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{"id":638,"date":"2021-12-18T05:02:53","date_gmt":"2021-12-18T05:02:53","guid":{"rendered":"https:\/\/ganeriwalaca.com\/blog\/?p=638"},"modified":"2023-04-26T06:20:26","modified_gmt":"2023-04-26T06:20:26","slug":"shrimadbhagwad-geeta-a-practical-approach-02-56","status":"publish","type":"post","link":"https:\/\/ganeriwalaca.com\/blog\/shrimadbhagwad-geeta-a-practical-approach-02-56\/","title":{"rendered":"Shrimadbhagwad Geeta \u2013 A Practical Approach (02.56 )"},"content":{"rendered":"\n<p><\/p>\n\n\n\n<p><strong>\u0964\u0964 Shrimadbhagwad Geeta <\/strong><strong>\u0964\u0964 A Practical Approach&nbsp; <\/strong><strong>\u0964\u0964<\/strong><\/p>\n\n\n\n<p><strong>\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<\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964 Chapter&nbsp; 02. 56 \u0964\u0964 <\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; &nbsp;&nbsp;02. 56 &nbsp;\u0964\u0964<\/strong><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><strong>\u0965<\/strong><strong> <\/strong><strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d<\/strong><strong>\u200d<\/strong><strong>\u092d\u0917\u0935\u0926\u094d<\/strong><strong>\u200d<\/strong><strong>\u0917\u0940\u0924\u093e<\/strong><strong> <\/strong><strong>\u0965<\/strong><strong> 2.56<\/strong><strong>\u0965<\/strong><\/p>\n\n\n\n<p><strong>\u0926\u0941\u0903\u0916\u0947\u0937\u094d\u0935\u0928\u0941\u0926\u094d\u0935\u093f\u0917\u094d\u0928\u092e\u0928\u093e\u0903<\/strong><strong> <\/strong><strong>\u0938\u0941\u0916\u0947\u0937\u0941<\/strong><strong> <\/strong><strong>\u0935\u093f\u0917\u0924\u0938\u094d\u092a\u0943\u0939\u0903<\/strong><strong> <\/strong><strong>\u0964<\/strong><\/p>\n\n\n\n<p><strong>\u0935\u0940\u0924\u0930\u093e\u0917\u092d\u092f\u0915\u094d\u0930\u094b\u0927\u0903<\/strong><strong> <\/strong><strong>\u0938\u094d\u0925\u093f\u0924\u0927\u0940\u0930\u094d\u092e\u0941\u0928\u093f\u0930\u0941\u091a\u094d\u092f\u0924\u0947<\/strong><strong> <\/strong><strong>\u0965<\/strong><\/p>\n\n\n\n<p>&#8220;du\u1e25khe\u1e63v anudvigna-man\u0101\u1e25,<\/p>\n\n\n\n<p>sukhe\u1e63u vigata-sp\u1e5bha\u1e25..I<\/p>\n\n\n\n<p>v\u012bta-r\u0101ga-bhaya-krodha\u1e25,<\/p>\n\n\n\n<p>sthita-dh\u012br munir ucyate&#8221;..II<\/p>\n\n\n\n<p><strong>\u092d\u093e\u0935\u093e\u0930\u094d\u0925 :<\/strong><strong>&nbsp;<\/strong><\/p>\n\n\n\n<p>\u0926\u0941\u0903\u0916\u094b\u0902 \u0915\u0940 \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f \u0939\u094b\u0928\u0947 \u092a\u0930 \u091c\u093f\u0938\u0915\u093e \u092e\u0928 \u0935\u093f\u091a\u0932\u093f\u0924 \u0928\u0939\u0940\u0902 \u0939\u094b\u0924\u093e \u0939\u0948, \u0938\u0941\u0916\u094b\u0902 \u0915\u0940 \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f \u0915\u0940 \u0907\u091a\u094d\u091b\u093e \u0928\u0939\u0940 \u0930\u0916\u0924\u093e \u0939\u0948, \u091c\u094b \u0906\u0938\u0915\u094d\u0924\u093f, \u092d\u092f \u0924\u0925\u093e \u0915\u094d\u0930\u094b\u0927 \u0938\u0947 \u092e\u0941\u0915\u094d\u0924 \u0939\u0948\u0902, \u0910\u0938\u093e \u0938\u094d\u0925\u093f\u0930 \u092e\u0928 \u0935\u093e\u0932\u093e \u092e\u0941\u0928\u093f \u0915\u0939\u093e \u091c\u093e\u0924\u093e \u0939\u0948\u0965\u096b\u096c\u0965<\/p>\n\n\n\n<p><strong>Meaning:<\/strong><\/p>\n\n\n\n<p>One whose mind is not agitated in sorrow, and remains indifferent in joy, and is free from attachment, fear, lust and anger; that contemplative individual is known as a person of steady intellect.