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Q: What does Arjuna-Vishada Yoga mean?
Ans: "Yoga" has different meanings in different contexts. Here it means "title". All 18 chapters are called yoga. Vishada means sadness. The attachment to any object causes fear, anger and / or grief. Arjuna was filled with sadness when he saw his loved ones, against whom he had to fight. Grief is different from pain, grief is spiritual and pain is physical. Grief often makes the person unable to move.
Arjuna-Vishada Yoga is the second chapter of the Bhagavad Gita. Arjuna saw his family members and teachers in the army of Duryodhana, but not as the enemy against whom he was at war. Because of this vision, he hesitates and decides not to fight. He is taken over by his emotion, sadness. Due to his nervousness and anxiety in this moment of action he was completely deceived, confused and justified his behavior and surrendered to the Lord.
Q: How did Arjuna react when he saw the army he was going to fight with?
Answer: Chapter 1, verses 28-29, reflects Arjuna's pause on the battlefield. Seeing teachers and families on the side of Duryodhana, he was emotionally depressed and verbally verbal. I am completely exhausted. My limbs have lost their power, my mouth is dry, my whole body is shaking, I have goose bumps and I can not hold my bow and arrow. In such a situation, everything he sees appears as failure and loss.
In his state of fear and low trust, with negative thoughts due to grief, his intellect was deceived and he was unable to act. At that time, he asks Sri Krsna's leadership without surrendering completely.
This happens to people all over the world as they take an exam, visit an interview, have a date, see a doctor, buy a car. Often people feel stuck. They wonder if the decision is right, if they want to continue their action plan, and they will often be tense and sweaty. Gita helps to get out of such life situations.
Q: What arguments has Arjuna put forward to justify his unwillingness to fight?
Ans: Arjuna became emotional when he saw his teachers and family members on the enemy's side in the war front. He was nervous, worried, completely confused, and decides not to lead the war.
He tried to justify his decision as an experienced Jnani with several points to support his decision.
First, he emphasizes his lack of interest in fame, glory, or kingdom by killing his family members. Second, he points out that the war would lead to the destruction of all families, destroying traditions, cultures, discipline and values. Third, he argues, "Is it wise to fight against my teachers and elders of the family?"
Earlier he had decided to fight Duryodhana for all the atrocities he had committed, but due to his affection and reverence for his teachers and his grandmother, he was confused and wanted Krishna to stop the war.
Why am I trying to agree with Arjuna and justify his answer?
Answer: Many people feel compassion for Arjuna because they have experienced similar situations. They have been testing or waiting for the doctor's answer when their relative is ill. When faced with difficult situations, the thought of negative consequences often strikes us hard. At this point we do not want to do the test, feel shaky and sweaty, stop the test or decide to bring the patient to a swamiji to know the future, as to a professional doctor or vice versa. This is a clear state of confusion that can not decide what to do and how to handle the situation. Listening to Sri Krishna helped Arjuna to be objective, which applies to all who experience the inner conflict between good and evil.
Q: Some people think Gita is an author of the war. Is it true?
Ans: There are some people who think so. This is due to the fact that Gita was not understood in a deficient sense. When Krishna says fight, he does not mean literal fight. This means you have to fulfill your duty. That's what he said to Arjuna because Arjuna was on the battlefield at the time.
Gita is applicable to anyone who is in an internal conflict wherever that or that is to be done. It's not about doing good or bad, but doing the right thing. Always doing the right thing is more important than doing good.
Sri Krishna helped Arjuna to understand the difference between good and right actions. The Kurukshetra was indeed called Dharma Kshetra, because the focus was on what was right at the time in the given situation.
Q: What is the role of a citizen in a society?
Answer: Whenever you see that something inappropriate is being done, it is important that smart people become active and stop. We see the need for it in every generation. The message of Gita is active resistance to all evil in the world.
Q: What is Atma?
Answer: Sri Krishna explains Atma in chapter 2, verses 11-30. The limited presence is called Jivatma. Brahman, when dealing with body and mind, is Jivatma, like the space in the pot, while Brahman is unlimited space in the universe.
