Nanak Kanti Sen

Bhagavat Ratna, Gita Gangotree Srimangal, moulvibazar Tel : 08626-71763. Mobile : 01718-529853. : 0172-0086979.

Joy Jagatbandhu Hari ______________________________________________________________________________

Knowledge or religion is not only wealth or power but also course. The philosophy of Gita is most essential of a man. Why ? Please send your opinion. Hare Krishna. (Message from Paritosh Babu).

OPINION 9/20/06 11:08:58 PM Knowledge remains imperfect if it cannot be able to know the supreme goal of a human-being. If knowledge reaches to the supreme level, then all other activities come to an end. It does not mean that the usage people do not work. It means that there remains no expectation to have something through work. Here, work is nothing but duty only. Knowledge helps one to do the work for others, not for oneself. And, following this course, the man, with the help of knowledge attains the Supreme Soul at the end. It is the absolute successfulness of knowledge. It is the fulfillment of a human life also. Only the usage people becomes able to realize the existence of the Supreme Being in all beings as well as the all beings in the Supreme Being. As a result, he becomes dear to all, everything becomes dear to him. He finds no obstruction in his way to proceed. Respect or insultation, hot or cool, happiness or sorrow, friends or foes, win or fail everything is equivalent to him. Dear Paritosh Babu, in your message, if the word religion means Dharma, then I have some objections in it. Because the word religion and the Dharma are not the same thing. The foreigners have quoted religion in place of Dharma which is not appropriate at all, says Dr. Mohanambrata Brahmacharry Maharaj, the Rhishi of the modern age. Dharma can be defined as properties, in absence of which the existence of an object become zero. As the fire cant exist without its burning properties, water cant exist without its cooling properties, magnet cant exist without the power of attraction, a beast remains nothing without its wild-nature, so, without humanity, one cant be addressed as a human being. This humanity is called properties or Dharma. Every human being is to achieve it. The existence or non-existence if God i.e. the Supreme Soul is the same to that very person who could not be trained in humanity. No other doctrine but our Gita has taught the world-humanity to the universe. Bankimchandra Chattopadhyaya, the monarch of literature told in his feature Dharmatattwa that the Religion is a western term. The western scholars have meant it in different ways. They are divided in their opinions.

That very Supreme Soul need not to be termed as religion. No confusion will be arised if He is termed as Dharma, which is ever-truth for Christian, Buddhist, Hindus or Muslims i.e. for all. It is the properties of the Human being. As a body consists of some subsidiary parts, i.e. hands, feet, eyes, ears, brain, heart, lunge, intestines, bone, marrow, fat, flesh, blood, appetite, thirst etc., similarly mind also consists of some subsidiary parts, the function of some are acquiring of knowledge & judgement, some are awakening tendency in devotion, love & kindness, & the function of others are enjoying delight, beauty & recreation. The overall manifestation of all the cited qualities is the complete maturity. A man can be termed as a human being if he becomes scholar in knowledge, expert in judgement, prompt in works, absolute feelings in mind and excellent in humor. These are the ideals of Indian Philosophy which are quoted in Gita by the Supreme Soul Himself. A man can attain all types of happiness, can be free from all sorrows if he can achieve the Godliness nature & this nature, he can attain if he constantly wishes to have. And, for this, he is to continue his efforts. None but Hindus were able to realize the substances of the reality of prayer. No other religious books or in any nation in the world possess spiritual-generating ideals so much the Hindu scriptures indicate. Rajarshi (ivRwl) Janak, Devarshi (`ewl) Narada, Brahmarshi (ewl) Vashistha are the supreme ideals. Above all, SriRamchandra, Yudhisthir, Arjuna, Lakshman, Devabrata Vishma are the total ideals. All types of qualities are seen thoroughly in their characters. Having enthroned, they were indifferent ; Having the ruling power in hand, they were profoundly religious, king as well as scholar, powerful as well as affectionate. But all these ideals become humiliated to one ideal, who is in the extreme top of them. From Whom, Yudhisthir learns theosophy, Whose disciple, Arjuna himself is, part of Whom only, Rama & Lakshmana are, no most exalted character like Him is never narrated. That is Krishna. His physiological trade in completion became a beauty & unparalleled strength beyond any feelings. His mental trades resulted in extraordinary wisdom, practice, heroism & intelligence. In the same turn, His affection was engaged in the welfare of all beings. Therefore, He says, parithranaya sadhunam, binashaya cha duskritam, dharmmasangsthapanarthaya sambhabami yuge yuge. (Gita, 4/8) -I descend in the eras to save the pious, to destroy the criminals & to establish Dharma. He had restrained the sinful by His physical strength, He had united the India by His intellect & He had publicized the excellent dispassionate dharma by His perception. Having affectionate & being dispassionate, He had performed all these arduous activities which are at all difficult for a man. Being ever victorious by His physical strength & being the creator of establishing the empire of others, He did not ascend in the throne Himself. He is full of strength, qualities, virtues & affections. It is the duty for everyone to collect the necessities which are essential to maintain ones livelihood, not only that, one should collect the necessities which are essential to maintain the livelihood for them who are dependent upon him. There is no offence to earn the riches or enjoyable materials limitedly. If this limitation cross its degree, then it results in greed. As this is improper, so it is a great sin. So, one should check oneself so that ones demand cant cross its limit. Mahadeva destructed Manmatha (The deity of love) for his unjust behavior. But He was given re-birth for the good of the beings. So, greed cant be obstructive to peace if it is subdued. Lord Srikrishna says in Gita,ragadweshobimuktaistu bishoyanindriaischaran. atmabashyairbbidheyatma prasadamadhigachchati.

