At the end of a hot may day
A cold wind blows through the street
A weird feeling is in the air
As the birds fly towards east
The heat seems to disappear
Dark clouds block the sunrays
Suddenly there’s a crash of thunder
Lightning sets the heavens ablaze
The storm starts with a drizzle
& soon turns to a shower
The fragrance of earth fills the air
Like a wild spring flower
The rain rushes to the earth
High from the heavens above
Like a young lad hurrying away
To meet his waiting love.
Wednesday, November 19, 2008
Monday, March 31, 2008
about love
Article By Swami Vivekananda...
I once had a friend who grew to be very close to me.Once when we were sitting at the edge of a swimming pool, shefilled the palm of her hand with some water and held itbefore me, and said this:"You see this water carefully contained on my hand? Itsymbolizes Love."This was how I saw it:As long as you keep your hand caringly open and allow it toremain there, it will always be there. However, if youattempt to close your fingers round it and try to possess it,it will spill through the first cracks it findsThis is the greatest mistake that people do when they meet LOVE...
They try to possess it,They demand, they expect...And just like the water spilling out of your hand, lovewill retrieve from you. For love is meant to be free, youcannot change its nature. If there are people you love, allowthem to be free beings.Give and don't expect.Advise, but don't order.Ask, but never demand.It might sound simple, but it is a lesson that may take alifetime to truly practice. It is the secret to true love. Totruly practice it, you must sincerely feel no expectationsfrom those who you love, and yet an unconditional caring."Passing thought...Life is not measured by the number of breaths we take; but bythe moments that take our breath away.....Life is beautiful!!!Live it...
I once had a friend who grew to be very close to me.Once when we were sitting at the edge of a swimming pool, shefilled the palm of her hand with some water and held itbefore me, and said this:"You see this water carefully contained on my hand? Itsymbolizes Love."This was how I saw it:As long as you keep your hand caringly open and allow it toremain there, it will always be there. However, if youattempt to close your fingers round it and try to possess it,it will spill through the first cracks it findsThis is the greatest mistake that people do when they meet LOVE...
They try to possess it,They demand, they expect...And just like the water spilling out of your hand, lovewill retrieve from you. For love is meant to be free, youcannot change its nature. If there are people you love, allowthem to be free beings.Give and don't expect.Advise, but don't order.Ask, but never demand.It might sound simple, but it is a lesson that may take alifetime to truly practice. It is the secret to true love. Totruly practice it, you must sincerely feel no expectationsfrom those who you love, and yet an unconditional caring."Passing thought...Life is not measured by the number of breaths we take; but bythe moments that take our breath away.....Life is beautiful!!!Live it...
Wednesday, February 6, 2008
William Wordsworth
EARTH has not anything to show more fair:
Dull would he be of soul who could pass by
A sight so touching in its majesty:
This City now doth, like a garment, wear
The beauty of the morning; silent, bare,
Ships, towers, domes, theatres, and temples lie
Open unto the fields, and to the sky;
All bright and glittering in the smokeless air.
Never did sun more beautifully steep
In his first splendour, valley, rock, or hill;
Ne'er saw I, never felt, a calm so deep!
The river glideth at his own sweet will:
Dear God! the very houses seem asleep;
And all that mighty heart is lying still!
COMPOSED UPON WESTMINSTER BRIDGE, SEPT. 3, 1802
Written on the roof of a coach, on my way to France. -William Wordsworth
Dull would he be of soul who could pass by
A sight so touching in its majesty:
This City now doth, like a garment, wear
The beauty of the morning; silent, bare,
Ships, towers, domes, theatres, and temples lie
Open unto the fields, and to the sky;
All bright and glittering in the smokeless air.
Never did sun more beautifully steep
In his first splendour, valley, rock, or hill;
Ne'er saw I, never felt, a calm so deep!
The river glideth at his own sweet will:
Dear God! the very houses seem asleep;
And all that mighty heart is lying still!
