The Gist Of Gita

  ||  Shri Hari  ||

 

The Gist of Gita

 

 

continued ......

 

 

Body, senses, mind, intellect, etc.  none of these are mine.   If you accept these as belonging to the world, then it will be Karmayog.  If you understand these to belong to Nature, then it will be Jnanayog, and if you believe these to belong to God, then it will become Bhaktiyog.   If you consider these as your own, then it will be yoga of birth and death, in other words, birth and death will take place, and you will get nothing.   That which is not ours,  how can we get that thing?   How will it stay with us?   Therefore Gita says that whatever work you do with the body, senses, mind, intellect,  do it for the supreme good of all. 

"Yagyaayaacharatah karma samagram pravileeyate" (Gita 4/23). "He, who works for the sake of sacrifice (yajña) alone, all his actions are destroyed (dissolved),"

It has come in Ramayan

परहित बस  जिन्ह के मन  माहीं ।

तिन्ह  कहुँ जग  दुर्लभ कछु  नाहीं ॥

                                                                                   (मानस,  अरण्य॰ ३१/५)

पर हित  सरिस धर्म  नहिं भाई ।

पर पीड़ा  सम नहिं  अधमाई ॥

                                                            (मानस,  उत्तर॰ ४१/१)

By doing things for other`s welfare,  all three yogas - Karmayog, jnanayog, and Bhaktiyog are accomplished.   By doing things for the benefit of others, both God with attributes and without attributes is attained.  For the attainment of God with attributes,  Gita says - 

ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ (५/२५)

te praanuvanti maameva sarvabhoootahite rataah ॥” (5/25)

He whose body, mind-intellect-senses are in control,  who is busy in seeing to the well-being of all,  whose all doubts are wiped out,  whose all sins are washed away,  that spiritual aspirant who has discrimination attains the “Nirvana” attributeless Brahma. 

Hindu, Muslim, Christian, Parsi, Jew etc.,  whoever it may be, while following his principles, routine practices, and renunciation i.e.  he does not regard the things that are received as his own, then he will attain salvation.   In renunciation, all become one,  there is no differences.  Just as some are worshiping the devatas (demi-gods), some worship their mother and father etc.   But in following the ordinance, even on there being differences,  if selfishness and pride is given up, for the benefit of others, then all become one.   Where there is predominance of renunciation of selfishness and pride,  that opinion, principle, community,  holy text, individual etc,  is very great.   However,  where there is predominance of selfishness and pride,  that opinion, principle, holy text, person etc,  is  extremely mean.   

On doing for the welfare of all,  our supreme good takes place on its own, naturally.   For this we do not have to do any new work,   rather we have to change our sentiments that our wealth is for everyone.   We are only the treasurer and protector of this wealth.   As the need arises,  we will put to use the food, water, clothes, etc.,  in the same way as the need arises,  we will give food, water, clothes, medicines to others.   Just as we ourselves take things as they are needed, in the same way,  we will give to others as the need arises.  

   (to be continued)

From book in Hindi "Jit Dekhu Tit Tu"  by Swami Ramsukhdasji. 

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The Gist of Gita

|| Shri Hari ||

 

 The Gist of Gita

 

(Gita ka Tatprya)

 

 

continued ......

 

Therefore in every type of work, one must see to the welfare of the other.  In this the expense is very little,  but the benefits are
immense.  The little expense is in that, when someone who does not have food and essentials, if they come in front of you, then give them some food,  water and clothes. Give them a little support. Be of some aid to them.   If an opportunity arises to stay hungry yourself and give someone food, then do so.  When we keep the “Ekadashi”  fast,  that day we anyways remain hungry.  During partition several people coming from Pakistan, could not get a glass of water even after offering to pay Rs. 10.  Therefore it is not in our hands to get food and water at all times.   Sometimes one has to remain hungry and thirsty.   If one remains hungry or thirsty for the benefit of others,  then surely it will lead to one’s supreme good !  

In this manner, whatever is done,  let it be done for the benefit of others.  One may be of any religion, community,  sect, caste, stage in life, etc,  he who does not play favoritism and sees to the welfare of all, he will attain salvation.  

अयं निजः परो वेत्ति गणना लघुचेतसाम् ।

उदारचरितानां तु      वसुधैव कुटुम्बकम् ॥

                                                                        (पञ्च॰ अपरीक्षित॰३७)

“This one is mine and this one is someone elses  - these are the sentiments of men with constricted hearts.   Those who have a generous heart,  for them this entire universe is their family. 

