THE BHAGAVAD-GITA

(In Eglish and Hindi)

For Children and Beginners

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THE BHAGAVAD-GITA

Excerpts from reviews:

“….There is hardly any good publication on Gita's
teachings for children. Dr. Prasad has done a
remarkable work for the children. This book is
written in a lucid style using the tradition of story
telling by grandparents. It teaches Gita to children
in a loving manner and will be a good beginning
of a long journey to adulthood. I congratulate Dr.
Prasad for his dedication.” --- Ved P. Vatuk

“ .... I would like to include the translation of the Gita

by Dr. Ramananda Prasad in my site. I am
interested in representing India fairly, and I fear
that the translation of the Gita by Sir Edwin
Arnold that is distributed all over the net will do
more to turn students away rather than
introduce them fairly to the text….”
--- Prof. Anthony Beavers, University of
Evansville, Indiana.

“… Prasad’s deft renderings are elegantly simple,

easy to understand and unencumbered by long
commentary. An ambitious work that will be
appreciated by all who study the Gita ... ”
---- Hinduism Today, USA

“… Explanations of the theory and philosophy of

selfless service has been so beautifully expounded
--- Prof.
S. Tilak, Concordia University, Canada.
“… More accurate than most other translations
and rendered into modern prose, this makes an
excellent place to start with.…"
-- Gsibbery, Baton Rouge, LA.
(in Amazon Book Review)

“...It is marked by simplicity, terseness, and clarity

and is devoid of superfluity. This book is
refreshingly free from any sectarian slant. Any
serious reader of the Gita would find this book quite
useful and rewarding ….”
--- Vedanta Kesari and Prabuddha
Bharata, Magazines of Vedanta Society.

“…I personally find many translations tedious

because of complex structure. This translation is
simply beautiful because it is beautifully
simple…”
--- Rev. Phil Buzzard, New York

AIMS AND OBJECTIVES

of
International Gita Society
(Formerly: American Gita Society)

Founded in 1984, the International Gita Society

(IGS) is a registered, non-profit, tax-exempt,
spiritual institution in the United States of America
under Section 501(c) (3) of the IRS Code.
Membership is free of charge and open to all. The
Aims and Objectives of IGS include:
1. Publish and distribute, The Bhagavad-Gita in
simple and easy to understand languages, to
anyone interested in the Gita.
2. Spread the basic Non-sectarian Universal
teachings of Shrimad Bhagavad-Gita and
other Vedic scriptures in easy to understand
languages by establishing branches of the
Society in other countries.
3. Provide support and guidance in establishing
Gita Study and Discussion (Satsang) Groups,
including a free Gita correspondence course.
4. To provide inspiration, cooperation, and
support to persons and non-profit
organizations engaged in the study and
propagation of Vedic knowledge.
5. To break the barriers between faiths, and
establish unity of races, religions, castes, and
creeds through the immortal non-sectarian
teachings of the Vedas, Upanishads, Gita,
Ramayana, as well as other major world
scriptures to promote the Universal
Brotherhood.

Readers interested in promoting the ideals of the

society are invited to correspond with the
secretary: sanjay@gita-society.com
 The International Gita Society
511 Lowell Place
Fremont, CA 94536-1805 117, USA
Visit us: www.gita-society.com
www.gita4free.com

This book is dedicated to all the children of the world

for their spiritual welfare and learning of the Vedic
wisdom as taught by Lord Krishna Himself.

THE BHAGAVAD-GITA
(In Eglish and Hindi)
For Children and Beginners

With Introduction, A Lucid, Simple

English and Hindi Renditions of over 200
Simpler Gita Verses, Illustrated With 26
Stories. Suitable For Children Grades
8th and Above. A meditation
technique and Simple
mantras are also
included.

Ramananda Prasad, Ph.D.

 INTERNATIONAL GITA SOCIETY

.
THE BHAGAVAD-GITA
(For Children and Beginners)

INTRODUCTION

Jay: Grandma, I have a hard time

understanding the teachings of the
Bhagavad-Gita. Would you help me?

Grandma: Of course, Jay, I will be glad to. You

should know that this holy book teaches us how to
live happily in the world. It is an ancient holy book
of Hindu Dharma (also known as Sanātana Dharma
or Hinduism), but it can be understood and followed
by people of any faith. The Gita has eighteen (18)
chapters and a total of only 700 verses. Anyone can
be helped by daily practice of only a few of its
teachings.
The word ‘Bhagavad’ means God or The
Supreme Lord, Bhagavān in Sanskrit. ‘Gita’ means
song. Thus The Bhagavad-Gita means the Song of
God or the Sacred Song, because it was sung by
Bhagavān Shri Krishna himself.
Here is the introduction to the Gita:
 In ancient times there was a king who had
two sons, Dhritarāshtra and Pāndu. The former was
born blind; therefore, Pāndu inherited the kingdom.
Pāndu had five sons. They were called the Pāndavas.
Dhritarāshtra had one hundred sons. They were
called the Kauravas. Duryodhana was the eldest of
the Kauravas.
After the death of king Pāndu, his eldest son,
Yudhisthira, became the lawful King. Duryodhana
was very jealous. He also wanted the kingdom. The
kingdom was divided into two halves between the
Pāndavas and the Kauravas. Duryodhana was not
satisfied with his share. He wanted the entire
kingdom for himself. He tried several evil plots to
kill the Pāndavas and take away their kingdom.
Somehow he took over the entire kingdom of the
Pāndavas and refused to give it back without a war.
All peace talks by Lord Krishna and others failed, so
the big war of Mahābhārata could not be avoided.
The Pāndavas didn’t want to fight, but they
had only two choices: fight for their right because it
was their duty or run away from war and accept
defeat for the sake of peace and nonviolence.
Arjuna, one of the five Pāndava brothers, faced this
choice in the battlefield.
He had to choose between fighting the war
and killing his most revered guru, who was on the
other side; his very dear friends, close relatives, and
many innocent warriors; or running away from the
battlefield to be peaceful and nonviolent. The entire
eighteen chapters of the Gita are the talk between
confused Arjuna and his best friend, mentor and
cousin, Lord Krishna  an incarnation of God  on
the battlefield of Kurukshetra near New Delhi, India,
about 5,100 years ago. This conversation was
reported to the blind king, Dhritarāshtra, by his
charioteer, Sanjay. It is recorded in the great epic,
Mahābhārata.
All lives, human or nonhuman, are sacred,
and nonviolence or Ahimsā is one of the most basic
principles of Hinduism. So when Lord Krishna
advises Arjuna to get up and fight, this may confuse
you about the principle of Ahimsā if you don’t keep
in mind the background of the war of Mahābhārata.
This spiritual talk between the Supreme Lord,
Krishna, and His devotee-friend, Arjuna, occurs not
in a temple, a lonely forest, or on a mountain top, but
on a battlefield on the eve of a war.

Jay: This is an interesting story, Grandma.

Can you tell me more?

Grandma: If you come to where I sit every

evening, Jay, I will tell you the whole story, one
chapter each day. Just make sure your homework is
done and you have time to listen. If you agree, let’s
start tomorrow.
Jay: Thank you, Grandma. I’ll be there to
hear more.
CHAPTER 1
ARJUNA’S CONFUSION
Jay: I would like to know first how Lord
Krishna and Arjuna happened to talk on the
battlefield, Grandma.

Grandma: It came about in this way, Jay. The war

of Mahābhārata was about to begin after peace talks
by Lord Krishna and others failed to avoid the war.
When the soldiers were gathered on the battlefield,
Arjuna asked Lord Krishna to drive his chariot
between the two armies so that he could see those
who were ready to fight. Seeing all his relatives,
friends, and soldiers on the battlefield and fearing
their destruction, he became compassionate.

Jay: What does compassionate mean,

Grandma?

Grandma: Compassion does not mean pity, Jay.

That would be looking down on others as poor,
pitiful creatures. Arjuna was feeling their pain and
their unlucky situation as his own. Arjuna was a
great warrior, who had fought many wars and was
well prepared for the war, but suddenly his
compassion made him not want to fight. He spoke of
the evils of war and sat down on the seat of his
chariot, his mind full of sorrow. He saw no use in
fighting. He did not know what to do.

Jay: I don’t blame him. I wouldn’t want to

fight either. Why do people fight, Grandma?
Why are there wars?
Grandma: Jay, there are not only wars between
nations, but quarrels between two people, quarrels
between brothers and sisters, between husband and
wife, between friends and neighbors. The main
reason is that people are not able to let go of their
selfish motives and desires. Most wars are fought for
possession and power. But all problems could be
solved peacefully if people could see both sides of
the problem and work out an agreement. War should
be the last resort. Our holy books say: One should
not commit violence towards anyone. Unjustified
killing is punishable in all circumstances. Lord
Krishna urged Arjuna to fight for his rights, but not
to kill needlessly. It was his duty as a warrior to fight
a declared war and establish peace and law and order
on earth.
We humans also have wars going inside all of
us. Our negative and positive forces are always
fighting. The negative forces within us are
represented by the Kauravas and the positive forces
by the Pāndavas. The Gita does not have stories in it
to illustrate the teachings, so I will add some stories
from other sources to help you.
Here is a story about negative and positive
thoughts fighting each other that Lord Krishna
Himself told to Arjuna in Mahābhārata.
1. Mr. Truthful
There once lived a great hermit, who was
famous for telling the truth. He had taken a vow not
to lie and was popularly known as “Mr. Truthful.”
No matter what he said, everyone believed him
because he had earned a great reputation in the
community where he lived and did his spiritual
practices.
One evening, a robber was chasing a
merchant to rob and kill him. The merchant was
running for his life. To escape from the robber, the
merchant ran towards the forest where the hermit
lived outside the village.
The merchant felt very safe because there was
no way the robber could find out where he was
hiding in the jungle. But the hermit had seen the
direction in which the merchant went.
The robber came to the hermit’s cottage and
paid his respects. The robber knew that the hermit
would tell only the truth and could be trusted, so he
asked him whether he had seen somebody running
away. The hermit knew that the robber must be
looking for somebody to rob and kill, so he faced a
big problem. If he told the truth, the merchant would
certainly be killed. If he lied, he would incur the sin
of lying and lose his reputation. Any immoral act
that may harm others is called sin. Ahimsā
(nonviolence) and truthfulness are two most
important teachings of all religions that we must
follow. If we have to choose between these two,
which one should we choose? This is a very difficult
choice.
Because of his habit of telling the truth, the
hermit said: “Yes, I saw someone going that way.”
So the robber was able to find the merchant and kill
him. The hermit could have saved a life by hiding
the truth, but he did not think very carefully and
made a wrong decision.
Lord Krishna’s purpose in telling Arjuna this
story was to teach Arjuna that sometimes we have to
choose between a rock and a hard place. Lord
Krishna told Arjuna that the hermit shared with the
robber the sin of killing a life. The robber could not
have found the merchant if the hermit had not told
the truth. So when two noble principles conflict with
each other, we have to know which one is the higher
principle. Ahimsa has the highest priority, so the
hermit should have lied in this situation to save a
life. One may not tell a truth that harms a person in
any way. It isn’t easy to apply Dharma (or
righteousness) to real life situations because what is
Dharma and what is Adharma (or unrighteousness)
can sometimes be very difficult to decide. In such a
situation, expert advice should be sought.
Lord Krishna gave another example of a
robber coming to a village to rob and kill the
villagers. In this situation, killing the robber would
be an act of nonviolence because killing one person
may save many lives. Lord Krishna Himself, on
several occasions, had to make such decisions to win
the war of Mahābhārata and put an end to all the
evil-doers.
Remember, Jay, do not tell a lie, and do not
kill any living being or hurt anybody, but saving a
life comes first.
Chapter 1 summary: Arjuna asked his charioteer
friend, Lord Krishna, to drive his chariot between
the two armies so that he could see the Pāndava’s
army. Arjuna felt great compassion to see his friends
and relatives on the opposite side, whom he must kill
to win the war. He became confused, spoke of the
evils of war, and refused to fight.
CHAPTER 2
KNOWLEDGE OF GOD

Jay: If Arjuna felt so kind-hearted for

everyone he was supposed to kill in the war,
how could he go out and fight, Grandma?

Grandma: That is exactly what Arjuna asked

Lord Krishna. He said: “How shall I strike my
grandfather, my guru, and all other relatives with
arrows in battle? They are worthy of my respect”
(Gita 2.04).
Arjuna had a good point. In Vedic culture,
gurus, the elderly, honorable persons, and all other
superiors are to be respected. But the scriptures also
say that anyone who acts wrongly or unlawfully
against you or others, or anyone who supports such
deeds, should no longer be respected, but punished.
Arjuna was confused about his duty and
asked guidance from Lord Krishna. Lord Krishna
then instructed him on the true knowledge of Atmā
and the physical body.
Jay: What is Atmā, Grandma?

Grandma: Atmā is also called the Spirit, or the

soul. Atmā is never born, never dies, and is
everlasting. Our body takes birth and dies, but not
Atmā. Atmā supports the body. Without Atmā, the
body becomes dead. Atmā supplies the power to our
body, mind, and senses, just as air burns and
supports fire. Weapons cannot cut Atmā, fire cannot
burn it, wind cannot dry it, and water cannot make it
wet. Therefore, we should not grieve over death of
the body because the Atmā inside the body never
dies (Gita 2.23-24).

Jay: What is the difference between Atmā

(Spirit), soul, and body Grandma?

Grandma: One and the same Atmā dwells inside

all bodies. Our body changes with time. Our old-age
body is different from our childhood body. But Atmā
does not change. Atmā takes a childhood body, a
youth body, and an old-age body during this life,
then takes another body after death (Gita 2.13). The
Sanskrit word Atmā is translated as Spirit in English.
Spirit is universal and all pervading. The English
word spirit or soul also means the Spirit residing in
individual bodies. In Sanskrit language, we call this
individual soul Jivātmā or Jiva (also spelled as
Jeeva). If Spirit is compared to a forest, the
individual soul (spirit or Jiva) can be compared to
the tree in the forest.
The body is called a garment of Atmā. Just as
we get rid of an old, worn-out garment and put on a
new one, similarly, Atmā gets rid of the old body
and takes a new one after death. So death is like
changing the garment of Atmā (Gita 2.22). All
beings are visible between birth and death; they
can’t be seen before birth or after death and remain
in their invisible form (Gita 2.28). Therefore, we
should not grieve over death of the body. We are not
the body. We are Atmā with a body. Death just
means our soul passes from one body to another new
body.
Jay: Then why did Arjuna grieve over
deaths of loved ones on the battlefield? Why
didn’t he want to fight?

Grandma: Arjuna was a very tough warrior, Jay,

but he wanted to run away from the horrors of war
and lead an easy life of a Samnyāsi, a wandering
hermit. Lord Krishna taught us to face the battle of
life by giving Arjuna the beautiful science of
KarmaYoga, the art of peaceful and prosperous
living. Chapter 3 of the Gita tells us more about this.
Arjuna was worried about the results of the war, but
Lord Krishna asks us to do our duty without
worrying too much about the results, such as gain
and loss, victory and defeat, success and failure. If
you are constantly worried about the results of your
studies, you will not be able to put your heart and
soul into them for fear of failure.
Jay: But Grandma, how could Arjuna fight
his best if he wasn’t fighting to win and gain
something?

Grandma: Arjuna must fight to win, but he should

not weaken his will by worrying about the result
while he is fighting. He should put all his attention
and energy into every minute of the fight. That
energy is what will bring the greatest result.
Lord Krishna tells us that we have full control
over our action, but no control over the results of our
action (Gita 2.47). Harry Bhalla says: A farmer has
control over how he works his land, yet no control
over the harvest. But he cannot expect a harvest if he
does not work his land with best effort and with
tools he has.
We should do our best at the present moment
and let the future take care of itself.

Jay: Could you tell me more about the

secret of success as told by Krishna to
Arjuna?

Grandma: We should be so completely absorbed

in work or study as to become unaware of everything
else, even of its results. To achieve the best results
from what we do, we should be focused on the
action with undivided attention.
Action should be done sincerely without
worrying about its results. The results of the action
will be greater if we put all attention and energy into
the action itself and do not allow our energy to be
diverted by thinking of results. The result will
depend on energy put into action. We are asked not
to worry about results during the course of action.
This does not mean that we should not care about
results. But we should not expect only positive
results all the time.
The secret of living a meaningful life is to be
very active, and do our best without thinking of our
own selfish motives or even the results. A Self-
realized person works for the good of all.

Jay: What is a Self-realized person like,

Grandma?

Grandma: A Self-realized person is a perfect

person, Jay. Lord Krishna tells us the mind of a
perfect person is not shaken by difficulties, does not
run after pleasures, is free from fear, desire, greed,
and attachment, and has control over mind and
senses (Gita 2.56). A Self-realized person does not
get angry, is peaceful and happy.

Jay: How can we keep from getting angry,

Grandma?

Grandma: We get angry if our desire is not

fulfilled (Gita 2.62). So the best way to control anger
is to control or limit our desires. We should not want
too many things. Desires begin in the mind, so we
should control our mind. If we don’t control our
mind, we drift like a ship without its rudder. The
desire for pleasure takes one to the dark alley of sin,
gets us in trouble, and prevents our progress (Gita
2.67). As a student, you should set a higher goal for
yourself than pleasure. Put forth your best effort and
concentrate on your studies.
Arjuna was a very good example of such
concentration. Here is a story about him.

