SRIMAD BHAGAVAD GITA : The Sixteenth Chapter Begins – Divine and Undivine Qualities - 3. Swami Krishnananda "As Youth today, is misguided, by external evil forces, such as different wings of dirty political parties and politicians - Congress, communists, all family owned regional parties, foolish media, and other evils, such as Christians and Muslims, fundamentalist / arrogant / separatist - Hurriyat of Kashmir + foolish stone pelting youth, /showing dis-respect to the Nation; Secondly. students are attracted by evils in the society, spread by various mafia demons, such as smoking, tobacco, pan masala, alcohol drugs etc; Parents, Teachers have very high responsibility to keep a watch on these diversions "
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*All Members,
*Respected family members of this great holy Nation.
The question of how to live the values of life is not a new one faced only in modern times. It is as old as our scriptures. This is a weakness that every person faces in his life - the contradiction between his knowledge and his living.
**VERY IMPORTANT FOR THE PRESENT DAY PARENTS : - to direct their children - Follow Sincerely :
Your child is not different from you and you are not different from your child. Therefore, what you are, your child will be. Now you have to decide what you want yourself to be and your child to be, because the choice is yours.
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DAIVAM - DIVINE,
ASURAM - UNDIVINE OR DEMONIC OR SATANIC OR RAKSHASAM
SAMBHADH - RELATED
VIBHAGA - SECTION OR PART
YOGAM - STATE OR POSE OR POSITION
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SLOKAM-S :
"Abhayam sattva-samsuddhih Jnana-yoga-vyavasthitih,
dhanam dhamah yajnam ca svadhyayah-tapa arjavam." 16.1
"Ahimsa satyam akrodhas tyagam santir apaisunam
daya bhuteshualoluptvam mardavam hrir acapalam" (16.2)
"Tejah kshama dhutih saucam adroho natimanita
bhavanti sampadam daivim abhijatasya bharata (16.3)
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Recap : Arjavam : is straightforwardness. We should not say something, do another thing, and think a third thing altogether; that is crookedness. Actually, we should speak what we think, and behave in that manner. That is what is called straightforwardness—arjavam.
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Read now
Abhayam : is an inward feeling of fearlessness born of inner contentment. People with wants of every kind are afraid of so many things. Fearlessness is a quality of desirelessness.
Ahimsa is the extending of harmlessness and fearlessness to all living beings. No injury can come from us, and no living being need fear us. We are a source of fearlessness, harmlessness; this is ahimsa. It is also truthfulness, because untruth is resorted to only when we want to exploit people. As exploitation is not an acceptable or a good quality, it is very clear that untruth—that which is contrary to truth—is not a divine or a virtuous quality.
Akrodham is freedom from anger. We should not become enraged over small things.
Tyagam is living a simple, frugal life; as it is generally said, simple living and high thinking. That may be said to be tyagam. We do not accumulate property, treasure, wealth etc., more than what is essential for our minimal comfortable existence, and we renounce all other things.
Santih is being always inwardly calm, composed, serene.
Apaisunam is the absence of crookedness and cunningness in speech or expression, in respect of other people. We should be before people exactly what we are in ourselves, and we should not have three personalities—one for ourselves, one for our family members, and one for the office. Three personalities are not good. They are like three sets of accounts: one for us, one for our partner, and one for the income tax officer. One should be free from crookedness, cunningness, etc., because if we behave like that we will be treated in the same way by the world outside. What we give to others will be given back to us.
Daya means to be compassionate. When we see suffering, we feel within ourselves “What will happen if we are in that condition?” When we identify ourselves with that miserable state in which living beings exist, we will feel a tenderness of approach and we will cast an eye of compassion, and to the extent of our capacity we will do something to redress that sorrow. Daya bhuteshu is mercy in respect of all living beings.
Aloluptvam is absence of greed. We should never say that we want this or we want that. Whatever comes is okay. Yadrcchalabhasamtusah (4.22): Be contented, satisfied with whatever comes of its own accord or without too much of strenuous effort. If for the sake of ten percent of happiness we have to put forth ninety percent effort, then that happiness is not worth anything because the sorrow of struggle is much more than the little jot of joy that ensues.
Mardavam is softness—soft speech, soft behavior, soft conduct, soft movements. Everything is very soft, mild and subdued, not irritable. Mrudutvam, the opposite of Mardavam, is suddenly rising into action or jumping into expression of words that are not pleasing. Very soft, calm, quiet, and pleasing—that is mrudu. Mardavam is a quality of that kind.
Hrir is shame in the presence of things which are forbidden. It is an automatic repulsion from actions and even thoughts that are contrary to an elevated form of spiritual life.
To be continued
JAY HIND
JAY BHARATHAM
VANDE MATHARAM
BHARAT MATHA KI JAY.
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OPINION : 15/08/2019 : 1886.
======================================================================="Dedicated to Bhagavan Vyasa Maharishi and Lord Krishna Avataram of Lord Hari Flute Bearer of Brindavanam Joy of Devaki Beloved of Radha Redeemer of the Fallen Friend of Arjuna ( THE WHOLE MANKIND ) The Lakshyam of Devotees"
=========================================================================*All Members,
*Respected family members of this great holy Nation.
