Beauty is only skin deep

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An enlightened soul sees beauty everywhere, in everything. It doesn’t get carried away by external beauty.

Today, while flipping through the pages of a book, I came across this beautiful quotation: “People who are attracted to you because of your pretty face or nice body won’t be by your side forever. But people who can see how beautiful your heart is will never leave you.”

This quotation reminded me of an old story. Let’s enjoy it in this edition of Biyani Times.

Once upon a time, a king and his queen lived in a grand palace. The queen was very friendly with one of her maidservants. The maidservant was also very loyal.

The queen had a very beautiful daughter.

The maid had a son who, one day, sees the princess in the palace’s garden and instantly falls in love with her.

He tells her mother that he wants to marry the princess.

The mother gets worried on hearing this. She could sense the approaching danger.

“A maid’s son can’t marry a princess,” she says.

“Then your son will remain a bachelor all his life,” replies the son.

That day, the ever-pleasant smile vanishes from the maid’s face. The queen realizes from the maid’s conduct that something is amiss. She asks but the maid reveals nothing. When the queen keeps insisting, the maid tells the truth.

“So, your son loves my daughter and wants to marry her. There is nothing to be ashamed of in it. Love is the song that a youth’s heart sings,” says the queen. The maid is surprised as she expected the queen to be furious with her son.

The queen says further, “Bring your son to me. I will give him some work, and if he accomplishes that, I will get him married to my daughter.”

The puzzled maid heads back home and tells her son about the condition laid down by the queen.

“I’ll do anything to marry the princess. Tomorrow, I will accompany you to the palace and meet the queen,” the son tells her mother.

Next day, he stands before the queen and asks, “Your Highness, tell me what should I do to win your daughter’s hand?”

The queen says, “Not much, dear son. You just have to spend one year in this palace. We will give you some holy scriptures which you have to read with full dedication.”

“That’s it?”

“Yes, that’s it.”

The maid’s son is then taken to a room where he is given Vedas, Purans, Bhagvad Gita, Ramayan and Mahabharat etc.

The son gets on the assigned work immediately. Time moves with its pace. Days, weeks and months pass.

Exactly after one year, the queen sends for the maid’s son and asks him, “You have completed one year in the palace. Hope you have studied all the scriptures given to you.”

“Yes your highness, I have gone through them all,” he replies.

“A year back, you wanted to marry my daughter. Is it still so?” the queen asks.

“No your highness, not any more,” the maid’s son replies, and continues, “Your holy scriptures have done a whole lot of good to me. When I first saw your daughter, I fell for her external beauty. But now I know that this beauty is only skin deep. We are not this body, we are a soul. The beauty of the soul is the real beauty. I thank your highness for making me an enlightened being, for giving me the true knowledge.”

With these words, the maid’s son leaves for his home without marrying the queen’s daughter.

The moral of the story is that we mistake physical attraction for real beauty. The external beauty fades with time, whereas beauty of the character and soul gets better with the time. So we should focus more on building our characters.

Dr. Sanjay Biyani,
Motivational Speaker

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Chapter six : Dhyan Yog | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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This chapter is especially important for students who find it difficult to concentrate on studies. Also explained in this chapter are Who is a Yogi? How does a Yogi think? What is Yog kriya ?

In this chapter, Shree Krishna continues the comparative evaluation of karm yog (practicing spirituality while continuing the worldly duties) and karm sanyās (practicing spirituality in the renounced order) from chapter five and recommends the former.

 When we perform work in devotion, it purifies the mind and deepens our spiritual realization. Then when the mind becomes serene meditation becomes the primary means of elevation. Through meditation, yogis strive to conquer their mind, for while the untrained mind is the worst enemy, the trained mind is the best friend. Shree Krishna cautions Arjun that one cannot attain success on the spiritual path by engaging in severe austerities, and hence one must be temperate in eating, work, recreation, and sleep. He then explains the  meditation for uniting the mind with God. The mind is indeed difficult to restrain, but by practice and detachment, it can be controlled. So, wherever it wanders, one should bring it back and continually focus it upon God. When the mind gets purified, it becomes established in transcendence. In that joyous state of meditation, one experiences boundless divine bliss.