The "aham," "me," pervades all "Idham." & # 39; "This". You can not experience the world without experiencing the self !! Without the subject, the experiencer, there can be no experience. Nothing can be known without the "me". I hear, I see, I taste, I smell, I touch, none of it is possible without the "I". Every experience of this world is based on the presence of "I" in all. I pervade this whole world.
As you are connected to this body, you may find it difficult to understand that you are penetrating the entire universe, just as the space in a pot enclosed within the pot walls does not know it is universal. This space inside the pot is the same as the space outside, in the world, in the entire galaxy !!
Q: How do I know that atma exists?
Answer: If you look in a mirror, you know that you are different from mirroring in the mirror. A dog who sees his picture in the river barks and thinks it is another dog. A bird who sees his reflection in the mirror will continue to poke at it and think it is another bird.
You and I know that we exist, but we do not know who I am.
Man goes through three states of existence. In Sanskrit, they are referred to as Jagrat, Swapna, Sushupti, Wake, Dream, and Deep Sleep states.
During the waking state the physical body and the mind are active. During the dream state, the body is at rest, but the mind works, in deep sleep both body and mind are at rest. When we wake up, we say, "I slept well!" When you are in deep sleep, you do not even know who sleeps next to you or where you sleep. Who slept and who knows you slept?
Atma is what exists in all three states. This Atma is the testimony of everything, both individually and generally. Nothing happens without IT skills. It is that which is present in every being and in everything. It is also called Sat-Chit-Ananda. Sat is existence itself, a stone. Everything that exists is IT.
Everything we say exists, and whenever we say it, you obviously are not, because you can know it through your senses.
The font defines it as & # 39; Idham & # 39; and "Aham". "This and that". "that" is all experience, "that" is the experiencer, the "me".
We often say, "My body hurts." I can see the stars, I can smell the flower or I can taste the sweetness. Who is the "me"? These sense organs are the instruments that interact with the outside world.
They watch your flow of thought. That means you are not the mind. Therefore, you are neither the body nor the mind. Who are you then? You are not what you think you are, the name, the form, the qualification, the relationship, the body, the mind and everything you claim to be.
Such knowledge is the misunderstanding of who you are. Not understanding is better than misunderstanding. Misunderstandings in the dissemination of information would create a total chaos like a blind leading a different blind. For this reason, it is very important to study these scriptures by listening to a well-trained teacher who had a guru, so that they are not the opinion of a single person who is subject to change but is transferred by a teacher.
You are the witness of everything that happens in the body, with the body, in the mind and with everything outside the body.
Q: Is there then two presence in the body?
Answer: No. These are not two separate units. First, the presence is not in the body. The body is in the present, as the pot is in space. Atma and Brahman are one and the same. Atma is as limited as the space in a room, while Brahman is like the space in the universe. The true witness, let's call it self, with a big "S". The idea "I," the identification we have with this body and mind, is the ego. This ego always likes to be challenged, feels proud, is subject to all actions, changes, emotions and thoughts. We call this self as a self with the little "s". The self is the witness that is the same in all beings.
Q: How are scripts from Sanatana Dharma helpful? How can we get to know atma?
Answer: Everything around you is known through the tools you have. The senses are also called "praman". The eyes see the colors, the ears recognize the different sounds, the tongue the taste variety, the skin the texture, the nose the smell. All these senses are programmed to project outwards. They are programmed to identify the differences. If they do not do so, they will not work.
I am the knower, pramata. The instrument is Pramana, which, what is known, is Primeya.
When ice is on the table, you are the pramata, your eyes are the pramana, and the ice is the prameya. Atma is also called "aprameya", which can by no means be known.
Fonts are tools that let you recognize atma as a pointer. Even in the world, there are six ways to gain knowledge.
Prathyaksha Pramana, direct experience (through the senses)
Anumana pramana (penetrating power, fire is dissipated by smoke)
Upamana pramana (compared to the minerals on Mars to the minerals on Earth)
Shabdha Pramana (through the words of a realized master as if learning music from an artist)
Arthaa patthi (effects reflect the cause, heavy flooding means possible downpour, very common in healthcare)
Upalapthi, by negation (if you know that there is nothing, you confirm that there is nothing there.) Negating a particular blood test shows the absence of certain conditions)
All scriptures are Sabhdha praman, in the words of a realized teacher. We can not see it, we can not deduce it, we can not compare it. These words, if the teacher is not to gain the knowledge of the self, but to eliminate the misunderstanding of the self. Through reading, listening, reflection, intellectual understanding and solid knowledge one can realize oneself. It can take years and even many births.