(Gita 2/64) The independent-hearted fellow free from anger & grudge attains complacence of mind through enjoying properties by his self-controlled organs. About the doctrine of re-birth, Gita says that the outcome of ones action at ones present birth is available at his next birth. Srikrishna Himself told this to Arjuna, tatra tam buddhisamjogam lovote pourbyadehikom (Gita 6/43) What Srikrishna told about diet is the real scriptural advice. He told, ayuhsattwabalarogyasukhopriitibibardhanah, rasyah snigdhah sthira rhidya aaharah sattwikopriyah (Gita 17/8) The meal which increases the span of life, energy, strength, health, happiness, purification of the heart, propensity & which is sappy, refreshing, the essence of which remains in the body is fond of pious fellow. Gita teaches us to defend ourselves. To protect ones property is included in selfdefense. If the Hindus of this country would learnt it, then their property would not be the enemy property. Not only that, the injustice committed by anyone, either by kith & Kin or by others, either by superiors or by juniors should be punished. In the words uttered by the world-poet Rabindranath Tagore, it should be repeated again & again, kshama yetha kshina durbbalata, (gv h_v xY `yejZv he Rudra ! nisthur yeno hote pari tatha (n i` ! wbzi hb nZ cvwi Z_v) tumar adeshe. (Zvgvi Av`k) If anyone refrains oneself from taking the necessary steps, then he commits vice by avoiding his duty, Gita says. Srikrishna is teaching two types of performances to Arjuna about duty & unduty. First of all, spiritualism i.e. eternality of the soul, which is the topic of the knowledge. The root of the all principles of the Hindus are spiritual & theological. Srikrishna says, lokeashmin dwibidha nistha pura prokta mayanagho, ynanoyogeno samkhyanam karmmayogeno yoginam. (Gita 3/3) Oh the innocent ! I have told earlier about the two types of devoutness for the human being. To search for knowledge to attain salvation for the usage and the system of purifying ones soul by means of action for the yogi. Praising the system of purifying ones soul by means of action, Srikrishna is inducing Arjuna to perform the duty. He is telling, no hi kaschit kshanhamapi jatu tisthatyakarmmakrit, karyyate heyabashah karmma sarbbah prakritijairgunhai. (Gita 3/5) Because, None can sit idle for a moment without work. Having been influenced by ones qualities, each & everyone is working. But what this work is ! In the then age as well as in the present age also, very often work meant or means the rituals described in The Vedas only, which were nothing but desirable activities. But Srikrishna did not agree with it. He has condemned such desirable activities & said, yamimam puspitam bacham prabadantyabiposchitah, Vedavadaratah Partha nanyadastiitibadinah. kamatmanah swargapara janmakarmmafalapradam, kriyabisheshabahulam vogaiswaryagatim prati. vogaiswaryaprasaktanam tayaparhitachetasam,
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byabasayatmika buddhih samadhou no bidhiyate. (Gita 2/42-44) They are unscrupulous who apply melodious words under discussion. They are too foolish who say that there are nothing but work without consequence having been devoted to the Vedas, who say that the birth is the result of deeds only having thought the heaven as supreme spiritual attainment being passionate & who use ritual words to be accomplished for having earthly pleasures & luxury. The business-minded sense of these fellows attached to earthly pleasures whose hearts are abducted by such words cant be able to be absorbed in meditation. I.E. the performance of the vedic rituals or desirable deeds are not the Dharma at all. But One is to do work. What type of work, will he do ? He is to do such work which is not desirable i.e. dispassionate deeds. This is defined as course of action. Lord Srikrishna is directing the symptoms of the dispassionate deeds. He says, karmmanyebadhikaraste ma faleshu kadachana, ma karmmafalaheturbhurma te sangoastwakarmmani. (Gita 2/47) You have right in deeds, desire to have results should never be awakened in your mind. Dont be desirous of success, never be inclined to give up the job too. You will think yourself compelled to do work but you will not be inclined to have its result. Now, one can ask that why shall I do the work if there is no desire to have results ? There may arise such delusion, so the Lord Srikrishna is making it clear in the next verse,yogasthah kuru karmmani sangam tyktwa Dhananjyaya. sidhyasidhyoh samo bhutwa samatwam yoga uchyate. (Gita 2/48) Oh Dhananjyaya ! do the work by staying in abstract meditation having considered the same in success & unsuccess by leaving affinity. You will do the work but you will consider equivalent either in fulfillment or in non-fulfillment. You should not feel any attachment to the work which you are doing. You will do as much as your duty. You will consider the result as same either in positive or in negative. To consider the success & unsuccess as equivalent is termed as yoga by Lord Srikrishna. To perform the deeds having been free from attachment by being such meditated are the dispassionate deeds. Thereafter Lord Srikrishna is telling about the works which are to be practised. He says, yagnyarthath karmmanhoanyatra lokoayam karmmabandhanah, tadartham karmma Kaunteya muktasangah samachara. (Gita 3/9) The human being becomes fascinated by deeds if it is performed without the aim of religious sacrifice. Oh Kaunteya ! being not attached, you do the work well for the Supreme Soul. Here the word yagnya means God. So, it means that the work is that which is done for God ; the others are nothing but fascination. So, one should perform the work for God only. This kind of dispassionate work is the devotion in the different name. This is the symmetry of the work & the devotion. The unity of the work & the devotion has been cleared in another place, where Lord Srikrishna says, mayee sarbbanhi karmmanhi samnyasyadhyatmachetasa, nirashiinirmmamo bhutwa yudhyaswa bigatajwarah. (Gita 3/30)

