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#nojoto #dearpyar #memory #Like #Life #Galib #Gulzar #sayri #Study #Truth #nazm #kavishala #Enjoy #power #Poetry #poem #Poet #Song #Dhiraj #Mirza #nojotovideo #nojotosong #Nojotocomedy #nojotophoto Follow more such stories by Dhiraj Kumar https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/ Via Nojoto Follow more such stories by Dhiraj Kumar 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"Mandir Jana q jaroori he. Kuch  logo ko kehta sunta hoon. Ki agar maan saaf to to Mandir Jane ka kya fayda. Isse achcha to kuch kaam  kar lete hain.  App sab ko ese  log miljate honge . Abb mere maan me ak question ata he. Jab se hum ne mandiro me Jana kam kiya he or apne ko Paisa kamane me  busy rakhna suru kar diya he tab se humne paisa to sayad kma bhi liya ho.magar maan ki santi ko  kho  diya he. Ajj  har cheej he hamara pass. Jese sone  ke liye mote mote gadde. Par neend fir bhi  gayab. chalte to bike se  he par sarir me thakan fir  bhi he. Dekhne ko led tv he par hasne ka maan nhi he. Tv par pro kabbadi to dekh sakta he par khelne ki takat nhi he. In sab ki ak wazha he vo he maan ki santi. Dimaak ki santi. Or ye santi hame milti thi mandiro me Jana se. Abb app log  soch rhe ho yaar ye Kya baat kar rha he.Mandir Jane se Kya fayda. Dekho  Jab hum mandir  jate he to mandir ki santi humare maan ko sakun deti he or mandir  me jo bhagvan ki murti hoti he jab hum us ke aage haat zodte he to humare igo ko ek message  milte he ki koi humse  bada he jo humare upar he. Bus fir Kya hamara gurur toot ke niche  gir jata  he. Jis  se hum us murti ke aage dil ki sari bate kholdete hai. Or apne dil or dimak ko khali kar de te he. Or jese  hi hummara dil or dimak khali hota he hum apne app ko recharge pate he. Vo  bhi Bus 10 min me. To ye fayda hota he mandir jane se or haath zodne  se. Jai shri radhey Krishna."

Mandir Jana q jaroori he.

Kuch  logo ko kehta sunta hoon. Ki agar maan saaf to to Mandir Jane ka kya fayda. Isse achcha to kuch kaam  kar lete hain.  
App sab ko ese  log miljate honge .

Abb mere maan me ak question ata he.
Jab se hum ne mandiro me Jana kam kiya he or apne ko Paisa kamane me  busy rakhna suru kar diya he tab se humne paisa to sayad kma bhi liya ho.magar maan ki santi ko  kho  diya he.
Ajj  har cheej he hamara pass. 
Jese sone  ke liye mote mote gadde. Par neend fir bhi  gayab.
chalte to bike se  he par sarir me thakan fir  bhi he. 
Dekhne ko led tv he par hasne ka maan nhi he. 
Tv par pro kabbadi to dekh sakta he par khelne ki takat nhi he. 
In sab ki ak wazha he vo he maan ki santi. Dimaak ki santi. 
Or ye santi hame milti thi mandiro me Jana se. 
Abb app log  soch rhe ho yaar ye Kya baat kar rha he.Mandir Jane se Kya fayda.
Dekho  Jab hum mandir  jate he to mandir ki santi humare maan ko sakun deti he or mandir  me jo bhagvan ki murti hoti he jab hum us ke aage haat zodte he to humare igo ko ek message  milte he ki koi humse  bada he jo humare upar he.
Bus fir Kya hamara gurur toot ke niche  gir jata  he. Jis  se hum us murti ke aage dil ki sari bate kholdete hai. Or apne dil or dimak ko khali kar de te he. Or jese  hi hummara dil or dimak khali hota he hum apne app ko recharge pate he. Vo  bhi Bus 10 min me. To ye fayda hota he mandir jane se or haath zodne  se. Jai shri radhey Krishna.

Mandir jana a zarori hai

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True Humanity
To be happy in one’s own happiness and sad in one’s own sadness is beastliness, while to be happy in others’ happiness and sad in others’ sadness is humanity. Therefore, as long as, a man does not develop the nature of becoming happy in others’ happiness, and sad with others’ sadness, he does not deserve to be called a man. His appearance may be like a man, but in fact he is not a man. So long as a man is happy in his own happiness and sad with his own sorrows, it means that he has not developed humanity in him.


He who harms others for his own happiness and pleasure, does not deserve to be called a man. A man is he who having renounced his selfishness, does good to others or at least does not in the least cause any suffering to others. Therefore the lesson that needs to be learned is that let no one experience any pain or suffering, in the least bit through our actions. Besides trying to relieve the people of their sufferings, we should aim at their welfare, keeping in the forefront, how they can be benefited? May all beings be benefited!


 “Sarvabhootahiteh rataah.”
 “Remain engrossed in the welfare of all.” (Gita 5/25; 12/4). 


We are only responsible for the welfare of others to the extent of our ability, power and resources. No one can make everyone happy. Even all the men in the world pulling all their resources together, cannot make a single man happy. The reason is that as a man’s desire for prosperity, pleasures, honor and praise etc., are fulfilled, the more they are strengthened. In the Manasa, it is mentioned, 


“Jimi pratilaabh lobh adhikaayi,” 
“The more a man gains, the more greedy he becomes.” 


Even on acquiring an abundance of riches, the man can’t be satisfied. When the entire world together cannot make a single man happy, how can then one man relieve all people of the world of their suffering? However, all can adopt the feelings and sentiments, of wishing well for other’s welfare, i.e. “How can all be happy?”, whether he is a brother or a sister, young or old, rich or poor. No one is deprived of this right.


He who does good to others according to his power, God does good to him according to His power. If he applies all his power to do good to others, then God also applies all His power to do good to him. When God applies His powers, then how can he remain unhappy? No one can ever make him unhappy; and such a person attains God. The Lord declares - 


“Te praapnuvanti maameva sarvabhootahite rataah.” 
“Those who are engrossed in the welfare of all beings attain Me.” (Gita 12/4). 


We should wish -


“Sarve Bhavantu Sukhinah;
Sarve Santu Niraamayaah |
Sarve Bhadraani pashyantu,
Maa kaschid dukhabhaagbhavet ||


“May all be happy, May all be free from diseases, May all attain benediction and May no one suffer in the least.”


He who wishes everyone to be happy, healthy and totally free from all sufferings, deserves to be called a human being. As long as he is not saddened by the sufferings of others, till then he cannot be considered to be a man. Second point is that, he who empathizes and identifies with the suffering of others, does not grieve from his own grief. You all pay attention! Only he, who does not have compassion for the joys and sorrows of others, has to suffer. Only he who is a pleasure seeker, and hankers after riches, experiences the void of and lack of happiness. But he, who is happy with the happiness of others, never has a shortage of happiness. How? His desire for enjoyment and pleasures perishes.


The desire for pleasures and prosperity is the main obstacle to God Realization. Sense pleasures and hoarding, will not permit man to realize God. The reason is that when he hoards, he does this with his body, and when he enjoys pleasures, he does so with his body. So if a man is attached to the body, an effigy of bone and flesh, if he is a slave to these, how can he attain spiritual enlightenment? But he, who is happy in the happiness of others, ceases to have the desire for happiness or pleasure, while he who is moved and distressed in the sadness of others ceases to have the desire for hoarding.


