Chapter 6 of Bhagavad Gita, entitled " ATMA SAMYAMA YOGA" is being explained by Pujya Mahatma Gandhi here.
Here Sri Krishna discusses the importance of controlling the mind. The famous verse Udhared Atmanatmanam....(6.5) says that you have to raise yourself up by your own efforts. This chapter discusses the importance of rules, means of doing karma in a disinterested spirit. Disinterestedness cannot be cultivated without effort & self-control. It talks about equal-mindedness, measured by the ability to see others as ourselves. Here Sri Krishna discusses the means of controlling the senses.
Chapter 6 of Bhagavad Gita talks about developing self control & concentration.It has a total of 47 verses. One of the most important messages of Gita is contained in verse 6.5.
Chapter 18 is the final & concluding chapter where the ideas expressed in all the previous chapters are summarised. It starts with the distinction between renunciation & relinquishment.Describes the 3 types of work, agent, intellect & resolve, & duties of the 4 classes of people. Finally, the Lord explain how one can become eligible for following the path of knowledge by selfless actions, & after attaining knowledge, how to attain the status of Brahman.
Bhagavad Gita, the most popular Hindu scripture has been commented upon by Sages, Philosophers, Thinkers, & Leaders of people. The commentary on Gita by Mahatma Gandhi, the Father of modern India, is regarded as among the most important of those of the 20th Century.
In his own words, his interpretation of the Gita is designed for the common man, "one who has little or no literary equipment, who has neither the time nor the desire to read the Gita in the original, yet who stands in need of its support"..
This presentation is based on the book, "Bhagavad Gita: According to Gandhi"which is based on talks given by the Mahatma at his Sabarmath Ashram during February to November 1926. This presentation includes the general introduction & the Chapter 1 of Bhagavad Gita.
Chapter 2, Sankhya Yoga, is actually a gist of the teachings given in this book. It introduces the Sankhya philosopphy, then the Karma yoga, & then touches upon Bhakti yoga. Gandhiji developed his ideas of Non-Violence, Non-Cooperation, & Satyagraha from the advice Sri Krishna gave in this Chapter.
Chapter 18, The Moksha Sannyasa Yoga, is the final chapter of Bhagavad Gita. Here Lord Krishna concludes his advise to Arjuna, & talks about Renunciation & Liberation. His firm opinion of Sannyasa is that you should renounce your attachments to actions & continue to do all your duties without attachment, & as offerings to the Lord. He talks about activities, their origin, classification, & the real doer of karma.. He explains the three types of happiness, the duties of the four types of people, the three types of knowledge, karma, the doer, intellect,& will. Finally He advises Arjuna to do his duty without attachment, but with concentration, while remembering God. "Leave all your duties & obligations & take shelter in Me, I shall redeem you from all your obligations'- the Ultimate Advice of the Lord.
Chapter 6 of Bhagavad Gita talks about developing self control & concentration.It has a total of 47 verses. One of the most important messages of Gita is contained in verse 6.5.
Chapter 18 is the final & concluding chapter where the ideas expressed in all the previous chapters are summarised. It starts with the distinction between renunciation & relinquishment.Describes the 3 types of work, agent, intellect & resolve, & duties of the 4 classes of people. Finally, the Lord explain how one can become eligible for following the path of knowledge by selfless actions, & after attaining knowledge, how to attain the status of Brahman.
Bhagavad Gita, the most popular Hindu scripture has been commented upon by Sages, Philosophers, Thinkers, & Leaders of people. The commentary on Gita by Mahatma Gandhi, the Father of modern India, is regarded as among the most important of those of the 20th Century.
In his own words, his interpretation of the Gita is designed for the common man, "one who has little or no literary equipment, who has neither the time nor the desire to read the Gita in the original, yet who stands in need of its support"..
This presentation is based on the book, "Bhagavad Gita: According to Gandhi"which is based on talks given by the Mahatma at his Sabarmath Ashram during February to November 1926. This presentation includes the general introduction & the Chapter 1 of Bhagavad Gita.
Chapter 2, Sankhya Yoga, is actually a gist of the teachings given in this book. It introduces the Sankhya philosopphy, then the Karma yoga, & then touches upon Bhakti yoga. Gandhiji developed his ideas of Non-Violence, Non-Cooperation, & Satyagraha from the advice Sri Krishna gave in this Chapter.
Chapter 18, The Moksha Sannyasa Yoga, is the final chapter of Bhagavad Gita. Here Lord Krishna concludes his advise to Arjuna, & talks about Renunciation & Liberation. His firm opinion of Sannyasa is that you should renounce your attachments to actions & continue to do all your duties without attachment, & as offerings to the Lord. He talks about activities, their origin, classification, & the real doer of karma.. He explains the three types of happiness, the duties of the four types of people, the three types of knowledge, karma, the doer, intellect,& will. Finally He advises Arjuna to do his duty without attachment, but with concentration, while remembering God. "Leave all your duties & obligations & take shelter in Me, I shall redeem you from all your obligations'- the Ultimate Advice of the Lord.
