This chapter of the Srimad Bhagavad Gita has only 20 Shlokas which teach devotees how to worship Bhagavan Krishna and meditate upon His teachings. Bhagavan Krishna explains to Arjuna the things one could do in order to become dear to Him. He says that no one is repulsive or dear to Him. It is left to the seeker to interpret this and follow the steps taught in this chapter and get closer to the Supreme Bhagavan Krishna.
Bhagavan said: SBG 9:29 I am the same to all living beings. There is no one who is repulsive or dear to Me. But those who worship Me with devotion are in Me and I too am in them.
Bhagavan Krishna is not affected by anyone or anything. However, the truth is that people who are sincerely devoted to Him, offer complete Sharanaagati before Him and follow His teachings, are always confident about themselves. This makes them stronger and more efficient in whatever they do. It’s like in the case of children who have doting parents. Children who receive a lot of love, attention, protection and guidance from their father, mother or both, usually excel in everything.
In the pursuit of leading a purposeful and fulfilling life, we often encounter the obstacle of laziness that hampers our progress. The teachings of the Srimad Bhagavad Gita provide profound insights on how to combat this inertia and embrace a life of action and purpose. As per the Srimad Bhagavad Gita, it is essential to treat pleasure and pain, gain and loss, victory and defeat alike when engaging in life’s battles.
The verses guide us to recognise the importance of action over inaction, and emphasise the significance of selfless dedication to our duties. By performing our tasks as offerings to the Supreme Bhagavan Krishna and releasing all attachment to outcomes, we become untouched by sin, just like a lotus leaf remains unaffected by water.
Through these teachings, we learn to rise above the dualities of the material world and work for the welfare of all living beings, leading us towards liberation and absorption in the Divine. So, let us embark on a journey of self-discovery, drawing inspiration from the Srimad Bhagavad Gita, and conquering laziness to attain true glory and purpose in life.
Fear is an unpleasant, often strong emotion caused by anticipation or awareness of danger. It is a primordial emotion that exists in all sentient beings. Fear is an emotion that everyone has experienced at some point or the other in life. Most of us have experienced the fear of either losing someone, our honour, money, property, happiness, position or also that of being attacked by someone. Whatever it is, fear basically is imagining something that has not happened yet! Even if it is fearing the repetition of some unpleasant incident in the past, it is still the fear of something that has not happened until that point in time.
The root cause of fear is attachment. Those who fear losing someone or something, do so because of their attachment to the object they feel they would lose. The fear of losing one’s reputation stems from one’s ego. People who dread physical attacks fear damage to their bodies, which is sure to perish at the end of a Janma or lifetime. A person who understands the impermanence of everything physical or materialistic and realises that he or she has nothing to lose; fears absolutely no one and nothing.
In order to reach a higher level of understanding, it would be necessary to comprehend that a person’s body, mind, intelligence, senses and the Atman are separate from each other. Studying the Srimad Bhagavad Gita helps clear misunderstandings that cause faulty thinking, which is one of the prime causes of all misery.
Reading and imbibing the truths in the selected life-changing Shlokas, from the Srimad Bhagavad Gita, given in the collection above can aid in removing fear out of the mind.
Remember that a disturbed mind can achieve nothing and that a calm mind is the first requirement in preparing oneself to receive Divine Blessings.
Meditation is a powerful practice that holds immense importance in our fast-paced and often chaotic lives. It provides a sanctuary for the mind, allowing us to step away from the constant stream of thoughts and emotions that can overwhelm us. By dedicating time to meditation, we cultivate a sense of inner peace and clarity. A calm mind becomes more receptive to intelligent and rational thinking. It enables us to make better decisions, respond to challenges with composure, and approach life with a deeper understanding.
One of the initial steps towards achieving a peaceful mind is learning to disconnect from our emotions. Emotions can cloud our judgment and lead to impulsive reactions. Through meditation, we learn to observe our thoughts and feelings without getting entangled in them. By creating this mental distance, we become better equipped to navigate life’s complexities with a level-headed approach.
Mantras are invaluable tools in the journey of calming the mind. These ancient, sacred sounds or words have a profound impact on our consciousness. Repetition of mantras during meditation can help quieten the mental chatter and instil a sense of tranquillity. The vibration and rhythm of mantras empower the mind, making it more resilient and focused. As we delve deeper into meditation with mantras, we unlock the potential to access higher states of awareness and find our true selves amidst the noise of the world.
Take the help of meditation and Mantras to calm your mind and invoke Divine Power and Energy into you to start your journey to Inner Peace, Bliss, and Self-Realisation.
