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{"id":2142,"date":"2022-06-28T04:35:39","date_gmt":"2022-06-28T04:35:39","guid":{"rendered":"https:\/\/ganeriwalaca.com\/blog\/?p=2142"},"modified":"2024-03-23T07:02:01","modified_gmt":"2024-03-23T07:02:01","slug":"shrimadbhagwad-geeta-a-practical-approach-11-20","status":"publish","type":"post","link":"https:\/\/ganeriwalaca.com\/blog\/shrimadbhagwad-geeta-a-practical-approach-11-20\/","title":{"rendered":"Shrimadbhagwad Geeta \u2013 A Practical Approach (11.20)"},"content":{"rendered":"\n<p><strong>\u0964\u0964 <\/strong><strong>Shrimadbhagwad Geeta <\/strong><strong>\u0964\u0964 <\/strong><strong>A Practical Approach&nbsp; <\/strong><strong>\u0964\u0964<\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964<\/strong><strong> <\/strong><strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924<\/strong><strong> &nbsp;<\/strong><strong>\u0917\u0940\u0924\u093e<\/strong><strong> <\/strong><strong>\u0964\u0964<\/strong><strong> <\/strong><strong>\u090f\u0915<\/strong><strong> <\/strong><strong>\u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915<\/strong><strong> <\/strong><strong>\u0938\u094b\u091a<\/strong><strong> <\/strong><strong>\u0964\u0964<\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964<\/strong><strong> Chapter&nbsp; 11.20 II<\/strong><strong><\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; &nbsp;&nbsp; &nbsp;11.20 II<\/strong><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><strong>\u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 11.20<\/strong><strong>\u0965<\/strong><\/p>\n\n\n\n<p><strong>\u0926\u094d\u092f\u093e\u0935\u093e\u092a\u0943\u0925\u093f\u0935\u094d\u092f\u094b\u0930\u093f\u0926\u092e\u0928\u094d\u0924\u0930\u0902 \u0939\u093f \u0935\u094d\u092f\u093e\u092a\u094d\u0924\u0902 \u0924\u094d\u0935\u092f\u0948\u0915\u0947\u0928 \u0926\u093f\u0936\u0936\u094d\u091a \u0938\u0930\u094d\u0935\u093e\u0903 \u0964<\/strong><\/p>\n\n\n\n<p><strong>\u0926\u0943\u0937\u094d\u091f\u094d\u0935\u093e\u0926\u094d\u092d\u0941\u0924\u0902 \u0930\u0942\u092a\u092e\u0941\u0917\u094d\u0930\u0902 \u0924\u0935\u0947\u0926\u0902\u0932\u094b\u0915\u0924\u094d\u0930\u092f\u0902 \u092a\u094d\u0930\u0935\u094d\u092f\u0925\u093f\u0924\u0902 \u092e\u0939\u093e\u0924\u094d\u092e\u0928\u094d\u200c<\/strong> <strong>\u0965<\/strong><\/p>\n\n\n\n<p>&#8220;dy\u0101v \u0101-p\u1e5bthivyor idam antara\u1e3f hi,<\/p>\n\n\n\n<p>vy\u0101pta\u1e3f tvayaikena di\u015ba\u015b ca sarv\u0101\u1e25..<\/p>\n\n\n\n<p>d\u1e5b\u1e63\u1e6dv\u0101dbhuta\u1e3f r\u016bpam ugra\u1e3f taveda\u1e3f,<\/p>\n\n\n\n<p>loka- traya\u1e3f pravyathita\u1e3f mah\u0101tman&#8221;..<\/p>\n\n\n\n<p><strong>\u092d\u093e\u0935\u093e\u0930\u094d\u0925:<\/strong><strong>&nbsp;<\/strong><\/p>\n\n\n\n<p>\u0939\u0947 \u092e\u0939\u093e\u092a\u0941\u0930\u0942\u0937! \u0938\u092e\u094d\u092a\u0942\u0930\u094d\u0923 \u0906\u0915\u093e\u0936 \u0938\u0947 \u0932\u0947\u0915\u0930 \u092a\u0943\u0925\u094d\u0935\u0940 \u0924\u0915 \u0915\u0947 \u092c\u0940\u091a \u0915\u0947\u0935\u0932 \u0906\u092a \u0939\u0940 \u0905\u0915\u0947\u0932\u0947 \u0938\u092d\u0940 \u0926\u093f\u0936\u093e\u0913\u0902 \u092e\u0947\u0902 \u0935\u094d\u092f\u093e\u092a\u094d\u0924 \u0939\u0948\u0902 \u0914\u0930 \u0906\u092a \u0915\u0947 \u0907\u0938 \u092d\u092f\u0902\u0915\u0930 \u0906\u0936\u094d\u091a\u0930\u094d\u092f\u091c\u0928\u0915 \u0930\u0942\u092a \u0915\u094b \u0926\u0947\u0916\u0915\u0930 \u0924\u0940\u0928\u094b\u0902 \u0932\u094b\u0915 \u092d\u092f\u092d\u0940\u0924 \u0939\u094b \u0930\u0939\u0947 \u0939\u0948\u0902\u0964 (\u0968\u0966)<\/p>\n\n\n\n<p><strong>Meaning:<\/strong><\/p>\n\n\n\n<p>This distance between heaven, earth is, and all directions is pervaded only by you alone. Having seen this, you\u2019re fascinating and terrible form, the three worlds are afraid, O great one.