The point is that those with a generous disposition, they do all work only for the welfare of the entire universe.   It has come in Ramayan - 

उमा संत कइ इहई बड़ाई ।

मंद करत जो करइ
भलाई ॥

                                                                           (मानस. सुन्दर॰४१/४)

The saints do good even towards those who harm.    At the time when Lord Ram, sends Angad to Ravan, he says that behave in such a way with the enemy,  by which our work gets done (the return of Sita),  and Ravan's supreme good is taken care off.  

काजू हमार तासु हित होई ।

रिपु सन करेहु बतकही सोई ॥

                                                                              (मानस, लंका॰१७/४)

Such generosity in men comes from renunciation.  Therefore,  there is great glories of renunciation in Gita.  By renuniciation, one gets immediate peace - “tyaagaachaantiranantaram”  (Gita 12/12)  ‘त्यागाच्छान्तिरनन्तरम्’ (गीता १२/१२) ।

Man gets peace even on forsaking things like  urine and feces.   There is a certain level of joy within,  the body becomes light,  he becomes free of disease.   There is greatness even on giving up the dirtiest of things then  to give food-clothing etc for the welfare of others is such an exceptional thing.  On the subject of renunciation,  there is one exceptional point, that the thing which is not ours,  but which we have mistakenly regarded as ours,  that mistake has been renounced.  Just as when we come in this human body,  then we did not bring anything with us,  even the body has been received from the mother, and when we leave,    then we will take nothing with us.   However, the things from here we have accepted as our own, and we have become their master.   Therefore we have to renounce those things  from the mind, that these are not mine, rather it belongs to everyone, which is what it actually is.   Simply by doing so, you will be benefited immensely.   Gita says -   

निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥

                                                                    (२/७१)

Nirmamoha nirahankaarah sa shaantimadhigacchyati || (Gita 2/71)

"He being free from the sense of mine and egoism attains peace.”  He attains salvation. 

 

 

(to be continued)

 

From book in Hindi "Jit Dekhu Tit Tu"  by Swami Ramsukhdasji. 

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Date : 23rd April, 2013
(Gita ka Taatparya)

 

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The Gist of Gita

|| Shri Hari ||

The Gist of Gita

 

(Gita ka Tatprya)

continued ......

Our Indian “sanskruti”  is extra-ordinary,  which is for the redemption of all beings!  I have seen in Rajasthaan,  that when farmers farm, then first they pray to God that please bestow us with portion pre-determined for animals, birds, and other creatures”  The point is that farming is not only for us,  but is for everyone.  When the fields ripen,  then the crop that comes first, that is not first used for one’s own self.    It is first sent to the temple, or the Brahmin, or sadhus,  then it is for personal consumption.   In the same way, when food is cooked,   then first it is given to a guest, and then one eats.  

After the food is prepared, there is a practice of “balivaishvadeva” . In this the food is offered to the entire universe.   If someone dies then on the anniversary of their passing away,  one does libations to these ancestors.  Not just that,  they give food and water to all beings and the “devatas” and to God.     There is nothing lacking in God, but just as a child takes a father’s thing and offers it to the father, then the father is pleased, in the same way,  by offering God’s thing to God, God becomes pleased.   Water is offered even to the ocean and lamp is offered even to the Sun, in the form of “aarti”.  Does the ocean have a shortage of water?   Is there a shortage of light in the Sun?   There is no shortage,  but it is man’s generosity.  The sentiments of serving everyone,  to give happiness to everyone,  will lead to our supreme good -

सर्वे भवन्तुः सुखिनः       सर्वे सन्तु निरामयाः ।

सर्वे भद्राणि पशन्तु मा कश्चिद् दुःखभाग्भवेत् ॥

Sarve    Bhavantu    Sukhinah,       Sarve     Santu    Niraamayaa

Sarve Bhadraani Pashyantu, Maa kascchid Dukh bhaagyebhevet

May all become happy, may all be free from disease;  May there be nothing but auspiciousness in everyone's lives; May no one undergo pain or suffering.

This same point Gita has called “Sarvabhootahiteh rataah”  (Gita 5/25, 12/4)  After sharing with everyone,  whatever remains, that is called “yagyashesh”.  Gita says - 

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।

                                                          (३/१३)

"yagyashishthaashinah santo muchyante sarvakilbishaih" (Gita 3/13)

"He who enjoys the gifts without giving to the gods are absolved of all sins while those who cook for the sake of nourishing their body alone, eat only sin" (3/13).