Below are some of my meditation videos which you watch or play, and to help you in your meditation.
Please use headphones for a more personal experience.
The Kenopanishad is one of the principal Upanishads of the Vedanta philosophy. It explores the nature of ultimate reality and the means of attaining self-realisation. The Upanishad delves into profound questions, such as the source of our senses, the limitations of perception, and the essence of Brahman, the supreme reality.
In this ancient text, it is revealed that the true essence of Brahman cannot be known through the ordinary faculties of the mind, speech, or senses. It highlights that Brahman is distinct from both the known and the unknown, beyond the grasp of conventional knowledge. The Upanishad emphasises the importance of seeking knowledge from enlightened masters who have directly experienced the transcendent truth.
Through poetic metaphors and philosophical insights, the Kenopanishad teaches that Brahman is the underlying reality behind all our faculties. It is described as the ear of the ear, the mind of the mind, and the eye of the eye. By transcending our identification with the senses and renouncing worldly attachments, one can realise their true nature and attain immortality.
This presentation explores the profound wisdom contained within the Kenopanishad, offering insights into the nature of reality, the limitations of perception, and the path to self-realisation. It invites viewers on a journey of self-discovery and spiritual awakening, shedding light on the timeless teachings of the Upanishads and their relevance in the modern world.
Study Vedanta and clear your mind of all kinds of fears, doubts, superstitions, and all pseudo-belief systems.
Kenopanishad (Ninth Chapter Talavakkara BrahmaNa, Sama Veda)
I-1. By whom is the mind directed to focus on its objects? By whom does the foremost vital air move? By whom is this speech desired, which the people utter? Who is the radiant being that brings together the eye and the ear with their objects?
I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise attain immortality by freeing themselves from identification with the senses and renouncing the world.
I-3. The eye does not reach there, nor does speech or mind. We do not fully understand it, and therefore, we are unable to provide instruction about it. It is distinct from the known and distinct from the unknown. We have learned this from the ancient sages who explained it to us.
I-4. That which is not expressed by speech, but by which the word is expressed, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.
I-5. That which cannot be thought by the mind, but by which, they say, the mind is capable of thinking, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.
I-6. That which cannot be seen with the eye, but by which one sees the activities of the eye, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.
I-7. That which cannot be heard with the ear, but by which one hears the ear’s hearing, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.
I-8. That which cannot be smelled with the sense of smell, but by which the sense of smell is attracted to its objects, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.
II-1. If you think, ‘I know Brahman correctly,’ you have only a limited understanding of Brahman’s true nature. Your knowledge of His form and the forms of the gods is also limited. Therefore, Brahman is still to be explored by you. I believe I know Brahman.
II-2. I do not claim to know Brahman correctly, nor do I claim it is completely unknown. I both know and do not know. Among us, those who truly know, know Brahman; it is neither completely unknown nor fully known.
II-3. To those who do not know, it is known; to those who think they know, it remains unknown. Those who truly know recognise that it is unknown, and those who think they know do not truly know.
II-4. When Brahman is realised as the inner essence of cognition in every state of consciousness, it is truly known, for in that realisation, one attains immortality. Through one’s own Self, strength is gained, and through knowledge, immortality is attained.
II-5. If one has realised this, there is fulfillment. If one has not realised it, there is a complete loss. By realising Brahman in all beings and withdrawing from this world, the wise attain immortality.
III-1. It is widely known that Brahman indeed achieved victory for the gods. In that victory, the gods experienced great joy.
III-2. They thought, “This victory is exclusively ours, this glory is exclusively ours.” Brahman recognised their arrogance and appeared before them, but they did not recognise the worshipful Being that appeared.
III-3. They said to Agni, “O Jataveda, please find out who this worshipful Being is.” Agni agreed.
III-4. Agni approached the Being, who asked, “Who are you?” Agni replied, “I am Agni, also known as Jataveda.”
III-5. The Being asked, “What power do you possess?” Agni responded, “I can burn all that is upon the earth.”
III-6. The Being placed a blade of grass and said, “Burn this.” Agni hurried towards it but could not burn it. He returned and said, “I am unable to understand who that Being is.”
III-7. Then they said to Vayu, “O Vayu, please find out who this Being is.” Vayu agreed.
III-8. Vayu approached the Being, who asked, “Who are you?” Vayu replied, “I am Vayu, also known as Matarishva.”
III-9. The Being asked, “What power do you possess?” Vayu responded, “I can grasp all that is upon the earth.”
III-10. The Yaksha placed a blade of grass and said, “Pick this up.” Vayu hurried towards it but could not pick it up. He returned and said, “I am unable to understand who that Being is.”
