SALVATION मोक्ष :: (ASHTAWAKR GEETA अष्टावक्र गीता)

 SALVATION मोक्ष
(ASHTAWAKR GEETA अष्टावक्र गीता)
CONCEPTS & EXTRACTS IN HINDUISM  By :: Pt. Santosh  Bhardwaj  
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Inquisitive King Janak, an enlightened soul, welcomed, honoured, prayed the sage Ashtawkr Ji and showed his eagerness to acquire knowledge to attain Salvation, in his court, full of intellectuals, philosophers and Pundits. He is known to be a person with bare minimum needs and the one who never spent the state funds on him. He had the title VIDEH. Here is the dialogue between two enlightened souls who attained Salvation.
Chapter I: King Janak requested the sage to quench his thirst pertaining to Salvation.
Shlok I (1): Please elaborate at length, the source-origin of all knowledge-learning-enlightenment-emancipation-liberation-renunciation and salvation.
Shlok I (2):  One desirous of Salvation-emancipation should reject allurements-luxuries-comforts-gratifications-pleasures-passions-lust-sex-enjoyment, like poison and accept forgiveness-simplicity-pity-satisfaction-contentment and truth as nectar.
Shlok I (3): The organism-human being (embodiment) is not earth, water, fire, air or sky. One has to recognize identify-understand that these are the external features, present for the liberation-emancipation of the Chaitany- conscious Atma (Eternal Soul), constituting the body.
Shlok I (4):  One can detach himself from the body momentarily and rest in the mind-the eternity, through meditation- concentration-thinking to experience, pleasure and solace.
Shlok I (5): The soul is not labelled by Vern (Brahmn, Kshatriy, Vaishy, Shudr), Ashram (Brahm Chary, Grahasth, Vanprasth, Sanyas), divine- tree-plant-animal –various incarnations etc., and is invisible to the eyes-being unattached- formless-shapeless and experiences, solace-solitude-pleasure.
Shlok I (6): One is always free whether righteous-religious or unrighteous, since pleasures and pains are always connected-associated with him, being states of mind and their scope is very wide, as he is neither the doer nor the one to endure.
Shlok I (7): One is sole- solitary, visionary- witness of this universe-world around him and is always free. The only attachment with him is that he considers someone else to be the visionary.
Shlok I (8): One considers himself to be the doer-performer under the influence of pride-ego, which is like a great serpent (dragon). One should have faith that he is not the performer-doer-actor and become cosy by consuming the nectar of faith.
Shlok I (9): “One is pure enlightened and alone” –this determination will engulf the dense forest of ignorance by becoming happy and rejecting grief.
Shlok I (10): One should enjoy the extreme pleasure-Permanand by realizing that this universe which appeared to be a snake is just a cord-rope.
Shlok I (11): One who considers himself to be free is free and one who considers himself to be bonded is bonded. One moulds himself as per his ideas- thinking-inner self-desire.
Shlok I (12): One who is the visionary, himself visualise-watches-witnesses everything-event, all pervading, complete and free, conscious-aware-alert-vigilant-rational, inert, un-associated, desire less and quite-peaceful. It’s only due to illusion that it all appears worldly.
Shlok I (13): One should think-meditate of the unchanging, conscious soul which is not different from the Almighty. One should come out of the illusion of I- my- me and think –experience the eternal universe in him, as a part-component of himself.
Shlok I (14): One should detach himself from the feeling-thought-consideration that he is the body and experience- identify-understand himself by cutting off bonds with the sword of knowledge-learning-intellect- philosophy-enlightenment.
Shlok I (15): One is alone, inert, illuminated, defect less-pure. The practice-effort of making-keeping-maintaining, the mind-brain peaceful-quite-undisturbed in itself is bond-attachment.
Shlok I (16): One considers that the universe is pervaded by the Supreme Soul; in fact he himself has pervaded the universe. He is pure, signifies knowledge-learning-enlightenment. He should not be suppressed-disheartened by the feeling-imagination of dwarf ness.
Shlok I (17): One is free from desires and defects, and is solid (condensed) abode of calm and quite, unfathomable-intelligent. So, one should be calm-quite-peaceful, with the desire of consciousness-rationality-perception.
Shlok I (18): Consider the Sakar: having a shape size and body, as untrue-imaginary-illusionary and Nirakar: without shape-form-embodiment, as the ultimate-forever-permanent, having understood- grasped this, one will not reborn-take a birth- will become free from the cycles of birth and rebirth.
Shlok I (19): The way the body image is present-seen with in-beneath the mirror, the same way the Almighty -the Supreme Soul resides inside the body.
Shlok I (20): Just as the sky-atmosphere-space-world is present both inside and outside the pitcher- the eternal, the God exist in all its creations (living as well as non-living).

Chapter II- Niranjan, exclaimed, the king Janak:
 Shlok II (1):  One is untainted-pure, quite-peaceful, beyond the nature and is a symbol of philosophy-knowledge-learning –intellect, who has been deluded by ignorance, ironically.
Niranjan is one of the titles of Bhagwan Shiv-Param Guru, The Ultimate Guru-teacher-philosopher-guide.
Shlok II (2): The way one illuminates the body (world), in the same way the world is illuminated by him, so, either the world is in him or there is nothing at all.
Shlok II (3): One visualize-see-watch, the Almighty by abandoning-rejecting the world, along with the body through skill and ability.
Shlok II (4): The way, water waves, foam, bubbles are undifferentiated from water (-they appear and disappear in it), the Supreme Soul is undifferentiated from the world which originated-emerged out of it.
Shlok II (5):  On thinking –reasoning-analyzing, the cloth is found to be merely thread, similarly the world too is like soul.
Shlok II (6): The manner in which the sugar extracted –refined out of sugar cane, has the sweetness of it, similarly, the world made out of the Supreme Soul is pervaded by him.
Shlok II (7): The soul is visualized-watched in the form of world due to ignorance, which disappears on acquiring –attaining self-realization, as if the rope-cord appears like a snake, due to lake of knowledge and acquisition of the knowledge of cord-rope, one does not identify it with snake any more.
Shlok II (8): Light-illumination is a form –characteristic of the Soul-Almighty, one can’t differentiate between them, which illuminate the world as well as the inner self-ego-pride-I-my-Me.
Shlok II (9): It’s amazing- one identifies the illusionary world in himself by virtue of ignorance, just the way silver is identified in sea shell-conch, a snake in cord and water in mirage, due to sun light.
Shlok II (10): The universe which originated-emerged out of the Supreme-The Ultimate, re merge in him like a pitcher in clay, a wave in water and a bracelet in gold.
Shlok II (11): It’s surprising, one honors regards-respects the God within himself, who is not lost-never vanish, who remains even after destruction of straw and Brahma.
Shlok II (12): It’s wonderful to respect-honor-regard one, who is within the self- having embodiment,  one who never moves from place to place and pervades all over the world.
Shlok II (13): It’s wonderful-amazing, one honors the creator who is skilled-able and unparalleled-unique and there is no one –none else except him, who is holding-supporting this universe, without being touched, since inception, beyond the limits of time.
Shlok II (14): One honors the God within him, to whom either nothing belongs or everything belongs to whom, which can be understood –perceived by mind, intelligence.
Shlok II (15): Knowledge-enlightenment, object of knowledge-abstract-core-subject-and the knower (-acknowledged-enlightened) - differentiated due to ignorance, constitute one, without collyrium-untainted-pure-Niranjan-Shiv-The Almighty.
Shlok II (16): The root cause of entire grief-pain-sorrow is the duality (identifying oneself as a separate entity from the God), which has no remedy-except the realization that whatever is visible is unreal- non extant and that the soul is one, pure and conscious.
Shlok II (17): One- the soul, is just enlightenment, due to ignorance many characteristics have been attributed to it, having thought-perceived, without logic-reasoning, though it exist eternally.
Shlok II (18): One-the soul, is free from attachments-bonds-links without the misconception of salvation-liberation. It’s peaceful-quite-free from disturbances and exists without any support. The world is perceived to exist in it, though it does not.
Shlok II (19): It’s certain that this universe along with the embodiment, does not exist-what really exists is the pure-conscious soul, which is beyond imagination.
Shlok II (20): Body, human, hell, attachments-bonds-Salvation-liberation-renunciation, fear are conceptual-imaginary. They have no purpose-motive-connection with the conscious-rational-the Ultimate-the Almighty.
Shlok II (21):  Wonderful-amazing! One does not identify himself with the gathering- group of people-cluster and don’t find anyone to establish attachments-relationship in such a dissolute –deserted-inhabited place.
Shlok II (22): One is not identified with the body, neither the body is identified with him nor he is a living being-creature. The desire to survive-live, creates –generates, bond-attachment.
Shlok II (23): It’s amazing, evolution-development-creation-generation of mind-thought waves like the universe, comes into existence-takes form-which are variegated-strange-unusual-peculiar-wonderful-surprising.
Shlok II (24): Subsistence of mental-brain waves in the infinite ocean is compared to the sinking of the ship identified as the trader like creature-organism, due to misfortune.
Shlok II (25): Wonderful-amazing! Organism waves arise-created-generated-evolve, meet-join, play and subside in the Ultimate one, as per their nature.
CHAPTER III-ASHTAWAKR JI narrated:
Shlok III (1):  An intelligent person, who has attained self-realization and knows that the indestructible soul which pervades in all is one, finds no interest in earning-accumulation-acquisition-acquiring of money-wealth.
There are people in this world who have plenty of money, but they do not know what to do with it. Even those without brain-understanding-awareness have a lot of it.
Shlok III (2): Lack of knowledge-wisdom, attaches one with gratifications-pains-pleasures-passions-luxuries, in a manner which is like the greed for silver in the pearl shell, by virtue of ignorance-illusion-mistake.
No shell has silver in it.
Shlok III (3): One can’t escape like a humble-dejected-meek-abject-down trodden-poor, after recognizing understood the fact that the soul from whom the world has evolved is in him, like the waves of water.
Shlok III (4): Having understood that the soul is pure-conscious-rational-alert-aware-vigilant and extremely beautiful, one should not acquire impurity by attraction in genital organs or passions.
Shlok III (5): Retention of desires in the sage, who identifies himself in all organism-creatures-living beings in him, is surprising-unbelievable.
Shlok III (6): It’s surprising for a person who seek asylum –refuse in Brahm and has the knowledge of renunciation to be disturbed by the desires-diversions-pastime-joking-bantering.
Shlok III (7): For a person incapable of sexual man oeuvres  approaching end-death, desire for sex the enemy of enlightenment-wisdom is astonishing.
Shlok III (8): It’s surprising that a person detached from life and life thereafter (-birth and rebirth), aware of the existent and the perishable-one with the desire for liberation is afraid of it.
Shlok III (9): One who always visualise the soul do not become happy on offering meals and does not become angry on teasing.
Shlok III (10): Great people who visualizes their functional body like that of others are not perturbed by praise or blame-censure-scorn-abuse- defamation-criticism-blasphemy.
Shlok III (11): One, who is free from curiosity, perceive this world as imaginary-artificial-illusion and is blessed with resolute intelligence-wisdom-understanding, can’t be made to fear death.
Shlok III (12): Great souls-saints-sages, who are free from disappointments- failures of in desires, and are content-satisfied- happy with their knowledge-wisdom, can’t be compared with others.
Shlok III (13): A visionary with wisdom, discriminate self- illumination by own nature, knows that it is non- existent and weighs-judges, what to accept and what to reject.
Shlok III (14): The person who has rejected-sacrificed the inner attachments-desires, away from doubts-free from desires is not perturbed by the gratifications-suffering-passions-pains or pleasures, which are obtained without effort.




CHAPTER V-Ashtawakr Ji explained:
Shlok V (1): The individual is not associated-connected with any one, he is pure-perfect,  can achieve-attain oneness- assimilation-SAYUJY, with the Brahm by renouncing the virtual-illusionary connections with the world-universe.
Shlok V (2):  Having understood that the universe evolved-originated from one soul-the Ultimate Almighty, like a bubble in the ocean, one should merge-assimilate himself with the Brahm.
Shlok V (3):  Though visible, yet this world-universe is unreal-illusionary-virtual, existence of one is like the thought-perception of snake in the cord-rope, attain Brahm by realizing this.
Shlok V (4): Attain assimilation with the Brahm by attaining equanimity with pleasure-pain, perfect-complete, hope-disappointments, life-death, having understood the truth-fact.




Chapter VI-Ashtawakr Ji explained:
Shlok VI (1):  “The Almighty-The Ultimate is infinite-limitless, like the sky-space, and the universe is meaningless, unimportant like a pitcher” is the enlightenment –knowledge, which is neither to be rejected nor to be accepted, one has to identify himself with it and live with it.
Shlok VI (2): “The Almighty-God is like the ocean and the visible world is like the waves”, is the enlightenment- fact, the devotee has to identify himself with it (-merge/assimilate in it), without accepting or rejecting it.
Shlok VI (3): “Identify the world in the Supreme soul- God, as the silver in conch-shell-brbh (-due to ignorance, illusion, mistake), is the theme-central idea”, with which the individual has to identify himself without accepting or rejecting it.
Shlok VI (4):  “The Almighty is in all organisms and they are in him”, is the extract, which one has to understand-identify himself and survive with it, without accepting or rejecting it.




Chapter VII: King Janak added-retreated:
Shlok VII (1):  Universe shaped ship wander- roam, hither and thither in the infinite-unending all pervading, The Ultimate ocean- the Almighty, without creating-causing turbulence in him.
Shlok VII (2):  Waves identified as universe rise and fall, evolve-generate and perish-vanish just like illusion in unending-all pervading, infinite ocean-The Almighty, without causing any growth-increase-enhancement or decrease-reduction –fall in it.
Shlok VII (3): The world-universe is nonentity-unreal-fake, like a dream, created by the illusionary powers of the Almighty, who is absolutely calm-quite-peaceful and is always present everywhere without acquiring any shape-size-embodiment.
Shlok VII (4): In that infinite-pure-untainted-without collyrium state, neither the feeling of I-My-Me, nor any other feeling exists in the Almighty, who is there without any motive-desire, peacefully-quietly.
Shlok VII (5): Ideas-thoughts like good-useful, bad-useless are not perceived-considered-imagined with the pure-conscious Almighty, in this untrue-unreal-fake universe which is like magic-jugglery-illusion.




Chapter VIII: Ashtawkr Ji continued with the conversation-
Shlok VIII (1): Ties-bonds-attachments occur with the emergence of desires and grief’s, something is either sacrificed-shelved or accepted, joys-pleasures, angers-fury too occur-emerge-generated along with them.
Shlok VIII (2): Emancipation-liberation occurs, when there is no desire- no grief, nothing to sacrifice-reject, nothing to accept-replenish, no amusement-pleasure or anger remains.
Shlok VIII (3): Attachments with the visible create bonds-ties and liberation occurs with the detachment from them.
Shlok VIII (4): “Bonds are there only till the feeling-perception of I-My-Me is present, otherwise its liberation-freedom” having understood this one has to refrain from sacrifices or acceptances as well.

Chapter IX: Ashtawkr Ji said-
Shlok IX (1): One should be neutral –indifferent by recognizing the doubts-duels-confusions-differences over what to do or not to do and become ascetic without adopting-following ritualistic practices.
Shlok IX (2): Only one, who is blessed, loses desire to live-survive, by rejecting comforts-enjoyments-passions-meals, having recognized  identified the useless-wasteful efforts made by the humans-divines in this universe.
Shlok IX (3): Everything is non-existent –perishable, surrounded-accompanied by three kind/types of troubles-inconveniences-wretchedness’s, namely the human body-divinity-material/physical tortures-pains, is contemptible-baseless and without essence, and deserves to be abandoned forever by ascertaining-deciding-confirming this one obtains peace-tranquility-solace, which pervades.
Shlok IX (4): There was no point of time –age-event, when the humans were free from controversies-doubts-confusions, one has to discard them and acquire attainment-accomplishment randomly, by becoming indifferent towards them.
Shlok IX (5): Who won’t become detached and attain peace by observing difference of opinion- among different sects- categories of sages/saints-Mahrishi-Brahmrishi-Rajrishi-Mahatma-Yogies.
Shlok IX (6): The Guru-Master-Teacher, who is enlightened with consciousness-rationality-vision-perception-intelligence, leads the disciples-followers to break the bonds of the cycles of birth and death, leading to Salvation.
Shlok IX (7): Having observed the difference in the number of defects of components-elements (-28 in number as per Sankhy/Gyan Yog, some counts them as 26 and others just 9 by clubbing 5-5 in one), one liberate himself to establish himself in the Almighty.
Shlok IX (8): Desires-passions constitute this world- one should understand this and reject them all, to establish thy self in the Ultimate- the Almighty.




Chapter X: Ashtawkr Ji elaborated further-
Shlok X (1): One should alienate, become free –neutral-indifferent by renouncing desires and wealth, the root-main cause of misfortunes behaving as enemies and become virtuous-righteous.
Shlok X (2): Consider friends, land-properties, treasury, wife and wealth as illusion-mirage of dreams which may be destroyed in 3-5 days.
Shlok X (3): Consider the world to be present at the place-points of interest-attachment and be comfortable under the mature alienation, free from longing-thirsts.
Shlok X (4): Longings-thirsts are self-generated-created bonds-ties and alienation from them is Salvation. Continuous happiness-pleasure-Permanand is attained by extinction of bonds-ties.
Shlok X (5): One is unique, conscious, pure and this world is unconscious and illusionary and should be free from ignorance and unwilling to enquire-discover.
Shlok X (6): One lost kingdoms, sons, wives, body and comforts in spite of attachments in them.
Shlok X (7): Peace-solace-Tranquility was not attained in spite of sufficient wealth, position-desires and auspicious-virtuous deeds.
Shlok X (8): One did not perform in many births due to worries-grieves-pains of body, mind and speech.  It’s the time-occasion-opportunity to get rid of them by becoming unattached.




Chapter XI: Ashtawkr Ji speaks-
Shlok XI (1): One who has identified that the “defects pertaining to natural states-characters-quality-disposition-temperament-intentions-purpose and non-existence-poverty are natural”; is definitely free from them and attains peace comfortably by coming out of grief.
Shlok XI (2): “The Almighty is the creator of all and none else” one who knows this for certain, loses all internal-hidden-masked desires, becomes quite-peaceful, indifferent-free from all attachments.
Shlok XI (3): “Availability-acquisition of property-wealth and trouble-grief is due to the destiny”, one who knows this for sure-certain, becomes content-satisfied with no desires or grieves, and assert control over the sensual organs-sensibilities.
Shlok XI (4): “Pleasure-pains, life-death are the outcome of previous (-in innumerable births) deeds –performances,” one who understands this without the desire of the outcome-results-rewards, does not involve-smear-sullied-attracted-engrossed and carry them out easily.
Shlok XI (5): “Worries create grief and nothing else” one who understands this for certain, becomes quite, comfortable and free from all desires.
Shlok XI (6): “One who has ascertained that neither the body belongs to him nor he belongs to the body,” neither recollects the deeds of the past nor what he ought to do in future, attain liberation from life and death.
Shlok XI (7): “One who identifies himself in straw as well as the Brahma, to be sure,” becomes pure, peaceful, free from options and unattached to earned-obtained or what is left to be acquired.
Shlok XI (8): “One who is sure that the world, full of wonders, is non-existent”, becomes a pure entity, free from desires-smears and attains unending infinite Peace-Solace-Tranquility.




Chapter XII King Janak added-
Shlok XII (1): One stabilizes in himself through neutrality-indifference towards physical actions, pertaining to speech-voice-sound and anxieties-worries.
Shlok XII (2): One stabilizes in himself by becoming unattached -focused-concentrated to sound-speech, pertaining to worldly or sensual enjoyments-pleasures-sensibilities and not being an object of sight-observance of soul, through determination-concentration-meditation.
Shlok XII (3): One has stabilized in himself by judging-weighing falsehood-incorrect/wrong perceptions and meditation, through one rule-yard stick-standard.
Shlok Xii (4): One stabilizes in himself by recognizing identifying self with Brahm, detaching-discarding acquisitions, in the pleasure-pain.
Shlok XII (5): One stabilizes in himself by observing-watching, various stages in life-Ashrams and otherwise, accepted by meditation and concentration and discarding-prohibited rules-rituals.
Shlok XII (6): On stabilizes in himself by retiring from the absence of knowledge of rituals and understanding the gist-truth, in to-to, properly.
Shlok XII (7): One is stabilized-identified in himself by rejecting-abandoning thought, which ponder over the unthinkable (taboo).
Shlok XII (8): One who possesses this nature and behaves-conducts in this manner, is obliged-blessed to be liberated-assimilated in God, attainment of Salvation.




Chapter XIII: King Janak continued:
Shlok XIII (1): One is comfortably established in himself by deserting the tendency of rejection-renunciation and acquisitions since the inherent quality to be free from possessions, is extremely difficult to attain even by wearing loin cloth (-of ascetics).
Shlok XIII (2): One is comfortably established in himself by deserting all efforts, in all situations since pains pertaining to physique, speech (- tongue) and the Mun (-mind and heart) are present everywhere.
 Shlok XIII (3): One is comfortably established in himself by discharging his duties in all situations, having understood the gist-truth-basics that the deeds (-actions, acts, performances, deeds, work, labor  industry, task) have no existence.
Shlok XIII (4): One establishes himself comfortably by deserting the possibility of union and separation since performance or its avoidance creates bonds-ties for the Yogies with their physique. 
Shlok XIII (5): One establishes himself comfortably in all situations since there is no gain or loss in rest, movement, sleep, sitting, walking or dreaming.
 Shlok XIII (6): One establishes himself comfortably in all situations-occasions since he do not find any loss either in sleeping, in industry or no industry.
Shlok XIII (7): One establishes himself comfortably in all situations by deserting the tendency of judging-analyzing- evaluating auspicious or inauspicious, virtuous or non-virtuous, righteous or sin since he has considered-understood the occurrence of the rule pertaining to conditions of pleasure-enjoyment and grief-worries.




Chapter XIV: King Janak said-
Shlok XIV (1): One who is free from thoughts and desires very rarely, become free from past-previous memories like a awaken person from dreams.
 Shlok XIV (2): One free from desires has nothing to do with wealth, friends, passions, sensuality  scriptures or science.
Shlok XIV (3): One who has become neutral, having realized the association-presence-witness-company of the Almighty, become neutral towards bonds-attachments-ties-, liberation and do not care-worry about assimilation In God-Salvation.
Shlok XIV (4): One who is free from internal desires and who’s external conduct is free from worries, normally appear happy-pleased glowing , can be identified only by the people who themselves have attained this state of glow-enlightenment.




Chapter XV: Ashtawkr Ji said-
Shlok XV (1): One blessed with Satvik Buddhi (-intelligence) is obliged with renunciation and purification just by listening to normal preaching-discourses, without which lifelong efforts-curiosities do not materialize in real-true enlightenment, pertaining to Per-Brahm Permeshwer-the Almighty.
Shlok XV (2): Indifference-neutrality towards passions-sensuality is detachment, while interest in them is binding- one may choose- adopt his own course /life style after knowing this.
Shlok XV (3): One desirous of worldly pleasures, undertake great endeavor through speech-eloquence and intelligence, discard- forbids realization of gist-truth-Tatw Gyan (-knowledge) which makes one peaceful, content, inactive.
Shlok XV (4): One should live comfortably-blissfully since he is neither the body nor the body belongs to him- neither he experiences the gratifications nor ought to have done it, is conscious, eternal visualizer-visionary, free from desires.
Shlok XV (5): One is free from desires-longings, a symbol of knowledge, free from defects and flawless, should live blissfully-comfortably since Rag (-attachments-desires-longings) and prejudices are the traits of Mun (-seat of mind and heart) and by any account he is not the Mun.
Shlok XV (6): One should live blissfully-comfortably by identifying himself in all organisms and all organisms in him, free from ego and attachments.
Shlok XV (7): One should live free from worries since he is conscious and the world has evolved from him, just the way the waves evolve in the ocean.
Shlok XV (8): One should have faith over his experience (-divine-endeavor-exposure) and regard-respect for it, but he should not be illusioned by it, since he represents Gyan (-knowledge-learning), is away-detached from the nature and is an image of the Almighty- the Supreme Soul.
Shlok XV (9): One should not be grieved for the body made up of perishable attributes, undergoing births and deaths since he represents the Supreme Soul which neither comes nor goes.
Shlok XV (10): One is conscious, neither the gainer nor the loser whether the body remains till the destruction of universe (-dooms day) or this day.
Shlok XV (11): One don’t undergo growth or loss (-decay-depletion) since this universe arise or sets (-subsides) in him-representing infinite ocean and the universe is like a wave in it.
Shlok XV (12): One is just a conscious entity and the universe is in separable from him hence the greatness-superiority or inferiority of one over the others can’t be imagined-perceived.
Shlok XV (13): One is alone in this exhaustible, conscious, quite, pure sky (-space), hence birth-deeds-actions-ego can’t be imagined-perceived in him.
Shlok XV (14): One though alone, yet reflected in many forms just the way gold (-ornaments, jewellery) form bracelets, armlets, anklets.
Shlok XV (15): One should reject the differentiation attributes of: this is me-I am not this, one should become comfortable-blissful by determining, without any commitment that he himself is a replica of the Supreme Soul.
Shlok XV (16): One considers himself to be the universe due to ignorance-lack of knowledge, but visualization through knowledge-enlightenment, helps him in exploring that none is other than him whether worldly or otherwise.
Shlok XV (17): One should decide –ascertain that this universe is only illusion (-just like dream) and one can’t attain peace without detachment-elimination of desires and endeavors.
Shlok XV (18): One should wander-roam with content-satisfaction, since he does not possess either Salvation or bandages-there was only one ocean of Truth-the Almighty, which will remain for ever.
Shlok XV (19): One should stabilize in himself happily, peacefully without disturbing his mind through various options, vows-bequeath.  
Shlok XV (20): One should withdraw his attention from everything without confusion-second thoughts in his mind- heart, since he is a replica of the Supreme Soul and therefore there is no need to worry-bother.