2. The Graduation Test

Guru Drona was the military teacher for both
the Kauravas and the Pāndavas. At the end of their
military training came final examination time. Drona
put a wooden eagle on the branch of a nearby tree.
Nobody knew it was just a doll. It looked like a real
eagle. To pass the graduation test, every one of the
students was supposed to cut off the eagle’s head
with one arrow.
Guru Drona first asked Yudhisthira, the eldest
of the Pāndavas: “Get ready, look at the eagle, and
tell me what you are seeing.”
Yudhisthira replied: “I see the sky, the clouds,
the tree trunk, the branches, the leaves and the eagle
sitting there”
Guru Drona was not very pleased with this
answer. He asked the same of all the students, one
by one. Every one of them gave a similar answer.
Then came Arjuna’s turn for the test.
Drona asked Arjuna: “Get ready, look at the
eagle, and tell me what you are seeing.”
 Arjuna replied: “I only see the eagle and
nothing else”
Drona then asked a second question: “If you
are seeing the eagle, then tell me how strong is its
body and what is the color of it’s wings?”
Arjuna replied: “I am only seeing its head and
not the entire body.”
Guru Drona was much pleased with Arjuna’s
answer and asked him to go ahead with the test.
Arjuna easily cut off the head of the eagle with one
arrow because he was concentrating on his aim with
a single mind. He passed the test with flying colors.
Arjuna was not only the greatest warrior of
his time, but also a compassionate KarmaYogi. Lord
Krishna chose Arjuna as a medium to impart the
knowledge of the holy Gita.
We all should follow the example of Arjuna.
Read the Gita and be like Arjuna. “Arjuna Bano,
Arjuna Bano,” my dear grandson! Whatever work
you do, do it with single-minded attention and put
your whole heart and mind into it. This is the main
theme of KarmaYoga of the Gita and the secret of
success in anything you do.
A word for the youth from Swami Vivekananda:
"Whatever you are doing, put your whole mind
on it. If you are shooting, your mind should be only
on the target. Then you will never miss. If you are
learning your lessons, think only of the lesson. In
India boys and girls are taught to do this".

Chapter 2 summary: Lord Krishna taught us,

through Arjuna, the difference between Atmā and
body. We are Atmā with a body. Atmā is unborn and
indestructible. One and the same Atmā dwells inside
all bodies, human or nonhuman. Thus we are all
connected with each other. We should do our duty to
the best of our ability without worrying about
success or failure. We must learn from our failures
and go forward without letting our failures defeat us.
To become a perfect person, we need to control or
limit our desires.

CHAPTER 3
KARMA-YOGA, THE PATH
OF SOCIAL SERVICE

Jay: Why do we have to control our

desires, Grandma?

Grandma: When you choose wrong behavior for

sense enjoyment, you also choose its results. That is
why work has to be done for the welfare of all and
not just to satisfy your desires or for personal gain.
One who practices KarmaYoga is called a
KarmaYogi. A KarmaYogi finds the right way to
serve and turns her or his work into worship. In
KarmaYoga, no work is more important or less
important than other work.

Jay: Uncle Hari left his family and home

and went to an Ashram last year to find God.
Do we have to leave home to seek God?
Grandma: No, we do not. In the Gita, Lord
Krishna has given us different paths to God-
realization. The path you choose depends on your
individual nature. In general, there are two types of
people in the world: the inward (or studious,
introvert) type and the outward or active type. For
the introvert like Uncle Hari, the path of spiritual
knowledge is best. Followers of this path go to a
spiritual master or a guru where they study Vedic
scriptures under proper guidance. In this path, we
learn who we are and how we can lead a happy and
peaceful life.

Jay: Do we have to read all the scriptures

to understand and find God?

Grandma: There are many scriptures in our

religion, such as the 4 Vedas, 108 Upanishads, 18
Purānas, Rāmāyanas, Mahābhārata, various Sutras
and many others. Reading all of them would be a
difficult task. But Lord Krishna has given us
everything we need to know about God in the Gita.
The Gita has the essence of all the Vedas and
Upanishads for the modern time.

Jay: Uncle Puri is a farmer and has no

interest in studying the Gita. He says the
Gita is difficult and not for common people
like him. So how can Uncle Puri realize
God?
Grandma: Uncle Puri should follow the second
path, the path of KarmaYoga that is described in this
chapter of the Gita. This is the path of duty or
selfless service. This path is better for most people
who work hard to support a family and have no time
or interest to read scriptures. Followers of this path
do not have to
leave work and go to an Ashram. They give up
selfish motives and do all work for the greater good
of society, instead of just for themselves.

Jay: But people will work harder if they

have selfish motives, won’t they, Grandma?

Grandma: It is true that people may earn more if

they work for selfish gain, but they will not find
permanent peace and happiness. Only those who do
their duty selflessly for the good of all people will
find real peace and satisfaction.

Jay: If people don’t work for personal gain,

will they still do their best and not become
lazy?

Grandma: A true KarmaYogi works hard even

without personal gain. Only the ignorant work just
for personal gain. The world runs smoothly because
people do their duty. Parents work hard to support
their family, and the children do their part. Nobody
can remain inactive or idle all the time. Most people
engage in some activity and do what they can.
Brahmā, the creator, gave his first teaching to
humanity when he said: Let all of you progress and
prosper by helping each other and by doing your
duty properly (Gita 3.10-11).

Jay: What happens if people work hard just

for their own benefit?

Grandma: They commit sin, Jay. It is wrong to

perform any action selfishly without considering its
effect on others. Lord Krishna calls such a person a
thief, useless, and sinful (Gita 3.12-13). We should
never live and work just for ourselves. We should
help and serve each other.

Jay: What does a person gain who follows

the teaching of Lord Brahmā and works for
the good of society?
Grandma: Such a person attains peace and
success in this life, reaches God, and does not take
birth again on this earth.

Here is a true modern story of how selfless

service, discussed in Chapter 3, works wonders in
life.
3. Sir Alexander Fleming
A poor Scottish farmer one day, while trying
to make a living for his family, heard a cry for help
coming from a nearby swamp. He dropped his tools
and ran to the bog. There, sunk to his waist in the
swamp, was a terrified boy, screaming and
struggling to free himself. Farmer Fleming saved the
lad from what could have been a slow and terrifying
death.
The next day, a fancy carriage pulled up to
the Scotsman's simple home. A well dressed
nobleman stepped out and introduced himself as the
father of the boy that Farmer Fleming had saved.
"I want to thank and repay you," said the
nobleman. "You saved my son's life."
"I can't accept payment for what I did," the
Scottish farmer replied, rejecting the offer.
At that moment, the farmer's own son came to
the door of the family hovel.
"Is that your son?" the nobleman asked.
"Yes," the farmer replied proudly.
"I'll make you a deal. Let me provide him
with the level of education my own son will enjoy. If
the lad is anything like his father, he'll no doubt
grow to be a man we both will be proud of."
And that he did. Farmer Fleming's son
attended the very best schools and in time graduated
from St. Mary's Hospital Medical School in London
and went on to become known throughout the world
as the noted Sir Alexander Fleming, the discoverer
of Penicillin.
Years afterward, the same nobleman's son
who was saved from the swamp was stricken with
pneumonia. What saved his life this time? Penicillin.
The name of the nobleman? Lord Randolph
Churchill.
His son's name? The famous Sir Winston
Churchill.
Someone once said: What goes around comes
around. This is the universal law of Karma, the law
of cause and effect. Help fulfill someone’s dream,
and your dream shall be fulfilled too by the Lord!

Jay: Please give me more examples of true

KarmaYogis, Grandma.

Grandma: You have read the story of Rāmāyana.

Lord Rāma’s father-in-law was Janaka, the King of
Janakpur in the state of Bihar, India. He attained
God by serving his people as his own children,
selflessly and without attachment to the results of his
action. He did his duty as worship of God. Work
done without any selfish motive, as a matter of duty,
becomes worship of God because it helps God run
the world.
Mahātmā Gandhi was a true KarmaYogi, who
worked selflessly all his life without any personal
motive, just for the good of society. He set an
example for other world leaders to follow. There are
many other examples of selfless persons.

Jay: Is that how our leaders should work?

Grandma: Yes, a true KarmaYogi shows by

personal example how to lead a selfless life and
attain God by following the path of KarmaYoga
(Gita 3.21).

Jay: If I want to become a KarmaYogi, what

do I have to do?

Grandma: KarmaYoga requires doing our duty in

life the best we can, unselfishly, without attachment
to the results of our work. A KarmaYogi remains
calm in both success and failure and has no likes or
dislikes for any person, place, object, or work. Work
done as selfless service for the welfare of humanity
produces no good or bad Kārmic bondage and leads
one to God.

Jay: It would be hard to work without

wanting something personally from it. How
do we do this?

Grandma: Spiritually ignorant persons work just

for themselves. The wise work for the welfare of all.
The ignorant work to enjoy the result of their labor
and become attached to it because they think they
are the doer. They do not realize that all work is
done by the power supplied to us by God. With the
power to do our duty and the intellect to choose
between right and wrong action, we become
responsible for our actions. People act wrongly
because they don’t use their intellect and don’t think
of the results of their action on others.
The wise offer all their work to God with no
selfish desire of their own. The ignorant work only
to fulfill their personal desires (Gita 3.25).

Jay: Can a common person like me do what

great people like King Janaka and Mahātmā
Gandhi have done?

Grandma: With a little effort, anybody can follow

the path of KarmaYoga. Think of whatever work
you are doing as your gift to society. If you are a
student, your duty is to attend school, do your
homework, respect your parents, teachers, other
elders, and help your brothers, sisters, friends, and
classmates. In student life, prepare yourself to be a
good, productive citizen by getting a good education.

Jay: What kind of work should I do when I

graduate, Grandma?

Grandma: Choose the work that you like and can

do well. The work should be suited to your nature
(Gita 3.35, 18.47). If you choose work for which you
don’t have a natural skill or attraction, your chances
of success are limited. You know what you can do
best. Trying to be someone you’re not is the greatest
cause of failure and unhappiness.

Jay: But shouldn’t I try to find good work,

like engineering, teaching, or government
service?

Grandma: There is no such thing as good or bad

work. All types of workers are needed to keep
society running. Some work pays more than others,
but higher paying jobs are usually more difficult and
stressful if you are not qualified for them. If you are
qualified for a lower paying job, lead a simple life
and avoid unnecessary items. A simple life means
not desiring too many material things. Limit yourself
to the basic needs of life. Keep your desires under
control. Lord Buddha said: Selfish desire is the cause
of all evils and misery.

Jay: Is selfish desire the reason why

people do bad things?

Grandma: Yes Jay, our selfish desire for

enjoyment is the cause of all evils. If we don’t
control our desires, our desires will control us, and
we will become the victims of our own desires.
Control your wants because whatever you want,
wants you also!

Jay: Then are all desires bad?

Grandma: No, all desires are not bad. The desire

to serve others is a noble desire. The desire to enjoy
pleasures is bad because it leads to sinful and illegal
activities. Always remember that desire never ends
after you get what you want. It just leads to new
desires and creates greed. And if you don’t get what
you want, you feel angry. People do bad things when
they are angry.
Jay: How can we control our desire for
pleasures?

Grandma: One way is by the knowledge given in

the Gita and by the power of thinking. Before you
act to fulfill your desire, always think first of the
results of that action. Desires start in the mind and
stay there. You can control your mind by intellect
and reasoning.
When you are young, your mind becomes
dirty just as the clear water of a pond becomes
muddy during the rainy season. If your intellect
doesn’t control your mind, your mind will run after
sense pleasures. This will keep you from achieving
the higher goals of life. So set a high goal in life to
keep your mind from getting dirty by sensual
pleasures like smoking, alcohol, drugs, and other bad
habits. Bad habits are very hard to get rid of, so
avoid them to start with. Always keep good
company, read good books, avoid bad people, and
think of the long-term result of your actions.

Jay: Since we know right from wrong,

Grandma, why can’t we just avoid doing
wrong?

Grandma: If we don’t control our mind, it will try

to weaken our will and take us for a ride to the
wrong road of sensual pleasures. We have to watch
our mind and keep it on track.
Chapter 3 Summary: Lord Krishna mentioned
two major paths to peace and happiness in life. The
path chosen depends on the individual. It is easy for
most people to follow the path of KarmaYoga, the
path of selfless service. To help each other is the first
teaching of the creator. This keeps society going and
progressing. We should all do our duty to the best of
our ability. Choose the career best suited to your
nature. No job is small. It’s not what you

do, but how you do it that is important. Finally, Lord

Krishna tells us we must control our desire for
pleasures. Uncontrolled desires for pleasure lead us
to failure and suffering in life. We must think about
the results of an action before taking it up. Avoid
bad company at all costs.
CHAPTER 4
THE PATH OF RENUNCIATION
WITH SELF-KNOWLEDGE

Jay: The Gita reports what was spoken on

the battlefield, but who wrote it, Grandma?

Grandma: The teachings of the Gita are very old.

They were first given to the Sun-god in the
beginning of creation by Lord Krishna. Over time,
this knowledge got lost. The Gita in its present form
is the teaching by the Supreme Lord, Krishna, to
Arjuna about 5,100 years ago.
Jay: So is Lord Krishna the author of the
Gita?

Grandma: Yes, Lord Krishna is the author of the

Gita. It was put together by sage Vayāsa who also
edited the four Vedas. Sage Vayāsa had the power of
recalling events of the past and future, but he could
not do the work of both composing as well as
writing it down. He needed a helper to write the
Mahābhārata. Lord Ganesha, the lord of wisdom,
offered to do the work of writing.
The Gita was first translated from the original
Sanskrit poetry to Sanskrit prose and fully explained
in Sanskrit by great guru Adi Sankarāchārya in the
year 800 A.D.

Jay: Why is Lord Krishna so important?

Grandma: Lord Krishna is considered the eighth

incarnation of the Supreme God. The Supreme God
comes to earth in different forms from time to time
whenever the forces of evil try to disturb and destroy
the world peace. Lord comes to set everything right.
He also sends prophets and teachers to help
mankind. His birth and activities are divine and each
incarnation (Avatāras) has a purpose. The Shrimad
Bhāgavatam (or the Bhāgavad-Purāna) gives details
of all ten major Avatāras of God. All saints and
sages of other religions are also considered minor
incarnations of God. At the end of the present time
period, known as KaliYuga, the Kalki incarnation
will happen in the very distant future.

Jay: Will Lord Krishna give us whatever we

want in prayer or worship?

Grandma: Yes, Lord Krishna will give what you

want (Gita 4.11), such as success in your study, if
you worship Him with faith. People may worship
and pray to God by using any name and form of
God. The form of God is called deity. One can also
worship God without the help of a deity.

Jay: Will we still have to study if we want to

do well in examinations?

Grandma: Yes, you must do the work. Do your

best and then pray. The good Lord will not work for
you. You will have to do your own work. Your work
should be free from selfish desires, and you should
not hurt anybody. Then you will not earn any
Karma.

Jay: What is Karma, Grandma?

Grandma: The Sanskrit word Karma means

action. It also means the results of an action. The
word Karma is most commonly mispronounced as
Karmā. Every action produces a result called Karma,
which can be good or bad. If we do our work only to
enjoy the results ourselves, we become responsible
for the results. If our action harms anyone, we get
bad Karma, called sin, and we will have to suffer in
hell for it. If we do good to others, we earn good
Karma and get rewarded by a trip to heaven.
Our own Karma is responsible for our rebirth
to enjoy or suffer the results of our deeds. Karma is
like depositing money in the form of good and bad
action in the bank. We do not take birth when all our
Karma, good or bad, is used up. This freedom from
the cycles of birth and death is called liberation,
Nirvāna, Moksha or Mukti. In Mukti one becomes
one with God.

Jay: How can we avoid Karma when we live

and work in society?

Grandma: The best way not to earn any Karma is

not to do anything just for yourself, but do it for the
good of society. Always keep in mind that Mother
Nature does everything; we are not the real doer of
any action. If we strongly believe this and work as a
servant of God, we will not earn any new Karma,
and all our past Karma will be wiped out by Spiritual
knowledge. When all Karma is used up, we become
liberated. This method of uniting with God is called
the path of selfless action (KarmaYoga).

Jay How do we get rid of the Karma from

our past lives?

Grandma: A very good question! True knowledge

of the Self (or God) acts like fire that burns away all
Karma from our past lives (Gita 4.37). Selfless
service (KarmaYoga) prepares one to receive Self-
knowledge. A KarmaYogi automatically gets Self-
knowledge in due course of time (Gita 4.38). One
who has true knowledge of the Self or God is called
a Self-realized or a God-realized person.

Jay: Are there other ways to get liberation,

Grandma?

Grandma: Yes, Jay, there are different methods or

ways to reach God. These methods are called
spiritual practices or Sādhanā. Any action that is
beneficial to society is also called Yajna, Sevā or
sacrifice. Different types of Yajna are: (1) giving
money as charity for a good cause, (2) doing
meditation, worship and yogic exercises, (3) reading
the scriptures to gain knowledge of God, and (4)
having control over the mind and other five senses
(Gita 4.28).
Lord is pleased by those who sincerely
perform any one of these Yajna and gives them the
gift of Self-knowledge to reach God. Such a person
becomes happy and peaceful (Gita 4.39).

Jay: How about those who just worship a

deity everyday? Can they also reach God?
Grandma: Yes, those who worship the deity with
full faith also get whatever they want (Gita 4.11-12).
Most Hindus worship God in the form of a chosen
deity to fulfill their desires. This path is known as
path of worship and prayer. There is a story in the
Mahābhārata of a devoted KarmaYogi and an ideal
student who worshipped his guru and got what he
wanted.
4. Ekalavya, the Ideal Student
Guru Dronāchārya (or Drona) was the military
teacher (guru) appointed by grandfather Bhishma for
all the Kaurava and Pāndava brothers. Many other
princes also took military training under him. Drona
was very much pleased by Arjuna’s personal service
and devotion to him, and he promised him: “I will
train you to be the best archer in the world.”
One day a very gentle boy named Ekalavya
from a nearby village came to Drona and wanted to
learn archery from him. He had heard from his
mother about master archer Dronāchārya, who was
the son of the sage Bhāradvāja and a disciple of sage
Parashurāma.
Ekalavya was a jungle boy, belonging to the
hunters' community. Then, and even today, such
communities were considered socially inferior.
Drona was worried how he could teach a jungle boy
along with the royal children. So he decided not to
keep the boy with him there, and told him: “Son, it
will be very difficult for me to teach you. But you
are a born archer. Go back to the forest and practice
well with deep interest. You too are my disciple.
May you master archery as you wish!”
Drona's words were a great blessing to
Ekalavya. He understood his helplessness and felt
confident that the Master’s good wishes were with
him. He made a clay idol of Dronāchārya, installed it
in a nice place, and began to worship it respectfully
by offering flowers, fruits, etc. He worshipped this
idol of his guru everyday, practiced the lessons in
archery in the Master's absence, and mastered the
art.
Ekalavya would get up early in the morning,
bathe himself and offer worship to the master’s idol.
He cherished the words, actions, and training
methods of Drona that he had seen at guru Drona’s
Ashram. He faithfully followed the instructions and
continued his practice.
While Arjuna had personally mastered
archery from Drona, learning from him firsthand,
Ekalavya achieved equally impressive skill while
worshiping the Master from far away. If he could not
do a particular technique, he would rush to Drona's
image, present his problem and meditate until a
solution appeared in his mind. He would then
proceed further.
The story of Ekalavya demonstrates that one
can achieve anything in life if one has faith and
works sincerely to reach the goal. The story
continues:
The Kaurava and Pāndava princes once went
to the forest on a hunting trip. Their leading dog was
running forward. Ekalavya, a dark-skinned young
man dressed in a tiger skin and wearing strings of
conch-beads, was engaged in his practice. The dog,
on approaching him, began to bark. Probably
wishing to show off his skill, Ekalavya sent down a
series of seven arrows in the direction of the barking
dog, and his arrows filled its mouth. The dog ran
back to the princes, who were surprised at this skill
in archery and wondered who the archer was.
Arjuna, seeing this, was not only surprised
but also worried. He wanted to be known as the
world's best archer.
The princes went in search of the archer who
had hit their dog with so many arrows in such a short
time, and found Ekalavya.
Arjuna said: “Your skill in archery is great.
Who is your guru?”
“My guru is Dronāchārya,” replied Ekalavya
humbly.

