Wit and Wisdom -2

( Collected from Malayalam Periodicals written by Prof. M Krishnan Nair )

 😜 The husband who quarreled with his wife in the morning and went to the office called his wife in the afternoon and asked : what's for dinner ?

Wife: Poison! 

Husband: I will sleep, ok.  Have your dinner and  lie down ! 

 😜Wife to husband: Did you know, man, the broker who conducted our wedding was hit by a lorry and died .

 Husband: One has to suffer the consequences of his sin

 😀Astrologer: You and your wife will live long for a hundred years.

Husband: Is there any solution, astrologer ?

 🤣Wife: A little carelessness is enough to ruin a life .

 Husband: Very true, when came to see you, my focus was fully on sweets..

😂The science teacher who came for the fourth period in a row to the children: What do humans need first?

Came the reply from rear bench: One should be shameless

 😁Wife: “With bread toast for breakfast today how about adding some honey?".

 Husband: I'm not interested for the stuff which comes out from the mouth of a creature.

Wife: “ Oh, then I can take Boiled eggs.

 

😜Women's love is like a bowl of salt in an Indian Coffee House.

Either it won't fall no matter how much you hit it…or the lid will

fall off completely.

 😜And men's love , like beetroot in an Indian Coffee House... from

 cutlets to masala  dosa ; it’s in every item .

 

😜 Income is like tears. It has to come from one source only..!

     Whereas expenses are like sweat. No idea whichever way it goes away ..!!

 😜Decided to do good and be better...from this New Year.

 Then I heard some people say...” God call good people early ".

No,  I will be same henceforth…!!

 😜 After erasing a man's memory completely, God asked him, do you remember anything now

 He immediately said his wife's name.

 Then God smiled and asked... "The virus is still there even after   system is completely gone, right”?.

( Prof. M. Krishnan Nair (3 March 1923 – 23 February 2006) was an Indian academic, orator, literary journalist and literary critic of Malayalam literature. He was known for his Sahitya Varaphalam, a weekly column he wrote , which introduced world literature to Malayalam readers.

 Though his column was  criticised  for its alleged superficiality, the column helped a very large section of readers of Kerala to the world of literature from the Latin America, Europe, Africa and Asia. His critique of works by Malayalam authors were said to be impartial irrespective of whether the writer was a novice or an established one; he also used the column to comment upon the society. Nair, himself, did not consider the column as literary criticism, but preferred to call it literary journalism. )

Glory of the Gita

 

 

                                                   GLORY OF THE GITA

                                                               (  G V Kelkar )*

It is an interesting thing in the history of ancient and modern religions that there is invariably a two-fold division. These two-fold divisions have not been reconciled and it seems impossible that they will ever be reconciled. It is the glory and success of the Bhagavad-Gita that it has reconciled the two-fold division in the Aryan traditional faiths. No other religion has yet produced a great thinker like Bhagawan Shri Krishna who has been able to effect reconciliation of two faiths that developed in the Hindu Dharma.

     It is an amazing similarity of this two fold divisions in all great and small religions. It is or seems to be not only a problem of history of religions but a problem of human psychology also. Why this exactly two-fold division in the main religions of the world?

    In Christians there is the great schism of Roman Catholics and Protestants. They are not accepted in each- others churches; their differences are so fundamental that it seems impossible ever to bring about union. In Buddhism there is the equally fundamental division of Mahayana and Hinayana.  In Islam there is the irreconcilable division of Shias and Sunnies . Before speaking to anybody of these religions we have to be careful to ask them whether they belong to this or that group.

      In Jainism also there is the difference of Shvetambar and Digambar . Each section of these great religions regards the other as heretic or as not truly belonging to their faith. Their Mandirs, Masjids and Churches are separate and every one goes to prayer to his one or the other kind of place of worship.

    Lord Krishna proved unsuccessful in reconciling the Pandavas and Kauravas. He did his best to avoid a conflict, used all his powers of statesmanship for the reconciliation. But Lord Krishna shines with all his glory in the  theological  field , the field of Dharma. The reconciliation which he was unable to bring about in the earthly field, he has brought about successfully in the field of Arya Dharma. The Bhagavad Gita is a standing testimony for ages and ages to come, of Krishna’s power of spiritual reconciliation. This is bought about without displeasing any section but by stressing that in essence they are one and indivisible.

