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“Sat Chit Ananda” is rooted in Vedantic philosophy, which is a major school of thought within Hinduism. It’s found in ancient Indian scriptures like the Upanishads, which explore the nature of reality, consciousness, and the self. The term encapsulates the essence of the ultimate reality or Brahman in Vedanta, emphasizing the interconnectedness of existence and the profound nature of truth, consciousness, and bliss.

The secret of Sat-Chit-Ananda lies in realizing and embodying the truth, being aware of one’s consciousness, and experiencing the bliss that comes from understanding the interconnectedness of all existence. It’s a spiritual concept emphasizing self-realization and a deep connection with the divine.

In personality, the term “X factor” is metaphorical and refers to an elusive or distinctive quality that sets someone apart, often making them intriguing or captivating. It’s the intangible element that contributes to a person’s charisma or charm. This could include a combination of confidence, uniqueness, and a certain magnetic appeal that makes an individual stand out in social or professional settings.

Know your X factor through Astrology to achieve success in the field you are ment for.

We all want happiness
We all want success.
We all are hard working.
We all put our duties with honesty.

But are we satisfied with the level of achievement? Most of the answers are NO.

Hence it is important to know the X factor through Astrology and achieve success in the field you are mend for.

Contact through Whatsapp and get the detailed report.

Bhagvad Gita is considered to be the crux of all 6 Darshan Shastra and majorly from the Uttara Mimansa (Vedanta). This has all great statement and one of them is Tat Tvam Asi “That Thou art’. Here the student is asking the teacher as what is the relation with the almighty who is all pervading, Omnipotent, Omniscient.

The first 6 chapters describe ‘WHO YOU ARE’ these chapters culminates into Dhyana Yoga. The first 6 chapters will guide you to know yourself well and help you to go deep in Meditation.

The next 6 chapters (chapter 7 to 12) describes ‘WHO IS THAT; the almighty the ultimate self I am seeking this culminates into ‘Bhakti Yoga‘ So this part of Gita will help you to know ‘who is that’ with whom you want to identify yourself.

The last 6 chapters (Chapter 13 to 18) describes ‘I AM THAT’ the synthesis of connecting I as Individual and I as supreme. that culminates into Moksha Yoga . These last 6 chapters will remove the parallex between I and HIM and finally gives us the state of Sat-Chit-Ananda.

The Basics of Sankhya Philosophy

Starting from the basics 

Overall, Knowledge can be broadly classified under two heads 

Secular Knowledge (Knowledge of worldly objects achieved through observations and experiments, travelled to us through Scientist and Experimenters)

Sacred Knowledge (Knowledge of Self achieved through the scriptures of generation of Sages who very carefully contelmplated the nature of the self and those knowledge being recorded as Vedas, This knowledge is gained through meditation and contemplations) 

Lets leave the Secular Knowledge as we are gaining through the process of Schooling and various other worldly forms. 

Talking about Sacred Knowledge, it is bundled in the 4 Vedas

The four Vedas are: 

Rigveda: The oldest of the four Vedas, Describe the rituals and sacrifices of worship,,

Meditate on the origin and structure of the cosmos, Relate the relations between mankind and the divine, Talk about key gods

Yajurveda: Written by Veda Vyasa, a guide-book for the Adhvaryu (chief) pujari who had to do practically all ritualistic works in a sacrifice.

Samaveda: It contains a collection of melodies and chants. Sama means “melody,” and Veda means “knowledge.(Book of Songs) 

Atharvaveda: represent a ‘popular religion’, incorporating not only formulas for magic, but also the daily rituals for initiation into learning upanayana, marriage and funerals.

Based on Vedas there are 6 Darshan Shastras in our traditions. 

The six Darshan Shastras are: 

• Poorv Mimansa by Sage Jaimini (The central aim of Purva Mimamsa is to explain the nature of dharma, which is understood as a set of ritual obligations and prerogatives to be performed properly.) basically Karam Kaand
• Nyay by Sage Gautam (Tark Shastra, The main aim is Epistemology is a branch of philosophy that studies the nature, origin, and limits of human knowledge.
• Vaisheshik by Sage Kanad (They believe that God is the guiding principle. The living beings were rewarded or punished according to the law of karma, based on actions of merit and demerit.)
• Sankhya by Bhagwan Kapil (the universe and all beings are a product of the interplay between two unrelated realities: Purusha (the conscious spirit) and Prakriti (the inert matter). 
• Yog by Sage Patanjali (provides tools to cultivate emotional resilience, regulate emotions, and develop a balanced state of mind through practices such as self-discipline and self-reflection.)
• Uttar Mimansa (Vedanta)  by Badrayana (Vedanta school is a monistic school of philosophy that believes that the world is unreal and the only reality is Brahman.)