Arjuna was shocked at the mention of Drona's

name. Was this true? Could his dear teacher teach so
much to this boy? If so, what about the Master's
promise to him? When did Drona teach the boy?
Arjuna had never seen Ekalavya before in his class.
When Drona heard this story, he remembered
Ekalavya and went to see him.
Drona said: “Your learning has been very
good, son. I am deeply satisfied. With devotion and
practice, you have done very well. May your
achievement become an example for all to follow.”
Ekalavya was very happy and said: “Thank
you, oh Gurudeva! I too am a disciple of yours.
Otherwise, I do not know whether I could have done
this much.”
Drona said: “If you accept me as your Master,
you must pay my fee after your training. Think it
over.”
Ekalavya smilingly replied: “What is there to
think over, Sir? I am your disciple, and you are my
guru. Please say what you wish, Sir. I will fulfill it
even if I have to sacrifice my life in the effort.”
“Ekalavya, I have to demand a supreme
sacrifice from you to fulfill my word to Bhishma and
Arjuna that nobody would ever equal Arjuna in
archery. Pardon me, son! Can you give me the
thumb of your right hand as my fee?”
Ekalavya stared at Dronāchārya for a while.
He could understand the Master's problem. He then
stood up, walked to the Drona’s idol with
determination, placed his right thumb upon a stone,
and cut it off in an instant, using his left hand and an
arrow.
Drona, while feeling sorry for the injury he
had caused Ekalavya, was at the same time deeply
touched by such great devotion. He hugged him
saying: “Son, your love for guru is unmatched. I feel
a sense of fulfillment in having had a disciple like
you. May God bless you!”
Ekalavya got victory in defeat! With the right
thumb gone, he could no longer use the bow
effectively. But he continued his practice using his
left arm. By virtue of his supreme sacrifice, he
received the grace of God and achieved distinction
as a left-handed archer. He proved that nothing could
stop a totally sincere effort. By his actions and
behavior, Ekalavya, showed that your inferior or
superior status is not determined by the community
you belong to but by your vision and qualities of
mind and heart.
Drona was a great guru, Jay. But there are
many false gurus in the world who will try to cheat
you.

Jay: Do we need a guru to reach God?

Grandma: We definitely need a teacher to learn

any subject, spiritual or material such as music,
science, Algebra. But to find a real guru or a
spiritual guide is not so easy. There are four types of
gurus: the knower of a subject or a teacher (guru), a
false guru, a SadGuru and a ParamaGuru. There are
many false gurus who just pose as a guru. SadGuru
is a God-realized master and is very hard to find.
Lord Krishna is called the JagadGuru or
ParamaGuru, the world-teacher.
When you graduate from a college and enter
family life, you will need to find a real Guru or a
true spiritual guide. Be very careful in choosing a
Guru.

Chapter 4 summary: Lord comes to earth from

time to time in a life-form to set things right on the
earth. The Lord fulfills the desires of those who
worship Him. There are four types of spiritual
practices or Yajna. Both selfless service and Self-
knowledge free the soul from the bondage of Karma.
The Lord gives Self-knowledge to those who do
selfless service. Self-knowledge burns all our past
Karma and frees us from the wheel or cycles of birth
and death.

CHAPTER 5
THE PATH OF RENUNCIATION

Jay: Previously, you mentioned two paths.

Which path is better for most people,
Grandma, the path of spiritual knowledge or
the path of selfless service?

Grandma: A person who has the true knowledge

of God believes that all work is done by the energy
of Mother Nature and he or she is not the real doer
of an action. Such a person is called a Samnyāsi or
renunciant and has Self-knowledge.

A KarmaYogi works without a selfish motive for the

fruits of work. KarmaYoga prepares one to receive
Self-knowledge (Gita 4.38, 5.06). Self-knowledge
leads to renunciation. Thus selfless service or
KarmaYoga forms the basis of renunciation
(Samnyāsa). Both paths finally lead to God. Lord
Krishna considers KarmaYoga the better of the two
paths because it is faster and easier for most people
to follow (Gita 5.02).
Jay: Doesn’t the word renunciation usually
mean leaving worldly possessions and
living in an Ashram (monastery) or in a
lonely place?

Grandma: The word Samnyāsa in the strict sense

means renouncing (or giving up) all personal
motives, worldly possessions and objects. But it also
means living in society and serving society by doing
one’s duty without any personal motive. Such a
person is called Karma-Samnyāsi.
Some spiritual leaders, such as Adi
Sankarāchārya, consider the path of renouncing all
worldly possessions as the highest path and the goal
of life. He himself became a Samnyāsi when he was
a young boy.
Lord Krishna says: “An enlightened person or
a Samnyāsi (or hermit, one who has given up all
personal motive) sees the Lord in all. Such a person
looks at a learned person, an illiterate person, the
rich, the poor, an outcast, even a cow, an elephant, or
a dog with an equal eye.” (Gita 5.18).
I am going to tell you the story of a great
spiritual leader, hero, guru, Samnyāsi and thinker.
His name is Adi Sankarāchārya. A student of the
Gita owes him great respect and honor.
5. Adi Sankarāchārya
Adi Sankarāchārya (or Sankara) is the author
and promoter of non-dualistic philosophy of
Vedanta. It states that entire universe is nothing but
an expansion of God. He was born in the state of
Kerala in the year 788 A.D. By the age of eight, he
had learned all four Vedas, and by the age of twelve,
was well versed in all Hindu scriptures. He is
believed to be Lord Shiva in human form.
He wrote many books, including a
commentary on the Bhagavad-Gita, Upanishads,
BrahmaSutra and many others. The holy Bhagavad-
Gita was hidden in Mahābhārata as a Chapter before
Sankara brought it out to us. Sankara took the Gita
from Mahābhārata, gave it Chapter headings, and
wrote the first commentary of the Gita in Sanskrit.
The first English translation of the Gita was done by
a British ruler of India in the 19th century.
Sankara established four main monasteries in
different corners of India: at Shringeri, Badrināth,
Dvārkā, and Puri. He stopped the spread of
Buddhism over Hindu ideals, and restored Hinduism
to its past glory. According to his non-dual
philosophy, the individual soul (Jiva) is Brahma
(God), and the world is the play of Māyā, the
illusory kinetic energy of Brahma.
He certainly was a Self-realized man. But at
first, he had the feeling of duality, of high and low
caste. His faith in the absolute God (Brahma) was
not very firmly established in his heart.
One day, he was going to the Shiva temple in
the holy city of Banāras after bathing in the holy
Gangā river. He saw an untouchable, a butcher,
carrying a load of meat. The butcher came on his
way and tried to touch Sankara's feet in respect.
Sankara shouted angrily: “Get out of the way!
How dare you touch me? Now I have to take a bath
again.”
“Holy sir,” said the butcher, “I have not
touched you, nor have you touched me. The pure
Self cannot be the body or the five elements out of
which the body is created.” (There are more details
in Chapter 13.)
Then Sankara saw the vision of Lord Shiva in
the butcher. Lord Shiva had Himself come to
Sankara to firmly implant the non-dualistic
philosophy in him. Sankara was a much better
person from that day by the grace of Lord Shiva.
This story illustrates that equality with all
beings is difficult to practice all the time. To have
such a feeling is the mark of a truly God-realized
person or a perfect Samnyāsi.

Chapter 5 summary: Lord Krishna considers the

path of Selfless service (Sevā) to humanity without
attachment to its results as the best path for most
people. Both paths, the path of Self-knowledge and
the path of Sevā, lead to a happy life here on the
earth and Nirvāna after death. Samnyāsa does not
mean leaving worldly possessions. It means not
being attached to them. An enlightened person sees
the Lord in all beings and treats everybody equally.
CHAPTER 6
PATH OF MEDITATION
Jay: Grandma, you said there are several
paths leading to God. You told me about the
path of duty and the path of spiritual
knowledge. Please tell me about other
paths.
Grandma: The third path is called the path of
meditation.
One who is united with God is called a yogi.
The mind of a yogi is peaceful and completely
united with God. A yogi has control over his mind,
senses, and desires. He is free from anger and greed.
A clod, a stone, and gold are the same to a yogi, who
sees God in everything and everything in God (Gita
6.08, 14.24). A yogi sees every being with an equal
eye; whether a friend, enemy, hater, relative, saint,
or sinner (Gita 6.09). The mind of a yogi remains
calm even during the worst time (Gita 6.19).

Jay: Is there a method of meditation simple

enough for children, Grandma?

Grandma: Yes, there is, Jay. The mind is your

best friend as well as your worst enemy. The mind is
a friend for those who have control over it and an
enemy for those who do not control it (Gita 6.05-06).
So you should try to control this friend. The mind is
like wind, very restless and difficult to control, but
you can control it by regular practice of meditation
(Gita 6.34).
Guru Nanak said: Master the mind, and you
master the world.
 A Simple Method of Meditation

The best time to meditate is in the morning

before going to school. Sit in your meditation or
Poojā room. Hold your waist, spine, chest, neck, and
head erect, motionless and steady. Close your eyes,
take a few slow and deep breaths. Remember your
favorite deity and ask his or her blessing. Mentally
chant OM or AUM for few minutes. If your mind
starts to wander here and there, bring it back gently
to concentrating on your favorite deity.

There is a story of a child named Dhruva in our

scriptures who got his wishes fulfilled using the path
of meditation.
6. The Story of Dhruva
Dhruva was the son of king Uttānapāda and
Suniti. King Uttānapāda was very fond of his second
wife, Suruchi, and used to be mean to Suniti,
Dhruva's mother. One day, when Dhruva was five
years old, his step-brother was sitting on his father's
lap. Dhruva also wanted to sit there. But his step-
mother stopped him and dragged him aside.

She spoke rudely to Dhruva, saying: "If you want to

sit on your father's lap, you should have been born to
me instead of to your mother. At least now, pray to
Lord Vishnu, so that He will make this happen."
 Dhruva was deeply hurt by his step-mother’s
insulting words. He went to his mother, weeping.
His mother consoled him and told him to take his
step-mother's words seriously and pray to Lord
Vishnu, who is the helper of all beings.
Dhruva left the kingdom for the forest with a
determined mind to see Lord Vishnu and reach a
higher place. On the way, he was met by the celestial
sage Nārada. Nārada gave him the 12-syllable
mantra: "Om namo bhagavate vāsudevāya" for
worshiping the Vishnu form of Lord Krishna.
Dhruva worshipped Vishnu for six months, and Lord
Vishnu appeared before him. Vishnu promised that
Dhruva's wishes would be fulfilled and he would
reach the highest heavenly seat of the Polestar,
which is not destroyed even when all the worlds are
destroyed.
Dhruva returned to the kingdom. When the
King grew old, he decided to crown Dhruva as the
King. Dhruva ruled for many years and in the end
reached the Polestar granted by Lord Vishnu. It is
said that the entire Zodiac is made up of planets,
stars, etc. All rotates around the Polestar. To this
day, when Indians see the Polestar, they remember
Dhruva, the devotee of perfect purity of mind and
firm determination.

Jay: What happens to a yogi who does not

become successful in this life?

Grandma: No spiritual practice performed by

anybody ever goes to waste. The unsuccessful yogi
is reborn into a rich or spiritually advanced family.
The unsuccessful yogi regains the knowledge he had
in the previous life and tries again to become perfect
from where he or she left off. No spiritual effort is
ever wasted.

Jay: How can I become the best yogi,

Grandma?

Grandma: To be the best yogi, see all beings as

yourself and feel their pain and pleasure as your
own. Lovingly think of God with supreme faith, and
always keep your mind set on Him (Gita 6.47).

Chapter 6 summary: The third path to God is

yoga of meditation. To be the best yogi, see every
being as yourself, and feel the pain and pleasure of
others as your own. A very simple method of
meditation uses the sound vibration of OM. No
spiritual practice is ever wasted.

CHAPTER 7
SELF-KNOWLEDGE AND ENLIGHTENMENT
Jay: How was our whole universe formed,
Grandma? Does it have a creator?

Grandma: There is a creator behind any creation,

Jay. Nothing can be created without somebody or
some power behind it. Some power is needed, not
only to create it, but also to support and run it. We
call that power God, the Absolute, the Supreme in
English, and Krishna, Ishvara, Bhagavān, Shiva,
Devi in Sanskrit. Other religions call that power by
different names. In a real sense, God is not the
creator of the universe, but He Himself becomes
everything in the universe. He manifests as Brahmā,
whom we call the creator. Actually, Brahmā and all
other deities (gods and goddesses) are just names of
different powers of the one and only One God.
People think Hindus worship many gods and
goddesses, but that is due to lack of their true
knowledge. The entire universe is a manifestation of
God. This is the highest philosophy that you may not
understand completely now.

Jay: How does one God become so many

things in the universe?

Grandma: According to the Sāmkhya theory of

creation, God’s energy (Atmā or Spirit) itself
becomes Nature or matter, made up of the five basic
elements. The entire creation is born and sustained
by different combinations of these two energies:
Spirit and Matter (Gita 7.06). He is in the form of
light in the Sun and the Moon; He is in the form of
mind and strength in human beings. He digests our
food and supports our life. We are all connected by
the same Spirit as jewels in a necklace are connected
by the same thread (Gita 7.07).

Jay: If God is everywhere and in

everything, why doesn’t everyone
understand and love and worship Him?

Grandma: That is a good question, Jay.

Generally, people have a false idea of God because
everyone is not given the power to understand Him.
Just as some people can’t understand calculus or
even elementary mathematics, so people who have
no good Karma, can’t know, understand, love, or
worship God.

Jay: Then who are the ones who

understand God?

Grandma: There are four types of people who

worship or seek to understand God: (1) those who
are sick or in some kind of trouble or seek help in
doing well in their studies or work, (2) those who are
trying to get the knowledge of God, (3) those who
want money, and (4) the wise ones who know God
(Gita 7.16). Lord Krishna considers all four types of
people as devotees. The wise one is the best because
a wise person worships God without wanting
anything from Him. Even such wise ones completely
know God only after many births (Gita 7.19).

Jay: If I worship Krishna, can I get good

grades in an examination or get rid of
sickness?

Grandma: Yes, He fulfills the desires of all who

believe in Him and who always worship and pray
with firm faith. God is both our Father and Mother.
You should ask God what you want in a prayer. He
fulfills the desires of His sincere devotees (Gita
7.21).

Jay: Then why doesn’t everybody worship

Krishna? Why do we worship Lord Ganesha,
Shri Hanumāna, Mother Sarasvati and many
other deities?

Grandma: Lord Krishna is the name of the

Supreme God. Some sects of Hinduism call the
Supreme God as Lord Shiva and Mother also. All
other deities (gods) worshipped by us are a part of
His power. Just as all rain water goes to the ocean,
so worship of any deity goes to Krishna, the
Absolute. But a beginner should chose just one of
the many deities and establish a personal relationship
by doing Poojā, or at least Namaskāra, everyday to
the chosen deity. The personal deity then becomes
your personal guide and protector. The personal
deity is called IshtaDeva or IshtaDevi, your personal
god.

Jay: You said that the entire universe is

only another form of God. Is God formless
or can God take forms?

Grandma: This big question not only confuses

children, but also puzzles adults. Answers to this
question created various sects or groups in
Hinduism. One sect, called Arya Samāj, believes
that God cannot have forms and is formless. Another
group believes God has a form. A third group
believes God is formless and takes forms. Still others
believe God is both with form and without form.
I believe everything has a form. Nothing in
the world is formless. God has a form, which is
invisible to our physical eyes. He cannot be
understood by the human mind or described by
words. Supreme Being has a transcendental (or out
of this world) form and a Supreme Personality. He
has no origin but is the origin of everything. He has
no beginning, middle or end. The invisible God is
the cause of the visible world. Invisible does not
mean formless. Everything we see is another form of
God.