On being moved with the sufferings of others, man thinks of relieving the sufferers of their sufferings. Just as we spend money to relieve ourselves of our pain, similarly, we will be willing to spend money to relieve others off their sufferings. We will not be able to hoard too much money! Even if it is accumulated, we shall not remain attached to it, by thinking that it belongs to others. It is therefore mentioned in the Bhagawat -


Yavad brhiyeta jatharam taavat svatvam hi dehinaam |
Adhikam yo’bhimanyeta sa steno dandamarhati || (7/14/8)


A man is authorized to possess only the bare necessities of life. It means that the food which satisfies your hunger, the water which quenches your thirst, the clothes and house which are necessary for the bare maintenance of your body, are yours. One who lays a claim to anything else besides these bare necessities of life is a thief and will be punished. You may say that you have not got these from somewhere else, these are your own. But how are they yours? Did you bring even a single thing with you when you were born? Will you carry even a single coin with you when you die? Therefore all the extra things with us belong to those who have a shortage of these. He who is sad with the sadness of others, never hankers after pleasure and prosperity. His heart is filled with compassion which provides him with such a relish or joy which cannot be provided by mundane pleasures.


If you amass riches, it means that within there is cruelty, lack of compassion. Where there is compassion, there is no amassing of possessions for one’s pleasure. Why? Because he is naturally joyful! The happiness that comes from hoarding is of the modes of passion and ignorance. The happiness which is derived by being happy in the happiness of others is not changed into pleasures and prosperity, but it is a kind of bliss! a very joyful feeling!


He whose nature and inner sentiments (bhaav) are to share in the sufferings of others, can never ever enjoy pleasures while others are suffering. A person with a noble heart can’t cook and relish delicious dishes, if his neighbor is starving. Under such circumstances, he can’t relish food at all. But those people who cause suffering to others, will they suffer on accord of other’s sufferings? Such people who cause suffering to others for their own happiness, dishonor others for their own honor, blame others for their own praise, dismiss others for their own position, don’t deserve to be called human beings. They are not human beings at all. They are animals! Animals that are so lowly, that they have neither horns, nor tails. They possess human body and beasty nature. Birds and beast are purified by reaping the fruit of their sinful actions. But vile persons, who cause sufferings to others, pave the way to hells by committing new sins. In the Ramcharitramanasa Lord Rama says to Vibhishana –


Baru bal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)


O’ dear friend, it is better to live in hell, but let providence not give us the company of vile persons (Manasa 5/45/4)


It is vile to be happy and sad with one’s own happiness and sadness. Our stay in hells will expiate our sins and purify us, while company of the vile will lead us to different kinds of hells.


Animals don’t incur sins by causing suffering to others because the ordinance of sins and virtues is applicable to human beings only. Birds and beasts cause suffering to others in order to satisfy their hunger, rather than for pleasure and prosperity. But a millionaire or a multi-millionaire that goes on hoarding wealth by causing suffering to others does not deserve to be called a human being. He is worse than an animal. This human life aims at purification. Those who cause suffering to others commit sins and they will have to reap horrible fruits.


The inner sense of those who don’t feel happy in the happiness of others and compassionate with sorrow of others is impure. Their impure inner sense paves the way to hell for them. The inner sense of animals is not so much impure because they don’t kill beings for pleasure. They satisfy their hunger with the kill. Men are free to perform new actions while animals have to reap the fruit of their past actions. Men prepare delicious dishes and relish them and thus they incur sin. True humanity consists in being happy with others’ happiness and sad with others sadness. So every human being should have the sentiment how can all beings be happy and how can they be relieved of their sufferings?


नारायण ! नारायण ! नारायण


From "Ease of God Realization" in Hindi and English by Swami Ramsukhdasji

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"Janam dene wali Dukh sehne wali Sukh dene wali Kasht jhelne wali Vo hoti ha maa.... Mahobat krne wali Khushiya bikharne wali Khana pani dene wali Sahi rah pr chalane wali Vo hoti ha maa..... Maa hoti ha sbse pyari Pr sbse nyari meri maa Krti ha sab ghr ke kaam Banati ha deer saare pakwan.... Krti hu sab char char ma Sunti ha sab bar bar vo... Krti ha har khwaish puri Chahe apna kaam ko kitna bi zaruri Aisi hoti ha pyari maa Pr sbse nyari meri maa.... Sbse pyari meri maa...."

Janam dene wali
Dukh sehne wali
Sukh dene wali
Kasht jhelne wali
Vo hoti ha maa....

Mahobat krne wali
Khushiya bikharne wali
Khana pani dene wali
Sahi rah pr chalane wali 
Vo hoti ha maa.....

Maa hoti ha sbse pyari
Pr sbse nyari meri maa
Krti ha sab ghr ke kaam
Banati ha deer saare pakwan....

Krti hu sab char char ma
Sunti ha sab bar bar vo...
Krti ha har khwaish puri
Chahe apna kaam ko kitna bi zaruri
Aisi hoti ha pyari maa
Pr sbse nyari meri maa....
Sbse pyari meri maa....