        In the Aryan faith and tradition we first meet with the vedic and Upanishadic beliefs set apart by the names Purva Mimamsa and Uttar-Mimamsa.  The one is ritualistic and the other is philosophical. In the philosophical section again arose the two-fold division of Sankhya and Yoga, or the knowledge of spiritual and action spiritual. Jnana and Karma were regarded as apart from each other as light and darkness.

        The Gita has selected good points of both: emphasized the necessity of both Jnana and Karma . It is childish, says Krishna, to regard them as separate, the wise men do not accept their separateness. He is the real seer who sees no difference in them and regards them as one.

          साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डित : ( Chapter 5- 4 )

       एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति |  ( chapter 5- 5 )

       Krishna probably exhausts all spiritual ingenuity in this grand reconciliation.

       The same can be said about the reconciliation of Purva-Mimamsa and Uttar-Mimamsa. Gita does not reject the ancient Vedic ritual sacrifice- Yajna nor the Vedas. Both have according to Krishna emanated from Brahma the Supreme:

           ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |

               ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||  ( chapter 17-23 )

            

       But the Lord Krishna gives us a broader meaning to Vedas and Sacrifices. He has listed sacrifices from the material to spiritual.

                द्रव्ययज्ञास्तपोयज्ञ योगयज्ञास्तथापरे |

                स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: || 28||  ( chapter 4-28)

           He has also stressed that the meaning of both Veda and Vedanta is the  same ”  knowing  God “-     

                   वेदैश्चसर्वैरहमेववेद्यो

                 वेदान्तकृद्वेदविदेव चाहम् || 15||   ( chapter 15-15 )

       Thus like the essential unity of Sankhya and Yoga he has brought about unity of Veda and Vedanta in knowledge.

        Now we have not to ask a Hindu whether he is for Purva –Mimamsa or Uttar-Mimamsa. Nor are we or anybody has the necessity to ask whether he is for knowledge or for actions; whether he is for Sanyasa or Karmayoga. If asked, any Hindu will reply, “ Both are one and indivisible”. If anybody will like to tease him with pointing out the outward differences, Hindu with Gita as a firm shield in his hand will retort that “ It would be childish to stress these outward differences, in essence there is no difference”. This strength the Gita has given to every Hindu. Lord Krishna came not only to fulfill, but to unify, and to expand also the schisms which no other religion has done.

        This is the eternal glory of the Gita.

 

** ( This article  was written by Shri B V Kelkar, renowned writer, philosopher published in 'Hindu Vishva '  year Margashirsha 1890 .  Interstingly, I happened to read the article more than 60 years ago,  as a piece of paper folding stationery items and kept it so long ! )

 

 

Lamentations of women in Mahabharata...

         *Lamentations of women in Mahabharata....

*Gandhari reaching zeal through patience....

*Every girl has ideas about the man she is going to marry. There is no princess who does not dream that her husband should be brave, handsome, rich and above all efficient. Raised in the care of his father and brother, in the comforts of the palace and the comfort of his wives, Gandhari also had dreams. The princess, who had lived a life of complete pleasure without any responsibilities till the time of marriage, naturally has the right to dream that it would not be Bhishma when the proposal of marriage came from Hastinapuram. But the princess, who grew up without seeing the outside world, had to face the terrifying truth when she reached Hastinapuram. Her dreams are shattered when she learns that her own husband is a hero but blind. She wept for her helpless parents before the power and glory of Hastinapuram. She worked hard to start life by taking a solemn vow. She closed her eyes vowing that she would not see the world that her husband had not seen. Perhaps this was the biggest mistake Gandhari made.

 Was it an escape from the truth?*

* Dritarashtra, her husband who is the embodiment of the inferiority complex who always find faults and shortcomings. A sly brother, Sakuni who finds out that his sister has been cheated and joins her in the palace. Was Gandhari averse to being the crown prince of a great kingdom? But she was happy when she became the mother of a hundred sons. Here are a hundred sons to protect her and her blind husband's clan. She raised her sons only by listening to everything without interfering in the affairs of the country. She was silent before her husband's excessive filial affection. She did not learn how to raise children. In Hastinapuram, where male supremacy was enshrined, she was a mere clay statue in front of her husband and children. On the other hand, Kunti Devi raised her children very efficiently. They are able to adapt to problems in life and overcome them. But the Kaurava children grew up in pleasure and did not take responsibility in life and lived in the arrogance of power and pelf . As the years went by, their grudge against the Pandavas was only increasing. And the war happened.