‘यज्ञशेषग्रहण करनेवाले श्रेष्ठ मनुष्य सम्पूर्ण पापोंसे मुक्त हो जाते हैं ।’

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ॥

                                                    (४/३१)

Yagyashishthamrutabhujo yaanti brahma sanaatanam" (Gita 4/31)

"Those who partake sacred remnants after a sacrifice (yagna), attain to the eternal Absolute." (Gita 4:31) 

A Karmayogi offers everything to the world,  a Jnanayogi,  offers everything to Nature,  and a Bhaktiyogi, offers everything to God.  Whoever you offer to,  but do not regard it for yourself - this is the main point.  In reality, the things are not the kind to lead to salvation, rather it is our generous disposition which will lead to salvation.  If things could lead us to salvation, then the millionaire and billionaires would all have attained salvation,  but an ordinary man would not have been able to attain salvation.  However,  in fact a renunciate attains salvation, not the hoarder.  Therefore, it is not that by spending so much money one can attain salvation, or by giving so many things, one can attain salvation.  Salvation are when  the feelings and  sentiments are that may all be benefited,   may all be happy.   God is not attained by actions or by things (objects),  rather he is attained by sentiments and feelings  ‒‘भावग्राही जनार्दनः ’   “bhaavgraahi janaardanah” 

 

   (to be continued)

From book in Hindi "Jit Dekhu Tit Tu"  by Swami Ramsukhdasji. 

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Date : 22nd April, 2013
(Gita ka Taatparya)

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The Gist of Gita

                                                                             || Shri Hari ||

The Gist of Gita

       
(Gita ka Taatparya)

 

 

continued ......

Let us say that some gentleman is cooking for himself, and suddenly an ascetics comes and asks for some food,  and that gentleman gives him food with great love, then that food is very pure.  However,  if that gentleman has already put food on his place,  then that food does not remain very pure, because the sentiments are - “I am about
to eat”.   Now if that ascetic arrives, then there is a slight hesitation in giving him the food, and even the ascetic is hesitant in taking it.  Then too the ascetic can take a little bit.  However if the gentleman already sat down to eat, and he is ready to place a morsel in his mouth, then that food is not as pure as before.  Now if that morsel is already placed in the mouth then it becomes impure and can be regarded as waste.  Now if the gentleman takes that morsel and chews it,  then (for us to take from that food) is extremely impure.   If for some reason he throws up, then that food is dangerously impure.  If one does not vomit,  and after digesting when the that food turns into waste matter, it is very impure and dirty.  But on the next day if the man goes to the forest and releases that waste which mixes with the soil,  and over time with rain, heat and air, it automatically blends with the soil and becomes soil itself, then this becomes so pure that one does not even see a trace of filth that was released !     That soil can even clean other things (scrubbing some utensils etc).  This is the glories of renunciation and sacrifice ! 

In this manner,  by cooking food for ourselves and eating it, the pure thing also becomes extremely impure and by renouncing it, even a grossly impure thing (urine-feces) also becomes pure.   Therefore the things that we selfishly regards as for me and for us,  those things we make impure.  The reason being that the things of the world are for everyone,  everyone has part ownership in it.    Gita says -  

"Bhunjate te tvadham paapaa ye pachantyaatmakaaranaat"  (Gita 3/13). 

He who prepares a meal only for himself and eats it, is a sinner that devours sins.  

Whatever we have with us, it is for everyone,  not just for us -  by having such a generous disposition, one can get much peace.   On cooking food,  if some hungry person arrives,  an ascetic comes,  a dog comes etc,  then according to our capacity,  we must also give them.   If they ask for all the food, then you can tell them that “brother, how can I give it all, I too need to eat some,  you take your share!”   We can certainly feed others,  but we can never satisfy their desires - 

यत् पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः ।

न दुह्यन्ति मनःप्रीतिं    पुंसः कामहतस्य ते ॥

                                               (श्रीमद्भा॰ ९/१९/१३)

"Yat prithvyaam vreehiyavam hiranyam pashavah striyah;  ne duhiyanti manahpreetim punsah kaamahatasya te." (Srimad Bhagavat 9:19:13)

"As much grains, gold, beings and women, all in all combined will be unable to satisfy that man who is stricken and attacked by desire and longing for enjoyment and pleasures."