III-11. Then they said to Indra, “O Maghava, please find out who this Being is.” Indra agreed. He approached the Being, but It disappeared from his sight.
III-12. In that very place, Indra encountered an exceedingly charming woman. To Uma, adorned with gold (or to the daughter of the Himalayas), he asked, “Who is this Being?”
IV-1. She replied, “It was Brahman. In the victory that belonged to Brahman, you revelled in joy.” At that moment, Indra knew for certain that It was Brahman.
IV-2. Therefore, these gods, Agni, Vayu, and Indra, surpassed other gods because they came into contact with Brahman, who stood so close, and they were the first to recognise It as Brahman.
IV-3. Hence, Indra excels over other gods, for he touched Brahman, who stood so close, and he was the first to recognise It as Brahman.
IV-4. The instruction regarding meditation is as follows. It is comparable to a flash of lightning or the blink of an eye. This analogy represents the divine aspect of Brahman.
IV-5. Then follows the instruction through analogy concerning the individual self. It is widely understood that the mind seems to attain It, that the mind constantly remembers It, and that the mind possesses thoughts about It.
IV-6. That Brahman is known as Tadvana (adorable to all beings). That is to be worshipped as Tadvana. Those who know It in this manner are revered by all beings.
IV-7. The disciple said, “Respected sir, please teach me the Upanishad.” The teacher replied, “I have taught you the Upanishad. It is indeed about Brahman that I have spoken.”
IV-8. In this knowledge, austerity, self-restraint, and action serve as the foundation, the Vedas represent all the limbs, and truth is its abode.
IV-9. One who comprehends this, with their sins eradicated, becomes firmly established in the infinite, blissful, and supreme Brahman. They become firmly established in Brahman.
The ‘thread’ of existence – The one who comprehends this attains instantaneous spiritual, intellectual and emotional freedom, and above all peace.
Irrespective of the difficulties or obstacles you encounter in life, the foremost task you might want to undertake prior to seeking solutions would be to overcome the CURSE OF DUALITY by PURGING YOUR MIND of all baseless fears, beliefs and assumptions that may be currently dictating your thoughts.
Those who propagate the concept of duality lack an understanding of both Vedanta and the principles of science and rationality. Their influence on society has been immeasurable and harmful. The naive and intellectual notion of unquestioningly believing in the existence of a separate divine being is a leading cause of major conflicts, wars, genocides, and other atrocious events throughout human history. Individual beliefs often clash, leading to deep-rooted conflicts that can endure for centuries. Nowhere in the Srimad Bhagavad Gita does Krishna instruct Arjuna to blindly believe in anything or seek His favour through prayer. Nowhere does Krishna advocate for performing absurd goal-oriented rituals. Such actions carried out in the name of religion, Bhakti, or tradition contradict one of the core teachings of KarmaYoga in the Srimad Bhagavad Gita.
SBG 2:47 कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || २ ४७ || You only have the right to work, but never to claim its results. The results of your actions should never be your motive but at the same time, you should not be attached to inaction.
Watch the Advaitaanubhava video given below to gain more clarity on this matter.
Consider this: Just as a wave emerges from the ocean and temporarily assumes its own form and identity, it always remains connected to and inseparable from the ocean.
Likewise, all living beings and inanimate objects are similar to waves, as they too arise from the vast ocean of existence and adopt transient names and forms, only to return to their original state of oneness with the entirety of existence or Brahman.
Physical beings are mere assemblages of cells organised in various ways that determine their structure and function. However, the true Self is the same omnipresent Paramatma, Brahman, or the entity known as Krishna, without whom nothing can either exist or not exist.
The false belief of separation from the whole is the root cause of mental distress and unease in life. These deeply ingrained beliefs, though difficult to uproot, can be overcome within a short span of time if one truly opens their inner eye of reason.
SBG 6:29 सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि | ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः || ६ २९ || A yogi whose Self is united with Divine Consciousness sees the Self abiding in all beings and all beings in the Self. Such a person sees the same everywhere.
SBG 10:20 अहमात्मा गुडाकेश सर्वभूताशयस्थितः | अहमादिश्च मध्यं च भूतानामन्त एव च || १० २० || I am the Self, O Gudakesha (Arjuna), situated within all living entities. I am the origin, the middle and also the end of all beings.
SBG 13:27 (or 28 in some editions) समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् | विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || १३ २७ || The person who truly sees is the one who sees the Supreme Atman or Supreme Bhagavan, existing equally in all beings – the unperishing within the perishing.