 Fight away by surrendering all the deeds in Me in meditated heart & leaving desire, affection & grief. If anyone thinks himself as a servant of God, then his work is surrendered to Him. This unprecedented theory & the excellent Dharma is only in The Gita. Such wonderful explanation of Dharma has not been promulgated in any other country of the world. Thereafter, Lord Srikrishna is telling, biitaragaivayakrodha manmaya mamupashritah, bahabo jnyanatapasa puta madvabamagatah. (Gita 4/10) Its gist is that many a person have attained salvation or divinity by being purified by searching for knowledge to attain it having taken My resort by defeating temper, fear & anger. This is that state from which the human being can see the all beings in the Soul as well as in God. Gita says, yena bhutanyasheshenha drakshasyatmanyathomayee (Gita 4/35) You will be able to see all the beings in your own soul & later in Me. Srikrishna has told the way to acquire such knowledge, tadbiddhi pranhipatena pariprashnena sebaya, upadekshyanti te jnyanam jnyaninastattwadarshinah. (Gita 4/34) The erudite fellows who have spiritual knowledge will advise you the perception. You will receive that advice of perception by prostration, worshipping & asking various question. Scholarship is not the wisdom. He is not only scholar but wise who has understood God as well as the relation between the God & the earth. He may not be a scholar but he is wise. Srikrishna did not tell it that only the wise fellows have attained Him. He says, By purifying with Knowledge, they achieve Him who are self-restraint & faithful in God. The inner significance of the dharma told by Srikrishna is not that the prayer becomes complete by knowledge only. It needs the union of knowledge & deeds. He is not available either by deeds or knowledge only. He says, aarurukshormmuneryogam karmma karanhamuchyate (Gita 6/3) The dispassionate deeds are the best worship to be mounted in the uniformed yoga. So, one is to acquire knowledge through ones deeds. The meanings of the words said by Srikrishna is that the purification of mind cant be attained without the system of purifying ones soul by means of action. One cant reach to search for knowledge to attain salvation without the purification of mind. So, the connection & the uniformity between the deeds & knowledge are essential. Srikrishna says, yogasamnyastakarmmanam jnyanasamchchinnasamshayam, atmabantam no karmmanhi nibadhnanti Dhananyjaya. (Gita 4/41) Deeds cant fascinate that fellow, faithful in the Supreme Soul who has dedicated all his deeds in the Supreme Being by the help of yogas & has cut-off all the uncertainty by knowledge. Here, the conflict between the doctrine of action & the doctrine of knowledge came to an end. Dharma achieved fulfillment. Thus the best spiritual guide introduced the highly glorious Dharma. Bestow all the deeds to God ; tear off all the doubts in the theological truths by gaining knowledge through your deeds. This knowledge is also united with devotion ; because,tadbuddhayastadatmanastannisthastathparayana,