   (to be continued)

From book in Hindi "Jit Dekhu Tit Tu"  by Swami Ramsukhdasji. 

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Date : 21st April, 2013
(Gita ka Taatparya)

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The Gist of Gita

                                                                || Shri Hari ||

The Gist of Gita

        (Gita ka Taatparya)       

 

 

continued ......

 

While dealing with the world,  one can attain enlightenment,  devotion and love of God. One can attain Union with God. One can attain Layayog (yoga of rhythmic unison) , Rajyog (Yog of Sovereign science),  Mantra Yog   and various other Yogs.
Such exceptional knowledge is provided in the Gita!  What is that exceptional knowledge?  I will attempt to explain that.   In any dealings we have,  let go of any insistence where there is selfishness and pride involved, and do everything for the welfare and supreme good of the other person.  The meaning of doing everything, while seeing to the welfare of the other means, that even at present it is for his supreme good and in the future too it is for his supreme good.  We too are benefited and others too are benefited and attain their supreme good.  One must perform all work, having such a view.  By doing so, one can very
easily attain God Realization.  By performing spiritual practices and austerities for many years, while staying in solitude, that very same Essence that has been attained by the Sages and contemplative Ones, can be attained by leading one’s life according to the Gita.   In accomplishments and non-accomplishments, remaining even-minded, doing one’s duty is itself leading a life as per the Gita.   Gita says -     

 

"Sukh dukh samey krtvaa laabhaalaabhau
jayaajayou

Tato yudhyaa yujjyasva naivam paapmavaapyasi." (Gita 2:38)

"Maintaining equanimity in victory - failure, gains - losses, happiness - sorrow, you must engage in battle. Fighting in this  manner, by fulfilling your duty, you will not incur any sin.

 

Yogastha kuru karmaani sangtyaktaa dhananjaya

sidhyasidhyoh samo bhootvaa samatvam yog ucchyate ॥

O Arjuna !  renouncing attachment perform actions by being steadfast in equaminity;  because equanimity is called Yoga.  

The world is in the form of actions and objects.  For the attainment of God, it is essential to server relationship with actions and objects.  For this Gita has shared the means to server relationship with actions and objects from the perspective of all the three yogas -  Karmayog, Jnanayog and Bhaktiyog.    Just as a karmayog renounces attachment with actions and objects by applying it to the welfare of others;  Jnanayogi becomes detached from actions and objects and Bhaktiyogi surrenders actions and objects to God.   By surrendering all actions and objects to God, man becomes easily released from worldly bondage and realizes God.   By surrendering everything to God, it is not that the actions and objects will not remain, rather they will become very pure.  In the same way,  those things that we do not regard as ours and consider them to be for the service of others, those things become extremely pure and those things that we regard as only for us, those things become extremely impure.     (to be continued)

 

From book in Hindi "Jit Dekhu Tit Tu"  by Swami Ramsukhdasji. 

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MESSAGE IN HINDI PLEASE VISIT -

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Date : 20th April, 2013(Gita ka Taatparya)

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The Gist of Gita

                                                                             || Shri Hari ||

   
The Gist of Gita

    
                                                  (Gita ka Taatparya)

continued ......

In this manner,  on the subject of God many say that God is with attributes, many say that God is without attributes,  many say He is with form,  many say  God is formless,  many say He is with two limbs, many say He is with four limbs,  many say he has umpteen limbs,  many say He has a Universal form.  Some say that he is manifest, some say He is unmanifest,  some say He incarnates,  some say that He does not incarnate;  etc. etc. 

In the same way, on the subject of the World, many say that it is without an end and still,  some say it is infinite and changing, that is, the World is the kind to remain in the form of a flow (a stream that constantly runs) etc. etc.  

Gita instead of getting caught up in these debates,  has come out straight and said that whatever you see in front of you is the “World”.  Every man has the
experience of “I am”  - the one who experiences this is a “jeev”  (embodied soul).  The Lord of all -  sentient-insentient,  lower (apara) - higher (para) is “ishvar”  (God).   In these Gita related talks,  all philosophers are of the same opinion.   In this there is one exceptional point, that if someone does not believe in God,  then too if they conduct themselves according to the Gita, they can attain their supreme good!