<\/p>\n\n\n\n<p><strong>Explanation:<\/strong><\/p>\n\n\n\n<p>So how does a j\u00f1\u0101ni respond to situations in life. And that too unfavourable situations. So from this it is very clear that jnani also cannot avoid unfavourable situations. Not that by becoming jnani, I can avoid painful or difficult situation, because jnani or ajnani, we are all born with our own pr\u0101rabda karma; very birth is because of pr\u0101rabda; so until death happens; pu\u1e47yam and papam are going to<\/p>\n\n\n\n<p>affect; jnani may not create fresh pu\u1e47ya p\u0101pam; he does not acquire agami karma,&nbsp; So j\u00f1\u0101ni does not add to his fresh karmas \u0101g\u0101mi karmas, remember whatever karmas he has acquired, when he was ignorant before, they are going to impinge on him in the form of favourable and unfavourable situations. When they come, what happens? He says; anudvignamana\u1e25. Jnani&#8217;s mind is so emotionally strong and he has got a shock absorber called j\u00f1\u0101nam. He has insulation called<\/p>\n\n\n\n<p>j\u00f1\u0101nam; or with a good shock absorber. How will it be when we travel in our roads?<\/p>\n\n\n\n<p>The disturbances are minimal. So disturbances are minimal. The distrubances may in speech, body, mental or in working efficiency, but the stability of distrubances shall be minimal say few second, few minutes, few hours, few days, few months or few years. The IQ and EQ of jnani is so strong and control that distrubances does not impact on his body, mind, speech or intellual.<\/p>\n\n\n\n<p>Shri Krishna continues giving us factors that can destabilize our state of equanimity. In this shloka, he says that the person of steady intellect does not let joy or sorrow upset his equanimity. Now does that mean that the person becomes a stone? No. As long as we are alive, it is natural to experience joy and sorrow. But if we notice that any joyful or sorrowful situation has upset our equanimity for a prolonged period of time, we should be on guard. There usually is an underlying selfish desire at work.<\/p>\n\n\n\n<p>Shree Krishna describes sages of steady wisdom as: 1) V\u012bta r\u0101ga\u2014they give up craving for pleasure, 2) V\u012bta bhaya\u2014they remain free from fear, 3) V\u012bta krodha\u2014they are devoid of anger.<\/p>\n\n\n\n<p>For instance, if you know that your favourite dish was planned to be cooked for dinner, but is no longer being cooked because of some reason, you will get disappointed. But if this disappointment persists for a longer period of time, it means that you have a deep-seated desire for that dish, which can resurface anytime to cause you further agitation. The goal pointed our in the prior shloka is to free ourselves of as many material desires as possible, and to be &#8220;self satisfied with one&#8217;s self&#8221;.<\/p>\n\n\n\n<p>The second part of the shloka goes deeper into this point by describing how a desire can give rise to fear and anger, both of which cause instability of mind. At the time of writing this, it is the thanksgiving holiday, so it is apt to look at a shopping example. Let&#8217;s say that you go window shopping and see an ipod that is on sale with a huge discount. Later, you head home but all you can think about is that ipod. That&#8217;s all it takes &#8211; you have developed attachment to it.<\/p>\n\n\n\n<p>But that&#8217;s not all. Right there, you will also develop a fear that it may go out of stock tomorrow, and that you will lose the deal. So you go to the store to buy it the very next day. Now, after a couple of days it stops working. You call the tech support phone number and are kept on hold for 20 minutes. What do you think has arisen in your mind? Anger, of course. And all it took was a desire to take hold of your mind when you saw the ipod. In later shlokas, Shri Krishna gives a more detailed, step by step breakdown of how a simple little thought can bring about one&#8217;s downfall.<\/p>\n\n\n\n<p>&nbsp;In the example, the individual imagined that the Ipod, which is nothing but a material object, would give him happiness. Whereas in reality, there is no happiness &#8220;built into&#8221; the Ipod. This projection of happiness onto a material object is termed as &#8220;shobhana adhyasa&#8221;.<\/p>\n\n\n\n<p>This shloka and the next comprise the answer to the second of Arjuna&#8217;s four questions, &#8220;how does a person of steady wisdom speak?&#8221;. This shloka is the seed of the first portion of chapter sixteen of the Gita called &#8220;daivee sampat&#8221; or the qualities of the gods.