Chapter XVI: Ashtawkr Ji further said-

Shlok XVI (1):One will not establish-stabilize in himself by listening to numerable scholars-philosophers-pundits-acknowledged-enlightened or reading-learning many scriptures-Shashtr, which is attained by forgetting everything in proper manner-systematically.
Shlok XVI (2): It will be very pleasant to quit-satisfy all the expectations of desires in the Chitt (-a state of mind, where something get struck/remains unmoved /hovering) for one, since he is a scholar whether he is undertaking the outcome of his deeds (-pleasure-pains) or the state of Samadhi (-profound meditation-asceticism).
Shlok XVI (3): “One is unhappy due to the efforts-exertions made by him”- but he is unaware of it. This advice (-preaching) devoid of sins, makes the fortunate ones free from all instincts.
Shlok XVI (4): One who is extremely lazy considers even the blinking of eyes to be a job-deed and finds comfort in closed eyes, but it’s not true for others-anyone else-under any condition.
Shlok XVI (5): One becomes devoid of desires of Dharm (-righteousness), Arth (-wealth, property), Kam (-sex, lust, passions), Moksh (-liberation, Salvation, assimilation in God), when he is free from duels-confusion- conflicts of this is to be done and this is not to be done.
Shlok XVI (6): One is certainly free from acceptance and rejection of sensuality-passions, being detached, without anonymity or attachment for them.
Shlok XVI (7): One should take shelter-refuse under the thoughtlessness, since the seedling of the world shaped tree remains till the desire to accept or reject-neglect the sensuality-passions, inside the mind.
Shlok XVI (8): Inclinations-tendency –disposition-taste create attraction and conclusion-completion –aversion create opposition-anonymity, therefore one should be indifferent towards them and stabilize establish himself like an intelligent child.
Shlok XVI (9): One attached to sensuality-passions with the desire to leave-escape the world has-worries-grief-trouble, but the detached, who do not differentiated between these worries-grief-problems, is happy-comfortable.
Shlok XVI (10): One who desires Salvation and has attachment with the body is neither enlightened nor Yogi (-ascetic) but just the person who receives grief.
Shlok XVI (11): One will not attain self-realization-establishment-stabilize in himself without forgetting everything, even if guided-instructed-preached by the Almighty-Shiv, Vishnu and Brahma themselves.
Chapter XVII: Ashtawkr Ji said-

Shlok XVII (1): Those who are always satisfied/content, having pure/neat/clean sense organs   and prefers to remain alone (-solitude), have obtained-attained the reward/award of Gyan (-enlightenment) and Yog (-assimilation). 
Shlok XVII (2): One who knows the Brahm is not pained-worried by anything, since this whole universe is pervaded by Brahm.  
Shlok XVII (3): One who has established himself in the soul, does not feel pleasure by attaining any sensuality-passion, just like the elephant, who loves the leaves of Salai plant, does not become happy by the Neem leaves (-having bitter/bad taste).
Shlok XVII (4): One who has no attachment in the attained comforts-pleasure-gratification-suffering-sex (-and grieves) and has no desire for the unattained, is unique-rare in this universe.
Shlok XVII (5): People with the desire for pleasures-passions-sensualities and for Salvation are seen-found, but the great man without the desire for any one of them is difficult to trace.
Shlok XVII (6): Equanimity (-capability to equate) utility and uselessness in Dharm, Arth, Kam, Moksh, Life and Death is exists-blessed in some great souls (-Mahatma, Sages, Saints, Rishi, Mahrishi, Brahmrishi, Devrishi) only.
Shlok XVII (7): The great souls are happy-content with the life in its usual-present form without the desire for the universe to be lost-destroyed-eliminated or to co-exist.
Shlok XVII (8): Blessed by enlightenment they live gladly-happily-contently, seeing-visualizing, hearing-listening, touching, smelling and eating by negating-subsiding the intelligence in self.  
Shlok XVII (9): They keep their eyes focused at zero (-infinity in space), by eliminating the tendency-inclination of unstable senses, do not keep either attachment or detachment-aversion-renunciation, for this weak world like ocean.
Shlok XVII (10): One is neither asleep nor awaken, neither opens the eyes nor closes them in the ultimate state-Permanand, which is rarely attained.
Shlok XVII (11): The liberated person, who is ever-always, established in himself, with clear intentions, free from all sensualities-passions, well adorned-decorated-embellished everywhere. 
Shlok XVII (12):The great soul-Mahatma, who is not watching-seeing, hearing-listening, touching, smelling, eating, accepting, speaking, walking, desiring- non desiring, in fact who does nothing, is liberated.
Shlok XVII (13):  The one who is unattached and liberated is without sap-flavor-taste, dry-arid, empty-uninteresting-unfeeling-insensitive, without blame-censure-scorn-abuse-defamation-slander-criticism-blasphemy, appreciation, taking or giving.
Shlok XVII (14): The Mahatma, who has established in himself, remains unperturbed by seeing the women full of passion-love-devotion-attachment or death in front of him is liberated.
Shlok XVII (15): One with patience finds equanimity in comforts, grief, men, women, wealth and disaster-misfortune-adversity-distress.
Shlok XVII (16): One detached from this world do not find violence, kindness, pride, humility-meekness-suffering-dejection-need-want, surprise and agitation.
Shlok XVII (17): One who is liberated finds no attraction or anonymity towards sensualities, having attained equanimity in their achievement or non-achievement.
Shlok XVII (18): One with still mental state, stabilises in Kaevaily (-absolute-state, singleness, oneness), above the imagination of doubts and solutions welfare or anmity-harm-inimical-evil-injury, to anyone.
Shlok XVII (19): One, who has determined that the visible un real world is non-existent, is free from affections-love, pride, free from all desires, is considered to have done nothing even after having done it.
Shlok XVII (20): One should stabilise himself by attaining freedom from delusion-allurement-ignorance of Mun (-mind and heart), dreams and inertia, attain the state of illumination-glow and become free from desires.


Chapter XIX :King Janak uttered-

Shlok XIX (1): One should remove the thorns in the form of different suggestions-opinions pierced into the internal components of heart, by using forceps made up of enlightenment-philosophical knowledge.
Shlok XIX (2): One who is established in his grandeur-glory-greatness-might-power, has nothing to do with Dharm, Arth, Kam, prudence, duality (-ambiguity, division/distinction between the ultimate and universe) or non-duality i.e., monism.
Shlok XIX (3): One who is established in his grandeur has no concern for past, present,   future, country-state or the time.
Shlok XIX (4): One who is established in his grandeur has no concern for soul or without soul, auspicious or inauspicious, thoughtfulness or without thoughts.  
Shlok XIX (5): One who is established in his grandeur has no concern for dreams whether during sleep or awaken, Turiy Awastha (-fourth state of the soul in which the soul has become one with the Supreme Soul) or fear.
Shlok XIX (6): One who is established in his grandeur has no concern for distant or near, whether external or internal, micro or macro (-small or large).
Shlok XIX (7): One who is established in his grandeur has no concern for life or death, worldly or divine (-beyond this universe, beyond the limits of this universe), annihilation or profound meditation.
Shlok XIX (8): One who is established in his soul (-eternal refuse in self) finds futility in the discussion pertaining to three goals in life (-Dharm, Arth, Kam or- sub division of society into classes: Brahmn, Kshatriy, Vaishy), Yog and Science: discovery-research-innovations.

Chapter XX: King Janak said-

Shlok XX (1): One who is established in the unstained-untainted-pure-Ultimate without collyrium, there is no place for the past, embodiment-physique, sense organs, mind, despair or emptiness.
Shlok XX (2): One who is free from dualism, scriptures-Shashtr, self-realization, mind-free from desires-passions-sensualities, pleasure or satisfaction is meaning less (-have no value/importance-carries no weight). 
Shlok XX (3): One who is established in him-the Ultimate, finds no discrimination between learning and ignorance, who am I, who is he, what is mine, what is bondage, what is Salvation or the characteristics of thyself.
Shlok XX (4): One who is established in him-the Ultimate, finds no discrimination between destiny and liberation from life cycles, devoid of specialty- significance and Kaevaily (-absolute-state, singleness-oneness) without embodiment.
Shlok XX (5): One who is always free from nature, established in him-the Ultimate, finds no discrimination between the doer and the voluptuous, inertness or activeness, visible or invisible.
Shlok XX (6): One who is uniquely established in him-the Ultimate, makes no distinction in the renunciator, Yogi, enlightened, bonded or the liberated.
               
Shlok XX (7): One who is uniquely established in him-the Ultimate, makes no distinction between evolution and annihilation, object-goal-target, means-resources-expedient-appliances-equipment, adept-devotee-ascetic and the accomplishments.
Shlok XX (8): One who is pure and uniquely established in him-the Ultimate, makes no distinction between enlightened, the evidence-proof, what is to be known, what is knowledge, what is insignificant-trifle or what is whole-entire-universal.
Shlok XX (9): One who is inert and uniquely established in him-the Ultimate, does not find distinction between absent mindedness-madness-frenzy or concentration-meditation, prudence or imprudence, happiness and grief-sorrow.
Shlok XX (10): One who is always mentally free and uniquely established in him-the Ultimate, finds no distinction between the world and the eternal, pleasure or pain.       
Shlok XX (11): One who is always pure and uniquely established in him-the Ultimate, makes no distinction between super natural power-illusion-enchantment and the world, attachment-love-affection or detachment, organism or the Brahm. 
Shlok XX (12): One who is constant-fixed, undifferentiated-undivided and uniquely established in him-the Ultimate, there is nothing like indulgence-inclination- tendency or renunciation, liberty or bondage.
Shlok XX (13): One who is blissful, free from titles and uniquely established in him-the Ultimate, there is nothing like preaching-advice-sermon or scripture, no disciple or Guru (-the teacher or the taught) .
Shlok XX (14): One who is un agitated-free from ideas-thoughts-nothing arises in whom and is uniquely established in him-the Ultimate, what exists and what does not exist, what is unitary or what is dual, does not wish to elaborate further.
 NARAD PURANनारद पुराण 
Attainment of Moksh-Salvation needs a teacher-Guru, who can guide and show/pave the path, which leads to assimilation in God. It’s possible through attainment of knowledge, learning, understanding and practicing the Shashtr-scriptures and Vedic literature. Self-learning (-Swadhayay), does help in the absence of a Guru. 
Anyone who has been dedicated to pious deeds, prayers, ascetic practices, Yog, Bhakti, devotion and service/welfare of the mankind, successfully make his senses and sensualities- pious-pure-virtuous. His inner self becomes pure, after successive rebirths making him eligible for Salvation in the very first stage of life, i.e., Brahmchary Ashram like Suck Dev Ji-son of Bhagwan Ved Vyas.
The learned-enlightened has to reject Rajsik (-passionate behavior) and Tamsik (-darkness, sinful acts) defects and follow the path of Satvik Karm (-goodness). He should visualize-observe-see (-Sakshatkar) the soul (-Parmatma-The Almighty) through consciousness, meditation and intelligence.  He should identify (-visualize/perceive) himself in the past and the past in himself. This will help him to analyze- reason and detach from the defects-disgrace of this world and attain the position which is ever lasting.

1. Those people (Dwij-Brahmn, Kshatriy, Vaishy), who are blessed with the knowledge-ability-capabilities of the fundamentals of Salvation, observes-understand-recognizes the visualization-glow, in their inner self and nowhere else. This glow-light is present in each and every living being in the same proportion.

 2.The one, devoted to trans-meditation, can himself experience the presence of Almighty in his inner self  by controlling his mind and concentrating in this glow-light (-Atm Prakash).
3. The one, who is not afraid of any one and others are also not afraid of him, is capable of visualization of self.

4.       One who is without desires and ill-will, jealousy, rivalry, attains the stage of Brahm.

5. When the man do not disgrace, tease any other being, through his thoughts (-body, mind and speech) and actions, he attains the status of Brahm.

6.  When he rejects the envy, sex-lust, desires, greed leading to attachments and subject himself to asceticism, he experiences Brahmanand (-the ultimate pleasure, extreme happiness).
7.       When the person weighs the subjects to be listened- experienced-observed - the entire living world equally (-equanimity) and is not affected by pains and pleasure, he assimilates in the Brahm.

8.       Equanimity in praise (-prayers)-abuse (-blasphemy), iron-gold, comforts-sorrow, cold-heat, gain-loss, like-dislike, life-death, success-failure, raises the man to the status of Brahm.
The one who has renounced/deserted the world should control his senses and sensualities through brain power, control of emotions and passions. The intelligence, prudence and brain power can visualize the soul. The man should stabilize his emotions, with the help of learning-knowledge-education-enlightenment and free self from greed-covets, desires and eagerness.
Firm pious-virtuous-righteous determination, helps one in attainment of the Almighty.

Freedom from attachments, lust, allurements, desires and passions makes the person imperishable, un-decaying leading to Salvation, extreme-eternal joy-happiness, peace and satisfaction.

There is no eye comparable to education and knowledge (-enlightenment), no asceticism comparable to truth and no sorrow-grief comparable to passion-allurement. No comfort is comparable to detachment. One should perform pious-virtuous- sacred-auspicious deeds and desist from sins. He should always follow behavior-manners-methods-life style, of virtuous-holy-sacred people and lead a life of high moral values-virtues. Excellence of values and merit of virtues are the carriers for the enlightened to Salvation.

The human body, which does not generate any comfort to the possessor, gets involved in worldly, sensual enjoyments, pleasures and sensuality pertaining to lust-attraction-attachments and drags him into engross, infatuation, delusion, allurement, ignorance.

Sensuality-sensual pleasures are the root cause of pains-sorrow-worries. They enhance the pains-sorrow-worries many fold. The mind-brain-intelligence of the engrossed-infatuated becomes fickle, flirtatious, inconsistent and unsteady with delusion-allurement-ignorance. The one caught in the web of delusion becomes the object of pains-worries-sorrow, in the present and the forth coming rebirths. One who, wishes his own welfare, should control sexual desires and anger. Both of them are potential enough to destroy the good fortune and credits of the possessor. One should win over his anger-fury through asceticism, discipline, self-control and protect self from envy-prejudice, insult-respect and intoxication-frenzy through education-learning.

One should eliminate cruelty-brutality, from his nature as a sacred-religious-pious endeavor-task. Pardoning produces great strength in him. Identifying self, is the most meritorious-virtuous awakening.

Truth is the greatest means for the self-benefit. Conversation-advice to the listener is even more valuable-meritorious than truth. The deed-action-work, which is in favor of living organisms constitute the truth-reality.

One who has rejected his desire for new projects/endeavors, has no desires, does not collect-store-compile worldly possessions, has sacrificed everything, is enlightened-a scholar-philosopher-a pundit.

One who experiences the senses-sensuality, without attachment- whose senses are under control, in his inner self (-body, mind and heart), is always at ease-peace. 

One who, is free from defects and has the concentration of mind in God, is detached.

One who is isolated from the body, senses and organs is detached, does not recognize himself with them (-devoid of oneness with them).One who cuts all bonds/attachments, attains the ultimate welfare quickly and easily.

One who does not see-entangle with any organism, does not talk, touch or communicate with any one, qualify for great merit-virtues-credit.

One who does not involve in violence, behaves as a friend with all creatures, has no anonymity with anyone in the present birth, has realized self and exercise self-restraint ,does not accumulate anything, has self-satisfaction-rejected all desires-inconsistency-volatility-agility-unsteadiness, leads to the accomplishment-attainment of the Ultimate.

Those who have rejected the gratification, pleasure, enjoyment, sex and suffering are never affected- involved by the grief.

One who wish to win the God, is not defeated by any one must be ascetic, self-controlled, balanced headed, thoughtful and disinterested in all sensuality.

The Brahmn (-Scholar, Learned, Philosopher, Pundit, Enlightened), who absolve himself of the multiple-threefold (-trigunatmak), sensuality always reside in solitude, attains assimilation in God quickly.

One who isolates himself, in spite of the company of people, who like/obtain pleasure in sex, identifies pleasure in isolation/solitude/away from the company of women, should be considered as the one, who is satisfied with the pleasure of enlightenment, is never affected and involved by grief.

The living being is always under the control of his deeds. Auspicious (-Satvik) deeds make Demy-God.

Auspicious and inauspicious (-Rajsik) deeds results in birth as human beings.

Inauspicious deeds (-Tamsik) results in birth in animal-bird-insect-low species.

Accumulation of goods, property, comforts are not essential in this world. They only grow, develop and strengthen bonds and attachment and great vices, defects, sins, guilt.

Family, son, wife, body, collection of goods - everything is perishable, none belongs to the soul. Nothing is forever or regular. Only thing that matters here is one’s own auspicious-virtuous deeds and sins.

The supreme target-goal is attainable through enlightenment, auspicious deeds, purity and detailed-wide-comprehensive knowledge, only which helps in accomplishment of the feat. Attainment of God means freedom of the human soul. An auspicious person cuts the bonds of sensualities-passions-attachments-infatuation and proceeds towards the Ultimate, on the divine path. The sinner fails to cut these bonds.

Beauty, desires, touch, smell, extracts-juices-elixir, are all binding and obstruct in eliminating bonds.

Pardon, religion and rejection of sensuality help in breaking of bonds/attachments. Thought of know all, conquer/conquests of everything, accomplishment, have-have not’s, have to be eliminated.

The enlightened does not allow the development of new bonds/attachments with the help of self-control and asceticism and evolve-develop, the always comfortable, unlimited accomplishment i.e., Salvation.

Listening, reading and understanding, followed by utilization of the preaching in the scriptures, evolve excellence/purity in intelligence. It produces mental comfort, peace, joy, pleasure and eternal progress.

Grief and fear are always ready to control and affect the foolish. They have no control over the learned-scholars. Only morons/duffers/idiots are pained by the joining/meeting of dislikes and loss of loved articles.

Anything, which has perished should not be remembered, regarded or praised, since it hinders in breaking of bonds. Anywhere- the increase of attraction, enhancement of inclination, should be treated as defective and cause of unforeseen trouble. Just by doing this renouncement-detachment takes place.
One who grieved over the events in the past is devoid of Dharm (-religion), Arth (-wealth), Yash (-honor, name, fame, recognition, goodwill). He just carries over the pain of the non-availability of past. It does not fill the vacuum or return the deceased, abolished. All creatures eventually meet; depart from the excellent people, incidences. He is not the only person, who has experienced-undergone the event of grief/sorrow/pain/condolences.

The person, who does not come out of trauma of grief, faces one after another painful events, simultaneously. If one encounters a physical or mental trouble and no recourse-treatment works, it should not be taken to heart. It should not be worried. The best medicine to conquer pain is not to worry about. Stop thinking about it, repeatedly. It only enhances the pain, instead of receding it. Mental grief should be overcome by controlling self, thinking and meditation and the physical pain by medicine. It’s possible only by the knowledge of Shashtr (-scriptures). One should not weep in difficult times, like children.

Beauty, youth, life, accumulated wealth, possessions, good health, company of the dear ones are momentary. They are not forever. One day or the other, they will vanish. The learned one does not feel inclination towards them. It’s not proper to grieve over the dire trouble-danger-mistake or misfortune. In case no way out, let it be seen-observed, quietly. One should persist/continue to find a way out, instead of grieving over it.

There is no doubt that the life is associated with more of pains, than pleasures. Yet the pain caused by old age and death, are above all. It's therefore advised to ameliorate the loving soul from it.

The perishable person pained and worried by thirst-desires-longings- compulsions; still with the desire for long life-longevity, is deteriorating each and every moment.

One who stops worrying about pains and pleasures, attains the state of imperishable Brahm and Ultimate pleasure (-Permanand).

Enlightened, is always satisfied-content with whatever, he has. He does not find thirst-longing for wealth-money. Desires-longings-thirsts have no limit-end. 
Those people who experience the presence of the Almighty, in all organism-living beings-creatures and always meditate about him, assimilate in him-The Almighty, after the completion of the journey of the present life. The Almighty is in front of them and they come over all grief. The person who considers comfort as pain and pain as comfort, intelligence, good policies and all endeavors fail to protect him. It’s therefore essential to seek enlightenment, since the enlightened-Pundit- scholar-learned, never lands in pain –sorrow-grief.





SALVATION: GEETA (मोक्ष -गीता), SHRIMAD BHAGWAT GEETA  (CHAPTER-18)


One who reads, studies, learn-understand and utilizes  Geeta, in  his day to day life, automatically qualifies for SALVATION.
      The Almighty Shri Krishan (-Narayan) entered into conversation with Arjun (- incarnation of Ner) to set him free from the illusion to eliminate the evil. The conversation dictated by Bhagwan Ved Vyas was inked by Shri Ganesh for the benefit of entire mankind. Chapter-18 of this conversation has great significance, as it leads the devotee to Salvation. The Param Pita Per Brahm Permeshwer emerged with all of his powers and incarnations (-Bhagwati, Sada Shiv, Maha Vishnu, Maha Brahm, Ner-Narayan etc.,) through Shri Krishan showing his Virat Roop.
     
VERSE (1): Arjun prayed to the Almighty and expressed his curiosity to understand the distinction between Sanyas (-retirement/renunciation) and Tyag (-abandonment/running away). 

He would be called a coward, had he retired or run away from the war. His curiosity was natural, since whatever was learnt by him through practice and interaction in the society for self and the community, was at stake. He could neither retire nor run away from the war or its consequences; being brave and devotee of God. He loved and respected the people standing in front of him and by his side. He was one of the greatest warriors and archers of his time with divine powers, with the God himself directing, protecting and paving his path. He prohibited himself, from utilizing these powers, unless and until they were essential for the protection of mankind. His curiosity shows two elements: Was the war for his own welfare (- himself and family)? Killing of billions of people would have burdened him with sins leading to unqualified hells  Could he opt for his own welfare by practicing and utilizing, whatever had been learnt, understood and experienced by him throughout his life, by escaping the battle field? Or,alternatively was it in the interest of the mankind? War was going to leave behind turmoil, horror and unprotected common masses constituting of children, women, old and the disabled. It was contrary to what ever had been learnt by him in the form of principles for the welfare of society. It was an opportunity to understand the principles and application of learning, to mold and lead life according to them for the welfare of mankind.He was aware that whatever has been received from the nature, has to be returned back to it, proceeding towards detachment from it, through conscience prudently; since, who is born must die.


He wanted to ensure, whether Tyag(- abandonment, leaving, relinquishing, renouncing the world) include, visible Karm (-deeds, actions, acts, functions) and invisible Karm Fal(-fruit, result, outcome ,return, payment in cash, kind or service) of labor or effort, will put him in the hell leading to repeated cycles of birth and death, even after release from the hell. He sought the direction from the Almighty that will qualify him for Salvation.




      VERSE(2): The Saints/sages (-Rishi, Muni) considers the rejection of Karm associated with desires as Sanyas (-retirement or isolation from the world) and the Philosophers calls the rejection of all sorts of attachments to Karmfal i.e., the expectation of gratitude, gain, reward, return as Tyag.




India has been the abode of Saints and ascetics, meditating for thousands and thousands of years, depending upon tree leaves, roots, fruits or simply air for survival, having retired from active life i.e., Sanyas. Sanyas is considered to be a state of life, when the individual should think of the next birth or rebirth. He should do all that which purifies the soul. The Sanyasi moves to deep woods, caves, Himaly, open sky, Ocean or isolated places away from the human habitats, tolerating intense weather conditions; concentrate into the Almighty, meditate and do all that which can break the bonds and attachments with the family and the world as a whole for peace, solace and tranquility.




There were the people and demons who too moved to isolated places to seek the desired boons and blessings from the deity, for fulfillment of goals ,ambitions, strong desires, targets or escape the unforeseen , undesired, danger, harm, misfortune and the evils or to seek protection from them , which is not Sanyas.




People clad in saffron colored cloths, seen on the streets begging alms, sitting in the Parliament or temples are in no way Sanyasi.




Renouncing considers rejection of actions performed without any desires, as Sanyas which is possible without running away from family life as well.




Some other, Philosophers (-Scholars) have the opinion that loss of desire to fulfillment of desires or continuance of obligations and duties, without the desires for reward is Tyag. Alternately, renunciation means, loss of desire to the reward of Karm i.e., Karmfal.




One must not forget that the Karmfal can’t be abolished, since each and every Karm gets converted into Karmfal automatically, but the loss of desire to the fruits of efforts automatically, detach the performer from the result.




Karm pertaining to evils must be dropped all together.

The Almighty opines that attachment to Karm as well as Karmfal, have to be renounced.




      VERSE(3): Many Philosophers say that all Karm (-actions/duties) should be renounced as defects (- evils) and many Scholars say that Yagy (-sacrifice in Holi fire), Dan (-charity, donations, social welfare) and Tap (-asceticism), should not be renounced.




One must continue with these practices. This opinion is against the desertion of Yagy, Dan, Tap. But, in addition to these three: Vern Dharm/Ashram Dharm/Dharm as per the need of a difficult situation or unavoidable circumstances, must continue.