SBG 13:28 (or 29 in some editions) समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् | न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || १३ २८ || Such a person perceives the same Supreme Divinity or Bhagavan dwelling equally everywhere, and he does not degrade his own spiritual well-being by mistaking his ego to be the Self like the way ignorant people do. He, therefore, reaches the highest goal.
Clean up your mind. START WORKING on gaining Advaitaanubhava and find peace in 30 minutes – Learning to Experience nonduality or Universal Oneness. The moment you realise that there is nothing outside your own mind, the result will be nothing but fearlessness and absolute peace.
Please complete the post and the video and come back to this Podcast Discussion
PLEASE READ THE POST BEFORE WATCHING THE VIDEO.
“I do this because this is what my elders have been doing,” is a typical argument given by people, who either do not have the inclination to learn and evolve, or have been trained to never ask questions.
In today’s world, it seems like everything is becoming more complicated than it needs to be. People are drifting away from the core Vedanta philosophy and creating their own sub-organisations and communities, often confusing children and youth about what is truly important in life.
Organised religions have taken advantage of this confusion by capitalising on people’s ignorance of Vedanta, and their desire to find meaning and purpose. They shame children and youth who come from a Dharmic background, of which Vedanta is at the pinnacle. Instead of focusing on the core philosophy of Vedanta, people are getting caught up in the beliefs of foreign religions, which have crept into their consciousness.
The Srimad Bhagavad Gita provides a perfect layout for a productive and fulfilling life, but unfortunately, many people do not fully understand its philosophy. Instead, through social media posts and videos, they are subliminally and also directly forced to fully believe in duality so that the gullible youth could become members of their large organisations. Most such organisations preach messages that are contrary to the teachings of the Srimad Bhagavad Gita.
It is time for people to start simplifying their lives and focusing on the core philosophy of Vedanta. We need to get back to basics and teach our children and youth the true meaning of dharma. By doing so, we can create a world that is more peaceful, harmonious, and fulfilling.
For those who have an open mind and are interested in learning more about the highest philosophy and science of Vedanta, there are resources available to help. Videos, books, and other materials can be found online, providing a wealth of information and knowledge about this ancient philosophy.
Let us all work together to simplify our lives and focus on what truly matters. By doing so, we can create a better world for ourselves, our children, and future generations to come.
This video is meant for people, who have an open mind and would like to experience and learn more about the highest philosophy and science of Vedanta.
(The speed is because of the limitation of 60 seconds for a #shorts video)
Shlokas SBG 5:10, 11, 12
#shorts
SBG 5:10 ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः | लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || ५ १० || brahmanyaaidhaaya karmaaNi sangam tyaktvaa karoti yaha lipyate na sa paapena padmapatra-mivaambhasaa (SBG 5:10) One who dedicates all his actions to the Supreme Brahman/Bhagavan and gives up all attachment to his works, is untouched by sin, just as a lotus leaf is unaffected by water. —————————— SBG 5:11 कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि | योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || ५ ११ || kaayena manasaa buddhyaa kevalair-indriyair-api yoginaha karma kurvanti sangam tyaktvaat mashuddhaye (SBG 5:11) In order to attain mental purity, Yogis give up all attachment and perform action with their body, mind, intellect or even merely with their senses. —————————— SBG 5:12 युक्तः कर्म फलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् | अयुक्तः कामकारेण फले सक्तो निबध्यते || ५ १२ || yuktaha karmaphalam tyaktvaa shaanti-maapnoti naisht-hikeem ayuktaha kaamakaareNa phale sakto nibadhyate (SBG 5:12) One who has renounced all attachments to the results of actions attains the highest levels of peace, whereas those who are prompted by the desire for the results of their actions, are unsteady and are not free.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् | पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नंगच्छन्स्वपन्श्वसन् || ५ ८ ||
naiva kinchit-karomeeti
yukto manyeta tattva-vit
pashyan-shruNvan-sprishan-jighran-
nashnan-gacchan-svapan-shvasan (SBG 5:08)
SBG 5:09
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि | इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || ५ ९ ||
pralapan visrijan grihNan-
nunmishan-nimishannapi
indriyaa-Neendriyaartheshu
vartanta iti dhaarayan (SBG 5:09)
(SBG 5:08,09) A person of selfless action thinks, “I am not doing anything at all”, even while seeing, hearing, touching, smelling, eating, going, dreaming, breathing,
talking, giving up, accepting, while opening and closing the eyelids; knowing that they are the senses that are interacting with sense objects.
Tavamithram Sarvada 