and hygenic. Before Diwali, people clean or decorate their homes and workplaces by cleaning, whitewashing and painting. Leading up to this day, houses and businesses are cleaned and decorated.

On the days of Diwali festival, the Sun, and the Moon are in conjunction which means that this period promotes harmony. Both these luminaries the Sun and the Moon are placed in Libra ( in the Swati Nakshatra). Libra or Tula is denoted by the balance symbol representing universal brotherhood, a much needed character for observing a festival of joy.

This balance of the Sun and the Moon is to be maintained in our body also. We have two nostrils for breathing. Normally on nostril is operating at a time. Left nostril is said to be connected with Moon-nerves (चन्द्र-नाड़ी) as breathing in through this will cool the body. Right nostril is said to be connected with Sun-nerves (सूर्य-नाड़ी) as breathing in through this will heat the body. In order to maintain health of the one should balance by breathing in alternately with left and right nostril (नाड़ी-शोधन प्राणायाम)

Dhan terasa: Dhanvantari, the god of good health and medicine, emerged  with the gift of Ayurveda (the knowledge of life) to humanity. One can enjoy wealth only when he is blessed with the health. Celebration of Dhanteras is to show importance to health and bringing wealth to home.

Narak Chaturdashi: When the body is cleansed, the mind becomes calmer and more peaceful and alert because of the deep connection between the body and mind. This day is celebrated by taking oil-bath in the morning and putting lighted lamps near drainages of the house to ensure perfect cleanliness.

Main Diwali: The Swati Nakshatra is the ruling Nakshatra during Diwali. This is a feminine constellation connected to Goddess of knowledge Saraswati, Laxmi, and Kali. One or more of these Mother Goddesses are worshipped on the Diwali day. Preference is given to Lord of intellect  Shree Ganesh before starting the worship of Laxmi. This symbolize that wealth should be earned by applying intellect fully. Then only purifying profit (शुभ लाभ) will make you prosperous. Floors are decorated with bright, geometric patterns called rangoli, which serve as symbols of good luck and welcome guests and Lakshmi. According to sixth shloka of second chapter of Rigveda Goddess Laxmi is invited by following Mantra

ॐ हिरण्य-वर्णां हरिणीं, सुवर्ण-रजत-स्त्रजाम्।…
चन्द्रां हिरण्यमयीं लक्ष्मीं, जातवेदो म आवह।।

Gowardhan Pooja (अन्नकूट): On this day lord Krishna is worshipped and mixed vegetable (अन्नकूट) is prepared to signify that all sorts of vegetables and fruits should be eaten in order to be healthy.

Bhai duja: The Swati Nakshatra is the ruling Nakshatra during Diwali. This is a feminine constellation. Relation of brother and sister is considered the most holy relationship purifying the mind. Bhaiduj is celebrated to pay respect this relationship.  

Celebration is an attitude, to celebrate life you don’t have to spend a lot of money . Celebration comes from enthusiasm and joy . When you are depressed, that’s when celebration is needed the most. Reconcile with the past and move on to the future with enthusiasm and share what you have with others.

The cleaner the mind, the more one is attracted to all that is good and noble, and it is such a mind that seeks enlightenment. The multifarious lights that illumine homes during Diwali are a symbol of the human yearning for the light of true knowledge.

Just as darkness inspires fear and causes sorrow in the form of mishaps, ignorance of one’s true identity leads to all human suffering, as body-consciousness gives rise to vices such as lust, anger, attachment and ego, which corrupt our thoughts and actions.

There is something beyond the physical body and mind, which is pure and eternal, called the soul. The celebration of Diwali refers to the light of this higher knowledge, dispelling the darkness of ignorance which masks one’s true identity as an immortal, immanent being.