Chapter 15 deals with the Supreme Spirit or Purushothama. It talks about the eternal tree of transmigratory life, cutting which, with detachment, one attains liberation. Describes the Supreme abode reaching which none returns. There are two types of entities, perishable & imperishable in the world. Beyond these is the Supreme Spirit.
Chapter 5 of Bhagavad Gita is entitled " KARMA-SANNYASA YOGA" Renunciation & action. Here Lord Krishna tells Arjuna that both Karma Yoga & Renunciation are the two sides of the same coin. A Karma yogi does all his actions renouncing the fruits of his actions. He is thus a Yogi & a Sannyasi. Both activities if pursued sincerely will lead to eternal liberation.
Chapter 5 entitled Karmasanyaasayoga or Yoga of Renunciation, describes the similarities & differences between Yogas of work & knowledge. The soul, though existing in the body, does not initiates any action, but enjoys the fruits of action through the sense organs, mind & intellect.
Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Bhagvad Gita chapter 10 verses 8 to 11 CHATURSLOKI GITA
CHATURSLOKI GITA,Vibhuti Yoga,The characteristics of a devotee who has attained the realization of oneness. who has attained the realization of oneness.
THE POWER AND FRUIT OF BHAKTI YOGA
Here Mahatma Gandhi explains the contents of Chapter 3-Karma Yoga, in his incomparably simple style. He asserts that The Gita is very much concerned with practical life. He connects the Yajna with the use of Charkha for producing yarn to be spun in a handloom, & bodily labour.
In Chapter 5 of Bhagavad Gita, Sri Krishna Advises Arjuna about Renunciation.Renunciation of work as well as doing selfless work, both lead to liberation. In the path to liberation, the path-of-action leads to a state where the seeker, with purified mind can concentrate on the Self, with detachment & desirelessness and gets liberated.
Chapter 15 deals with the Supreme Spirit or Purushothama. It talks about the eternal tree of transmigratory life, cutting which, with detachment, one attains liberation. Describes the Supreme abode reaching which none returns. There are two types of entities, perishable & imperishable in the world. Beyond these is the Supreme Spirit.
Chapter 5 of Bhagavad Gita is entitled " KARMA-SANNYASA YOGA" Renunciation & action. Here Lord Krishna tells Arjuna that both Karma Yoga & Renunciation are the two sides of the same coin. A Karma yogi does all his actions renouncing the fruits of his actions. He is thus a Yogi & a Sannyasi. Both activities if pursued sincerely will lead to eternal liberation.
Chapter 5 entitled Karmasanyaasayoga or Yoga of Renunciation, describes the similarities & differences between Yogas of work & knowledge. The soul, though existing in the body, does not initiates any action, but enjoys the fruits of action through the sense organs, mind & intellect.
Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Bhagvad Gita chapter 10 verses 8 to 11 CHATURSLOKI GITA
CHATURSLOKI GITA,Vibhuti Yoga,The characteristics of a devotee who has attained the realization of oneness. who has attained the realization of oneness.
THE POWER AND FRUIT OF BHAKTI YOGA
Here Mahatma Gandhi explains the contents of Chapter 3-Karma Yoga, in his incomparably simple style. He asserts that The Gita is very much concerned with practical life. He connects the Yajna with the use of Charkha for producing yarn to be spun in a handloom, & bodily labour.
In Chapter 5 of Bhagavad Gita, Sri Krishna Advises Arjuna about Renunciation.Renunciation of work as well as doing selfless work, both lead to liberation. In the path to liberation, the path-of-action leads to a state where the seeker, with purified mind can concentrate on the Self, with detachment & desirelessness and gets liberated.
Gandhiji's interpretation of Chapter 12, Bhakti Yoga of Bhagavad Gita.
On the request of Arjuna, Lord Krishna describes the characteristics of a Bhakta or devotee. Worshipping a formless God is more difficult than that of a personal God with form. The Lord gives four alternative ways, with increasing ease, of worship. At the end, a bhakta's characteristics are described.
The fourth chapter of Bhagavad Gita entitled "Jnana-Karma-Sannyasa Yoga" is given here. Lord Krishna talks to Arjuna about the antiquity of the philosophy he is expounding. Whenever there is decline in righteousness & increase in unrighteousness, God takes steps to balance the situation.He tells Arjuna that God may be approached by sincere devotion, in whatever form you worship Him. What is action? What is inaction? What is forbidden action? Even wise people are confused about action. He is the wise man who sees action in inaction & vice versa. Whoever does his actions without desire for fruits, he is a wise man & he is not bound by his actions. Then the Lord talks about Yajna or sacrifice & describes various types of Yajna. Sacrifice of knowledge is the most sacred of all Yajnas, because all actions end in knowledge. How to get this knowledge? Approach a proper teacher, pay obeisance to him, serve him & by questioning him, one can attain knowledge through his grace..Once you attain this knowledge, all your doubts vanish & you attain peace absolute. One who does all his work without desire for fruits, and has cleared all his doubts through attaining knowledge, & who has control over his body, mind & intellect, becomes free from all bondage. Finally the Lord asks Arjuna to cut all his doubts arising from ignorance, with the sword of knowledge & be ready to fight the war.