COMPOSED UPON WESTMINSTER BRIDGE, SEPT. 3, 1802
Written on the roof of a coach, on my way to France. -William Wordsworth
Friday, January 11, 2008
The fairest thing we can experience is the mysterious. It is the fundamental
emotion which stands at the cradle of true art and true science. He who
knows it not and can no longer wonder, no longer feel amazement, is as good
as dead, a snuffed-out candle. It was the experience of mystery--even if
mixed with fear--that engendered religion. A knowledge of the existence of
something we cannot penetrate, of the manifestations of the profoundest
reason and the most radiant beauty, which are only accessible to our reason in
their most elementary forms--it is this knowledge and this emotion that
constitute the truly religious attitude; in this sense, and in this alone, I am a
deeply religious man. I cannot conceive of a God who rewards and punishes
his creatures, or has a will of the type of which we are conscious in ourselves.
An individual who should survive his physical death is also beyond my
comprehension, nor do I wish it otherwise; such notions are for the fears or
absurd egoism of feeble souls. Enough for me the mystery of the eternity of
life, and the inkling of the marvellous structure of reality, together with the
single-hearted endeavour to comprehend a portion, be it never so tiny, of the
reason that manifests itself in nature.
The World As I See It
The Meaning of Life
What is the meaning of human life, or of organic life altogether? To answer this question at all implies a religion. Is there any sense then, you ask, in putting it?
I answer, the man who regards his own life and that of his
fellow-creatures as meaningless is not merely unfortunate but almost disqualified for life.
What an extraordinary situation is that of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he feels it. But from the point of view of daily life, without going deeper, we exist for our fellow-men--in the first place for those on whose smiles and welfare all
our happiness depends, and next for all those unknown to us personally with whose destinies we are bound up by the tie of sympathy. A hundred times every day I remind myself that my inner and outer life depend on the labours of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving.
When we survey our lives and endeavours we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grow, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium
of a language which others have created. Without language our mental capacities wuuld be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has
the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.
A man's value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities.
And yet such an attitude would be wrong. It is clear that all the valuable things, material, spiritual, and moral, which we receive from society can be traced back through countless generations to certain creative individuals. The use of fire, the cultivation of edible plants, the steam engine--each was discovered by one man.
Only the individual can think, and thereby create new values for society--nay, even set up new moral standards to which the life of the community conforms.
Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual
personalit without the nourishing soil of the community.
The Meaning of Life
What is the meaning of human life, or of organic life altogether? To answer this question at all implies a religion. Is there any sense then, you ask, in putting it?
I answer, the man who regards his own life and that of his
fellow-creatures as meaningless is not merely unfortunate but almost disqualified for life.
What an extraordinary situation is that of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he feels it. But from the point of view of daily life, without going deeper, we exist for our fellow-men--in the first place for those on whose smiles and welfare all
our happiness depends, and next for all those unknown to us personally with whose destinies we are bound up by the tie of sympathy. A hundred times every day I remind myself that my inner and outer life depend on the labours of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving.
When we survey our lives and endeavours we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grow, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium
of a language which others have created. Without language our mental capacities wuuld be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has
the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.
A man's value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities.
And yet such an attitude would be wrong. It is clear that all the valuable things, material, spiritual, and moral, which we receive from society can be traced back through countless generations to certain creative individuals. The use of fire, the cultivation of edible plants, the steam engine--each was discovered by one man.
Only the individual can think, and thereby create new values for society--nay, even set up new moral standards to which the life of the community conforms.
Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual
personalit without the nourishing soil of the community.