<\/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 \u0928\u0947 \u0924\u094b \u0938\u094d\u0925\u093f\u0924\u092a\u094d\u0930\u091c\u094d\u091e \u0915\u0948\u0938\u0947 \u092c\u094b\u0932\u0924\u093e \u0939\u0948 \u0910\u0938\u093e \u0915\u094d\u0930\u093f\u092f\u093e \u0915\u0940 \u092a\u094d\u0930\u0927\u093e\u0928\u0924\u093e\u0915\u094b \u0932\u0947\u0915\u0930 \u092a\u094d\u0930\u0936\u094d\u0928 \u0915\u093f\u092f\u093e \u0925\u093e \u092a\u0930 \u092d\u0917\u0935\u093e\u0928\u094d \u092d\u093e\u0935 \u0915\u0940 \u092a\u094d\u0930\u0927\u093e\u0928\u0924\u093e \u0915\u094b \u0932\u0947\u0915\u0930 \u0909\u0924\u094d\u0924\u0930 \u0926\u0947\u0924\u0947 \u0939\u0948\u0902 \u0915\u094d\u092f\u094b\u0902\u0915\u093f \u0915\u094d\u0930\u093f\u092f\u093e\u0913\u0902 \u092e\u0947\u0902 \u092d\u093e\u0935 \u0939\u0940 \u092e\u0941\u0916\u094d\u092f \u0939\u0948\u0964 \u0915\u094d\u0930\u093f\u092f\u093e\u092e\u093e\u0924\u094d\u0930 \u092d\u093e\u0935\u092a\u0942\u0930\u094d\u0935\u0915 \u0939\u0940 \u0939\u094b\u0924\u0940 \u0939\u0948\u0964 \u092d\u093e\u0935 \u092c\u0926\u0932\u0928\u0947 \u0938\u0947 \u0915\u094d\u0930\u093f\u092f\u093e \u092c\u0926\u0932 \u091c\u093e\u0924\u0940 \u0939\u0948 \u0905\u0930\u094d\u0925\u093e\u0924\u094d \u092c\u093e\u0939\u0930 \u0938\u0947 \u0915\u094d\u0930\u093f\u092f\u093e \u0935\u0948\u0938\u0940 \u0939\u0940 \u0926\u0940\u0916\u0928\u0947 \u092a\u0930 \u092d\u0940 \u0935\u093e\u0938\u094d\u0924\u0935 \u092e\u0947\u0902 \u0915\u094d\u0930\u093f\u092f\u093e \u0935\u0948\u0938\u0940 \u0928\u0939\u0940\u0902 \u0930\u0939\u0924\u0940\u0964 \u0909\u0938\u0940 \u092d\u093e\u0935 \u0915\u0940 \u092c\u093e\u0924 \u092d\u0917\u0935\u093e\u0928\u094d \u092f\u0939\u093e\u0901 \u0915\u0939 \u0930\u0939\u0947 \u0939\u0948\u0902 \u0964<\/p>\n\n\n\n<p>\u0926\u0941\u0916\u094b\u0902 \u0915\u0940 \u0938\u092e\u094d\u092d\u093e\u0935\u0928\u093e \u0914\u0930 \u0909\u0928 \u0915\u0940 \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f \u0939\u094b\u0928\u0947 \u092a\u0930 \u092d\u0940 \u091c\u093f\u0938 \u0915\u0947 \u092e\u0928 \u092e\u0947\u0902 \u0909\u0926\u094d\u0935\u0947\u0917 \u0928\u0939\u0940\u0902 \u0939\u094b\u0924\u093e \u0905\u0930\u094d\u0925\u093e\u0924\u094d \u0915\u0930\u094d\u0924\u0935\u094d\u092f \u0915\u0930\u094d\u092e \u0915\u0930\u0924\u0947 \u0938\u092e\u092f \u0915\u0930\u094d\u092e \u0915\u0930\u0928\u0947 \u092e\u0947\u0902 \u092c\u093e\u0927\u093e \u0932\u0917 \u091c\u093e\u0928\u093e \u0928\u093f\u0928\u094d\u0926\u093e \u0905\u092a\u092e\u093e\u0928 \u0939\u094b\u0928\u093e \u0915\u0930\u094d\u092e \u0915\u093e \u092b\u0932 \u092a\u094d\u0930\u0924\u093f\u0915\u0942\u0932 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Approach&nbsp; \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&nbsp; 02. 56 \u0964\u0964 \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; &nbsp;&nbsp;02. 56 &nbsp;\u0964\u0964 \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 2.56\u0965 \u0926\u0941\u0903\u0916\u0947\u0937\u094d\u0935\u0928\u0941\u0926\u094d\u0935\u093f\u0917\u094d\u0928\u092e\u0928\u093e\u0903 \u0938\u0941\u0916\u0947\u0937\u0941 \u0935\u093f\u0917\u0924\u0938\u094d\u092a\u0943\u0939\u0903 \u0964 \u0935\u0940\u0924\u0930\u093e\u0917\u092d\u092f\u0915\u094d\u0930\u094b\u0927\u0903 \u0938\u094d\u0925\u093f\u0924\u0927\u0940\u0930\u094d\u092e\u0941\u0928\u093f\u0930\u0941\u091a\u094d\u092f\u0924\u0947 \u0965 &#8220;du\u1e25khe\u1e63v anudvigna-man\u0101\u1e25, sukhe\u1e63u vigata-sp\u1e5bha\u1e25..I v\u012bta-r\u0101ga-bhaya-krodha\u1e25, sthita-dh\u012br munir ucyate&#8221;..II \u092d\u093e\u0935\u093e\u0930\u094d\u0925 :&nbsp; \u0926\u0941\u0903\u0916\u094b\u0902 \u0915\u0940 \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f \u0939\u094b\u0928\u0947 \u092a\u0930 \u091c\u093f\u0938\u0915\u093e \u092e\u0928 \u0935\u093f\u091a\u0932\u093f\u0924 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":639,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-638","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, 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