This chapter entitled "Atma Samyama Yoga" or" Yoga of Meditation" gives a wealth of details, explaining not only the technique of Meditation, but also the possible pitfalls & how to avoid them successfully. Though all Hindu Scriptures hint at the Path-of-Meditation as the way to reach the highest possibilities in life, nowhere is the topic discussed so thoroughly as here. A thorough study of this chapter gives ample direction & guidance to a seeker to reach the Highest, through Meditation.
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Question : What is the way to peace ?
Answer : Understanding and worship of the Lord and meditation on Him is the way to peace
Question: What attributes of the Lord are mentioned here ?
Answer ;
He is the enjoyer of all sacrifices and austerities;
He is the Lord of all the worlds;
He is the friend of all beings.
This closing chapter of Bhagavad Geeta is a summary of the entire 'Song of the Lord'. The Chapter starts with a question from Arjuna about the distinction between Sannyasa (Renunciation) & Tyaga (Abandonment). The Lord goes on to explain the difference between the two. Then He discusses the Essential Duties, which are not to be discarded by anybody. The major part of the chapter deals with an exhaustive analysis the impact of the three Gunas Sattva, Rajas & Tamas on the whole life & activities of man. The chapter ends with the Lord's declaration that anyone leaving aside all his Dharmas takes shelter in Him will be liberated from birth & death, & will attain the Status of the Supreme.
In this chapter, Lord Krishna gives a thorough exposition of 'faith' as seen in the various fields of man's endeavors- his physical indulgences (food), his dedicated activities (Yajna), his self-denials (Tapas), & his charities (Dana). He explains that 'Shraddha' (resolve) is of three types, according to the nature of the Gunas in people.-Sattvic, Rajasic & Tamasic. Finally, He explains the meaning of the phrase "Om-Tat-Sat" in the various activities of men.
This Chapter discusses the types of manifestations that are available in the living world when the same 'Knower', the Eternal Spirit, expresses Itself through various 'Fields'. It describes the mental contents of the good as compared with those of the bad. The Chapter opens with an exhaustive list of 26 noble Traits in a cultured man living the spiritual way-of-life. This is followed by another extensive listing of the bad qualities, which should be avoided. The bad characters or Demons continue to live their vile lives, birth after birth,& are never able to come up spiritually. Finally the Lord advises seekers to avoid the three 'gates of hell', lust, anger & hatred to lead a good life & attain liberation. In conclusion, Krishna states that the Scriptures form the authority to be followed by all for righteous action.
This chapter discusses the nature of the Spirit in all its implications. The Infinite is defined in terms of the finite perishable world as the Imperishable, Infinite, Changeless Factor. Then it is brought out that the Experiencer of the changes is something other than the Changeless. It is only one aspect of the Supreme Reality, just as a man, called Father, by his children, is much more than just the father. The Supreme Reality is defined here as the Supreme Purusha, the PURUSHOTTAMA.
This chapter is an exhaustive handbook of instructions explaining the working of the subtle body & providing some tips to readjust ourselves when the inner mechanism gets chocked up. The One Truth expresses through a world-of-Matter, producing an innumerable variety of life forms. The reason for this multiplicity are the Gunas, Sattva (Unactivity), Rajas (Activity) & Tamas (Inactivity), all born of Prakriti. These three, in different proportions, influence the mental & intellectual caliber of every individual.
This is one of the most famous & brilliant chapters of the Geeta which gives the student a very direct explanation for, & almost a personal experience of the Self in him, free from his material equipment & their misinterpretations, the world-of-objects. An exhaustive exposition on how to meditate directly upon the Imperishable Formless Spirit is given here. Spirit functioning through matter-envelopments is the living organism. To undress to get rid off matter, we must have a precise knowledge of all that constitutes matter in us. This discrimination between the inert matter-equipment & the vibrant spark-of-Life, the Spirit, is presented in this chapter.
Chapter 12, Bhakti Yoga or the Path of Devotion discusses the principle of devotion, the characteristics of a devotee & how to attain the Supreme through devotion. The last chapter ends with the statement of the Lord that only through unwavering devotion, one will be able to see & merge with the Universal-Form of the Lord. This creates a doubt in Arjuna as to the proper way of worship, & the chapter starts with a question from him.
In this chapter, Lord Krishna gives a physical demonstration of the Oneness of everything in this universe. The separateness of objects arises from the presence of the intervening space. Suppose we remove the space, then everything becomes one. This is the concept of COSMIC-MAN. Here Lord Krishna shows, through 'eyes of Knowledge' granted to Arjuna, His Cosmic-Form. The exquisite dramatist in Sage Vyasa has squeezed the Sanskrit language to feed the beauty of his literary masterpiece. He paints beautifully, the emotions of wonderment, amazement, fear, reverence, devotion etc. in Arjuna. In the dignity of concept, in the beauty of diction, in the artistry of its depiction & in its inner stream of drama, this chapter has been rightly upheld by all as one of the highest philosophical poems in the world.