gachchantyapunarabrittim jnyananirdhutakalmashah. (Gita 5/17) The person towards God attain re-birthless salvation having been cleaned from the sins with the help of intelligence, mind & devoutness. Thereafter, Srikrishna says that as only the deeds are his assistance who wishes to board to search for knowledge to attain salvation but to give up the job is his assistance who has mounted in searching for knowledge to attain salvation. yogaruhrhasya tasyaiba shamah karanhamuchyate. (Gita 6/3) If one is absorbed in yogic meditation, then the renunciation from all sorts of deeds becomes ones worship. Yet, the teachings of this virtuous dharma said by Srikrishna are not that one is to give up the jobs or live the domestic life. He says that both the system of purifying ones soul by means of action & to give up the job are the means of salvation but, of the two, the former one i.e. the system of purifying ones soul by means of action is the best. sannyasah karmmayogascha nihsrheyasakarabubhou, tayostu karmmasamnyasath karmmayoga bishishyate. (Gita 5/2) One can have the consequence of giving up the job through performing ones deeds too. In this respect, Gita advises that the dispassionate deeds are the asceticism there is no more in asceticism than it. Gita says, jnyeyah sa nityasannyasii yo no dweshti no kamkshati, nirdwandho hi Mahabaho sukham bandhath pramuchyate. samkhyayogai prithagbalah prabadanti no panditah, ekamapyasthitah samyagubhayorbindate falam. yath samkhyai prapyate sthanam tadyogairapi gamyate, ekam samkhyanchya yoganchya yah pashyati sa pashyati. samnyasastu Mahabaho duhkshamaptumayogatah, yogayukto munirbrahma no chirenhadhigachachati. (Gita 5/3-6) You do know him the ever-ascetic who possesses no grudge or desire. Oh Mahabaho ! Such person free from contradictory feelings only can easily be free from fascination. Only a child but not a scholar says that (Samkhya) Asceticism & (Deeds) Yoga are the different. Which is available in Samkhya (Asceticism) is available in Yoga (Deeds) too. Only he is the genuine observer who sees the both as same. Oh Mahabaho ! Asceticism without the system of purifying ones soul by means of action is the cause of grieves. The saint attached with yoga attains the Absolute Soul shortly. The substance of these words is that only he is the pious who performs all the worth-doing works but ascetic in mind about the works. Such a marvelous dharma, such a true flourished dharma has never been announced in the universe. No other spiritual-preacher can be compared with Gita-orator Srikrishna. Giving up the passionate-deeds is only the asceticism, only the dispassionate deeds are the asceticism, giving up the dispassionate deeds are not the asceticism. Gita says, kamyanam karmmanam nyasam sannyasam kabayo biduh, sarbbakarmmafalatyagam prahustyagam bichakshanhah. (Gita 18/2) The learned fellows know the giving up all the libidinous deeds as asceticism. The judicious fellows term the giving up the consequences of all the deeds as sacrifice.