Arjun then questions Shree Krishna about the fate of the aspirant who begins on the path, but is unable to reach the goal due to an unsteady mind. Shree Krishna reassures him that one who strives for God-realization is never overcome by evil. God always keeps account of our spiritual merits accumulated in previous lives and reawakens that wisdom in future births, so that we may continue the journey from where we had left off. With the accrued merits of many past lives, yogis are able to reach God in their present life itself. The chapter concludes with a declaration that the yogi  Those who perform prescribed duties without desiring the results of their actions are actual  YOGIS , not those who have merely ceased performing sacrifices such as AGNI YAGYA or abandoned bodily activities.

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Chapter Five : Karm Sanyaas Yog | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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This chapter compares the path of karm sanyās (renunciation of actions) with the path of karm yog (work in devotion). Shree Krishna explains that both lead to the same goal, and we can choose either of them. However, renunciation of actions cannot be done perfectly until the mind is sufficiently pure, and the purification of the mind is achieved by work in devotion. Hence, karm yog is the appropriate option for the majority of humankind. Karm yogis do their worldly duties with purified intellect, abandoning attachment to the fruits of their works, and dedicating them to God. Thus, they remain unaffected by sin, just as a lotus leaf remains untouched by the water on which it floats. With the light of knowledge, they realize the body to be like a city of nine gates within which the soul resides. Thus, they neither consider themselves as the doers nor the enjoyers of their actions. They are endowed with equality of vision and see a Brahmin, a cow, an elephant, a dog, and a dog-eater equally. Such truly learned people develop the flawless qualities of God and become seated in the Absolute Truth. Worldly people strive to relish the pleasures that arise from the sense objects, without realizing that they are verily the source of misery. But the karm yogis do not delight in them; instead they relish the bliss of God within.

The chapter then goes on to describe the path of renunciation. The karm sanyasis perform austerities to control their senses, mind, and intellect. They shut out all thoughts of external

To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.Of all yogis, those whose minds are always absorbed in me, and who engage in devotion to me with great faith, them I consider to be the highest of all.

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Chapter Four : Gyana Karm Sanyas Yog | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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In Chapter four, Shree Krishna strengthens Arjun’s faith in the knowledge he is imparting to him by revealing its pristine origin.Lord Krishna explains  how this is an eternal science that he taught in the beginning to the Sun God, and it was passed on in a continuous tradition to saintly kings. He is now revealing the same supreme science of Yoga to Arjun, who is a dear friend and devotee.

Arjun is quite surprised and  asks how Shree Krishna, who exists in the present, could have taught this science eons ago to the Sun God. In response, Shree Krishna discloses the divine mystery of his dissension. He explains that though God is unborn and eternal

However, his birth and activities are both divine, and never tainted by material imperfections. Those who know this secret engage in his devotion with great faith, and on attaining him, do not take birth in this world again.

The chapter then explains the nature of work, and discusses three principles—action, inaction, and forbidden action. It discloses how karm yogis are in the state of inaction even while performing the most engaging works, and thus, they are not entangled in karmic reactions. With this wisdom, the ancient sages performed their works, without being affected by success and failure, happiness and distress, merely as an act of sacrifice for the pleasure of God. Sacrifice is of various kinds, and many of them are mentioned here. When sacrifice is properly dedicated, its remnants become like nectar. By partaking of such nectar, performers are cleansed of impurities. Hence, sacrifice must always be performed with proper sentiments and knowledge. With the help of the boat of knowledge, even the biggest sinners can cross over the ocean of material miseries. Such knowledge must be learnt from a genuine spiritual master who has realized the Truth. Shree Krishna, as Arjun’s Guru, asks him to pick up the sword of knowledge, and cutting asunder the doubts that have arisen in his heart, stand up and perform his duty.

therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog. Arise, stand up, and take action

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छठा अध्यायः आत्मसंयम योग – श्रीमद्भगवद्गीता (संजय की नजर से)