Chapter 10, named Vibhuti Yoga describes the Power or Lordship & the Pervasiveness Or Immanence of the SELF. The essence in the world of plurality is the SELF. Here Lord Krishna identifies Himself as the most prominent & Chief Factor in all classes of beings, & as the Supreme Factor without which the different classes of beings, objects & ideas cannot exist. To give a glimpse of His pervasiveness & glory, Krishna gives 54 different examples from among
Chapter 9 of Bhagavad Geeta, entitled "Rajavidya Rajaguhya Yoga" discusses the Royal Knowledge of Pure Consciousness, in whose light all conditioned-knowledge are made possible. Krishna Himself calls this Science of the Absolute "the most secret (profound) Science". It is promised in the beginning itself that both speculative & practical aspects of this Knowledge will be told here. Not only the theory of self-perfection but also the logic behind it all are discussed in this chapter. This is the profound Knowledge combined with experience, having known which there is nothing more to be known, & one shall be free from the sorrows of life.
The "Yoga of the Imperishable Brahman" should be understood here as the "Way to Imperishable Brahman". After answering the questions raised by Arjuna, the Lord explains how those who can remember the Infinite at the time of their departure from the body will reach the Infinite. So He advises Arjuna to remember the Infinite always & face his life diligently. Here, Krishna explains splendidly the nature of the Infinite upon which the seeker is to fix his single-pointed mind. Then He explains the Path-of-Light & the Path-of-Darkness, the former leading to the Imperishable & the latter necessitating the return to the world.
Here the technique of "Practical Vedanta" has been completely & fully explained. Krishna's explanations here make us clearly understand that the Self is the Reality upon which all actions, the instruments of action, & the world-of-perceptions are superimposed, & so, by knowing the Self everything is known.
With Chapter 7 we enter the second triad of Geeta describing "That" in the Mahavakya "That Thou Art". Here the Lord starts describing the "Goal of the Spiritual Science" the Supreme Self. In the beginning, Sri Krishna promises Arjuna that He would explain the entire science of Spirituality, both theoretical & practical aspects, to clear all his doubts. Then He proceeds to explain the two Prakrities, Para & Apara, of the Self. He describes the 8-fold lower Prakriti, the Apara, consisting of the 5 elements, Earth, Water, Fire, Air & Space, & mind, intellect & ego. Beyond all these is the Lords Para Prakriti, the Spark of Life, Pure Consciousness, which supports all life in the universe. The two aspects of the Self, as Purusha & Prakriti create the whole 'Jagat'- the world-of-change. The One Self forms the core of all life, & everything is hung on It as pearls in a neckless. Then the Lord describes Himself as the Dharma-the Law-of-Being of everything. All matter exist in the Spirit, but the Spirit is not in Matter. Matter is just Super-imposed on Spirit, to be alive. Maya with its 'Veiling" & 'Projecting' action prevents all from recognizing the Self within them.
In this Chapter Lord Krishna talks about renunciation of Karma & Sannyasa for one's spiritual development. After describing Karma-Yoga in the previous chapters, Sri Krishna describes here how one should intelligently renounce Karma & enter the nobler spiritual technique of meditation. This chapter is a bridge between Karma-Yoga & Pure Meditation. It describes: what is the spirit of renunciation & how the "Yoga-of-renunciation-of action" can be practiced.
Chapter 4 of Bhagavad Geeta gives the path of Jnana Yoga, the path-of-Knowledge, the main archway through which all pilgrims must pass to reach the SELF. Sri Krishna here reveals His Divine Nature. Action is defined in its widest form. Various techniques of Yajna to attain the Supreme Knowledge are indicated. How to attain the ultimate Knowledge from a Guru is explained. SELF-KNOWLEDGE is extolled as the ultimate aim of man.
The Chapter 3, entitled " Karma Yoga" is an elaboration of the Hindu ideal of "Selfless Action" first introduced by the famous verse 47 in Chapter 2--Karmanyevaadhikaarasthe-----. After hearing the exposition of various ways of attaining liberation in Chapter 2, Arjuna is really confused. Still deluded, he wanted a confirmation of his desire to quit the war & take-up Sannyasa. So he raises the question : If Krishna feels that the path of knowledge is better than the path of action, why is he being goaded to fight this war? He wanted a clear cut answer to his quest for a righteous life. In reply to this question, the Lord elaborates on the principle of Karma Yoga, the Yoga of selfless action in this chapter 3.
Chapter 2, entitled Sankhya Yoga, is the starting point of the philosophical discourse between Sri Krishna & Arjuna. This chapter is a summarised version of all of Bhagavad Geeta as it introduces all the philosophical points which are elaborated in later chapters. It is called the Yoga of Knowledge. Sankhya yoga deals with the knowledge of the universe & its Substratum, the Atman, Brahman, or Self. The chapter initially talks about Sankhya yoga, then Karma Yoga & Bhakti yoga. It concludes with the Yoga of renunciation.
Chapter 1 of Bhagavad Geeta, entitled the Arjuna Vishada Yoga introduces the scenery & circumstances in which this great philosophical discourse took place. Arjuna, the Pandava prince, leading the Pandava forces against the Kauravas in the ensuing Mahabharata war, gets disheartened by the prospect of killing his great grandfather, uncles, brothers & other close relatives, & filled with confusion & sorrow decides to not fight the war. Sri Krishna, his close friend & charioteer, advises him & revives him back to fight this war against impropriety & unrighteousness.
