All posts by ashutosh7m

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.

How to make life happier with Astrology

Astrology is a belief system that suggests a connection between celestial events and human life. While it can be a source of entertainment and self-reflection for some, it’s important to remember that there’s no scientific evidence to support its claims. That said, if you’re interested in using astrology to potentially make your life happier, here are some general tips:Self-awareness: Astrology can encourage self-reflection. Understanding your astrological sign and birth chart might help you gain insight into your personality and tendencies.Positive mindset: Focus on the positive aspects of your astrological profile. Embrace the strengths associated with your sign and work on minimizing weaknesses.Guidance, not determinism: Use astrology as a tool for guidance, not as a determinant of your destiny. It can provide insights, but ultimately, you have the power to shape your life.Set intentions: Many astrology enthusiasts use planetary alignments to set intentions and goals. This can be a helpful way to work towards positive changes in your life.Seek balance: Astrology often highlights the balance between opposing traits. Strive for balance in your life, embracing both your strengths and areas that need improvement.Connect with others: Astrology can be a fun way to connect with like-minded individuals and build relationships. Share your interests with others who appreciate astrology.Remember, astrology is a personal belief, and its impact on your happiness is subjective. It’s essential to maintain a rational perspective and not rely solely on astrology for life decisions or happiness.

Sektion 1.10.32 des “de Finibus Bonorum et Malorum”, geschrieben von Cicero, 45 v. Chr.

“Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur?”

1914 übersetzt von H. Rackham

“But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness. No one rejects, dislikes, or avoids pleasure itself, because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter consequences that are extremely painful. Nor again is there anyone who loves or pursues or desires to obtain pain of itself, because it is pain, but because occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure?”

Sektion 1.10.32 des “de Finibus Bonorum et Malorum”, geschrieben von Cicero, 45 v. Chr.

“Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur?”

1914 übersetzt von H. Rackham

“But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness. No one rejects, dislikes, or avoids pleasure itself, because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter consequences that are extremely painful. Nor again is there anyone who loves or pursues or desires to obtain pain of itself, because it is pain, but because occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure?”