Here is a story about practical application of

seeing the Supreme in all beings as mentioned in
Gita 7.19.
7. See God in All Beings
In a forest lived a holy man who had many
disciples. He taught them to see God in all beings
and to bow down before them. One day a disciple
went into the forest to get wood for fire. Suddenly he
heard a shout.
“Get out of the way! A mad elephant is
coming!”
 Everyone but the disciple of the holy man ran
away. He saw the elephant as God in another form,
so why should he run away from it? He stood still,
bowed before the elephant, and began meditating on
God in the form of the elephant.
The mahout (trainer) of the elephant shouted:
“Run away! Run away!”
But the disciple didn’t move. The animal
grabbed him with its trunk, threw him to one side,
and went on its way. The disciple lay unconscious
on the ground. Hearing what had happened; his god-
brothers came to him and carried him to the
hermitage. With the help of some herbal medicine,
he regained consciousness.
Then someone asked, “When you knew the
mad elephant was coming, why didn’t you leave the
place?”
He answered: “Our guru has taught us that
God is in all beings, animals as well as human.
Therefore, I thought it was only the elephant-god
that was coming, so I didn’t run away.”
At this the guru said: “Yes, my child, it is true
that the elephant-god was coming; but the mahout-
god asked you to get out of way. Why didn’t you
trust the mahout’s words? Also, the elephant-god
does not have the Self-knowledge that all are God!”
God dwells in all beings. God is even in the
tiger; but you cannot hug the tiger on that account!
Be close only with good people, and keep away from
the evil-minded. Keep away from the unholy, the
evil, and the impure.
 8. The Unseen
One day a 6-year-old girl was sitting in a
classroom. The teacher was going to explain
evolution to the children.
The teacher asked a little boy: “Manav, do
you see the tree outside?”
Manav: “Yes.”
Teacher: “Manav, do you see the grass
outside?”
Manav: “Yes.”
Teacher: “Go outside and look up and see if
you can see the sky.”
Manav: “Okay. (He returned a few minutes
later.) Yes, I saw the sky.”
Teacher: “Did you see God anywhere?”
Manav: “No.”
Teacher: “That’s my point. We can’t see God
because he isn’t there. He just doesn’t exist.”
A little girl spoke up and wanted to ask the
boy some questions. The teacher agreed, and the
little girl asked the boy:
“Manav, Do you see the tree outside?”
Manav: “Yes.”
Little Girl: “Manav, do you see the grass
outside?”
Manav: “Yessssss!”
Little Girl: “Did you see the sky?”
Manav: “Yessssss!”
Little Girl: “Manav, do you see the teacher?”
Manav: “Yes”
 Little Girl: “Do you see her mind or her
brain?”
Manav: “No”

Little Girl: “Then according to what we were

taught today in school, she must not have a brain!”
God cannot be seen with our physical eyes.
He can be felt by the eyes of knowledge, faith, and
devotion only (Gita 7.24-25). For we walk by faith,
not by sight. He answers our prayer!

Chapter 7 summary: There is only one God, who

is called by many names. Devas, Devis, or deities in
our religion are nothing but the names of different
powers of One Absolute God. Deities are different
names and forms of God’s powers to help us
worship and pray. Four types of people worship
God. The entire creation is made up of five basic
elements and the Spirit. God is both formless and
with form. God can take any form. One cannot know
the true nature of God unless one has spiritual
knowledge.
CHAPTER 8
THE ETERNAL BRAHMA

Jay: I don’t have a big spiritual vocabulary,

Grandma, so I don’t understand many words
that I hear at the temple. Can you explain
some of them in a simple way?
Grandma: I will explain some of the Sanskrit
words, so listen very carefully. You may not
completely understand these terms at your age.
The Spirit that is inside all living beings is
called Brahma in Sanskrit. Brahma not only supports
living beings but also supports the whole universe.
This is the formless nature of God, the Absolute.
Brahma is beginningless, endless (or everlasting)
and changeless; therefore, it is also called Eternal
Brahma. The word Brahma often gets confused with
the word Brahmā, the creative force or creator of this
universe. The word Brahma is also spelled as
Brahma or Brahman. The word Brahman often gets
mixed up with another term, Brāhmana, also spelled
as Brāhmin, which refers to the upper caste or
intellectual class of people in India. I will explain
this term later in Chapter18.

ParaBrahma, Paramātmā, Father, Mother is the

Supreme Being, who is the origin of everything,
including Brahma (Spirit or Atmā) and the creator,
Brahmā.
The word Karma has several meanings.
Generally, it means to do or work. It also means the
stored up fruits of one’s work over past lives.
Various powers of Brahma are called Daiva
(or Deva, Devi, Devatā). We worship these powers
to get our worldly desires fulfilled.
Ishvara is the power of God that stays in the
bodies of all living beings to guide and control us.
Bhagavān simply means powerful. This term
is used for God. We call ShriKrishna also Bhagavān
Krishna.
Jiva or Jivātmā means living beings that take
birth, have a limited life span, and die or change
form.

Jay: How often should I remember and

worship God to make sure that I remember
God when I die?

Grandma: We should form the habit of

remembering God before taking our food, before
going to bed, after getting up in the morning, and
before starting any work or study.

Jay: Are we always reborn as human

beings?

Grandma: Human beings can take any one of the

8.4 million life-forms on earth. Hindus believe in life
after death. Lord Krishna said: “Whatever object one
remembers at the time of death, that object one gets
after death. During death, one remembers whatever
thought existed during most of one’s lifetime.” (Gita
8.06). Therefore, one should always remember God
and do one’s duty (Gita 8.07).
Here is a story to illustrate the theory of
transmigration of souls.

9. The Story of King Bharata

When Sage Vishvāmitra was busy creating his own
universe; Indra, the King of heaven could not
tolerate that. So he sent a beautiful heavenly dancer,
Menakā, to disturb him from his work. She
succeeded and bore sage Vishvāmitra's daughter,
Shakuntalā. She was raised in the hermitage of sage
Kanava after Menakā left for heaven.
One day a King named Dushyanta wandered
in the hermitage of sage Kanava. There he met and
fell in love with Shakuntalā, whom he secretly
married in the hermitage. Afterwards, she gave birth
to a baby boy named Bharata. He was very
handsome and strong, even during his childhood.
Bharata looked like the son of a Deva. When he was
only six years old, he used to play in the jungle by
tying up baby wild animals, such as tigers, lions, and
elephants.
Bharata became the king after Dushyanta.
Bharata was the greatest king of the land. Even
today we also call India BhārataVarsha, the land of
King Bharata. He had nine sons, but none of them
seemed fit to rule after him, so he adopted a
qualified child, who took over the kingdom after
Bharata. Thus, King Bharata laid the foundation of
democracy.
There have been several other rulers by the
name of Bharata such as Bharata, the younger
brother of Lord Rāma and Mahārāja Bharata. Here is
a story of Mahārāja Bharata:
A devotee named Mahārāja Bharata, the son
of a saintly King Rishabha Deva, also ruled over our
entire planet. He ruled for many years but eventually
renounced everything to take up spiritual life of an
ascetic. Although he was able to give up his opulent
kingdom, he became attached to a baby deer. Once
when the deer was absent, Mahārāja Bharata was so
disturbed that he began to search for it. While
searching and lamenting the deer's absence,
Mahārāja Bharata fell down and died. Because his
mind was fully absorbed thinking of the deer at the
time of his death, he naturally took his next birth
from the womb of a deer.
This is the theory of transmigration of the
soul, which we believe. Some western philosophers
believe in reincarnation. The reincarnation theory is
based on the assumption that a human soul takes
birth only as humans, not as animals. The theory of
transmigration seems more universal than the theory
of reincarnation.

Jay: If living beings go through cycles of

birth and death, how about the Sun, Moon,
Earth, and stars? Do they also take birth and
get destroyed?

Grandma: The entire visible creation has a life

span. The visible worlds, such as stars and planets,
have a life span of 8.64 billion years. During this
period, the entire visible cosmos is created and
destroyed (Gita 8.17-19). But Brahma is everlasting
and is never destroyed.
Jay: If some people do not come back to
this world after death, what happens to
them? Do they go to heaven and live there
forever?

Grandma: Those who have done good work here

on earth go to heaven, but they have to come back
after enjoying the pleasures of heaven (Gita 8.25,
9.21). Those who have been naughty and bad go to
hell for punishment and also come back to earth.
Those who have gained salvation (Nirvāna) do not
take birth again. They become one with God and go
to His Supreme Abode, called Parama-Dhāma). The
Supreme abode is higher than heaven.

Jay: How can we gain the Supreme Abode,

the house of God?

Grandma: Those who have the true knowledge of

God are called God-realized and reach the house of
God. They do not reincarnate. This is called the path
of no return (Gita 8.24). This path is blocked for the
ignorant and persons without the necessary qualities,
such as austerity, faith in God, and knowledge of
God. Only those who have these qualities will walk
this path of no return. Those who have not realized
God, but have done good work, go to heaven by
virtue of their good Karma and take birth on earth
again until they perfect themselves and become Self-
realized (Gita 8.25).
Chapter 8 summary: Some of the common
Sanskrit terms have been explained, which you will
understand better as you grow older. The theory of
transmigration and the cycle of creation and
destruction of the universe were also explained. A
very simple and easy method of God-realization is to
always remember God and do your duty.
CHAPTER 9
SUPREME KNOWLEDGE AND
THE BIG MYSTERY

Jay: If God comes sometimes on earth, is

He the same as we are, or is He different
from us?

Grandma: This is a very good question, Jay. It

has been answered both ways. For example, look at
my chain and my ring and this gold coin. They are
all made of gold, so you can see them as gold. And
you can see everything else made of gold as gold.
They are different forms of gold. But you can also
think of them as separate things  a chain, a ring, or
a coin. The chain, the ring, and the coin are nothing
but different shapes and forms of gold. In the same
way, we can look at the Lord and His creation as
nothing but an expansion of the Lord Himself. This
viewpoint is known as non-dualistic (or Advaita)
philosophy.
The other viewpoint sees God as one reality
and creation as a different reality but dependent on
God. This dualistic (or Dvaita) philosophy considers
objects made of gold (such as a chain and a ring and
a coin) different from gold (Gita 9.04-06).

Jay: Is that what people mean when they

say God is everywhere and in everything?

Grandma: Yes, Jay, God is the Sun, the Moon,

and the wind; fire, trees, earth, and stones, in the
same way as everything made of gold is gold. That’s
why Hindus see and worship God in the stone and
the tree as if these are God Himself in that form.

Jay: If everything comes from the Lord,

then will everything become the Lord again,
as everything made of gold can be melted
into just gold again?

Grandma: Yes, Jay, the cycle of creation and

destruction keeps on going. It’s like turning my
chain and ring and coin into gold again and then
using the gold to make new jewelry and coins (Gita
9.07-08). The entire creation appears and disappears
again and again.

Jay: If Lord is us, and we all come from the

Lord, then why doesn’t everyone love and
worship Lord?

Grandma: Those who understand this truth

worship God. They know the Lord is our Lord, and
we are from Him, for Him, and we depend on Him,
so they love and worship Him. But the ignorant do
not understand or believe in universal God.

Jay: If I pray to God everyday and love Him

and offer Him flowers or fruit, will He be
pleased and help me in my studies?

Grandma: Lord Krishna said in the Gita that He

takes care of all the needs of His devotees who
worship Him with strong faith and loving devotion
(Gita 9.22).
Jay: Does that mean that God loves only
those who pray and worship Him?

Grandma: God loves all of us the same, but if we

remember Him and pray to Him, we come closer to
God. So we all should think of God, worship Him,
meditate, and bow down to Him with faith, love, and
devotion.

Jay: I would like to be close to the Lord

Krishna, Grandma. How can I have more
faith in Him and love Him more?

Grandma: Just think of all the nice things God

does for us. He gives us so many different foods we
enjoy. He gave us the Sun for heat and light. Look at
the beautiful sky with the Moon, the stars and clouds
in the night. This is all His beautiful creation, so
think how beautiful the creator Himself must be!
Worshiping God is saying thank you for His
kindness. Praying is asking for what we need from
God. Meditating is connecting with the Supreme
power to get help and guidance.

Jay: If there is only one God who gives us

everything, why do you have so many
deities in your prayer (Poojā) room,
Grandma? Why don’t you just worship the
one Lord Krishna?

Grandma: Lord Krishna said: “Those who

worship other deities, also worship Me through those
deities.” (Gita 9.23). We can worship any deity we
feel close to. That favorite deity is called IshtaDeva,
our own personal god (or the guardian angel) who
becomes our personal guide and protector.

Jay: Why do we offer fruits and flowers to

God?

Grandma: Lord Krishna said in the Gita that

anyone who offers Him a leaf, a flower, a fruit,
water, or anything with love and devotion, He not
only accepts it, but eats the offerings! (Gita 9.26).
That’s why we always offer our food to God with a
prayer before we eat it. Food offered to God is called
Prasāda or Prasādam. Anybody can reach God who
worships Him with faith, love and devotion. This
path of devotion is open to all of us.
Here is a story about the power of faith.
 10. A Boy Who Fed God
A noble man used to worship his family’s
deity everyday with food offerings. One day he had
to go out of his village for the day. He said to his
son, Raman: Give the offering to the deity today. See
that God is fed.
The boy offered food to the deity in the
shrine, but the image would neither eat nor drink nor
talk. Raman waited a long time, but still the image
did not move. But he totally believed that God
would come down from His throne in heaven, sit on
the floor and eat.
Again and again he prayed to the deity,
saying: “O Lord, please come down and eat the food.
It is already very late. Father will get angry if I did
not feed you.” The deity did not say a word.
The boy wept and cried: “O Lord, my father
asked me to feed you. Why won’t you come down?
Why won’t you eat from my hands?”
The boy wept for some time with a longing
soul. At last the deity came down smilingly from the
altar in human form and sat before the meal and ate
it.
After feeding the deity, the boy came out of
the prayer room. His relatives said: “The worship is
over. Now bring the Prasādam for us.”
The boy said: “God has eaten everything, He
did not leave anything for you today.”
They entered the prayer room and were
speechless with wonder to see that the deity had
really eaten every bit of the offering.
The moral of the story is that God does eat if
you offer food with full faith, love, and devotion.
Most of us don’t have the faith Raman had. We
don’t know how to feed Him! It is said that we must
have faith in God like a child or we shall not enter
the supreme abode, the house of God.

Jay: Grandma, what if a person is a sinful

thief or robber. Can that person also love
God?

Grandma: Yes, Jay. Lord Krishna has said in the

Gita: If even the most sinful person decides to
worship Me with loving devotion, such a person
soon becomes a saint because he or she has made the
right decision (Gita 9.31).
Here is a story about such a robber.
11. The Great Highway Robber Sage
We have two very popular epics or historical
tales. The first one is the Holy Rāmāyana. The other
one is Mahābhārata. The Bhagavad-Gita is a part of
the Mahābhārata. It was written about 3,100 years
B.C.E. Originally, the Holy Rāmāyana may have
been written about 1.75 million years ago, according
to latest findings of NASA. The original writer of
Rāmāyana was a sage named Vālmiki. After
Vālmiki, many other saints such as Tulasidas have
written Rāmāyana, the story of Lord Rāma that all
children should read. The legend is that Vālmiki was
given the power by sage Nārada to write the entire
episode before the event actually happened.
In the early part of his life, Vālmiki was a
great highway robber. He made a living by robbing
travelers. One day, the great celestial saint Nārada
was passing by when Vālmiki attacked him and tried
to rob him. Nārada asked Vālmiki why he was doing
that. Vālmiki said that this is how he supported his
family.
The sage told Vālmiki: “When you rob a
person, you commit sin. Do your family members
want to share that sin also?”
The robber replied: “Why not? I am sure they
do.”
The sage said: “All right, go home and ask
everyone if they will share your sins along with the
money you are bringing home.”
The robber agreed. He tied the sage against a
tree and went home and asked each member of his
family, saying: “I bring you money and plenty of
food by robbing people. A sage told me that it is
sinful to rob people. Will you share my sins?”
No one in his family was willing to share his
sin. They all said: “It is your duty to support us. We
can’t share your sin.”
Vālmiki realized his mistakes and asked the
sage what to do to atone for his sins. The sage gave
Vālmiki the most powerful and the simplest “Rāma”
mantra to chant and taught him how to worship and
meditate. The highway robber gave up his sinful
activity and soon became a great sage and writer by
the grace of guru Nārada, the power of mantra, and
his sincere spiritual practice.
Here is another story, Jay, that you should
always remember. It illustrates the verses of the Gita
that say Lord Krishna takes care of all of us (Gita
9.17-18).
12. The Footprints
One night, a man had a dream. He dreamed he
was walking along the beach with the Lord. Across
the sky he saw scenes from his life. For each scene,
he noticed two sets of footprints in the sand; one
belonging to him, and the other to the Lord.
When the last scene of his life came before
him, he looked back at the footprints in the sand. He
noticed that many times along the path of his life
there was only one set of footprints. He also noticed
that it happened at the very lowest and saddest times
in his life.
This really bothered him, and he questioned
the Lord about it.
“Lord, You said that there is no one hateful or
dear to You, but You are always with those who
worship You with love and devotion (Gita 9.29). I
have noticed that during the most troublesome times
in my life, there is only one set of footprints. I don’t
understand why, when I needed You most, You left
me alone.”
The Lord replied, “My dear child, you are my
own soul. I love you, and I would never leave you,
even if you leave Me sometimes. During your time
of trial and suffering, when you see only one set of
footprints, that was because then I carried you.
When you have trouble, it is caused by your own
Karma. That is when you are tested and can grow
stronger.”
The Lord Krishna said in the Gita: “I
personally take care of the needs of devotees who
always remember and love Me.” (Gita 9.22).

Chapter 9 summary: The dualistic philosophy

sees God as one reality and creation as a different
reality dependent on Him. Non-dual philosophy sees
God and His creation as One. God loves all of us the
same, but He takes personal interest in His devotees
because such a person is closer to Him. It is like one
gets more heat if one sits close to the fire. There is
no unforgivable sin or sinner. The fire of sincere
repentance burns all sins.
CHAPTER 10
MANIFESTATION OF GOD

Jay: If Lord Krishna said He will take care

of us if we always remember and adore Him,
then I want to know and love God. How do I
do that, Grandma?

Grandma: The love of God is called devotion

(Bhakti). If you have devotion, God will give you
the knowledge and understanding of the Self (Gita
10.10). The more you know and think about God’s
glory, power and greatness, the stronger your love
will grow. Thus the knowledge and love of God go
together.

Jay: God is so great, and powerful, how

can I really know Him?

Grandma: Nobody can fully know God. He is the

cause of cosmic energy and power, a cause that will
remain a big mystery. God is unborn, without
beginning or end. Only God can really know God!
(Gita 10.15). If anyone says, I know God, that
person does not know. Anyone who knows the Truth
says: I do not know God.

Jay: Then what can we know about God,

Grandma?