maa....i love you mumma😙😙

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Gita on Character Building
Human body is only for attaining God (Paramatma). etc. Therefore, if one becomes determinate on the one aim of God Realization, then man will turn towards God. On turning towards God, good qualities-good conduct come on their own, and character building begins to take place. However, if man forgets about God Realization, and begins to hoard worldly possessions and enjoy sense pleasures, then he falls down in character. He who loses his character, is not even worthy and deserving of being called a man.“Par drohee par daar rat par dhan par apabaad |Te nar paanvar paapamai deha dhare manujaad ||(Manas 7/39)Bhagavad Gita’s entire spiritual instructions are for building character. Previously, Arjuna’s sentiment was to fight the war, therefore he invited Lord and accepted Him in the form of a charioteer and became ready to enter the battlefield to fight. However, Lord’s intent was to see to Arjuna’s eternal good (salvation). Arjuna said that place the chariot in-between both the armies so that I can see who is present to fight me with both hands. The Lord, did exactly as told and placed the chariot right in between both the armies and said, that see the members of the Kuru dynasty (1/21-25). On hearing the word, Kuru dynasty, Arjuna suddenly became conscious of his family, affiliated with his body. He became frightened by the thought that all of them will die and thus turning away from his duty, said – I will not fight. To turn away from one’s duty is the main obstacle in character building. The Lord said – O’ What are you doing? It is your duty to fight, therefore giving up attachment and cowardliness, stand up to fight (Gita 2/2-3).It is only to engage man in the path of duty that Bhagavad Gita manifested. It is only in renouncing your rights and properly performing your duties that character is developed, whereas on neglecting your duties the character is destroyed. God says – “Na tvevaaham jaatu naasam….” (Gita 2/12) - Here the Lord begins His spiritual instructions and first deliberates on the body and the indweller, the perishable and imperishable. The point is that leaving aside (not paying attention to) the perishable things, pay attention to the imperishable. By doing so, character building takes place.There is one very important point, that when the aim is of the imperishable, the perishable things will come on their own. You will not have to undergo suffering for them. But if the aim and focus is of the perishable, the imperishable essence will not be attained, and one will have to worry and make an effort for the perishable. And further ahead Lord says, that see toward one’s innate duty, therefore it is only beneficial to fight the war of righteousness for a Kshatriya. (Gita 2/31). The point is that it is only by fulfilling duty that man progresses, and by going towards non-duty he takes a fall. The main thing in fulfilling one’s duty, is to renounce desires, proprietary interest and attachment. The meaning of renouncing these is that one should not have the aim of “jada”, the inert (insentient). Previously the body etc. were not ours, later on as well, they will not remain ours and at present too they are separating from us every single moment. If this kind of alertness is awakened then the aim will not be of the inert and the senses, the inner faculties will be restrained and controlled on their own. In self-control itself is the building of character. In lack of control and lack of restraint, progress is curtailed and with that the character falls.In the beginning of the third Chapter, Arjuna asks that why are you engaging me in these most sinful acts? Lord says – though these appear to be very sinful on the surface, than too one must fulfill their duties by giving up selfishness, proprietary interest, egoism, and desires. By doing so, the dreadfulness does not remain, only the action remains. Actions can be various according to one’s varna (order of life) and ashram (stage in life), but the terribleness, the filth, the passion , all lead to one’s downfall, and it arises due to desires. Keeping desires in the forefront if one reads and shares with others the spiritual messages (with the aim of money or other things), it is considered demoniac tendency and one cannot escape sins; even on listening and sharing spiritual truths, good character cannot be developed because desire is the root of all sins (Gita 3/37). However, if the aim is God, then even though engaged in worldly duties and activities, then too good character will come in them. Therefore, in the third chapter, Lord gives great emphasis on renouncing desires and doing one’s duty. Similarly, in the fourth chapter it has been said that when there is no desires, when there is no sense of pride in doership, then all actions become inactions, in other words, even while doing karma, man is not bound; because his aim is to go towards God. In the fifth chapter also says to fulfill one’s duty -Yuktah karmaphalam tyaktvaa shanatimaanoti naishthikim |Ayuktah kaamkaarena phale sakto nibhadhyate || (Gita 5/12)“He who is a Karmayogi, who by abandoning attachment to the fruit of action, attains everlasting peace (God Realization); whereas, he who acts with a selfish motive, being attached to the fruit of actions through desire acquires bondage.” Fruits (objects) are the kind that will be born and will later perish, but the desire for them is what is binding. Desire makes one fall in character. When character takes a fall, there is lack of peace and whereas building character, one attains peace. The moment there is ill feelings in the mind, one experiences lack of peace. And the moment there is good feelings within, peace immediately follows.If you are attentive, then it is every man’s experience that the more that he renounces the perishable, that much peace, joy, equanimity, good qualities, continue to come in him and the more that he desires the perishable things, that much lack of peace, discord, anguish, burning infliction, and bad qualities arise.In the sixth chapter also, it has been said to engage in God having “That” as the aim. That God is present and pervading everywhere. He who sees Me (the Universal Self, God) present in all beings and sees all beings existing in Me (Paramatma), I am never out of sight for him, nor is he ever out of my sight.Yo maam paschyati sarvatra sarvam cha mayi pashyatiTasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)That man who sees other’s sorrow and happiness as his own happiness and sorrow, he is an eternal yogi -Aatmoupamyena sarvatra samam pashyati yorjuna |Sukham va yadi vaa dukham sa yogi paramo matah || (Gita 6/32)He who has the sentiments - Let there be no sorrow such a one attains God (Paramatma tattva). How can the suffering of all come to an end? How can all be happy? One who has such sentiments - their character is the highest of all. Further when the conversation lead to bringing the mind under control, then the Lord revealed about study and practice “abhyaas” and detachment “vairaag” (Gita 6/35). In other words, there too the talks are about removing the mind from the world, and engaging it in God. When talking about progress in the life beyond this world, there too the same has been intellect is only in God, he is considered the best among the yogis (Gita 6/47). He who walks the path of God, if his spiritual practices comes to an end in the middle and he dies then too he will be benefited, he will attain misfortune (Gita 6/40). Those who do work for the welfare of all, even if their work is left incomplete, he will be benefited. He whose mind and It is only eminent to be engaged in God.He who is not devoted to God, God calls him an evil doer (Gita 7/15) and he who is devoted to God, he is called virtuous (Gita 7/16). The point is that he who walks the path towards God are called virtuous and benevolent, and he who walks the path of the world is called an evil-doer. Further ahead it is said that he whose actions are pure, whose character is great, they become unyielding in their spiritual pursuits and do worship and devotion of God (Gita 7/28).
In walking the path towards God, remembrance is the key point. In the beginning of the Eight Chapter, on questioning by Arjuna, the Lord said that he who leaves this body while remembering Me, he attains Me - of this there is no doubt. (Gita 8/5).
Because whatever the sentiments and feelings that are recollected at the time of leaving the body, that alone he attains. (Gita 8/6) Therefore God says, that keep in mind and remember Me at all times - “Sarveshu kaaleshu Maamanusmara” (Gita 8/7). Then God said something extra-ordinary that he who remembers Me at all times, for him I am easily attainable.
Anayacheta satatam yo maam smarati nityasah |
Tasyaham sulabh paarth nitya yuktasya yoginah || (Gita 8/14)
To remember God is a divine trait. It is innateness the root of good character. The meaning of being in remembrance of God is - that remembering and recollecting the innate relation that we have with God, that very relationship, is the one only real relationship. I do not have a relationship with the world. I have only assumed a relationship with the world, therefore this relationship does not last. It is clearly seen that the relationships we have in this birth, they were not there in the previous birth, and they will not be there in the next birth. In the same way this world is constantly changing, but God is the same, as Is, and I myself am also the same. Therefore my relationship with Paramatma is eternal. Remembering this itself is recollection and remembrance (smruti). Thinking can also be of the world, but “smruti” can only be of God. On having such recollection and remembrance, good character is axiomatic.
He who is inclined towards God, becomes the best of all. There is greater gains among those who walk the path of God with aim of God, than the gains that come from Vedas (holy texts), sacrifice, austerities, charity, visiting holy places, fasting etc. (Gita 8/28).
Therefore inclination towards God is considered to to be the sovereign of sciences (king of all knowledge), most mysterious, supremely holy, most excellent, directly realizable, endowed with virtues, very easy to practice and imperishable (Gita 9/2). God finds Himself to be so easy to attain, that “he who with devotion offers a leaf, a flower, a fruit, water etc. I partake in that thing., (Gita 9/26). Therefore, whatever you do, whatever you eat, whatever you offer in sacrifice (yajna), whateer you bestow as a gift, whatever you do by way of penance, dedicate it all to Me, then you will be freed from bondage of actions having good and bad results; and freed from them you yourself having completely surrendered shall attain Me (Gita 9/27 – 28).
Whether a man is evil or good – he must not worry. The main point is that that he is engaged in God. On becoming engaged in God, his bad conduct cannot last. He can very quickly become righteous and he attains eternal peace (Gita 9/30-31) . Women folks, Vaisyas, Sudras, and even those that are born of sinful wombs taking refuge in Me, attain the Supreme God. (Gita 9/32-33). However many different “jaatis” that are present, of these externally there is the separation due to nature, but from within all are a part of God. Therefore in worldly relations, the importance is of conducting one’s self according to one’s “Varna,” but in the path of spirituality, there is no importance of “varna” etc. because in the form of divinity (being a part of God), every one’s true nature is pure and all are equally entitled to God. God says, that “Fix your mind on Me, be devoted to Me, adore Me, prostrate to Me, thus making yourself steadfast in Me, and entirely surrendering to Me, you will reach Me.” (Gita 9/34). The point of all this is that only be engaged in Me.
In the tenth chapter on Arjuna’s pleading, God described His super human powers and His Universal form. The essence of what He said - “I am all pervasive in the World. Wherever you see something extra-ordinary, (glorious, brilliant, powerful), know it to be a manifestation of a spark of My splendor” (Gita 10/41). That specialty is due to Me alone. The point is that wherever whatever you find brilliant, abundant, remarkable, there too, the sight should turn towards God. There after he says “what is the reason for you to gain detailed knowledge? I stand supporting the entire Universe, with a single fragment of Myself.” (Gita 10/42) On hearing this, Arjuna, desired to see that Universal Form of the Lord, in Whose single fragment is the entire Universe. The Lord bestowed Arjuna with “divya chakshu” (special divine vision) to behold this sight. * On seeing the divine vision, Arjuna became perplexed, became filled with fear, became charmed. Then God said that this is your foolishness. I am the same One, then why are you fearful?
In the twelfth Chapter, Arjuna asked “he who worships the Imperishable and the Unmanifest and he who worships God with attributes (bhaktimarg), which of the two are better versed in yoga? (Gita 12/1). The path of the Imperishable, Unmanifest (jnana marg), are using their own effort, but in the path of “bhakti” the dependence is on only God. In the path of the Imperishable, divine attributes, discrimination and detachment etc. have to be acquired, but in the path of devotion, on taking refuge in the Lord, divine qualities, good attributes and conduct are automatically and naturally acquired (Gita 12/7). Therefore God says that “you give your mind and intellect to Me alone, there upon you will live in Me alone.” (Gita 12/8). God says - the devotee who is living in Me alone, is most dear to Me. As such, all the beings are dear to God, but he who takes refuge in God, he is most dear to God. Simply by being devoted and engrossed in God, good qualities and conduct come on its own, without any effort.
In the thirteenth Chapter, God describes the path of knowledge (of the Imperishable), and while he describes good qualities such as “absence of pride” (amaanitva) etc., he brings up “Unswerving Devotion to Me with sole dependence on Me alone” – ”Mayi chaananyayogen bhaktiravyabhichaarini” (Gita 13/10). In the Fourteenth Chapter also there is talks about devotion “bhakti” - “He who worships Me with unadulterated devotion, rises above the three modes and becomes eligible, for attaining Brahma”. (Gita 14/26). It is only due to affinity with attributes (gunas) that demonaic traits are born, due to which births in higher and lower forms take place. On walking the path of Divinity (God), one rises above the three modes.
In the fifteenth chapter God reveals His extra-ordinary glories and radiance and says that I am the Supreme Personality (Supreme Soul) over both the “Insentient” (Perishable) and “Sentient” (Imperishable Embodied Soul). (Gita 15/16-18). He who knows Me as the Supreme Personality, the Highest Person, is “sarvavid” the knower of all, and he worships Me, with all his being. (Gita 15/19). Divine traits naturally manifest in him who is devoted to Me and worships Me. Therefore in Sixteenth Chapter, God gives the description of “Divine Traits”. But, he who has become distant from God, who only wants to nourish his own body, to engage in sense enjoyments and in hoarding, demoniac tendencies manifest in him. God elaborates at great length those demoniac traits in the Sixteenth Chapter. He says, Divine traits leads to liberation, whereas Demoniac traits lead to bondage. (Gita 16/5), and such a person attains birth through 8.4 million different wombs (Gita 16/19) and goes to hell. (Gita 16/20).
In the Seventeenth Chapter, the Lord describes the three modes - of goodness (sattvic), passion (rajasic) and ignorance (tamasic). Even on seeing this, the goodness and divine sentiments are among those that have a disinclination for the world and inclination towards God. They rise above the sentiments of passion and ignorance. Thus those who perform the acts of sacrifice, penance and various acts of charity for God, then such acts are of the mode of goodness and they are liberating. (Gita 17/25). However if they are done for the world, i.e. with aim of honor, fame, pleasure, rest and relaxation etc. and sacrifices, austerities, charity etc. done with negligence and ignorance, then they become of the mode of passion and ignorance.
In the Eighteenth chapter, God elaborates in great detail, Sanyaas (Sankhyayoga) and “tyaag” (Karmayog). In the end God concludes that leave dependency of all dharmas, and only take refuge in Me.
“Sarvadharmaan parityajya maamekum sharanam vraja |
Aham tvaa sarvapaapebhyo Mokshayishyami maa suchah || (Gita 18/66)
All the work in the world, all accomplishments, all progress, all is encompassed in that one – “sharanagati” (taking refuge in the Lord”. God says that all the sins that are there, evil qualities and conduct, I will free you from these. You do not worry. By My grace, the divine traits will come naturally, on their own.
Just as a child that stays in his mother’s lap, gets provided for, is nourished, taken care of and he grows, similarly, on taking the refuge in the Lord, all the good traits and conduct will come unknowingly. Building of character will take place on its own.
In this manner, in the entire Gita if one sees then there is only one point - walking the path towards God, i.e. becoming inclined towards God. The aim of going towards the Lord is itself an aid in preventing the fall of one’s character. All evil qualities and conduct come from desire for sense pleasures and hoarding. Of this, the importance of money and dependence on it, leads to the worst downfall. By this, man’s character goes down. When character takes a fall, people talk ill of him and he is dishonored.
A man who has fallen in character, he is lower than even animal and those dwelling in hell; because animal and hellish ones are suffering the consequences of their past actions, and are moving towards human birth, but by incurring sins, a characterless man, is moving towards animal life and hell! Association of such men is the kind that will lead to downfall. Therefore it is said -
Baru bhal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)
Therefore for improving your character, become inclined towards God, that is – I am God’s and God is mine. I am not this world’s, the world is not mine.
The mistake that man makes is that which is not his, those thing that belong to the world, he considers them as his own, and that which is actually his, i.e. God, he does not accept as his own. As such, if it is seen, the things of the world are his only for proper use. But for himself, God is his very own. Because the things belong to the world, therefore they have to be offered to the world for serving and man himself is God’s, therefore he must surrender himself to God. Neither he has to take anything from the world, nor does he have anything to take from God. If something is to be taken, then let that be God Himself.
By desiring things of the world, one establishes a relationship with the world. Desire arises from attachment, i.e. desire arises by considering the body, wife, son, wealth, etc. as mine. Now if we think and accept the body, wife, son, wealth etc. as our own, can we say we have an independent right over them? Can we keep them as long as we like? Can we stay with them forever? If the answer is No! Than what is the difficulty in getting rid of the sense of mine-ness? By leaving the erroneously accepted sense of mine, desires will not arise. When desires do not arise, automatically there will be a feeling of mine-ness with God; because God is eternally ours from time immemorial and God is ever-attained. On having sense of mine-ness with God, feelings and conduct will be purified.
Body, wife, son, wealth, house, various possessions, are they real or unreal – this doubt may arise, but our relationship with them is unreal, of this there is no possibility of doubt at all. On knowing the unreal as unreal, the unreal relation is renounced very easily and on becoming inclined towards God, the eternal relationship with God is automatically awakened. Thereafter good character and conduct comes on its own and man becomes a role-model of good character, in other words, his character becomes one that is worthy of respect.
Yadyadaacharati shreshthasttdevetaro janah |
Sa yatpramaanam kurute lokastdanuvartate ||
(Gita 3/21)
Whatever an ideal person does, he is followed by others, as well. Whatever standard he sets, the world follows the same.”
A person of good character is never dependent. An ideal person is entirely independent, capable, eligible and entitled.
Narayana ! Narayana !! Narayana !!!
From "Kalyaan Path" in Hindi by Swami Ramsukhdasji