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इस अध्याय में कार्यक्रम के एंकर डाॅ. संजय बियानी द्वारा बताया गया है कि यह अध्याय उन लोगों के लिए बहुत उपयोगी है जिनकी उम्र 15 से 25 के बीच है। जिनका मन पढ़ाई में नहीं लगता और यह उनके प्रत्येक कार्य को प्रभावित करता है, इस अध्याय में अर्जुन और कृष्ण का संवाद आपके जीवन में बदलाव लाने वाला है। इसमें छः बिन्दुओं पर बात की गई है – योगी कौन है ? योगी कैसे सोचता है ?, योग क्रिया कैसे की जाती है ? मन क्या है ? और इसे नियंत्रित कैसे किया जा सकता है ? मन प्रशांत होने का क्या मतलब है ? श्रद्धा और योग का क्या सम्बन्ध है ? इन सभी बिन्दुओं को श्रीमद्भगवद्गीता के द्वारा डाॅ. संजय बियानी ने बहुत ही सरल तरीके से समझाया है। उन्होंने कहा है कि हम अक्सर डरते है, क्यूंकि हमारा ध्यान कर्म करने से ज्यादा फल पर रहता है। शरीर मन और इंद्रियों को योगी ही नियंत्रित कर सकता है और जब इंसान योगी बन जाता है तो वह बाहर की वस्तुओं से प्रभावित नहीं होता और कर्मयोगी हो जाता है। उन्होंने श्रीमद्भगवद्गीता के माध्यम से बतया है कि जब हम छोटी-छोटी बातो से ऊपर उठकर आगे बढ़ जाते है तब हम ऐसे फैसले लेने लगते है जो समाजोपयोगी हो और जिससे समाज में बदलाव आए। यही वह गीता है जो मुक्त कर देती है, प्रशांत बना देती है, कर्मयोगी बना देती है, ईश्वर से मिला देती है। इस अध्याय द्वारा आप अपने मन पर नियंत्रण करना जान सकते है। यह अत्यन्त हितकारी होगा।

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पाँचवाँ अध्यायः कर्मसंन्यासयोग – श्रीमद्भगवद्गीता (संजय की नजर से)

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इस एपिसोड जिसका नाम है ‘‘कर्मसंन्यासयोग‘‘ में कार्यक्रम के सूत्रधार डाॅ. संजय बियानी द्वारा बताया गया है कि हमारी ज्यादातर बीमारियाँ मानसिक है, जिसके लिए जरूरी है कि हम अपने मन और शरीर को जाने और जैसे हर बीमारी की कोई ना कोई दवा जरूर होती है वैसे ही हमारी समस्त मानसिक बीमारियों की भी दवा है, और वो है ‘‘श्रीमद्भगवद्गीता‘‘। गीता का यह पाँचवा अध्याय उन लोगों के लिए बहुत उपयोगी है जो शंाति की तरफ बढ़ना चाहते है। जो अंदरूनी तौर पर अशांत है और जिन्हें शंाति की तलाश है। इसमें उन्होंने श्रीकृष्ण और अर्जुन के बीच जो संवाद हुआ कि ज्ञान मार्ग एवं कर्म मार्ग के बीच कौनसा श्रेष्ठ मार्ग है, इसकी भी व्याख्या की है। इस अध्याय में योगी कौन है ? ब्रह्मविद् कौन है ? सुख और आनन्द में क्या अन्तर है ? अपनी एकाग्रता किस प्रकार बढ़ाए ? इन सभी की व्याख्या श्रीमद्भगवद्गीता के माध्यम से बहुत ही सरल तरीके से की है। उन्होंने श्रीमद्भगवद्गीता के माध्यम से यह समझाया कि संसार में बार-बार आने का कारण सुख और इच्छाएँ ही तो है क्यों कि सुख की प्राप्ति इच्छाओं से होती है। यदि हम योगी बने तो हमें आनन्द मिलेगा और यह आनन्द ही हमें आगे ले जायेगा। इसमें डाॅ. संजय बियानी श्रीमद्भगवद्गीता के माध्यम से हम सभी को ‘‘स्थितप्रज्ञ‘‘ होने को कहते है। जिससे हमारे जीवन में हमें परमानंद की प्राप्ति होती हैं । यदि आप कोई कार्य करना चाहते है और आपका उसमें मन नहीं लग रहा, आप एकाग्र नहीं हो पा रहे हंै तो यह एपिसोड आपकी मदद करेगा और आपको एक अद्भुत अहसास कराएगा।

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चौथा अध्यायः ज्ञानकर्मसन्यास योग – श्रीमद्भगवद्गीता (संजय की नजर से)

