Shri Krishna Loves You: A technique to remove errors and defects in saattvic actions

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|| जय श्री कृष्ण ||

॥ श्रीमद्‍भगवद्‍गीता ॥ 17.23॥

_ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
_ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा॥_

भावार्थ :
सृष्टि के आरम्भ से "ॐ" (परम-ब्रह्म), "तत्‌" (वह), "सत्‌" (शाश्वत) इस प्रकार से ब्रह्म को उच्चारण के रूप में तीन प्रकार का माना जाता है, और इन तीनों शब्दों का प्रयोग यज्ञ करते समय ब्राह्मणों द्वारा वैदिक मन्त्रों का उच्चारण करके ब्रह्म को संतुष्ट करने के लिये किया जाता है। (२३)

Meaning:
Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.

Explanation:

Arjuna began this chapter with a question to Shri Krishna: How can we determine the texture of our faith, as to whether it is saattvic, raajasic or taamasic? Shri Krishna replied that we need to infer this from our actions and the attitude behind our actions. He then showed us the three types of food, sacrifice, penance and charity. The takeaway for us is that we should slowly stop performing raajasic and taamasic actions, and increase our saattvic actions. But even if we manage to perform only sattvic actions, there will always be the chance of some error creeping in.

Here, Shri Krishna gives us a formula, a technique to remove errors and defects in saattvic actions. This purifier is the combination of three words - Om, Tat and Sat. All three words are indicators of the eternal essence, of brahman. In fact, each of these words has been used in the Vedas to refer to the eternal essence. Om comes up in the Rig Veda. Tat and Sat come up in the Chhaandogya Upanishad. The word Sat is also used in the second chapter of the Gita to refer to the eternal essence. Note that the eternal essence is beyond name and form. These words are only pointers.

Next, Shri Krishna gives us the heritage of this purifier. Prajaapati, Lord Brahma, created the universe along with the sacrifice and the Vedas, as we have seen in the third chapter. He also created braahmanaas, who performed rituals and sacrifices with faith in the Vedas. These braahmanaas would always use Om Tat Sat to purify their sacrifices, to remove any defects in the rituals. Now, per the teaching of karma yoga, whenever we perform saattvic actions, they automatically become a sacrifice. Therefore, even we can use Om Tat Sat to purify our saattvic actions.

Chant the mantra you have faith in

Hare Krishna

The Hare Krishna maha-mantra is composed of three Sanskrit words, which are “Hare”, “Krishna” and “Rama”. According to the scriptures “Obstruction or problem can’t come into their lives, who do chant this mantra continuously”. The Great Mantra is:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

हरे कृष्ण हरे कृष्ण , कृष्ण कृष्ण हरे हरे |

हरे राम हरे राम , राम राम हरे हरे ||

Shri Krishna Speaks: I and Mine

Shri Krishna Speaks: I and Mine

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 15.5॥*

_निर्मानमोहा जितसङ्गदोषाअध्यात्मनित्या विनिवृत्तकामाः ।_

_द्वन्द्वैर्विमुक्ताः सुखदुःखसञ्ज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्‌॥_

*भावार्थ :* 

जो मनुष्य मान-प्रतिष्ठा और मोह से मुक्त है तथा जिसने सांसारिक विषयों में लिप्त मनुष्यों की संगति को त्याग दिया है, जो निरन्तर परमात्म स्वरूप में स्थित रहता है, जिसकी सांसारिक कामनाएँ पूर्ण रूप से समाप्त हो चुकी है और जिसका सुख-दुःख नाम का भेद समाप्त हो गया है ऎसा मोह से मुक्त हुआ मनुष्य उस अविनाशी परम-पद (परम-धाम) को प्राप्त करता हैं। (५)

*Meaning*:

Free from pride and delusion, with the defect of attachment conquered, always dwelling in the self, liberated from the pairs of opposites known as joy and sorrow, ignorance-free individuals attain that imperishable goal.

*Explanation*:

If one has to seek refuge in Ishvara, per the previous shloka, what should be the qualifications of such a seeker? This complex and elaborate topic has been very nicely packed into one shloka by Shri Krishna. The first qualification of a seeker is the absence, or at least, reduction of the sense of I and mine. Candidates who are interviewing for a new position frequently pass off an entire team’s effort as their own. It is very easy to spot the inflated sense of pride in them. And even if they spent a few minutes contributing to a project, they still have the notion that it is their project, nobody else's. Shri Krishna says that this I and mine notion, this pride and delusion has to go away in a seeker.