The Holy Geeta is the commentary of Bhagavad Gita by Poojya Swami Chinmayananda. This presentation gives a general introduction to the book as well as Bhagavad Gita.
Bhagavad Gita, Chapter 17, Sraddhathraya Vibhaga Yoga, interpreted by Mahatma Gandhi, talks about faith & its various forms. Sri Krishna tells that in humans, faith is of 3 types, Sattvic, Rajasic, & Tamasic. These three types are described. Then He tells that food, Sacrifice, Austerity, & Charity are of three types. They are described. Then the Lord explains the meanings of Om, Tat, Sat, the three intonations used in all Vedic rites.
Chapter 16 entitled Daiva Asura Sampad Vibhaga Yoga describes the two types of people, the divine & the demonic, in detail. Their characteristics are given. The man with divine nature aspire for freedom from the bondage of life, while the demonic gets deeply bonded to this world. Lust, wrath & greed are the three gates to hell. Follow the guidelines of Scriptures & do your duty to escape hell.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
Hanuman Stories: Timeless Teachings for Today’s World" delves into the inspiring tales of Hanuman, highlighting lessons of devotion, strength, and selfless service that resonate in modern life. These stories illustrate how Hanuman's unwavering faith and courage can guide us through challenges and foster resilience. Through these timeless narratives, readers can find profound wisdom to apply in their daily lives.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
1. THE BHAGAVD GITA
ACCORDING TO
GANDHI
T K G NAMBOODHIRI
THIRUVALLA, KERALA
Presentation adapted from
The Bhagavad Gita According to Gandhi, Orient
Paperbacks,2011
T K G Namboodhiri
3. THE BHAGAVD GITA
ACCORDING TO
GANDHI
INTRODUCTION
In Chapter 5 Lord Krishna started answering
Arjuna’s question: Which is better, Sannyasa or
Karmayoga? He stated that he who rests in
absolute peace & he who is ceaselessly occupied
with work, both are right, for Sannyasi is in fact
working & the one who is always working rests in
absolute peace. One who is already in the presence
of God may feel that there is nothing he needs do.
But Arjuna does not say yet that he understood the
point, & therefore Lord Krishna takes up the same
argument in this Chapter, named Atma-Samyama
Yoga.
T K G Namboodhiri
4. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.1
He who performs all obligatory actions, without
depending on the fruit thereof, is a Sannyasi & a
Yogi---- not the man who neglects the sacrificial fire
nor he who neglects action.
He who deposits all his works in God’s treasury, &
goes on doing his duty without looking for reward, is
both a Sannyasi & a Yogi. But that person who never
lights the fire for Yajna ( previously it was an act of
public service to keep a fire burning in the home for
performing Yajna), or never works, is neither a
Sannyasi nor a Yogi. Such a person will be a prince
of idlers.
T K G Namboodhiri
5. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.2
What is called Sannyasa, know thou to be Yoga,
O Pandava; for none can become a Yogi who
has not renounced selfish purpose.
Know that yoga is the same thing that the
learned describe as sannyasa. The person who
has not renounced personal motives (rewards
or benefits) for action can never be a yogi.
Sannyasa is not something which can be
demonstrated outwardly; it is a matter of the
spirit within. The restless play of desires should
cease; only then can one be a sannyasi.
T K G Namboodhiri
6. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.3
For the man who seeks to scale the height of yoga,
action is said to be the means; for the same man, when
he has scaled those heights, repose is said to be the
means.
For the aspirant who wishes to master yoga, the only
means is work, for yoga has been described as skill in
action. But for a person who has established himself in
yoga, who has attained a state of spiritual equipoise &
whose mind has become steadfast, the right means of
continuing in this state is Shama - resting peace. For
such a person cessation of activities is the rule, &
meditation, introspection & reflection become the means
of attaining communion with the ultimate consciousness,
the Brahman.
T K G Namboodhiri-
7. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.4
When a man is not attached either to the
objects of senses or to actions, & sheds all
selfish purpose, then he is said to have scaled
the heights of yoga.
When a person remains unattached to sense-
objects, or to activities, but uses his senses &
works in a detached spirit, such a person can
then be said to have renounced all personal
motives or benefits for work, & established
himself in yoga.
T K G Namboodhiri
8. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.5
By one’s Self should one raise oneself, & not allow
oneself to fall; for atman (Self) alone is the friend of
Self, & Self alone is Self’s foe.
One can attain moksha only by his own efforts. The
atman is self-effulgent, so it must win its freedom
by its own effort. God grants freedom to the atman.
It has all the attributes of God, so it can merge with
God. But can the atman ever merge in God except
through its own power? We are advised to take care
& see that our atman does not degrade itself, for it
is in the power of the atman to do so. Since it is
imperishable, it cannot annihilate itself completely.
T K G Namboodhiri
9. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.6
His Self alone is friend who has conquered himself
by his Self; but to him who has not conquered
himself & is thus inimical to himself, even his Self
behaves as foe.
There are two sides to us: the demoniac & the
divine, the God-like & the satanic. So long as the
strife continues, it is our duty to fight Satan &
protect ourselves. In the war between gods &
demons, it is the former who always win in the end.
