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

\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

\u0964\u0964 Chapter  03.37<\/strong>\u0964\u0964<\/strong> <\/strong><\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    03.37 \u0964\u0964 <\/strong><\/p>\n\n\n\n

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

\u0965<\/strong> <\/strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d<\/strong>\u200d<\/strong>\u092d\u0917\u0935\u0926\u094d<\/strong>\u200d<\/strong>\u0917\u0940\u0924\u093e<\/strong> <\/strong>\u0965<\/strong> 3.37<\/strong>\u0965<\/strong><\/p>\n\n\n\n

\u0936\u094d\u0930\u0940\u092d\u0917\u0935\u093e\u0928\u0941\u0935\u093e\u091a<\/strong><\/p>\n\n\n\n

\u0915\u093e\u092e<\/strong> <\/strong>\u090f\u0937<\/strong> <\/strong>\u0915\u094d\u0930\u094b\u0927<\/strong> <\/strong>\u090f\u0937<\/strong> <\/strong>\u0930\u091c\u094b\u0917\u0941\u0923\u0938\u092e\u0941\u0926\u094d\u092d\u0935\u0903<\/strong> <\/strong>\u0964<\/strong><\/p>\n\n\n\n

\u092e\u0939\u093e\u0936\u0928\u094b<\/strong> <\/strong>\u092e\u0939\u093e\u092a\u093e\u092a\u094d\u092e\u093e<\/strong> <\/strong>\u0935\u093f\u0926\u094d\u0927\u092f\u0947\u0928\u092e\u093f\u0939<\/strong> <\/strong>\u0935\u0948\u0930\u093f\u0923\u092e\u094d<\/strong>\u200c<\/strong> <\/strong>\u0965<\/strong><\/p>\n\n\n\n

“\u015br\u012b-bhagav\u0101n uv\u0101ca,<\/p>\n\n\n\n

k\u0101ma e\u1e63a krodha e\u1e63a,<\/p>\n\n\n\n

rajo-gu\u1e47a-samudbhava\u1e25..\u0964<\/p>\n\n\n\n

mah\u0101\u015bano mah\u0101-p\u0101pm\u0101,<\/p>\n\n\n\n

viddhy enam iha vairi\u1e47am”..\u0964\u0964<\/p>\n\n\n\n

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

\u0936\u094d\u0930\u0940 \u092d\u0917\u0935\u093e\u0928 \u0928\u0947 \u0915\u0939\u093e – \u0907\u0938\u0915\u093e \u0915\u093e\u0930\u0923 \u0930\u091c\u094b\u0917\u0941\u0923 \u0938\u0947 \u0909\u0924\u094d\u092a\u0928\u094d\u0928 \u0939\u094b\u0928\u0947 \u0935\u093e\u0932\u0947 \u0915\u093e\u092e (\u0935\u093f\u0937\u092f-\u0935\u093e\u0938\u0928\u093e) \u0914\u0930 \u0915\u094d\u0930\u094b\u0927 \u092c\u0921\u0947\u093c \u092a\u093e\u092a\u0940 \u0939\u0948, \u0924\u0942 \u0907\u0928\u094d\u0939\u0947 \u0939\u0940 \u0907\u0938 \u0938\u0902\u0938\u093e\u0930 \u092e\u0947\u0902 \u0905\u0917\u094d\u0928\u093f \u0915\u0947 \u0938\u092e\u093e\u0928 \u0915\u092d\u0940 \u0928 \u0924\u0943\u092a\u094d\u0924 \u0939\u094b\u0928\u0947 \u0935\u093e\u0932\u0947 \u092e\u0939\u093e\u0928-\u0936\u0924\u094d\u0930\u0941 \u0938\u092e\u091d\u0965\u0969\u096d\u0965<\/p>\n\n\n\n

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

Shree Bhagavaan said:<\/p>\n\n\n\n

It is desire, it is anger, born of rajas. It is a voracious eater, a great sinner. Know it to be the enemy (here in this world).<\/p>\n\n\n\n