There are the duties which must not be renounced at any cost or under any circumstances: One must (i) perform daily routine like morning-evening prayers (Sandhya), (ii) perform the duties pertaining to certain cause, motive, reason depending upon the current condition of their land, needs and time; (iii) make efforts for protection from the evil, unforeseen, bad omens as per dictates of the divine procedures laid down in scriptes like Markandays Puran, (iv) be committed to penances in consultation with the Priests, (v) perform essential duties to be alive and make living to survive like eating, drinking, sleeping, waking up etc., in addition to physical exercise.




In the opinion of the Almighty, these duties ought to be discharged, if one is not doing them. In addition to these fasting and pilgrimage, should also be under taken by forbidding the reward, outcome and attachments.





      VERSE(4): The Almighty pronounced his verdict pertaining to Sanyas and Tyag. He initially narrated the significance of Tyag.





To accept Sanyas, Tyag is a primary requirement. The individual must fulfill all his obligations pertaining to family, society and the nation; without the desire of reward, honors or felicitations.




Due to the unfulfilled desires and possessions; belonging ness  affections and attachments develop and grow for what has been acquired and a desire for what is left to be acquired, through the Karm, implying the need for rejection of both Karm and Karmfal. Renouncing of Karmfal (-reward of industry) is in fact renouncing of the desires and attachments.




Attachments are invisible and have their deep roots in the mind. It’s the performer, who provides them an identity in the form of a physical shape and size (-material objects). Attachment or relation with someone and desire for rewards are invisible and describe the state of mind (- head and heart i.e., Mun) only, while reward is visible having shape and size. The Karm (- visible activities) by the material body, invisible thoughts of benefit and welfare of the others in the Mun and stability of the perishable body are meant for the welfare of the mankind and not for self utilization. (2) The Saints (-Rishi, Muni, Sages) considers the rejection of Karm associated with desires as Sanyas (-retirement or isolation from the world) and the Philosophers calls the rejection of all sorts of attachments to Karmfal i.e., the expectation of gratitude, gain, reward, return as Tyag.






      VERSE(5): Yagy, Dan (-charity/donations/social welfare/helping the needy in distress), and Asceticism should not be renounced. Besides these the thoughtful (- Karm Yogi, Enlightened, Intellectuals, the Learned, Scholars, the Pundits, Brahmns, Philosophers), should continue to do them, since these three purify them.





Here the stress is over the ability of the performer. The individual should be a person who is capable to perform these activities. Yagy, Dan requires money, desire and strong will power, while asceticism needs strong will power, desire, a bent of mind, dedication and deep faith in the Almighty. One should be blessed with the sense of submission, devotion and offer each and every possessions to him-the Almighty.




In addition to Yagy, Dan and Tap vital functions like teaching -learning, agriculture-business, eating-drinking, moving, sleeping-waking, interactions in the family and the society etc., and essential functions, actions, duties arising out of a difficult situation, must be performed by renouncing both attachment and reward.





      VERSE(6) All these Karm (-Yagy, Dan, Tap) and various other Karm (-act, actions, functions, work, performances, duties, jobs) should be performed by renouncing the attachment and desire the of Karmfal (-reward, result,out come); is the sole doctrine established by the Almighty himself.





The sole and absolute doctrine of the Almighty is in favor of performance of these three acts by renouncing the fruits of actions and attachment, with dedication. It’s not possible to renounce the Fal of all Karm, since one can’t survive by renouncing them. One must renounce both attachment and reward. What is renounced by one in deed does not belong to him but is considered to be of his own by illusion.




Quantum of Karm depends upon the desire for industry. Karm Yog is detachment from the desires of reward of industry. Karm is meant for the satisfaction or fulfillment of Rag (-deep attachment to desires and motives), as well as for the abolition of desires for the Rag itself. Performance for self, enhances the Rag, while working for the benefit, upliftment and progress of the entire mankind (-society), by the Karm Yogi, paves the path for his Salvation. With the abolition of Rag, one attains Salvation automatically, which is the firm opinion of the Almighty.





      VERSE(7): Renouncing of prescribed duties (- Yagy, daily routine, rituals and prayers, offering food to the hungry/guests/Brahmn, helping one in dire need, grant of doles, morning- evening prayers etc.) is improper and inappropriate. Renunciation of such activities due to illusion is called Tamsik Tyag.





Prescribed duties constitutes of Vihit Karm and Nihit Karm. It’s not possible for an individual to conform to the Vihit Karm (-Duties, guidelines or directions provided in scriptures - the Shashtr). But one must conform to Nihit Karm (- compulsory, fixed, mandatory duties), which are components of Vihit Karm, as per Vern Dharm, Ashram Dharm, Dharm - occasional duties, which becomes essential or unavoidable as per need of the difficult situation or circumstances.




Renouncing of essential duties due to illusion, ignorance, allurement or fascination is Tamsik Tyag. Renouncing essential duties for the sake of pleasure, rest, or comfort makes them Rajsik Tyag.




Performance of essential duties by renouncing desire for comforts, rewards and attachments make it Satvik Tyag. Performance of duties by Nish Kam Bhav (- by avoiding desires, expectations, illusion, pleasure, comforts) is the natural tendency of a Satvik person. Satvik nature breaks the bonds of Karm and Karmfal.




The devotee has to accept the Satvik Tyag and reject the Rajsik and Tamsik Tyag. Satvik Tyag is believed to be the real Tyag, as compared to the Rajsik and Tamsik. Rajsik and Tamsik have been referred to illustrate the significance of Satvik Tyag. Nihit Karm makes the devotee closer to Satvik Tyag as compared to Vihit Karm.




Renunciation of duties fixed by the Niyati (-Brahma/Vidhata) due to illusion is Tamsik Tyag, leading to evil. In the present day World (- Kalyug) people are not performing the Nihit Karm, leading to disorder and chaos, which is Tamsik in nature, the result of which is descent i.e., birth and rebirth in lower life forms and species.





      VERSE(8): One who considers Karm to be a form of unhappiness and renounce it due to the fear of physical labor and discomfort, makes Rajsik Tyag-sacrifice and is not entitled to the fruit of renunciation.





If a person  who escapes Karm due to the thought that Karm is, a form of unhappiness and pain, will be deprived from the fruits of renunciation, being Rajsik Tyag. Performing Yagy, Dan and Shastr prescribed duties, pinches the individual, since he has to spend money. The individual feels pain in such expenditures, because of lack of faith in birth and rebirth, Shastr, duties listed in Shastr and the outcome of the Karm. It’s difficult for him to obey orders-dictates of Shastr, which troubles him. He keeps finding ways and means to obtain easy money. The individual must continue with the prescribed duties, discarding indulgence in pleasures, to settle for Vairagy – detachment.




Finding faults and pain with the pleasures will drift him away from them, for his own welfare. Finding faults with the prescribed duties, will drift him away from Karm, which is bound to lead him to descent.




Result of both Rajsik and Tamsik (-laziness, too much sleep, intoxication) Tyag is identical, leading to descent. Rajsik Tyag too turns into Tamsik Tyag.




Deserting, leaving, cutting the domestic/ social/emotional bonds for the sake of asceticism or praying the God, is neither Rajsik nor Tamsik since renunciation/assimilation in God is sole goal of birth in human form. None can get peace by Rajsik Tyag made for the sake of comfort and pleasures, which is prevalent in lower life forms as well.




Both Rajsik and Tamsik Tyag leads to pain, torture and vivid punishments.





      VERSE(9): Duty performed by considering it as obligatory, by renouncing all attachment and desire to Karmfal (-the fruit of action) is called Satvik Tyag.





One must do his duty without the motive of reward, excitement, joy or pleasure, in its performance. With this just by carrying out the assignments, the individual detaches himself from the deeds. This type of Karm does not create bonds with the world. Bonds are formed only when, there is attachment with the Karm and Karmfal. One must not have attachment with deeds (-whatever he does), or the tools, instruments for doing; like affection, liking etc., and there should not be any relation with the reward for the industry, i.e., rejection of reward. There should not be any desire for Karm or Karmfal. One must reject desire for attachments and desire to selfishness.




The Karm performed by losing the attachments and desire becomes Satvik. Satvik Tyag detaches both, the Karm and Karmfal, from the performer.




Satvik Karms performed secretly, carefully, readily along with set procedures, leads to detachment.




Rajsik and Tamsik Tyag merely show detachment from the doer from outside, in reality, attachments remain. Departure from Karm due to the fear of pain and discomfort to the body, continues the relationship between Karm and pleasure. Similarly, when the individual depart from Karm with illusion, the Karm is deserted but attachments remain.




If the Karm is lost bodily, it still lead to attachments, while if it is done with procedures, methodically, the same leads to Salvation.




VERSE (10): The renouncer, who has no bias (-envy/grudge) against inauspicious, evil, unfavorable, useless or unprofitable Karm; is unattached and wise (- intelligent/prudent), free from doubts and suspicions, is entrenched in his own self i.e., Salvation.




Generally auspicious, religious ceremonies, rituals, pilgrimages are undertaken with the desire to improve next birth. Inauspicious, anti social, evil, inhuman, misdeeds are sufficient to place the doer in hell or lower life forms; even if they are rejected, without bias. One becomes detached, if he stops the Karm with bias, but develops a relationship with bias- which is even more harmful and dangerous than the auspicious and inauspicious ventures.




Certain deeds performed as per scriptures, especially according to Vern, Ashram or circumstantially, without any desire, leading to renunciation, are termed as useful or profitable, if the performer do not get attached to them. One, who has no attachment for useful ventures and has no bias against evils, is a real renouncer. He should not be affected by either of these, if so, he leads to Yog-assimilation.
One who performs, and yet remains unaffected, is wise and becomes free from doubts or suspicions (-about the cause and effect of birth and rebirth and the Almighty), which arise only when there is confusion in the mind.




With the loss of attachments and desires, the devotee attains his own self or inner self (- freedom from distortions, birth, death and defects) i.e., becomes an independent component of the Almighty, the Brahm.





VERSE (11): It’s not possible for the embodied human beings to renounce the entire Karm, therefore the one, who renounces the Karmfal, is the ultimate Tyagi – the renouncer.





One who develops rapport with his body can’t renounce the Karmfal completely, since the body is a component of nature, which is always active.




If one develops rapport with the body, he can’t desert action. He may desert Yagy, Dan, Tap, pilgrimage etc. But he can’t cease to move, excrete, respire or food intake, unless the inner self detaches itself with the Karm, one can’t detach himself from Karm.




It’s not possible to attain the status of Nish Karmanyta (-a state of life free from actions), unless one starts working. Just by rejection of deeds, one can’t attain Siddhi (-capability to grant/fulfill/boons/ certain desire).




Once it’s decided to renounce the Karmfal, all deeds automatically turns to benefit the mankind.




Prudence never let the doer suffer from ego, due the rejection of Karmfal (-reward of industry). In fact, the Karm (-task) , which has been completed, keeps no relation with the doer, as well as the Karmfal (-reward), which once utilized vanishes forever, maintaining no relation with him.




Man is attached with the nature; nature is not attached with him. This is always a one sided affair (- relation).





VERSE (12): The individual, who has not renounced, under goes the Karmfal of desired, undesired and a combination of these two, after the death, in his next incarnations, but a person who has renounced the Karmfal, will never face their impact.

Photo: Shri Krishna Arjuna♥
♥hari om♥

Karmfal is composed of auspicious and inauspicious, desired and the undesired. No activity can be performed in isolation or water tight compartments. It always has strings attached with it, as a result of which the Karmfal also appears in composed manner i.e., comfort-discomfort, pleasure-pain, joy-worries. Pleasures, the desired, are accompanied by undesired worries, pain, fears, sorrow, grief, anxiety, unease etc. Karmfal simultaneously works, in the present incarnation as well.





The Sanyasi, merely experiences the remaining (-left over) Karmfal of his previous births quietly, neutrally, passively, without reacting to them, prudently. His conscience and the inner self, guides him. He makes no efforts for acquisition or accumulation. All his actions are directed towards the benefit and welfare of the mankind and the various life forms, without establishing any relationship with them, prudently. His efforts are directed towards stabilizing the inner self, only.




He does not establish any relation with Karm, deserts affections, rejects the pride of having done; which automatically terminates individuality, paving path to assimilation in God. He makes no bonds with the ever changing nature or the world, detaches himself from the differentiating nature and its functions as well. The Karm Yogi does not experience the need for self, owns anything and does nothing for self.




Here the concept of Sankhy Yog too comes into picture, with the determination of: nothing belongs to me, nothing is needed for self. Sankhy Yogi has no relation either with the nature or its functions. So, he does nothing for self. The detachment provided by Sankhy Yog comes by renouncement i.e., Karm Yog.





VERSE (13): Philosophy of Sankhy (-Gyan Yog), which eliminates all Karm has described five means (-motives, reasons) for the successful performance of duties.





Attainment of God has two main divisions : (1) Alokik- The divine or Akhksher, which is a component of the Almighty and constitutes of imperishable soul, the one which never vanishes; and the other (2) Lokik- pertaining to Human, which is Ksher or perishable. Together, they constitute of three paths to Salvation: (1) Alokik (Divine)- Bhakti, (2) Lokik (Worldly)-Sankhy Yog i.e., Gyan Yog and (3) Lokik- Karm Yog.




The path of Alokik Bhakti is available and open to all: The deities, demons and humans. Human beings are ones blessed with all the three paths. Human body is capable of performing Gyan Yog as well as Karm Yog. Salvation is Mukti: Sayujy, Sarupy, Salok, Samipy. Bhakti is considered superior to it-Salvation. Bhakti associated by Mukti is still better.




Gyan Yog- Sankhy Yog utilizes knowledge, understanding, prudence, intelligence, consciousness and practice to achieve the Almighty. It’s initiated with: I have nothing. I don’t need anything.  I have nothing to do for me. It requires detachment on the part of the doer. Thought behind Sankhy can be grasped by understanding it in depth through conscience, prudence and meditation. Ego (-pride, glory) is major hurdle in it’s path.
Karm Yog- The body, its various organs, senses, systems and the devotee’s efforts, actions, gestures constitutes this methodology. When devotee seeks help from the God or is patronized by the God, in his efforts as major contributor, then everything turns divine, including his faith. It does not consider any one to be bad. Don’t have ill will for any one. Don’t do evil of others.




Elimination of Karm is related to egotism, which has four purposes- Abode, Implementation, Attempt and the Destiny.Whether an act is prescribed, determined or prohibited by scriptures (-treatise, Shashtr), it has five motives behind accomplishment: Physical, mental, oral/verbal, micro, macro. When a person undertakes them, he accumulates them. When these actions are free from desires, accomplishment is there but no accumulation. When intention is lost behind these actions, it leads to success without accumulation. Actions, constituting sins or virtues, free from accumulation, are not binding.




The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karmfal are not the vehicles (-means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belonging-ness (- affections) and the Karmfal. Loss of belonging-ness automatically leads to loss of ego (-I, My, Me). Ego has a component of belonging-ness  Rejection of ego cuts the bonds of affections or belonging-ness  It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, loss of affections eliminates ego i.e., renouncement through detachment with reward.





VERSE: (14) Accomplishment of Karm involves five motives (-factors): The abode, the doer, the implier, the endeavor (attempts) and the divine.





The human body and its location constitute the abode.




The nature is the doer. An individual, who is illusioned by ego, behaves as if he is the performer, achiever or loser.




There are 13 impliers constituting of 5 external (-hands, feet, tongue, pennies, and anus), 5 internal (-ears, eyes, skin, tongue, nose) and the remaining 3 rests inside the mind (-Mun, Intelligence and the Ego).




Coordinated efforts of (i) Hands:-giving, taking, exchange, (ii) Feet:- walk, run, movement, (iii) Tongue:-Speech, (iv) Pennies:-Reproduction, urination, (v ) Anus:- Excretion, (vi) Ears:-Hearing, (vii) Eyes :-Seeing, (viii) Skin:-Touch, (x)Nose :-Smell, (xi) Mun:-Desires, (xii) Mind (- Intelligence):-Thoughts, Decision, Behavior and (xiii) Ego:-Pride, glory.




First 10 perform externally and the remaining 3 lies inside and together make endeavors.




The divine depends upon the auspicious-virtuous-righteous and inauspicious-sins-unrighteous activities of the doer, affecting the inner self, laying the foundation of destiny.




VERSE : (15) Auspicious or inauspicious (-right or wrong) actions are performed through the body, speech and mun, by the individual, which has these five motives (-purposes, causes, interests).




Creeping of defects in the Physical, Verbal-Spoken or Mental deeds (- actions), leads to bonds (-Rag, attachments, ties). If the Karm is performed as per directives of Shashtr, it becomes auspicious and ascetic. The Karm is Satvik and breaks the bonds.




Attachments, prejudices, pleasures and sorrow (-pains) are mental Karm (-imaginary, illusive activities).




The thought of ownership of body, speech and mind create defects in the deeds. Detachment of bonds from these by Karm Yog or Gyan Yog leads to liberation from the nature. Mun constitute of mind-brain, heart and soul. It’s the seat of perception and feelings, wish, inclination, temperament, characters, will-desires and purpose. 





VERSE : (16) With the presence of these five motives or purposes the individual, who considers himself to be the doer due to imprudence, does not perceive the reality.





A prudent can see/find/observe/understand the difference between active and inactive, lifeless or alive, nature and man and does not consider himself to be the doer. His thoughts remain pure. An egoistic-imprudent considers himself, to be the doer.




In fact, the real doer is nature itself. The prudent/sincere continues with the deeds meant for ascetic deeds like recitation-reading-learning of verses/scriptures devoted to the God, contemplation (-meditation), absorbed meditation in the Ultimate.




VERSE : (17) The Virtuous, who is free from egotism (-unattached, un smeared, unstained, un engrossed), whose intelligence is un entangled in the fruits/rewards of actions, remains free from bonds, ties. Even though he kills the traitors, terrorists, intruders, invaders, murderers, demons in a war, he remains unstained.




He has not committed a sin. Egotism vanishes by Gyan Yog. Karm Yog breaks the bonds of attachment, stains, sullies, engrosses, smears etc., while the doer, the purpose and the actions leads to accumulation of deeds.




There is provision for penitence, remorse, penance,atonement for such actions described in scriptures.



VERSE : (18) Knowledge, theme (-content of Knowledge) and the learned person (-the scholar, philosopher, pundit, enlightened, intellectual) is inspired for Karm, and the Motive (- instruments , objects), Karm and the doer, leads to acquisition of Karm.




The doer is responsible for acquisition of Karm. The egoistic is the vehicle of acquisition in the doer. The tendency/inspiration takes place by ego. Attachment and the combination of knowledge, theme (-contents/objects of knowledge) and the learned tends to fulfill the ambition/target. Loss of Ego leads to vanishing of acquired Karm and ultimately Karmfal.




VERSE : (19) The Philosophy, scriptures, treatise (-Sankhy Shastr, Gyan Yog), which analyses (- investigate, evaluate, discriminate) the characteristics, finds Gyan (-learning, knowledge), Karm and the doer are of three types (-depending upon :Satvik , Rajsik, Tamsik).




Intelligence (-depending upon inclination, needs, desires)is behind the choice/ selection of work (-profession). Fore sight (- awareness) provides inspiration to do a certain job. Satvik combination of Gyan (-insight + foresight), Karm and the Karta (-doer) detaches the person from the worldly affairs and connects him with the Ultimate. Rajs Karm puts him in the cycle of birth and rebirth, while Tamsik Karm throws him into the hell or lower form of life –species.




The enlightened devotee frees from attachments and prejudices, perceives (-sees), the Pure-Defect less- Supreme Soul in differentiated, distinguished, divisible, destructible, possession, knowledge and behavior. He rises above all and attains the essence of Supreme Soul.




VERSE  (20): The Gyan through which the devotee perceives the undifferentiated Ultimate-the Almighty, God in the differentiated living organisms and the world is Satvik.




Neither living nor non living has independent status. Every thing is changing continuously. Imprudence makes the individual perceive his identity. Enlightenment directs the devotee that it’s only the Almighty who, is never changing and directs each and every one. The enlightened is able to identify the one, who is defect less, pure/pious;, since his inner self has become free from attachments and prejudices. This enlightenment associated with detachment, leads to realization of the Almighty.




Satvik Gyan illustrates the differentiated, destructible, transforming goods and in itself is pure, pious and defect less. The way, an individual considers himself to be pervasive in the body, the devotee considers the God to be pervasive in the universe. The way the body and the world are one, in the same way the individual and the God are one. Significance given to the living ones by the devotee, is the Satvik Gyan (-Prudence). If he gives significance only to the God, he has realized the Tatv or Param Gyan or to say he has realized the Brahm.




VERSE (21): The knowledge due to which an individual feel differently towards different organism is Rajsik.




The Almighty (Permatma) exists in each and every organism as Atma (- Soul). The organism is recognized by its shape, size, figure, name, nature, configuration, characteristics, nomenclature etc., by the individual. Significance to matter, actions and Pran, along with attachments, which develop attraction, repulsion, affection, prejudices etc., leads to discrimination among the organism. Perception of the same Almighty in different organism, differently on the basis of configuration and behavior is Rajsik. The knowledge which makes the individual perceive different organism, in his inner self differently, on the basis of nature or organs (-work organs, sense organs) is Rajsik. Rajsik Knowledge does not discriminate between the living and the non living (-immovable) for lack of prudence.





VERSE (22): The knowledge, which lets the individual completely involved in material body, identified in actions and which is insignificant in the absence of logical real knowledge is Tamsik.

Krishna Arjuna Geeta Saar

Tamsik individuals are completely obsessed with the human body. The imprudent can’t see beyond this due to relations, possessions, affections etc. and consider himself to be supreme or better than others. His opinions are biased, against logic and evidence, presented by Shastr (-scriptures). He does not recognize the difference between his inner self and the physical-material- perishable structure (-body).His thoughts and actions are extremely narrow and dogmatic.





Tamsik knowledge is not recognized as knowledge by the Ultimate Supreme God. The thoughts of such individuals are animal thoughts, evil and demonic.




VERSE (23): The deeds fixed in the Shashtr and performed by an individual as per procedure, free from the ego of having done it, without the desire for reward, attachments and prejudices is Satvik.




The Karm as per dictates of Vern, Ashram and situation is fixed for a person. One must not act against the Shastr. He should be free from ego. Physical growth, working of organs and systems takes place automatically, under the influence of nature. This realization, detaches a person from various duties and responsibilities, eliminating ego.
Acceptance of duties, actions and responsibilities by a person and his inner self should be free from attachments, prejudices and devoid of actions. Any action performed without the desire of reward in future with detachment from actions and possessions is Satvik. Satvik Karm is Satvik, till it is attached with nature even at microscopic level , otherwise it becomes A-Karm- action not performed.




Verse (24): Labor done with the desire for rewards in the form of pleasures, gratification, honors, enjoyment, sex, (-not suffering) or due to vanity, ego, pride is Rajsik.



Ability to perform better, excellence at work, high educational qualifications, status, intelligence-genius, cleverness, honesty, honors, expectation of rewards in future or present associated with labor are Rajsik.


Enthusiasm in doing work by minimizing rest, pleasures and comforts, overloading self with hard work, targets, goals etc. is associated with demand for pleasures, joy, luxuries, intimacy, physical comforts; which may ultimately result in indifference, negligence and ignorance at work.
Such people increases their needs, requirements, possessions leading to more demand, in turn more labor, associated with attachments to the body and possessions- enhancing their need for rest- due to tiredness, fatigue and ultimately little labor appeared to be too big for them.




Verse (25): Actions/deeds undertaken without considering results, outcomes, losses, violence, destruction and own capacity/caliber out of delusion (-allurement, ignorance) are Tamsik.
Bhagwad Gita
The Tamsik doer fails to weigh his own ability, capabilities, intelligence, knowledge, vigor  vitality, manly strength, courage, spirit before beginning with the work. He acts as per his own mood, whims, will, without prudence or reasoning. It’s a part of his nature to obstruct/bully others. He seldom understand, the destruction/loss caused to others by his action; automatically leading to his own downfall.
Satvik devotee automatically progress, due to his inner self and nature.




Verse (26): Doer who is free from attachments, pride and ego (-feeling of having done or achieved something), possess patience and enthusiasm (-zeal, morale), unstained by accomplishment (-success, fulfillment, attainment) or failure is Satvik.


The devotee should abstain from the feeling of having sacrificed, detached, being defect less or that he has no ego. Feeling of being special or something, due to possessions, ego or pride should be discarded by the doer with inner strength. He should maintain his patience (- calm/cool) and should not deter in spite of obstacles in difficult situations, confrontation by failures, unexpected poor performances/results, obstructions, which is within his limits and reach. He should maintain his patience and Keep up his enthusiasm, zeal and morale in adverse situations, without losing heart.


Accomplishments or failures in spite of whole hearted efforts never create pleasure or sadness in his inner self, which are divine and out of his control.
The Satvik never demonstrate his abilities, specialties or powers. Un involved – he just do it.




Verse (27): The doer who, is attached to the desire of reward, fruits of action, greeds, with violent-cruel nature, impure and is associated with pleasure (-happiness) and pains (-sorrow, sadness) is Rajsik.
Krishna

One who find attraction towards actions, performances and their rewards, desirous of possessions and affections, likes, attachments is Ragi (-attached). All his actions are associated with the desire of returns, gains, profits. He seeks more and more of all such things, which satisfy his thirst/anxiety for honors, fame, money, respect. He has no regard or concern for the troubles, tensions losses, incurred by others due to his selfishness. It causes heart burns, envy, jealousy in the have not’s- the poverty stricken. He attacks, terrorize, invades, intrudes, loots, murder others and slaughter anyone and everyone, who dare obstruct him. The envious, depressed, oppressed do feel hurt- humiliated (-physically, mentally, sentimentally, spiritually) and curses do affect him. His body, all his possessions, place where he lived-burnt- buried becomes impure-inauspicious. He keeps struggling with pains- pleasures, successes-failures or favorable - unfavorable happenings. Both Rajsik and Tamsik have a common characteristic of violence and cruelty. Rajsik is conscious, careful and absorbed while Tamsik has no sense or understanding.