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#nojoto #dearpyar #memory #Like #Life #Galib #Gulzar #sayri #Study #Truth #nazm #kavishala #Enjoy #power #Poetry #poem #Poet #Song #Dhiraj #Mirza #nojotovideo #nojotosong #Nojotocomedy #nojotophoto Follow more such stories by Dhiraj Kumar https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/ Via Nojoto Follow more such stories by Dhiraj Kumar 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target="_blank">https://nojoto.com/post/2653f9a7c74e9a40298d9f4f02cff627/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study" class="tagAnchor" target="_blank">https://nojoto.com/post/2653f9a7c74e9a40298d9f4f02cff627/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study Via Nojoto#love #nojoto #Quotes #thought #Shayari #2liner #Life #nojotohindi Follow more such stories by Amit Tiwari https://nojoto.com/post/512dc5996beb4b5fc92f46c593d127a8/दिल-साफ़-करके-मुलाक़ात-की-आदत-डालो-गर्द-हटती-है-तो-आईने-भी-चमक-उठते" class="tagAnchor" target="_blank">https://nojoto.com/post/512dc5996beb4b5fc92f46c593d127a8/दिल-साफ़-करके-मुलाक़ात-की-आदत-डालो-गर्द-हटती-है-तो-आईने-भी-चमक-उठते Via Nojoto#nojoto #dearpyar #memory #Like #Life #Galib #Gulzar #sayri #Study #Truth #nazm #kavishala #Enjoy #power #Poetry #poem #Poet #Song #Dhiraj #Mirza #nojotovideo #nojotosong #Nojotocomedy #nojotophoto Follow more such stories by Dhiraj Kumar 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Dhiraj Kumar https://nojoto.com/post/0c930c9f808747083f32164e01caac3c/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study" class="tagAnchor" target="_blank">https://nojoto.com/post/0c930c9f808747083f32164e01caac3c/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study Via Nojoto#nojoto #dearpyar #memory #Like #Life #Galib #Gulzar #sayri #Study #Truth #nazm #kavishala #Enjoy #power #Poetry #poem #Poet #Song #Dhiraj #Mirza #nojotovideo #nojotosong #Nojotocomedy #nojotophoto Follow more such stories by Dhiraj Kumar https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" 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Nojoto#nojotochandigarh #Shayari #ghazal Follow more such stories by Karan Sahar https://nojoto.com/post/c04169382c0814143115cc323b21e849/आदमी-के-सामने-है-खड़ा-आदमी-अब-बता-कौन-सा-है-बड़ा-आदमी-ज़िंदगी-मौत Via Nojoto#nojoto #dearpyar #memory #Like #Life #Galib #Gulzar #sayri #Study #Truth #nazm #kavishala #Enjoy #power #Poetry #poem #Poet #Song #Dhiraj #Mirza #nojotovideo #nojotosong #Nojotocomedy #nojotophoto Follow more such stories by Dhiraj Kumar https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" target="_blank">https://nojoto.com/post/ee34e053471f64951df6c26bd2e52581/" class="tagAnchor" 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target="_blank">https://nojoto.com/post/2653f9a7c74e9a40298d9f4f02cff627/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study" class="tagAnchor" target="_blank">https://nojoto.com/post/2653f9a7c74e9a40298d9f4f02cff627/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study" class="tagAnchor" target="_blank">https://nojoto.com/post/2653f9a7c74e9a40298d9f4f02cff627/nojoto-dearpyar-memory-like-life-galib-gulzar-sayri-study Via Nojotohttps://http://www.youtube.com/channel/UCMkryeASRCCpdCmkm9gwgnA