Grandma: God knows everything, but nobody can

know God. According to Sankara, the entire creation
is nothing but another form of God. The creation has
come out of God’s energy called Māyā. Everything
comes from Him and eventually goes back to Him.
God is One, but has become many. He is everywhere
and in everything (Gita 10.19-39). He is the
Generator or creator (Brahmā), Operator or
maintainer (Vishnu), and Destroyer (Mahesha) of all
beings. He creates everything, including the sun,
moon, stars, wind, water, air, fire, and even our
thoughts, feelings, intellect, and other qualities. We
can see His glory and greatness throughout creation.
The beautiful sky with earth and all the planets you
see is only a small part of His glory. Seeing God
everywhere purifies our mind and makes us a better
person.
Here is a story about why we know very little
about God (Gita 10.15).
13. The Four Blind Men
Four blind men went to see an elephant.
One touched the leg of the elephant and said,
“The elephant is like a pole.”
The second touched the trunk and said, “The
elephant is like a thick club.”
The third touched the belly and said, “The
elephant is like a big jar.”
The fourth touched the ear and said, “The
elephant is like a big hand fan.”
Thus they began to quarrel amongst
themselves as to the shape of the elephant.
A passer-by, seeing them thus quarreling,
said, “Why are you all quarreling?” They told him
the problem and asked him to be the judge.
The man said: “None of you has seen the
elephant. The elephant is not like a pole; its legs are
like poles. It is not like a thick club; its trunk is like a
thick club. It is not like a big jar; its belly is like a
big jar. It is not like a fan; its ear is like a fan. The
elephant is all these  legs, trunk, belly, ears and
much more.”
In the same way, those who argue about the
nature of God have known only a small part of His
Reality. That’s why sages say God is “neither this,
nor that.”

Jay: What about people who do not believe

in God?

Grandma: Such people are called atheists or

disbelievers. They do not believe in the existence of
a creator because they cannot comprehend how such
a cosmic person or power can exist. So they question
and doubt the existence of God. Their doubts may be
erased someday when they find a real spiritual
master or guru by the grace of God. Atheists are
those whose journey towards God has not yet begun.
Doubts arise even in the minds of believers;
therefore, just have faith, believe in God, and do
your duty.

Chapter 10 summary: Nobody can know God,

the Supreme Being, because He or She is the origin
of all beings, the cause of all causes. Everything,
including our body, mind, thoughts, and feelings,
comes from God. He is the creator, supporter, and
destroyer of all. He is infinite and has no beginning
or end. The entire universe is the expansion of a tiny
fraction of His energy (Gita 10.41-42). All deities
are just the names of His various powers.
Worshiping God with faith, using any name, form,
and method gives us what we want and helps us
become good and peaceful.
 CHAPTER 11
THE VISION OF GOD
Jay: You said we can know a little bit about
God. Is it possible for people to see God?
Grandma: Yes, Jay. But not with our physical
eyes. God does not have hands and legs like we have
in our world. But when God is pleased by our
selfless service (Sevā) and devotion, He may appear
in a vision in dream. He can show Himself in any
form, or in the form of one’s personal god
(IshtaDeva).

Jay: Is there any other way to see God?

Grandma: The best way to see God is to

feel His presence in everything because everything is
part of God. Yogis see the whole world as God’s
expansion. Everything is just another form of God.
Knowing this, we can see God all around us. The
entire universe is God, and we are His children and
His tools (Gita 11.33). God uses us to do His work.
He is within all of us.
Here is a story about God being always with
us, but we cannot see Him with our physical eyes
(Gita 11.08).
14. God Is with You
A man wanted to smoke and went to a
neighbor’s house to get fire to light his charcoal. It
was in the dead of night, and the householder was
asleep. After he had knocked and knocked, the
neighbor finally came down to open the door.
At the sight of the man he asked, “Hello!
What’s the matter?”
The man replied, “Can’t you guess? You
know I am fond of smoking. I have come here to get
fire to light my charcoal.”
The neighbor said, “Ha! Ha! You are a fine
neighbor, indeed! You took the trouble to come and
do all this knocking at the door in the dead of night!
Why? You have a lighted lantern already with you!”
What we seek is very near and all around us.
Everything is God in different forms. Everything in
creation is within His gigantic form!
Another way to see God is to develop
devotion and good qualities. Lord Krishna said if we
have no attachment, selfish desires, hatred, enmity,
or violence towards any being, we can reach and see
God (Gita 11.55).

Jay: Has anybody seen Krishna as God?

Grandma: Yes, many saints and sages have seen

Lord Krishna in various forms. Mother Yashodā saw
Krishna’s cosmic form. Arjuna also wanted to see
Krishna as God. Because Arjuna was a great soul
and a very dear friend of Krishna, Lord showed him
His cosmic form. What Arjuna saw is described in
great detail in Chapter 11 of the Gita.
Here is a brief description of the cosmic form
of Krishna that Arjuna saw. He saw the whole world
with all gods, sages, Lord Shiva, as well as Lord
Brahmā, seated on the lotus in the body of Krishna.
Lord had many arms, mouths, stomachs, faces, and
eyes. His body had no beginning or end. Bright light
was shining all around Him. Arjuna also saw all his
cousins, along with many other kings and warriors,
quickly entering into Lord’s fearful mouths for
destruction. This cosmic form of Krishna was very
frightful to see, so Arjuna wished to see Krishna in
the four-armed Vishnu form with a crown, holding a
conch, discus, club and lotus in His hands. Krishna
then showed His four-armed Vishnu form to Arjuna.
Afterwards, Krishna showed His beautiful
human form and comforted Arjuna, who was afraid.
Then Arjuna became peaceful and normal again.
Lord Krishna said that He can be seen in this four-
armed form only through devotion (Gita 11.54).

Chapter 11 summary: We cannot see God with

our human eyes. We can see Him only in a vision or
trance (Samādhi). We can also see Him all around
us. The entire creation is nothing but the body of the
creator, and we are part of the cosmic form of God.

CHAPTER 12
PATH OF BHAKTI

Jay: Should we worship or meditate every

day, Grandma, or just on Sundays?
Grandma: Children should do some form of
worship, prayer, or meditation everyday. Good
habits must be formed early.

Jay: You said that God is formless but also

has forms. Should I worship God as Rāma,
Krishna, Shiva, Durgā, or should I worship a
formless God?

Grandma: Arjuna asked Lord Krishna the same

question in the Gita (Gita 12.01). Krishna told
Arjuna that worship of God with a form with faith is
easier and better for most people, especially for the
beginners. But a true devotee has faith in everything:
the formless God, and God with a form, such as
Rāma, Krishna, Hanumāna, Shiva, and the Divine
Mother Kāli, Durgā.

Jay: How should I worship, Grandma?

Go to the worship or meditation room before

going to school and pray. Sit straight, close your
eyes, take a few slow and deep breaths, remember
your IshtaDeva and ask his or her blessing. Focusing
your mind on your IshtaDeva with eyes closed is
called meditation. You may also silently repeat a
mantra such as ‘OM’ or ‘Rām, Rām, Rām, Rām,
Rām’ a few times.

Jay: When I start to meditate, I can’t

concentrate my mind, Grandma. My
mind starts to go everywhere. What should I
do?

Grandma: Don’t worry, this even happens to

adults. Try to concentrate or focus again and again.
With practice, you will be able to focus your mind
well, not only on God but also on your study
materials. This will help you get good grades. You
can also pray to God and worship by offering fruits,
flowers, etc. to your IshtaDeva with love. Also,
remember the Lord of learning, such as Lord
Ganesha, Hanumāna, or Mother Sarasvati before
starting your studies. Don’t be selfish. Work hard.
Accept the results of your work without getting
upset by bad results. Try to learn from your failures.
Never give up and improve yourself.

Jay: Is that all I have to do, Grandma? Did

Krishna say anything else?

Grandma: You should also develop good habits

such as obeying your parents, helping others in need,
not hurting anybody, being friendly to all, saying
sorry or asking forgiveness if you hurt anyone,
keeping your mind calm, being grateful to those who
have helped you, and saying thank you. God loves
and helps those who act in this way. Such people are
called devotees or Bhakta (Gita 12.13-19). If you
don’t have any one of these good habits, try to
develop them (Gita 12.20).
Jay: Is it possible for a child to be a
Bhakta?

Grandma: I already told you the story of Dhruva.

Now I will tell you the story of another child Bhakta.
His name was Prahlāda.

15. The Story of Bhakta Prahlāda

Hiranyakasipu was the king of demons. He
performed a very difficult spiritual practice, and
Lord Brahmā gave him a boon that he could not be
slain by man or beast. The boon made him arrogant,
and he terrorized all the three worlds, saying that
there were no gods other than himself and everybody
must worship him.
He had a son named Prahlāda, a religious
child who always worshipped Lord Vishnu. This
angered his father greatly; he wanted to drive the
thought of Vishnu from his son’s mind, so he turned
him to a strict teacher to train him to worship only
Hiranyakasipu as God and not Vishnu.
Prahlāda not only refused to listen to the
teacher, but started teaching the other students to
worship Vishnu. The teacher was very angry and
reported this to the King.
The King burst into his son’s room, and
shouted, “I hear you have been worshipping
Vishnu!”
Trembling, Prahlāda said softly, “Yes father, I
have.”
“Promise me that you will not do that again!”
demanded the king.
“I cannot promise,” Prahlāda immediately
answered.
“Then I will have you killed,” shouted the
King.
“Not unless it is the wish of Lord Vishnu,”
replied the child.
The King tried his best to get Prahlāda to
change his mind, but nothing worked.
He then ordered his guards to throw Prahlāda
into the ocean, hoping that would frighten Prahlāda
into promising not to worship Vishnu anymore. But
Prahlāda remained loyal to Vishnu and kept praying
to Him in his heart with love and devotion. Guards
tied him to a huge rock and threw him into the
ocean. By God’s grace, the rock fell away and
Prahlāda floated safely to the surface of the water.
He was surprised to see Vishnu on the shore.
Vishnu smiled at him and said, “Ask me
anything you want.”
Prahlāda, replied, “I don’t want kingdom,
wealth, heaven, or a long life. I just want the strength
to always love You and never turn my mind away
from You.”
Lord Vishnu granted Prahlāda’s wishes.
When Prahlāda returned to his father’s palace,
the King was stunned to see him alive.
“Who brought you out of the sea?” he
demanded.
“Lord Vishnu,” said the child, simply.
“Do not say that name before me,” shouted
his father. “Where is your Lord Vishnu? Show him
to me,” he challenged.
“He is everywhere,” replied the child.
“Even in this pillar?” asked the King.
“Yes, even in this Pillar!” replied Prahlāda
confidently.
“Then let him appear before me in whatever
form he wants,” cried Hiranyakasipu and broke the
pillar with his iron club.
Out from within the pillar jumped a being
called Narasimha, who was half man and half lion.
Hiranyakasipu, stood helplessly before him.
Frightened, he called out for help, but none came.
Narasimha picked up Hiranyakasipu and
placed him on his lap, where he mauled his body and
tore it apart. Thus Hiranyakasipu met his end.
God blessed Prahlāda for the deep faith he
placed in Him. After the death of Hiranyakasipu,
demons were crushed, and the Devas took over the
world once again from demons. To this day, the
name of Prahlāda is counted among the great
devotees.

Chapter 12 summary: The path of devotional

love of God is very easy to practice. This path
consists of daily deity worship, offering fruits and
flowers, singing hymns (Bhajans) in praise of the
glory of God, and developing certain good habits.

CHAPTER 13
CREATION AND THE CREATOR

Jay: Grandma, I can eat and sleep and

think and talk and walk and run and work
and study. How does my body know how to
do all this?
Grandma: The whole world, including our body,
is made of five basic elements or matter. These
elements are: earth, water, fire, air, and ether or an
invisible element. We have eleven senses: five sense
organs (nose, tongue, eye, skin, and ear); five organs
of action (mouth, hand, leg, anus, and urethra); and a
mind. We smell through our nose, taste through our
tongue, see through the eyes, feel touch through
skin, and hear through our ears. We also have a
sense of feeling by which we feel pain and pleasure.
All these give our body what it needs to work (Gita
13.05-06). The Spirit or Atmā inside our bodies is
also called Prāna. It supplies power to the body to do
all work. When Prāna leaves the body, we are dead.

Jay: You said God is the creator of the

universe. How do we know there is a creator
or God?

Grandma: There has to be a creator behind any

creation, Jay. Somebody or some power made the
car we drive and the house we live in. Somebody or
some power created the sun, the earth, the moon and
the stars. We call that person or power God or the
creator of this universe.

Jay: If everything has a creator, then who

created God?

Grandma: This is a very good question, Jay, but

there is no answer. God has always existed and will
always exist. God is the origin of everything, but
God has no origin. Good Lord is the source of
everything, but He or She has no source!
Jay: Then, what is God like, Grandma? Can
you describe Him?

Grandma: It is impossible to describe God

directly. The Supreme Being can only be described
by parables, and in no other way. His hands, feet,
eyes, head, mouth, and ears are everywhere. He can
see, feel, and enjoy without any physical sense
organs. He does not have a body like us. His body
and senses are out of this world. He walks without
legs, hears without ears, does all works without
hands, smells without a nose, sees without eyes,
speaks without a mouth, and enjoys all tastes without
a tongue. His actions are wonderful. His greatness is
beyond description. God is present everywhere at all
times. He is very near (living in every cell of our
body) as well as far away in His Supreme Abode. He
is the creator (Brahmā), the sustainer (Vishnu) and
the destroyer (Mahesha), all in one (Gita 13.13-16).
The best way to illustrate why no one can
describe God (Gita 13.12-18). is the story of the salt
doll.

16. The Salt Doll

Once a salt doll went to measure the depth of
the ocean so it could tell others how deep the ocean
was. But every time it got into the water, it melted.
Now, no one could report the ocean’s depth. That’s
how impossible it is for anyone to describe God.
Whenever we try, we melt into the big, mysterious
ocean of His reality.
We can’t describe Brahma. In a trance we can
know Brahma, but in trance reasoning and intellect
stop altogether. This means one does not retain the
memory of experiences in trance (Samādhi). One
who knows Brahma becomes Brahma-like (Gita
18.55). and does not talk, just as the salt doll melted
into the ocean and could not report the ocean’s
depth. Those who talk about God have no real
experience. Thus, Brahma can only be experienced
and felt.

Jay: Then how can we know and

understand God?

Grandma: You can’t know God by mind and

intellect. He can be known only by faith and belief.
He can also be known by Self-knowledge. One and
the same God lives in the body of all beings as spirit
and supports us. That is why we must not hurt
anybody and must treat everybody equally (Gita
13.28). Hurting anybody is like hurting your own
Atmā. The spirit in the body is the witness, the
guide, the supporter, the enjoyer, and the controller
of all events (Gita 13.22).

Jay: What is the difference between the

creator and His creation?

Grandma: From a non-dualistic point of view,

there is no difference between the two. The
difference between the creator and creation is like
the difference between the sun and the sun’s rays.
Those who have Self-knowledge truly understand
the difference between the creator and the creation
and become God-realized (Gita 13.34). The entire
universe is His expansion, and everything is nothing
but Him. God is both creator and the creation, the
protector and the protected, the destroyer and the
destroyed. He is within us, outside us, near, far, and
everywhere.
If God’s blessing comes to you, He will let
you know who you really are and what your real
nature is like.
Here is a story how Supreme Soul becomes
individual soul (Jiva), forgets its real nature and tries
to finds out its real nature (Gita 13.21).
 17. The Vegetarian Tiger
Once a tigress attacked a herd of sheep. She
was pregnant and very weak. As she sprang on her
prey, she gave birth to a baby tiger and died within a
couple of hours. The baby tiger grew up in the
company of the lambs. The lambs ate grass, so the
baby tiger followed their example. When they made
sounds, the baby tiger also made sounds like a sheep.
Gradually it grew to be a big tiger. One day another
tiger attacked the same herd of sheep. The tiger was
surprised to see a grass-eating tiger in the herd.
Running after it, the wild tiger at last grabbed the
cub, and the grass-eating cub began to make sounds
like a sheep.
The wild tiger dragged it to the water and
said: “Look at your face in the water. It is just like
mine. Here is a little meat. Eat it.”
Saying this, the wild tiger put some meat into
the vegetarian tiger’s mouth. But the vegetarian tiger
would not take it and began to make the sound of a
sheep again. Gradually, however, it got the taste for
blood and began to like the meat.
Then the wild tiger said: “Now you see, there
is no difference between you and me. Come along
and follow me into the forest. ”
We have been thinking that we are this body
which is limited in time and space. We are not this
body. We are the all-powerful Spirit in the body.

Chapter 13 summary: Our body is like a

miniature universe. It is made up of five basic
elements and powered by the Spirit. Universe has
one and the only one creator or the creative power
behind it. We call that power by various other
names. God cannot be known, seen, described, or
understood by a human mind. The creator Himself
has become the creation like the cotton has become
the thread, the cloth, and the dress.

CHAPTER 14
THREE GUNAS OF NATURE

Jay: Grandma, sometimes I feel lazy, and at

other times I am very active? Why is that?
Grandma: We all pass through different states in
order to do certain things. These states or modes
(Gunas) are three types: the mode of goodness
(Sattva), the mode of passion (Rajas), and the mode
of ignorance (Tamas). We come under the influence
of these three modes. Sometimes one mode becomes
more powerful than the other two.
The mode of goodness makes you peaceful
and happy. In this mode you will study scriptures,
will not harm anybody, and will work honestly.
When you are in the mode of passion, you become
greedy for wealth and power. You will work hard to
enjoy material pleasures and will do anything to
satisfy your selfish desires. When you are in the
mode of ignorance, you can’t tell the difference
between right and wrong action, and will do sinful
and forbidden activities. You become lazy and
careless, lack intelligence, and have no interest in
spiritual knowledge (Gita 14.05-09).

Jay: Do these three modes of nature

control us, Grandma, or do we have control
over what we do?

