Q: What does Arjuna-vishada yoga mean?

A: "Yoga" has different meanings in different contexts. This means ' title'. All 18 chapters are named Yoga. Vishada means sadness. Attachment to any object can cause fear, anger and/or sadness. When Arjuna saw that his loved one had to fight against it, he was full of sorrow. Sadness is different from pain, sadness is spiritual, and pain is physical. Sorrow often keeps people fixed.

Arjuna-vishada Yoga is the second chapter of Bhagavad Gita. Arjuna saw his family and teachers in the army of Duryodhana, but it was not the enemy of the war. Because of this vision, he hesitated and decided not to fight. He was replaced by his emotions and sorrow. Because of his nervousness and anxiety at the moment of his actions, he was completely confused, confused and proved that his actions were justified and surrendered to the Lord.

Question: How did he respond when Arjuna saw the army he was fighting with?

Answer: Chapter 1 28-29 reflects the breakthrough of Arjuna on the battlefield. When he saw the teacher and family around Duryodhana, he was depressed and verbally said, "I am exhausted." My limbs have lost strength, my mouth is dry, my whole body is shaking, I have Goose bumps, I can't hold my bow & arrow'. In this case, everything he sees is manifested as failure and failure.

In his state of anxiety and low confidence, his mind was confusing because of his negative thoughts in his heart, and he found himself unable to act. In his opinion, he sought the guidance of Sri Krishna without completely giving up.

This happens when people from all over the world take exams, attend interviews, date appointments, meet doctors, buy cars, and people often feel stuck. They want to know if the decision is correct, whether to continue their action plan, and often become nervous and sweaty. Back. Gita helps get rid of this situation in life.

Question: What argument does Arjuna put forward to prove that he is not willing to fight?

A: Arjuna, on the front line of the war, saw his teacher and family members beside the enemy, opposing him and becoming emotional. He was nervous, anxious, completely confused, and decided not to participate in the war.

He tried to prove that his decision as an experienced jnani was reasonable and he had several points to support his decision.

At first he emphasized his lack of interest in fame, glory or kingdom by killing his family. Secondly, he pointed out that war will lead to the destruction of all families, which will lead to the destruction of tradition, culture, discipline and values. Third, he thinks “Is it wise to fight my teachers and parents?”.

Earlier, he decided to compete with Duryodhana for all the atrocities he committed, but he was confused because of his love and respect for his teachers and grandmothers, and he hoped that Krishna would cancel the war.

Why do I want to reach an agreement with Arjuna and defend his response?

A: Many people feel sympathy for Arjuna because they have encountered similar situations. They have already tested or waited for a doctor's response when their loved one is sick. Many times, when we encounter difficult situations, the thought of negative consequences will bring us difficulties. At that time, we didn't want to take the test, feel unstable and sweaty, we quit the test or decided to take the patient to swamiji to understand the future instead of the professional doctor and vice versa. This is an obvious state of confusion, and it is impossible to decide what to do and how to deal with it. Listening to Sri Krishna to help Arjuna become objective, this is true for all who experience the inner conflict between good and evil.

Q: Some people think that Gita is the originator of the war. is this real?

A: Some people think so. This is because Gita is not understood in the sense of defects. When Krishna said that fighting, he did not mean a literal struggle. This means "due diligence." This is why he told Arjuna because Arjuna was on the battlefield.

Gita applies to anyone and all people in internal conflicts, no matter where they do this or that. This is not a good thing or a bad thing, but a right thing. Doing the right thing at any time is more important than doing good things.

Sri Krishna helps Arjuna understand the difference between correct and correct action. Kurukshetra is actually called Dharma kshetra, because the focus is on the situation at the time, given the circumstances.

Question: What is the role of citizens in society?

A: Whenever you see any inappropriate behavior and act in harmony, it is vital that a wise person strengthens and blocks it. We believe that every generation needs to do this. Gita's message is a positive resistance to all evil in the world.

Q: What is marijuana?

