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{"id":1219,"date":"2022-03-04T05:29:59","date_gmt":"2022-03-04T05:29:59","guid":{"rendered":"https:\/\/ganeriwalaca.com\/blog\/?p=1219"},"modified":"2023-08-19T06:48:22","modified_gmt":"2023-08-19T06:48:22","slug":"shrimadbhagwad-geeta-a-practical-approach-05-20","status":"publish","type":"post","link":"https:\/\/ganeriwalaca.com\/blog\/shrimadbhagwad-geeta-a-practical-approach-05-20\/","title":{"rendered":"Shrimadbhagwad Geeta \u2013 A Practical Approach (05.20)"},"content":{"rendered":"\n

\u0964\u0964<\/strong> <\/strong>Shrimadbhagwad Geeta <\/strong>\u0964\u0964 <\/strong>A Practical Approach  <\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964<\/strong> <\/strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924<\/strong> <\/strong> <\/strong>\u0917\u0940\u0924\u093e<\/strong> <\/strong>\u0964\u0964<\/strong> <\/strong>\u090f\u0915<\/strong> <\/strong>\u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915<\/strong> <\/strong>\u0938\u094b\u091a<\/strong> <\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964<\/strong> <\/strong>Chapter  05.20 <\/strong>\u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    05.20  \u0964\u0964<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

\u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 5.20<\/strong>\u0965<\/strong><\/p>\n\n\n\n

\u0928 \u092a\u094d\u0930\u0939\u0943\u0937\u094d\u092f\u0947\u0924\u094d\u092a\u094d\u0930\u093f\u092f\u0902 \u092a\u094d\u0930\u093e\u092a\u094d\u092f \u0928\u094b\u0926\u094d\u0935\u093f\u091c\u0947\u0924\u094d\u092a\u094d\u0930\u093e\u092a\u094d\u092f \u091a\u093e\u092a\u094d\u0930\u093f\u092f\u092e\u094d\u200c \u0964<\/strong><\/p>\n\n\n\n

\u0938\u094d\u0925\u093f\u0930\u092c\u0941\u0926\u094d\u0927\u093f\u0930\u0938\u092e\u094d\u092e\u0942\u0922\u094b \u092c\u094d\u0930\u0939\u094d\u092e\u0935\u093f\u0926\u094d \u092c\u094d\u0930\u0939\u094d\u092e\u0923\u093f \u0938\u094d\u0925\u093f\u0924\u0903\u0965<\/strong><\/p>\n\n\n\n

“na prah\u1e5b\u1e63yet priya\u1e3f pr\u0101pya,<\/p>\n\n\n\n

nodvijet pr\u0101pya c\u0101priyam..\u0964<\/p>\n\n\n\n

sthira-buddhir asamm\u016b\u1e0dho,<\/p>\n\n\n\n

brahma-vid brahma\u1e47i sthita\u1e25”..\u0964\u0964<\/p>\n\n\n\n

\u092d\u093e\u0935\u093e\u0930\u094d\u0925 :<\/strong> <\/strong><\/p>\n\n\n\n

\u0924\u0924\u094d\u0935\u091c\u094d\u091e\u093e\u0928\u0940 \u092e\u0928\u0941\u0937\u094d\u092f \u0928 \u0924\u094b \u0915\u092d\u0940 \u0915\u093f\u0938\u0940 \u092d\u0940 \u092a\u094d\u0930\u093f\u092f \u0935\u0938\u094d\u0924\u0941 \u0915\u094b \u092a\u093e\u0915\u0930 \u0939\u0930\u094d\u0937\u093f\u0924 \u0939\u0948 \u0914\u0930 \u0928 \u0939\u0940 \u0905\u092a\u094d\u0930\u093f\u092f \u0935\u0938\u094d\u0924\u0941 \u0915\u094b \u092a\u093e\u0915\u0930 \u0935\u093f\u091a\u0932\u093f\u0924 \u0939\u094b\u0924\u093e \u0939\u0948, \u090e\u0938\u093e \u0938\u094d\u0925\u093f\u0930 \u092c\u0941\u0926\u094d\u0927\u093f, \u092e\u094b\u0939-\u0930\u0939\u093f\u0924, \u092c\u094d\u0930\u0939\u094d\u092e \u0915\u094b \u091c\u093e\u0928\u0928\u0947 \u0935\u093e\u0932\u093e \u0938\u0926\u093e \u092a\u0930\u092e\u093e\u0924\u094d\u092e\u093e \u092e\u0947\u0902 \u0939\u0940 \u0938\u094d\u0925\u093f\u0924 \u0930\u0939\u0924\u093e \u0939\u0948\u0964 (\u0968\u0966)<\/p>\n\n\n\n