* Gandhari did not know that Dharma was being washed away from under the feet of his children. As each of her sons died in the terrible war, she became more and more afraid. She was eager to hide the incompetence of her own children and blamed others for the cause of the war. However, the mourning of a mother who has lost her children and that of a mother who has lost a hundred children is terrible. When Panchali was brutally tortured in the Kaurava Sabha, Gandhari did not hesitate to beg Panchali not to curse them. She could only watch as her own children turned wicked.

* Gandhari's life was always full of disappointment. When she finally reviews the cause and effect of the war, her index finger goes to Charioteer Krishna.  Yuga Purusha Sri Krishna knew it coming and accepted the curse.

 Those who speak the language of the heart may justify this lamentation. Those who speak the language of intelligence can pretend not to see this. The grief of a mother who lost a hundred sons remains true…..*

It is for your thought and judgement ! 

Talepiece :

 ( Gandhari was the daughter of Subala, the king of Gandhara, the present day Kandhahar , eastern  part of Afghanistan, from which her name is derived. Gandhari's marriage was arranged to  Dhritarashtra, the eldest prince of the Kuru kingdom.

Gandhari bore a hundred sons, (collectively known as the Kauravas), and one daughter Dushala who married Jayadratha. The Kaurava, principally Duryodhana and Dushasana, were the villains of the Mahābhārata, and were all killed in their war against their cousins, the Pandava, at Kurukshetra.)

Gandhari was also a pious devout  and  in particular an ardent worshipper of Lord Shiva. Gandhari's sacrifice of her eyesight and her austere life was to gain  great spiritual power from penance on Lord Shiva.

Gandhari made a single exception to her blindfolded state, when she removed her blindfold to see her eldest son Duryodhana in battlefield. She poured all her power into her son's body in one glance, rendering Duryodhana's entire body, except his loins, as strong as thunderbolt.

Sri Krishna  foiled Gandhari's plan by asking Duryodhana to cover up his privates before meeting his mother. On their decisive encounter on the eighteenth day of the Kurukshetra battle, Bhima  smashed Duryodhana's thighs, a move both literally and figuratively below the belt.

All of Gandhari's sons were killed in the war against their cousins, the Pandavas, at Kurukshetra, specifically at the hands of Bhima. Upon hearing the news, it is said that through a small gap in the blindfold, her gaze fell on Yudhishtira's toe. His clean toe was charred black due to her wrath and power. When she heard the news of the death of all the sons of Pandavas (Upapandavas), she embraced the Pandavas and consoled them for their losses. Later her wrath turned to Krishna for allowing all this destruction to happen. She cursed that he, his city and all his subjects would be destroyed. Krishna accept the curse, with a divine smile.

Gandhari ended her life with her husband and her sister-in-law Kunti in the Himalayas, where they died in a forest fire.

                                        ---------------******************--------------

Sri Ramakrishna and Bhagavad Gita -7

 

                                             PURUSHOTHAMA YOGA

                                  THE YOGA OF THE SUPREME SELF

                                                       श्रीभगवानुवाच |

                              BG 15-1    ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |

                                                छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

BG 15.1: The Supreme Divine Personality said: They speak of an eternal  Aśhvath tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas.

Sri Ramakrishna :

A man standing outside a market place hears a general buzz; nothing is distinct. But his perspective changes as soon as he enters into the market. The transactions are all clearly heard and understood. Similarly when a man is away from Iswara, his inquiry is all in confusion. There is no end to his search into the cause and effect, to his cogitating over the why and how of the things, to his debates, to his arguments and counter- arguments and to his theorizing. But on realization of Iswara all these speculations and conjectures come to an end. The mystery of Nature becomes an open book to him.

                       B G 15-3  न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा |

                                       अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा || 3||

BG 15-3 Its form is not here perceived as such, neither its end, nor its origin, nor its existence .Having cut asunder this firm rooted Avastha with strong axe of non -attachment.

Sri Ramakrishna :

The silkworm gets engaged in the cocoon spun by itself. Similarly the worldly man gets entangled in the meshes of his own desires. But when the silk worm develops into butterfly, it breaks open its nest and comes out to enjoy the light and air outside. Similarly when the man is bondage cuts asunder his attachment to Maya he is able to behold Brahman.

                       BG 15-10  उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |

                               विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष: || 10||

BG 15.10: The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it .