Verse (28): A doer who is careless-lacks concentration, crude-uneducated, rigid-stiff, stub born, malicious-injurious (-offensive, harmful, hostile, inimical, censurable), to the beneficent (- helpful, furthering, conducive), lazy, morose, depressed, procrastinate is Tamsik.




The Tamsik individual is incapable of analyzing, thinking, decide what to do and what not to do or to appropriate, which makes him careless.


A person, who has not studied Shastr -scriptures, has not been in the association of virtuous people or attended congregations, is devoid of preachings, is crude, illiterate or uneducated, does not bow down in front of parents, elders, teachers, respected people or the mighty, has no manners, is not mild, courteous, humble, reverential, affable or submissive, is Tamsik.


He is wicked, vicious, deceitful and unprincipled, does not accept the good advice due to his stubbornness and considers/ likes his own thoughts only. He is a person who does not mind harming the people who were helpful-conducive to him. He does not like work, keeps day dreaming, prefer sleep-laying down in the bed. He suffers from sadness, despair, melancholy, depression and is sullen, ill tempered and is unsocial.
It takes him long to finish a work. He is imprudent and do not try to find ways and means to minimize effort or to make the job easier and convenient- is unable to devise short cuts.





Verse (29): On the basis of characters, intelligence and patience (-preservation, calm, resoluteness) are of three types.




It’s the brain, which perpetuates the body organs and systems. Will power- a component of brain power, controls decisions, maintains stability in thoughts and ideas, not to betray goal and targets. Intelligence and will power helps the devotee in rising above the world. Satvik intelligence and will power lead to real accomplishment and achievement, which is none other than the God. It’s only the will power which ensures the proper utilization of intelligence. Patience is a must in  accomplishment - completion of work, ensuring success i.e., liberation, assimilation, Salvation.


Excellence of will power stabilizes and purifies the thoughts (- intelligence), of the devotee in the means. Stability of thoughts in the achievements for the welfare of others- man kind and the world, is essential.
If the doer’s inclination, disposition, feelings, tendency are Satvik, his Karm too become Satvik. The Satvik doer makes his deeds and intelligence Satvik and experiences the Satvik pleasure-Permanand (-Extreme pleasure). He becomes a component of the Almighty.





Verse (30): Brain power-intelligence, which recognizes /distinguishes/identifies the tendency (-inclination, disposition, taste, conduct, behavior) and release, escape (-discontinuance, rebirth, abstinence, retirement, suspension) fear and pardon/protection/fearlessness and do’s and do not’s (what has to be done and what not to be done), attachments and Salvation, is Satvik.

Lord Krishna

To be busy with daily chores, routine, work, life, engagements with desires, is a general human tendency and to spare time for recitation of prayers, meditation, remembering God is, suspension or abstinence with desires, lust and attachment, constitute inclination in natural acts and worldly affairs. When the individual does work, without desires and pray to God without attachments or lust- he zero’s into the God- becomes closer to him leading to assimilation, liberation or Salvation.





All those functions, tasks, duties carried out as per dictates of scriptures constitute deeds or actions (-work done) and anything done against them by breaching limits, decorum, conventions, dignity is inaction (-work not done). Anything done for the welfare of the community, society or the living organisms (-world as a whole), constitutes the true work and such actions, which develop, create attachments and fear, are the functions, not do be under taken.
An action which develops or enhances the possibility of destruction of the mankind (-world), constitute fear. Anything which is in favor of the mankind constitute, protection, pardon or fearlessness.
A person devoted to God is not afraid of anything. His fearlessness helps him in approaching the Almighty. Inner desire for higher abodes fixes ties, bonds. Breaking all sorts of bonds attachments, desires is liberation.




Verse (31): That intelligence (-mentality, inclination/bent of mind), which is not capable of differentiation between Dharm (-Religion) and A-Dharm (-Non religious deeds –actions, ought to be discarded/rejected); what should be done and what should not be done is Rajsik.




Dharm: Everything prescribed by the scripters, leading to Sadgati (- improvement of Perlok- next birth, abode) by undertaking auspicious, pious acts and rejecting inauspicious acts. Whole hearted efforts, expenses made; devotion of body, mind and soul, physique, ability, status, rights, capabilities for the welfare of others (-mankind, society, world), leading to the welfare of the doer is Dharm.


Adharm: अधर्म Use of position/status for inauspicious acts, selfishness, teasing, paining others, cruelty, snatching others belongings, murder etc. is A-Dharm. It creates bonds, ties and hurdles for the doer. Scripters have prescribed/described the various acts an individual should do, depending upon Vern, Ashram, Country, social decorum, convention, dignity and the situation.


Attachments create defects like favoritism, prejudices, unevenness, in the working of the Rajsik doer. He is unable to justify, judge, differentiate or choose the right action, as per need of the situation. Engagement with attachments and prejudices, create bonds with the world and fails to understand the world, which one should know are understood understand by detaching. Once association with the God is established, the devotee becomes his component. This association is generated by Gyan- prudence, love and, knowledge. Rajsik mentality turns into Satvik, which identifies the do’s and don’s clearly through prudence. Prudence enables him, in the differentiation between Dharm- Adharm, do’s - don’s, bonds and Salvation.




Verse (32): Thought (-intelligence, idea, mentality) which accept A-Dharm (-unrighteousness, Ir  religiosity) as Dharm due to delusion, ignorance, illusion (-darkness) and act differently-just in the opposite direction, is Tamsik.
Krishna Arjuna Geeta Saar

One who accept prohibited acts like faithlessness disrespect for the God, absurd talks about the God, use of abusive language about the God, endeavors against the scripters, Vern, Ashram, conventions and disregard/ disrespect for them, ill treatment of elders, parents, teachers, saints, dignitaries, disregard/disrespect for parents and failure to serve/help them, treachery, disloyalty , portraying untruth as truth, speaking/telling lies, use of filthy/foul language, unnecessary/undesirable violence, cruelty, dishonesty, forgery, company of the wicked people/women, criminals, murderers, sinners etc. are some the Tamsik acts constituting A-Dharm.


Lack of faith in soul, consideration of the human body as supreme, questioning existence of God, considering material world as real, considering oneself as superior, intelligent, educated and scholarly as compared to others, luxuries and comforts as the real goal/purpose of life, imposing own self, thoughts/dictates on others, doing all such things, acts, which are socially, culturally, morally prohibited-taboo, are the Tamsik acts sufficient to lead the sinner/doer to Hells.




Verse (33): Patience-will power (-firmness), associated with evenness of mind (-mental balance, cool), and Yog, which is unspoiled/unpolluted/ un corrupted  the human being holds Mun (-mind and heart), Pran (-sustainability of life, breath, respiration) and the organs (-work and sense organs), is Satvik Ghrati (-steadfastness, patience, perseverance,  resoluteness in difficult/adverse situations- facing disturbance/ obstacles, tendency to maintain cool in difficult/adverse situation).




A devotee who maintains equality/evenness in insult and honor, pain and pleasure, victory and defeat, respect and disrespect, profit and loss, accomplishment and failure is a Yogi.
One who holds the desire to achieve the God is un corrupt, unspoiled.


Ghrati is a state of mind which maintains firmness of willpower in beliefs, principles, goals, targets ambitions, feelings, thoughts, ideas, tendencies etc. It helps the individual to hold Mun, Pran and controls the sense organs. It’s the will power which holds the Pran Vayu (-air) (-breathing and respiration). The Ghrati which is sovereign over the Mun, Pran and sense organs is Satvik.





Verse (34): Ghrati vowed for Dharm, Arth (-Wealth, money), Kam (-desires, sex), by an individual desirous of reward is Rajsik.

Rajsik capabilities/powers/potentials are vowed, acquired and utilized for fulfillment of desires pertaining to religious rites, observances, practices, collection of wealth, money, enjoyment, comforts, luxuries and sexual pleasures. Normally religious activities are undertaken for fulfillment of desires for which money is essential. Religious activities performed for the sake of money and money utilized for religious purposes, leads to increase of both. On the contrary both are lost if utilized for the fulfillment of desires.
Extreme involvement and attachment of individual with the desire of comforts in the present and next abodes, makes his capabilities/ powers/potentials Rajsik.




Verse (35): Ghrati due to which the wicked is contained in dreams (-sleep), fear, grief, worries, sorrow, pride, arrogance is Tamsik-leading to darkness.




A person with Tamsik mentality is possessed with excessive desires, fear, grief-worries and vanity. The villain seldom rejects them. One or the other problems keeps cropping/troubling him.
The prudent is not involved in Satvik or Rajsik Ghrati, prudence keeps him under the limits and maintains dignity, while the Tamsik Ghrati is devoid of prudence completely.
A devotee on the divine mission/path, with the desire of welfare of humanity/mankind; prudence and Satvik Ghrati are essential to help him maintain/achieve the targets/goals. He should be worried for the welfare of mankind and worldly affairs, belongings or the associates. He should be consciously devoid of Rajsik-Tamsik feelings/thoughts/desires. Sole target-goal-aim of the Satvik should be the Almighty only and nothing else.




Verse (36): Out of the three types of comforts (-pleasure, enjoyment, happiness, delight, amusement, dalliance), the one which an individual experiences (-attains, achieves, gains) through practice and which terminates the grief (-distress, pain, sadness, sorrow), is Satvik.
Lord Krishna or Vishnu same thing

Desire for comforts, create hurdles in the path of social workers/devotees, who follow the path of the service/welfare of mankind and wish to achieve the Ultimate. If, a devotee seeks comforts in profound meditation and concentration, complete restraint of senses and mind or complete absorption; they will create hurdles/obstacles in the achievement of the Ultimate. The Ultimate pleasure “Permanand” is experienced automatically by the Satvik, by eliminating comforts, which is durable and everlasting.


Whole life is wasted in culmination of Rajsik and Tamsik comforts by the ambitious, without recognizing the existence of real Satvik comforts, which needs practice through listening –study- understanding- application –development of skill in scriptures, meditation and drifting away from Rajsik-Tamsik tendencies.
 Enhancement of interest in Satvik practices terminates the grief to some extent and enhances the comforts and pleasures many fold, but it does not eliminate them completely. Practice is essential to detract the brain (-thoughts) from passions-degradation.




Verse (37): Pleasures generated through happiness and satisfaction of the mind, are like poison in the beginning and nectar/elixir in the end, as a result of Satvik comfort.



Satvik pleasures are generated through devotion to the Almighty. Anything that has evolved,will perish. Therefore, it’s understood that such comforts can’t terminate grief and one should not crave for them as well. One who rises over Satvik pleasures achieves the termination of pains and becomes most virtuous. The spiritual, who solely rises above worldly detachable pleasures and dissolves himself in deep thoughts of the Almighty, is Satvik.


Satvik pleasure has neither been attained nor experienced and is only conceived as a goal; but Rajsik (-passionate) and Tamsik (-degradation/darkness) pleasures have been experienced, in previous births. The memory of Rajsik and Tamsik pleasures generate quick attachment for them. It’s therefore difficult to alienate from them. That is the reason, why the Satvik is like poison in the beginning and nectar/elixir in the end. In fact Satvik is not like poison, it’s the rejection/detachment of Rajsik and Tamsik which appears like poison.
Those, who have detached from worldly pleasures and have interest in spirituality,whose knowledge, intelligence and Ghrati are Satvik; take it like elixir from the very beginning. They do not find any trouble, difficulty, labor, tension or pain in them. Efforts made by the devotee, are blessed with the generation of inner purity, purity of senses, peace, freedom from defects, wisdom, prudence, goodness of behavior. Display of these characters is the elixir like result of imperishable Satvik pleasures. Satvik pleasure uplifts the devotee from Rajsik and Tamsik comforts, eliminating inertness/numbness, immorality/isolation with achievement of God and so it’s Satvik. Satvik dalliance is binding and rejection is vanishing of pains. All sorts of comforts lead to satisfaction of passions and ultimately downfall is certain. Rejection of all sorts of comforts is Yog-assimilation in Supreme.




Verse (38): Pleasure obtained by the combination of senses and sensuality (passions), appears to be elixir/nectar in the beginning and ends as poison, is Rajsik.




The individual/organism experienced the pleasures associated with senses and sensuality in each and every birth,species or animate form. Rajsik comforts do not need any practice or training. They remain in the memory of the soul, from one birth to another.
Initially, expectation of comforts is more thrilling as compared to a situation, when they are obtained slowly and gradually, these comforts lose charm and attraction and a time comes when the capability to enjoy is either reduced considerably or lost completely. Then the strength, power, vigor  potency vanishes and the disabled person do not obtain any charm or comfort from them, any more and develops distaste and looses interest. If, he still continues with them, they create pain, tensions, worries, sorrow and lose of mental peace and stability. Those who are in jail/prison or hell or taking birth after rebirth have enjoyed the Rajsik pleasures, in one or the other life.




The poor/have not, is happy with whatever he has. Experience of poverty after being rich is painful. One is not sure whether his goals will be accomplished or not, but once accomplished, desire for more success develops. New desires, more wishes crop up in the mind of the individual, which are never ending. Unfulfilled desires always create uneasiness. They rattle the mind every now and then.
Rajsik comforts do not kill like poison, they recreate death in many births. Even if the person goes to paradise/heaven-there also he suffers due to envy/ego/pain and ultimately returns to earth. Interest in sins begins the unending journey/cycles of births/rebirths/hell.
Satvik looks to the results of comforts and the Rajsik to immediate pleasure. Loss of interest in worldly affairs paves the path of liberation through prudence, capacity to analyze, cause and effect, result and by not initiating the chain of pleasures/comforts.




Verse (39): Pleasures/comforts generated by sleep, laziness/drowsiness and intoxication/frenzy which is delusive and Tamsik in the beginning and the result as well.




Sleep is essential but too much/excessive sleep is dangerous/toxic/bad, leading to wastage of time and money. Laziness is always harmful, as it creates trouble for the individual in all walks of life. A lazy person spends most of time in rest and idling, which weakens his senses and organs. Such people tend to loose mental peace, solace and tranquility. Their hearts are filled with sorrow, anxiety, worries and apprehensions.
Intoxication/frenzies makes a person sit idle, avoid essential work and duties. Such people waste their time in unlawful/antisocial/anti people activities like smoking, drinking, theft, conceit, dishonesty, wickedness, adultery, addiction, vices lies and what not!
Intoxication covers prudence, wisdom, ability to think and take proper decisions. Tamsik nature of the individual fills him with sleep, laziness and intoxication. One must sleep, but he must not be unconscious. Deep sleep relaxes him from tiredness after hard work/labor. The devotee, who is close to approach the Almighty, obtains rest in a state of trans or meditation. One can recite his names/verses while working or even laying down. Rest regenerates energy, vigor and vitality of the individual. A healthy person may sleep from 5-8 hours in a day. Timely nap reduces tiredness and fatigue. It should be avoided during the day. It has curative effect during illness as it relives pain and discomfort. Arjun –incarnation of Ner (- incarnation of Vishnu), had won (overcome) sleep.




Verse (40): There is no place or object in unending, limitless, infinite Universes, which is free from three characteristics; the Earth-including lower abodes, the heavens- including higher abodes and the deities- including all organisms.




Three characteristics earth, heaven and deity are associated with the organism irrespective of place/location. Association with them leads to formation of bonds/ties/attachments and breaking of these brings the individual close to liberation.
One should isolate/drift away, himself from Rajo (-Rajsik) Gun and Temo (-Tamsik) Gun (-characters) and associate with the Satv Gun. Satv Gun has the features of happiness and prudence. A person with Satv Gun should have no inclination towards comforts and knowledge (-wisdom), since they are binding forces.
The devotee has to choose/select his path by utilizing Satvik knowledge, deeds, endeavors, intelligence, Ghrati and comforts for establishing his life and carefully rejecting Rajsik- Tamsik characters. A Satvik respects and praises others and not himself. Satvik elements are a must for detachment from nature. The prudent observes both Sat (-virtues, divine, pious city, worthiness) and A-Sat (-wickedness, devil/demonic behavior, monstrosity) but sets his eyes only on the God, by neglecting A-Sat.




Verse (41): Brahmn, Kshatriy, Vaishy and Shudr are differentiated on the basis of the three characteristics generated/evolved from their professional behavior (- nature of work).




Brahmn, Kshatriy and Vaishy are termed as Dwij Jati (-upper cast, Swarn) and Shudr belong to lower castes. Four divisions in the population have been created on the basis of characters (-Gun) and nature of work. Nature of work is differentiated on the basis of the three characteristics, earth, heaven and the deities. Birth in any of the four Vern (-Caste) takes place as a result of the performances in the previous births, while the present and previous births will decide the next births, in India-Bharat-Hindustan. Elsewhere, differentiations like black-white, rich- poor, high-low, upper caste-lower caste, masters-slaves are also based on the basis of deeds in previous births.




Inner self of the human being is affected by his rites/actions/company/environment, which lays down the foundation of his nature and behavior. Nature and behavior in previous births, develop the Satv, Rajo or Temo Gun/tendencies/characters in him, which decides his present birth in Brahmn, Kshatriy Vaishy or Shudr families. His actions too depend upon inborn characteristics/tendencies, which develop his mentality. Birth in higher or lower species/animate, is the result of destiny, on the basis of performances in previous births, and pleasure and pains are associated with them accordingly.
Brahmn, Kshatriy  Vaishy and Shudr too have further sub divisions making them higher or lower as compared to the other one. Animals too have distinctions like revered-hated, good-bad, honorable or taboo.
No one can be purely pious/virtuous or a sinner. Those with higher composition of Satvik Gun, goes to heavens, one with higher content of Rajsik Gun, will inhabit the earth and with excess of Tamsik gun one is moved to lower abodes and the hell.
More of Satv Gun creates a Brahmn, dominance of Rajo Gun over recessive Satv gun, forms a Kshatriy and the dominance of Rajo Gun and depression of Temo Gun creates a Vaishy, while excessive Temo Gun leads to birth in a Shudr family.
Similarly, such distinction/hierarchy is present in the inhabitants/ occupants of the three abodes (-heavens, earth, hells) as well, like caste, position, status, situation etc.




Verse (42): Equanimity, self control-peace loving, tolerance (-bearing of pain, difficulty, suffering, inconvenience, hardship, torture, for righteous or devout conduct to carryout religious faith/duties), purity and cleansing (-internal and external), forgiveness, honesty, simplicity of body and mind , knowledge of Ved, Puran, Upnishad, Brahmn, Ramayan, Mahabharat, Geeta and various other scriptures, utilization of Yagy-Hawan, Vedic methods and practices; faith/belief in God/Supreme power and Ved are the natural tendencies/duties of Brahmn.




He should have self control over his senses, organs and the mind in order to fix and channelize the brain and energies as per his own will and desire. It enables him to utilize, divert or restraint his capabilities in best possible manner for the service of mankind, humanity and society.
He is capable of bearing with pain, insult, torture, difficulty, suffering, inconvenience, hardship and wretchedness, while carrying out righteous or devout conduct/duties. He restrains himself, though capable of repelling wickedness and improper conduct.
He has to ascertain purity of body, mind and soul, senses, organs; purity of food, drinks and behavior. Maintenance of good habits of excretion, bathing are essential for him, in daily routine. He should ad hare to pious behavior, virtuous and ethical conduct. He is always soft and polite and uses decent, dignified, distinguished language. He never uses harsh words or language.
He forgives, without being asked happily, though cable to punish with the strength, power and might possessed by him. He is immune to defamation, back biting and insult.
He bears simple cloths. He is simple, honest and open. He is free from cheating, cunning ness,  trickery, fraud, deceit, deceiving, ill will etc.
He studies and learns Ved, Puran, Upnishad, Brahmn, Ramayan, Mahabharat, Geeta, and History; acquires the knowledge of various other scriptures to understand, accept and act in accordance with them. He has the understanding and experience of do’s and do not’s of performing Vedic rites, sacrifices and scientific methods.
He has firm faith and belief in God, Ved, other Abodes (-life after death, rebirth) and respects and honor them. A Brahmn is not burdened to act in accordance with them, since he is born in such families, where purity of blood has been maintained. He has the natural Brahmanical tendencies in him due to the atmosphere, company and association. Importance is not given to the means of livelihood/earning for living due to the presence of Satvik characters/practice/company/self study. It’s for the society to take care of him.
A Brahmn has to be an ideal person with high moral character, values, virtues and dignity. He should command respect in the society. He should purify and sancties himself every day, in the morning by bathing, prayers and rituals. He is a devotee of God with simple living and high thinking. He learns and acquires the knowledge of various Vedic literature  He himself accepts donations and distributes the surplus, among the ones who are in need of them. He teaches and guides the students and disciples. He is free from ill will, anger, envy and prejudices .He is always soft and polite, with graceful-refined decent tone, language and behavior. He is revered in the society in high esteem and is ready to help anyone and everyone. He is simple and down to earth, in behavior and practice. He observes fast on festivals. He is away from wine, woman, narcotics, drugs, meat, fish and meat products. He ad hare to ascetic practices and performs Hawan, Yagy, prayers and religious ceremonies as per calendar, on the prescribed dates auspicious occasions and schedule. He has conquered his desires.
Brahmns have originated from the forehead of Brahma. They are the mouth of the community and the store house of knowledge and wisdom. Teaching, educating, showing the right direction and preaching the four Vern are the pious duties of a Brahmn. Any one who is a Brahmn by birth, but do not possess the Brahmnical qualities, characters, virtues, morals, wisdom is not considered to be a Brahmn. The Brahmns who are corrupt in respect of food, habits, behavior, devoid of Bhakti, devotion to God are considered to be inferior to lower castes.




Verse (43): Velour, majesty (-vigor, spirit  energy, strength), patience (-firmness), ability to manage, resourcefulness, not to flee the battle field, generosity (-to donate, distribute among the needy- poor liberally), leadership (-tendency to rule) are the duties of Kshatriy.




A Kshatriy has to be prepared/ready for the righteous war or internal disturbances, imposed upon/necessitated by the circumstances, fearlessly, bravely, happily, courageously, enthusiastically with zeal and high morale.
He possesses potential, might, majesty, sprit, energy, strength, vigor  ability to keep the people/population/society under control.
Patience, self control during difficult periods/times/situations, attack by the enemy, oppression against righteous rules-regulations-policies, law-legislature, maintenance of cool-balance of mind are inherent in him.
Ability to manage, administer,  supervise, organize, rule, resourcefulness, unity, decision making for the subjects/dependents are his worthy possessions.
Generosity/liberal donations /charity/gifts/ providing timely help to the subjects/dependents, in difficult times-famine-scarcity-deficiency-non availability-war-flood, are his natural inclinations.
He neither flees the battle field nor accepts defeat; always struggle for success and victory over opponents/enemy.
Presence of divine element, ability, qualities, Satvik tendency to lead the subjects/dependents/ people on the righteous track-law and order, judicious implementations of rules-regulations-policies, maintenance of limits-decorum-conventions-dignity are divine gifts to him.
Readiness to consult the Brahmns-scholars-specialists-prudent-wise-intelligent-elderly-experienced-mature personnel in an hour of need, emergency, war, internal disturbances, and accept their advise for the welfare of masses is an integral part of Kshatriy's duties. He acts as supreme authority to decide legal matters in consultation with the renounced people of the judiciary, his ministers, courtiers and the Brahmns.
Absence of ego, pride and prejudice, politeness,kindness, capability to stick to his word/promise,to carry out his words/promises, simplicity, protection of subjects are the possessions of a Kshatriy in addition to prudence.




Verse (44): Agriculture, protection of cows and trade are the natural professions of Vaishy and the service of the four Vern is the natural duty of the Shudr.




Agriculture, protection and breeding of cows, honest trade/industry/manufacture, maintenance of supplies for the benefit/welfare from surplus to deficient regions, distribution of merchandise uniformly, to root out scarcity, earning just profit margins (16% after including his just service charges), receiving interest on loans, made to the needy, are essential features of the Vaishy community.
Vaishy makes donations to Brahmns, pays tax to Kshatriy and wages/salary to the Shudr. He should be capable to accumulate and preserve wealth without the knowledge of others.
Cow products milk, curd, butter, dung, and urine are extremely useful for good health, vigor and vitality of human race. It’s a tradition to donate cows for prevention from hells. Vaishy makes donations, help the poor, build temples, ponds, schools, inns, plant trees for the protection of mankind out of the profits made by him 1/6th part of his profits should be spent on such functions.




Shudr provide services to all the four Vern. Dedicated service to all the four Vern in itself becomes God worship, added with worship, his assimilation in God becomes easier and quicker. Services provided with grace, honor, regard, respect, gratefulness, happily, leads the employee to liberation –closeness to God. It creates happiness in his heart and gives pleasure in his inner self. His feelings and devotion to work, grows his potential to provide services and achieve God as compared to Dwij Jati. His motto is work is worship. It’s comparatively easier for him to attain Salvation during Kalyug.
Higher the Vern, more difficult it is, for the person, to achieve the Almighty.




Verse (45):  A person performing his duties affectionately/religiously/piously, attains accomplishment, as described by the Almighty himself.