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

The Vedas use the word k\u0101m, or lust, not only for sexual desires but also to include all desires for material enjoyment based on the bodily concept of the self. Thus, lust shows itself in many ways\u2014the urge for money, physical cravings, craving for prestige, the drive for power, etc. This lust is only a perverted reflection of love for God, which is the inherent nature of every living being. When the soul associates with the material energy in the form of the body, its divine love for God is transformed into lust, in association with the mode of passion. Since divine love is the highest power of God, its perversion in the material realm, which is lust, is also the most powerful force in worldly activities.<\/p>\n\n\n\n

Earlier, Shri Krishna had mentioned that likes and dislikes are like highway robbers. They distract us from our path. But now, he uses the term “enemy” to refer to desire. What is the difference between a highway robber and an enemy? A highway robber does not care who we are, he just wants to distract us, rob us and let us go. But an enemy knows us, knows our weaknesses well, and intends to cause us great harm. Therefore, desire and anger are much more dangerous than likes and dislikes.<\/p>\n\n\n\n

When we give a lot of attention to our likes and dislikes, it increases the proportion of the active quality, or rajas, in our system. When this happens, our likes and dislikes grow in size like weeds and become strong desires. We then go into a vicious cycle : strong desires create more rajas, which in turn makes the desires even stronger. Similarly, if dislikes grow, they turn into anger and hatred.<\/p>\n\n\n\n

Now, when a strong desire gets fulfilled, there is a temporary pause in that desire, and the mind becomes still for a short amount of time. As we have seen earlier, an absence of desires clears the mind and lets the eternal essence shine through. When that happens, we experience peace and happiness. But, most of us wrongfully attribute that temporary spark of happiness to the object we just acquired, rather than to the absence of desire. So then, we go through life fueling our desires, in the hope that we can recreate that experience.<\/p>\n\n\n\n

The tendency to recreate happiness through repetitive acquisition of an object is called greed. Moreover, the ego becomes strong through the increase in rajas, and it begins to go outward, comparing us with others. If someone has less than us, pride is created. Conversely, if someone has more than us, jealously is created.<\/p>\n\n\n\n

Shree Krishna identifies this \u201clust\u201d for worldly enjoyment as the cause of sin, as the malignant allure sitting within us. The mode of passion deludes the soul into believing that worldly objects will give satisfaction, and so one creates desires for acquiring them. When desire is satisfied, it gives birth to greed; when it is not satisfied, it gives rise to anger. One commits sins under the influence of all three\u2014lust, greed, and anger. Greed is nothing but intensified desire, while anger is frustrated desire.<\/p>\n\n\n\n

So in these verses, up to the end of this chapter, Krishna answers Arjuna’s question and points out that there is no external force controlling us. So there is no external angel, external devil, controlling us; the whole thing is within yourselves only. So therefore in our philosophy, we do not have an external devil like certain other systems have; here we say, it is all within you only; and what is that basic force? if you ask, it is aj\u00f1\u0101nam, ignorance alone is the cause of all problems; sheer ignorance working at two levels; in the initial level it is the dharma adharma aj\u00f1\u0101nam; ignorance with regard to dharma and adharma; and at a higher level; it is ignorance with regard to \u0101tma-an\u0101tma. So dharma-adharma, \u0101tma-an\u0101tma aviv\u0113ka, aj\u00f1\u0101nam is alone the devil, if you want a devil. There is no other force other than this aj\u00f1\u0101nam.<\/p>\n\n\n\n

The nature of k\u0101ma is that it is mah\u0101\u015bana\u1e25; literally maha a\u015bana, a great eater; mahat a\u015banam bhojanam yasya saha, m\u0101h\u0101\u015bana\u1e25; it is a glutton; he is a gundothara; it comes in pur\u0101\u1e47a, he will go on eating without limit. So the idea is this there is no way of fulfilling the desires. Any amount of desires we fulfill, it will never end but it will only expand more and more.<\/p>\n\n\n\n