Persons following an uncontrolled mind are inimical
to their own best interests & hence their own mind
is their enemy.
T K G Namboodhiri
10. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.7
Of him who has conquered himself & who rests in
perfect calm, the Self is completely composed, in
cold & in heat, in pleasure & in pain, in honour & in
dishonour.
For the person who has overcome the baser self in
him & who is always unperturbed, in heat or cold,
pleasure or pain, honour or dishonour, any praise or
censure is like a stream which flows away towards
God & disappears. He remains in a state of
practical Samadhi, or absorption in the Supreme.
The Atman dwells in perfect equipoise when what is
outside of us is a reflection of what is within. Today
our mind is not calm, & though we are two-legged,
our mind behaves like four-legged creatures.
T K G Namboodhiri
11. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.8
The yogi who is filled with the contentment of wisdom &
discriminative knowledge, who is firm as a rock, who has
mastered his senses, & to whom a clod of earth, a stone
& gold are the same, is possessed of yoga.
He whose Atman is content with such jnana & vijnana,
who dwells firmly like the anvil- endures blows without
breaking into pieces- remains unshaken in the midst of
even extreme suffering, who has subdued his senses
completely, he may be described as a yogi who has
attained freedom. He has been inwardly purified & has
been united with God. To such a yogi, clay, stone & gold
are all equal. If we shed greed, we would look upon all
these articles with the same eye. Here, jnana is
knowledge obtained from the shastras, whereas vijnana
is knowledge which is part of one’s experience.
T K G Namboodhiri
12. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.9
He excels who regards alike a companion, the friend, the
enemy, the stranger, the mediator, the alien & the ally, as
also the saint &the sinner.
He who has the same regard for friend & foe, for one
who deserves to be hated & one who is a kinsman,
for the Sadhu & the sinner, for clay & gold, may be
said to have won the battle of this life. The law
which applies to the world of the living is the same
as the one which applies to the world of inert
matter. As clay & gold are ultimately the same
substance, so are the sadhu & the sinner. The sadhu
& the sinner are forms of the same Reality. They are
both manifestations of the Atman. We shall have
risen above this ordinary level only when we learn
to have equal regard for either.
T K G Namboodhiri
13. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.10
Let the Yogi constantly apply his thought to Atman
remaining alone in a secluded place, his mind &
body in control, rid of desires & possessions.
A Yogi should constantly live in solitude & be in
union with the Atman. He must withdraw the mind
from the outside world. He should shed all desires
and, having renounced all possessions, yoke the
Atman to Paramatman in contemplation. It should
be noted that renunciation of possessions includes
renunciation of the desire for possessions too. He
should supply the body its minimum needs.
T K G Namboodhiri
14. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.11 & 6.12
Fixing for himself, in a pure spot, a firm seat, neither too
high nor yet too low, covered with kusha grass, thereon a
deerskin & thereon a cloth.
Sitting on that seat, with mind concentrated, the
functions of thought & sense in control, he should set
himself to the practice of yoga for the sake of self-
purification.
In these & next 2 verses, Lord Krishna describes how one
should practise Yoga.
One should place a seat in a holy or sanctified spot- a
firm seat, neither too high nor too low, cover it with
kusha grass, deer skin & cloth, to protect himself from
cold & cramps. He should place himself on this seat &
remain there motionless. He should control the mind &
restrain the activities of the senses.
T K G Namboodhiri
15. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.13 & 6.14
Keeping himself steady, holding the trunk, the neck
& the head in a straight line, & motionless, fixing
his eyes on the tip of his nose, & looking not
around.
Tranquil in spirit, free from fear, steadfast in the
vow of brahmacharya, holding his mind in control,
the yogi should sit, with all his thoughts on Me,
absorbed in Me.
These verses describe processes of yoga- physical
actions. Though difficult to control, he should keep
his mind attentive & fixed internally, & meditate on
the Brahman.
T K G Namboodhiri
16. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.15 & 6.16
The yogi, whoever thus, with mind controlled, unites himself
to Atman, wins the peace which culminates in Nirvana, the
peace that is in Me.
Yoga is not for him who eats too much, nor for him fasts too
much, neither for him who sleeps too much, nor yet for him
who is too wakeful.
By the practice of yoga in this fashion, we may attain the
peace which follows our merging in Brahman.
Here the Lord says: yoga is not for a person who eats too
much, or too little. Similarly, for him who sleeps too much or
too little. Persons who live merely on the physical plane,
just eating & sleeping, can achieve nothing worthwhile. On
the other hand one who eats too little or sleeps very little,
will not be able to concentrate due to hunger & fatigue. The
yogi must impose discipline on himself for progress. Sri
Krishna here advises moderation in all actions
T K G Namboodhiri
17. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.17 & 6.18
To him who is disciplined in food & recreation, in effort in
all activities, & in sleep & waking, yoga (discipline)
becomes a relief from all ills.
When one’s thought, completely controlled, rests steadily
only on Atman, when one is free from longing for all
objects of desire, then one is called a yogi.
He who is regular in food, rest & so on, who acts with due
moderation in everything, who is moderate even in his sleep
will find that his practice of yoga ends all his sufferings.
