Is really Bhagavad Gita “an extremist literature” spreading “social disorder”?

Is really Bhagavad Gita “an extremist literature” spreading “social disorder”?
Sings Sri Krishna in Chapter Eleven, Verse Fifty-five of Bhagavad Gita:

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥
matkarmakrnmatparamo madbhaktah sangavarjitah
nirvairah sarvabhūtesu yah sa māmeti pāndava|

“This man, O Arjun, who acts only for my sake (matkarmah), rests on and is dedicated to me alone (matparmah), in complete detachment (sangvarjitah) and freedom from malice towards all beings (nirvairah sarvbhooteshu), knows and attains to me.”

The four essential requirements of the evolutionary discipline by which a man can achieve spiritual perfection or transcendence (of which human life is the means) are indicated by the terms: “matkarmah,” “matparmah,” “sangvarjitah,” and “nirvairah sarvbhooteshu.”

“Matkarmah” means performance of the ordained act-the act of yagya. “Matparmah” is the necessity of the worshipper’s taking refuge Lord Sri Krishn and of complete devotion to him. The required action is impossible to accomplish without total disinterestedness in worldly objects and the fruits of action (sangvarjitah). The last but not the least requirement is “nirvrairah sarvbhooteshu”: absence of malice or ill-will towards all beings.

Only a worshipper fulfilling these four conditions can attain to Lord Krishn. It hardly needs saying that if the four ways urged by the last verse of the chapter are observed, the resulting state is one in which external war and physical bloodshed are simply out of the question. That is one more instance that the Geeta is not about external fighting. There is not one verse in the poem that supports the idea of physical violence or killing. When we have sacrificed ourselves through yagya, remember only God and no one else, are completely detached from both nature and the rewards of our action, and when there is no malignity in us towards any being, with whom and for what shall we fight?

The four observances lead a worshipper to the stage at which he stands entirely alone. If there is no one with him, who shall he fight? According to Lord Krishn, Arjun has known him. This would not be possible if there were even the slightest touch of malice about him. So it is evident that the war waged by Arjun in the Geeta is against fearful enemies such as attachment and repulsion, infatuation and malice, and desire and anger, that rise up in the way of the worshipper when he engages in the task of single-minded contemplation after having achieved an attitude of detachment to worldly objects as well as rewards.

In Chapter Fifteen,Verse Seven of Bhagavad Gita, Lord Krishna sings:

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥
mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ|
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati

“The immortal Soul in the body is a part of mine and it is he who attracts the five senses and the sixth-the mind-that dwell in nature.”

Now with the above exposition, let us analyse : Is really Bhagavad Gita “an extremist” literature and a literature spreading “social discord”?

Bow down in lotus feet of most Revered Gurudev for such teaching to me.

Humble Wishes.
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“Final doom is the inexpressible state of the total identity of Soul with God while the body yet is”…… as per metaphysical vision of Bhagavad Gita….!!!

“Final doom is the inexpressible state of the total identity of Soul with God while the body yet is”…… as per metaphysical vision of Bhagavad Gita.

Sri Krishna teaches in Bhagavad Gita:

एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥

etadyonīni bhūtāni sarvānītyupadhāraya
aham krtsnasya jagatah prabhavah pralayastathā

“Know that all beings arise from these two natures and that I am both the creator and the end of the whole world.”

All beings spring from these animate and inanimate natures. These are the two sources of all life. God (Sri Krishn) is the root of the whole universe, both its creator and destroyer. It springs from him and is also dissolved in him. He is the spring of nature as long as it exists, but he is also the power that dissolves nature after a sage has overcome its limitations. But this is a matter of intuition.

Men have always been intrigued by these universal questions of creation and destruction, which is sometimes calls ‘‘doom’’. Almost all holy books of the world have attempted to explain these phenomena in one way or another. Some of them insist that the end of the world is brought about by submersion under water, while according to others the earth is annihilated because the sun comes too close to it and burns it. Some call the event the Day of Final Judgement, the day on which God judges all beings, while others explain away the idea of doom as a recurrent feature or as dependent on a specific cause.