 

Once the I and mine notion has diminished to some extent, the seeker has to focus on where is he stuck, where is his attachment in this world. Some may be attached to their profession, some may be attached to their family, some may be perversely attached to their enemies also. But, if we slowly unwind the attachments towards their source, we will find that the seeker is attached to his body. The attachment to the body, and the consequent fear of death, is the toughest attachment for the seeker to tackle. A certain level of dispassion towards the body, accomplished through control of the mind and senses, is a prerequisite to worship of Ishvara. When this happens, desires that are a by product of attachment, also diminish.

 

So, two qualifications are covered so far: absence of I and mine notion, and conquering one’s attachments. Only then will we be able to focus on the main goal, which is daily absorption in the self, adhyaatma nitya. But how do we remain in this state constantly? By being vigilant of labelling the two pairs of opposites - likes and dislikes, joy and sorrow, praise and censure and so on and so forth. Even a whiff of wind on either side of a tightrope walker is sufficient to bring him down. Likes and dislikes have the ability to distract us from our goal. We should not pay too much attention to them, just observe them silently as they come and go. This is forbearance or titkshaa. This will enable us to completely remove ignorance of the true nature of our self, and to reach the abode of Ishvara, described in the next shloka.

*Continuously Chant The mantra you have faith in ||*🌹

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Shri Krishna Speaks: Sorrow and Joy

Shri Krishna Speaks: Sorrow and Joy

|| जय श्री कृष्ण ||🌷🙏

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.24॥*

_समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।_

_तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः॥_

*भावार्थ :* 

जो सुख और दुख में समान भाव में स्थित रहता है, जो अपने आत्म-भाव में स्थित रहता है, जो मिट्टी, पत्थर और स्वर्ण को एक समान समझता है, जिसके लिये न तो कोई प्रिय होता है और न ही कोई अप्रिय होता है, तथा जो निन्दा और स्तुति में अपना धीरज नहीं खोता है। (२४)

*Meaning*:

He to whom sorrow and joy are same, he who is established in his self, who regards mud, stone and gold as same, he who treats the dear and the detested as alike, he who is wise, he who treats insult and praise as alike.

*Explanation*:

Shri Krishna continues to explain the conduct of one who has gone beyond the gunas. He says that such a person maintains a state of balance, a state of equanimity in his dealing with objects of the world and with people. Right from the second chapter, Shri Krishna has repeatedly emphasized the importance of maintaining samatva or equanimity in our lives, and does so again in this shloka. Only he who has transcended the gunas can maintain this level of equanimity. Such a person is termed "dhira" or wise, and "svastha" meaning self-established or healthy by Shri Krishna.

 

Three types of objects are mentioned in this shloka : a lump of clay, a stone, and a piece of gold. The person who has transcended the gunas will understand the real-world, practical difference in value of all these three objects. He will also know that at some times, some of these objects will bring joy, and some of these objects will bring sorrow. When he has to rush to the hospital to deal with a medical emergency, no piece of gold can bring him joy. He will continually maintain the awareness that clay, stone and gold, and the subsequent joy and sorrow that they bring, are nothing but the gunas playing with themselves. With this knowledge, he will maintain his balance and equanimity.

 

Now we look at how such a person deals with people. When people praise us or act in our interest, they become dear to us. When they insult us or trouble us in any way, we begin to detest them. Just like objects, different types of people can generate different reactions in different circumstances. Friends can become rivals, relatives can become enemies, even families can fall apart within minutes. One who has learned to transcend the gunas will transact with people appropriate to the situation, but will never hold on to one person, or run away from them. Praise, insult, friend, foe, all these are interactions between gunas. His "I", his self, has nothing to do with any of these.

*Continuously Chant The mantra you have faith in ||*🌹

KrishnaLovesYou

KeshavLovesYou🌷🙌🌷

Neither he is averse to senses or is attached to them but he is definitely indifferent to their acceptance and rejection. 

🕯️☘️🦚🌹🦚☘️🕯️

 न विषयों से द्वेष करने वाला विरक्त,  न ही विषयों में आसक्त रागवान, वह तो निश्चय ही विषयों के ग्रहण और त्याग से विहीन है.

🌸🇮🇳🌸

KrishnaLovesYou🌷🙌🌷

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. 