Thursday, November 29, 2007
POEMS by GULZAR
POEMS by GULZAR
KITABEIN
kitabein jhankti hain band almaari kay sheeshon se
badee hasrat se takti hain
maheeno ab mulaaqat nahi hoti
jo shamein in ki sohbat main kata karti thein,,,,ab aksar
guzar jaatee hain computer kay pardon par
badi bechain rahti hain kitabein
zaban par zaiqa aata tha jo in safhe palatne ka
ab ungli click karne se bas
ik jhapki guzarti hai
buhat kuch tah-b-tah khultaa chalaa jaataa hai parde par
kitabon se jo zaati rabta tha kat gaya hai
kabhi seeney pe rakh ke lait jaate the
kabhi godee mein rakhte thay
kabhi ghutno ko apne rahal ki soorat banah kar
neem sazade mein parhaa karte thay,chhoote jabhee se
khuda nay chaha to wo sara ilm to miltaa rahegaa baad mein bhee
magar who jo kitabon mein milaa karte thay sookhay phool
kitabein maangne,giraanay,uthaane kay bahaane rishty bante thay
unkaa kyaa hogaa
wo shayad ab nahi hongey!
GULZAR
sohbat:-company, safhe :- pages, zaati:- private, raabta:- connection,understanding, rahal:- book stand(usually used for keeping religious texts), sazde:- quotes from the kuran, ilm:- knowledge
Nazm:- poem
Humdum
The nazm of this month is dedicated to the Environment, as we celebrate World Environment Day (5th June) this month.This nazm depicts relationship between Man and Trees. The main character of the nazm is a tree, who according to the poet is his HUMDUM. In this nazm the poet tells about various stages of his life (childhood, marriage, birth of his son and now in old age) and how this 'Ped' has contributed to his life . Like always, Gulzar saheb ends this nazm with a brilliant climax.
HUMDUM
Mod pe dekha hai wo boodha-sa ek ped kabhi ?
Mera waqif hai, bahut salon se mein use jaanata hoon
Jab mein chhota tha to ik aam udaane ke liye
Parli deewar se kandhon pe chadha tha uske
Jaane dukhti huee kis shaakh se jaa paanv lagaa
Dhaad se phenk diya tha muje neeche usne
Meine khunnas main bahut phenke the pathar us par
Meri shaadi pe mujhe yaad hai shaakhein dekar
Meri vedi ka hawan garm kiya tha usne
Aur jab haamla thi 'Biba' to dopahar main har din
Meri biwi ki taraf kairiyan phenki thi isi ne
Waqt ke saath sabhi phool, sabhi patti gaye
Tab bhi jal jaata tha jab Munne se kehti 'Biba'
'Haan,usi ped se aaya hai tu, Ped ka phal hai'
Ab bhi jal jaata hoon. jab mod se gujarte mein kabhi
Khaanskar kehta hai, 'Kyo, Sar ke sabhi baal gaye?'
'Subah se kaat rahe hain woh Kameti wale
Mod tak jaane ki himmat nahin hoti mujhko'
Nazm of the Month - Feb 99 (Dastak)
This month, a nazm dedicated to Indo-Pak relationship. Gulzar saheb was born in
| Subah subah ik khwab ki dastak par darwaza khola, dekha and on wagah meeting of two PM's Is mode se jaate hain, |
*** Ab Bhi Teri Aahat Per ***
Zakham muskuratay hain ab bhi teri aahat per..
Dard bhool jaatey hain ab bhi teri aahat per..
Shabnami sitaron per phool khilnay lagtay hain..
Chaand muskuratay hain ab bhi teri aahat per..
Umer kaat dii lekin bachpana nahin jaata..
Hum diye jalatey hain ab bhi teri aahat per..
Ghantiyan sii bajti hain raqs honay lagta hai..
Dard jagmagatey hain ab bhi teri aahat per..
Teray hijar mein hum per ik azaab taari hai..
Chonk chonk jaatey hain ab bhi teri aahat per..
Teri yaad aaye to neend jaati rehti hai..
Chaand muskurata hai ab bhi teri aahat per..
Ab bhi teri aahat per aas lout aati hai..
Ashkh hum bahatey hain ab bhi teri aahat per...
begins in the album "fursat ke raat din".. check out what Gulzar saab has to say..