When the mind has come under our complete control, when
it is easily restrained by us, when it is fixed constantly on
the Atman, i.e. it obeys the Atman in all actions, when it has
become completely disinterested, i.e. becomes free from all
desires, then the person may be said to be established in
yoga.
T K G Namboodhiri
18. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.19
As a wick in a windless spot flickers not, even so is
a yogi, with his thought controlled, seeking to unite
himself with Atman.
The condition of the yogi who regularly practices
yoga & who has gained control over his mind is like
that of a lamp in a windless place—it does not
flicker. If we are unsteady in mind, the storm of the
cravings of the senses blows out the union with
Atman as a breeze blows out the lamp. The lamp
gets its food from air which is motionless, likewise
the Atman gets nourishing food from the mind if we
keep its impulses still.
T K G Namboodhiri
19. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.20 & 6.21
Where thought curbed by the practice of yoga completely ceases,
where a man sits content within himself, Atman having seen Atman.
Where he experiences that endless bliss beyond the senses which can
be grasped by reason alone; wherein established he swerves not from
the Truth.
When through the practice of yoga the mind has come under
one’s control & its impulses have subsided, when the person
sees the Atman through the Atman, i.e. when his mind has
become absorbed in the Atman & he lives forever content in the
Atman– it is then that the person can be called a yogi.
When compared with the highest bliss- the bliss which abides
for ever- the pleasures of the senses are but momentary. That
bliss cannot be felt through senses, it can be experienced only
by the intellect. If a person has perceived with his intellect the
reality which is God, such a person will never be shaken from
his purpose. A person whose mind has become fixed in this
manner does not cease even for a moment to be conscious of
the reality which is God. He is a yogi.
T K G Namboodhiri
20. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.22 & 6.23
Where he holds no other gain greater than that which he has
gained; and where, securely seated, he is not shaken by any
calamity however great.
That state should be known as yoga (union with the Supreme),
the disunion from all union with pain. This yoga must one
practise with firm resolve & un-wearying zeal.
Having attained this state, the person does not even dream that
he can gain anything better still. The yogi’s mind becomes like
a god’s; his skin glows & the mind never wavers. What has been
described as yoga means complete absence of suffering, it is
beyond happiness & suffering-peace. We should establish
ourselves in such yoga with a determined mind & without
getting tired. Yoga means absence of suffering, never feeling
miserable. He lays happiness, misery, praise & abuse at the
feet of the Lord & is never affected by them. Such a yogi is ever
peaceful & light like a flower.
T K G Namboodhiri
21. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.24 to 6.26
Shaking oneself completely free from longings born of selfish
purpose; reining in the whole host of senses, from all sides,
with the mind itself.
With reason held securely by the will, he should gradually attain
calm. & with the mind established in Atman think of nothing.
Wherever the fickle & unsteady mind wanders, thence should it
be reined in & brought under the sole sway of Atman.
One should withdraw the mind from any object or thought
to which it wanders, hold it in check, & bring it under the
control of the Atman. No machine has yet been invented
to measure the speed of the mind. It is unsteady &
restless. One should gradually withdraw it from every
direction in which it flies, & fix it in the Atman.
T K G Namboodhiri
22. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.27 & 6.28
For, supreme bliss comes to this yogi, who, with mind
balanced, with passions stilled, has become one with
Brahman, & is purged of all stain.
The yogi, cleansed of all stain, unites himself ever thus
to Atman, easily enjoys the endless bliss of contact with
Brahman.
Such a yogi, whose mind has become stilled, whose
rajasik impulses, whose egotism & pride, have all
completely subsided, & who has become merged in
Brahman– such a yogi will experience supreme bliss.
The yogi who has thus learnt to yoke his Atman
constantly to God, who has been purified of his sins, who
has felt the contact of Brahman, enjoys everlasting bliss.
T K G Namboodhiri
23. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.29 & 6.30
The man equipped with yoga, looks on all with
impartial eyes, seeing Atman in all beings & all
beings in Atman.
He who sees Me everywhere & everything in Me,
never vanishes from Me nor I from him.
He who is established in yoga, who looks upon all with an
equal eye, sees himself in all other creatures & all other
creatures in himself. Such a yogi enjoys the bliss of
merging in Brahman.
He who sees Me everywhere & sees all creatures in Me, I
am never absent from such a person. He is always dear
to Me, he is never far from Me- says Sri Krishna. One
should see others in oneself by seeing them & oneself in
God.
T K G Namboodhiri
24. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.31 & 6.32
The yogi who, anchored in unity, worships Me abiding in
all beings, lives & moves in Me, no matter how he lives &
moves.
He who, by likening himself with others, senses pleasure
& pain equally for all as for himself, is deemed to be the
highest yogi, O Arjuna
Sri Krishna says : The yogi who worships Me, the dweller in
all creatures, who after merging in Brahman, feels that he is
Brahman & that the world exists in Brahman, & who
worships Me with that feeling, lives in Me, though ever
engaged in outward activities.
He who acts towards others as he would act towards his
own self, meets their needs as if they were his own, does to
others what he would to himself, learns to look upon himself
& the world as one, he is a true yogi. He is happy when
others are happy, & suffers when others suffer.