It’s evident that accomplishment is a natural gift to a person, who continues with his prescribed/Vern/Ashram/Righteous obligations, provided, he do not create hurdles for himself like attachment, prejudices, vices etc. He should carry out all functions/obligations by discarding selfishness and involvement, happily, eagerly/earnestly, intently/readily, enthusiastically without the desire of rewards. His motto should be to help others, and seek pleasure in such activities.
Performances, without attachments-lust-prejudice- desire for rewards, quenches his thirst for further natural activities and the person realizes self automatically, generating attraction towards the Almighty, leading him to Salvation. At this stage all performances merge into one single stream, increasing the momentum for Salvation.
The human being should act just like a component of a machine which performs in unison with various other components without the feeling/thought of being higher-lower, big-small or great-inferior, since all components are equally important and the machine cannot function if smallest of small of them, goes out of order. Purity of thoughts/disposition/intentions/ideas and understanding of the importance of each organ of the society, paves the path to assimilation in God i.e., Moksh.




Verse (46): Accomplishment is attained by an individual worshiping the Almighty, from whom all the organisms have evolved and by whom the entire universe is pervaded, through his natural/instinctive/prescribed/Vern-Ashram related deeds.




One should pray to the Almighty from whom the entire Universe has evolved, who operates the world, who is the creator/producer/founder and illuminator, administrator/organizer-who alone is complete amongest all –who was present before creation of infinite universes and who will remain after assimilation of infinite universes in him and who is pervaded in infinite universes, is worshiped automatically if the individual performs his natural/prescribed/Vern-Ashram duties.Performance of the prescribed/Vern-Ashram duties assigned to the individual, itself is worship of the God.
Duties assigned to Brahmns are: acquiring knowledge- learning and training for self, educating others, performing Yagy/sacrifices, accepting and making donations/charity, piousness/purity, performing natural deeds, Satvik food habits. All of his movements should be directed towards the service of the four Vern and the mankind, in whom the Almighty is pervaded. He has to perform all his duties happily, with pleasure and devotion to God as per his dictates, with wisdom.
Kshatriy has five natural/instinctive duties: protecting the people- bravery- spirited-majestic actions, donations, Yagy, studies, consumption of food, leading to worship of God pervaded in all communities, automatically.
Vaishy worship the God by his natural instincts, such as Yagy, studies, donations, accepting interest, agriculture, protection of cows and trade/business.
Shudr should perform his prescribed, natural duties/instinctive services to worship the God, inclusive of consumption of food, sleep-awakening with the realization of presence of God in all of the four Vern. Any one who is getting paid for the job performed by him is considered as a Shudr.
On should not develop love/affection/ attachment for the services, while performing them, though these are divine/devotional, pertaining to worship through them. He just has to act as an instrument. Love/affection/attachment for worldly possessions-services-instincts, make them impure/unfit for offerings for worship.
Creation of unlimited love (Permanand) for God is accomplishment and nothing is left to be acquired thereafter.
Both Karm Yog and Gyan Yog merge into one single stream by eliminating immovability-inertness through service and worship enabling detachment, resulting in immersion in Supreme Power.




Verse (47):  Inherent prescribed/Vern-Ashram functions/duties, devoid of virtues/excellence, are better than those belonging to others- carried out methodically with perfection, since carrying out of own righteous, natural deeds keeps the doer/performer free/untainted from sins, vices, wickedness.




Natural duties/professions fixed/ decided by birth, constitute the inherent tendencies. It’s better to stick to own/ancestral profession which may be full of difficulties and stress, as compared to that of others which is easy, simple, great or virtuous. Own prescribed duties should be accepted with grace and dignity, while that of others, should be discarded as prohibited and below dignity. However during emergencies, services/jobs/works done under stress/duress, for survival, may be treated as own, for the time being. One should revert to his Vern -Ashram duties, as soon as he comes out of distress. Work/task/assignment is over as soon as it is carried out, but its impressions remain over the soul.
Each and every one is capable, free and has the right to modify/improve/strengthen himself by divine/virtuous characters and reject the ones which are satanic/demonic/monstrous depending upon need, nature, situation and demand. Certain common functions like simplicity, self control, restraint, soft-polite-pleasing-refined-soothing-affectionate-polished tone, language and behavior; considered to be natural for Brahmns, may be observed by all the four Vern. Individual suffering from inborn demonic experiences, impressions can easily overcome them through prudent-pious-virtuous, company/association/interest in holy literature sanctifying/purifying rites, blessed with divine desire.
Human body has been gifted for seeking/approaching/culminating the Supreme Soul. All divine characters are to be observed by all the four Vern as righteous duties and all demonic/monstrous/satanic defects/duties and vices/wickedness/guilt’s, have to be discarded as A-Dharm (-irreligiousity, impiety).
Righteous/prescribed duties and the ones performed for survival without involvement, devoid of selfishness and ego for the benefit /help of the society/mankind do not taint the doer with sin or guilt.
All unnatural acts are sinful. The individual must not do/commit an act which he forbids for self. The actions associated with selfishness in a fit of revenge/ rage/anger with ego/desires deserve to be rejected, since they are the root cause of crime-sin-birth & rebirth.
Different activities by different people in different situations-circumstances-conditions-atmosphere, carried out for attainment of Supreme Power-Permanand are free from sins. One should be alert to maintain natural acts free from defects.
Results of sins are numerous including hell, birth as plant/animal/insect or as a human being in a particular class/caste/creed/more/place/community/belief/religion.
The individual preaching divine characters should be aware of modifying, his own habits-behavior-working-life style-activities for which he is quite capable and eligible. Human body has been gifted to the soul to sanctify/purify. So, every attempt has to be made for progress in the right direction i.e,. the Almighty.




Verse (48): Innate, natural, instinctive duties should not be given up by the individual, since all deeds are associated with defects, just as fire is accompanied with smoke.




The Almighty and his incarnations are independent, while the nature and the human body-physical component of nature are not independent. Incarnations of God loses their independence under the control of nature. Actions carried out in/through the human body and the assumption of having done them by the person/ self is loss of independence/freedom. Dependence over nature in itself is a great defect.
Every action is associated with inherent/consequential/incidental/connected/concomitant essential defects, such as violence. The action will either favor one person or disfavor the other person or it may go against the other person. Defects like intoxication/frenzy evolve defects in deeds. There may be defects due to errors, in procedures/methods/working.
Inherent activities of Brahmns are placid and mild, as compared to that of Kshatriy  Vaishy or Shudr. Still, the Shatriy, Vaishy and Shudr remain free from defects. On the contrary, they are benefited by observing them, since they are according to their nature, prescribed and easy to do and in line with scriptures. Even the mandatory sins associated with violence, do not affect them.
Inherit/innate/instinctive performances are not obstruction to liberation if they are free from desires/motives, irrespective of the defects by virtue of dependence over place, time, situation, incident, opposition to /by others. Bonds created by ego, desires, attachments, selfishness etc., results in sins.
Prescribed duties do not involve labor or practice, since they are inherent and devoid of desires, pleasures, comforts, gratification and are not tainted, even though associated with defects. Selfless performances with social service/welfare/benefit/benevolence, at heart results in acquiring pious, sacred, auspicious, virtuous, characters to help in next births.




Verse (49): One whose inner self is under control (- thoughts –mind and heart, are free from desires, ambitions), and has acquired the best Neshkarm Siddhi, through Sankhy Yog (-Sanyas, renunciation), the state of freedom from actions.




The thoughts/ideas/imaginations of a person, having qualified for Gyan-Sankhy Yog, who has become free from attachment/ smear/ engross, attains accomplishment. His inner self (-body mind and soul), senses, sensuality, sexuality are under control. He has conquered desires/needs/requirements for worldly possessions/positions.
A state is achieved, when all activities take place in nature, yet the individual in involved/connected with actions/deeds-the actions or rewards/outcome do not affect him- natural, automatic detachment is revealed.
All performances-activities-deeds, by the devotee become/turns into A-Karm i.e., deeds not executed. No relationship remains between the devotee and executions, which are not smeared/engrossed/stained.
Attainment of self control blesses the Karm Yogi with Sankhy Yog and in turn Neshkarm Siddhi-the ultimate accomplishment-with faith through Bhakti. Neshkarm does not mean inaction, since prescribed duties are essential for the devotee. Neshkarm Siddhi and ultimate faith (-devotion/allegiance/reverence) are attained through Bhakti.




Verse (50): Devotee, who has attained accomplishment (-purity of inner self), achieves the Sachidanand-Param Brahm, which is the Ultimate divine faith (-knowledge and transcendence).




Devotee, whose inner self has attained ultimate purity (-which involves prudence-a component of Gyan Yog), who has no desires, attachments, possessions, person, situation or incidence, for whom nothing is left to be acquired/achieved, is the one who has achieved accomplishment.
Fulfillment of desires, possessions, acquisitions are binding. They create bonds, not accomplishment. Sankhy Yog does not subscribe to actions or possessions. It gives importance to the understanding of the Ultimate. Last stage of the Sankhy Yogi, is the divine Ultimate faith- no other stage/state can be superior to this.
Karm Yog, Gyan Yog-Sankhy Yog and Bhakti Yog, are the means as well as goals of accomplishment. As means, these three are different from one another. As a goal of accomplishment they are one.




Verse (51): Pure intelligence, associated with Satvik strong patience-firm determination, the devotee should set aside all attachments, hatred-prejudices and control-stabilize his inner self and sensualities.




Sankhy Yogi-the devotee, who wishes to attain the essence of Almighty, should have clear/clean/pure intelligence (-mind). The prudence essential for Sankhy Yogi, appears through intelligence, by rejecting stability-immovability.
Possession of strong Satvik patience, does not allow the Sankhy Yogi to move away from the essence of Almighty. During meditation, he controls/rejects all attachments, prejudices, sensualities by stabilizing/fixing his inner self in the memory/recitation/remembering God. Attachment with the worldly possessions, develop repulsion for meditation, drifting him away from meditation-concentration in the Almighty.




Verse (52): Sankhy Yogi (-devotee), prefers to live alone in solitude (-isolated, away from worldly hustle and bustle), engaged in transcendental meditation , he consumes little Satvik food essential for survival, controls body, mind and speech, assert himself in profound meditation, through detachment.




He intends to remain aloof, undisturbed by the presence of people or the noises. His inner self is firmly under his control. Isolation helps him in concentration and meditation, producing happiness in him. He does not crave for appreciation from the people for his solitude, lack of sleep or comforts. He is not disheartened by the absence of comforts/luxuries. Absence of disturbances is of immense help to him.
During meditation, devotee accepts pure Satvik, light, regular food, suitable for the body, neither in excess nor deficient, sufficient for survival, like a medicine- to satisfy hunger in such a manner that do not obstruct meditation.
It’s essential to control body, mind and speech. He should not romp purposelessly and avoid unnecessary travel. He should not utter senseless/useless words, refrain from back biting and abusive language. He should speak the truth. He should speak only when it’s essential. His mind should be free from worldly affairs/problems, during meditation. He should remember the God and all his energies should be channelized to the Almighty only. He should be cautious and aware that nothing is independent, except the God himself.




Verse (53): Devotee, who rejects egotism/pride/boastfulness, sensuality, force/arrogance/anger, worldly comforts/ luxuries, pain, becomes calm/quite, devoid of attachments, enables/qualifies himself to sustain/realization of Brahm.




Development of feelings of specialty/excellence regarding own characters, forcing others to own egoistic dictates, sex-sensuality-anger- greed, worldly possessions/acquisitions/comforts/luxuries, favorable conditions/situations, tendency to harm others, when own selfishness/egotism are struck is arrogance, which must be rejected.
One should not exert ownership in worldly acquisitions, body, senses, organs and means. With peace in the inner self, absence of disturbances-attachments-hatred and by breaking of immovability, the devotee enables/qualifies himself for realization of Brahm.





Verse (54): Devotee, who attains Almighty, associated with happiness neither experience grief nor desire anything, having achieved equanimity he asserts himself in the Supreme Soul-divine Bhakti (-devotion) to the Almighty.





Loss of appetite-greed, for destructible/perishable goods/ worldly possessions, nullifies the tendencies like arrogance-pride in the inner self of the devotee. Having sacrificed, no attachment remains with them. Peace comes in the inner self, with the detachment from comforts-luxuries. He stops collecting-storing them.
Rising above unnatural, virtual, non virtuous possessions, qualifies him for closeness with the God. He automatically attains/experiences the state of divinity. Desire for unnatural/worldly, non virtuous goods, disturbs his inner and mental peace-solace-tranquility. Loss of desires for such objects, brings natural happiness to the Sankhy Yogi, stabilizing the component of God in him.
Misfortunes, mis happenings  biggest losses, loss of position/property/status, do not un nerve him. He realizes the natural/existing equanimity with the Supreme Soul and his creations. He experiences extra ordinary attraction, love for the Almighty, which is Divine –Devotion.
Gyan-Sankhy Yogi having seeds of divinity never stresses his route of faith, never considers detachment from the world as Supreme, do not dishonor divinity- is not satisfied with detachment. He is blessed with extreme pleasure-Permanand. Once divinity is attained, he is ready for immersion in him-close to him-associated with him, the Supreme Divinity.
Gyan Yog stress over loss of stability, through prudence- momentum gained, raises him above worldly materials-acquisitions of love for God, enables him to find God in each and every one including material objects. Love is developed through faith and divine blessings. He craves for infinite-extreme happiness i.e., Permanand.




Karm Yog provides peace-solace-happiness through detachment. Gyan Yog through realization of self and Bhakti Yog through equinonimity with God-his creations-each and every particle of this universe.





Verse (55): The Devotee, who understands and recognizes, the essence of the Supreme Spirit, through divine devotion, with all his powers and spread, in depth, assimilates in him.





Having achieved the attraction and love for the essence of God, the devotee completely surrenders to God and become undistinguished from him. His arrogance is lost completely and Bhakti-devotion associated with love is attained, which helps him, in identifying the Permatv (-essence of God).




At this stage though attachment is lost completely, yet a segment of ego - I am defect less - I am Brahm - I am quite – I am pure, remains. Once dependence over nature is over come, with the help of divine devotion, this ego is also lost and comprehensibility prevails thereafter.
One who is infatuated with the God-who solely depends upon him, inalienably-exclusively recognizes him. Those who want to rid of aging-death, solely take refuse in him. Such people-devotee recognizes-understands, all aspects of him, including his various incarnations. He reveals himself through various incarnations-deities-angels, maintaining his unique identity.




Verse (56): The Devotee, who is under the protection-patronage of God, attains the supreme eternal imperishable status-abode, with the grace of the Almighty, while performing all of his duties.




The Devotee, who has surrendered to the Almighty, is totally under his shelter, is salvaged by the God.
A meditating Sankhy-Gyan Yogi, who has controlled his body, mind, speech, heart, senses and sensualities is concentrating over the Almighty in solitude (-deep woods, remote caves, high altitude tough terrains/mountains), attains the imperishable-eternal status-position-prominence-abode.
He should continue physical, social, worldly, divine functions under the refuse of God. More he depend over the God, more he experiences the divine grace-kindness-blessings. Close proximity-imperishable abodes are the result of the mercy-will-desire of the Almighty.
The God is present everywhere. His abodes too, are present everywhere. Attainment of undistinguished faith results in loss of differentiation-multiplicity of abodes. The Devotee feels the presence of the Supreme Soul all around him with the physical-material body.




Verse (57): The Devotee should offer-renounce, all his deeds to the God, mentally with the help of equanimity, under the patronage of God and repose- faith, in the God, along with his consciousness.




The devotee should dedicate-entrust-offer, all his deeds to the Almighty. He should devote himself to the God. He should detach himself from the world, with the help of equanimity. He should develop strong unbreakable rapport-bonds with the God, through meditation.
He has to grow a feeling in him that the mind-intelligence- senses-organs-body- life-material objects-happenings-adverse situations are the creations of the Creator and belong to him. It’s he, who is the master of all-nothing is personal for the humans-God has just permitted the use of these facilities-faculties, only. Even this permission, deserve to be returned politely- with grace, offered back to the Creator. Prudence does not allow the devotee to imagine /feel belonging ness, ownership for these. To become unalienable is to seek refuse under him only. One should not become slave/habitual of a commodity/condition/commotion.
Feeling of oneness, move the God to take care of the devotee himself. The God, himself approaches the devotee and obliges him with the fulfillment of desires. He himself comes to take the devotee to his abode. He himself grants Salvation to the devotee.
Equanimity developed by the devotee, grows Buddhi Yog (-assimilation through intelligence, mental capabilities, brain power). One should always practice for mental balance, mental equilibrium and calmness, through in depth thinking-meditation. He must remember that favorable or adverse situations never prolong- they just come and go. Those who maintain cool, calm and mental balance in difficult situations sail through them easily-swim across the ocean of difficulties/pains/sorrow/trouble/torture/grief etc. The God himself, salvage them.
The way a person develops, his hold over worldly possessions-the same way, he can put his foot forward to divinity. It’s too easy. The only thing required for this is good intention and firm determination. Just think of him and keep thinking. Equanimity will automatically arise.




Verse (58): One who channelize-concentrate, his thoughts-brain power, energies in the Supreme Soul, can overcome, all his difficulties-troubles, with the grace-mercy of the Supreme Power, failing to pay heed to the dictates/desires of the Almighty, due to his arrogance/egotism, his down fall is certain.




One, who seek asylum in God-attaches his mental faculties/mentality, with the God, overcome, all of his troubles, pains, grief, tensions. A person free from arrogance, under the shadow of the Protector need not worry, about the procedural mistakes/deficiencies, since the Almighty covers them up. The only restraint is his connection with worldly affairs and disconnection with the divinity. Once this restraint is lost-rest is for the God – the Protector to accomplish.
Detachment from nature raises the soul above prescribed/Vern-Ashram responsibilities. The soul is supposed to compensate for his ancestors, fore fathers, deities, ascetics, parents, grandparents, life chains etc. Prudence breaks all these bonds, except the one which has been established with the Creator.
The God himself provides help to the souls, who engage in social work, peace and harmony, upliftment of mankind, through devotion, whole heartily-honestly. The Almighty persuades them, guides them, shows them the way-harness them-reduces their burden and difficulties, raise them above all, protects them from down fall-birth and rebirth, provided, they discard arrogance and subject themselves to his dictates. Equanimity will free him from sins-virtues, while surviving, breaking all bonds of deeds/duties and granting freedom from rebirth.
No sin-no attachment-extremely pure-virtuous devotee, achieves the Supreme Abode.




Verse (59): Under the cover of arrogance-ego, the disheartened individual resort to incorrect decision of non struggle/surrender to evil, but his inborn tendency compels him to fight back (-engage in war fare).




Nature has created ambitions (-tendency to achieve, significance, high position, authority, importance, achievement), which in turn develops arrogance. Distorted component of this ego is always present in humans. An individual having seeds of ego in nature, is always active, just like the nature itself. One under seize of nature, is obsessed with work, even when he pretend to be inactive, unless until he detaches himself from nature and comes under the Protector-the Almighty.




A person under the refuse of the Almighty may retract, under the impression of egotism, even if he tries to retract, the divinity pushes him to struggle –fight back the evil, devil, anti social, anti humanity, the terrorist, the traitor, the pirates, draconian forces, the unrighteous, repression.




Struggle under the control of nature is counterproductive, while under the influence of the God- divine bliss-nectar-the Elixir of life.




Verse (60): Individual skipping/escaping war (-struggle), due to delusion (-blood relation, affection, respect), does it, involuntarily under compulsion-control of habitual/natural duties.




Nature/habits of a person are sum total of his characters and deeds in previous birth, behavior-learning due to interaction in the family (-up to 04 years, child remains free from external influences, between 04-08 years, he is under the mother's impact and 08-12 years, under father's influences) and parents, followed by inter mixing with society-environment (-friend circle, media, internet, films, school etc.). A person born in the family of warriors may hesitate in counter measures momentarily, due to respect- love- affection- age of the people, creating trouble for him, for the time being, only. On being pressed too hard, he will be left with no alternative except to take revenge/revolt.
His prescribed duties show him the way- not to delay- to act in time. These deeds are ordered/directed by Shastr-Saints-elderly-experienced-mature dignitaries. Actions carried out under divine sanction are purified-sanctified and absolves the doer of sins, qualifying him for higher abodes.
Humans can improve-mold their behavior as per the advice of saints. Carrying out of orders of parents-masters- elderly absolve him of prejudices-attachments-sins. Performances carried out according to prescribed-Vern-Ashram, do not stain /engross him. His efforts/energies, should be for the purification of his soul, for which he is quite capable and independent. He can’t block all together, but change the flow –direction of his indecent actions and gradually amend them for future.
Surrendering own self to the God, cuts the bonds of attachment-prejudices leading to automatic improvement in habits-behavior, making him an ideal-virtuous person free from egoistic-arrogance.




Verse (61): Supreme Soul, present in the heart (-inner self-soul) of the human- animate-creature, moves them through their body, according to their deeds-nature, with enchantment- his illusory power.




Nothing can move without the permission/desire of the Almighty. He is the Creator-Protector and Destroyer. Those in whom, ego is Supreme, associated with  imprudence, are the ones, forced by the might of the Almighty, to undergo unending cycles of life-death-regression. Human body is a mechanical device occupied by the soul to experience the reward/suffering, as per its own doings-Karm, in previous incarnations, till they vanish completely. Having escaped earlier does not mean pardon-freedom from the reward or punishment. One is spared only when, he detaches from-nature-ego-arrogance-attachments-bonds-prejudices-contaminated deeds.
Different species occur/exist/develop/grow or take birth, due to the differences in their nature. The creature/human being, acts as per his deeds, having impetus-urge-incitement from God.
Good or bad performances depend over the nature of the person not the God. He is free to act according to his own nature-mind-heart-soul. It’s only the human being, who is capable of molding/improving his nature .None of the creatures-animals-birds-Demi -Gods etc., is free-empowered to improve their nature-behavior-tendencies-temperament.
Human body is gifted to the Soul to improve- no one should waste this opportunity. The God provide chance and freedom to work. He does not compel the individual to toe/follow, his line of action. Those, who take refuse/shelter/asylum in him, are sympathetically, shown the divine path by the Almighty, himself.




Verse (62): One, should solely-solemnly seek refuse in the Almighty by virtue of whose grace-kindness-mercy, the devotee will attain the highest –never ending/vanishing Supreme and Eternal abode.




A stage comes in the life of a person, when he is extremely confused, unable to take decisions. He is not in a position to decide, what-when-how to do. The wise man in such condition/situation, seek the advice of elders-experienced-mature people. If the solution does not come, he should adopt solitude, meditate and seek asylum in the God-leaving everything up to him.
Dependence over worldly-nature oriented perishable goods, person, incidences and situations results in utter confusion and indecisiveness. Nature in itself is a component of God and dependent over the God. Then, why don’t rely over the God? Concentration of mind-heart-body-soul and channelization of efforts into the God, reciting his name again and again, continuance of prescribed duties, can ease most of the difficult situations. Difficulties, troubles, pains become boon/God gift as they force the individual to move to the Almighty to seek shelter in him. If remembrance of God occurs, at a time when the doer is happy-prosperous- hail-hearty; trouble will not dare touch him. If the human being remember God, the God too remember him. Confusions/tensions/troubles remind the human being of the existence of God. Seeking refuse solace- peace, under him, results in divine assistance and ultimate abode. Neutrality to situations, pain, sorrow, grief, happiness brings the person out of confusion-leading him to the Supreme Lord, relieving him of all attachments-bonds.




The God is unborn- immortal- never ending- infinite-un vanishing-embodied-without body-The Creator-The Protector-The Destroyer. All Yagy, sacrifices, offerings, ascetics, prayers, meditations are directed in to him. He lives in all creatures, through his component- the soul, occupying heart.




One, who does not respond to the call made by the God, finds himself in the hell. God provides opportunity to each and every one, alerts them to come to his refuse for absolute peace and highest position/status. It’s up to the human being to say yes or ignore the call. Every wish or desire is associated with its side effects as well, so beware of them, to avoid repentance later.




Verse (63): Having revealed, the most confidential, intricate, complicated, secret, difficult to understand and grasp, connected with the patronage of Almighty, its left up to the devotee to contemplate upon it, deeply and act on the direction-advice of his inner voice.




It’s a general tendency to avoid learning, especially higher learning. Very few pupils crave for advance stage of learning. Extremely rare people are found to opt for study of scriptures, literature, history and evolution. Selected few are found to visit religious places and congregations, whole heartily with devotion. Both learning and religion need devotion, time, sacrifice, concentration, practice, money and meditation, which a common man, generally, do not undertake. Learning and studies involve, knowledge, thinking, understanding, application, skill, ability, interest, appreciation, aptitude and advancement. Most of the people get struck with 3 R’s: Reading-writing-arithmetic. How can one think beyond this and bread, clothing and housing, especially when most of the people in the society use just 2% of their brain?
Such secrets can be revealed to only those, who are worthy, competent, capable, devoted to God and are under his shelter and not to the common masses or the people who seldom remember God. Even if these revelations are made before them, they are not prepared to accept them, being out of the reach of their grasping power and lack of interest.
Initially, Karm Yog is discussed, which is quite easy to understand and does not require stress on mind followed by Gyan Yog which needs knowledge associated with understanding and meditation, without illusion, ego-arrogance and imprudence. Bhakti Yog needs only devotion, detachment and God’s patronage.
In a world of opportunism, pragmatism, materialism, there is no place for idealism-ascetics. Bhakti Yog is inter woven with the essence of enchantment, inner voice, devotion, patronage of God, the training of mind, senses, sensualities, faith, relentless practice, charity and service of mankind. If, all this is not possible, just recite his name.
Individual having attained Bhakti, experiences closeness-intimacy-love and is under the refuse of God. For his betterment the God has revealed the most intricate and confidential secrets, so that the doer is absolved of the burden of sin and liabilities and attains Mukti (-freedom from attachments-bonds-sins-liabilities), Bhakti and Atm Shuddhi (- cleanliness, purity of mind-speech-body-heart and soul).