<\/p>\n\n\n\n<p><strong>Explanation:<\/strong><\/p>\n\n\n\n<p>Arjun says, \u201cO Omnipresent Lord, you are pervading in all ten directions, the whole earth, the sky above, and the space in- between. All living beings are shuddering in fear of you.\u201d Why should the three worlds shudder before the universal form when they have not even seen it? Arjun implies that everyone is functioning in fear of God\u2019s laws. His edicts are in place, and everyone is obliged to submit to them.<\/p>\n\n\n\n<p>Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the \u201cnot- space\u201d with outlines of familiar objects to arrive at a conclusion such as \u201cthis is a box\u201d and so on.<\/p>\n\n\n\n<p>Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things \u201cobjects\u201d. Next, they send those objects to the mind which uses its memory to say, \u201cthis is a box and a key\u201d. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.<\/p>\n\n\n\n<p>Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, \u201cekena\u201d, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.<\/p>\n\n\n\n<p>Now, Ishvara\u2019s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as \u201cgood\u201d, there will be something \u201cbad\u201d by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.<\/p>\n\n\n\n<p>Lord as the creative principle, we all enjoy; Lord as the sustaining principle we all admire; but there is a third facet of Lord; not only sr\u0325i\u1e63\u1e6di k\u0101ra\u1e47am, not only stithi k\u0101ra\u1e47am; but the very same Lord is the laya k\u0101ra\u1e47am; which is represented by the fiery mouth. When Arjuna saw the Lord as the death principle, the destroyer principle, Arjuna has got fear also. Therefore, now Arjuna has got a mixed feeling, one side is wonder; another side is fear also. And therefore, he adds both words; adbhudham and ugra\u1e43; it is wonderful and also frightening.<\/p>\n\n\n\n<p>So one thing we do not want anything around is death, either for me or for a few people around; this is the fundamental insecurity and everybody has got this running sense of insecurity constantly throughout and therefore Arjuna says; l\u014dkatraya\u1e43; all the l\u014dk\u0101s; even the animals have got instinctive fear of death; therefore all the three l\u014dk\u0101s including d\u0113v\u0101s, asur\u0101s; manu\u1e63y\u0101s, pa\u015bus, pak\u1e63is, insects, even an ant; they are all frightened of You; the death principle, represented by the fiery mouth. Hey Mah\u0101tman means Vi\u015bva r\u016bpa; mah\u0101n; \u0101tma \u015bar\u012bram yasya mah\u0101tma; sambodhana is hey mah\u0101tman.<\/p>\n\n\n\n<p><strong>\u0964\u0964 \u0939\u093f\u0902\u0926\u0940 \u0938\u092e\u0940\u0915\u094d\u0937\u093e \u0964\u0964<\/strong><strong><\/strong><\/p>\n\n\n\n<p>\u0905\u0930\u094d\u091c\u0941\u0928 \u0915\u0939\u0924\u093e \u0939\u0948 \u0915\u093f \u0939\u0947 \u0938\u0930\u094d\u0935\u0935\u094d\u092f\u093e\u092a\u0940 \u092e\u0939\u093e\u092a\u0941\u0930\u0941\u0937! \u0906\u092a \u0938\u093e\u0930\u0940 \u092a\u0943\u0925\u094d\u0935\u0940 \u0914\u0930 \u0909\u0938\u0915\u0947 \u090a\u092a\u0930 \u0906\u0915\u093e\u0936 \u0914\u0930 \u0909\u0938 \u0915\u0947 \u092c\u0940\u091a \u0915\u0947 \u0938\u094d\u0925\u093e\u0928 \u092e\u0947\u0902 \u0938\u092d\u0940 \u0926\u0938 \u0926\u093f\u0936\u093e\u0913\u0902 \u092e\u0947\u0902 \u0935\u094d\u092f\u093e\u092a\u094d\u0924 \u0939\u0948\u0902\u0964 \u0938\u092d\u0940 \u091c\u0940\u0935 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\u0939\u0948 \u0915\u093f \u0938\u092d\u0940 \u092d\u0917\u0935\u093e\u0928 \u0915\u0947 \u0928\u093f\u092f\u092e \u0915\u0947 \u092d\u092f \u0938\u0947 \u0915\u093e\u0930\u094d\u092f \u0915\u0930 \u0930\u0939\u0947 \u0939\u0948\u0902\u0964 \u0909\u0928\u0915\u0940 \u0906\u091c\u094d\u091e\u093e\u090f\u0901 \u0905\u091f\u0932 \u0939\u0948\u0902 \u0914\u0930 \u0938\u092d\u0940 \u0909\u0928\u0915\u093e \u092a\u093e\u0932\u0928 \u0915\u0930\u0928\u0947 \u0915\u0947 \u0932\u093f\u090f \u092c\u093e\u0927\u094d\u092f \u0939\u094b\u0924\u0947 \u0939\u0948\u0902\u0964<\/p>\n\n\n\n<p>\u0905\u0930\u094d\u091c\u0941\u0928 \u0935\u093f\u0930\u093e\u091f \u0930\u0942\u092a \u092a\u0930\u092e\u0947\u0936\u094d\u0935\u0930 \u0915\u093e \u0926\u0930\u094d\u0936\u0928 \u0915\u0930 \u0930\u0939\u0947 \u0925\u0947 \u0909\u0938 \u092e\u0947 \u0909\u0938 \u0928\u0947 \u0905\u0928\u0947\u0915 \u0906\u0936\u094d\u091a\u0930\u094d\u092f\u091c\u0928\u0915 \u0938\u094d\u0935\u0930\u0942\u092a 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11.20\u0964\u0964<\/p>\n\n\n\n<p><strong>Complied by: CA R K Ganeriwala (+91 9422310075)<\/strong><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0964\u0964 Shrimadbhagwad Geeta \u0964\u0964 A Practical Approach&nbsp; \u0964\u0964 \u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 &nbsp;\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&nbsp; 11.20 II \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; &nbsp;&nbsp; &nbsp;11.20 II \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 11.20\u0965 \u0926\u094d\u092f\u093e\u0935\u093e\u092a\u0943\u0925\u093f\u0935\u094d\u092f\u094b\u0930\u093f\u0926\u092e\u0928\u094d\u0924\u0930\u0902 \u0939\u093f \u0935\u094d\u092f\u093e\u092a\u094d\u0924\u0902 \u0924\u094d\u0935\u092f\u0948\u0915\u0947\u0928 \u0926\u093f\u0936\u0936\u094d\u091a \u0938\u0930\u094d\u0935\u093e\u0903 \u0964 \u0926\u0943\u0937\u094d\u091f\u094d\u0935\u093e\u0926\u094d\u092d\u0941\u0924\u0902 \u0930\u0942\u092a\u092e\u0941\u0917\u094d\u0930\u0902 \u0924\u0935\u0947\u0926\u0902\u0932\u094b\u0915\u0924\u094d\u0930\u092f\u0902 \u092a\u094d\u0930\u0935\u094d\u092f\u0925\u093f\u0924\u0902 \u092e\u0939\u093e\u0924\u094d\u092e\u0928\u094d\u200c \u0965 &#8220;dy\u0101v \u0101-p\u1e5bthivyor idam antara\u1e3f hi, vy\u0101pta\u1e3f tvayaikena di\u015ba\u015b ca sarv\u0101\u1e25.. d\u1e5b\u1e63\u1e6dv\u0101dbhuta\u1e3f r\u016bpam ugra\u1e3f [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":2143,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2142","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bhagwat-geeta"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.4 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>% - Shrimad Bhagwat Geeta<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ganeriwalaca.com\/blog\/shrimadbhagwad-geeta-a-practical-approach-11-20\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"% - Shrimad Bhagwat Geeta\" \/>\n<meta property=\"og:description\" content=\"\u0964\u0964 Shrimadbhagwad Geeta \u0964\u0964 A Practical Approach&nbsp; \u0964\u0964 \u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 &nbsp;\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&nbsp; 11.20 II \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; 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