Sri Ramakrishna :

The human beings are all like pillows varying in their external appearances. One is red, another blue and a third yellow or black. But the stuff inside all of them is the same silk cotton. Similarly some men are fair in color while others are ugly; some are good tempered and others are bad tempered. Still the same Iswara resides in the hearts of all of them.

                       BG15-11    यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |

                                          यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: || 11||

BG 15.11: Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.

Sri Ramakrishna :

All water leaks away even if there be a a minute hole in a water pot. In that manner , even if there be a trace of earthly attachment in the mind of a sadhaka, all his spiritual practices comes to a naught.

                       BG 15-16  द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |

                                       क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते || 16||

BG 15.16: There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

Sri Ramakrishna :

The skin, the pulp, the nut and everything else in a fruit have come all from the same seed. Similarly , the sentient, the insentient and all forms of existence have come from the same Iswara .

                        BG 15-20  इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |

                               एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत || 20|

BG 15.20: I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.

Sri Ramakrishna :

The human birth is rare to obtain. After having obtained it, if man does not aspire for the realization of Iswara, he is born in vain .

                                 DAIVASURA SAMPAD VIBHAGA YOGA

              THE YOGA OF DIVISION BETWEEN THE DIVINE AND THE DEMONICAL

                        BG 16-4   दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |

                      अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||

BG 16.4: O Partha, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.

Sri Ramakrishna :

Rice cakes have their exterior coating made of rice flour. But their inner contents are of different edibles. Similarly in external appearance all are human beings. But in their mental make up they vary  from the divine to the devilish.

              BG 16-11  चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |

                        कामोपभोगपरमा एतावदिति निश्चिता: || 11||

BG 16.11: They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life.

Sri Ramakrishna :

The earth bound people do not learn a lesson even when overcome with acute pain, disappointments, failures and  misfortunes in life. They are like camels which go on biting off thorny  shrubs unmindful of the bleeding caused by their lips.

A dearly loved wife dies or deserts; the man forgets all about it and remarries. The sudden passing away of a beloved child brings in isolation. But in a few days he brushes it aside and gets absorbed in life. The mother weeps and wails over the death of her baby. The next moment she is busy arranging her jewels and costly clothing, scrupulously attending to her toilet as well. The parents are driven into penury because of the marriages of two or three daughters. Still begetting continues as usual! In litigation of property is drained away; but on that ground further litigation does not stop. Though there is no wherewithal to maintain the existing brood of children, new additions do not fail to come in year after year, How strange !

                                    SRADHATRAYA  VIBHAGA YOGA

                              THE YOGA OF THE THREEFOLD SRADHA

             BG17-8    आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: |

                  रस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: 

BG 17.8: Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful.

Sri Ramakrishna :

Eat as much as you require in the day time; but reduce the food as much as you can at night.                  

                              

                                            

Sri Ramakrishna and Bhagavad Gita - 8

 

                                     

                                             

                                            

                                                         MOKSHA SANYASA YOGA 

                                  THE YOGA OF LIBERATION BY RENUNCIATION

श्रीभगवानुवाच |

काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदु: |

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणा: || 2||

BG 18.2: The Supreme Divine Personality said: Giving up of actions motivated by desire is what the learned understand as sanyās. Relinquishing the fruits of all actions is what the wise declare to be tyāg.

Sri Ramakrishna :

The aspirant endowed with satwa  guna need not do any karma. In fact all activities drop off from them, of their own accord. Any endeavor on their part to retain karma proves itself futile. The Lord Himself releases them from all duties. The   domestic duties of a pregnant woman are reduced as her   pregnancy advances. After delivery she has no work except looking after the baby. Such is the case with those imbued with sattva. But others who are not sattvikas should necessarily engage themselves in their allotted duties. As the servant of a rich man does the work assigned to him, the devotees of the Lord should discharge their duties, holding them all as the Maker’s mandate. The Lord’s name ought to be repeated mentally while the activities are going on at the physical level. At the appointed times meditation on the Lord may also be carried on. This is the gist of the Karma Yoga.

                                       एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |

                      कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् || 6||

BG 18.6: These activities must be performed without attachment and expectation for rewards. This is  My definite and supreme verdict, O Arjun.

 

Sri Ramakrishna :

Those who want to make progress in spirituality and those who want to realize Iswara have to protect   themselves   first from base desires. Attainment of perfection is impossible without purity of mind.