Meaning:<\/strong><\/p>\n\n\n\n

Having obtained a desirable situation, he does not get elated; nor does he get perturbed if it is undesirable. The person of steady intellect is never deluded; the knower of the eternal essence is established in the eternal essence.<\/p>\n\n\n\n

Explanation:<\/strong><\/p>\n\n\n\n

In this shloka, Shri Krishna emphasizes the realized seeker’s outlook towards situations in the material world. Like any other person, the realized seeker encounters pleasant and unpleasant situations. He cannot avoid them. But the difference is that these situations do not destabilize the realized seeker. In other words, they do not cause elation or depression.<\/p>\n\n\n\n

In this section of verse\u2014neither rejoicing in pleasure, nor lamenting the unpleasant\u2014is the highest ideal of the Vipassan\u0101 tradition of meditation in Buddhism also.<\/p>\n\n\n\n

Usually, when something undesirable happens to someone that we do not know, it does not affect us. But if it happens to us – say we fall sick – it affects us deeply. But the wise person has transcended the ego. He recognizes that every situation is part of nature. In nature, elements are interacting with the elements in multiple configurations. Once he has this vision, happenings of the world do not impact the realized seeker.<\/p>\n\n\n\n

It is important to note that situations, both good and bad, have their place in our lives. Unpleasant experiences are useful from relative world perspective because they usually have a lesson embedded within them. With each unpleasant situation the emotion of sadness will arise. But in a realized seeker there will be a space between the emotion and the self. For example, if we are on a boat, the ups and downs of the sea will impact us. But if we are standing on a rock on the shore, the ups and downs of sea do not affect us.<\/p>\n\n\n\n

Why do realized seekers remain unperturbed? Their understanding of the eternal essence has become stable and firm. They have become “sthitha prajnya”. They are free from the delusion of doership and enjoyership. Initially, when this knowledge is first gained, it stays on the surface. We experience the eternal essence sporadically, for a brief instance, then immediately go back into identification with the body\/mind\/intellect.<\/p>\n\n\n\n

Divine knowledge brings the understanding that our self-interest lies in giving pleasure to God.  This leads to surrender to the will of God, and when the self-will gets merged in the divine will, one develops the equanimity to serenely accept both pleasure and pain as His grace.  This is the symptom of a person situated in transcendence.<\/p>\n\n\n\n

Our lives are governed mainly by three factors; d\u0113\u015ba, k\u0101la pr\u0101rabdha i.e. place, time and destiny. Our life is governed by three forces; one is the place influences the life; the surrounding, the environment, the people, etc. That is d\u0113\u015ba\u1e25, because whether I like or not; I have to face the onslaught of the world; and the second thing I cannot escape is k\u0101la\u1e25; whether I like or not, the time is flowing; and as even the time is flowing, the body is ageing; Just time has got its onslaught and the third factor which varies from individual to individual is pr\u0101rabdha; even though d\u0113\u015ba and k\u0101la are the same; how come different people have different experiences; you can give only one reason; what is that pr\u0101rabdha; purva janma karma.<\/p>\n\n\n\n

So, Krishna says the difference in gyaani and agyaani will be in the response to the situation; j\u00f1\u0101nam does not change the situation; j\u00f1\u0101nam gives the inner strength to have a balanced response towards both ups and downs; and this samatvam is the benefit of \u0101tma j\u00f1\u0101nam.<\/p>\n\n\n\n