By Darshan we mean ‘Point of View’ or perspective. 

The six systems of Hindu philosophy are different paths that lead to the same goal. Each school has developed, systematised, and correlated the various parts of the Veda in its own way.

Out of 6 Darshan Shastra, 5 did not believed that god can be realized by Meditation and knowledge only the last one i.e Uttara Mimansa (Vedanta)  realized that god can be realized by knowledge and meditation.

Various teachers and Acharya developed the Schools of Thoughts taken basis from vedanta.

3 basic schools of thoughts:

Dvaita (Dualistic School): Founded by Madhavacharya. Which says,  God and I are two different Entities. God is Master and I am the servant. 

VIshisht Advaita ( Special Non Dualistic School):  founded by Ramanujacharya which says God is Whole and we are part of it.Most of Vaishnava Clan follow this. 

Advaita (Non Dualistic School : Founded by Bhagwan Shankaracharya, based on Vedanta (Upanishads) which says Myself and God is one and the same. ‘tat tvam asi’ That thou art, That I am seeking is none other than myself. 

Chapter 2 of Bhagvad Gita takes all this School of thoughts into understandable philosophy which takes all the salient points of different school of thoughts. But in nature it is Advaitic. That’s why Geeta Dhyan shloka says advaita-amrita varshineem

Which teaches Myself and Godself is one. And that is why this chapter is Sankhya Yoga ( Yoga for Knowledge) Predominantly based on Sankhya Philosophy. 

Therefore,  chapter 2 is the chapter that will tells what we will tell you all through Bhagvad Gita (from chapter 3 to chapter 17) and Chapter 18 concludes what we discussed all through the chapters.       

Chapter 1 gave us the mirror as why do we fail in some situations, The situations where i was overwhelmed by my own attachments and biasness i failed and where i kept myself away from it I succeeded. 

Tell one Bhagavad Gita verse which is the essence of Bhagavad Gita

Essence of Bhagavad Gita in 4 verses – The set of four verses of Bhagavad Gita 10.8, 10.9, 10.10 and 10.11, which is known as chaturshloki, is very important to understand Bhagavad Gita. These four verses together state the nature of the Absolute Truth and the process of attaining the Absolute Truth. Lord Krishna defines Absolute Truth in 10.8, and devotional service in 10.9. He speaks as a person and assures the individuality of His devotees. As a person, He reciprocates with those who want to get liberated

Chaturshloki

Translation: I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

This verse makes it clear that the existence of God is independent of multitudes of Universes including their inhabitants. Our existence are
completely dependent on His grace. Krishna emphatically declares that He is that God. So a wise man worships Him with devotion and gratitude. Such wise persons perform devotional service as defined in the next verse:

Translation: The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

Verse 10.8 states that Lord Krishna is the Absolute Truth and a devotee performs devotional service to please Him. The next verse states the process of devotional service. And the process is to live a Krishna conscious life where devotees are simply happy by conversing about Krishna and explaining about Krishna – the Absolute Truth.

Translation: To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

We are covered by layers of ignorance which prohibit us to penetrate the divine sphere of Krishna consciousness. For attaining liberation from conditioned life, seekers of Truth give up the comforts of family, friends and society and seek the shelter of holy dham or the caves of Himalayan mountains. Still the access to the divine realm in which Krishna operates is very difficult for such seekers. If such seekers take to devotional service as defined in verse 10.9, Krishna provides intelligence by which they can come to Him. This verse thus says that Krishna reciprocates as a person (guide) with all those devotees who are engaged in KrishnaKatha – topics related to Krishna

Translation: To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Verse 10.11 tells the process by which Krishna provides intelligence to genuine seekers of truth. As Krishna resides within every one’s heart as the supersoul, He personally guides each of His devotees with the torch light of knowledge while vanquishing their ignorance. Krishna is a person so also we are. But His personality is inconceivable as He can simultaneously reciprocate with devotees who are infinite in number. In perfected state, these relationships between Krishna and His devotees are firmly established

Translation: Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

What is self Realization? as per Bhagwat Gita chapter 2

Self-realization, as described in the Bhagavad Gita, is the profound understanding and awareness of one’s true self, often referred to as the “Atman” or the inner soul. The Bhagavad Gita is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata. It presents various paths to spiritual realization, and self-realization is a central theme.