The human being will become deities on that day, while science & arts of the western world and this dispassionate dharma of India will be united. Now, it is understood that the deedless asceticism is the most inferior asceticism. So, the purport of the doctrine of the asceticism said in Gita is that the asceticism connected with deeds full of devotion is only the real asceticism. Thereafter Gita described who yogi is ! He may be termed as yogi who has adopted the way of meditation. Then the presage of the yogi has been narrated. Yoga is only that state in which the mind becomes solicited by being besieged by the practice of yoga ; while the mind becomes satisfied in its soul by seeing the soul with the help of purified heart ; while the supersensed extreme joy is felt achieved by intellect only ; while one is not depraved from the existence of metaphysical knowledge ; while no other gaining becomes similar to that state & while the very serious grieves cant stray too. But there is a predominant devotee among the yogis, Gita says, yoginamapi sarbbesham madgatenantaratmna, shraddhaban bhajate yo mam sa me yuktatamo matah. (Gita 6/47) Of all the Yogis, he is the best yogi, I think, who adulates of Mine surrendering his mind in Me with respects. It is said by Srikrishna. So, Knowledge, deeds, meditation & asceticism, nothing gets perfection without devotion in the dharma said in Gita. Only the devotion is the extract of all worships. Thereafter Srikrishna is telling about His own normal form. He has narrated Himself by the symptom of incompetent & competent i.e. normal form & extremely perturbed. But He has told it too that there is no means to know Him without devotion in God. So only the devotion is the patron of the Divine knowledge. He has uttered again & again that He is achieved only by the earnest devotion. In Gita, Srikrishna has exposed the relation of Him with the universe by a great lovely simile. He has told, As all the jewels are composed in a thread, so this universe is composed in Me. He has again told, My soul is holding & preserving all the beings but that soul is not existing in any being. As the wind having been blown everywhere exists in the sky constantly, thus all the beings are living in Me. Every human being, either illiterate or literate, rich or poor, male or female, old or a boy are the owner of exemption. Srikrishna says, samoaham sarbbabhuteshu no me dweshyoasti no priyah, ye bhajanti tu mam bhaktya mayee te teshu chapyaham. (Gita 9/29) * * * * * * * * mam hii Partha bypashritya yeapi syuh papayonayah, striyo baishyastatha shudrasteopi yanti param gatim. (Gita 9/32) I am equable to all my created beings. I have no beloved or non-beloved. They are located in Me who worship Me with devotion & I too am revealed in them. ..........Oh Partha ! The low-bornned fellows, women, baishyas & shudras too attain salvation by taking shelter of Mine. Though God is recipient to everybody, yet one receives Him in that manner in which way one worships. Those, who adores the deities libidinously can enjoy the heaven by being fulfilled their desire by the grace of God but they cant achieve God. But who adore the deities in unconcerned way adore God too, because their prayer is dispassionate, because there is no other deity except God. But, those, who worship the deities in passionate way, do not have