A j\u00f1\u0101ni is not carried away by those experiences, because he knows that those experiences are caused by d\u0113\u015ba k\u0101la\u1e25 pr\u0101rabdha and therefore they will arrive and they will also go away; and therefore, it is not that he rejects them; he appreciates a favourable situation; but he is not hooked to or addicted to a favourable situation. And what is the difference between appreciation and not getting addiction; when I get addicted to that; I am not prepared to lose that experience. And when that experience is lost; I go through a tremendous vacuum; j\u00f1\u0101ni is one who appreciates a favourable situation and when that situation goes away, it does not create a vacuum in him.<\/p>\n\n\n\n

The best example of Lord Rama who was sworn a day before sent to forest for 14 years. In both situations, he has not perturbed but Laxman could not control himself.<\/p>\n\n\n\n

So therefore, the one who constantly maintains the identification of the eternal essence becomes one with the eternal essence. He remains a pure witness of the ups and downs of the material world.<\/p>\n\n\n\n

 Footnotes<\/p>\n\n\n\n

 1. Tulsidas has said that the ocean remains same in rain or drought, but a small lake overflow and dries up. It is a simple yet powerful example of the different between a realized seeker’s vision and an ordinary person’s vision.<\/p>\n\n\n\n

\u0964\u0964 \u0939\u093f\u0902\u0926\u0940 \u0938\u092e\u0940\u0915\u094d\u0937\u093e \u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

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\u092d\u0917\u0935\u093e\u0928 \u0930\u093e\u092e \u0915\u0947 \u091a\u0930\u093f\u0924\u094d\u0930 \u092e\u0947\u0902 \u0905\u0928\u0947\u0915 \u0915\u0920\u093f\u0928\u093e\u0907\u092f\u093e\u0902 \u0906\u0908\u0964 \u090f\u0915 \u0938\u092e\u092f \u091c\u092c \u0909\u0928 \u0915\u093e \u0930\u093e\u091c\u094d\u092f \u0905\u092d\u093f\u0937\u0947\u0915 \u0939\u094b\u0928\u0947 \u0935\u093e\u0932\u093e \u0925\u093e, \u0909\u0938\u0940 \u0938\u092e\u092f \u0930\u093e\u0924\u094b\u0902 \u0930\u093e\u0924 \u092c\u093e\u091c\u0940 \u092a\u0932\u091f \u0917\u0908 \u0914\u0930 \u0909\u0928\u094d\u0939\u0947\u0902 14 \u0938\u093e\u0932 \u0915\u093e \u0935\u0928\u0935\u093e\u0938 \u092e\u093f\u0932\u093e\u0964 \u0915\u093f\u0902\u0924\u0941 \u0926\u094b\u0928\u094b \u0939\u0940 \u092a\u0930\u093f\u0938\u094d\u0925\u093f\u0924\u093f\u092f\u094b\u0902 \u092e\u0947\u0902 \u092d\u0917\u0935\u093e\u0928 \u0930\u093e\u092e \u0915\u0947 \u0935\u094d\u092f\u0935\u0939\u093e\u0930, \u092e\u093e\u0928\u0938\u093f\u0915 \u0938\u0902\u0924\u0941\u0932\u0928 \u0914\u0930 \u0935\u093f\u0936\u094d\u0935\u093e\u0938 \u092e\u0947\u0902 \u0915\u094b\u0908 \u092b\u0930\u094d\u0915 \u0928\u0939\u0940\u0902 \u0906\u092f\u093e\u0964 \u0905\u0924\u0903 \u0938\u092e\u092f, \u0938\u094d\u0925\u093e\u0928 \u0914\u0930 \u092a\u094d\u0930\u093e\u0930\u092c\u094d\u0927 \u091c\u094b \u092d\u0940 \u092a\u0930\u093f\u0938\u094d\u0925\u093f\u0924\u093f\u092f\u094b\u0902 \u0915\u094b \u0909\u0924\u094d\u092a\u0928\u094d\u0928 \u0915\u0930\u0924\u093e \u0939\u0948, \u092c\u094d\u0930\u0939\u094d\u092e\u0938\u0902\u0927 \u0909\u0938\u0947 \u092a\u094d\u0930\u0915\u0943\u0924\u093f \u0915\u0940 \u0915\u094d\u0930\u093f\u092f\u093e\u090f\u0902 \u0938\u092e\u091d \u0915\u0930 \u0938\u092e\u092d\u093e\u0935 \u0938\u0947 \u0930\u0939\u0924\u093e \u0939\u0948\u0964<\/p>\n\n\n\n