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"Mandir Jana q jaroori he. Kuch  logo ko kehta sunta hoon. Ki agar maan saaf to to Mandir Jane ka kya fayda. Isse achcha to kuch kaam  kar lete hain.  App sab ko ese  log miljate honge . Abb mere maan me ak question ata he. Jab se hum ne mandiro me Jana kam kiya he or apne ko Paisa kamane me  busy rakhna suru kar diya he tab se humne paisa to sayad kma bhi liya ho.magar maan ki santi ko  kho  diya he. Ajj  har cheej he hamara pass. Jese sone  ke liye mote mote gadde. Par neend fir bhi  gayab. chalte to bike se  he par sarir me thakan fir  bhi he. Dekhne ko led tv he par hasne ka maan nhi he. Tv par pro kabbadi to dekh sakta he par khelne ki takat nhi he. In sab ki ak wazha he vo he maan ki santi. Dimaak ki santi. Or ye santi hame milti thi mandiro me Jana se. Abb app log  soch rhe ho yaar ye Kya baat kar rha he.Mandir Jane se Kya fayda. Dekho  Jab hum mandir  jate he to mandir ki santi humare maan ko sakun deti he or mandir  me jo bhagvan ki murti hoti he jab hum us ke aage haat zodte he to humare igo ko ek message  milte he ki koi humse  bada he jo humare upar he. Bus fir Kya hamara gurur toot ke niche  gir jata  he. Jis  se hum us murti ke aage dil ki sari bate kholdete hai. Or apne dil or dimak ko khali kar de te he. Or jese  hi hummara dil or dimak khali hota he hum apne app ko recharge pate he. Vo  bhi Bus 10 min me. To ye fayda hota he mandir jane se or haath zodne  se. Jai shri radhey Krishna."

Mandir Jana q jaroori he.

Kuch  logo ko kehta sunta hoon. Ki agar maan saaf to to Mandir Jane ka kya fayda. Isse achcha to kuch kaam  kar lete hain.  
App sab ko ese  log miljate honge .

Abb mere maan me ak question ata he.
Jab se hum ne mandiro me Jana kam kiya he or apne ko Paisa kamane me  busy rakhna suru kar diya he tab se humne paisa to sayad kma bhi liya ho.magar maan ki santi ko  kho  diya he.
Ajj  har cheej he hamara pass. 
Jese sone  ke liye mote mote gadde. Par neend fir bhi  gayab.
chalte to bike se  he par sarir me thakan fir  bhi he. 
Dekhne ko led tv he par hasne ka maan nhi he. 
Tv par pro kabbadi to dekh sakta he par khelne ki takat nhi he. 
In sab ki ak wazha he vo he maan ki santi. Dimaak ki santi. 
Or ye santi hame milti thi mandiro me Jana se. 
Abb app log  soch rhe ho yaar ye Kya baat kar rha he.Mandir Jane se Kya fayda.
Dekho  Jab hum mandir  jate he to mandir ki santi humare maan ko sakun deti he or mandir  me jo bhagvan ki murti hoti he jab hum us ke aage haat zodte he to humare igo ko ek message  milte he ki koi humse  bada he jo humare upar he.
Bus fir Kya hamara gurur toot ke niche  gir jata  he. Jis  se hum us murti ke aage dil ki sari bate kholdete hai. Or apne dil or dimak ko khali kar de te he. Or jese  hi hummara dil or dimak khali hota he hum apne app ko recharge pate he. Vo  bhi Bus 10 min me. To ye fayda hota he mandir jane se or haath zodne  se. Jai shri radhey Krishna.

Mandir jana a zarori hai

2 Love

True Humanity
To be happy in one’s own happiness and sad in one’s own sadness is beastliness, while to be happy in others’ happiness and sad in others’ sadness is humanity. Therefore, as long as, a man does not develop the nature of becoming happy in others’ happiness, and sad with others’ sadness, he does not deserve to be called a man. His appearance may be like a man, but in fact he is not a man. So long as a man is happy in his own happiness and sad with his own sorrows, it means that he has not developed humanity in him.


He who harms others for his own happiness and pleasure, does not deserve to be called a man. A man is he who having renounced his selfishness, does good to others or at least does not in the least cause any suffering to others. Therefore the lesson that needs to be learned is that let no one experience any pain or suffering, in the least bit through our actions. Besides trying to relieve the people of their sufferings, we should aim at their welfare, keeping in the forefront, how they can be benefited? May all beings be benefited!


 “Sarvabhootahiteh rataah.”
 “Remain engrossed in the welfare of all.” (Gita 5/25; 12/4). 


We are only responsible for the welfare of others to the extent of our ability, power and resources. No one can make everyone happy. Even all the men in the world pulling all their resources together, cannot make a single man happy. The reason is that as a man’s desire for prosperity, pleasures, honor and praise etc., are fulfilled, the more they are strengthened. In the Manasa, it is mentioned, 


“Jimi pratilaabh lobh adhikaayi,” 
“The more a man gains, the more greedy he becomes.” 


Even on acquiring an abundance of riches, the man can’t be satisfied. When the entire world together cannot make a single man happy, how can then one man relieve all people of the world of their suffering? However, all can adopt the feelings and sentiments, of wishing well for other’s welfare, i.e. “How can all be happy?”, whether he is a brother or a sister, young or old, rich or poor. No one is deprived of this right.


He who does good to others according to his power, God does good to him according to His power. If he applies all his power to do good to others, then God also applies all His power to do good to him. When God applies His powers, then how can he remain unhappy? No one can ever make him unhappy; and such a person attains God. The Lord declares - 


“Te praapnuvanti maameva sarvabhootahite rataah.” 
“Those who are engrossed in the welfare of all beings attain Me.” (Gita 12/4). 


We should wish -


“Sarve Bhavantu Sukhinah;
Sarve Santu Niraamayaah |
Sarve Bhadraani pashyantu,
Maa kaschid dukhabhaagbhavet ||


“May all be happy, May all be free from diseases, May all attain benediction and May no one suffer in the least.”