" Raat aur din.. kitne khoobsurat do waqt hain.. aur kitne khoosurat do lavs.. ab in do waqto ke beech ek waqfa aisa bhi aata hain jise shaam ka waqt kehte hain..yeh ek aisa waqfa hain jise na to raat apnati hain.. na din apne saath leke jaati hain.. ab is chode huye, ya choote huye lawaris waqt se, shayar aksar koi lamha chun leta hain.. aur see leta hain apne shero mein..lekin koi koi shaam bhi aisi baanj hoti hain.. ke koi waqfa de ke nahi jata.. koi lamha deke nahi jaata.."
Another very beautiful ghazal of Gulzar Sb.
nazm ulajhii huii hai siine me.n
misare aTake hue hai.n hoTho.n par
u.Date-phirate hai.n titaliyo.n kii tarah
lafz kaaGaz pe baiThate hii nahii.n
kab se baiThaa huu.N mai.n jaanam
saade kaaGaz pe likhake naam teraa
bas teraa naam hii mukammal hai
isase bahatar bhii nazm kyaa hogii
"humne dekhi hai...
un aankhonki mehekti khushboo...
haath se chuke use rishtonka ilzaam na do....
sirf ehsaas hai yeh ...ruh se mehsoos karo...
pyaar ko pyaar hi rehne do koi naam na do!!"
--from khamoshi
dil dhoondta hai, fir wahee furasat ke raat din
baithhe rahe tasabur-ye-jaanaa kiye huye
jaadon kee narma dhoop aaur aangan mein let kar
aankhon pe khinch kar tere daaman ke saaye ko
aaundhe pade rahe kabhee karawat liye huye
yaa garmeeyon kee raat jo poorawaaiyaan chale
thandee safed chaadaro pe jaage der tak
taaron ko dekhate rahe chhat par pade huye
barfilee sardiyon mein kisee bhee pahaad par
waadee mein gunjti huyee, khaamoshiyaan soone
aankhon mein bheege bheege se lamhe liye huye
Jab bhi ye dil udaas hota hai
Jab bhi ye dil udaas hota hai
Jaane kaun aas paas hota hai
Honth chup-chap bolte ho jab
Saans kuchh tej-tej chalti ho
Ankhe jab de rahi ho awaazien
Thandi aahon mein saans jalti ho
Ankh mein tairtee hain tasvirien
Tera chehra tera khayal liye
Aaina dekhta hai jab mujh ko
Ek masoom saa sawal liye
Koi vaada nahi kiya lekin
Kyon tera intezaar rehta hain
Be-wajah jab karaar mil jaaye
Dil bada be-karar rehta hai
Monday, November 26, 2007
excerpts from "The Bhagwat Gita"
|| The Supreme Being ||
The Supreme Lord Said:
"In the beings I become Vaishwanara (fire) and stay in the body. United with prana and apana I digest the four kinds of food."
[Chapter 15 Verse 14]
"I am situated in the heart of all. From Me come memory, knowledge and also wrong understanding. I am all that is to be known from the Vedas. I am the author of the Vedas and scholar of the Vedas as well."
[Chapter 15 Verse 15]
"Two types of Purusha are there in this world, the perishable and the imperishable. All the living beings are perishable, but the innermost Soul is said to be imperishable."
[Chapter 15 Verse 16]
"Another Supreme Self besides (these two) said to enter the three worlds and rule them. He is the inexhaustible Iswara."
[Chapter 15 Verse 17]
"Because I am beyond degradation and also Supreme among the degradable, I am renowned in the world and in the Vedas as the Highest Being."
[Chapter 15 Verse 18]
"He who knows Me thus without delusion as the Supreme Purusha, he, the all knowing, worships Me in all respects O Bharata."
[Chapter 15 Verse 19]
|| Manifestation of the God ||
The Supreme Lord Said:
"He who understands Me as the One without birth, without beginning, as the Lord of all the worlds, he is undeluded among the mortal men and is freed from all sins."
[Chapter 10 Verse 3]
"I am the originator of all. From Me manifest all this. Knowing thus men of wisdom worship Me with concentrated attention."
[Chapter 10 Verse 7]
"With their minds fully established in Me, with their lives devoted to Me, narrating My greatness to one another, they remain happy and delightful."