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(संजय की नजर से)
चौथा अध्यायः ज्ञानकर्मसन्यास योग
सांख्य योग में ज्ञान की बात हुई तो कर्म योग में शरीर की बात हुई, शरीर से कर्म कैसे किया जाए और बुद्धि से ज्ञान मार्ग पर कैसे चला जाए इसे जाना, लेकिन अब ईश्वर को जानना जरुरी है। क्योंकि अर्जुन का सवाल था कि मैं ईश्वर को क्यों मानू। इस अध्याय में ईश्वर का परिचय, ईश्वर के आने का कारण, स्वभाव, सहित आठ बातों पर चर्चा की गई है। आइए एक बार फिर इस यात्रा पर चले और जाने चौथे अध्याय- ज्ञानकर्मसन्यास योग को।
अर्जुन अभी भी संशय में है क्योंकि वो युद्ध नहीं करना चाहता क्योंकि उसे ईश्वर का परिचय नहीं है। ये समस्या सिर्फ अर्जुन की नहीं है बल्कि हम सब लोगों की भी है। वे लोग जो व्यवसाय करना चाहते है, जो जिन्दगी में कुछ बड़ा करना चाहते है उन सबके सामने ये समस्या आती है कि वे किसी काम को क्यों और कैसे करंे। जबकि ये कितनी अच्छी बात है कि जब तक हमारें सामने समस्या नहीं आती तबतक अनुभव नहीं होता और तब तक ज्ञान नहीं बढ़ता। आइए अपने ज्ञान को और अधिक बढ़ाए।
इस अध्याय में जिस बात पर चर्चा की गई है उसमें पहला बिन्दु है ईश्वर का परिचय- श्रीकृष्ण कहते है देखो अर्जुन सबसे पहले यह ज्ञान मैनें सूर्य को दिया, सुर्य ने मनु को, मनु ने ईक्ष्वाकु को। लेकिन समय के साथ यह ज्ञान भुला दिया गया। अब एक बार फिर मैं यह ज्ञान तुमको दे रहा हूं इसे गुप्त रखना। अर्जुन ने श्रीकृष्ण से पूछा ऐसा क्यों तब श्रीकृष्ण ने कहा कि यदि ज्ञान किसी समझदार व्यक्ति को दिया जाएगा तो वह उसे समाज के निर्माण में लगाएगा और यदि ज्ञान किसी अज्ञानी को दिया जाए तो वह विनाश कर सकता है। इस प्रकार जब श्रीकृष्ण अर्जुन को अपना परिचय दे रहे है तो अर्जुन एक बार फिर संशय में पड़ जाते है कि आप तो मेरे भ्राता और मित्र की तरह है, फिर मैं ये कैसे मान लू कि आप ईश्वर है। इसके जवाब में श्रीकृष्ण अर्जुन को बताते है कि अर्जुन तुम्हे लगता है कि ये तुम्हारा पहला जन्म है जबकि इससे पहले तुम्हारे कई जन्म हो चुके है लेकिन तुम्हे अपने जन्मों का बोध नहीं है, परंतु मुझे है। मुझे लगता है कि हिन्दू धर्म में जो आत्मा की बात की गई है वह बहुत ही तार्किक है क्योंकि यदि कर्म और फल में कोई संबंध नहीं होता तो यह चक्र कैसे चलता।
गीता में यह स्पष्ट किया गया है कि हम आत्मा है और बहुत सदियों से चले आ रहे है, लेकिन अर्जुन अभी भी परेशान है और तब वह दूसरा प्रश्न पूछता है कि आपके आने का कारण क्या है? तब भगवान श्रीकृष्ण उसे जवाब देते है कि जब-जब धर्म की हानि होती है, जब-जब समाज में अराजकता बढ़ती है तब-तब मैं जन्म लेता हूं। अर्जुन फिर ईश्वर के स्वभाव के बारे में पूछते है तब भगवान जवाब देते है कि ईश्वर का स्वभाव एक बच्चे जैसा है जिसे अपने कर्म के फल से आसक्ति नहीं होती है। कर्म और सन्यास की चर्चा करते हुए श्रीकृष्ण कहते है कि कर्म श्रेष्ठ तब बनता है जब वह फल की इच्छा किए बिना किया जाए। पंडित के बारें में चर्चा करते हुए श्रीकृष्ण कहते है कि पंडित वो है जो ज्ञान की खोज कर रहे है जिससे समाज को सही ज्ञान दिया जा सके। श्रद्धा के बारें में बताते हुए श्रीकृष्ण कहते है कि जो भी कर्म श्रद्धा के साथ किया जाता है वह सफल होता है। आखिर में श्रीकृष्ण यज्ञ की बात करते हुए कहते है आप अपने अर्जित धन में से दान जरुर करे। इस अध्याय में यज्ञ को चार भागों में बांटा गया है-
1. द्रव्य यज्ञ- अर्जित धन को दान देना।
2. तप यज्ञ- व्यक्ति मेहनत करके जो दान करता है।
3. योग यज्ञ- ध्यान लगाना और अंतःरस को प्राप्त करना।
4. ज्ञान यज्ञ- ज्ञान की अग्नि से कर्म बंधन को भस्म करना।
इस अध्याय में ज्ञान के दान को सर्वश्रेष्ठ बताया गया है। मैं आपको उदाहरण से समझाता हूं। शिक्षक को अपने शिष्यों को ऐसा ज्ञान देना चाहिए जिससे वे श्रेष्ठ बने और समाज की प्रगति में अपना योगदान दे सके। हम फिर मिलेंगे और अगले अध्याय में कर्म सन्यास योग की चर्चा की जाएगी।

