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Geeta Jayanti – 3

मासानां मार्गशीर्षोऽहम्...

Masanaām Margsheershoham

(Am Margsheersh amongst the months)…

Today is the day when the divine song Shreemad Bhagwad Geeta was sung on the battlefield of Kurukshetra…

A song of reckoning between –

Arjun, the warrior and Krishna, his charioteer…

Arjun, the seeker and Krishna, the guide…

Arjun, the friend and Krishna, the divine friend…

Arjun, the disciple and Krishna, his teacher

But the Geeta begins with the question of Dhritrashtra (the blind king – blind in love for his kids) asking his charioteer Sanjay

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1/1||

O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?

It is no coincidence that all 4 characters of the Geeta are related in as a warrior and his charioteer. Both Arjun and Dhritrashtra are warriors and both Krishna and Sanjay are their charioteers respectively. Just as the charioteer guides the chariot through the battlefield, so does the God and His song, Shreemad Bhagwad Geeta, guides us through our battlefield of life.

Coming back to the reference to the first Shlok of Geeta, it conveys the essence of the whole battle. मामकाः पाण्डव (mine and yours), my sons and the sons of Pandu. Similarly our life is full of mine and yours (not mine / other). We are fighting this battle and Geeta guides us through it. Geeta explains the beautiful concept of “Dharma”- the way, the thought, the concept of deciding between mine and yours. Had Dhritrashtra not fallen for this difference between his own sons and his brother Pandu’s sons, the battle wouldn’t have happened! So, in a way, Dhritrashtra is one of the many reasons for Humanity to be blessed by the divine guidance of the Geeta. And maybe so the first Shlok of the whole song begins with him. Never to be heard again during the whole song. It also leads us to understand a beautiful word ‘Relationships‘.

Mine and yours can be understood in many ways. One of the ways that Geeta teaches me and I understand it is that we are all one as the divine manifests within us all. So we cannot be two different entities but two parts of the same entity. And so he exists everywhere and within everything. HE is OMNIPRESENT.

सर्वस्य चाहं हृदि सन्निविष्टो
मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ||15/ 15||

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedānt, and the knower of the meaning of the Vedas.

So He is seated everywhere. Nothing can exist without Him. Nothing is different from Him. We can say that we are just His reflections. So how can it be mine and yours.

And readers this can be a way to understand the world and best solution towards the problems faced by mankind especially about relationships. Even the last Shlok of Geeta conveys the same

यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: |
तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम ||18/ 78||

(Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.)

Here too if we understand that both He (Yogeshwar Krishna) and myself (Arjun) are no different as the word यत्र is used for both. So they are together at the same place, that is the Atman and the jeev are the same place. And once we understand this then there is unending prosperity, opulence and righteousness and so is victory.

On this day, we bow down to the greatest Charioteer who came to guide Humanity about the most beautiful and cherished moments of its lives – ‘Relationships’.

It isnt that Geeta is explaining only relationships, it has many facets, but leave that for another time.

Best wishes on the occasion of Geeta Jayanti.

Also the festival of Christmas coincides today. So wishing all of my readers a very Happy Christmas too. Will come up with a blog on Christmas tomorrow.

Till then

Jay Shri Krishna!

Shree Krishna Sharanam Mamah!

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Margashirsh Ekadashi – Geeta Jayanti – 2


अर्जुन उवाच |
नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत
स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव ।।

The above shlok is the essence of the singing of the Divine Song where Arjun talks about ‘Mohnaash‘ (detachment from worldly pleasures). My last blog had mentioned that Geeta begins with मामका (mine = attachement) of Dhritrashtra and here at this shlok it ends with Arjun’s understanding about detachment. It’s a long journey, with beautiful encampments in between.