In the Bhagavad Gita, self-realization involves recognizing the eternal and unchanging nature of the self (Atman) as distinct from the temporary and perishable physical body. It’s about understanding one’s connection with the universal consciousness or the divine, often represented as the “Brahman.”

Self-realization is achieved through self-inquiry, meditation, and a deep understanding of one’s true nature. It leads to a state of inner peace, contentment, and liberation from the cycle of birth and death (samsara). It’s a state where one transcends ego and identifies with the unchanging and eternal aspect of themselves, experiencing oneness with the divine.

आत्मबोध क्या है? भागवत गीता अध्याय 2 के अनुसार

आत्म-बोध, जैसा कि भगवद गीता में वर्णित है, किसी के सच्चे स्व की गहन समझ और जागरूकता है, जिसे अक्सर “आत्मान” या आंतरिक आत्मा के रूप में जाना जाता है। भगवद गीता 700 श्लोकों वाला एक हिंदू धर्मग्रंथ है जो भारतीय महाकाव्य महाभारत का हिस्सा है। यह आध्यात्मिक प्राप्ति के विभिन्न मार्ग प्रस्तुत करता है, और आत्म-साक्षात्कार एक केंद्रीय विषय है।

भगवद गीता में, आत्म-बोध में अस्थायी और नाशवान भौतिक शरीर से अलग स्वयं (आत्मान) की शाश्वत और अपरिवर्तनीय प्रकृति को पहचानना शामिल है। यह सार्वभौमिक चेतना या परमात्मा के साथ अपने संबंध को समझने के बारे में है, जिसे अक्सर “ब्राह्मण” के रूप में दर्शाया जाता है।

आत्म-बोध आत्म-जांच, ध्यान और किसी के वास्तविक स्वरूप की गहरी समझ के माध्यम से प्राप्त किया जाता है। यह जन्म और मृत्यु (संसार) के चक्र से आंतरिक शांति, संतुष्टि और मुक्ति की स्थिति की ओर ले जाता है। यह एक ऐसी अवस्था है जहां व्यक्ति अहंकार से परे जाता है और स्वयं के अपरिवर्तनीय और शाश्वत पहलू की पहचान करता है, और परमात्मा के साथ एकता का अनुभव करता है।

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The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.

Contd…

Lord Krishna states that the eternal soul is the observer and the experiencer of the material world, but it is not affected by the material world. He emphasizes that the material body and the material world are temporary and subject to change, while the eternal soul is permanent and unchanging. He also states that the eternal soul is not born and does not die, it is eternal and indestructible.

Lord Krishna also explains that the material world is the result of the interaction between the three modes of material nature: goodness, passion, and ignorance, which influence the mind and intelligence of living beings. 

Sankhya also emphasizes the importance of knowledge and discrimination as the means to attain liberation. It teaches that one must develop the ability to discriminate between the permanent and the transient, the real and the unreal, and the self and the non-self.

He also describes the qualities and characteristics of a person who has attained this knowledge, such as being peaceful, self-controlled, and free from attachment and aversion.

He then explains the path of Karma yoga as the path to attain this knowledge. He states that one should perform their duty without attachment to the fruits of action, and with a sense of detachment and devotion to God. He also explains that this path is not just for ascetics, but for all people, regardless of their social status or occupation.

In the last slokas of this chapter, Lord Krishna describes the ultimate goal of human life: to attain the supreme state of spiritual consciousness, and the ultimate state of liberation, known as moksha. He emphasizes that by following the path of Karma yoga, one can attain this ultimate goal.

Chapter 2 of the Bhagavad Gita is called “Sankhya Yoga” or “The Yoga of Knowledge and Renunciation.” In this chapter, Lord Krishna continues to counsel Arjuna on the importance of performing one’s duty without attachment to the fruits of action. He also delves deeper into the nature of the self and the world, and explains the concept of Sankhya, which is one of the six classical Indian philosophical systems.