💚❤️🪔🦚🪔❤️💚

 इन्द्रियों को स्थूल शरीर से पर यानी श्रेष्ठ, बलवान और सूक्ष्म कहते हैं। इन इन्द्रियों से पर मन है, मन से भी पर बुद्धि है और जो बुद्धि से भी अत्यन्त पर है वह आत्मा है॥

Krishna-Speaks: Behaviour creates habit

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.16॥*

_कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्‌ ।_

_रजसस्तु फलं दुःखमज्ञानं तमसः फलम्‌॥_

*भावार्थ :* 

सतोगुण में किये गये कर्म का फल सुख और ज्ञान युक्त निर्मल फल कहा गया है, रजोगुण में किये गये कर्म का फल दुःख कहा गया है और तमोगुण में किये गये कर्म का फल अज्ञान कहा गया है। (१६)

*Meaning*:

The result of good action is sattvik and pure, it is said, while the result of rajas is sorrow, and the result of tamas is ignorance.

*Explanation*:

When new year comes around, many people make new year resolutions to lose weight. Many take a gym membership, but most end up using it only for a few days. The ones that consciously develop a habit of going to the gym everyday are the most likely to lose weight. Even if they go to the gym for ten minutes every day, they will lose weight. This is because habits are self reinforcing. A behaviour creates a habit, which pushes us to repeat the behaviour, which strengthens the habit, and so on.

 

Similarly, we can shape our mental states by choosing our actions consciously. Shri Krishna says that sattvic or selfless actions generate a sattvic state, rajasic or selfish actions generate a rajasic state, and tamasic or ignorant actions generate a tamasic state. If we are predominantly rajasic by nature, we can improve our state by emphasizing the performance of sattvic actions. If we are predominantly tamasic by nature, we can change it by emphasizing the performance of rajasic actions.

 

The law of karma holds true in every situation, including this one. If we perform rajasic actions, we will attain temporary joy, which will eventually generate sorrow. It does not take a large amount of raaga dvesha, likes or dislikes, to make us act selfishly. And if we perform tamasic actions, we will continue to live our lives in inertness and ignorance. Only through sattvic actions will we create a state of purity and serenity in our mind.

*Continuously Chant The mantra you have faith in ||*🌹

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Krishna_Speaks Shrimadbhagavat Gita shlok explanation

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.15॥*

_रजसि प्रलयं गत्वा कर्मसङ्‍गिषु जायते ।_

_तथा प्रलीनस्तमसि मूढयोनिषु जायते॥_

*भावार्थ :* 

जब कोई मनुष्य रजोगुण की बृद्धि होने पर मृत्यु को प्राप्त होता है तब वह सकाम कर्म करने वाले मनुष्यों में जन्म लेता है और उसी प्रकार तमोगुण की बृद्धि होने पर मृत्यु को प्राप्त मनुष्य पशु-पक्षियों आदि निम्न योनियों में जन्म लेता है। (१५)

*Meaning*:

One who has reached his end in rajas is born among those attached to action, and one who is dying in tamas is born in the wombs of the ignorant.

*Explanation*:

Previously, Shri Krishna explained the fate of one whose mental state is sattvic at the end of his life. Here, he says that one whose mental state is rajasic while dying is reborn in a family of action oriented individuals. Also, one whose mental state is tamasic while dying is reborn in the wombs of the ignorant and the inert. This includes plants, trees, creepers, birds, insects and other animals.

 

It is not just the mental state that determines one’s fate in the next life. Every action we perform leaves impressions in our mind, which also impacts our fate. One who has performed selfless actions throughout their life is born in a virtuous family. One who has performed selfish actions is born with a tendency to get attached to material objects. And one who has performed harmful actions is born with devilish tendencies. Such a person will not stop at anything to get their way, including physically harming others. In their current life and in their next life, it is totally up to each individual to cultivate their discrimination through selfless service, devotion and company of devotees so that they can counteract the effect of excessive rajas.

 

The Srimad Bhagavatam tells the story of the illustrious king Bharata who was one of the most sattvic individuals of his time. Through extreme attachment to his pet deer, he became steeped in tamas, and was born as a deer in his next life. But due to the selfless actions performed in his life as a king, he developed a degree of renunciation not even found in humans. He was finally born as a highly sattvic human who ultimately achieved liberation. Shri Krishna repeatedly urges us to employ rajas to perform selfless service, and cultivate sattva through reducing selfish activities.

*Continuously Chant The mantra you have faith in ||*🌹

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