According to Sri Krishn, however, nature is without beginning and end. Changes there have been, but it has never been completely destroyed. According to Indian mythology, Manu experienced a doom in which eleven sages had sailed, by tying their boat to the fin of a fish, to a towering peak of the Himalayas and found shelter there. In sacred composition called the Shreemad Bhagwat, which is contemporaneous with Sri Krishn-God came down to earth for his pleasure-and dealing with his life and precepts, the sage Mrikandu’s son Markandeya Ji has rendered an account of the doom he claims to have seen with his own “eyes.”He lived on the north of the Himalayas, on the bank of the Pushpbhadr river.

According to Chapters 8 and 9 of the twelfth section of Shreemad Bhagwat, the great sage Shaunak and some others told Sut Ji (a pupil of Vyas) that Markandeya Ji had had a vision of Balmukund (infant Vishnu) on a Banyan-leaf. But the difficulty was that he belonged to their lineage and was born only sometime before them; and it was a fact that the earth was never submerged and destroyed after his birth. With all this, how was it possible that he had beheld destruction of the earth? What kind of deluge was it?

Sut Ji told them that, pleased with his prayers, God had manifested himself to Markandeya Ji, who had then expressed his wish to see God’s maya, driven by which the Soul has to wander through endless births. God had granted his wish and one day, when the sage was sitting absorbed in contemplation, he saw towering, furious waves of the sea hurtling on to him from all sides. Terrible fishes leapt from the waves. He scurried here and there to save himself. The sky, the sun, the moon, heaven itself, and all the constellations were drowned in the flood. In the meantime, he saw a Banyan tree with an infant on one of its leaves. As the child breathed in, Markandeya Ji was drawn inside him by the inrushing air, and there he discovered his hermitage along with the solar system and the whole universe alive and intact. Soon after, he was cast out with an exhalation. When his eyes opened at last, Markandeya Ji found himself safe on his seat in his hermitage. So, whatever he had seen was but a dream-a vision.

It is evident that the sage had this divine, transcendental vision-this intuitive experience – only after worship spread over years beyond reckoning. It was a perception by his Soul; everything outside was the same as before.

So, doom, too, is an event that is revealed by God within the heart of a yogi. When at the completion of the process of worship, worldly influences cease to be and only God remains in the yogi’s mind-that is doom. This dissolution is not an external phenomenon. Final doom is the inexpressible state of the total identity of Soul with God while the body yet is. This Is something that can be felt through action alone. Whether it is you or me, we are victims of delusion if we judge by the mind alone. This is what we are told now.

`Swami Adgadanad Jee Paramhans.

Humble Wishes.


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Divine arrangements are constantly unfolding. Is the goal of these arrangements’ happiness…….???

Divine arrangements are constantly unfolding. Is the goal of these arrangements’ happiness?
It’s a beautiful question dear blessed soul Jason Skeie. U.S.

Yes, the goal of constantly unfolding of divine arrangements is happiness.

Now you may ask: Why or How?

Because happiness lies in God only, and the intuitive perception of that Supreme Spirit is knowledge.
Real and lasting happiness cannot be won through physical pleasures.
Lasting happiness can come only by the discipline of the mind and faith in the Lord
which cannot be diminished by good or bad fortune.
Man has to use the power of discrimination given to him to fight the evil forces within him
and to foster the Divine elements in him by his own effort,
by listening to the voice of his conscience.
All such happen when divine arrangements are constantly unfolding.

Lord Krishn sings in Bhgavad Gita:

“The man who knows his Self and whose happiness and peace lie within merges into God,
and he attains to the final beatitude that lies in him.”

The man, who is joyous within, at peace within, and illumined within by his perception of the Self
and the identical Universal Spirit, is a realized sage who is united with God and who attains to his ineffable state.