                      यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते |

                      हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते || 17||

BG 18.17: Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.

Sri Ramkrishna :

Purusha is free from karma. No vibration of any kind takes place in him. Prakriti is the doer of all karma, while purusha is merely the witness to it. But for the presence of the Purusha , no action is possible for the Prakriti. So say the scriptures.

                                               सर्वभूतेषु येनैकं भावमव्ययमीक्षते |

                      अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 20||

BG 18.20: Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings.

Sri Ramakrishna :

Though the air carries fragrance and foul smell alike, it is not affected by them. Such is even the case with Paramatman , the Basis of the varying universe.

                                             पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |

                      वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||

BG 18.21: That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.

Sri Ramakrishna :

Seeing unity is knowledge; seeing diversity is ignorance.

                                             अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |

                      मोहादारभ्यते कर्म यतत्तामसमुच्यते || 25||

BG 18.25: That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.

Sri Ramakrishna :

It is only after the practice of intense tapas that men are freed from guile and stinginess. God vision comes to them who are free from crookedness and cunning. But in the name of simplicity man should not become a simpleton. It is good to be a devotee, but bad to be a dullard. Know what is right and do what is good.

                                              मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: |

                      सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्त्विक उच्यते || 26||

BG 18.26: The performer is said to be in the mode of goodness, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure.

Sri Ramakrishna :

That soft soil alone which   is free from pebbles and stones is favorable for seeds to sprout. Similarly, the mind of that devotee alone untainted by perversion and conceit, is best suited for the Lord to reveal Himself in.

                                                 रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: |

                        हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: || 27||

BG 18.27: The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.

Sri Ramakrishna :

Cunning is no virtue. Nobody is more cunning than a crow. It steals artfully. It is ever alert lest it should be caught. It exploits the helplessness of little children. All the same, it is ever out to eat filth. There are people of this nature of crow. They are deceitful, calculative and cunning. But their one concern day and night is to grab low and vulgar things. Such people are incapable of taking to the path of spirituality.

                         अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |

                         विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 28||

BG 18.28: A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and a procrastinator.

Sri Ramakrishna :

A fisherman cast his net and caught fish in a river. Many among the catch lay within the net, making no effort to escape. Some of them made unsuccessful attempts. But a few somehow managed to escape jumping out of the net. Likewise, men  of  the world are of three types: 1. Those who make no effort for emancipation 2. The aspirants who seek deliverance   3. The liberated souls.

                                                   बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |

                        प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || 29||

BG 18.29: Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail.

Sri Ramakrishna :

Dolls may be made of sugar, cloth and stone. The sugar doll soaked in water dissolves away. The cloth doll absorbs plenty of water, but does not lose its individuality. The stone doll does not allow water to  percolate . Men who are prepared to merge their individuality in Paramatman are like the sugar doll. Devotees that imbibe bliss and wisdom from the Lord are like cloth doll. The hard baked worldly man who is proof against godliness is like the stone doll.

 

                                                 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |

                       प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी || 34||

BG 18.34: The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion.

Sri Ramakrishna :

If drinking water  and nice eatables be kept in the room occupies by a patient from malignant fever, would he refrain from partaking  of those things? Will a sensuous man contain himself when he finds himself in the midst of several objects of senses left at his disposal? He is sure to deviate from the path of devotion and indulge in sense pleasure.

 

                                                  यदग्रे चानुबन्धे च सुखं मोहनमात्मन: |

                       निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 39||

BG 18.39: That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.

Sri Ramakrishna :

The hemp smoker believes that his inebriation is a form of spiritual ecstasy. But it is nothing of the kind. He deludes himself in his indolence into such a belief.

                                                   भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: |

                        ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 55||

BG 18.55: Only by loving devotion to Me does one come to know who I am in Truth. Then, having come to know Me, My devotee enters into full consciousness of Me.

Sri Ramakrishna :

It is possible for the  Jeevatman to merge with Paramatman.  He can then state,  “ I and my Lord are one “ . A devoted servant of a master may in long run be treated by him as a member of   his family. Being quite pleased with  his  earnest  service, the master may also install the servant in his place and empower him to execute the domestic concerns in his stead. But the installed man declines that high office with compunction. Still the master insists on his assuming that status. It is in this wise that Iswara claims the ardent devotee as His own. He first reveals His attributes and glories to the Bhakta and then absorbs him in union.