The chapter begins with Lord Krishna telling Arjuna that it is through knowledge of the self and the nature of the world that one can attain liberation. He then goes on to describe the three modes of material nature: goodness, passion, and ignorance, and how they influence the mind and intelligence of living beings.

Lord Krishna then explains the concept of Sankhya, which is the knowledge of the distinction between the eternal soul and the temporary material body. He states that those who understand this distinction and are able to detach themselves from the material world can attain liberation. 

Sankhya’s philosophy asserts that there are two realities: the eternal, unchanging, and conscious soul, known as Purusha, and the constantly changing and unconscious material world, known as Prakriti. The goal of Sankhya is to understand the distinction between these two realities and to detach oneself from the material world in order to attain liberation… To be continued..

Valmiki, the “Adi Kavi,” or the first poet.

Maharishi Valmiki, also known as Adi Kavi (the first poet), was an ancient Indian sage and poet. He is best known for composing the epic Hindu text, the Ramayana, which tells the story of Lord Rama, his wife Sita, and his adventures.

Valmiki is revered in Hinduism as a great sage and is considered the original author of this timeless epic, making him a significant figure in Indian literature and spirituality.

According to Hindu tradition and mythology, Maharishi Valmiki is said to have composed the epic Ramayana in a spontaneous and divine manner. The story goes that Valmiki was initially a highway robber and a dacoit, but he underwent a profound transformation. He renounced his criminal ways and became a sage through deep meditation and penance.

The Ramayana, consisting of seven books and over 24,000 verses, is not only an epic but also a sacred text in Hinduism. It narrates the life and adventures of Lord Rama and is revered for its moral and ethical teachings. Valmiki’s work is considered one of the greatest contributions to Indian literature and culture.

During his hermit-like life, Valmiki encountered Lord Rama, Sita, and Lakshmana in the forest and was deeply moved by their noble characters. Inspired by their virtuous lives, he wished to document their story. Valmiki is believed to have received divine inspiration and guidance from Lord Brahma, the creator of the universe. With this divine guidance and inspiration, Valmiki composed the Ramayana in the ancient Sanskrit language.

Chapter 1 of the Bhagavad Gita is titled “The Sorrow of Arjuna”. The chapter is set in the middle of a battlefield where the Kauravas and Pandavas are fighting for the kingdom. Dhritarashtra, the blind king, asks his advisor Sanjaya for news from the battlefield. The chapter introduces the root cause of all sorrow and suffering in this world, which is our inability to deal with conflict. 

Blind King Dhritarashtra asks the poet Sanjaya to tell him the story of his family, the Kurus, clashing with the Pandavas in battle. Sanjaya retells how King Dhritarashtra’s son, Prince Duryodhana, asks his teacher, Drona, to look out at the assembled forces. Duryodhana points to the strong and formidable members of the Pandava army that includes both Krishna and Arjuna. He then turns to the powerful people in his own army, mentioning great warriors among them. Duryodhana proudly proclaims the Kuru army is limitless, whereas the Pandavas are much smaller. Both armies blow conch shells that echo “throughout heaven and earth,” calling the warriors to battle.

Arjuna tells Krishna to drive the chariot carrying them so they can stand between the two armies. He wants “to look at the men gathered … to do battle service for Dhritarashtra’s evil-minded son.” Krishna directs Arjuna’s attention to all the Kurus ready to battle one another.

Arjuna is overwhelmed with dread as he looks out at the opposing armies made up of his kinsmen. Not wanting to fight his family even if they are foes, he tells Krishna that he sees “evil omens … from killing my kinsmen in battle.” Arjuna tells Krishna it would be better to let himself be killed in the battle without resistance than to fight this terrible battle ¹.

The opening chapter of Gita introduces the two opposing armies and their principal members. Looking out at his army, Prince Duryodhana feels invincible despite the strength of the Pandava fighters. Duryodhana’s description of the scene introduces the reader to the principal figures in each army. Prince Duryodhana’s family members are referred to as the Kurus because they are descendants of King Kuru. However, through much of Mahabharata these descendants are called Kauravas. The Pandavas are also descendants of Kuru clan but as “sons of Pandu” they are known as Pandavas.

Arjuna’s reluctance and despair at thought of killing his kinsmen forms basis of subsequent conversation with his charioteer, god Krishna.