He is the real man (nara=na+raman)-one who is not given to physical dalliance.
Even while he is living in the mortal body, he is capable of facing the fierce urges of passion and anger,
and of destroying them.
He has achieved selfless action in the world, and he is happy.
He has won the happiness of identity with God in which there is no grief.
According to divine ordinance, this happiness is acquired in this mortal,
worldly life itself and not after the death of the physical body.

Bhagavad Gita sings:
“That happiness which both initially and finally beguile the Self,
and which arises from slumber, lethargy, and negligence, is said to be of the nature of ignorance.’’

“That happiness which springs from the association of the senses with their objects,
and which is like nectar at the beginning but like gall at the end, is said to be tainted with passion and moral blindness.’’

“That happiness which is at first like poison but finally tastes like nectar,
for it issues forth from the lucidity of an intellect that has realized the Self, is of an impeccable nature.”

Bow down in lotus feet of Revered Gurudev for such learning to me.


Humble Wishes.

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I picture it in layers. The soul is ever expansive whereas the mind is like an antenna. The ego is like a wire that plugs into the antenna. This image makes it easier to see how the soul is superior in scale yet is able to be consciously connected to body mind complex.


I picture it in layers. The soul is ever expansive whereas the mind is like an antenna. The ego is like a wire that plugs into the antenna. This image makes it easier to see how the soul is superior in scale yet is able to be consciously connected to body mind complex.
~Jason Skeie, U.S.

You are welcome, dear blessed soul Jason Skeie.

We must know how the Soul dwells amidst nature through metaphysical vision of Bhagavad Gita.

Liberation from birth and death is to be had only after the cessation of the properties of nature which prompt them.
Lord Krishn sings in Bhagavad Gita:
“The nature-based Soul experiences nature-born objects
which are characterized by the three properties,
and it is association with these properties.
that is the cause of his birth in higher or lower forms.”
But how the Soul dwells amidst nature?

Lord Krishn adds:

“Although residing in the body,
the Soul is transcendental and said to be the witness,
the granter, the enjoyer, and the great God and Supreme Spirit.”

The Soul dwelling in the sphere of the heart is even closer than one’s hands, feet, and mind.
Whether we do good or evil, he is unconcerned. He just stands as a witness-an onlooker (updrashta).
When the right course of worship is taken and the wayfarer rises a little higher, the approach of the witnessing Soul changes, and he becomes the granter (anumanta). Now he begins to grant and confer intuitions.
When the seeker is yet closer to the goal by further spiritual discipline, the Soul begins to support and sustain (bharta).
Now he also provides the propitious yog.
Then he turns into the enjoyer (bhokta) when the worship is even more refined.
He accepts whatever yagya or penance is performed, and at the stage after this acceptance.
he is transformed into the great God (Maheshwar). He is now master of nature,
but since he is master of nature it follows that nature yet abides in some part of him.

At even a higher stage than this, after the soul is endowed with the attributes of the ultimate,
he comes to be known as the the Supreme Spirit. Thus, although dwelling in the body,
this soul or Purush is yet transcendental-quite beyond nature.
Witness at the beginning is transformed into the Supreme Spirit himself.

And then:

“In whatever manner he conducts himself,
the man who knows the truth of the Soul and nature
with its three properties is never born again.’’
This is salvation. Yogeshwar Krishn has so far spoken to Arjun on the freedom from rebirth which is the final outcome of the intuitive knowledge of God and nature. But he now stresses yog whose mode is worship, for attainment is impossible without the accomplishment of this action.

Lord Krishn sings:

“While some perceive the Supreme Spirit in their heart.
by contemplation with their refined mind,
some others know him by the yog of knowledge,
and yet others by the yog of action.”
Some men perceive the Supreme Spirit in the realm of their heart by inner remembrance and meditation.
Some others engage in the same task by Sankhya Yog or the Way of Discrimination and Knowledge
after a due appraisal of their strength.
And yet others see him by the Way of Selfless Action. The chief means pointed out in the verse above is meditation.
The Way of Knowledge and the Way of Selfless Action are the two modes of embarking.
on this deed of meditation and worship.