In dealing with the world, Gita has shared an exceptional art,  whereby any man, in any situation while dealing with the World,  on staying away from prohibited actions, he can attain salvation.  In other holy texts,  it
is said that if you desire your salvation, then renounce everything and become an ascetic;   because relating with the world and spirituality -  both cannot take place at the same time.  But Gita says that wherever you are,  whatever your belief system is,  whatever principles you adopt,  whatever religion,  sect-community etc,  you believe in,  while believe that itself,  if you conduct yourself according to the Gita, then your supreme welfare will take place. The point is that any person whether he is a Hindu, or a Muslim, or a Christian,  or a Jew, of a Parsee,  whatever belief system he may be practising,  whatever principles he believes in,  if his aim is to attain his supreme welfare, then he too will get all the materials in Gita.    (to be continued)

From book in Hindi *Jit Dekhu Tit Tu *   by Swami Ramsukhdasji. 

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Date : 19th April, 2013
(Gita ka Taatparya)

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The Gist of Gita

                                                                  || Shri Hari ||

    The Gist of Gita

     (Gita ka Taatparya)

 

 

 

Srimad Bhagavadgita,  though being in this world,  is a transcendental holy scripture.  She is filled with many exceptional sentiments.  So far the number of commentaries that have been written on Gita, have not been written on any other Holy text.    There are many translations of the Bible,  but there is not a single commentary.   The propagation of the Bible is due to the influence of sovereignty and wealth, but the spread of the Gita is due to her own glories and influence.   The point is that the amount of effort that has gone into searching the inner meaning of Gita,  that much has not gone into any other holy text, then too there is no end to the depth of this holy text!

 

In few words if one is to say the purpose of Gita - it is for the salvation of all of mankind.    In the scriptures there are several paths for attain one’s salvation.   Seeing in the commentaries on Gita there is  one (Advaita), some say everything is variant or dual (Dvaita) is the reality, some say qualified unity (VishishTaadvaita) is the universal truth, Some claim some absolute unity (Shiddhaadvaita) is ultimate, some paths telling that the universe is sometimes diverse and sometimes integral (Dvaitaadvaita), some say it is dual and non-dual beyond one's imagination (Achintya Bhedaabheda) – there are innumerable intellectual variances like this (claiming the reality) based on which the commentaries are written.   In this manner even though there are many systems, principles, doctrines Gita has no opposition to any of them.  Gita  has not criticized any doctrines; however it has said something so exceptional, that in front of it,  all prostrate and bow before it.  The reason is Gita has not taken any one particular system or doctrine in to consideration,  rather it has been shared for the benediction of all beings. 

 

Educators shares their doctrines in the name of principles.  But doctrines are not foremost and best.  Every individual introduces his own opinions into it.  However, principles are topmost, which everyone has to accept.  Therefore there can even be differences between master-disciple, but there cannot be differences in principle.    However in Gita,  the Lord has not shared His principles calling them as principles,  but rather He has called them
“opinion”;  just as - 

 

Mayi sarvaani karmaani sannyasyaadhyaatmachetasaa,

 

Niraashirnirmamo bhootvaa yudhyasva vigatajvarah.

 

Ye me matmidam nityamanutishthaanti maanavaah, 

 

Shradhaavantonasooyanto muchyante te-pi karmabhih .   (Gita 3/30-31) 

 

 

      God says in Gita 3:30-31 - Surrendering all actions to Me, with the mind firmly fixed on the Highest and free from desire and the
feeling of mine-ness and disconcertedly doing your duty of waging war. Persons who always follow this teaching of Mine, with faith and without question, are released from the bondage of all actions. 

 

God's opinion, point of view is real and best of all principles and doctrines, and within it's range, all doctrines, philosophies, opinions etc. are encompassed. But God, without being arrogant, with great humility and simplicity, shares His principles and doctrines, as His humble opinion
"mat".  The point here is that, at no time God has been insistent on his point of view or that of any one else. Rather, by being unbiased, He has put forth His own

 

point of view.

 

All the different
reliable doctrines that express a belief in God, in all of them, there is description of three things - God (Supreme Consciousness, Paramatma), Individual Soul (Jeev) and World (Jagat). In these three subject areas, there are umpteen differences in opinions and schools of thought).  These cannot be clearly expressed in English language without falling into the trap of disputes and controversies.   (for greater clarification please read the hindi message).  

(to be continued)

From book in Hindi :Jit Dekhu Tit Tu   by Swami Ramsukhdasji. 

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Date : 18th April, 2013
(Gitaki ka Taatparya)

 

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