Verse (64): The God narrated the extremely confidential and secret knowledge for the benefit of the devotee, since the devotee is considered to be a friend and it’s for his welfare to divulge the text and confide in him.




No one ever narrated the piece of knowledge divulged by the God, for whom the welfare of devotee is supreme. What has been said is meant for the worthy devotee and a capable person. Such descriptions are not meant for those who have no faith in God or are not willing to hear them. Confidential –secret matters are discussed, with the reliable and potential person ready to accept and carry out the desired.
Attempt has been made to elaborate and make the concept more clear, since it has been said earlier as well, through masked, when asked to impart knowledge as a disciple pertaining to duties of a devotee. It’s not essential to be admitted under patronage-the master always tests, whether one deserves to be a protected person or he has the caliber to understand as a follower or not- he has the potential to do as directed or not. A teacher is true friend, philosopher and guide. Since one has qualified himself as a friend-proved his potential and might, he is righteous to seek, accept and realize the desired.
The God is always under the control of devotee. God always gives him more importance as compared to the deities. The Almighty has vowed to protect the ones who come under his refuse with pure heart. Either way, the devotee is always benefited. None except the God gives top priority to the welfare of the devotee. It’s only the God who is stable and capable of stabilizing the devotee. It’s only he, who provides refuse and treats the devotee as a friend as well.




Verse (65): True and solemn promise has been made to the devotee-who worships, offers obeisance and has fixed his mind in the Almighty, to accept-being dear, in his abode by the Almighty.




The Devotee, who got rid of his ego-arrogance, dropped his allegiance with the perishable world, finds belonging ness and love for the God, in his inner self. He begins with chanting the names- titles of God, which illustrate various actions-performances of the God, to relieve the mankind of the pains, troubles and difficulties. The God vows, promises and grants highest abodes to the devotee who offers him prayers-thinks of him-chants his names.
The devotee has to set his mind in the God. As one thinks, so he becomes. Concentration of mind and meditation, absolves him of sins and awards austerity. Paying of obeisance, initiates rapport with the Almighty, which gradually grow. He penetrates the reason behind the happenings-occurrences-birth-rebirth. His intimacy-closeness-friendship with the God grows and metamorphosis takes place. He realizes that difficulties, challenges, pains, grief are there to cleanse him of the sins and inauspicious deeds, leading him to extreme purification and piousness of mind-body-speech-action and soul.
The soul of the creature belongs to the Supreme soul. It’s utter most Endeavor of the Almighty to purify the soul, which has under gone 84,00,000 incarnations-in different species. God’s love for the devotee, starts guiding him towards spirituality and attainment of the God himself.
With his birth one start developing allegiance to perishable worldly possessions, in the always changing world, pushes him away from the Almighty, who loves him the most. Realization of his mistake and reconciliation opens opportunities of Supreme pleasure and love.




Verse (66):  To bring the devotee out of confusion, the Almighty asserts that he should immerse all his prescribed-ordained-Vern-Ashram duties in him and come to his fore-refuse and that he will take care of the devotee, asks him not to worry as he will liberate –relieve him of all sins.




Confusion forces the individual to seek advice and protection from the ones, who are superior to him, who assure him to forget everything and get relieved. When a person fails to decide, what is right and what is wrong or what to do what not to do, it’s better for him to either surrender to the situation or the God. He may survive the situation, but surrender to God will ensures protection, added with well being.
Dharm-Religion is synonym to duties assigned to a person by the God. Some of them are part of his natural tendencies, while the others are meant for his survival. No one is advised to give up work. Rejection of prescribed ,Vern-Ashram duties, work-labor for survival leads to nowhere. It’s not possible to be without work, since the body- organs-senses-mind- heart never rests, they continue working till the bearer is alive. Excellence is attained by controlling senses-sensualities- righteous duties- essential functions. Carrying out of duties, does not create bonds, as it’s obligatory to perform them, both for humans and Demi Gods, for well being/welfare. Continuance of work till the last breath, relives the person of the sins. One should not be selfish- he should work for his family-society-country. Nature perpetuates due to performance of duties, which ultimately leads to Salvation, if made without attachment. Wise people too work/perform their duties like ignorant people. The wise should get work accomplished by the ignorant people, properly.
The Almighty assures the confused devotee, that offering-immersing-submission of deeds in him, will absolve him of all responsibilities, as the God himself has taken over possession, of them for accomplishment. The one who submits himself, with all his deeds, ensures his liberation, since the God himself is goal, as well as means. Whatever deficiency remains, will be compensated by the God, himself for the weaknesses of the devotee. Refuse under the God, provides infinite divine elixir of love-pleasure, that’s why it is the excellent-best possible means to Salvation.




Verse (67): Most confidential text pertaining to refuse in God, should not be discussed-revealed to non-ascetic/non-austere, non-devoted, to those- who do not want to listen and to those- who find faults in God (envious-prejudiced of him) at any period of time i.e., the ones who are not entitled-authorized-capable- deserving.




Adverse situations, difficulties arise, while discharging duties. Those who are not disturbed by them, maintain their cool and tolerate them, are rich in penance, are ascetic, become pious by overcoming/facing such situations, boldly.
One who is intolerant, suffers from attachments, prejudices, grief, pleasure, comforts, pain, sorrow, abuse, criticism, request-prayer ; fails to control sex, lust, anger, greed, envy-prejudice; doubts his own judgments-opinions and is disturbed by the opinion of others; lets defects creep in his personality by others potency, qualifications, ability, position, might, power, ascetic fervor, donations, charity, capabilities, qualities; will lead to down fall by the disrespect, anti divine attitude, growth of defects, as a reaction to the refuse in divinity.
Those who do not wish to purify-update-cleanse their morale-feelings-behavior, will presume that they are free to become vega bonds, cruel, notorious, torturous, just by subjecting themselves to God, will sow seeds for disaster and will become liability for the divinity.
There are the people, who do not have faith in God and his systems, may consider the God to be selfish-out spoken-self centered or the one who can’t do good of others. Creation of such ill-will, will dethrone them-sending them to hell. Non deserving, unwilling, disinterested, faithless listener will react the other way round, which in itself is a crime. He can’t gain from this text. Let him be like that. The person who finds fault with others, has a poisoned brain-his inner self is dark-he will malign God for blasphemy, short sighted ness  too deserve to be prohibited from this text. Those who suffer from Id-Ego-Super Ego-Imprudence should be avoided for such discussions, discourses, for their own sake benefit/welfare in their interest, only.
Even after subjecting himself to Almighty’s refuse, openness to good ideas, attitude, intentions  purity of thoughts, worship helps/detaches the person from vices, sins, defects, sending him to higher abodes.




Verse (68): One with Supreme devotion and extreme love for the God, who reveals- narrates this most confidential -sacred conversation, to the devotees of the God, will ultimately assimilate-merge in the Almighty-the Supreme Soul.




One who has inclination for the welfare of the people-is a devotee of the God, analysis, explains, clear the doubts, help in grasping the massage- the verses recited by the God, to the people, relieves the masses of their grief-sorrow-pain, with supreme devotion and love; enhance his divinity. This process identifies the devotee with Brahm-the Creator and  the Divinity. Recollection of his connection with the Supreme Soul, from the time immemorial, reappears in his inner self. Emergence of divinity rejects his craze for appreciation, felicitations, respect, honors, praise etc.




Devotee has to be eager to listening, reading, learning, analyzing the text. Readiness for deep thinking- penetration-understanding by the devotee, too are required. The narrator should explain in depth, without being disturbed by the presence of non devotees or the ones who leave the discourse in between. His mind should be centered in the Almighty during the discourse.




Verse (69): One who narrates-delivers-reveals this sacred divine conversation –message of refuse in God with submission of deeds, is dearer to the Almighty amongest all the human beings, on this earth at present and future as well.





Human beings subjected to hardships, often find out such people in whom they can confide-who not only provides them solace- but pulls them out of trouble as well, though very rare. Help extended with the expectation of appreciation, honors, awards, returns, nullifies the impact of the good deed. Such helping hands avoid publicity and wish to remain unidentified-anonymous, under the impact of divinity-divine messages. They may inspire others to follow course, though secretly.


Welfare means for the needy are loved by the God. Secret help-charity-donations make these people dear to the God. They become dearer by praising- practicing-submission of all deeds in the feet of the Almighty.


Indiscriminate help should be made-without differentiation of caste-creed-language-religion-community-place of birth-country. However, it must be ascertained that the help is provided to genuine person and it reaches him and the dolls- help will not be misused-wasted or used for evil purposes-against the humanity.
The human being can keep himself unattached, in spite of being surrounded by all sorts of comforts-luxuries-honors-vices-prejudices, just by making use of prudence-rejecting arrogance-annoyance-anxieties-nervousness- rivalry-enmity-hatred etc.
Films, television-serials, books, stage, news papers, magazines, do give publicity to the message-conversation of the Almighty. This message has been spread far and wide and translated into almost every language of the world. The motive here, in some cases, appears to be translation of the sacred text, into money- not the service of mankind or social welfare.
Certain people adopt the role of god fathers for a section/segment of society. They help one by harming the others-sometimes the real down to earth respectable people or the one under dire circumstances. How high or mighty they may become- their down fall and movement to hells, is certain.
People are found around arranging discourses-conventions-seminars-camps-divine missions-Yog centers-lectures-art of living-enjoyment-pleasure-God’s mercy (-krapa), meditation centers etc. and what not, are nothing more than business men/houses- earning un pious money and reserving their seat in the hells, since they are just making fun-mockery of religion and divine message, along with divinity.




Verse (70): The Almighty has assured that anyone, who studies the pious-righteous-sacred- holy text would have worshiped him, through Gyan Yagy- the holy sacrifice of wisdom and knowledge.


This conversation constitutes of the nectar-elixir-extract, of scriptures-religious -principles-philosophy. Opportunity for such conversation occurs, with the consent and desire of the divinity, which is extremely rare.


Boredom, disenchantment, restlessness, indecisiveness, eagerness, keenness, quarries in the life of a person results in curiosities, behind these. A person is ready-willing-prepared, to discharge his duty but he is unable to find ways-means-solutions, for his welfare. He loses interest in the person, situation, opportunities and casualties around him, just to find answers to his quarries-difficulties- doubts. He traces and focuses, on all possible means, persons around him, for guidance may discover one. Having found one, who can satisfy his curiosity-he prays to him-explains to him-opens his heart-takes refuse in him and becomes his follower-disciple.
The disturbed person is eager with tormented desire and keenness. His mind is filled with astonishing, strange, extra ordinary questions, resulting in peculiar, remarkable, solutions, answers, replies from the enlightened person-speaker.
This conversation titled Geeta is remarkable, since it contains the extracts of Ved, Puran, Upnishad and the true version-explanation of what the Almighty means-said, since every one offers different explanation to the sacred texts, as per his own wisdom-bent of mind, which may be twisted and incorrect.
Bearing the true opinion of the God in heart, the devotee can easily attain the goal of his birth, as a human being. He is not disturbed by the worst possible- adverse situations-respects them-faces them-bear them with smile- utilize this opportunity, rejects the desire for favorable conditions, since the adverse has happened to cure the sins already committed by him. It arises to prepare the devotee not to expect favorable conditions in future. More he desires for favorable conditions-more difficult the situation become. This will eliminate desire and attachment for favors and remove the threat-fear of the adverse, leading to equanimity-the true Yog.
Reading writing-learning-assimilation-remembering-practice-bearing the deep meaning-thoughts-theme-central idea, will grow curiosity-understanding-wisdom-more understanding more solutions-more clarity/removal of doubts-increasing interest-utilization in life-reflection in behavior-manners-attitude-expressions.
The in depth thinking-allows the devotee to think-grasp the central idea-theme-the real/true knowledge and wisdom. He is filled with piousness-pity-love-pleasure in his mode of living/life style.




Verse (71): Person who has faith in God and who do not find fault with others, will attain higher abodes of pious people, just by listening to the sacred text of Shri Mad Bhagwat Geeta narrated by the Almighty Shri Krishan to his friend- associate-incarnation, Arjun-Ner, after his death.



One who just heard, listened the sacred-holy divine text, who do not search-trace-find faults with others can attain higher abodes-what to talk of those who studied-understood-grasped and benefited others through convention, personally, by preaching, explaining, un folding the secrets-mysteries, of the text, free-without charging fee, anything in return.
Human being-the orator-the one, who speaks/talks, may suffer from inborn defects. He himself may not be clear/ certain, of what is being said, spoken by him. He may be under the illusion of being perfect. One who speaks has to be clear, cautious, careful, alert with respect to the subject. He should be free from laziness, neglect, neutrality and carelessness. He should be ready, prompt to make the text extremely clear to the best of his ability, knowledge and capability, as far as possible. Greed, desire for money-wealth, honors, praise, respect, comforts, enjoyment, pleasure, worldly-divine favors in return for his lectures, should not touch or intoxicate his brain.
He should possess the ability to control- balance, his senses- sensualities-mind-intelligence-speech, while speaking in front of audiences. Vyas-the person, who narrates-explains-give replies to the questions-quarries of the devotees, should pray to Goddess Saraswati, Shri Ganesh and Bhagwan Ved Vyas before starting the lecture-sermon on divine text.
His seat must be lower than the images, idols, statues of the deities, Gods, Goddesses, Demi Gods and the Almighty, at the place of convention.
Listeners,followers,devotees, respect, touch the feet of the Vyas. He should not feel proud by such acts, since the honor is meant for the God and not him personally, being just a medium only.
The visitors, listeners  devotees should offer flowers, garlands, fruits, sweets, milk, cloths, valuables and money to pay back and keep the Vyas free from financial worries, so that he concentrates in the divine discourses and social welfare.
It is believed that the presence of Geeta in the house has preservative, protective, curative effects on the inhabitants.




Verse (72): The Almighty expressed his concern if the text has been listened to with devotion, concentration of mind and whether illusion due to ignorance, lack of knowledge has been lost or not.


Who so ever studies-go through the text, may find that the text does not suit his life style-it’s different from what is happening all around,these days. It’s different from what has been studied-taught-understood-experienced-seen-observed by him. He may find that it’s contradictory to his way of life-philosophy-ideology-psychology-sociology. In the preliminary, first reading doubts may strike the mind, the inner self-consciousness, of the reader, but they will not last long. As soon as the learner goes deep-in depth-penetrates the core idea-theme-the inter woven links, will become clear one by one, one after another, automatically.


Vyas may question the audience and reply to their questions in brief or detail as per the need, time limit and the situation. Both the Vyas and the listener have to restraint-discipline-control-tame themselves and show patience and respect to quarries. One should not jump to conclusions. If need be other learned scholars may be consulted. Satisfaction will come automatically, in the inner self, with the quench of thirst-clarity of vision- a ray of hope-enlightenment, will appear, which the learner will realize himself, in his inner self.




Verse (73): With, the mercy-grace-kindness of God, the devotee’s illusion has been lost, he regains his memory of the previous births, along with mental stability, his doubts are clear-lost-vanished and he himself presents to the divine dictates-orders.




The creature might divert himself away from the God, but the Almighty never forgets him. All activities-deeds-good or bad are under the lens. The Almighty always reminds the animate of his presence-powers- association, with him.
Bhagwad Gita
The devotee who studies-learns-meditates this text, recovers his memory of previous births- his good or bad deeds, rewards and punishments, heaven or hell , which stabilizes him, helps him in losing illusion. Loss of illusion helps in clearing doubts-making his vision even more, clear. Once, this state is reached, he unequivocally accepts the divine refuse and submits himself to the divine dictates-orders-commands.


Recollection of the memory of previous births energies-revokes the prudence of the devotee. He becomes capable of finding and analyzing the reasons of his present birth. He has been going up and down, high and low, from one extreme to another, of pains and pleasures, in repeated births. He might have acquired the knowledge of the Supreme-he might have penetrated the worldly and divine mysteries. He might have attained closeness with the God in form-shape-abode-nearness-association. He might be an icon of spirituality and along with this comes the realization of the reasons-causes for their loss- disgrace.
In fact, he has no identity of his own except that, he is a component-soul, of the Supreme Soul and he has to merge-assimilate himself in the Almighty only.




Verse (74): Reader-learner-disciple-devotee, has been able to asses this divine-wonderful-thrilling-enchanting- gospel, un revealing the divine mysteries, due to the consent of the Almighty, for his own welfare only.




This text is wonderful and thrilling because it exposes the capabilities of the human brain. Everything has been explained in a very systematic and precise manner. Effort has been made to diagnose the root cause of birth-rebirth. Stress has been laid over the potentialities-capabilities-resourcefulness-treasure trove possessed by the soul, which is masked, hidden, unused and concealed. It has been illustrated that the individual can utilize this text, for his betterment and Salvation. Having read-understood-the text, the devotee can shape his life, so as to attain extreme pleasure.
Presence of such people in-around-near, evolve happiness automatically. They give direction and relief to the suffering masses.




Verse (75):  By the grace of Bhagwan Ved Vyas (-the sage and incarnation of God), who gifted divine power to visualize, the battle field, sitting far away from the scene of war, Sanjay- the chariot driver of king Dhrastrastr, could see-hear-narrate, the secrets-mysteries of Geeta, directly to the king as spoken by Lord Shri Krishan to Arjun.




Shri Krishan is recognized as Yogeshwer. Yog stands for addition-summation-assimilation in God. Karm Yog, Gyan Yog, Bhakti Yog, Dhyan Yog are various means to reach and assimilate in him forever. Ved Vyas and his son Suk Dev Ji are considered to be incarnations of the God (-Bhagwan), who possessed divine-super natural powers. Maha Bharat and other books-scriptures-Shashtr narrated by him and scripted by Shri Ganesh are sufficient to prove this belief.
The conversation between the Almighty and Arjun (-Ner) was heard by Gods-Goddesses-Demi Gods-Deities- Sages and various worthy persons including Bhagwan Ved Vyas.




Verse (76): Who so ever, has heard this divine- pious-wonderful-mystery, pertaining to the welfare of the human being remembering it, rejoicing it, again and again, finds the Ultimate Pleasure (-Permanand) in it.




Priorities of human beings, begins with Dharm-carrying out prescribed-essential-personal-social-religious-national duties-sacrifices. Arth-earning money to back up self-family-society-donations-charity-sacrifices-nation etc., as means of living by a person. Kam-is sexual need-desire possessed and satisfied by each and every creature, in almost every species and every birth. Moksh is Salvation-assimilation in God, liberation, freedom from birth-rebirth. Mukti is freedom from desires-attachments-vices-sins-evils. Bhakti is worship of the God-the wise do not crave for Salvation, his sole-solemn desire is God worship. Permanand is the Ultimate-Divine pleasure, which can be attained with/through the human body as well.




Verse (77): The Ultimate Virat Swroop (-Unending Extreme Ultimate Shape, Expose), of the Almighty was wonderful and repeatedly rejoicing, gave pleasure to the one who was lucky enough of having availed this opportunity.




One can read the text again and again but it may not be possible for him to see the God again-what was seen by Arjun and others, was just a fragment of the Almighty. Before that, his broad unending Swroop was seen by mother Yashoda and the courtiers of Dhrastrastr. The opportunity came to hundreds of people-but they could not be benefited because of burden of sins and lack of Bhakti in their hearts.




Divya drasti (-Super, divine) vision is granted to the devotees only, none other. Those who offer prayers, show gratitude become eligible for higher abodes and the ones with envious hearts, evils in mind secure their berth in hell.
The Almighty had infinite incarnations in the past followed by infinite in future. He is capable of appearing simultaneously, at several places, at the same moment.




Verse (78): Presence of Almighty and his incarnations, Lord Shri Krishan along with Arjun (-Narayan and Ner) ensures victory, opulence, might, power, domination, supremacy, glory, grandeur wealth and prosperity.




The feat has been accomplished today-Wednesday, 09.05.2012 (-May, 09) with the blessings of Shri Ganesh, Goddess Saraswati and Bhagwan Ved Vyas.




Prashant Bhardwaj –my son gifted me Shri Mad Bhagwat Geeta and a lap top. One day, he said that I have not written any thing on my blog for a number of days. Actually, I was busy in writing a book titled A Treatise on Palmistry, which will prove to be the most comprehensive and illustrative work on the subject for making accurate predictions. The work may be resumed now along with the search for some worthy publisher who can assess the true worth of the work.




Hari Om Tat Sat.

Rajsik person blocks his own progress.





The individual desirous of rewards, gains weighs pros and cons of his projects, adventures, while the Tamsik doer who is ignorant, stupid, imprudent or moron, just begins with it. He does not think or perceive of the people going to be sacrificed (-killed, murdered), wastage of time and money, insult, disgrace, censure, scolding’s, curses, spoiling of present and next births and just begins with the work. Sacrifice of lives due to violence/war leads to degrading society, morals, culture, traditions and destruction can’t be foreseen by him.





Failure to act according to a situation or against the scriptures is an act/duty/deed unperformed-work not done. One who fails to do the desired work, for which he is paid, honestly, spiritedly, shirks work, act against the master or the organization, state, seek bribes or is selfish, is a sinner and his actions are equivalent to deeds not accomplished.
                                                      Yam Gita यम-गीता 
All the seven continents, seven Lok (-celestial bodies/havens over the earth) and the seven Patals (-celestial bodies/hell below the earth) are the constituents of our Universe, inhabited by macro (-huge and bulky), small, very small, extremely small, microscopic, unicellular organisms, microbes like: Giants, human beings, animals, trees, plants etc.). Spaces equivalent to 1/8th of the finger are not without the creatures united/tied with the Karm.


      The living beings come under the control/command of Yum Raj (- the God/ master of death, who decides the abode of the soul after the death or its next birth/rebirth, on the basis of its Karm Fal; the son of Bhagwan Surya Narayan).The sinner, finds his next habitat in one of the 21 Hell or one of their sub divisions, depending upon the gravity of the sin, to receive punishments, tortures, agony till its sins are not neutralized.

      Thereafter, the soul moves from one incarnation to another, from one abode to another, till the sum total of its Karm Fal is not zero, as per the regulations of Vidhata Brahma- the creator, whose dictates are respected, by Bhagwan Sada Shiv and Bhagwan Vishnu, as well. Brahma has assigned the task of consideration/judgment of the deeds- auspicious, inauspicious, sins, and method of its purification/sanitization to Yum Raj.

        However the dictates of Yum Raj can be over ruled by Mratunjay Bhagwan Sada Shiv- the master of masters or Bhagwan Vishnu, as his domain is restricted to the sinner only and not the devotees of the God, even if they have committed some sins.

       The way undifferentiated gold is molded/cast into crown, jewelry, rings, crest, and coins, thrown etc., the almighty appear in different incarnations as Deity, Giants, humans, animals, plants, microbes etc. On being molten, purified and cast gold obtains its original purity, shine and luster.

       After passing through 84,00,000 incarnations the Jeewatma obtains the body of human beings, which is routed through, one after another incarnations by its auspicious/inauspicious deeds until renunciation, when it finally merges with the almighty.The manner in which the finest dust particals, become earth on falling/settling over it, the deities, humans too merge/emaciate with the Sanatan Param Pita Per Brahm Permashwar- the ultimate God.