He who wishes everyone to be happy, healthy and totally free from all sufferings, deserves to be called a human being. As long as he is not saddened by the sufferings of others, till then he cannot be considered to be a man. Second point is that, he who empathizes and identifies with the suffering of others, does not grieve from his own grief. You all pay attention! Only he, who does not have compassion for the joys and sorrows of others, has to suffer. Only he who is a pleasure seeker, and hankers after riches, experiences the void of and lack of happiness. But he, who is happy with the happiness of others, never has a shortage of happiness. How? His desire for enjoyment and pleasures perishes.


The desire for pleasures and prosperity is the main obstacle to God Realization. Sense pleasures and hoarding, will not permit man to realize God. The reason is that when he hoards, he does this with his body, and when he enjoys pleasures, he does so with his body. So if a man is attached to the body, an effigy of bone and flesh, if he is a slave to these, how can he attain spiritual enlightenment? But he, who is happy in the happiness of others, ceases to have the desire for happiness or pleasure, while he who is moved and distressed in the sadness of others ceases to have the desire for hoarding.


On being moved with the sufferings of others, man thinks of relieving the sufferers of their sufferings. Just as we spend money to relieve ourselves of our pain, similarly, we will be willing to spend money to relieve others off their sufferings. We will not be able to hoard too much money! Even if it is accumulated, we shall not remain attached to it, by thinking that it belongs to others. It is therefore mentioned in the Bhagawat -


Yavad brhiyeta jatharam taavat svatvam hi dehinaam |
Adhikam yo’bhimanyeta sa steno dandamarhati || (7/14/8)


A man is authorized to possess only the bare necessities of life. It means that the food which satisfies your hunger, the water which quenches your thirst, the clothes and house which are necessary for the bare maintenance of your body, are yours. One who lays a claim to anything else besides these bare necessities of life is a thief and will be punished. You may say that you have not got these from somewhere else, these are your own. But how are they yours? Did you bring even a single thing with you when you were born? Will you carry even a single coin with you when you die? Therefore all the extra things with us belong to those who have a shortage of these. He who is sad with the sadness of others, never hankers after pleasure and prosperity. His heart is filled with compassion which provides him with such a relish or joy which cannot be provided by mundane pleasures.


If you amass riches, it means that within there is cruelty, lack of compassion. Where there is compassion, there is no amassing of possessions for one’s pleasure. Why? Because he is naturally joyful! The happiness that comes from hoarding is of the modes of passion and ignorance. The happiness which is derived by being happy in the happiness of others is not changed into pleasures and prosperity, but it is a kind of bliss! a very joyful feeling!


He whose nature and inner sentiments (bhaav) are to share in the sufferings of others, can never ever enjoy pleasures while others are suffering. A person with a noble heart can’t cook and relish delicious dishes, if his neighbor is starving. Under such circumstances, he can’t relish food at all. But those people who cause suffering to others, will they suffer on accord of other’s sufferings? Such people who cause suffering to others for their own happiness, dishonor others for their own honor, blame others for their own praise, dismiss others for their own position, don’t deserve to be called human beings. They are not human beings at all. They are animals! Animals that are so lowly, that they have neither horns, nor tails. They possess human body and beasty nature. Birds and beast are purified by reaping the fruit of their sinful actions. But vile persons, who cause sufferings to others, pave the way to hells by committing new sins. In the Ramcharitramanasa Lord Rama says to Vibhishana –


Baru bal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)


O’ dear friend, it is better to live in hell, but let providence not give us the company of vile persons (Manasa 5/45/4)


It is vile to be happy and sad with one’s own happiness and sadness. Our stay in hells will expiate our sins and purify us, while company of the vile will lead us to different kinds of hells.


Animals don’t incur sins by causing suffering to others because the ordinance of sins and virtues is applicable to human beings only. Birds and beasts cause suffering to others in order to satisfy their hunger, rather than for pleasure and prosperity. But a millionaire or a multi-millionaire that goes on hoarding wealth by causing suffering to others does not deserve to be called a human being. He is worse than an animal. This human life aims at purification. Those who cause suffering to others commit sins and they will have to reap horrible fruits.


The inner sense of those who don’t feel happy in the happiness of others and compassionate with sorrow of others is impure. Their impure inner sense paves the way to hell for them. The inner sense of animals is not so much impure because they don’t kill beings for pleasure. They satisfy their hunger with the kill. Men are free to perform new actions while animals have to reap the fruit of their past actions. Men prepare delicious dishes and relish them and thus they incur sin. True humanity consists in being happy with others’ happiness and sad with others sadness. So every human being should have the sentiment how can all beings be happy and how can they be relieved of their sufferings?


नारायण ! नारायण ! नारायण


From "Ease of God Realization" in Hindi and English by Swami Ramsukhdasji

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"Janam dene wali Dukh sehne wali Sukh dene wali Kasht jhelne wali Vo hoti ha maa.... Mahobat krne wali Khushiya bikharne wali Khana pani dene wali Sahi rah pr chalane wali Vo hoti ha maa..... Maa hoti ha sbse pyari Pr sbse nyari meri maa Krti ha sab ghr ke kaam Banati ha deer saare pakwan.... Krti hu sab char char ma Sunti ha sab bar bar vo... Krti ha har khwaish puri Chahe apna kaam ko kitna bi zaruri Aisi hoti ha pyari maa Pr sbse nyari meri maa.... Sbse pyari meri maa...."

Janam dene wali
Dukh sehne wali
Sukh dene wali
Kasht jhelne wali
Vo hoti ha maa....

Mahobat krne wali
Khushiya bikharne wali
Khana pani dene wali
Sahi rah pr chalane wali 
Vo hoti ha maa.....

Maa hoti ha sbse pyari
Pr sbse nyari meri maa
Krti ha sab ghr ke kaam
Banati ha deer saare pakwan....

Krti hu sab char char ma
Sunti ha sab bar bar vo...
Krti ha har khwaish puri
Chahe apna kaam ko kitna bi zaruri
Aisi hoti ha pyari maa
Pr sbse nyari meri maa....
Sbse pyari meri maa....