गीता-गीत GITA GEET

तृतीयो अध्याय (श्लोक 27-35)Third chapter(Verses 27-35)

सांख्य-योग दर्शन से कर्मयोग (Sankhya Yoga to Karma Yoga)

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥3-27॥

प्रकृति के गुणों से  किये जाते सभी कर्म|

मोह से विमूढ़ जन नहीं समझे यह मर्म||

स्वयं को, अहंकार के बस वे कर्ता कहते |

                परन्तु कर्म निज प्रकृति के बस ही करते ||3-27||

All actions are performed as per one’s own  Prakriti or inherent nature. Prakrti denotes the universal aggregate of internal energy and power. Governed by them alone activities are going  on in the world. Not knowing that this is so, one under delusion feels and says ‘I am the doer or performer’.  (3-27)

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥3-28॥

प्रकृति के  तेईस गुण-तत्वों से है श्रृष्टि सब|

कर्म, इनके परस्पर संबधों हित प्रयत्न जब||

गुण कर्म विभागों का हो ज्ञान यदि, अर्जुन!|

               गुण गुणों में वर्त रहे, क्यों हो! आसक्ति तब||3-28||

There are twenty three elements characteristic features as per  Sankkya Yoga Philosphy

Three Subtle body: False-ego,  Intelligence, Mind

Five gross elements: Ether, Air, Fire, Water, Earth

Five sense objects: Sound, Touch, Sight,Taste, Smell

Five knowledge-acquiring senses: Ear, Skin, Eye, Tongue, Nose

Five working senses: Voice, Legs, Arms, Reproductive organs, Evacuating organs

The senses naturally run toward the sense objects and their mutual interaction creates sensations of pleasure and pain. For example, the taste buds experience joy in contact with delicious foods and distress in contact with bitter foods. The mind repeatedly contemplates the sensations of pleasure and pain which it associates with these objects. Thoughts of pleasure in the sense objects create attachment while thoughts of pain create aversion. Shree Krishna tells Arjun to succumb neither to feelings of attachment nor aversion.(3-28)

प्रकृतेर्गुणसम्मूढ़ाः सज्जन्ते गुणकर्मसु ।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्‌॥3-29॥

प्रकृति के गुणतत्वों में मोहित, सब होरहे व्यस्त|

गुणतत्त्वों से सम्बंधित कर्मों में, सतत आसक्त ||

इन अबोध, आसक्त-जनों को, नहीं करें विचलित|

             गुण-तत्वों के ज्ञानीजन, सदा कर्मों से अनासक्त||3-29||

Ignorant human-beings become bewildered by the characteristic features of the material energy of nature or Prakriti. Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. They work for to enjoy sensual and mental delights. They are unable to perform actions as a matter of duty, without desiring rewards. The persons, with knowledge of these elements of nature, should not disturb the mind of these ignorant persons without knowledge. Rather, they should instruct the ignorant to perform their respective assigned actions, and slowly help them rise above attachment. (3-29)

मयि सर्वाणि कर्माणि सन्नयस्याध्यात्मचेतसा ।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥3-30॥

अर्पित सभी कर्म प्रभु को कर, लक्ष्य आत्म-उत्थान |

न फ़ल की हो अभिलाषा, न कभी हो उनका ध्यान ||

लें नहिं श्रेय सफल होने पर, न करें कभी अभिमान |

              बिन संताप युद्ध कर, यह निज नियत कर्म ही मान||3-30||

Do actions without desire and attachment leaving everything on God, Do not take any credit for the success you achieve and undertake this war in the state of peace considering this as your assigned duty.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।

        श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽति कर्मभिः॥3-31॥

जो मानव हैं दोषान्वेष्ण-बुद्धि रहित|

श्रृद्धा से भरपूर, मेरे इस मत के हित||

करते हैं अनुशरण नित्य ही इसी तरह|

             न कभी बंधे वे कर्मफलों से किसी तरह||3-31||

One who does not criticize others and executes his duties according to Krishna’s philosophy and who follows this teaching faithfully, without envy, becomes free from the bondage of fruit of actions.(3-31)

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्‌ ।

सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥3-32॥

जो भी इन सब पर दोषारोपण करते |

मेरे मत का न कभी अनुकरण करते||

वे सब ज्ञान-विमूढ़ हो चुके ऐसा जानो|

              नष्ट विवेक-बुद्धि वाले ही उनको मानो||3-32||

But those who find fault with my teaching out of envy and disregard these teachings and do not practice them regularly, they are bewildered in all knowledge and fated to be destroyed. (3-32)