Further HE adds:

“But ignorant of these ways,
there are yet others who worship by just learning the truth.
from accomplished sages and, relying upon what they hear,
they also doubtlessly steer across the gulf of the mortal world.”

So, if we can do nothing else, we should at least seek the company of accomplished sage.

And then:

“Remember, O the best of Bharat,
that whatever animate or inanimate being exists is born
from the coming together of the insentient kshetr
and the sentient kshetragya,”

On the state in which the final attainment is made, Sri Krishn has this to say:
“He alone knows the truth who steadily sees the imperishable God.
in all animate and inanimate beings that are destructible.”
That Soul alone apprehends reality who has a steady perception of the immortal God in the animate and inanimate beings.
that are annihilated in their own special ways.
In other words, he is of the state of the Supreme Spirit only after the characteristic destruction of that nature, never before it. The same idea was expressed in the third verse in Chapter 8 when Sri Krishn pronounced that.
the destruction of that condition of beings which generates good or evil impressions (sanskar) is the culmination of action. Action is then complete.

Lord Krishn sings:
“He achieves the supreme goal because,
evenly perceiving the existence of the identical God in all beings,
he does not himself degrade his Self.”
He does not destroy himself because he constantly sees God as akin to his own Self.
So, he attains to the final bliss of salvation. Now the qualities of the accomplished Soul are pointed out.

Lord Krishn adds:

“And that man knows the truth who regards all action
as performed by nature and his own Soul as a non-doer.’’
Viewing all action as accomplished by nature implies that he sees the occurrence of action.
only as long as nature survives.
He also sees the Soul as a non-agent and thus he comes by awareness of reality.
“He realizes God when he sees the whole variety of beings.
as resting upon and as an extension of the will
of that one Supreme Spirit.”

When a man sees the diffusion of God through all the various states of beings and regards them as
but an extension of the same God, he attains to him.
No sooner is this stage reached than he realizes God.
This, too, is an attribute of a sage-a great Soul-with a steady wisdom.

Lord Krishn concludes in Chapter 13 of Bhagavad Gita:

“Although embodied,
he imperishable Supreme Spirit is neither a doer nor tainted because,
O son of Kunti, he is without beginning or end
and transcending all properties.”

How it is so is illustrated in the following verse:

“As the all-extensive sky is unsullied because of its subtlety,
even so the embodied Soul is neither a doer nor tainted.
because he is beyond all the properties.’’

It is further said of him:

“The Soul illuminates the whole kshetr
just as the one sun lights up the entire world.’’
“They who have thus perceived the distinction.
between kshetr and kshetragya,
and the way of liberation from the maladies of nature,
with the eye of wisdom attain to the Supreme Spirit.”

Sages who know the difference between nature and Soul,
as also the way of liberation from mutable nature, realize God.
That is to say that knowledge is the eye with which one may see the reality of kshetr and kshetragya,
and that knowledge here is a synonym for intuitive perception.

Bow down in lotus feet of Revered Gurudev for such teaching to me.
Here is one more and most interesting content as described in “Kaṭhopaniṣhad”.
This is explained very beautifully in the Kaṭhopaniṣhad with the help of the model of a chariot:

ātmānagvaṁ rathinaṁ viddhi śharīraṁ rathameva tu
buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha
indriyāṇi hayānāhurviṣhayānsteṣhu gocharān
ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣhiṇaḥ (1.3.3-4) [v21]
The Upanishads say there is a chariot, which has five horses pulling it; the horses have reins in their mouths,
which are in the hands of a charioteer; a passenger is sitting at the back of the chariot. Ideally,
the passenger should instruct the charioteer, who should then control the reins and guide.
the horses in the proper direction.
However, in this case, the passenger has gone to sleep, and so the horses are holding sway.
In this analogy, the chariot is the body, the horses are the five senses, the reins in the mouth of the horses are the mind,
the charioteer is the intellect, and the passenger seated behind is the soul residing in the body.
The senses (horses) desire pleasurable things. The mind (reins) is not exercising restraint on the senses (horses).
The intellect (charioteer) submits to the pull of the reins (mind).
So in the materially bound state, the bewildered soul does not direct the intellect in the proper direction.
Thus, the senses decide the direction where the chariot will go.
The soul experiences the pleasures of the senses vicariously, but these do not satisfy it.
Seated on this chariot, the soul (passenger) is moving around in this material world since eternity.
However, if the soul wakes up to its higher nature and decides to take a proactive role,
it can exercise the intellect in the proper direction.
The intellect will then govern the lower self—the mind and the senses—and the chariot will move.
in the direction of eternal welfare. In this way, the higher Self (Soul) must be used to control.
the lower self (senses, mind, and intellect.


Humble Wishes.

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Does single mindedness occur while letting attachment to a personal self-dissolve……….?????

Does single mindedness occur while letting attachment to a personal self-dissolve?
An excellent question dear blessed soul Jason Skeie, U.S.

Letting attachment to a personal self-dissolve on your own is very difficult task rather impossible. It is possible only when single mindedness occurs.

With the awakening of spiritual virtues, one can gain affectionate devotion which leads to attain extreme stage of adoration with dedication and complete surrender to God. This is how one initiates to achieve single mindedness,

The affectionate devotion attains to the state of divine exaltation. This devotion is a feeling of tenderness for the desired object, which includes within itself all the experiences of devotees, even pangs of separation and occasional disenchantment and tears. There should be nothing for a devotee except the longed-for God. If the devotion to him is perfect, it embraces the virtues that provide access to the Supreme Spirit.

One kind of wealth is the external riches which are needed for physical sustenance, but that has nothing to do with the Self. The really lasting wealth of man, which he can truly call his own, is realization of his Self, the God within.

In the Brihadaranyak Upanishad, Yagnavalkya teaches the same to his wife Maitreyi when she asks him, “My lord, if this whole earth belonged to me with all its riches, should I through its possession attain immortality?” The sage replies, “No, your life would be like that of the wealthy. None can possibly hope to be immortal through wealth.”

Revered Gurudev teaches us very often:

“Believe that adoration of the Supreme Spirit has commenced when, even while one is leading the life of a householder, there are signs of weariness and tears, and sentiment so powerful that it chokes the throat.’ ’Manifold strands are entwined in love: of dharma, precept, restraint, pious association, and sentiment.

Now question is what may bring about the arising of the “longing”……..???

Number of spans of our life are even too short to share this subject but we can certainly find some way outs as preached by our enlightened masters.

Lord Ram has preached the great devotee Shabari in Ramcharit Manas:

The first step to devotion (Bhakti) is to keep company of the saints (Satsang).

That is what Bhagavad Gita confirms also:

“Obtain that knowledge (from sages) through reverence,
inquiry and innocent solicitation,
and the sages who are aware of reality will initiate you into it.”
Seeker is advised to approach seers with reverence,
self-surrender, and humility,
to be instructed in true knowledge through devoted service
and guileless curiosity.

These seers will enlighten him on it. The ability to acquire this knowledge comes only with a wholly dedicated service. They are seers who enable us to have direct perception of God. They know the mode of yagya and they will teach it to seeker.
It’s total grace of God to find a pure sage. Without accumulation of righteous impulses, one can never get association and blessings of an enlightened sage.

The most sacred earning of spiritual life is to take refuge in accomplished sage and to serve such sages with mind, heart and all actions with selfless motive.

To approach really enlightened seers with reverence, self-surrender, and humility, to be instructed in true knowledge through devoted service and guileless curiosity must be on the top priority.