                                                   चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्पर: |

                         बुद्धियोगमुपाश्रित्य मच्चित्त: सततं भव || 57||

BG 18.57: Dedicate your every activity to Me, making Me your supreme goal. Taking shelter of the Yog of the intellect, keep your consciousness absorbed in Me always.

Sri Ramakrishna :

If you happen to be blessed with  a vision of the Lord, what would you ask of Him? Would you appeal to Him to provide you with facilities to build hospitals, schools, water tanks and alms houses?

                                                  मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि |

                         अथ चेत्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 58||

BG 18.58: If you always remember Me, by My grace you shall overcome all obstacles and difficulties. But if, due to pride, you do not listen to My advice, you will perish.

Sri Ramakrishna :

However much you try you will not achieve anything if you do not get the grace of the Lord. That grace again, is not easily obtained. All egoism ought to be wiped out as a prelude to it. If the egoistic feeling, ‘ I am the doer ,’  takes possession of your heart, that attitude would alienate you from Iswara. The Lord remains hidden in that heart which is tainted by egoism.

                                                  स्वभावजेन कौन्तेय निबद्ध: स्वेन कर्मणा |

                        कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् || 60||

BG 18.60: O Arjun, that action which out of delusion you do not wish to do, you will be driven to do it by your own inclination, born of your own material nature.

Sri Ramakrishna :

The vessel in which garlic is kept, takes in that strong smell. However much the vessel may be washed, the pungent smell would not disappear. Egoism is very much like the smell of garlic. It is   adamant and would not easily be obliterated.

                                                ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |

                       भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || 61||

BG 18.61: The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, He directs the wanderings of the souls, who are seated on a machine made of material energy.

Sri Ramakrishna :

Poison within the teeth of a snake causes no harm to it. But that poison injected into others causes death to them. Similarly Maya that is in Iswara causes Him no harm. Rather, it is an adorable attribute of His. And this Maya keeps  all   beings in bondage.

                                              सर्वगुह्यतमं भूय: शृणु मे परमं वच: |

                      इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् || 64||

BG 18.64: Hear again My supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to Me.

Sri Ramakrishna :

How does the devotee behold the Lord? He beholds Him as his own, even as the Gopis of Brindavan beheld Sri Krishna. Those milkmaids cared not for the cosmic powers of that Great Being. Krishna was their darling and they were satisfied with that. Krishna was their daring and they were satisfied with that. To the Bhakta , the Lord is his innermost Self and he is absorbed in that feeling.

                                               सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |

                      अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

BG 18.66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

Sri Ramakrishna :

What   is  the state of complete self-surrender? It is like louging and taking rest after the days’s   hard toil. It is free from care and grief. Undefinable Bliss emanates from it.

                                                य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |

                       भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: || 68||

BG 18.68: Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt.

Sri Ramakrishna :

Bhagavan, Bhagavatha and Bhaktas are all  identical .

 

                        न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तम: |

                        भविता न च मे तस्मादन्य: प्रियतरो भुवि || 69||

BG 18.69: No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.

Sri Ramakrishna:

The drain pipes on the roof of the house are fixed with open mouths of tigers and lions. The rain water coming from the sky therefore seems to jet out from the mouths of  these  beasts. Similar to this, the utterances of the holy men appear to be their own, while actually they all descend from the Most High.

                                                                       अर्जुन उवाच |

                         नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |

                         स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव || 73||

BG 18.73: Arjun said: O Infallible One, by Your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to Your instructions.

Sri Ramakrishna :

The tadpole can live both in water and on land after it sheds its tail. The tail of ignorance drops off from man when he gets enlightened in Brahma jnana. He then becomes a jeevamukta- liberated soul. He simultaneously  lives in the world and rests in Brahman.

                        यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: |

                        तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम || 78||

BG 18.78: Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.

Sri Ramakrishna :

The sunlight falls uniformly and equally on all objects. But it is not revealed in its original grandeur by all things. Water glass and polished metals receive and reflect it brilliantly. Such is also the case with brilliance of the Divine Grace. It is available to all equally and without partiality. Still It gets best reflected in the hearts of the good and holy and best availed by those blessed ones.

The Lord incarnates on earth for the guidance of the good, the devoted and the virtuous ones. Those apostles that accompany an Incarnation of Divine are either the already perfected ones or those that are born for the last time before their liberation.

                                                🙏  *  SRI KRISHNARPANAM *🙏