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥3-33॥

ज्ञानवान भी करते चेष्टा प्रकृति अनुसार |

अपनी-प्रकृति सदृश ही उनके सभी विचार||

प्राणिमात्र ही चलते अपनी प्रकृति की ओर|

                  हठ से बदल नहीं सकते निज-प्रकृति-विकार||3-33||

The accumulated impressions of virtue, vice, knowledge, desire etc., which become manifest at the commencement of the present life (janma) is called prakriti here. All creatures act only according to it. It is natural instinct since it is their nature (prakriti). When even a wise-man behave according to his own nature and all beings follow their nature, what restraint will do?  (3-33)

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥3-34॥

इन्द्रिय के इन्द्रिय-विषयों में, राग द्वेष दोनों रहते |

            उनके वश में मत होजाओ, इनको पथ-बाधक कहते ॥3-34॥

Attraction and repulsion for sense objects are felt by all embodied beings. Perform your duty without being influenced by attachments and aversions for sense-objects because they are stumbling blocks on the path of self-realization.(3-34)

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्‌ ।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥3-35॥

चाहे लगे गुणहीन, स्वधर्म सदा श्रेयस्कर|

अच्छे निभाये गए, दूसरे धर्म से बेहतर ||

अपने धर्म में मरना भी होता हितकारी |

                 धर्म दूसरे का होता, सर्वदा  ही भयकर ||3-35||

It is far better to discharge one’s own prescribed duties, even though they may look  faulty, than another’s duty well accomplished. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, since leaving your own assigned duties and performing another’s duty will always give fear.(3-35)

LEARNING FROM GITA

In the discharge of our worldly duty, we will have to encounter all kinds of likeable and unlikeable situations. We must practice neither to yearn for the likeable situations, nor to avoid the unlikeable situations. And when we become indifferent to both pleasure and pain in the discharge of our duty, we will become truly free to act from our higher nature.

All actions are performed by Prakrti through its gunas (qualities or evolutes) of Prakrti (nature). Those, whose egos create confusion, think they themselves are the  doer of actions in the world.

1. A) Five-parts process of Karma Yoga: In the shloka (3-30), lord Krishna has mentioned four words in addition to dedication to the God: Adhyatma Chetasa, Nirashi, Nirmamaha, VigataJvara. All these are included in the five parts process of Karmayoga:
2. Dedicate all your actions to god so you don’t hate any of your duty.  Do not take credit of action you are performing
3. Be Adhyatma Chetasa: or with intellect (viveka buddh) i.e. with Power to discriminate, Priorities of life must be clear. Spiritual progress must be primary goal; material progress only a secondary goal, all other goals are subservient to this goal.
4. One should be Nirashi (free from anxiety about results). Plan, implement and leave the rest to the Lord. Be prepared for any future situations because future is not under your control. You are not the only one responsible for your success.
5. Be Nirmamaha. If you are successful it is because of invisible factors. Most of them are not under your control. So, don’t claim total credit. Remember there are a number of hidden variables (collectively attributed to the Divine) that also helped
6. Be VigataJvara: There are usually 2 types of feverishness: one is physical and the other is mental (stress). Equanimity means being immune to jvara. Maintain mental poise/balance. This may be termed as Samatvam or Vigatjvara.

We function in both ways as Kartha (performer) and Bhokta (consumer of fruits of actions). Equanimity can be disturbed in two ways.

1. As a Karta: Equanimity can be disturbed when performing a variety of actions. When I perform actions I don’t like, I have tensions. There is resistance every moment.
2. As a Bhoktha: When the results of actions are not as per our expectations.

A Karma Yogi must be an embodiment of  enthusiasm. This is equanimity as a Kartha. When  he does not worry about the results and prepared to consume happily the fruits of action. This is the equanimity of Bhokta.

B) Relation between Nature and actions (Prakriti and Karma):

1. One should select his career or profession after studying his own nature.
2. One should not get disturbed with the other’s behaviour as others act according to their own nature.

C) Performing assigned duties or Dharma: Perform with your best for the duties assigned to you. Do not consider that duties assigned to others are better than yours, and get disturbed.