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तीसरा अध्याय- कर्म योग – श्रीमदभगवदगीता (संजय की नजर से)

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(संजय की नजर से)
तीसरा अध्याय- कर्म योग
श्रीमद्भगवद्गीता का तीसरे अध्याय हमें अपने जीवन की कई समस्याओं का हल जानने में मदद करता है।
किसी काम को करने में हम सफल क्यों नहीं होते।
हमें उसे करने का तरीका मालूम नहीं होता। ये ऐसे प्रश्न है जो हमारे सामने आते हैं।
ऐसे ही प्रश्न आज से लगभग 5000 साल पूर्व अर्जुन को परेशान करते थे, जिसका उत्तर उन्हें श्रीकृष्ण से मिला। अर्जुन श्रीकृष्ण से कहते है कि मेरा कर्म क्या है मुझे युद्ध क्यों करना चाहिए। तब श्रीकृष्ण ने अर्जुन को उनका कर्म बताते हुए कहा कि जब हम किसी काम को आरंभ करते है तो हमें यह नहीं पता होता कि उस काम को करने का सही तरीका क्या है। किसी लक्ष्य को पाने के लिए उसका सही रास्ता मालूम होना आवश्यक है और सही रास्ते का चयन तभी किया जा सकता है जब हमारा स्वयं से परिचय होगा, यानि हमें अपनी शक्ति का अहसास होगा। श्रीकृष्ण कहते है कि कर्म करो किन्तु अनासक्ति के साथ अर्थात फल की इच्छा किए बगैर किया गया कर्म सदेव सफल होता है।
किसी काम करते समय हमारा मन विषय में फंस जाता है जिस कारण राग और द्वेष पैदा होता है। राग यानि लगाव और द्वेष यानि ईर्ष्या। और इन दोनों ही परिस्थितियों में निर्णय लेने की क्षमता कमजोर हो जाती है, जिसका सीधा असर हमारें लक्ष्य पर पड़ता है। अर्जुन श्रीकृष्ण से पूछते है कि राग और द्वेष से कैसे बचा जा सकता है। तब श्रीकृष्ण अर्जुन से कहते है कि जो काम अनास्क्त होकर किया जाए वहीं श्रेष्ठ है।
आज के परिप्रेक्ष्य में बात की जाए तो इस समय समाज की सबसे बड़ी समस्या भ्रष्टाचार है। भ्रष्टाचार इसलिए है क्योंकि हमारें जनप्रतिनिधि स्वयं को समाज से बड़ा मान लेते है और अपना हित साधने के लिए जनता का नुकसान करते है। वहीं अगर हर जनप्रतिनिधि अपना कर्म अनासक्त भाव से करे तो स्वस्थ समाज का निर्माण किया जा सकता है।

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Karma Yog Chapter Three | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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In this chapter of Bhagwad Gita ,Shree Krishna explains that all the mortal beings are obliged to work by their inherent modes of nature,this implies that the beings are intrinsically guided as to how they shall behave and act in their bodily abode, Lord Krishna further states that nobody can remain without action for even an instant. The category of people who externally exhibit renunciation by wearing and donning the “Bhagawa Vastra” ie the ochre Robes but are internally dwelling upon the worldly pleasures and sense objects are hypocrites are far removed from the supreme soul .

Greater to them are those who practice “Karm yog“, and continue to engage in action externally, but give up attachment from within. Shree Krishna then propounds that all living beings have responsibilities to fulfil as integral parts of the scheme of God’s formation. When we execute our arranged duties as an obligation to God, such work becomes “Yagya” (sacrifice). The performance of of “Yagya”is naturally pleasing to the heavenly gods, and they bestow us with material prosperity. Those who do not accept their responsibility in this cycle are sinful; they live only for the pleasure of their senses, and their lives are in vain.