\u092c\u094d\u0930\u0939\u094d\u092e\u0938\u0928\u094d\u0927 \u0915\u0947 \u0939\u0930 \u092a\u0930\u093f\u0938\u094d\u0925\u093f\u0924\u093f \u092e\u0947\u0902 \u0938\u092e\u092d\u093e\u0935 \u0915\u0947 \u0917\u0941\u0923 \u0915\u0947 \u092c\u093e\u0926 \u0905\u0928\u094d\u092f \u0917\u0941\u0923 \u0906\u0917\u0947 \u092a\u0922\u093c\u0924\u0947 \u0939\u0948\u0964 \u092f\u0939 \u092f\u093e\u0926 \u0930\u0939\u0947 \u0915\u093f \u0917\u0941\u0923 \u090f\u0915 \u092a\u0948\u0915\u0947\u091c \u0939\u0948, \u0915\u093f\u0938\u0940 \u090f\u0915 \u0917\u0941\u0923 \u0938\u0947 \u0915\u094b\u0908 \u092c\u094d\u0930\u0939\u094d\u092e\u0938\u0928\u094d\u0927 \u092f\u093e \u0938\u094d\u0925\u093f\u0924\u092a\u094d\u0930\u091c\u094d\u091e \u0928\u0939\u0940 \u0939\u094b \u091c\u093e\u0924\u093e\u0964<\/p>\n\n\n\n

\u0964\u0964 \u0939\u0930\u093f \u0950 \u0924\u0924 \u0938\u0924\u0964\u09645.20\u0964\u0964<\/p>\n\n\n\n

Complied by: CA R K Ganeriwala ( +91 9422310075)<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0964\u0964 Shrimadbhagwad Geeta \u0964\u0964 A Practical Approach  \u0964\u0964 \u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924  \u0917\u0940\u0924\u093e \u0964\u0964 \u090f\u0915 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u0938\u094b\u091a \u0964\u0964 \u0964\u0964 Chapter  05.20 \u0964\u0964 \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    05.20  \u0964\u0964 \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 5.20\u0965 \u0928 \u092a\u094d\u0930\u0939\u0943\u0937\u094d\u092f\u0947\u0924\u094d\u092a\u094d\u0930\u093f\u092f\u0902 \u092a\u094d\u0930\u093e\u092a\u094d\u092f \u0928\u094b\u0926\u094d\u0935\u093f\u091c\u0947\u0924\u094d\u092a\u094d\u0930\u093e\u092a\u094d\u092f \u091a\u093e\u092a\u094d\u0930\u093f\u092f\u092e\u094d\u200c \u0964 \u0938\u094d\u0925\u093f\u0930\u092c\u0941\u0926\u094d\u0927\u093f\u0930\u0938\u092e\u094d\u092e\u0942\u0922\u094b \u092c\u094d\u0930\u0939\u094d\u092e\u0935\u093f\u0926\u094d \u092c\u094d\u0930\u0939\u094d\u092e\u0923\u093f \u0938\u094d\u0925\u093f\u0924\u0903\u0965 “na prah\u1e5b\u1e63yet priya\u1e3f pr\u0101pya, nodvijet pr\u0101pya c\u0101priyam..\u0964 sthira-buddhir asamm\u016b\u1e0dho, brahma-vid brahma\u1e47i sthita\u1e25”..\u0964\u0964 \u092d\u093e\u0935\u093e\u0930\u094d\u0925 :  \u0924\u0924\u094d\u0935\u091c\u094d\u091e\u093e\u0928\u0940 \u092e\u0928\u0941\u0937\u094d\u092f \u0928 […]<\/p>\n","protected":false},"author":1,"featured_media":1220,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1219","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bhagwat-geeta"],"yoast_head":"\n% - 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