The question of how to live the values of life is not a new one faced only in modern times. It is as old as our scriptures. This is a weakness that every person faces in his life - the contradiction between his knowledge and his living.
**VERY IMPORTANT FOR THE PRESENT DAY PARENTS : - to direct their children - Follow Sincerely :
Your child is not different from you and you are not different from your child. Therefore, what you are, your child will be. Now you have to decide what you want yourself to be and your child to be, because the choice is yours.
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Sub : The Sixteenth Chapter of Srimad Bhagavad Gita begins with – Divine and Undivine Qualities-3. Swami Krishnananda
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Srimad Bhagavad Gita: Chapter-16. DAIVA ASURA SAMBHADH VIBHAGA YOGAM : SLOKAS-S 1,2 and 3.
=========================================================================DAIVAM - DIVINE,
ASURAM - UNDIVINE OR DEMONIC OR SATANIC OR RAKSHASAM
SAMBHADH - RELATED
VIBHAGA - SECTION OR PART
YOGAM - STATE OR POSE OR POSITION
=========================================================================
SLOKAM-S :
"Abhayam sattva-samsuddhih Jnana-yoga-vyavasthitih,
dhanam dhamah yajnam ca svadhyayah-tapa arjavam." 16.1
"Ahimsa satyam akrodhas tyagam santir apaisunam
daya bhuteshualoluptvam mardavam hrir acapalam" (16.2)
"Tejah kshama dhutih saucam adroho natimanita
bhavanti sampadam daivim abhijatasya bharata (16.3)
========================================================================
Recap : Arjavam : is straightforwardness. We should not say something, do another thing, and think a third thing altogether; that is crookedness. Actually, we should speak what we think, and behave in that manner. That is what is called straightforwardness—arjavam.
=========================================================================
Read now
Abhayam : is an inward feeling of fearlessness born of inner contentment. People with wants of every kind are afraid of so many things. Fearlessness is a quality of desirelessness.
Ahimsa is the extending of harmlessness and fearlessness to all living beings. No injury can come from us, and no living being need fear us. We are a source of fearlessness, harmlessness; this is ahimsa. It is also truthfulness, because untruth is resorted to only when we want to exploit people. As exploitation is not an acceptable or a good quality, it is very clear that untruth—that which is contrary to truth—is not a divine or a virtuous quality.
Akrodham is freedom from anger. We should not become enraged over small things.
Tyagam is living a simple, frugal life; as it is generally said, simple living and high thinking. That may be said to be tyagam. We do not accumulate property, treasure, wealth etc., more than what is essential for our minimal comfortable existence, and we renounce all other things.
Santih is being always inwardly calm, composed, serene.
Apaisunam is the absence of crookedness and cunningness in speech or expression, in respect of other people. We should be before people exactly what we are in ourselves, and we should not have three personalities—one for ourselves, one for our family members, and one for the office. Three personalities are not good. They are like three sets of accounts: one for us, one for our partner, and one for the income tax officer. One should be free from crookedness, cunningness, etc., because if we behave like that we will be treated in the same way by the world outside. What we give to others will be given back to us.
Daya means to be compassionate. When we see suffering, we feel within ourselves “What will happen if we are in that condition?” When we identify ourselves with that miserable state in which living beings exist, we will feel a tenderness of approach and we will cast an eye of compassion, and to the extent of our capacity we will do something to redress that sorrow. Daya bhuteshu is mercy in respect of all living beings.
Aloluptvam is absence of greed. We should never say that we want this or we want that. Whatever comes is okay. Yadrcchalabhasamtusah (4.22): Be contented, satisfied with whatever comes of its own accord or without too much of strenuous effort. If for the sake of ten percent of happiness we have to put forth ninety percent effort, then that happiness is not worth anything because the sorrow of struggle is much more than the little jot of joy that ensues.
Mardavam is softness—soft speech, soft behavior, soft conduct, soft movements. Everything is very soft, mild and subdued, not irritable. Mrudutvam, the opposite of Mardavam, is suddenly rising into action or jumping into expression of words that are not pleasing. Very soft, calm, quiet, and pleasing—that is mrudu. Mardavam is a quality of that kind.
Hrir is shame in the presence of things which are forbidden. It is an automatic repulsion from actions and even thoughts that are contrary to an elevated form of spiritual life.
To be continued
NOTE :
Role of parents and teachers in a child's life :
1.School, teachers and parents play vital role in holistic development of the child. Parents are the first mentor of the child and the teacher is the second. Both have an immense contribution and responsibility in shaping child’s personality.
2.Role of parents: Parents are the child’s first role model. Children behave, react and imitate same as their parents. Parents play important role in encouraging and motivating their kids to learn. Good parental support helps child to be positive, healthy and good life long learner. Children acquire skills at the very early stage of their life if the parents are responsive and understanding.
3.Teacher-Parent Relationship– Trust and mutual understanding between parent and teacher is a real secret of child’s happy learning. Support and Cooperativeness from parents towards teacher helps a lot to connect, understand and work towards child. Remarkable positive change is seen in a child if the parents and teacher understand and work hand in hand. A good parent teacher relationship leads child to be positive towards attending school.
========================================================================JAY HIND
JAY BHARATHAM
VANDE MATHARAM
BHARAT MATHA KI JAY.
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