[Chapter 10 Verse 8]
"To those who worship Me always with loving devotion, I give the real wisdom by which they come to Me."
[Chapter 10 Verse 9]
"Out of mercy to them I destroy their inner darkness born out of their ignorance with the lamp of wisdom shining in their hearts."
[Chapter 10 Verse 10]
|| The Supreme Knowledge ||
The Supreme Lord Said:
"Those who worship gods go to gods. Those who worship ancestors go their ancestors. Those who worship the elements go to the elements. But those who worship Me come to Me only."
[Chapter 9 Verse 25]
"Whatever that is offered to me with great devotion whether it is a leaf, a flower, a fruit or water, that offering of the pure soul I accept."
[Chapter 9 Verse 26]
"O Kaunteya, whatever you do, whatever you eat, whatever you offer or give away, whatever penances you perform, O Kaunteya, offer all that to Me."
[Chapter 9 Verse 27]
"Thus established in the yoga of renunciation you will become free from the bondage of karma caused by the fruits of good and bad actions and, being liberated, you will come to Me."
[Chapter 9 Verse 28]
"I am equally situated in all beings. There is none who is particularly hateful to me or dearer to Me. But those who worship Me with devotion I am in them and they are in Me."
[Chapter 9 Verse 29]
"Even if a man of sinful conduct worships Me with undisturbed devotion, he should be regarded as a saintly person because he is has made the right resolve."
[Chapter 9 Verse 30]
"Such a person promptly becomes a righteous soul and attains eternal peace. O Kaunteya, know for sure that My devotees shall never perish."
[Chapter 9 Verse 31]
"O Partha, by taking refuge in Me, even those born of sinful wombs, women, vaishyas, sudras also attain the highest state."
[Chapter 9 Verse 32]
|| The Imperishable Bhraman ||
Said the Supreme Lord:
"O Son of Kunti, whatever a person thinks of at the time of leaving his body , he attains that alone remembering it."
[Chapter 8 Verse 6]
"Therefore all the time keep remembering Me and engage in the battle. By offering your mind and intelligence to Me, you will undoubtedly attain Me."
[Chapter 8 Verse 7]
"Through the practice of Yoga and meditation with the mind not moving in other directions, one can attain the Supreme Purusha, O Partha."
[Chapter 8 Verse 8]
|| Devotion ||
Arjuna said:
"Those devotees who are always engaged in Your worship or those who worship the Inexhaustible and the Unmanifested, which of these two know the Yoga better?"
[Chapter 12 Verse 1]
Said the Supreme Lord:
"With their minds fixed on Me, those who worship Me always, with faith and sincerity, they are considered to be the most qualified in the Yoga by Me."
[Chapter 12 Verse 2]
"But those who are engaged in the worship of the Imperishable, the Indefinable, the Invisible, the Omnipresent, the Unthinkable, the Immutable, the Immovable, and fixed"
"Controlling all the senses, maintaining equanimity everywhere, engaged in the welfare of all beings, they also come to Me only."
[Chapter 12 Verse 3 & 4]
"If you are unable to concentrate your mind steadily upon Me, then strive to attain Me by practicing (Bhakti) Yoga, O Arjuna."
[Chapter 12 Verse 9]
"If you are not competent to practice Yoga, then do My work dedicating it to Me. By doing work for My sake you will achieve (spiritual ) perfection."
[Chapter 12 Verse 10]
"If you are not interested in doing even this, then seek refuge in My Yoga, renouncing the fruit of all your actions, established in the self."
[Chapter 12 Verse 11]
"Certainly knowledge is better than practice, but better than knowledge is meditation, superior to which is renunciation of the fruits of actions. Indeed after renunciation there is only peace."
[Chapter 12 Verse 12]
|| The Path of Knowledge ||
The supreme Lord said:
"You are grieving for that which is not to be grieved for. Yet you are speaking like a great scholar. A true scholar would not worry about life that has ended or not ended."
[Chapter 2 Verse 11]
"There was never a time when I did not exist, nor you, nor all these kings. Nor will we ever cease to exist in future."