maa....i love you mumma😙😙

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Gita on Character Building
Human body is only for attaining God (Paramatma). etc. Therefore, if one becomes determinate on the one aim of God Realization, then man will turn towards God. On turning towards God, good qualities-good conduct come on their own, and character building begins to take place. However, if man forgets about God Realization, and begins to hoard worldly possessions and enjoy sense pleasures, then he falls down in character. He who loses his character, is not even worthy and deserving of being called a man.“Par drohee par daar rat par dhan par apabaad |Te nar paanvar paapamai deha dhare manujaad ||(Manas 7/39)Bhagavad Gita’s entire spiritual instructions are for building character. Previously, Arjuna’s sentiment was to fight the war, therefore he invited Lord and accepted Him in the form of a charioteer and became ready to enter the battlefield to fight. However, Lord’s intent was to see to Arjuna’s eternal good (salvation). Arjuna said that place the chariot in-between both the armies so that I can see who is present to fight me with both hands. The Lord, did exactly as told and placed the chariot right in between both the armies and said, that see the members of the Kuru dynasty (1/21-25). On hearing the word, Kuru dynasty, Arjuna suddenly became conscious of his family, affiliated with his body. He became frightened by the thought that all of them will die and thus turning away from his duty, said – I will not fight. To turn away from one’s duty is the main obstacle in character building. The Lord said – O’ What are you doing? It is your duty to fight, therefore giving up attachment and cowardliness, stand up to fight (Gita 2/2-3).It is only to engage man in the path of duty that Bhagavad Gita manifested. It is only in renouncing your rights and properly performing your duties that character is developed, whereas on neglecting your duties the character is destroyed. God says – “Na tvevaaham jaatu naasam….” (Gita 2/12) - Here the Lord begins His spiritual instructions and first deliberates on the body and the indweller, the perishable and imperishable. The point is that leaving aside (not paying attention to) the perishable things, pay attention to the imperishable. By doing so, character building takes place.There is one very important point, that when the aim is of the imperishable, the perishable things will come on their own. You will not have to undergo suffering for them. But if the aim and focus is of the perishable, the imperishable essence will not be attained, and one will have to worry and make an effort for the perishable. And further ahead Lord says, that see toward one’s innate duty, therefore it is only beneficial to fight the war of righteousness for a Kshatriya. (Gita 2/31). The point is that it is only by fulfilling duty that man progresses, and by going towards non-duty he takes a fall. The main thing in fulfilling one’s duty, is to renounce desires, proprietary interest and attachment. The meaning of renouncing these is that one should not have the aim of “jada”, the inert (insentient). Previously the body etc. were not ours, later on as well, they will not remain ours and at present too they are separating from us every single moment. If this kind of alertness is awakened then the aim will not be of the inert and the senses, the inner faculties will be restrained and controlled on their own. In self-control itself is the building of character. In lack of control and lack of restraint, progress is curtailed and with that the character falls.In the beginning of the third Chapter, Arjuna asks that why are you engaging me in these most sinful acts? Lord says – though these appear to be very sinful on the surface, than too one must fulfill their duties by giving up selfishness, proprietary interest, egoism, and desires. By doing so, the dreadfulness does not remain, only the action remains. Actions can be various according to one’s varna (order of life) and ashram (stage in life), but the terribleness, the filth, the passion , all lead to one’s downfall, and it arises due to desires. Keeping desires in the forefront if one reads and shares with others the spiritual messages (with the aim of money or other things), it is considered demoniac tendency and one cannot escape sins; even on listening and sharing spiritual truths, good character cannot be developed because desire is the root of all sins (Gita 3/37). However, if the aim is God, then even though engaged in worldly duties and activities, then too good character will come in them. Therefore, in the third chapter, Lord gives great emphasis on renouncing desires and doing one’s duty. Similarly, in the fourth chapter it has been said that when there is no desires, when there is no sense of pride in doership, then all actions become inactions, in other words, even while doing karma, man is not bound; because his aim is to go towards God. In the fifth chapter also says to fulfill one’s duty -Yuktah karmaphalam tyaktvaa shanatimaanoti naishthikim |Ayuktah kaamkaarena phale sakto nibhadhyate || (Gita 5/12)“He who is a Karmayogi, who by abandoning attachment to the fruit of action, attains everlasting peace (God Realization); whereas, he who acts with a selfish motive, being attached to the fruit of actions through desire acquires bondage.” Fruits (objects) are the kind that will be born and will later perish, but the desire for them is what is binding. Desire makes one fall in character. When character takes a fall, there is lack of peace and whereas building character, one attains peace. The moment there is ill feelings in the mind, one experiences lack of peace. And the moment there is good feelings within, peace immediately follows.If you are attentive, then it is every man’s experience that the more that he renounces the perishable, that much peace, joy, equanimity, good qualities, continue to come in him and the more that he desires the perishable things, that much lack of peace, discord, anguish, burning infliction, and bad qualities arise.In the sixth chapter also, it has been said to engage in God having “That” as the aim. That God is present and pervading everywhere. He who sees Me (the Universal Self, God) present in all beings and sees all beings existing in Me (Paramatma), I am never out of sight for him, nor is he ever out of my sight.Yo maam paschyati sarvatra sarvam cha mayi pashyatiTasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)That man who sees other’s sorrow and happiness as his own happiness and sorrow, he is an eternal yogi -Aatmoupamyena sarvatra samam pashyati yorjuna |Sukham va yadi vaa dukham sa yogi paramo matah || (Gita 6/32)He who has the sentiments - Let there be no sorrow such a one attains God (Paramatma tattva). How can the suffering of all come to an end? How can all be happy? One who has such sentiments - their character is the highest of all. Further when the conversation lead to bringing the mind under control, then the Lord revealed about study and practice “abhyaas” and detachment “vairaag” (Gita 6/35). In other words, there too the talks are about removing the mind from the world, and engaging it in God. When talking about progress in the life beyond this world, there too the same has been intellect is only in God, he is considered the best among the yogis (Gita 6/47). He who walks the path of God, if his spiritual practices comes to an end in the middle and he dies then too he will be benefited, he will attain misfortune (Gita 6/40). Those who do work for the welfare of all, even if their work is left incomplete, he will be benefited. He whose mind and It is only eminent to be engaged in God.He who is not devoted to God, God calls him an evil doer (Gita 7/15) and he who is devoted to God, he is called virtuous (Gita 7/16). The point is that he who walks the path towards God are called virtuous and benevolent, and he who walks the path of the world is called an evil-doer. Further ahead it is said that he whose actions are pure, whose character is great, they become unyielding in their spiritual pursuits and do worship and devotion of God (Gita 7/28).
In walking the path towards God, remembrance is the key point. In the beginning of the Eight Chapter, on questioning by Arjuna, the Lord said that he who leaves this body while remembering Me, he attains Me - of this there is no doubt. (Gita 8/5).
Because whatever the sentiments and feelings that are recollected at the time of leaving the body, that alone he attains. (Gita 8/6) Therefore God says, that keep in mind and remember Me at all times - “Sarveshu kaaleshu Maamanusmara” (Gita 8/7). Then God said something extra-ordinary that he who remembers Me at all times, for him I am easily attainable.
Anayacheta satatam yo maam smarati nityasah |
Tasyaham sulabh paarth nitya yuktasya yoginah || (Gita 8/14)
To remember God is a divine trait. It is innateness the root of good character. The meaning of being in remembrance of God is - that remembering and recollecting the innate relation that we have with God, that very relationship, is the one only real relationship. I do not have a relationship with the world. I have only assumed a relationship with the world, therefore this relationship does not last. It is clearly seen that the relationships we have in this birth, they were not there in the previous birth, and they will not be there in the next birth. In the same way this world is constantly changing, but God is the same, as Is, and I myself am also the same. Therefore my relationship with Paramatma is eternal. Remembering this itself is recollection and remembrance (smruti). Thinking can also be of the world, but “smruti” can only be of God. On having such recollection and remembrance, good character is axiomatic.
He who is inclined towards God, becomes the best of all. There is greater gains among those who walk the path of God with aim of God, than the gains that come from Vedas (holy texts), sacrifice, austerities, charity, visiting holy places, fasting etc. (Gita 8/28).