Q: What happens if a person dies?
Ans: Atma (Consciousness), which is along with Sariram, is called sariri and means what is identified with the body. The body is also called Dheham, which means that he can go through Dhahanam and be burned.
All animals go through six stages - birth, growth, change, disease, decay and death. These are just for the body, but atma is beyond.
When you die, the inert body, which consists of the five elements of space, air, fire, water and earth, merges with the cosmic elements. The thoughts, goals and aspirations are collected. These are called Vasantas or impressions. These create a body and environment to eliminate these impressions. This explains the prodigy. Without school or education, we hear children who have been playing musical instruments for five years, studying mathematics, drawing or much else. The impressions of the preterm birth affect the next birth. All our actions create our parents, environment in the next life. We create the design for the next birth.
Nobody can destroy the Atma. It is everlasting. Atma is anadhi - no beginning, antham - no end, avyayam - not expendable, everlasting.
Q: What is surrender?
Answer: Surrender is not an action, but an attitude. There are four important steps to surrender. This also applies to secular knowledge. First, you realize that you do not know something. If you think you know it and you do not know it, then the attitude to learning is different if you think you do not know it and you do not want it to be different. All our settings are different. Why? The answers will come in future chapters called weapons.
Second, if you recognize that you do not know, you must have an internal motivation to learn. Third, you should also realize that existing knowledge and resources are insufficient to learn the new. Lastly, you would like to contact someone who knows enough to pass this knowledge on to you.
For example, if you have a state of health, you should first know that you have it. You want to get better by doing something. You can try all the home remedies, but if they do not improve you will recognize it and consult a doctor. This person should be qualified enough to treat your condition. Now trust this doctor unconditionally and follow the instructions.
Such an unconditional faith in the Scriptures and the Lord is devotion. This means giving up your ego and believing that you are not the doer.
Q: What is a conditional transfer? and "complete delivery".
Answer: We often see & # 39; conditional surrender & # 39; in all the temples of all kinds of people. People are praying to Lord, "If you do this for me, I will contribute." X & amp; Amount, or I will do this or that & amp; # 39; or I will donate or volunteer. These are all conditional surrenders, practically a deal.
To the contradiction: I do this to the best of my ability. Whatever the result, I accept it and take it as a gift from you. That's a complete handover. A small child unconditionally surrenders to a parent. When the parent says, "Go play or go to school," the kid just knows that he's undoubtedly cared for !!
Q: What is "Sreyas or Absolute Good" that Sri Krishna speaks to Arjuna?
Answer: There are good and not good things / situations. If something is good for one, it can be bad for another. The rubbish of a man is the treasure of another man. one says. That's a natural balance. But there is something beyond these two so-called "Sreyas". which means "absolutely good". Everyone wins and everybody has a treasure. Absolutely good is Dharma or Dharmic thoughts, decisions and actions. This applies to all persons at any time, for example, if you do not steal the property of others. or do not hurt others in any way, always speak the truth that is called Samanya Dharma in Sanskrit.
Absolute good should be synchronized with the physical, emotional, intellectual, and common good of the individual.
Relationships are important, but not permanent. Only the relationship with Lord is permanent and "absolute", all others are "relatives". It is important to learn, to distinguish what is permanent and what passes. We can choose freely every day to do things that improve our health, promote lasting security, and deepen relationships - things that contribute to the good of our society and the world in the long term.
Q: What is the meaning of life?
Answer: Good question. If you look around, there are births, growth, children go to school, get old, get a job, get married, buy houses, cars, all needs and desires, have children, get old and die. During this event called Life we experience many emotional roller coasters, happiness, excitement, sadness, grief, pain and pleasure. We call all these in a package "Samsara". This is a big ferris wheel, and we keep coming back because we attract and cling to worldly objects that exist only temporarily. We strive to get more and more, and then worry that we will not lose what we have when we know that nothing is permanent, not even you. We have the choice to be on the bike or get off the bike. To step out of this cycle of samsara is the purpose of life achieved by the recognition of your true self