Grandma: Actually, these three modes are the

doers of all the actions (Gita 3.27). When we are
under the influence of the mode of goodness, we do
good and right actions; under the influence of the
mode of passion, we do selfish actions; and under
the influence of the mode of ignorance, we do bad
things or become lazy (Gita 14.11-13). We must rise
above the three Gunas to attain liberation (Nirvāna)
(Gita 14.20).

Jay: What are we like when we have risen

above the three Gunas?

Grandma: When we have risen above the three

Gunas, we are not affected by pain and pleasure,
success and failure, and we treat everybody like
ourselves. Such a person depends on nobody but
God.

Jay: It must be very hard to rise above

these three modes. How can I rise above the
three Gunas, Grandma?
Grandma: To rise above the three Gunas is not
very easy, but it can be done with a little effort. If
you are under the mode of ignorance, you must stop
being lazy, stop putting off what you should be
doing, and start helping others. This will bring you
to the mode of goodness. If you are under the mode
of passion, you must give up being selfish and
greedy and help others. This will bring you to the
mode of goodness. After reaching the mode of
goodness, you can rise above the three Gunas by
devotion to God. Lord Krishna said: One who serves
Me with love and devotion rises above the three
Gunas and becomes fit for God-realization (Gita
14.26).
Here is a story about the nature of three
Gunas.

18. Three Robbers on the Path

Once a man was going through a forest when
three robbers jumped on him and robbed him.
One of the robbers then said, “What is the use
of keeping this man alive?”
He was about to kill him with his sword when
the second robber stopped him, saying: “What is the
use of killing him? Tie him to a tree and leave him
here.”
The robbers tied him to a tree and went away.
After a while, the third robber returned and
said to the man: “I am sorry; are you hurt? I will
untie you.”
After setting the man free, the thief said:
“Come with me. I will take you to the public
highway.”
After a long time, they reached the road.
Then the man said: “Sir, you have been very
good to me. Come with me to my house.”
“Oh no!” replied the robber, “I can’t go there.
The police will know it.”
The forest is this world. The three robbers are
the three Gunas: goodness, passion and laziness. It is
they who rob us of Self-knowledge. Laziness wants
to destroy us. Passion ties us to the world. Goodness
frees us from the grasp of passion and laziness.
Under the protection of goodness, we are rescued
from anger, passion, greed, and laziness. Goodness
also loosens the bonds of the world. But goodness is
also a robber. It cannot give us the pure knowledge
of God. It can only show us the path leading to the
house of God. We have to rise above the three Gunas
and develop love of God.

Chapter 14 summary: Mother Nature puts us into

these three modes or gears to get her work done
through us. Actually, all work is done by these three
Gunas of nature. We are not the doers, but we are
responsible for our actions because we are given a
mind and free will to decide and choose between
right and wrong action. You can escape the influence
of three Gunas by sincere effort, devotion to God
and His grace.
CHAPTER 15
THE SUPREME PERSON
Jay: Grandma, I am confused by the
difference between Supreme Spirit, Spirit,
Divine Beings and individual souls. Will you
please explain them again?

Grandma: Yes, Jay, these are terms you should

understand well.

The Supreme Spirit is also called the Supreme

Person, the Supreme Being, the Supersoul, the
Absolute, Father, Mother, God, Ishvara, and by
many other names. The Supreme Spirit is called
ParaBrahma, Paramātmā, ParamaShiva, or Krishna
in Sanskrit. The Supreme Spirit is the source or the
root of everything. There is nothing higher than the
Supreme Spirit.
Spirit (Brahma or Atmā) is a part of the
Supreme Spirit that expands and supports the entire
cosmos.
Divine Beings (Devas, Devis), such as
Vishnu, Brahmā, Mahesha, and many others, are the
expansions of Brahma (Spirit).
Individual Souls (soul or Jiva), such as all living
beings, are the expansions of Divine Beings.
The Supreme Spirit and Spirit do not change
and last forever. Divine Beings come out of Spirit
and have a very long life span. Individual souls or
the living beings have a very limited life span.
If you compare the creation with a tree, then
the Supreme Lord Krishna (the Supreme Spirit) is
the root of the tree. Atmā or Brahma (also spelled as
Brahman, Brahm) is the trunk of the tree. The
cosmos are the branches of the tree, and the holy
books, such as the Vedas, Upanishads, and Gita,
Dhammapāda, Torah, Bible, Koran, etc. are its
leaves. Individual souls, such as living beings, are
the fruits and flowers of the tree. Do you see how
everything is connected and part of the Supreme
Being?
Jay: How about planets, such as the Sun,
and the Moon and the stars?

Grandma: The entire visible world, such as the

Sun, Moon, Earth, other planets, and galaxies, was
created by Lord Brahmā and is supported by Lord
Vishnu and is destroyed by Lord Shiva or Mahesha.
Remember that Brahmā, Vishnu, and Mahesha are a
part of the energy of the Spirit or Brahma. The light
energy of the Sun also comes from Brahma, and
Brahma is a part of the Supreme Being, Lord
Krishna. The sages tell us that everything is nothing
but another form of Lord Krishna, the Supreme
Being. Krishna is inside and outside everything. He
has actually become everything. The One has
become all. He also comes to earth in human form to
establish law and order (Dharma) when needed (Gita
4.07-08).
Here is a story when the Supreme Lord
Himself incarnated as Krishna about 5,100 years
ago.

19. A Story of Baby Krishna

Baby Krishna had an elder half-brother named
Balarāma. Both played together in the village of
Gokul. Krishna’s birth mother’s name was Devaki.
His father’s name was Vasudeva. Krishna is also
called Vāsudeva. Krishna spent His childhood years
under the care of Aunty Yashodā. Both Balarāma
and Krishna were the favorites of the village
milkmaids. Their mothers loved them proudly.
Yasodā and Rohini (Balarāma’s mother) dressed
their young boys colorfully, Krishna in yellow with a
crown of peacock feathers in His hair, and Balarāma
in blue. The two boys went from place to place,
making friends wherever they went. Most of the time
they got into a lot of trouble!
One day, they were playing outside with a
few of the other village boys, digging in the dirt,
making mud pies, and getting very dirty. After a
while, one of the older boys ran to mother Yashodā
and said, “Krishna has been a bad boy, He has been
eating clay!” Yashodā was annoyed with her young
son. She had also been hearing other complaints
from villagers that Krishna had been stealing butter
from their houses.
She came out of her house and asked Krishna
angrily, “Did you really eat clay, Krishna? How
many times have I told you not to put things in your
mouth!”
Krishna didn’t want to be punished, so he
played a trick on mother Yashodā. He opened His
mouth wide and said, “See, Mother, I haven’t been
eating anything. These boys are just lying to get me
in trouble.”
Yashodā looked inside Krishna’s mouth.
There, in the little boy’s mouth, she saw the whole
universe  Earth and stars, the wide empty space,
the entire galaxy and the Milky Way, the oceans and
the mountains, the Sun and the Moon. All were
contained within His mouth. She realized then that
Krishna was Lord Vishnu incarnate, and she was
about to fall before Him and worship.
But Krishna didn’t want her to worship Him.
He just wanted her to love Him the way mothers
love their children. He could have come to earth in
any form to fight the demons, but He liked being a
little boy to a mother and a father who had
performed many difficult spiritual practices to have
God as their child. Baby Krishna realized that His
trick had been a big mistake!
Quickly, He spread His power of Māyā over
her. The next minute Yashodā was holding her son
as usual, with no memory at all of what she had just
seen in Krishna’s mouth.
You should read interesting stories of
Krishna’s adventures and tricks with village
milkmaids when you get time.
The Lord also comes as a saint or a teacher to
teach us from time to time. Here is a story of such a
saint:
20. The Story of Shri RamaKrishna
The Lord came to this earth as RamaKrishna,
born on February 18, 1836, in the village
Kamarpukur of West Bengal. Most of the stories I
have told you are from his “Tales and Parables of
Shri RamaKrishna.” Swami Vivekananda was one of
his most famous disciples. Swami Vivekananda was
the first Hindu monk who came to the USA in 1893.
He established the Vedanta Society in New York.
RamaKrishna led a very simple life, depending on
God for his daily food and other necessities of life.
He would not accept any money. He was married to
Sarada Ma, whom he treated like his mother and
never had any child. Sarada Ma used to tell her
disciples: “If you want peace of mind, do not look
into others’ faults; rather, look into your own. No
one is a stranger; the whole world is your own.”
Sarada Ma also warned her disciples not to be too
close with persons of the opposite gender, even if
God came in that form. RamaKrishna worshipped
Goddess Kali as his personal deity in a temple at
Dakshineshvar near Kolkata. This temple still exists
today.

Chapter 15 summary: The creation is changeable

and does not last forever. It has a limited life span.
Brahma or Atmā does not change and is eternal. It is
the cause of all causes. Krishna is called ParaBrahma
or the Supreme Being. He is also called the Absolute
because He has no origin. He is the source of
Brahma. Everything in the universe comes out of
Brahma. The entire visible world and its creatures
are created by Brahmā, the creative power of
Brahma; sustained by Vishnu’s sustaining power and
destroyed by Mahesha.

CHAPTER 16
DIVINE AND DEMONIC QUALITIES

Jay: I meet different types of students in

the class. How many types of people are
there, Grandma?

Grandma: Generally, there are only two types (or

castes) of people in this world, the good and the bad
(Gita 16.06). Most people have both good and bad
qualities. If you have more good qualities, you are
called a good person, and if you have more bad
qualities, you are called a bad person.

Jay: If I want to be a good person, what

qualities must I have?

Grandma: You must be honest, nonviolent,

truthful, without anger, calm, without harmful talk,
kind, not greedy, gentle, forgiving, and humble.
These are also called divine qualities because they
lead us to God.
Jay: What bad habits should I avoid?

Grandma: Hypocrisy, telling lies, arrogance,

pride, jealousy, selfishness, anger, greed, harshness,
ungratefulness, and violence  these are bad
qualities because they lead us away from God. Bad
qualities also lead us to do bad things and get us into
trouble. Do not be friends with people who have bad
qualities because they do not know what to do and
what not to do. Always be grateful to those who
have helped you. Ingratitude is a great sin for which
there is no remedy.
Desire, anger, and greed are very destructive.
Lord Krishna calls these the three gates to hell (Gita
16.21).
Here is a story about how greed leads to
sorrow.
21. The Dog and the Bone
One day a dog found a bone. He picked it up in his
mouth and went to a lonely corner to chew it. He sat
there and chewed the bone for some time. Then the
dog felt thirsty and picked up the bone in his mouth
and walked over a small wooden bridge to drink
water from the creek
When he saw his own reflection in the water,
he thought there was another dog with a bone in the
river. Becoming greedy, he wanted to have the other
bone also. He opened his mouth to bark and take the
bone from the other dog. As soon as he opened his
mouth to grab the other bone, the bone dropped out
of his mouth and fell into the creek. The dog realized
his mistake, but it was too late.
Greed can be overcome by being satisfied
with what one has. A satisfied person is a very happy
person. A greedy person cannot find true peace and
happiness in life.
Jay: How can I know what to do and what
not to do?

Grandma: Follow your holy books, Jay. Saints

and sages tell us what to do and what not to do in our
holy books. Have faith in God, and listen to your
parents and elders.
We should develop as many good habits as
possible. But no one has only good habits and no bad
habits. Good Lord usually puts good and bad habits
in the same package.
Here is a story about how Queen Draupadi
discovered this truth from her own experience.
22. The Story of Queen Draupadi
Draupadi was the common wife of five Pāndavas.
She was the daughter of a Rishi in her past life. She
was very beautiful and virtuous, but in her past life,
due to her past Karma, she had been unable to get
married. This made her unhappy. So she started
austerity to please Lord Shiva. After a long and
difficult austerity, she pleased Lord Shiva, who
asked her to choose a blessing of her choice. She
asked for a husband who would be very religious,
strong, a very good soldier, good looking, and
gentle. Lord Shiva granted her wish.
In the next life, she was married to five
brothers, but she was not very happy with this
strange situation. Draupadi was a great devotee of
Lord Krishna, who knows the past, present and
future of all beings. He knew of her sorrow and
explained what she had asked for in her past life.
Lord Krishna said it was impossible for one man to
have all the qualities she wanted in her husband, so
she was married to five husbands in this life, who
shared all these qualities among them.
After hearing this explanation from the Lord
Krishna Himself, she, her parents, and her five
husbands cheerfully accepted what fate had given
them and lived happily.
The moral of the story is that one cannot find
a husband or wife with all good or bad qualities, so
one must learn to live with whatever is given by fate.
There is no perfect spouse because no one has only
good habits and no bad habits.
Chapter 16 summary: Generally, there are only
two types of human beings: the good or divine and
the bad or demonic. Most people have both good and
bad qualities. Getting rid of bad habits and
cultivating good habits are necessary for spiritual
progress.

CHAPTER 17
THREEFOLD FAITH

Jay: Grandma, how do I know what foods

to eat?

Grandma: There are three types of foods, Jay

(Gita 17.07-10). The foods that bring long life,
virtue, strength, health, happiness, and joy are juicy,
smooth, substantial, and nutritious. Such health
foods are the best. They are called Sattvik or healthy
food.
Foods that are very bitter, sour, salty, hot,
oily, and acidic are called Rājasika or undesirable
foods. Such junk foods are unhealthy, cause
diseases, and should be avoided.
Foods that are not well cooked, spoiled,
tasteless, rotten, burned, left-over, and impure (such
as meat and alcohol) are called Tamasik or bad
foods. One should not eat such foods.

Jay: How should I speak to others?

Grandma: You should never tell a lie. Your

words should not be harsh, bitter, nasty, or insulting.
They should be sweet, useful, and truthful (Gita
17.15). One who speaks politely wins the heart of all
and is liked by everybody. A wise person should
speak the truth if it is helpful and keep quiet if it is
harsh. To help those in need is the universal
teaching.

Jay: How should I help others?

Grandma: It is our duty to help those who are

less fortunate and can’t help themselves. Help
anyone who needs help, but never expect anything in
return. Charity is not only the best, but also the only
use of wealth. We all should help a good cause. Give
back what belongs to the world. But there are
responsibilities. Money given in charity should be
earned by lawful means. And we must make sure
that the receiver is not a person likely to use the gift
for evil purposes (Gita 17.20-22).
Jay: Will God give us what we want if we
sincerely pray for it?

Grandma: Full faith in God makes things happen.

There is nothing impossible for faith. Faith works
miracles. One must have faith before starting any
work. It is said in the Gita that we can become
whatever we want to be if we always think about it
and pray to God with faith (Gita 17.03). Always
contemplate about what you want to be, and your
dream can come true.
Here is a story about a crow that had faith.
23. The Thirsty Crow
It was a hot summer day. A crow was very
thirsty. He flew from place to place looking for
water. He could not find water anywhere. Ponds,
rivers, and lakes were all dry. The water in the well
was too deep. Crow was very thirsty for water. He
flew and flew. He was getting both tired and thirsty,
but he did not give up the search.
At last he thought death was near and
remembered God and started to pray for water. He
saw a pitcher of water near a house. This made him
very happy as he thought there must be water in the
pitcher. He sat on the top of the pitcher and looked
into it. To his great frustration he found that the
water was at the bottom of the pitcher. He could see
the water, but his beak could not reach the water. He
became very sad and started to think how he could
reach the water. Suddenly an idea came into his
mind. There were stones near the pitcher. He picked
up stones from the ground, one by one, and started
dropping them into the pitcher. The water began
coming up. Soon the crow could reach it easily. He
drank the water, thanked God, and happily flew
away.
Thus it is said, “Where there is a will, there is
a way.” The crow did what we all should do. He did
not give up. He had faith that his prayer would be
answered.
Here is another good story:
24. The Rabbit and the Turtle
A turtle always moves very slowly. His
friend, the rabbit, often laughed at the slow turtle.
One day, the turtle could not bear the insults and
challenged the rabbit to run a race with him. All the
animals in the jungle laughed at the idea because a
race is usually between equals. A deer volunteered to
be the judge.

The race started. The rabbit ran fast, and soon

he was ahead of the turtle. As the rabbit came closer
and closer to the winning post, he felt sure of
winning. He looked back at the slow moving turtle,
who was far behind.
The rabbit was so sure of winning that he
thought, “I will sit under the tree and wait for the
turtle. When he comes here, I shall run fast and cross
the finish line before he does. This will make turtle
angry, and it will be fun to see the turtle insulted.”
The rabbit then sat under a tree. The turtle
was still far behind. A cool wind was blowing
gently. After some time passed, the rabbit fell asleep.
When he woke up, he saw the turtle crossing the
finish line. The rabbit had lost the race! All the
animals in the jungle were laughing at the rabbit, and
he learned a valuable lesson:
“Slow and steady wins the race.”
You can succeed in any work if you work hard with
strong faith. Be enthusiastic about what you want,
and you will get it. We are the creator of our own
fate. Thoughts create our future. We become what
we always think of. So never think a negative
thought or allow doubt to enter your mind. Keep
working toward your goal. You cannot get anything
through laziness, negligence, and delay. Keep your
dream alive in your heart, and it will come true. All
difficulties can be removed by faith in God and a
firm determination to succeed. But the fruits of
success must be shared with others. If you want your
dream to be fulfilled, help fulfill someone else’s
dream!
Here is a story of a man who learned that God
helps those who help themselves.
25. A Man Who Never Gave Up
Yava was the son of a sage who practiced hard
penance to get the blessings of Indra, the King of
Devas. He tortured his body with austerities and thus
awakened the sympathy of Indra. Indra came before
him and asked why he was hurting his body.