       The spiritualist, theologist, one who devotes his life to the service of mankind, serves the poor or the down trodden/prays to God for Salvation, becomes free from the bonds/ties/clutches of punya (-auspious deeds) or pap (-sins), detaches himself from the curse/ harmful/painful effects and impacts of Karm Fal, in the same manner as the fire produced by the sacrifices of ghee (-clarified butter) in hawan kund (-pot used for sacrifices). A Bhakt (- devotee), who meditate can be recognized easily by these characteristics:
      One who does not deviate from his Verna Dharm (-duties assigned in Ved or Vedant: Brahman, Shatriy, Vaishy, Shudr).
      Anyone, who has the same feelings (-sum bhav: considers each and every living species as the incarnation of the almighty ), for the dear ones/ own and the opponents/ enemies/others not related to him any way.
      A person who does not grab/snatch the wealth/belongings of others.
      One who does not kill or destroy life forms and follows the path of non violence.
      A person who has not been corrupted/polluted by the Kal Yug and is free from the impact/ill effects of Kal Yug.
      The devotee, in whose heart, lives the Janardan (-the God) and who meditate with deep concentration/ channelizes all his efforts and energies into the god.
      Who considers gold or jewels, lying unprotected in the open, as straw/dust particals.
      He is free from the defects, arising out of desires, ties, attachments, passions, anonymity in the heart and is extremely pure like quartz crystal - Emerald.
      Who showers love and affection to the living world like the moon light, which is free from heat and has soothing effect.
      Who is free from ego, envy, detached with the means and luxuries possessed by him, pure at heart, humble, quiet, tolerant, well wisher of all the living beings and is loved by them too.
      The devotee is extremely mild and placid, Vasudev-The Almighty always resides in whose heart; exactly the way, a newly blossomed Sal tree shows the presence of nectar in it.
      The devotee has attained freedom from ego, envy, pride, purification from sins, through self restraint and discipline.
      One who has become pure because of the presence of conch, beggar, sword of Bhagwan Shri Hari-The God in his heart.
      The devotee who has lost the darkness of his heart by the glow, brightness of Permatma- The God ,as the Sun.
       Anyone who does not capture, seize, steal, the wealth or belongings of others; does not kill or destroy creatures, does not speak the untrue, use bitter words or harsh language, does auspious works and Bhagwan Anant-The Almighty, lives in whose heart.
       He does not feel envious due to grandeur or the might of others. Keeps away from blasphemy, helps or benefits the saintly people, shows kindness and favors to sages.
       Possesses all amenities and prays to Bhagwan Vishnu- The God , donates liberally to the devotees of Bhagwan Janardan - The God, who lives in his heart.
      The person with good sense, understanding, clean mind, has no lust for money, does not expect or seek money or favors from relatives, wife ,son, daughter, father or the servants.
      Person with pure/clean thoughts/ideas, busy in pious activities, enjoys the company of virtuous people and follows their conduct, keeps away from the inferior/low people, becomes free from the clutches of Karm, one who is free from the animal/brutal behavior and is a devote of the God.
      An intellectual who has attained stability, to the emergence of feelings/thoughts/ideas of oneness and towards, the web of life and death, Yum Raj-Dharm Raj and Vasudev.
      Who have isolated themselves from sins and recite : Hey Kamal Nayan, Hey Vasudev, Hey Vishnu, Hey Dharni Dhar, Hey Achut, Hey Chakra Pani (Recitation of Vishnu Shahastr Nam-thousand titles of God, signify his qualities). Kindly give us shelter, please protect us, please give us refuse.
      Those virtues people, in whose hearts lives the never ending-the limit less- the infinite Bhagwan, are suitable for Vaikunth Lok or a higher abode.
      None other than Bhagwan Vishnu protects the creatures-living beings or the life forms.
      Those devotees, whose hearts always palpitate/beep with the recitation of Vishnu, entitles themselves for protection from Yum, Yum Doot (-agent), Yum Pash (-the cord that ties the soul),Yum Dand (-the baton of divine justice and punishment), or Yum yatna (-tortur's ,painful punishments) and are spared.
Source : Vishnu Maha Puran.              
Yam Geeta यम गीता

यम गीता यम राज (धर्म राज) द्वारा नचिकेता से कही गई थी। यह पढने वालों व् सुनने वालों को भोग प्रदान करती है। मोक्ष की इच्छा रखने वाले सत्पुरुषों को यह मोक्ष प्रदान करती है। 
यम राज कहते हैं कि : यह आश्चर्य की बात है कि मनुष्य अत्यंत मोह के कारण, स्वयं अस्थिर चित्त होकर भी आसन, शय्या, वाहन, परिधान तथा गृह आदि भोगों को सुस्थिर मानकर उन्हें प्राप्त करना चाहता है।
कपिल जी ने कहा है कि : भोगों में आसक्ति का अभाव तथा सदा ही आत्मचिंतन, मनुष्यों के लिए परम कल्याण उपाय है।
आचार्य पञ्च शिख का कहना है कि : सर्वत्र समता पूर्ण द्रष्टि तथा ममता और आसक्ति न होना  मनुष्यों के लिए परम कल्याण के साधन हैं।
गंगा-विष्णु का कथन है कि : गर्भ से लेकर जन्म और बाल्य आदि वय व अवस्थाओं के स्वरुप को ठीक ठीक समझना ही, मनुष्यों के लिए परम कल्याण का हेतु है। 
महाराज जनक का कथन है कि: अध्यात्मिक, आधि दैविक और आधि भौतिक दुःख आदि-अंत वाले हैं। ये उत्पन्न होकर नष्ट भी हो जाते हैं, इन्हें क्षणिक समझ कर धैर्य पूर्वक सहन करना चाहिये, विचलित नहीं होना चाहिये। इस प्रकार दुखो का प्रतिकार ही मनुष्यों के लिए परम कल्याण का साधन है।  
ब्रह्मा जी का सिद्धान्त  है कि :जीवात्मा और परमात्मा वस्तुत: अभिन्न (एक) हैं। इनमें जो भेद प्रतीत होता है, उसका निवारण ही परम कल्याण का हेतु है।
जैगीषव्य  का कहना है कि : ऋग्वेद, यजुर्वेद और सामवेद में जो कर्म प्रतिपादित हैं, उन्हें कर्तव्य समझ कर अनासक्त भाव से  करना श्रेय का साधन है । 
देवल का कहना है कि : सब प्रकार की विदित्सा (कर्मारंभ की आकांक्षा ) का परित्याग आत्मा के सुख का साधन है । 

सनकादी ऋषियों का कथन है कि : कामनाओं के त्याग से विज्ञान, सुख, ब्रह्म एवं परम पद की प्राप्ति होती है। कामना रखने वालों को ज्ञान नहीं होता। 
अन्य लोगों के अनुसार प्रवृत्ति व निवृत्ति  दोनों प्रकार के कर्म करने  चाहिये। परन्तु वास्तव में नैष्कमर्य ही ब्रह्म है । वही भगवान विष्णु का स्वरुप व श्रेय का भी श्रेय है । ज्ञान प्राप्ति से  पुरुष सन्तों में श्रेष्ठ हो जाता है। उसका परब्रह्म भगवान विष्णु से कभी भेद नहीं होता। ज्ञान,विज्ञान, आस्तिकता, सौभाग्य तथा उत्तम रूप तपस्या से उपलब्ध होते हैं । इतना ही नहीं मनुष्य अपने मन से जो कुछ भी पाना चाहता है वह  सब तपस्या से प्राप्त हो जाता है। 
विष्णु के समान कोई ध्येय नहीं है,
निराहार के समान कोई तपस्या नहीं है,
आरोग्य के समान कोई बहुमूल्य वास्तु नहीं है,
गंगा जी के समान कोई दूसरी नदी नहीं है, 
जगद्गुरु भगवान विष्णु को छोड़कर, दूसरा कोई बांधव नहीं है।
ऊपर-नीचे, आगे-पीछे, देह, मन, इन्द्रिय, मुख आदि-सब में और सर्वत्र भगवन श्री हरी विद्यमान हैं-इस प्रकार का चिंतन करते हुए जो प्राण त्यागता है, वह साक्षात् श्री हरी के स्वरूप में मिल जाता है। 
वह जो सर्वत्र व्यापक ब्रह्म है, जिससे सबकी उत्पत्ति हुई है तथा यह सब कुछ जिसका संस्थान (आकार-विशेष) है, जो इन्द्रियों से ग्राह्य नहीं है, जिसका नाम आदि के द्वारा निर्देश नहीं किया जा सकता, जो सुप्रितिष्ठ एवं सबसे परे है, उस परापर रूप में साक्षात् भगवान विष्णु ही सबके ह्रदय में विराजमान हैं।  वे यज्ञ  के स्वामी हैं यज्ञ स्वरूप-पुरुष  हैं ; उन्हें कोई तो परब्रह्म रूप से, कोई विष्णु रूप से, कोई शिव रूप से, कोई ब्रह्मा रूप से और ईश्वर रूप से, कोई इन्द्रादि नामों से तथा कोई सूर्य, चन्र्द्रमा और कालरूप से पाना चाहता है। ब्रहमा से लेकर कीट तक सारी श्रष्टि को विष्णु का स्वरूप ही मानते हैं। भगवान विष्णु स्वयं परब्रह्म परमश्वर हैं, जहाँ पहुँच कर-जान  लेने पर-पा लेने पर फिर वापस इस संसार में नहीं आना पड़ता। 
स्वर्ण दान-जैसे बड़े बड़े दान, पुन्य स्थल-तीर्थों में स्नान करने पर, ध्यान लगाने पर, व्रत करने पर, पूजा करने पर, धर्म की बातें करने सुनने पर एवं उनका पालन करने पर, अन्यय  भाव से भक्ति करने पर उनकी प्राप्ति होती है। 
आत्मा को रथी, शरीर को रथ, बुद्धि को सारथि, मन को लगाम, इंद्रियों को घोड़े, विषयों को मार्ग की उपमा-के समान, मानना चाहिये। शरीर, इन्द्रिय और मन सहित आत्मा को भोक्ता समझना चाहिये। बुद्धि रुपी सारथि अविवेकी होता है। जो मन रूपी लगाम को कस कर नहीं पकड़ता, वह परमात्मा को प्राप्त नहीं कर सकता अपितु संसार रूपी गर्त में गिरता है। जो व्यक्ति विवेकी होता है, मन को काबू में रखता है वही परम पद को प्राप्त करता है और फिर जन्म नहीं लेता। जो मनुष्य विवेक युक्त बुद्धि रूप सारथि से संपन्न और मन रूपी लगाम को काबू में रखता है वही संसार रूपी मार्ग को प्राप्त कर भगवान विष्णु के परम पद को प्राप्त करता है। 
इन्द्रियों की अपेक्षा उनके विषय प्रमुख हैं, विषयों से प्रमुख मन है, मन से प्रमुख बुद्धि है, बुद्धि से प्रमुख आत्मा(-महतत्व) है, आत्मा से ऊपर अव्यक्त-मूल प्रक्रति है और मूल प्रक्रति से ऊपर परमात्मा है। परमात्मा से ऊपर कुछ भी नहीं है, वही सीमा है, वही परम गति है। सम्पूर्ण भूतों में छिपा हुआ यह परमात्मा, प्रकाश में नहीं आता, दिखाई नहीं देता-परन्तु अनुभव अवश्य होता है; ध्यान करने शुद्धबुद्धि आत्माओं को दर्शन भी देता है। सूक्ष्मदर्शी पुरुष अपनी तीव्र बुद्धि से ही उसे देख पाते हैं। विद्वान पुरुष वाणी को मन में, मन को विज्ञानमयी बुद्धि में, बुद्धि  को महतत्व(आत्मा)  में  और महतत्व को परमात्मा में लीन करे। यही परम गति है।  
यमादि नियमों-साधनों से ब्रह्म व आत्मा की एकता को जानकर मनुष्य सत्स्वरूप ब्रह्म ही हो जाता है। अहिंसा, सत्य, अस्तेय(चोरी न करना), ब्रह्मचर्य और अपरिग्रह(संग्रह न करना)-ये पांच यम है।शौच (आन्तरिक व बाहरी शुद्धि-पवित्रता), संतोष, उत्तम तप, स्वाध्याय और ईश्वर पूजा-पांच नियम हैं। आसन बैठने की प्रक्रिया  है, जिसके पद्मासन जैसे कई भेद हैं। प्राण वायु को जीतना प्राणायाम है। इन्द्रियों का निग्रह प्रत्याहार है। शुभ विषयों में चित्त को स्थिरतापूर्वक स्थापित करना धारणा है।एक ही विषय में बार-बार धारणा ध्यान है ।स्वयं को  ब्रह्म रूप में अनुभव करना समाधि है। जीव मुक्ति के पश्चात् ब्रह्म के साथ एकीकरण को प्राप्त होता है। ज्ञान-बोध से ही जीव स्वयं को ब्रह्म मान सकता है, अन्यथा नहीं। अज्ञान और उसके कार्यों से मुक्ति प्राप्त कर जीव अजर अमर हो जाता है ।       








SALVATION:GEETA (मोक्ष-गीता)(Srimad Devi Bhagwat Maha Puran)

   Entire Universe exhibits dual character. Human beings too show dual character. First ones are those who have attachment, belonging  passion, desire and love for this world and are called Ragi. The second type of person is one, who is free from all sorts of desires and is called the Vairagi. The Ragi, who is attached with world, experiences and undergoes all sorts of pleasures and pains. Pleasures symbolize heavens and the pains symbolize hell. Acquisition of wealth, property, riches, prosperity, conveniences, children, wife, honor  reputation, success, victory etc. by the Ragi; gives him happiness, while the non- availability of these and like, fills the desirous person with pain and unhappiness.
         
               Efforts are made by the Ragi to acquire goods, commodities and valuables, which give him comforts. Anyone, who obstructs the collection of luxuries,by him is considered to be a foe or an enemy. The person, who adds to the comforts and pleasures of the Ragi, is considered to be a friend. A clever or sagacious person keeps himself free from infatuations, attachments, possessions, allurements or compassion  But the ignorant, imprudent, foolish or the stupid, always experiences great love, affection, attachment and desire for the worldly possessions, which are immaterial.




              Unattached person, sages, spirituals, Yogis obtain pleasure and happiness through solitude and followings of Vedant Shastr (preaching of Ved, Puran, Upnishad, Ramayan, Bhagwat, Mahabharat, Geeta etc.). Thoughts, discussions pertaining to worldly or sensual enjoyment, sensuality gives them pain, sadness dejection, depression and melancholy. Any one who wishes to have salvation finds many enemies like lust, anger, pride, greed, allurement, attachment etc. The real friend or the well wisher is self satisfaction, contentment and none other than these.




              A person desirous of salvation should discharge his social, ancestral, cultural, moral, religious duties and responsibilities faithfully, with devotion, dedication and honesty. He should not run away from these, since the family life is considered to be the greatest and easiest means to attain salvationHe should be content with the money earned by honest, just, genuine and proper means. He should not desire /expect anything from anyone else, must be pious- free from sins. He should perform daily routines like chores, rituals, prayers, Agnihotr/Haven-offerings and sacrifices made in the fire, offering/pouring water to the Sun and Tulsi in the morning –facing east, regularly and north while performing evening prayers. He should offer water and food to the guests. He must speak the truth, which is neither bitter nor harmful to an innocent person. He must be pious and pure at heart, through his actions and deeds .One should crave for Sanyas - Sainthood, only after fulfillment of all of his duties, desires, contentment, and satisfaction of all his worldly gratifications, attainment of peace and purity of heart, otherwise not.




              First thing to be done by the person seeking Moksh- Salvation, is to be blessed with the Janeu Ceremony, performed with the sacred thread by the parents, elders, holy persons and the family Priest, on some auspicious Muhurt – occasion, to be initiated into Brahmchary- Asceticism (-initiation/beginning of education). He will stay with the Guru-the teacher having abode in forests away from city life, help him in all daily chores, agriculture, animal husbandry and learn to discipline the body, mind and soul, in addition to learning Ved’s, Vedant and various other faculties. He has to undertake eight essential sanctifying, purification rites, like Shum (-absence of passion, peace of mind), Dum (-self control, restraint, mortification, repression of feelings).




               Having completed studies, learning, education, the Brahmchari should get married and enter Grahasth Ashram- family way, i.e., into the second stage of life.




              Mumukshu-the emancipation seeker, has to move from one stage to another i.e., Vanprasth and Sanyas slowly and gradually. Senses are very powerful. They can’t be controlled or subdued easily. They create all sorts of abnormalities and disorders in the Mun (-mind, brain, thoughts, heart) of the immature. The Sanyasi should be free from all desires such as food, sleep, pleasure, lust or the son. The strings of lust and desires are extremely strong and powerful. Their web can’t be cut easilyThe consolation of desires can be discarded, one by one only. The Sanyasi, mislead or corrupted once, has no other approach/ path/means to Salvation. He has no place in the society as well.




              One who has realized self; is intelligent, quite, neither happy nor repentant, assess gain or loss at par, performs his duties and responsibilities, as per the dictates of the Shashtr, is free from all
liabilities and mental tensions, is content/satisfied , analyses the self and attains Salvation gradually.
        
              Videh Raja Janak, a Nirlipt (-not involved) and Jeevan-Mukt (-detached, free from sorrow, rejoice, attachments, pain, anonymity), isolated/detached himself, while performing the responsibilities, duties/functions of state, having all sorts of luxuries and amenities; advised Suk Dev Ji (Son of Bhagwan Ved Vyas)- who was spiritually pure, pious and free from sins, to get married.




              The world which itself is visible, can’t hold the invisible soul. The soul is invisible, immaterial and notional. It has certain characteristics like earth, water, fire, air, sky, smell, extracts-juices/elixir, figure, touch, feeling, experience and sound. The Soul-Brahm, which in itself- is a segment of The Almighty, is always pure and free, can never be tied or bonded with the material world.




              It’s the Mun, which craves for pleasures, comforts, desires, charms, lust, companions and luxuries. It’s inconsistent with unbound speeds. Mun is solely responsible for the ties/bonds or salvation. Mun is the sole factor behind pain or pleasure. Everything becomes pure with its purification. Seizure or salvation lies in the Mun only. Solace, peace or tranquility is associated with the Mun and brings the individual close to emancipation. Differentiation like anonymity, friendship, neutrality, reside in the mind (-Mun).




               The feeling/thought of dual ness of soul with the God arises from the ties and bonds with the perishable world. The main reason behind this is Avidya (-negative/repulsive thoughts, crime, intoxication of brain, cruelty, egotism, destruction, torture, vandalism, lust etc.). Without the essence of Avidya, Vidya can’t be experienced. It’s Vidya, which enlightens the individual and leads him to the analysis of Dharm and emancipation, ultimately. Oneness of the soul with the almighty, eliminates the dual ness-differentiation.




              The Karm-deeds, responsibilities, performances, attachments, egotism, impact , ties, or the bonds, without involvement of the self, qualifies for the ultimate Moksh-Salvation, since it is considered to be the Karm not done. Purity of thoughts and actions, detachment from the world, duties performed without involvement, grants emancipation.




              Dharm-Vidya, discipline of  the Body, Mind and Soul helps in the attainment of the ultimate i.e., Salvation-assimilation of the soul with the Brahm- The Almighty.




Extract from: Srimad Devi Bhagwat Maha Puran (Suk Dev Ji visits Videh Raja Janak on the advice of Bhagwan Ved Vyas-his father). Identical text is present in Narad Puran, with other details as well.




Salvation (मोक्ष) : 24 Versatile GURU’s गुरु-ज्ञानाधार



Almighty Bhagwan Shri Krishan narrated this conversation between Duttatray Ji and King Yadu-their ancestor, to Uddhav Ji, his cousin, 7 days before the onset of Kal Yug and the time of his departure from the earth.



 Duttatray Ji, the son of Anusuya and Atri- the son of Brahma Ji is, an incarnation of God, having all the faculties-qualities of Brahma, Vishnu and Mahesh in him.
King Yadu was a person with pure intelligence, love, courtesy, honor for Brahmns. Yadu offered tributes, to the Brahmn, very diligently, softly, courteousness, and humility. Yadu gracefully honored and humbly requested Duttatray Ji to describe the means, through which he became detached, free from all bonds. Yadu bowed before the Brahmn-Duttatray and said that he had attained Ultimate enlightenment, without indulgence in Karm. Yadu praised Duttratey Ji for roaming freely in the universe, by using intelligence, just like an innocent child. People tend to involve in Dharm, Arth and Kam (-work and sex) due to their aspirations and desires pertaining to longevity, wealth, name, fame, beauty. Yadu said that Duttatray was competent and capable in performing, learned, scholar, philosopher and skilled, still he kept aloof from the worldly pleasures and grieves and that his luck and beauty, deserved appreciation. His speech and voice were the source of nectar-elixir. Still he lived like an inert soul. He neither desired nor did anything. Most of the people in this universe are burning due the desire of passions, sex, lust, greed, sensualities like the fire, which engulfs the jungle.  But he seemed to be free from all these. He was free from the touch of son, wife, wealth or the universe. He was stabilized-established in himself having attained self-realization (-exclusively-sole-absolute).Yadu requested Duttatray Ji to elaborate-explain the source of the Ultimate pleasure (-Permanand) in his soul.
Duttatray Ji replied that he had taken shelter under many Guru’s, through his intelligence and roamed freely, after attaining education from them. He is willing-ready to accept qualities of each and every individual-organism without hesitation, how so ever small, he is.
Earth teaches us patience and forgiveness. It does not take revenge from any one. All creatures in this universe are making efforts according to their destiny. They attack others, knowingly or unknowingly.  We should understand their helplessness and compulsions. One should maintain his cool and avoid his anger. All his efforts should be directed-diverted to the welfare of others by knowing-understanding that he is born to benefit others.




Pran Vayu (-Air-vital breath): The devotee should be content-satisfied with the food, just enough for his survival, like the breath-neither less nor more, in limited quantity. One should not desire-grow unrestricted passions-aspirations-sensualities. He should utilize only that much commodity, which is just sufficient to restrict the intelligence from deformity-mutilation-impairment, so that the Mun (-mind and heart) does not become flirtatious (-fickle, playful, naughty, unsteady, shaky, trembling) and the speech does nor indulge in useless talk.
Air flows from one place to another continuously, but it does not bind-tie up-restrict itself, to one place and remains free from the characters, of a particular place.
The devotee-practitioner should move from place to place according to his needs, as and when required-essential, pertaining to different regions, religious places, but he should be firm with his goal. He should not bend-deviate to the good or bad qualities/characters of others, to be aloof from attachments-anonymity-enmity.
Smell is a character of the earth and not the air, but air has to bear with it, without being contaminated, without reacting with the smell. The devotee has to bear with pain-grief or illness, thirst-hunger etc. only till the soul is present in the body. One who has identified (-establishes in himself) in his soul, keeps himself absolutely free (-un smeared, uncontaminated, un anointed, detached) from the body and its qualities-characters, even though housed (-dependent over) in it.
Sky: All materials whether pot (-piture-earthen pot used for filling water) or residence of the devotee (-religious establishment, temple), whether fixed or movable, their origin-source-cause-reason may be different, but in reality the sky-space (-containing or spread of air) is one. Exactly the same way, whatever be the organism, variable-movable or fixed, micro or macro (-small or large), the presence of soul in all of them, illustrates the presence of Brahm, in all of them.
One should consider-equate-find similarity in the Supreme Spirit-Soul and the sky. The way the sky is present both inside-internally and out side-externally, in the living being, in the same manner- way, the soul is present in the body and the Ultimate.
Many activities like ignition of fire, growing and destruction of grains/crops, blowing of winds, formation of clouds and raining, are observed in the atmosphere, but the sky remains unchanged, as such, in spite of all these activities. With respect to the sky none of these activities exists.  In a similar manner, present and future, evolution and destruction, occur-take place, innumerable times, without any permanent association with the soul, which is undergoing rebirths.

Water is pure, uncontaminated, slippery, sweet and purifying. People become pure by visiting-seeing-touching-praying-pronouncing, the names of the deity river Ganga and holy places.
The devotee should be pure, affectionate and soft spoken- one who talks in sweat voice, to make the environment-universe pure/clean. One acquires-learns-accepts these characteristics, from water purifying the common masses (- curing the people, public) around him, just by touch, recitation of his name or sight, removes their pains, difficulties, trouble, grief.

Agni (-fire) is brilliant, lustrous, radiant, illuminated. One cannot extinguish it, through his energy. Fire has nothing (-container) to store, It contains everything within itself. It remains un smeared, untainted even after digesting everything.
On the lines of fire (-parallel to), the extremely brilliant-radiant-shinning-glowing due to meditation-asceticism, un defeated by the sensualities-passions, collecting -storing meals, just for once, controlling all sense organs  and Mun-undergoing all comforts-pleasures-grieves, the devotee, keeps himself free from defects.
The fire shows up at one place and keeps hidden at other place-similarly the devotee should come up at a time of need, otherwise, keep himself isolated-masked-un revealed. He may reveal-show up in front of the people involved in the welfare of society to guide them, accepting their reverences, to boost their moral.
People make offerings-donate alms in the shape of Yagy-Hawan. He accepts food grain from all of them (-he do not intend to store for future, so he donate it to the one who is equally in need of it), just to eliminate the inauspicious, mis-happenings of the past and future.
He should keep the fact in his mind that the fire is present in wood, irrespective of its shape and size-though it is not like wood-similarly the soul is Omni present-all pervading, having no relation with the bodies (-organism-creature), looks-appear alike them (-the bodies, organism-creature).
Moon undergoes various phases in its monthly cycles. It neither increases nor decreases in size. Various stages in the life of an individual from birth to death have no relationship with the soul, like the phases of moon. Hot blast of flame, keep on rising or falling every moment-fraction of time and is continuous and invisible, birth and death is identical in nature. Creation and dissolution of the bodies of the organisms, like the strong-powerful current/tide/wave of water is identical to the always elapsing /movable time (- Kaal, read death), but remains un-noticed due to ignorance.

Sun sucks water from earth and Milky way, to turn it into rains at the opportunate/proper time/moment, similarly a Yogi Purush (-ascetic/practitioner of profound meditation with mind and successfully restraining sensualities) accepts the gratifications and returns/rejects/donates them. He is never engaged in sensualities-passions.
People with low intelligence, find the image of Sun embedded in different vessels- water bodies. In fact the Sun does not break into fragments, similarly due titles associated with the body, the organism-living being are identified differently. The fact is that the Soul cannot be fragmented just like Sun. The soul cannot have differentiations as well. The same soul pervaids in all organism.
Pigeons: One must not have extreme affection-attachment-love for any one. Otherwise, he would lose freedom-independence of his intelligence (-capability to think) and undergo suffering and dejection, just like a pair of pigeons, who too lose their lives, due to their love for their little ones- caught by the catcher for food. One who has a family and find relief, comfort, amusement, love, happiness in fulfilling their needs and desires, never attain peace-solace-tranquillity. He faces anguish time and again.
In this universe, the human body is the only source of detachment to avail assimilation/liberation in God. One who does not absolve himself of the family-house hold chores, experiences down fall- ensconced, after attaining high altitudes/peaks- extreme success.
Python: The living being under goes grief-anguish, without desiring, without any effort, according to his deeds-destiny. Whatever is his abode-Heaven or Hell, comforts pertaining to sensualities-passions, comes to him automatically.
The intelligent-enlightened person, who knows the secrets of pleasure and pain should not desire/crave for these or make efforts. Without being asked-without desire-involuntarily-ease whatever is obtained, whether tasteless or tasty, sweat or sour, more or less, the intelligent person should eat it and remain content-satisfied-neutral-indifferent, just like the Python.
Even if food is not obtained, he should treat it as a part-outcome of the destiny, may remain hungry without making efforts, for many days-long period of time. He should be satisfied-content with the food received-obtained by virtue of destiny, only. Even if he is blessed with determination, will power, strength, strong-muscular body physique, capability of organs, he should remain un nerved. He should not make endeavors-efforts though awaken, even if he is blessed with work organs.
 Ocean: The devotee must always remain happy and serious. His expression (-inclination, disposition, feelings) should be deep, unending, infinite. He should not be perturbed-disturbed for any reason-purpose. He should behave like the ocean-sea which is passive-quite-free from tides-waves-tsunami.
The sea, does not rise due to floods in the rivers in the rainy season or recede during summers. The person devoted to the Almighty should neither be happy with attainments of worldly objects/materials/successes nor restless-pathetic-dejected due to failures or losses.