Answer: Sri Krishna explains atma in Chapters 2-30. The limited existence is called jivatma. When Brahman cooperates with the body and mind, it is jivatma, just like the space in the pot, and Brahman is the infinite space in the universe.

' aham' I' all over ' Idham' ' "this". You can't experience the world without experiencing yourself! Without the subject, the experiencer has no experience. I don't know anything without "I". I heard, I know, I tasted it, I smelled my taste, there is no "I", these are impossible. Every experience in this world is attributed to the existence of “I” among all people. I am all over the world.

Because you are associated with this body, you may find it difficult to understand that you are all over the universe, like a space in a brazier that is confined to a hot pot wall. It is not known to be ubiquitous. The space inside the pot is the same as the space outside, in the world, the entire galaxy!

Q: How do I know that atma exists?

A: When you look in the mirror, you know that you are different from the reflection in the mirror. A dog, when it sees his image in the river, screams it and thinks it is another dog. When a bird sees its reflection in the mirror, it will continue to poke it as a different bird.

You and I know that we exist, but we don't know who I am? '

Humans have experienced three states of existence. In Sanskrit, they call it Jagrat, Swapna, Sushupti, Waking, Dream, and Deep sleep.

The body and mind are active during the waking state. In a dream, the body is at rest but the mind is working. In deep sleep, the body and mind are at rest. When we woke up, we said, "I slept very well!" #39; When you are in deep sleep, you won't even sleep next to you or where you are sleeping. Who knows who is sleeping?

Atma is present in all three states. That atma is a personal and universal testimony. Without IT knowledge, nothing happens. It is the one that exists in every existence and everything. It is also known as sat-chit-ananda. Saturday is the existence itself, a stone. Anything that exists is IT.

Everything we say is there. As long as we say "this", it is obviously not you, because you can know it through your senses.

The scripture defines it as “Idham' and ' Aham' “this and that”. “This” is all experience, “that” is the experiencer, “I”.

We often say, "My body hurts," #39; I can see the stars, I can smell the flowers, or I taste the sweetness. Who is that "I"? Those feeling organs are tools for interacting with the outside world.

You observe the flow of your thoughts. This means that you are not the mind. Therefore, whether it is the body or the mind. then who are you? You are not your own thoughts, names, forms, qualifications, relationships, bodies, thoughts and anything you claim.

Such knowledge is a misunderstanding of who you are. Not understanding better than misunderstanding. Misunderstandings in the transmission can cause confusion for another blind person like a blind person. This is why it is very important to study these verses by listening to well-educated teachers because they have a guru who makes them not one person's opinion. This person may be changed but transferred from the teacher.

You are a witness to everything that happens in your body, body, body, and body.

Q: Are there two kinds of existence in the body?

A: No. They are not two separate entities. First, there is no body. The body is there, just like the pot is in space. Atma and Brahman are the same person. Atma is as limited as the space in the room, and Brahman is like space in the universe. The true witness, we call ourselves, has a capital “S”. The thought "I", our identity to this body and mind is self. This self always likes to be challenged, proud, and influenced by all actions, changes, emotions and thoughts. We call this self self, with a small "s". Self is a testimony, the same in all beings.

Q: How is the script of Sanatana Dharma useful? How do we know atma?

A: Everything around you is known by the tools you have, and the senses are also called "Pramman." The color seen by the eyes, the ears recognize different sounds, the various tastes of the tongue, the texture of the skin, the smell of the nose. All of these senses are programmed to project outside. They care about the program to identify differences. If they don't, they won't work.

I am an intellectual, Pramata. The instrument is pramana, known as primeya.

If there is ice cream on the table, you are Pramalta, your eyes are Pramana, and the ice cream is Pramiya. Atma is also known as "aprameya'" and cannot be known anyway.

The Bible is a tool that helps you identify atma as a pointer. Even in the world, there are six modes of acquiring knowledge.

Prathyaksha pramana, direct experience [via senses]

Anumana pramana [inferred fire by smoke]

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Bhagavad Gita Chapter 2 Part 1 – Sankhya Yoga was originally published on Spring