Yava answered: “I wish to be a great scholar

of the Vedas. It takes a long time to learn the Vedas
from a teacher. I am practicing austerities to get that
knowledge directly. Bless me.”
Indra smiled and said: “Son, you are on the
wrong path. Return home, find a good teacher, and
learn the Vedas from him. Austerity is not the way to
learn; the path is study and study alone.” With these
words, Indra went away.
But Yava would not give up. He did his
course of spiritual practice (austerities, penance)
with even greater effort. Indra again came before
Yava and warned him again. Yava announced that if
his prayer was not answered, he would cut off his
arms and legs one by one and offer them to the fire.
No, he would never give up. He continued his
penance. One morning, during his austerities, when
he went to bathe in the holy Gangā River, he saw an
old man on the bank throwing handfuls of sand into
the river.
“Old man, what are you doing?” asked Yava.
The old man replied: “I am going to build a
dam across the river so people can cross the river
easily. See how difficult it is now to cross it. Useful
work, isn’t it? ”
Yava laughed and said: “What a fool you
must be to think you can build a dam across this
mighty river with your handfuls of sand! Go home
and do some other useful work.”
The old man said: “Is my work more foolish
than yours of learning the Vedas, not by study, but
by austerities?”
Yava now knew that the old man was Indra.
Yava earnestly begged Indra to grant him learning as
a personal wish.
Indra blessed him and comforted Yava with
the following words: “I grant you the wish you want.
Go and read the Vedas; you will become learned.”
Yava studied the Vedas and became a great
scholar of the Vedas.
The secret of success is to keep thinking
about what you want all the time and never give up
until you get what you want. Do not let negative
thoughts, such as delaying to start work, laziness,
and carelessness stand in your way.
Before starting or ending any work or study,
repeat OM TAT SAT, the threefold names of
Brahma.

Jay: What does OM TAT SAT mean,

Grandma?

Grandma: It means Krishna, the Almighty God,

only exists. OM is used before starting any work or
study. OM TAT SAT or OM Shantih, Shantih,
Shantih, is also used at the end of any act.

Chapter 17 summary: There are three types of

food  Sāttavik, Rājasik and Tāmasik  and they
affect our well-being. Tell the truth in a pleasant
way. Give charity to a deserving candidate, and give
it wisely to avoid its misuse. You can become
whatever you want to be if you work hard towards
your goal.
CHAPTER 18
NIRVAVA BY GIVING UP EGO

Jay: Grandma, I am confused by different

terms you used. Please explain to me clearly
what is the difference between renunciation
(Samnyāsa) and selfless work
(KarmaYoga)?

Grandma: Some people think renunciation means

walking away from family, home, possessions, and
living in a cave or the forest or any other place
outside society. But Lord Krishna defined Samnyāsa
as giving up selfish motives behind all work (Gita
6.01, 18.02). In KarmaYoga one gives up (selfish)
desire of enjoying the results of one’s work. Thus a
Samnyāsi is an advanced KarmaYogi who does not
do anything for personal benefit. True Samnyāsa
is giving up of the ego and it leads to
Nirvana or Moksha.

Jay: What is ego, Grandma?

Grandma: Ego generally means pride or very high

opinion about oneself. In a spiritual sense in the Gita
it means the notion that a person is the doer, owner
and enjoyer; when in a true sense Lord is the doer,
owner of everything in the cosmos as well as the
enjoyer. We all are just His instruments or tools; and
trustees of all we own (Gita 11.33). Nirvana is not
possible without giving up of the ego. And giving up
of the ego is not possible without true spiritual
knowledge of the Gita. Lord made ego to run the
affairs of the society, but we must give up ego before
we leave this world.

Jay: Does that mean I can’t do anything for

myself that gives me pleasure?

Grandma: That depends on what kind of pleasure

you have in mind. Actions such as smoking,
drinking, gambling, and taking drugs appear
enjoyable in the beginning, but definitely produce
harmful results in the end. Poison may taste
delicious when you drink it, but you know its deadly
results when it is too late. On the other hand, actions,
such as meditation, worship, and helping the needy,
seem difficult or boring in the beginning, but give
very useful results in the end (Gita 5.22, 18.38). A
very good rule to follow is to avoid any activity that
seems pleasurable in the beginning but causes
harmful effects in the end.

Jay: What kinds of activities in society are

available, Grandma?
Grandma: In the ancient Vedic way of living,
activities of human beings were divided into four
universal types of human labor described by Lord
Krishna (Gita 4.13, 18.41-44). These four divisions
 Brāhmana, Kshatriya, Vaishya, and Shudra 
were based on the mental, intellectual, and physical
abilities of persons. The worth of the individual 
not the birth or social level one was born into  was
the deciding factor. But these four orders are often
mistaken for the caste system of modern times in
India and elsewhere. The caste system is based on
birth only.
Those who were interested in learning,
teaching, preaching, and guiding people in spiritual
matters were called Brāhmanas or intellectuals.
Those who could defend the country, establish law
and order, prevent crime, and administer justice were
called Kshatriyas, the warriors. Those who were
good in farming, cattle-raising, business, trade,
finance, commerce, and industry were known as
Vaishyas or businessmen. Those who were very
good in service and labor work were classed as
Shudras or workers.
People are born with certain abilities or could
develop them through training and effort. Birth into
a family at a certain social level, whether high or
low, does not decide one’s worth.
The four Varna system was work assigned
according to individual’s skills and ability.
Unfortunately, the four work classifications became
degraded into hundreds of rigid castes to the
detriment of this great Dharma. Swami Vivekananda
considers modern day caste system in India as a big
blot on the face of our great way of life (Dharma).
Even some of our educated immigrants from India
are forming caste-based associations here in the
USA !

Jay: How can anybody living and working

in society attain liberation?

Grandma: Work becomes worship when done as

a service to the Lord and without selfish attachment
to the results. If you work honestly for which you are
suited, you incur no Kārmic reaction and attain God.
If you take on work that was not meant for
you, such work produces stress, and you will not be
very successful. It is important to find proper work
that best suits your own nature. So you should know
yourself before you can decide on the job that will
be suitable for you (Gita 18.47). Then your work
will not produce stress and will encourage creativity.
There is no perfect job. Every job has some
faults (Gita 18.48). You should not be concerned
about such faults in your duty in life. You can attain
God by doing your duty with devotion to God and
keeping your senses under control by some spiritual
practice.
The following story illustrates that one can
attain Self-realization by sincerely doing one’s duty
(Gita 18.46-58).
 26. I am no Crane
A holy man named Kaushika had acquired
great spiritual powers. One day, he sat under a tree
meditating. A crane at the top of the tree soiled his
head with its droppings. Kaushika looked up at it
angrily, and his angry look killed the bird instantly.
The holy man was pained when he saw the dead bird
lying on the ground.
Some time later, he went as usual to beg for
food and stood before the door of a house. The
housewife was busy serving her husband with food
and seemed to forget the holy man waiting outside.
After her husband had been fed, she came out with
food, saying, “I am sorry to have kept you waiting
long. Forgive me.”
But Kaushika, burning with anger, said:
“Lady, you have made me wait for a long time. This
is not fair.”
“Kindly forgive me,” said the woman. “I was
serving my sick husband and hence the delay.”
“It is good to attend the husband,” replied
Kaushika, “but you seem to be an arrogant woman.”
“I kept you waiting only because I was
dutifully serving my sick husband,” she replied.
“Please do not be angry with me. I am no crane to be
killed by your angry thought. Your anger cannot
harm a woman who devotes herself to service of her
husband and family.”
Kaushika was surprised. He wondered how
she knew of the crane incident.
 She continued: “O great one, you do not
know the secret of duty, or that anger is the greatest
enemy that dwells in human beings. Go to the
village Rampur in Mithilā and learn the secrets of
doing one’s duty with devotion from Vyādha Rāj”
Kaushika went to the village and met the man
named Vyādha Rāj. He was surprised to learn he
was selling meat at a butcher’s shop. The butcher got
up from his seat and asked: “Honored sir, are you
well? Did that pure lady send you to me? I know
why you have come. Let us go home.”
The butcher took Kaushika to his house
where Kaushika saw a happy family and was greatly
amazed at the love and respect with which the
butcher served his parents. Kaushika took his lesson
from the butcher on doing one’s duty. Vyādha Rāj
did not kill the animals; he never ate meat. He just
carried on his family business after his father retired.
Afterwards, Kaushika returned to his house
and began to serve his parents, a duty which he had
neglected before.
The moral of this story is that you can reach
spiritual perfection by honestly doing whatever duty
is yours in life. This is a true worship of God (Gita
18.46).
Lord Krishna lives within all of us and guides
us to work out our own Karma (Gita 18.61). Put
forth your best effort, and gladly accept the results as
His will. This is called surrendering to God or giving
up of the ego (Gita 18.66). The gift of spiritual
knowledge is the best gift because the absence of
spiritual knowledge is the cause of all evil in the
world. Spreading spiritual knowledge is the highest
devotional service to Lord Krishna (Gita 18.68-69).
Everlasting peace and wealth are possible
only when you do your duty well and also have the
spiritual knowledge given in the Holy Gita by Lord
Krishna (Gita 18.78).

Chapter 18 summary: Lord Krishna said that

there is no real difference between a KarmaYogi and
Samnyāsi. A KarmaYogi gives up the selfish
attachment to the fruits of work, whereas a Samnyāsi
does not work for any personal gain at all. There are
two types of pleasures  helpful and harmful.
Society has different work to suit different people.
One should choose work wisely. You can get God-
realization while living in society by following the
three D’s  Duty, Discipline and Devotion to God.

This book is offered to Lord Shri Krishna. May

He bless all those--who study it regularly and
practice the teachings--with Goodness,
Prosperity, and Peace.

OM TAT SAT
 EaImad\ Bagavad\gaIta
³ikSaaoraoM AaOr AarimBak AQyaotaAaoM ko ilae´

EaImad\ Bagavad\gaIta
³ikSaaoraoM AaOr AarimBak AQyaotaAaoM ko ilae´

ivaYaya p`vaoSa
jaya : dadI maaи mauJao Bagavad\gaIta kI iSaxaa kao samaJanao maoM
bahut kiznaa[- Aa rhI hO. @yaa Aap [samaoM maorI sahayata kroMgaIÆ
dadI maaÐ : ja$r–ja$r jaya. mauJao bahut KuSaI haogaI. tumhoM jaananaa
caaihe ik yah pavana ga`nqa hmaoM isaKata hO ik hma saMsaar maoM sauK sao
kOsao rhoM. yah ihndU Qama- ³ijasao sanaatna Qama- BaI kha jaata hO´ ka
Ait p`acaIna pavana ga`nqa hO. ikntu [sakI iSaxaa kao iksaI BaI Qama- ko
AnaunaayaI samaJa sakto hOM AaOr ]sa pr AacarNa kr sakto hOM. gaIta maoM
18 AQyaaya hOM AaOr kula imalaakr kovala 700 Slaaok hOM. [sakI
iSaxaaAaoM maoM sao p`itidna kuC ka hI AByaasa krnaa iksaI ko ilae BaI
sahayak hao sakta hO. tao p`stut hO gaIta kI BaUimaka--
p`acaIna kala maoM ek raja ko dao baoTo qao – QaRtraYT/ AaOr paNDu.
QaRtraYT/ janma sao hI AnQaa qaa. At: paNDu kao ]<araiQakar maoM rajya
imalaa. paNDu ko paÐca pu~ qao¸ vao paNDva khlaato qao. QaRtraYT/ ko saaO
baoTo qao¸ ]nhoM kaOrva kha jaata qaa. paNDvaaoM maoM yauiQaiYzr sabasao baD,o qao
AaOr kaOrvaaoM maoM duyaao-Qana.
paNDu ko marnao ko baad ]naka sabasao baD,a baoTa yauiQaiYzr ivaiQavat\
rajaa banaa. duyaao-Qana kao [sasao bahut [-Yyaa- hu[-. vah BaI rajya caahta
qaa. At: rajya kao dao BaagaaoM maoM baaÐT idyaa gayaa¸ paNDvaaoM AaOr kaOrvaaoM
ko baIca. ikntu duyaao-Qana kao Apnaa Baaga laokr hI santaoYa na huAa. ]sao
tao saara rajya caaihe qaa. ]sanao paNDvaaoM kao maarnao AaOr ]naka rajya
hiqayaanao ko ilae Anaok duYTta Baro YaD\yan~ ikyao. Ant maoM iksaI trh
]sanao paNDvaaoM ka saara rajya hD,p hI ilayaa AaOr ibanaa yauw ko ]sao
paNDvaaoM kao laaOTanao sao saaf manaa kr idyaa. Bagavaana\ EaIkRYNa tqaa
Anya laaogaaoM Wara Saaint–vaata- hotu ikyao gayao saBaI p`ya%na inaYfla hue.
[sailae mahaBaart ko yauw kao Talanaa AsamBava hao gayaa.
paNDva laD,naa nahIM caahto qao¸ ikntu ]nako saamanao dao hI rasto qao.
yaa tao vao Apnao AiQakaraoM ko ilae laD,oM ³jaao ]naka k<a-vya BaI qaa´
yaa laD,a[- sao Baagakr Saaint AaOr AihMsaa ko
naama maoM har svaIkar kroM. laD,a[- ko maOdana maoM paÐcaaoM paNDvaaoM maoM sao ek
Ajau-na ko saamanao laD,a[- maoM [na maagaao-M maoM sao kaOna saa caunao¸ yah samasyaa
]zI.
Ajau-na kao dao baataoM maoM sao ek kao caunanaa qaa. yaa tao vah yauw kro
AaOr Apnao prma pUjya gauÉ kI¸ prma ip`ya ima~aoM kI¸ inakT sambainQayaaoM
AaOr inadao-Ya saOinakaoM kI h%yaa kro¸ jaaoik dUsaro pxa kI Aaor sao laD, rho
qao¸ yaa Saaintip`ya AaOr AihMsak haokr yauw sao Baaga KD,a hao. gaIta ko
sampUNa- Azarh AQyaaya saMSayaga`st Ajau-na AaOr ]sako sava-EaoYz ima~¸
ihtOYaI AiBaBaavak AaOr mamaoro Baa[- Bagavaana\ kRYNa¸ jaao [-Svar ko
Avatar qao¸ ko baIca lagaBaga paM^ca hjaar ek saaO vaYa- phlao na[- idllaI
ko pasa kuÉxao~ ko laD,a[- ko maOdana maoM huAa saMvaad hO. yah saMvaad AnQao
QaRtraYT/ kao ]sako saarqaI saMjaya nao saunaayaa qaa. mahakavya mahaBaart maoM
yah saMvaad AMikt hO.
 manauYya ka hao yaa ]sako Alaavaa Anya jaIvaaoM ka – sabaka jaIvana
piva~ hO¸ pavana hO. AihMsaa ihndU Qama- ka ek maUla isawant hO – prma
Qama- hO. [sailae Agar tuma mahaBaart ko yauw kI pRYzBaUima kao Qyaana maoM
nahIM rKto¸ tao tuma Bagavaana\ kRYNa Wara Ajau-na kao ‘]zao AaOr laD,ao’ kI
salaah AaOr AihMsaa ko isawant ko baaro maoM saMSayaga`st hao sakto hao.
yaad rKao ik prmap`Bau EaIkRYNa AaOr ]nako Ba>¹ima~ Ajau-na ko
baIca maoM yah AaQyaai%mak saMvaad iksaI maindr yaa ekant vana maoM Aqavaa
iksaI pva-t iSaKa pr nahIM haota¸ varna\ haota hO yauw kI pUva- saMQyaa pr
laD,a[- ko maOdana maoM.
jaya : bahut hI idlacasp khanaI hO yah tao¸ dadI maaÐ. @yaa Aap
mauJao AaOr batayaoMgaIÆ
dadI maaÐ : Agar tuma vahaÐ AaAaogao jaya¸ jahaÐ maOM raoja Saama kao
baOztI hUи tao maOM raoja tumhoM ek¹ek AQyaaya krko pUrI baat bata}ÐgaI.
haи [sa baat ka pUra Qyaana rKnaa ik tumhara pZ,a[- ka kama AQaUra na
rho AaOr tumharo pasa saunanao ko ilae kafI samaya hao. Agar tumhoM yah
maMjaUr hO¸ tao kla sao hI Sau$ kroM.
jaya : Qanyavaad¸ dadI maaÐ. maOM AaOr saunanao ko ilae ja$r vahaÐ
Aa}Ðgaa.
AQyaaya ek
Ajau-na ka ivaYaad AaOr maaoh