[Chapter 2 Verse 12]
"Just as the embodied soul passes from childhood to youth to old age, it also passes from one body to another. The undaunted person therefore is not deluded."
[Chapter 2 Verse 13]
"Heat and cold, pleasure and pain arise merely because of the contact of the senses with the sense objects. They are fleeting. Therefore O Arjuna, try to tolerate them."
[Chapter 2 Verse 14]
|| Renunciation of Action ||
Said the Supreme Lord:
"Both the yoga of action and the renunciation of action are both good for liberation. But of the two, the yoga of action is superior"
[Chapter 5 Verse 2]
"O Mighty armed, He who neither hates nor desires should be known as the real sanyasi. Such a person, free from the sense of dualities, is happily and completely liberated from all bondage."
[Chapter 5 Verse 3]
"The knower of truth who is established in the yoga thinks," I am not doing anything at all", while seeing, hearing, touching, smelling, tasting, walking, dreaming and breathing."
[Chapter 5 Verse 8]
"And while speaking, releasing, grasping, opening and closing of eyes, believes that only his senses are occupied with sense objects."
[Chapter 5 Verse 9]
"He who acts, offering all his actions to Brahman, giving up all attachment, is never touched by sin, like the lotus leaf which is untouched by water."
[Chapter 5 Verse 10]
"The karma yogis perform their actions, for the sake of self-purification, using only their bodies, minds, intelligence and senses, giving up all attachment."
[Chapter 5 Verse 11]
"By renouncing the fruit of his actions, the karma yogi attains the transcendental state of peaceful of mind. But he who works with an intent to enjoy the fruit of his actions, attached thus, becomes entangled in worldly life."
[Chapter 5 Verse 12]
The Supreme Lord Said:
"Although I am unborn and inexhaustible, and although I am the Lord of all beings, keeping nature under My control, I manifest Myself by My own self induced illusion."
[Chapter 4 Verse 6]
"Whenever and wherever there is decline of dharma (righteousness) and ascendance of adharma (unrighteousness), at that time I manifest Myself in visible form."
[Chapter 4 Verse 7]
"For the protection of the righteous and destruction of the wicked, and for the sake of establishing dharma again , I incarnate Myself on earth from time to time."
[Chapter 4 Verse 8]
"He who knows correctly the truth of My divine birth and actions, on leaving his body, would never take birth again. He would certainly come to Me."
[Chapter 4 Verse 9]
|| The Path of Karma ||
Said the Supreme Lord:
"O Sinless one(Arjuna), I declared two kinds of worship in the world before. One is the path of knowledge pursued by the Sankhyas and the other, the path of action meant for men of action."
[Chapter 3 Verse 3]
"But O Arjuna, he is better who, regulating his senses by his mind, unattached, begins karma yoga with his organs of action."
[Chapter 3 Verse 7]
"Therefore do your prescribed work, for doing some work is better than doing no work at all. Without work it is not possible to even maintain the physical body."
[Chapter 3 Verse 8]
"Works in this world can cause bondage unless done with a sense of sacrifice. Therefore, O son of Kunti, perform your actions for the sake of sacrifice only, free from attachment."
[Chapter 3 Verse 9]
"In the beginning, at the time of creation, Brahma created people along with sacrifice and declared that by performing sacrifices they would become more prosperous and also that sacrifice would be their wish fulfilling Kamadhenu"
[Chapter 3 Verse 10]
|| The Three Gunas ||
The Blessed Lord Said:
"Sattva (purity), Rajas (passion) and Tamas (ignorance) are the qualities arising out of Prakriti. They bind the soul with the body, O mighty armed."
[Chapter 14 Verse 5]
"Of them Sattva is of the purest nature, illuminating and without any debility. Through attachment with happiness and knowledge it binds , O sinless one."
[Chapter 14 Verse 6]
"Know that Rajas is full of passion born out of attachment with thirst (insatiable desire). It binds the embodied, O son of Kunti, through attachment with works."