“Meeting the True Guru, the wandering mind is held steady.
it comes to abide in its own home.
It purchases the Naam, chants the Naam,
and remains absorbed in the Naam………”

Bow down in lotus feet of revered Nanak Gurudeo ji….!!!!

“Among the means and conditions necessary for liberation,
bhakti alone is supreme.
A constant contemplation of one’s own Real Nature is called devotion.”


Nārada Bhakti Sūtra onwards enlightens us on Bhakti:

Nārada, says that bhakti consists of surrendering all strivings-to-become unto That (Self, Pure Beingness), forgetting Which one is subject to extreme distress.

Revered Nārada gave three definitions of bhakti, according to three sages, namely Parashara, Garga and Shandilya:
(1) delighting in divine worship – pūjādiṣhu anurāga iti pārāśaryaḥ,
(2) delighting in divine stories – kathādiṣhu iti gargaḥ,
(3) removing all obstacles to reveling in Self –
ātma-raty-avirodhena iti śāṇḍilyaḥ.

To become the very embodiment of devotion as a wayfarer
on the path of spiritual quest is the prime necessity.
It is seeker’s love for God that inspires to get ready for the war.
between matter and spirit.

The initial stage is thus of love, adoration.

Revered Gurudev Swami uses to say:

“Believe that adoration of the Supreme Spirit has commenced when,
even while one is leading the life of a householder,
there are signs of weariness and tears,
sentiment so powerful that it chokes the throat.”
Manifold strands are entwined in love: of dharm, precept, restraint, pious association, and sentiment.
And then says revered sage Ramakrishna:

“….I tell you the truth: there is nothing wrong in your being in the world.
But you must direct your mind toward God.
otherwise, you will not succeed.
Do your duty with one hand and with the other hold to God.
After the duty is over you will hold to God with both hands…”

Sings Sri Krishna in Bhagavad Gita.
“Seek refuge with all your heart,
O Bharat,
in that God by whose grace

you will attain to repose and the everlasting, ultimate bliss.”

Silence always leads to eternal silence.
When your mind and senses get totally restrained,
there is no way out except to reach to the stage of stillness.
in total silence.

And beloved waits there…. waits for your final merger so that silence may ever last as infinite eternal silence.
You exist no more and identity gets lost forever.
Drop drops in ocean and gets named as ocean.
only oneness exists.
Bow down in lotus feet of Revered Gurudev.🙇‍♀️

Humble Wishes.

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हे सदाशिव……….!!!

तुम्हारी दया दृष्टि के संकेत मात्र से कृपा वृष्टि का एक हल्का सा झोंका,
दो चुटकी श्रीचरण रज घोले
आज कैसे बरस पड़ा मेरे अन्तःकरण के कोने कोने में?
आज मेरे मन के अतृप्ततता की अनवरत प्यास संतृप्तता की गोद में कैसे लुढ़क पड़ी है सजल नयनों केअश्रुपूर्ण रोने धोने में?

निःशब्द मुस्कान सहित मौन खड़े हो, कुछ कहोगे?
अच्छा….कुछ नहीं कहना है, तो
कुछ सुनोगे? सुनोगे न…,तो सुनो।

सुना है औघड़ दानी हो,
सर्व शंकाओं से उपराम, सृष्टि के सर्वश्रेष्ठ ज्ञानी विज्ञानी हो।

याचक हूं एक भिक्षा का….!!!
भले ही हो अंशतः, किंतु मुझे केवल वो गुर सिखला दो,
कि कैसे तुम भवसागर मंथन के
सर्वथा त्यक्त विष का विषपान स्वीकार कर, हलाहल को
कंठो के ऊपर ही रोककर,
मौन मुस्कानों में मस्त, अलमस्त, परमशान्ति समेटे मुस्कराते रहते हो, हे मेरे नीलकंठ?

विनम्र शुभेक्षाओं सहित।
~ मृत्युञ्जयानन्द ।©

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