Every person has a different perspective and I have mine, about the above said encampment. It is a place where, while reading, one stops and sits at its banks and keeps thinking, re-reading those shloks as said by Bhagwaan Yogeshwar. For me, the places where I encamp are the description of a

Sthitapradnya in Chapter 2,

Rajvidya in Chapter 9

The values of a Bhakt (devotee) in Chapter 12

Gunatit in Chapter 14, and

The values of the Devas and the vices of the Asuras in Chapter 16.

Will be taking about Sthitapradnya in today’s blog.

Sthitapradnya can be called the one with steady wisdom, intelligence and understanding. Such a beautiful life of a person as described by Bhagwaan is truly mindblowing. Will just share the shlok and its English translation for our reading and understanding. Will not go into the details of explaining them and leave it upto you, my reader, to read them and understand them. It all begins with the question asked by Arjun and later Bhagwaan goes on to describe the Sthitapradnya.
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||

(Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?)
श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||

(The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.)
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||

(One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.)
य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||

(One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge.)
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||

(One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.)
विषया विनिवर्तन्ते निराहारस्य देहिन: |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 59||

(Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realizes the Supreme.)
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||

(The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination and practicing self-control.)
तानि सर्वाणि संयम्य युक्त आसीत मत्पर: |
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 61||

(They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in me.)
ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || 62||

(While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.)
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||

(Anger leads to clouding of judgment, which results in bewilderment of the memory. When the memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.)
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

(But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.)
प्रसादे सर्वदु:खानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते || 65||

(By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God.)
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् || 66||

(But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?)
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 67||

(Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.)
तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 68||

(Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge.)
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

(What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.)
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमाप: प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी || 70||

(Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.)
विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||

(That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.)
एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72 ||

(O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.)

I have not come across such a beautiful description about a person or a devotee before. It is self explanatory and needs no explanation as I earlier stated. Would request my readers to read the shlok again and again and try and understand them slowly and later without even reading their English meanings. Am sure Maa Geeta will speak with you.

I have found my Sthitapradnya in my elder brother, mentor and guide; Param Pujaniya Pandurang Shastriji Athavale and am trying to walk on the path already tread by Him, as He holds my finger and guides me.

Would request all my readers to seek their own mentors or guides.

I know that my blog today has become a bit longer than usual and some might even find it tough to understand the shlok and meanings initially. But am sure the day you start understanding them, you will start loving them.

Am attaching the link to my last years blog as well, just in case if you feel like reading it

https://ameetkothari.wordpress.com/2018/12/19/margsheersh-ekadashi-geeta-jayanti/

Wish you all a very Happy Geeta Jayanti and a Happy celebration of the month of Margashirsh!

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Haiku #38

The Soul’s immortal;

Death is, but a change of clothes

So get up and fight… // 2 //

Even if Soul is immortal, the body will die. It’s a natural process. So instead of being afraid of death, let’s embrace it. Fight till you attain “moksha”. We cannot run away from it. In the battlefield of “Kuru” (performing action – Karma) there is no running away or sitting down dejected.

Are we not afraid of death? Or have we forgotten that we are answerable to someone? We see both the thought processes in this world. Will we be able to strike a balance between both positively? Let’s sit, relax for a day and think over this weekend.

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Haiku #37

Will not fight nor kill

Anyone from family,

Uncivilized isn’t it?… // 1 //

The first chapter is Arjun Vishaad Yog. The great warrior Arjun has described his mental state and denies to fight against his own blood. He gives his own understanding and logic towards his outburst. He sees danger regarding the corrupting of the civilisation. He cried for the civilisation that the Sages have built with their efforts and blood. Hence it is “vishaad”.

Do we think about even about our families before arriving at any decision? Do we think about the effects of our action due to our decision? Do we fully understand the impacts of our decision? Hope we think and realise one day…

Post Script :

No specific shloks this time. Would try to write the history of the chapters. I know will not be able to do so in a single Haiku, so will write till my God guides and permits.

Also it will not be everyday as before, but yes will be consistent with my writings of the Haiku on Shreemad Bhagwad Geeta.