T K G Namboodhiri
25. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.33 & 6.34
Arjuna asked:
I do not see, O Madhusudana, how this yoga, based
on the equal-mindedness that Thou hast expounded
to me, can steadily endure, because of fickleness
(of mind)?
For fickle is the mind, O Krishna, unruly,
overpowering & stubborn; to curb it is, I think, as
hard as to curb the wind.
Arjuna says that the mind is fickle, unsteady, strong
& obstinate. It is difficult to curb it as it is to curb
air. Then how is it possible to practice the yoga?
T K G Namboodhiri
26. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.35 & 6.36
Sri Krishna answers:
Undoubtedly, O Mahabahu, the mind is fickle & hard to
curb; yet, O Kaunteya, it can be held in check by
constant practice & dispassion.
Without self-restraint, yoga, I hold, is difficult to attain;
but the self-governed soul can attain it by proper means,
if he strive for it.
Through the Gita, Arjuna has become a bridge between
Shri Krishna & the world. It is for the benefit of the world
that he poses all the questions. In spite of reading the
Gita with great care & attention, we can achieve nothing
if we lack strength of heart. We should strive for self-
purification in respect of all our achievements.
T K G Namboodhiri
27. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.37 to 6.39
Arjuna asks again:
If one, possessed of faith, but slack of effort, because of his
mind straying from yoga, reach not perfection in yoga, what
end does he come to, O Krishna?
Without a foothold, & floundering in the path to Brahman,
fallen from both, is he indeed not lost, O Mahabahu like a
dissipated cloud?
This my doubt, O Krishna, do Thou dispel utterly; for there is
to be found none other than Thou to banish this doubt.
What will happen to a person who does not persevere
sufficiently in his effort to be a yogi, who has faith but
whose mind has wandered away from yoga, & thus fail to
reach the goal of his yoga? Does such a person perish
because he has strayed from the path towards Brahman?
Will he not perish like a scattered cloud? You are the best
person to clear these doubts in my mind. So says Arjuna.
T K G Namboodhiri
28. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.40
Bhagwan replies:
Neither in this world, nor in the next, can there be
ruin for him, O Partha; no well- doer, oh loved one,
meets with a sad end.
Sri Krishna gives his solemn assurance that such a
person is destroyed neither in this world nor in the
other. No one who strives for good ever come to
harm. He tells the whole world that He would
always welcome those who sought Him as persons
engaged in good effort, no matter with what energy
they pursued their aim. No effort for realizing God is
ever wasted. A person making such an effort never
falls but always rises.
T K G Namboodhiri
29. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.41
Fallen from yoga, a man attains the world of
righteous souls & having dwelt there for numberless
years is then born in a house of pure & gentle blood.
Such a person who practices yoga but fails in his
path to Brahman, rises, after his death, to the world
which men of good deeds attain & after dwelling in
it for a long time, is born in a family of men who are
holy & who enjoy God’s grace. It is in the family of
such a person that one who has fallen from the path
of yoga, a weak yogi who nonetheless has faith, is
born.
T K G Namboodhiri
30. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.42 to 6.44
Or he may even be born into a family of yogis, though such
birth as this is all too rare in this world.
There, O Kurunandana, he recovers the intellectual stage he
had reached in his previous birth, & thence he stretches
forward again towards perfection.
By virtue of that previous practice he is borne on, whether
he will it or not; even with a desire to know yoga passes
beyond the Vedic ritual.
Or he is born, very rarely, in the family of a wise yogi or
enlightened Sages. Born in such a family he learns to have
an equal mind in all things right from his childhood. He
acquires in this life the state which he had failed to get in
his previous life, whether or not he remembers his effort in
that life. He is spontaneously drawn towards God. With
yearning for knowledge, he crosses the Sabda Brahman,
goes beyond the endless forms of karma & rituals enjoined
in the Vedas.
T K G Namboodhiri
31. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verse 6.45
But the yogi who perseveres in his striving,
cleansed of sin, perfected through many births,
reaches the highest stage.
Persevering in his effort, such a yogi destroys
the effects of his sins and, succeeding in his
aim after many lives, attains moksha. The
capital of self-purification acquired in this life
will never be wasted. A soul may have to take
many births before it can reach its destination
through accumulating, consecutive effort.
T K G Namboodhiri
32. THE BHAGAVD GITA
ACCORDING TO
GANDHI
Verses 6.46 & 6.47
The yogi is deemed higher than the man of austerities, he
is deemed also higher than the man of knowledge; higher
is he than the man engrossed in ritual; therefore be thou
a yogi, O Arjuna!
And among all yogis, he who worships Me with faith, his
inmost Self all rapt in Me, is deemed by Me to be the best
yogi.
Shri Krishna asks Arjuna to be a yogi, for the yogi is
superior to the person who does austerities, & he is
considered superior even to the man who is a Jnani. The
yogi is superior to one who is engaged in rituals & similar
pursuits.
In this last Verse of the chapter, Sri Krishna says that the
best yogi is one who has faith in God & meditates on Him
always.
T K G Namboodhiri