[Chapter 14 Verse 7]
"But know that Tamas is born out of ignorance, deludes all embodied beings. Through recklessness, laziness and sleep, it binds (the soul), O Bharata."
[Chapter 14 Verse 8]
"When a seer recognizes appropriately none other than these three qualities in the performance of actions, he knows the Supreme beyond the gunas and comes to My consciousness."
[Chapter 14 Verse 9]
"Going beyond these three gunas, the embodied is freed from these ills originating from the body - birth, death, old age and sorrow, and attains immortality."
[Chapter 14 Verse 20]
|| Opposite Qualities ||
The Blessed Lord said:
"Fearlessness, excessive Sattva (purity), preoccupied with knowledge and yoga, charity, self-control, rituals and worship, study of scriptures, penance and simplicity."
"Non-cruelty, truthfulness, without anger, self-sacrificing nature, peace of mind, being non-critical, compassionate to all beings, without greed, gentle, modest, firm-minded."
"Intelligence, forgiving nature, fortitude, cleanliness, without envy, without egoistic pride- these O Bharata are the riches (virtues) of those born with divine nature."
[Chapter 16 Verse 1, 2 & 3]
"Pomposity, exaggerated self-importance, pride in one self, anger, rudeness and ignorance, are the property (vices ) of the those born with undivine nature."
[Chapter 16 Verse 4]
"Divine virtues are for liberation, but undivine qualities are regarded as binding. O Pandava, do not worry for you are born with divine qualities."
[Chapter 16 Verse 5]
"He who discards the scriptural methods and indulges in desire driven actions, neither attains spiritual success, nor happiness nor the Supreme Goal."
[Chapter 16 Verse 23]
"Therefore let the scriptures be your guide in deciding appropriate and inappropriate actions. Knowing the scriptural injunctions properly you should perform your actions."
[Chapter 16 Verse 24]
|| Division of Qualities ||
Arjuna said:
"Those who give up the scriptural injunctions, but continue to worship you with full faith, what is their devotion O Krishna? Is it sattvic, rajasic or tamasic?"
[Chapter 17 Verse 1]
Replied the Supreme Lord:
"In three ways exists the faith of the embodied according to their own nature- sattva, rajas and also tamas. Now hear that from Me."
[Chapter 17 Verse 2]
"Everywhere O Bharata, faith is in accordance with ones nature. A person's faith is according to his nature."
[Chapter 17 verse 3]
"The charity that is worth giving, given without any expectation, according to the time and place and to the deserving person, is remembered as sattvic."
[Chapter 17 Verse 20]
"The charity which is given for the sake of a reciprocal advantage or with the expectation of a result, or given in return (for some advantage or gain), or given grudgingly or with difficulty, that charity is to be remembered as rajasic."
[Chapter 17 Verse 21]
"That charity which is given without consideration for the time and place, to undeserving persons, without due respects, without proper knowledge, is said to be tamasic in nature."
[Chapter 17 Verse 22]
|| The Path of Liberation by Renunciation ||
The Blessed Lord siad:
"O Best of the Bharatas, now hear from Me with certainty about renunciation. O Tiger among men, renunciation is stated to be of three kinds."
[Chapter 18 Verse 4]
"Acts of charity, penance, should not be renounced, but performed . Yagna, charity and penance purify even the great men among people."
[Chapter 18 Verse 5]
"All these acts should be performed renouncing the attachment to the fruit of actions. They should also be done as duty. And this in my opinion, O Partha is the best."
[Chapter 18 Verse 6]
"Renunciation of prescribed duties is not appropriate. Renunciation of such activities due to illusion is declared as tamas (ignorance)."
[Chapter 18 Verse 7]
"Renunciation of action due to unhappiness and the fear that they cause physical discomfort is called rajasic renunciation and he will not gain the fruit of renunciation."
[Chapter 18 Verse 8]
"He who performs the prescribed actions considering them as obligatory duty and renounces all attachment to the fruit of his actions, such renunciation in my opinion is sattvic in nature."
[Chapter 18 Verse 9]
Subscribe to:
Posts (Atom)