Patinga (-an insect who jumps into the fire/flame): feels attraction (-infatuation-charmed-deluded) towards the flame and gets burnt. Similarly, one who do not exercise control/constraint over his sense organs-sensualities-passions, sees-observes the woman, become infatuated (-blandishment, mannerisms- any flirtatious gesture) enters into extreme darkness and hell leading to spoiling of his life. In reality woman is the illusion generated by the Demi Gods, which restricts the living beings from assimilation in God-liberation-Salvation. One with no intelligence (-duffer), who finds attraction in woman, jewellery-cloths-fashion etc., perishable materials and whose whole attention is bent upon-diverted towards, wishing eagerly over the satisfaction of sensualities-passions, losses his prudence and get destroyed, just like the Patinga (-means spark).


Black Beetle: Sanyasi (-hermit-sage-saint) should not trouble/bother/tease the house hold (-family-residents) for his food-should collect pieces of bread from different families-just like the Black Beetle who gets enclosed/trapped on being attracted by the scent of Lotus-sits over it and get captured/enclosed, losing his life. Beetle collects nectar from different flowers-plants-whether large or small, similarly the intelligent person, should opt for the concepts - extract-gist of Shashtr-scripture, like elixir-nectar.








Honey Bee: Sanyasi should not collect baggage for the evening or the next day, should not have any pot other than hands to accept/collect and storage space other than the stomach. He should avoid accumulation or storage otherwise/else he would lose his life along with his accumulations, just like the honey bee.
The miser keep on accumulating wealth earned with great effort/difficulty/pains takingly, just like the Honey Bee, neither utilizing it himself nor using it for charity/donations. His wealth is either snatched away or looted by the people, who are keeping a close watch over him, just like the honey collector who collects honey. A person who collects honey, take it before the bee makes use of it.
 A person having a family collects-accumulates money with great effort-difficulty, but he offer food to the guests, ascetics, sages, saints, hermits who visit his home, since he has formed the habit of offering (-great Indian tradition) food to them, before being taken by him or his family.

Elephant is caught by the catchers with the help of a she elephant made out of paper (-replica) and placed over the deep trench-pit covered- camouflaged with straw, similarly the man is caught by the woman through her mannerism/tricks. The prudent do not accept the woman as a means of pleasure-enjoyment-leisure-gratification, since she is like his death trap-death in the shape of statue (-woman). If he is obsessed -infatuated by them, he will lose his life at the hands of high and mighty-strong people in the manner the elephant does lose its life, through the elephants mightier than him.



Fish lose its life due to the greed for a piece of meat, attached with the hook of fishing rod, similarly one who likes/enjoys tasty food, is unable to control his appetite for the taste of tongue, lose control over himself and get killed. A prudent person controls other organs by stopping consumption of food (- by fasting) but it does not provide control over taste buds, which become even more powerful-demanding on prevention of food intake. One cannot overcome all his mental-physical faculties’ unless-un till he has overcome taste-buds.








 Pingla the prostitute who lived in the kingdom of Videh Raja Janak-free from the cycles of births and rebirths: Any woman who joins this oldest of old-ancient professions, due to family background-force-compulsion-own free will-voluntarily-extreme uncontrolled sexual desires- as per own wish-arbitrarily, makes efforts to attract the rich-passionate-lustful-wanton-sex blind for the sake of money, by decorating themselves, in all possible manner. At one such occasion, Pingla got disheartened and developed detachment-renunciation, having waited for the whole night for customers. At this juncture, by virtue of some auspicious- virtuous –righteous deed by the mercy of God, in one of her previous births-due to the impact of Destiny, she attained enlightenment.
She said that the human being, are living with the help of long cord of hope, which can be cut with the sword of renunciation. The ignorant neither get bored-disinterested-devoid of passions-lust-infatuations-flirtations-sexual desires nor wish-want to detach, from these desires bonds-ties-attachments.
She cursed herself for being under the control of sensualities-passions-sexuality-comforts-gratifications-obessessions-pleasures. She realized that she was expecting comforts from the wretched people, who had no significance-standing-importance of their own and that she was indeed a fool. She developed pain-grief-sorrow-disenchantment-disillusionment in her mind. She said the real master the Almighty was always close to her heart. He is the one who grants real-true wisdom, love, affection, pleasure and comforts-the real wealth of the Ultimate. The men in this universe are non-existent-temporary-perishable, while the Supreme Soul is for ever.
She became intimate with the worst-wretched, who were incapable of meeting any of her desire-demands. On the contrary, they subjected her to grief and fear, anxious thoughts-distress-expectations and illness-diseases, sorrow and delusion-allurements-ignorance. It is the extreme of limit of foolishness that she was devoted –addicted to living constantly in a contaminated place, implicitly relied upon the retched-worst trade in the world, which deserve whole hearted condemnation and un necessarily pained-tortured her body mind and heart. Her body was sold to the greedy-retched-contemptuous-contaminated and that she was extremely foolish to have desired wealth-sexual pleasure through her body. She repeatedly reproached-insulted-cursed herself for her disgraceful-maligning activities and that she craved for the other person at the cost of the Ultimate love and pleasure- the imperishable one who offer -donate-sacrifice himself for others.
She was blessed with the understanding that the Almighty pervaded in her heart –was the sole well -wisher of all living beings-affectionate-dearest of dear and her master. She questioned herself of the gains made by her through the comforts and pleasures from the men of this world, who keep on dying. What to talk of human beings, even the Demi Gods are unable to satisfy their women folk through gratification. They themselves are crying under the impact of Kaal (-death). Bhagwan Vishnu must be pleased with her, having blessed her with renunciation-detachment, which cuts all bonds and ties. She sought the asylum-shelter-protection under the Almighty Vishnu and decided to lead the remaining life subjecting her-self to the dictates of destiny. Dejection led her to enlightenment-emancipation.
 Kurer-Bird: Humans are in a habit of collecting-storing the goods- wealth-artifacts-commodities, which appeal-liked-admired by them becoming cause of grief. One, who takes this fact to his heart-understands-realizes this, neither collects nor thinks of collecting them, experiences ultimate pleasure. This is elaborated by the example of a bird called Kurer, having a piece of meat in her beak- being attacked by the birds stronger than her, without meat, to snatch it. Kurer attains peace-comfort-relief only when she dropped the piece of meat.

Innocent Child:  One can learn from an innocent child, who is free from the impact of honors-insult-worries, family (-house hold) or the house-home. He is happy with himself (-in his soul) and plays-interact with it. One can enjoy-experience pleasure like him, by becoming happy- insulating himself, from worldly chores-rigors. Only two types of people are at ease- first one is the innocent child and the other one is the unqualified Supreme Being.

Bangles of Virgin Girl produces noise with the movement of hands-similarly, when many people live together they quarrel-strife. Therefore, the ascetic-Sanyasi-devotee, should remain/wander alone.







Arrow maker: One should command the Aasan (-Yogasan) and breath through renunciation and practice, bring it under his control and carefully deploy it to his target-goal-The Almighty, like the arrow maker who was so much absorbed with his work that he did not listen-notice the sound/noise produced by the army-armors-artillery, when the king passed by his side.
When mind is concentrated-fixed in the Ultimate pleasure, it gradually washes off the impact of Kaam Vasna -lust-sex-passions and affiliations with endeavors  leading to enhancement of Satvik Gun and rejection of Rajsik and Tamsik tendencies-characters further leading to stabilization-establishment of mind and heart (-Mun, attention), just like the fire in the absence of fuel. In this manner the attention (-Chitt) of one establishes in the soul and the events around him- both internal as well as external remain un noticed-chocked-blocked-checked.
\Serpent: Sanyasi-Sadhak-Sadhu, should roam alone-freely, like a serpent. He should not form groups-mores. He should not build/construct house- Muth-temple. He should not stay at one place, avoid intoxication-frenzy. He should prefer staying in a cave- isolated place for most of the time. One should not be able to recognize him, from his external features-out fit-clothing- attire-dressing. He should not seek help from any one; speak as little as possible (-too little).  Construction of house for this perishable body is un necessary-troublesome, leading to grief-problems. The serpent acquires enters the house of others (-rat-fox-rodents) and spend his time comfortably (-It does not mean that one should remove others from their houses, this whole message is for those seeking renunciation and rejected the world).


Spider :The Almighty who enlightens-illuminates every one, destroyed-engulfed the world through his Kaal Shakti (-power to eliminate-finish –vanish-dissolution), which was generated-produced-evolved by him through his Maya (-illusionary power), absorbs it in himself and stays/lives alone, without the distinction- differentiation of breed-species-cast-creed-more, free from the what is going on in one’s own mind, said to one self, spoken aside or as a soliloquy.


He is creator-asylum-shelter of all-everyone who depends over him, but he does not depend over any one. He is independent. He regulates both the Nature and the Purush (-his two main components)-one who is the motive as well as the doer, the root cause of the universe, the Almighty with his might leads all forces-energies to three main characterizes Satvik, Rajsik and Tamsik to balance the nature to the state of equanimity and rest in Kaevly form and in one and only one, un paralleled-established. He can only be experienced in the ultimate pleasure. He has no connection with any title. The Trigun Maya is created by him for the purpose of shaking-disturbing-vibrating,. He generates the Mahtatv-significance-importance, the first revelation-exposition of the 3 characterizes  the fundamental reason of evolution and whole universe is interwoven, leading to life and death.
This all happens just like the Spider which creates web through its moth as per its desire, stays over it and engulfs it, ultimately. The creator Almighty creates-evolves, preserves-grows-nourishes this universe in himself, roam-move-interact in it, in the form of living beings and then swallows it –dissolution, like the spider.

Bhrangi (-Bilni) insect: The being by any reason/one or the other reason, whether affection or enmity-fear or knowingly, concentrate in some one-he attains the shape-figure of that creature-individual-organism-commodity. Bhrangi encloses an insect, where it lives over the wall- the insect which keep on thinking of him, attains the shape of Bhrangi, without discarding present body-transformation to the form of Bhrangi.













Human body: It provides prudence and renunciation. Man is mortal, death and birth are cyclical. To continue holding the body means, to keep on holding grief after grief, sorrow after sorrow, pain inflicting pain. Human body helps in considering/analyzing gist of all going around us. Still one does not feel disenchanted with it. One day or the other jackals or dogs will it up.
Therefore, one should roam freely without any attachment with it. Living being- one keep on amassing wealth, facilities and well being of relatives-blood relations by undergoing great stress-difficulties. When the end comes, the body automatically decomposes, but sows the seedlings for the next/more births after births. The way many wives drags a person towards them, the tongue drags him towards different tastes/foods/drinks, thirst towards drinks, reproductive organs towards sex, skin-stomach and ears towards soft pleasant touch, tasty foods and soft-sweet words-music-entertainment, nose towards scents and the eyes towards beauties. Sex and work organs distress the human being in this manner. Almighty himself admires his creations- the human body.

Though death always chases the human being, yet it’s the means to Ultimate endeavors  which is attained after many-many births-rebirths. Once this scares body is obtained-one must start making endeavors for Salvation, by drifting away from passions-sensualities since they are available in all species.
When one start thinking-considering these facts, enlightenment evolve in the mind, leading to detachment-ego-imprudence. That is how the devotee-ascetic-Yogi-Sanyasi-Hermit is empowered to roam freely. It’s not enough to have the Guru-Teacher-Guide-Educator. Ones, own intelligence-prudence-understanding also plays a significant role.

 Salvation Preparation मोक्ष-साधना 

12 Yam: Non-violence, truth, Astey (- not to steal), Asangatta (-not to have unwanted-irrelevant company), shame, Asanchy, (-no need to add-accumulate wealth, funds), faith in God- religion, celibacy-asceticism, silence, stability, forgiveness, Amay.


12 Niyam-Sanctions- Rules: Shouch-cleanse ness (-external, outer and inner purity), Jap-chanting, Tap- tenacity-meditation, Hawan-Agnihotr- sacrifice in fire, faith, serving- welcoming guests, Bhagvat Bhajan (-recitation of the names of God), worship, pilgrimage, efforts to help the needy-poor-down trodden -charity, contentment-satisfaction,  serving the mentor- master-teacher-educator.

Yam and Niyam are useful to both types of devotees: The one who works selflessly and the one who want-seek fulfillment of his desires. One who practice  these is granted-blessed-provided with comforts-luxuries-enjoyment and Moksh-Liberation simultaneously.
Shum:  Enlightenment – dedication of all faculties-intellect in the divinity through absence of passions-peace of mind- quiet-rest.


Dum:  Restraint of the senses-sensuality-passions-mortification-sub dueing feelings.

Endurance: Bearing of sorrow-pains by virtue of justice.
Patience: Control - Victory over tongue and genitals (- vagina, pennies).
Donation: Not to cheat-deceive anyone and grant of protection-safety.


Tap-Tenacity:  Renunciation-rejection-conquering of desires.

Shurta- valor: Conquering passions-sensuality-desires.
Saty-Truth: Experiencing-visualizing the equanimity-true divinity, all around.
Shrt:  Speaking the truth and pleasant- speech that consoles-sooth the listener.


Shouch-purity: Not to indulge in desires.   Sanyas-retirement: Renunciation of desires-detachment.

Wealth: Religiosity-piousity-righteousness is true-intended, for humans.
Yagy-Sacrifice: God himself is Yagy (-the one who accepts all offerings).
Dakshina:  Blessing with enlightenment-knowledge.
Pranayam-Yog: Pranayam generates-provides great strength force.
Bhag-vulva: The divine-superhuman power of God.
Labh-Gain-Advantages: Great devotion-subjecting one, to the dictates of God, is excellent form of Bhakti-devotion.


Vidya- Lore -Learning-Education: Eliminates the distinctions between the Brahm and Soul (-jeev-organism), difference between the divine and the soul disappears.

 Lujja-Shame:  To treat sin as a hate (-ghrna) -taboo-disgrace.
 Shree: True-real neutrality, absolute form.
Pleasure-Pain: Equanimity between pleasure and pain (-comforts and sorrow) is real-true pleasure.
Grief: Desire for passions-sensuality. Pundit-Scholar-Philosopher-Priest: Knows the gist-extract-nectar-elixir of attachment and Salvation.
Stupid:  One attached with the body. Sumarg-Good Company: The path which detaches the creature-organism from the world and connects-attaches with the Almighty.
Kumard-misled-Bad Company : Indecent path which lures one, towards the world.


Heaven: Increase-enhancement of Satv Gun-divinity.

Hell: Increase of Tamsik property-gun character.
Brother-relative-friend-associate: True guide-preacher-master-The God.
Home-House: Human body is the true home.
Rich-wealthy: Endowed with the goodness-Satvik Gun-properties-characterizes.
Poor:  Discontent-dissatisfaction in mind, feeling of scarcity.
Miser- stoic: No control over his senses-working-habits.


God:  Competence, independence and is Godliness- mind does not indulge in worldly pleasures, sensualities, passions.

Unable Enamoured in subjects- utterly incapable-incompetent- unable. 
Understanding of these tenants is helpful in-Salvation-Liberation-Assimilation in God- Moksh.





मोक्ष मार्ग के सहायक 

यम-12  हैं : अहिंसा , सत्य, अस्तेय ,(चोरी न करना ), असंगता , लज्जा , असंचय ,(आवश्कता से अधिक धन नहीं जोड़ना ), आस्तिकता , ब्रह्मचर्य, मौन , स्थिरता , क्षमा , अमय । 
नियम- हैं :शौच ,  (बाहरी और भीतरी पवित्रता ), जप, तप , हवन , श्रद्धा , अतिथि सेवा , भगवत , भजन , तीर्थ यात्रा , परोपकार की चेष्टा , संतोष  व  गुरु सेवा । 
यम नियम सकाम और निष्काम दोनों प्रकार के साधनों के लिए उपयोगी हैं । 
पुरुष के द्वारा इनका प्रयोग -पालन उसे इच्छानुसार भोग और मोक्ष प्रदान करता है ।

शम : बुद्धि का परमात्मा में लग जाना।  
दम : इंद्रियों का संयम दम  है।  
तितिक्षा : न्याय से प्राप्त दुःख को सहने का नाम तितिक्षा है । 
धैर्य : जिव्हा व जननेद्रिय पर विजय धैर्य है । 
दान : किसी से द्रोह न करना , सबको अभय देना  दान है । 
तप : कामनाओं का त्याग । 
शूरता : अपनी वासनाओं पर विजय प्राप्त करना । 
सत्य : सर्वत्र सम स्वरूप , सत्य स्वरूप , परमात्मा का दर्शन ही सत्य है । 
श्रत :सत्य व मधुर भाषण ही सत्य है । 
शौच : कामनाओं में आसक्त न होना । 
सन्यास : कामनाओं का त्याग । 
धन : धर्म ही मनुष्यों का अभीष्ट धन है । 
यज्ञ : परमेश्वर  ही यज्ञ है । 
दक्षिणा : ज्ञान का उपदेश । 
प्राणायाम : प्राणायाम ही श्रेष्ठ बल  है । 
भग : परमात्मा का ऎश्वर्य है । 
लाभ : परमात्मा की श्रेष्ठ भक्ति ही लाभ है ।
विद्या : सच्ची विद्या वही है जिससे परमात्मा और आत्मा का भेद मिट जाता है । 
लज्जा : पाप करने से घ्रणा का नाम ही लज्जा है । 
श्री : निरपेक्षता आदि गुण ही शरीर का सच्चा सौन्दर्य श्री है । 
सुख : सुख व दुःख दोनों की भावना का सदा  के लिये नष्ट हो जाना सुख है  ।  
दुःख : विषय भोगों की कामना ही दुःख है । 
पंडित : जो बंधन और मोक्ष का तत्व जनता है, वही पंडित है ।  
 मूर्ख  : शरीर आदि में जिसका मैं पन है, वही मूर्ख  है । 
सुमार्ग : जो संसार की ओरसे निव्रत्त करके परमात्मा की प्राप्ति करा देता, है वही  सच्चा सुमार्ग है । 
कुमार्ग : चित्त की वहिर्मुखता  ही कुमार्ग है । 
स्वर्ग : सत्व गुण की वृद्धि ही स्वर्ग है । 
नरक :तमो गुण की वृद्धि ही नरक है । 
बंधु : गुरु परमात्मा की प्राप्ति ही सच्चा भाई बंधु  है । 
घर : मनुष्य शरीर  ही सच्चा घर  है । 
धनी : सच्चा धनी वह है जो गुणों से सम्पन्न है , जिसके पास गुणों का खजाना है । 
दरिद्र : जिसके चित्त में असंतोष है , अभाव का बोध है , वही दरिद्र है । 
कृपण : जो जितेन्द्रिय नहीं है ,वही  कृपण है । 
ईश्वर : समर्थ , स्वतंत्र  और ईश्वर वह है , जिसकी चित्त वृति विषयों में आसक्त नहीं है । 
असमर्थ : जो विषयों में आसक्त है ,वही  सर्वथा असमर्थ है । 
इनको समझ लेना ही मोक्ष -मार्ग के लिए सहायक है । 
गुणों और दोषों पर द्रष्टि  जाना ही सबसे सबसे बड़ा दोष है । 
गुण दोषों पर द्रष्टि नहीं जाकर अपने नि संकल्प स्वरूप में स्थित रहे -वही सबसे बड़ा गुण है । 

मोक्ष-प्राप्ति-हेतु-आठ-आत्म-गुण: 8 Prerequisites-essentials of Salvation.
Excerpts from Matasy Puran
1. समस्त प्राणियों पर दया करना Pity-mercy on all creatures-organisms.
2. क्षमा Pardon
3. दुःख से पीड़ित प्राणी को आश्वासन प्रदान करना और उसकी रक्षा करना To assure the worried-pained and protect him.
4.जगत में किसी से ईर्षा द्वेष  न करना Not to have envy-anonymity-enmity with anyone.
5.बाह्य  व आन्तरिक पवित्रता External and internal purity-cleanse ness.
6.परिश्रम रहित अथवा अनायास प्राप्त हेतु कार्यों के अवसर पर उन्हें मांगलिक आचार- व्यवहार के द्वारा संपन्न करना  Events which do not involve labour or occasions which are obtained-comes up instantly, should be celebrated with auspicious rituals-Mantr-Shloks.
7.अपने द्वारा उपार्जित द्रव्यों से दीन दुखियों की सहायता करते समय क्रपणता न  बरतना Not to hold back, while helping the poor-down trodden, with the earned by own labour-efforts.
8. पराये धन और पराई स्त्री के प्रति सदा  निस्पृह रहना To remain aloof from with others wealth and women.
ये कर्म योग ज्ञान योग के साधन हैं .कर्म योग के बिना ज्ञान की प्राप्ति नहीं होति. These deeds -Karm Yog are the means of Gyan Yog. Gyan Yog can not be achieved-attained without Karm Yog.

Preparing for Salvation मोक्ष  साधना :: विधि निषेध रूप कर्म का अधिकारी मनुष्य शरीर बहुत ही दुर्लभ है। स्वर्ग और नरक लोकों में रहने वाले जीव इसकी अभिलाषा करते हैं, क्योंकि इसी शरीर में अंत:करण की शुद्धि  होने पर ज्ञान अथवा भक्ति की प्राप्ति होती है। बुद्धि मान पुरुष को न तो स्वर्ग-नरक के भोग प्रधान शरीर, जो किसी  साधन के लिए उपुक्त नहीं हैं अथवा न मानव शरीर की ही कामना  करनी चाहिए, क्योंकि किसी भी शरीर में गुण बुद्धि और अभिमान हो जाने से अपने वास्तविक स्वरुप की प्राप्ति के साधन में प्रमाद होने लगता है।
Human body which is the recipient of reward-award-Karm Fal of his deeds, in one after another-repeated births and rebirths, is very rare (-obtained only after passing through , 84,00, 000 incarnations in lower forms), even the deities, demons, ghosts etc. wish to avail it. Inhabitants of Heavens and Hells crave for this material -physical body. In fact one is extremely lucky to have obtained it. One can perform prayers and like to attain Salvation, through it. This human body is capable to cleanse the internal faculties associated with the soul. An intelligent or enlightened, will not desire to have a divine or even the human embodiment, since they will abstain him from Liberation-Assimilation in the Almighty. Whichever body is possessed by the soul, is bound to generate intoxication-ego-pride-suffering, ultimately.
यद्पि यह मानव रुपी शरीर मृत्यु  को अवश्य प्राप्त होगा तथापि इसके द्वारा परमार्थ की सत्य वस्तु की प्राप्ति हो सकती है. बुद्धिमान पुरुष को चाहिए यह बात जानकर मृ त्यु  पूर्व ही सावधान होकर ऐसी साधना कर ले, जिससे वह जन्म मृत्यु के चक्कर से सदा के लिए छूट जाये - मुक्त हो जाये । 
Whosoever is born, is bound to die-perish. Still the human being can make use of this body for the ultimate bliss-eternal truth-ecstasy. The intelligent-enlightened should be careful enough, to understand this  and subject-prepare himself for the attainment of the Ultimate, so that he becomes free from movement from one incarnation to another.


 Human body which is the recipient of reward-award-Karm Fal of his deeds, in one after another-repeated births and rebirths, is very rare (-obtained only after passing through , 84,00, 000 incarnations in lower forms), even the deities, demons, ghosts etc. wish to avail it. Inhabitants of Heavens and Hells crave for this material -physical body. In fact one is extremely lucky to have obtained it. One can perform prayers and like to attain Salvation, through it. This human body is capable to cleanse the internal faculties associated with the soul. An intelligent or enlightened, will not desire to have a divine or even the human embodiment, since they will abstain him from Liberation-Assimilation in the Almighty. Whichever body is possessed by the soul, is bound to generate intoxication-ego-pride-suffering, ultimately.


यद्पि यह मानव रुपी शरीर मृत्यु  को अवश्य प्राप्त होगा तथापि इसके द्वारा परमार्थ की सत्य वस्तु की प्राप्ति हो सकती है. बुद्धिमान पुरुष को चाहिए यह बात जानकर मृ त्यु  पूर्व ही सावधान होकर ऐसी साधना कर ले, जिससे वह जन्म मृत्यु के चक्कर से सदा के लिए छूट जाये - मुक्त हो जाये । 
Whosoever is born, is bound to die-perish. Still the human being can make use of this body for the ultimate bliss-eternal truth-ecstasy. The intelligent-enlightened should be careful enough, to understand this  and subject-prepare himself for the attainment of the Ultimate, so that he becomes free from movement from one incarnation to another.

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