God because the passionate worship of God is not the real way. On the other hand, the dispassionate prayer of God is the major prayer, without it, to achieve God is impossible. So, the way of dharma & salvation is worshiping God by offering all deeds by giving up all the desires. There are various types of people on the earth ; their education as well as their nature is different . Some are leading the family lives, some have not entered into the domestic lives and some entered into but have retired later. Considering all the locations, Lord Srikrishna has propagated this excellent dharma for the prosperous of all types of people. He is gracious, so it is only His aim that as dharma becomes simple to everybody. But devotion is to be practiced. So, there are various means, codes & process of practice. Different process of practice is predicable for the people of different nature. Yoga is only the different name of those process of practices. So, Lord Srikrishna has said it evidently that both the worshipper of attributeless Brahma (The Supreme Being) & the devout to God attain the Supreme Soul. But, of the two, there is a specialty that the worshippers of the attributeless Brahma suffers much ; and the devout to God easily attains Him. Gita says, kleshoadhikatarastashamabyktasaktachetasam, abykta hii gatirduhksham dehabadbhirabapyate. ye tu sarbbanhi karmmani mayee samnyasya mathparah, ananyenaiba yogena mam dhyanta upasate. teshamaham samuddharta mrityusamsarasagarath. (Gita 12/5-7) The yogis whose hearts are engrossed in the attributeless Brahma suffer much because the devotedness of the bodied beings do not become inherent in the non manifest object. But I rescue them from the death-like ocean of the earthly life very soon who are trance-hearted in Me and worship Me by meditation with the unique yoga being devoted to Me having surrendered all their deeds to Me. Then Srikrishna has described about that devotee. adwestha sarbbabhutanam maitrah karunha eba cha, nirmmamo nirahamkarah samaduhkhasukhah kshamii. santusthah satatam yogi yatatma drirhanischayah, mayarpitamanobuddhirya madbhaktah sa me priyah. yasmannodwijate loko lokannodwijate cha yah, harshamarshabhayodwegairmmukto yah sa cha me priah. anapekshah shuchirdaksha udasino gatabythah, sarbbarambhaparityagi yo madbhaktoh sa me priyah. yo no hrishyati no dwesthi no shochati no kamkshati, shuvashuvaparityagi bhaktiman yah sa me priyah. samah shatrau cha mitre cha tatha manapamanayoh, shitoshnasukhaduhkheshu samah samgabibarjjitah. tulyanindastutirmounii samtustha yena kenachith, aniketah sthiramatirbhaktiman me priya narah. ye tu dharmmamritamidam yathoktam paryupasate, shraddhadhana mathparama bhaktasteatiba me priyah. (Gita, 12/13-20) He is My beloved who is envyless & friendliness to all beings, kind, free from affection & vanity, similar in joys & sorrows, compassionate, ever-satisfied, engrossed-heart, abstemious, attached with yoga, strong faith, mind & intellect surrendered in Me & My devotee. That fellow is My beloved who is worried from none & who is the cause of anxious of none and who is free from delight, fear & excitement. I love that devotee who is free from

desire, holy, indifferent to worldly affairs, free from mental agony & has given up the desirous deeds. I love him who has no joy, malice, mourning, desire and who has given up all the auspicious & inauspicious deeds. Those devoted fellows are My beloved who are equable to either foes & friends, respect or insultation, cold or hot & delights & grieves and devoid from attachment, similar to slander & glorification, taciturn, satisfied in small having, accommodation-less & even-minded. They are My too beloved who practice this amrita dharma told by Me & who are respectful & devoted to Me. One cant be a devotee by pretending in worshipping having sitted in a closed-door house. None becomes the devotee by telling Gods beads or by chanting the name of God in tongue only ; only he may be termed as a devotee who is self-knowing, engrossed-heart, impartial & devoted to the welfare of mankind. He is not at all a devotee, who believes the existence of God in all beings only but has not purified own character. He is not a devotee whose mind is not proceeding towards God. This is the broad meaning of the devotion told in Gita. Such a generous and magnanimous devotion is nowhere in the world. Therefore, the Bhagavatgita is the greatest holy book in the world.