And v\u0113d\u0101nta says, an incomplete one can never become complete by acquiring things; a finite one through acquisition can never become infinite; finite plus finite is equal to infinite? finite plus finite plus finite is equal to finite; you may get anything, by a process of fulfilling the desires, you can never become p\u016br\u1e47a\u1e25 and therefore our very approach is very illogical approach. The very basic human approach is illogical approach; because I, the finite, wants to become infinite through acquisition. And that is why Swami Chinmayananda nicely puts; happiness is nothing but the number of desires you fulfill, divided by the number of desires you have; is the happiness. Number of desires you fulfill; divided by the number of desires you have.<\/p>\n\n\n\n

In Kath\u014dpa\u1e47isad; Yamadharma r\u0101ja is the teacher; everywhere Yama is feared; Kath\u014dpa\u1e47isad Yamadharma r\u0101ja is the guru. He says that the people are so extrovert; they have no time to ask what am I doing for the last so many years, I have worked OT, overtime, what have I accomplished? He will never ask the question. And therefore, it distracts; it makes a person extrovert;<\/p>\n\n\n\n

Not only k\u0101ma is a problem by making me extrovert; then kr\u014ddha\u1e25 is also a problem; what is kr\u014ddha\u1e25; anger. And how is anger a problem? anger makes a person violent; and violence is hi\u1e41sa; and hi\u1e41sa is a p\u0101pam; harming other people is a p\u0101pam, as Vyas\u0101c\u0101rya tells elsewhere.<\/p>\n\n\n\n

Therefore k\u0101ma makes a person extrovert; kr\u014ddha\u1e25 makes a person violent; an extrovert violent person can never follow dharma. An extrovert violent person cannot follow dharma, cannot follow karma y\u014dga, therefore these are the two enemies.<\/p>\n\n\n\n

The practical lesson here is that we should not encourage our likes and dislikes. In other words, if a like or dislike arises in the mind, we should not give it too much attention. If we do, it will get stronger. It is easier to control a like or a dislike. Once it has grown into a strong desire or hatred, then it becomes much difficult to control.<\/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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\u0964\u0964 \u0939\u0930\u093f \u0950 \u0924\u0924 \u0938\u0924\u0964\u0964 3.37\u0964\u0964<\/p>\n\n\n\n

Complied by: CA R K Ganeriwala ( +91 9422310075)<\/strong><\/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  03.37\u0964\u0964 \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    03.37 \u0964\u0964 \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 3.37\u0965 \u0936\u094d\u0930\u0940\u092d\u0917\u0935\u093e\u0928\u0941\u0935\u093e\u091a \u0915\u093e\u092e \u090f\u0937 \u0915\u094d\u0930\u094b\u0927 \u090f\u0937 \u0930\u091c\u094b\u0917\u0941\u0923\u0938\u092e\u0941\u0926\u094d\u092d\u0935\u0903 \u0964 \u092e\u0939\u093e\u0936\u0928\u094b \u092e\u0939\u093e\u092a\u093e\u092a\u094d\u092e\u093e \u0935\u093f\u0926\u094d\u0927\u092f\u0947\u0928\u092e\u093f\u0939 \u0935\u0948\u0930\u093f\u0923\u092e\u094d\u200c \u0965 “\u015br\u012b-bhagav\u0101n uv\u0101ca, k\u0101ma e\u1e63a krodha e\u1e63a, rajo-gu\u1e47a-samudbhava\u1e25..\u0964 mah\u0101\u015bano mah\u0101-p\u0101pm\u0101, viddhy enam iha vairi\u1e47am”..\u0964\u0964 \u092d\u093e\u0935\u093e\u0930\u094d\u0925 :  \u0936\u094d\u0930\u0940 […]<\/p>\n","protected":false},"author":1,"featured_media":874,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-873","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bhagwat-geeta"],"yoast_head":"\n