Therefore inclination towards God is considered to to be the sovereign of sciences (king of all knowledge), most mysterious, supremely holy, most excellent, directly realizable, endowed with virtues, very easy to practice and imperishable (Gita 9/2). God finds Himself to be so easy to attain, that “he who with devotion offers a leaf, a flower, a fruit, water etc. I partake in that thing., (Gita 9/26). Therefore, whatever you do, whatever you eat, whatever you offer in sacrifice (yajna), whateer you bestow as a gift, whatever you do by way of penance, dedicate it all to Me, then you will be freed from bondage of actions having good and bad results; and freed from them you yourself having completely surrendered shall attain Me (Gita 9/27 – 28).
Whether a man is evil or good – he must not worry. The main point is that that he is engaged in God. On becoming engaged in God, his bad conduct cannot last. He can very quickly become righteous and he attains eternal peace (Gita 9/30-31) . Women folks, Vaisyas, Sudras, and even those that are born of sinful wombs taking refuge in Me, attain the Supreme God. (Gita 9/32-33). However many different “jaatis” that are present, of these externally there is the separation due to nature, but from within all are a part of God. Therefore in worldly relations, the importance is of conducting one’s self according to one’s “Varna,” but in the path of spirituality, there is no importance of “varna” etc. because in the form of divinity (being a part of God), every one’s true nature is pure and all are equally entitled to God. God says, that “Fix your mind on Me, be devoted to Me, adore Me, prostrate to Me, thus making yourself steadfast in Me, and entirely surrendering to Me, you will reach Me.” (Gita 9/34). The point of all this is that only be engaged in Me.
In the tenth chapter on Arjuna’s pleading, God described His super human powers and His Universal form. The essence of what He said - “I am all pervasive in the World. Wherever you see something extra-ordinary, (glorious, brilliant, powerful), know it to be a manifestation of a spark of My splendor” (Gita 10/41). That specialty is due to Me alone. The point is that wherever whatever you find brilliant, abundant, remarkable, there too, the sight should turn towards God. There after he says “what is the reason for you to gain detailed knowledge? I stand supporting the entire Universe, with a single fragment of Myself.” (Gita 10/42) On hearing this, Arjuna, desired to see that Universal Form of the Lord, in Whose single fragment is the entire Universe. The Lord bestowed Arjuna with “divya chakshu” (special divine vision) to behold this sight. * On seeing the divine vision, Arjuna became perplexed, became filled with fear, became charmed. Then God said that this is your foolishness. I am the same One, then why are you fearful?
In the twelfth Chapter, Arjuna asked “he who worships the Imperishable and the Unmanifest and he who worships God with attributes (bhaktimarg), which of the two are better versed in yoga? (Gita 12/1). The path of the Imperishable, Unmanifest (jnana marg), are using their own effort, but in the path of “bhakti” the dependence is on only God. In the path of the Imperishable, divine attributes, discrimination and detachment etc. have to be acquired, but in the path of devotion, on taking refuge in the Lord, divine qualities, good attributes and conduct are automatically and naturally acquired (Gita 12/7). Therefore God says that “you give your mind and intellect to Me alone, there upon you will live in Me alone.” (Gita 12/8). God says - the devotee who is living in Me alone, is most dear to Me. As such, all the beings are dear to God, but he who takes refuge in God, he is most dear to God. Simply by being devoted and engrossed in God, good qualities and conduct come on its own, without any effort.
In the thirteenth Chapter, God describes the path of knowledge (of the Imperishable), and while he describes good qualities such as “absence of pride” (amaanitva) etc., he brings up “Unswerving Devotion to Me with sole dependence on Me alone” – ”Mayi chaananyayogen bhaktiravyabhichaarini” (Gita 13/10). In the Fourteenth Chapter also there is talks about devotion “bhakti” - “He who worships Me with unadulterated devotion, rises above the three modes and becomes eligible, for attaining Brahma”. (Gita 14/26). It is only due to affinity with attributes (gunas) that demonaic traits are born, due to which births in higher and lower forms take place. On walking the path of Divinity (God), one rises above the three modes.
In the fifteenth chapter God reveals His extra-ordinary glories and radiance and says that I am the Supreme Personality (Supreme Soul) over both the “Insentient” (Perishable) and “Sentient” (Imperishable Embodied Soul). (Gita 15/16-18). He who knows Me as the Supreme Personality, the Highest Person, is “sarvavid” the knower of all, and he worships Me, with all his being. (Gita 15/19). Divine traits naturally manifest in him who is devoted to Me and worships Me. Therefore in Sixteenth Chapter, God gives the description of “Divine Traits”. But, he who has become distant from God, who only wants to nourish his own body, to engage in sense enjoyments and in hoarding, demoniac tendencies manifest in him. God elaborates at great length those demoniac traits in the Sixteenth Chapter. He says, Divine traits leads to liberation, whereas Demoniac traits lead to bondage. (Gita 16/5), and such a person attains birth through 8.4 million different wombs (Gita 16/19) and goes to hell. (Gita 16/20).
In the Seventeenth Chapter, the Lord describes the three modes - of goodness (sattvic), passion (rajasic) and ignorance (tamasic). Even on seeing this, the goodness and divine sentiments are among those that have a disinclination for the world and inclination towards God. They rise above the sentiments of passion and ignorance. Thus those who perform the acts of sacrifice, penance and various acts of charity for God, then such acts are of the mode of goodness and they are liberating. (Gita 17/25). However if they are done for the world, i.e. with aim of honor, fame, pleasure, rest and relaxation etc. and sacrifices, austerities, charity etc. done with negligence and ignorance, then they become of the mode of passion and ignorance.
In the Eighteenth chapter, God elaborates in great detail, Sanyaas (Sankhyayoga) and “tyaag” (Karmayog). In the end God concludes that leave dependency of all dharmas, and only take refuge in Me.
“Sarvadharmaan parityajya maamekum sharanam vraja |
Aham tvaa sarvapaapebhyo Mokshayishyami maa suchah || (Gita 18/66)
All the work in the world, all accomplishments, all progress, all is encompassed in that one – “sharanagati” (taking refuge in the Lord”. God says that all the sins that are there, evil qualities and conduct, I will free you from these. You do not worry. By My grace, the divine traits will come naturally, on their own.
Just as a child that stays in his mother’s lap, gets provided for, is nourished, taken care of and he grows, similarly, on taking the refuge in the Lord, all the good traits and conduct will come unknowingly. Building of character will take place on its own.
In this manner, in the entire Gita if one sees then there is only one point - walking the path towards God, i.e. becoming inclined towards God. The aim of going towards the Lord is itself an aid in preventing the fall of one’s character. All evil qualities and conduct come from desire for sense pleasures and hoarding. Of this, the importance of money and dependence on it, leads to the worst downfall. By this, man’s character goes down. When character takes a fall, people talk ill of him and he is dishonored.
A man who has fallen in character, he is lower than even animal and those dwelling in hell; because animal and hellish ones are suffering the consequences of their past actions, and are moving towards human birth, but by incurring sins, a characterless man, is moving towards animal life and hell! Association of such men is the kind that will lead to downfall. Therefore it is said -
Baru bhal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)
Therefore for improving your character, become inclined towards God, that is – I am God’s and God is mine. I am not this world’s, the world is not mine.
The mistake that man makes is that which is not his, those thing that belong to the world, he considers them as his own, and that which is actually his, i.e. God, he does not accept as his own. As such, if it is seen, the things of the world are his only for proper use. But for himself, God is his very own. Because the things belong to the world, therefore they have to be offered to the world for serving and man himself is God’s, therefore he must surrender himself to God. Neither he has to take anything from the world, nor does he have anything to take from God. If something is to be taken, then let that be God Himself.
By desiring things of the world, one establishes a relationship with the world. Desire arises from attachment, i.e. desire arises by considering the body, wife, son, wealth, etc. as mine. Now if we think and accept the body, wife, son, wealth etc. as our own, can we say we have an independent right over them? Can we keep them as long as we like? Can we stay with them forever? If the answer is No! Than what is the difficulty in getting rid of the sense of mine-ness? By leaving the erroneously accepted sense of mine, desires will not arise. When desires do not arise, automatically there will be a feeling of mine-ness with God; because God is eternally ours from time immemorial and God is ever-attained. On having sense of mine-ness with God, feelings and conduct will be purified.
Body, wife, son, wealth, house, various possessions, are they real or unreal – this doubt may arise, but our relationship with them is unreal, of this there is no possibility of doubt at all. On knowing the unreal as unreal, the unreal relation is renounced very easily and on becoming inclined towards God, the eternal relationship with God is automatically awakened. Thereafter good character and conduct comes on its own and man becomes a role-model of good character, in other words, his character becomes one that is worthy of respect.
Yadyadaacharati shreshthasttdevetaro janah |
Sa yatpramaanam kurute lokastdanuvartate ||
(Gita 3/21)
Whatever an ideal person does, he is followed by others, as well. Whatever standard he sets, the world follows the same.”
A person of good character is never dependent. An ideal person is entirely independent, capable, eligible and entitled.
Narayana ! Narayana !! Narayana !!!
From "Kalyaan Path" in Hindi by Swami Ramsukhdasji

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