Shree Krishna then explains  that unlike the rest of humankind, the enlightened souls who are situated in the self are not obliged to fulfill bodily responsibilities, for they are executing higher responsibilities at the level of the soul. However, if they abandon their social duties, it creates conflict in the minds of common people, who tend to follow in the footsteps of the great ones. So, to set a good example for the world to imitate, the wise should continue working, although without any motive for personal reward. This will prevent the ignorant from prematurely giving up their prescribed duties. Arjun then asks why people commit sinful acts, even unwillingly, as if by force.

 The Supreme Lord explains that the all-devouring wicked enemy of the world is lust alone. As we know that fire is covered by smoke, and a mirror may be masked by dust, in the same way desire covers up one’s knowledge and pulls away the intellect. Shree Krishna then gives the call to Arjun to slay this enemy called desire, which is the embodiment of sin, and bring his senses, mind, and intellect under control.

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Sankhya Yog – Chapter Two | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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Sankhya Yog

Lord Krishna or our supreme God  starts by inducing in Arjun a desire for knowledge. He does this by pointing out that his state of confusion is not worthy of respect hence is dishonourable and unsuitable for righteous people. He then goes on to remind Arjun of the consequences of illusion, which are hurt, notoriety, failure in life, leading to the  degradation of the soul.

Lord Krishna says this feeling of discomfort is felt by all and more so when we are confused  but it is not the natural condition of the soul.  He says that feeling of annoyance, if correctly channelled, can become a commanding impetus leading towards the highest knowledge.

The moments in our life when we are facing pain,rejection and other dilememas is the time a resolution of doubt occurs which helps a person acquire an indepth understanding than before. So we can say that Lord Krishna (the supreme God) sometimes deliberately puts a person in chaos, so that he or she may be propelled  to search for knowledge and move towards the state of higher bliss and on a road towards nearness with the Lord. The final outcome is that when the doubt is finally resolved, that person reaches a higher level of understanding.

Shree Krishna goes on to explain that the the feelings Arjuna is experiencing is neither moral duty nor true sympathy; rather, it is expression of grief and delusion. It has its roots in weakness of mind.A weak mind only faces such delusions , If his behavior was truly based on wisdom and mercy, then he would experience neither confusion nor grief but would be able to suitable comprehend the correct path of Righteousness.

He propounds that Bheeshma and Dronacharya and the others who are on the opposite side are all people  worthy of his reverence and love. Bheeshma  no doubt was considered  the embodiment of chastity.. To treat these men of high merit as enemies now seemed dreadful to the noble-minded Arjun. If getting in dispute with these respected elders was improper, according to Arjuna,so he says  then how could he ever think of attacking them with weapons? What arjun implies here is, “O Krishna, please do not  heve doubt  on my courage and valor. I am prepared to fight. But from the perspective of moral duty, my duty is to respect my teachers and to show compassion towards them.”

Arjun commiserates that, if he did kill these noble elders, tainted with their blood, and so much of bloodshed  his sense of right and wrong ie his consciouss  would not let him enjoy all the royal benefits of ruling the kingdom even though he may win over the three worlds.All the victory would simply be useless for him.

Arjun’s situation is not exclusive.We mortal beings also face a similar dilemma in our day to day lives  This is perpetually the condition we sometimes find ourselves in as we go through the expedition of life. We want happiness, but we undergo misery; we have a thirst for  knowledge, but are unable to lift the cloud of ignorance; we crave perfect love, but repeatedly meet with disappointment. Our college degrees, acquired knowledge, and mundane scholarships do not provide solutions to these perplexities of life. We need divine knowledge to solve the puzzle of life.and this is exactly what you would find in a simplified form in “ Bhagwad Gita ,”. Such is the path Arjun has decided to take.

In sharp contrast to Arjun’s words of weeping and lamenting , Shree Krishna smiled, displaying that the situation was not making him despair; rather he was perfectly happy with it. Such is the all pervasive attitude exhibited by someone with knowledge in all situations.

With our incomplete understanding, we find faults with the situations we are in—we criticize and complain about them, wish to run away from them, and hold them responsible for our shortcomings and misery. But the enlightened souls inform us that the world created by God is perfect in every way, and both good and bad situations come to us for a divine purpose. They are all arranged for our spiritual evolution, to push us upward in our journey toward perfection. Those who understand this secret are never disturbed in difficult circumstances, facing them with serenity and tranquility.

Lord Krishna explains  that those who are surrendered to God simply do their duty in all situations, without being affected by outcomes. Such persons never lament because they accept all circumstances as God’s grace.

Shree Krishna begins by explaining that the entity that we call the “self” is really the soul, not the material body, and is eternal, just as God himself is eternal.

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