jaya : dadI maaи sabasao phlao tao maOM yah jaananaa caahMU^gaa ik yauw
xao~ maoM Bagavaana\ kRYNa AaOr Ajau-na ko baIca yah saMvaad kOsao huAaÆ
dadI maaÐ : yah GaTnaa [sa p`kar GaTI. mahaBaart ka yauw Sau$ haonao
vaalaa hI qaa--EaIkRYNa AaOr dUsaro laaogaaoM ko yauw kao Talanao ko ilae
ikyao gayao saBaI Saaintvaata-eM^ AaOr p`ya%na inaYfla isaw hue qao. jaba
yauwxao~ maoM saOinak jamaa hao gayao qao¸ tao Ajau-na nao Bagavaana\ kRYNa sao
Apnaa rqa daonaaoM saonaaAaoM ko baIca lao jaanao kI p`aqa-naa kI taik vah ]na
laaogaaoM kao doK sako¸ jaao yauw ko ilae tOyaar qao. yauwxao~ maoM Apnao saBaI
sambainQayaaoM¸ ima~aoM AaOr saOinakaoM kao doKkr AaOr ]nako marnao ko Baya sao
Ajau-na ko )dya maoM ‘kÉNaa’ jaaga ]zI.
jaya : dadI maaи kÉNaa ka @yaa Aqa- hOÆ
dadI maaÐ : kÉNaa ka Aqa- dyaa nahIM hO¸ jaya. dyaa ka Aqa- haogaa¸
dUsaraoM kao Apnao sao naIcaa samaJanaa--baocaaro inassahaya p`aNaI maananaa. Ajau-
na tao ]nakI pID,a AaOr ApnaI hI trh ]nakI duBaa-gya BarI isqait
AnauBava kr rha qaa. Ajau-na ek mahana yaaowa qaa¸ jaao bahut sao yauw
laD, cauka qaa AaOr [sa yauw ko ilae BaI tOyaar qaa. ikntu Acaanak mana
maoM jagaI kÉNaa ko karNa ]sakI yauw krnao kI [cCa jaatI rhI. vah
yauw ko daoYaaoM ko baaro maoM baaolanao lagaa AaOr du:KI mana sao rqa ko pICo ko
Baaga maoM baOz gayaa. ]sao yauw ka kao[- laaBa idKa[- na idyaa. ]sao pta na
qaa ik vah @yaa kro.
jaya : maOM ]sao daoYa nahIM dota. maOM BaI dUsaraoM sao laD,naa nahIM caahUÐgaa.
laaoga laD,to @yaaoM hOM¸ dadI maaÐÆ yauw @yaaoM haoto hOMÆ
dadI maaÐ : jaya¸ yauw kovala raYT/aoM ko baIca maoM hI nahIM haoto¸ JagaD,o
tao dao vyai>yaaoM ko baIca maoM BaI haoto hOM--Baa[yaaoM AaOr bahnaaoM ko baIca maoM¸
pit¹p%naI ko baIca maoM¸ ima~aoM AaOr pD,aOisayaaoM ko baIca mao.M [saka maUla
karNa hO ik laaoga Apnao svaaqa- Baro ]_oSyaaoM AaOr [cCaAaoM ka %yaaga
nahIM kr sakto. AiQakaMSa yauw sa<aa AaOr AiQakar ko ilae laD,o jaato
hOM. AiQakaMSa samasyaaeÐ Saaint sao saulaJaa[- jaa saktI hOM¸ yaid laaoga
samasyaa kao daonaaoM pxaaoM sao doK sakoM AaOr kao[- samaJaaOta kr sakoM. yauw
Aintma ivaklp haonaa caaihyao¸ AaiKrI caara. hmaaro Qama-ga`nqaaoM ka khnaa
hO-- dUsaraoM ko p`it ihMsaa nahIM krnaI caaihyao. Anau icat h%yaa saba
isqaityaaoM maoM dNDnaIya hO. Bagavaana\ kRYNa Ajau-na kao Apnao AiQakaraoM ko
ilae yauw krnao kao p`oirt krto hOM¸ AnaavaSyak h%yaa krnao ko ilae
nahIM. GaaoiYat yauw maoM laD,naa Ajau-na ko ilae xai~ya haonao ko karNa k<a-
vya qaa¸ pRqvaI pr Saaint¸ kanaUna AaOr vyavasqaa sqaaipt krnao ko ilae.
hma saba p`aiNayaaoM ko BaItr BaI yauw calato hI rhto hOM. hmaarI
nakara%mak AaOr sakara%mak-- baurI AaOr AcCI Sai>yaaÐ sada laD,tI
rhtI hOM. hmaarI nakara%mak Sai>yaaoM ko hI p`itinaiQa hOM kaOrva AaOr
paNDva sakara%mak Sai>yaaoM ko p`itinaiQa hOM. gaIta maoM iSaxaa kao icai~t
krnao ko ilae khainayaaÐ nahIM hOM¸ [sailae maOM tumharI sahayata ko ilae
dUsaro sa`aotaoM sao kuC khainayaaÐ khUÐgaI.
tao p`stut hO nakara%mak AaOr sakara%mak ivacaaraoM kI Aapsa maoM
laD,a[- kI ek kqaa¸ jaao mahaBaart maoM svayaM Bagavaana\ kRYNa nao Ajau-na kao
saunaa[- qaI.

1. sa%yavaadI
ek baar khIM ek mahana\ saaQau rhta qaa. vah sada sa%ya baaolanao ko
ilae p`isaw qaa. ]sanao saca baaolanao kI Sapqa laI qaI AaOr vah ‘sa%yamaUit-
‘ ko naama sao p`isaw qaa. vah jaao BaI khta qaa¸ laaoga ]saka ivaSvaasa
krto qao¸ @yaaoMik ijasa samaaja maoM vah rhta AaOr tpsyaa krta qaa¸
]samaoM ]sanao mahana\ kIit- Aija-t kr laI qaI.
 ek idna Saama ko va@t ek DakU iksaI vyaaparI kao laUTkr
]sakI h%yaa krnao ko ilae ]saka pICa kr rha qaa. vyaaparI ApnaI
jaana bacaanao ko ilae Baaga rha qaa. DakU sao bacanao ko ilae vah vyaaparI
gaaM^va sao baahr ]sa vana kI Aaor Baagaa¸ jahaM^ saaQau rhta qaa.
vyaaparI nao Apnao Aapkao bahut saurixat mahsaUsa ikyaa @yaaoMik
ijasa jaMgala maoM vah iCpa qaa¸ ]saka pta lagaanaa DakU ko ilae
AsamBava qaa. ikntu saaQau nao ]sa idSaa kao doK ilayaa qaa¸ ijasa Aaor
vyaaparI Baagaa qaa.
DakU saaQau kI kuiTyaa ko pasa Aayaa. ]sanao saaQau kao p`Naama
ikyaa. DakU kao pta qaa ik saaQau saca hI baaolaogaa AaOr ]saka ivaSvaasa
ikyaa jaa sakta qaa. [sailae ]sanao saaQau sao pUCa¸ “@yaa Aapnao iksaI
AadmaI kao Baagato hue doKa hOÆ” saaQau jaanata qaa ik DakU AvaSya hI
iksaI kao laUTkr ]sakI h%yaa krnao ko ilae ]sao Z,UM^Z, rha haogaa. Aba
saaQau ko saamanao bahut baD,I samasyaa qaI. yaid vah saca baaolata hO¸ tao
inaiScat hI vyaaparI maara jaayaogaa. AaOr yaid vah JaUz baaolata hO¸ tao
vah JaUz baaolanao ko pap ka BaagaI haogaa AaOr ApnaI kIit- gaM^vaa baOzogaa.
AihMsaa AaOr sa%ya saBaI Qamaao-M kI dao mah<vapUNa- iSaxaaeM^ hOM¸ ijanaka hmaoM
palana krnaa caaihyao. Aba yaid [na daonaaoM maoM sao ek kao caunanaa pD,o¸ tao
iksao caunaoMÆ yah bahut kizna caunaava hO.
Apnao sa%ya baaolanao ko svaBaava ko karNa saaQau nao kha¸ “haи maOMnao
iksaI kao ]sa Aaor Baagato doKa hO.” [sa p`kar DakU vyaaparI kao
Z,UÐZ,kr ]sao maarnao maoM safla huAa. saca kao iCpakr saaQau ek vyai>
ka jaIvana bacaa sakta qaa. ikntu ]sanao Qyaana sao nahIM saaocaa AaOr galat
inaNa-ya caunaa.
 Bagavaana\ kRYNa ka Ajau-na kao yah khanaI saunaanao ka ]_oSya Ajau-na
kao yah iSaxaa donaa qaa ik kBaI¹kBaI hmaoM ek iSalaa AaOr kzaor sqaana
maoM sao iksaI ek kao caunanaa haota hO. Bagavaana\ kRYNa nao Ajau-na kao batayaa
ik ek vyai> kI h%yaa krnao ko pap maoM DakU ko saaqa saaQau BaI BaagaI
hO. [sailae jaba dao ]da<a AadSaao-M ³isawantaoM´ maoM Tkrava haota hO tao
hmaoM doKnaa haogaa ik kaOna saa isawant }M^caa hO. AihMsaa sabasao }M^caI
p`aqaimakta hO¸ [sailae saaQau kao ek vyai> ko p`aNa bacaanao ko ilae
[sa isqait maoM JaUz baaolanaa caaihyao qaa. yaid eosaa krnao sao iksaI BaI
p`kar ek vyai> kao haina phuM^catI hO¸ tao saca baaolanaa ja$rI nahIM.
kBaI¹kBaI jaIvana kI vaastivak isqaityaaoM maoM Qama- ka palana Aasaana
nahIM hO AaOr kBaI¹kBaI [sa baat ka inaNa-ya krnaa BaI bahut kizna hO
ik AQama- @yaa hO. eosaI isqait maoM ivaWanaaoM kI salaah laonaI caaihyao.
Bagavaana\ kRYNa nao ek AaOr ]dahrNa BaI idyaa hO ik ek DakU
iksaI gaaÐva kao laUTnao AaOr ga`amavaaisayaaoM kI h%yaa krnao gayaa qaa. eosaI
Avasqaa maoM DakU kI h%yaa krnaa AihMsaa%mak kma- haogaa¸ @yaaoMik ek
kI h%yaa krnao sao bahut sao vyai>yaaoM ko p`aNa bacaoMgao. svayaM Bagavaana\
EaIkRYNa kao bahut baar mahaBaart ko yauw kao jaItnao ko ilae AaOr saba
paipyaaoM kao K,%ma krnao ko ilae eosao inaNa-ya laonao pD,o qao.
jaya¸ yaad rKao¸ JaUz mat baaolaao¸ iksaI kI h%yaa na krao¸ na iksaI
kao haina phuÐcaaAao. ikntu sabasao baD,I p`aqaimakta hO iksaI kI jaana
bacaanaa.
phlao AQyaaya ka saar-- Ajau-na nao Apnao ima~ Bagavaana\ kRYNa sao Apnaa
rqa daonaaoM saonaaAaoM ko baIca maoM lao jaanao kao kha¸ taik vah kaOrvaaoM AaOr
paNDvaaoM kI saonaa kao doK sako. ivaraoQaI pxa maoM Apnao ima~aoM AaOr
sambainQayaaoM kao doKkr¸ ijanakI h%yaa yauw jaItnao ko ilae ]sao krnaI
haogaI¸ Ajau-na ko )dya maoM gahrI kÉNaa ]pjaI. ]saka mana saMSaya sao Bar
]za. ]sanao yauw ko daoYaaoM ka vaNa-na ikyaa AaOr yauw krnao sao manaa kr
idyaa.
AQyaaya dao
ba`*ma&ana

jaya : dadI maaи Agar Ajau-na ko )dya maoM ]na sabako ilae¸ ijanhoM
]sao yauw maoM maarnaa qaa¸ [tnaI kÉNaa BarI qaI¸ tao vah kOsao rNaxao~
maoM jaakr yauW kr sakta qaaÆ
dadI maaÐ : ibalkula yahI tao Ajau-na nao Bagavaana\ kRYNa sao pUCa qaa.
]sanao kha¸ “maOM yauw maoM Apnao baabaa¸ gauÉ AaOr Anya saba sambainQayaaoM pr
kOsao baaNa calaa sakta hMU^Æ ³gaIta 2.04´
Ajau-na kI baat zIk qaI. vaOidk saMskRit maoM gauÉ AaOr vaRwjana
Aadr ko pa~ hOM. ikntu Qama-ga`nqaaoM maoM yah BaI kha gayaa hO ik kao[- BaI
vyai>¸ jaao galat yaa gaOr kanaUnaI kama tumharo yaa iksaI AaOr ko saaqa
krta hO Aqavaa eosao kayaao-M ka samaqa-na krta hO¸ tao vah sammaana ka
pa~ nahIM hO. ]sao dND idyaa jaanaa caaihyao.
Ajau-na Apnao k<a-vya ko p`it saMSayaga`st qaa. ]sanao Bagavaana\ kRYNa
sao maaga-dSa-na kI p`aqa-naa kI. Bagavaana\ kRYNa nao tba ]sao Aa%maa AaOr
BaaOitk SarIr ko sahI &ana kI iSaxaa dI.
jaya : Aa%maa @yaa hO¸ dadI maaи ]saka sva$p @yaa hOÆ
dadI maaÐ : Aa%maa vah t<va hO¸ ijasasao hmaoM Apnao haonao ka Baava haota
hO. SarIr kI trh na pOda haotI hO¸ na kBaI martI hO. hmaara SarIr hI
pOda haota hO AaOr marta hO¸ Aa%maa nahIM. Aa%maa Amar hO¸ SaaSvat,, sada
rhnao vaalaI. Aa%maa SarIr kao sahayata dotI hO¸ SarIr ka AaQaar hO vah.
Aa%maa ko ibanaa SarIr mar jaata hO. Aa%maa hmaaro SarIr¸ maistYk AaOr
[ind`yaaoM kao Sai> dotI hO¸ vaOsao hI jaOsao hvaa Aaga kao. Aa%maa kao Sas~
nahIM kaT sakto¸ Aaga nahIM jalaa saktI¸ hvaa nahIM sauKa saktI¸ na hI
jala galaa sakta. [sailae hmaoM SarIr ko marnao pr Saaok nahIM krnaa
caaihyao @yaaoMik SarIr ko BaItr kI Aa%maa kBaI nahIM martI hO. ³gaIta
2.23¹24´
jaya : dadI maaи Aa%maa AaOr SarIr maoM @yaa Antr hOÆ
dadI maaÐ : saba SarIraoM maoM ek vahI Aa%maa inavaasa krtI hO. samaya ko
saaqa hmaara SarIr badlata hO. hmaara bauZ,apo ka SarIr bacapna ko SarIr
sao Alaga haota hO. ikntu Aa%maa nahIM badlatI hO. Aa%maa bacapna ko
SarIr kao ga`hNa krtI hO¸ javaanaI ko SarIr kao AaOr bauZ,apo ko SarIr
kao ga`hNa krtI hO¸ jaba tk jaIvana hO AaOr maR%yau ko baad dUsara SarIr
ga`hNa kr laotI hO.³gaIta 2.13´ Aa%maa saava-BaaOimak AaOr saava-kailak
hO Aqaa-t\ hr jagah AaOr hr kala maoM ivaVmaana hO. vyai> ko SarIr maoM
inavaasa krnao vaalaI Aa%maa kao jaIvaa%maa yaa jaIva kha jaata hO. yaid hma
Aa%maa kI tulanaa vana sao kroM¸ tao vyai>gat Aa%maa ³yaa jaIva´ kI
tulanaa vana ko poD, sao kI jaa saktI hO.
SarIr kao Aa%maa ka vas~ kha gayaa hO. jaOsao hma puranao¸ fTo hue
vas~ kao %yaagakr nayao vas~ kao QaarNa krto hOM¸ vaOsao hI Aa%maa maR%yau ko
baad puranao SarIr kao CaoD,kr nayaa SarIr lao laotI hO. [sa p`kar maR%yau
Aa%maa ko vas~ badlanao jaOsaa hO.³gaIta 2.22´ saBaI jaIva janma AaOr
maR%yau ko baIca maoM idKa[- doto hO.M vao janma ko phlao AaOr maR%yau ko baad nahIM
idKto¸ ]sa samaya vao Apnao AdRSya $p maoM rhto hOM.³gaIta 2.28´
[sailae hmaoM SarIr ko marnao ka Saaok nahIM krnaa caaihyao. hma SarIr nahIM
hOM. hma saSarIrI Aa%maa hOM yaaina SarIr kao QaarNa ikyao hue Aa%maa. maR%yau
ka Aqa- kovala yahI hO ik hmaarI Aa%maa ek SarIr sao dUsaro SarIr maoM
calaI jaatI hO.
jaya : tba Ajau-na yauwxao~ maoM hu[- ip`yajanaaoM kI maR%yau pr Saaok @yaaoM
kr rha qaaÆ vah laD,naa @yaaoM nahIM caahta qaaÆ
dadI maaÐ : Ajau-na ek mahana\ yaaowa qaa¸ jaya¸ pr vah yauw kI
ivaBaIiYaka sao Baagakr ek sanyaasaI ka sahja jaIvana ibatanaa caahta
qaa, Gaumanto saaQau ka. Bagavaana\ kRYNa nao Ajau-na kao kma-yaaoga ko saundr
iva&ana Aqavaa SaaintpUNa- saaqa-k jaIvana ka Saas~ dokr hmaoM
jaIvana¹saMga`ama ka saamanaa krnaa isaKayaa hO. gaIta ko tIsaro AQyaaya maoM
hmaoM [sako baaro maoM AaOr AiQak batayaa gayaa hO. Ajau-na kao yauw ko
pirNaamaaoM kI icanta qaI. ikntu Bagavaana\ kRYNa hmaoM pirNaamaaoM yaa flaaoM
kI--jaOsao laaBa¹haina¸ jaya¹prajaya¸ saflata¹Asaflata kI--AiQak
icanta ikyao ibanaa Apnao k<a-vya krnao kao khto hOM. Aba yaid tuma hr
samaya ApnaI pZ,a[- ko pirNaamaaoM kI hI icanta krto rhaogao¸ tao tuma
kBaI BaI Apnaa mana¸ Apnaa idmaaga ]samaoM nahIM lagaa sakaogao. hmaoSaa
Asaflata ka Baya satata rhogaa tumhoM.
jaya : pr dadI maaи yaid Ajau-na ivajaya yaa kuC panao ko ilae nahIM
laD, rha qaa¸ tao vah pUro mana sao yauw kOsao kr sakta qaaÆ
dadI maaÐ : AvaSya hI Ajau-na kao ivajaya ko ilae laD,naa qaa¸ pr ]sao
yauw krto samaya pirNaamaaoM kI icanta krko ApnaI [cCa¹Sai> kao
kmajaaor nahIM krnaa caaihyao qaa. ]sao yauw ko samaya hr pla Apnaa saara
Qyaana¸ ApnaI saarI Sai> ]saI maoM lagaanaI caaihyao qaI. vahI Sai> sava-
EaoYz pirNaama kao donao vaalaI hO.
 Bagavaana\ kRYNa hmaoM batato hOM ik hmaara Apnao kmaao-M pr tao pUra
AiQakar hO¸ ikntu Apnao kmaao-M ko flaaoM pr nahIM. ³gaIta 2.47´ hir
Ballaa ka khnaa hO : ek iksaana iksa p`kar ApnaI BaUima maoM @yaa
krta hO¸ yah tao pUra¹pUra ]sako vaSa maoM hO¸ pr ]samaoM ]pjaI fsala pr
]saka kao[- AiQakar nahIM. ikntu ibanaa BaUima pr pUrI Sai> AaOr saaQana
ko saaqa kama ikyao ibanaa vah iksaI BaI fsala kI AaSaa nahIM kr
sakta.
hmaoM vat-maana maoM pUrI Sai> sao kma- krnaa caaihyao¸ BaivaYya kI icanta
BaivaYya kao hI krnao doM.
jaya : @yaa Aap mauJao saflata ko rhsyaaoM kao AaOr ivastar sao
batayaoMgaI¸ jaOsao ik Ajau-na kao Bagavaana\ kRYNa nao batayaa qaa.
dadI maaÐ : hmaoM Apnao kama yaa pZ,a[- maoM pUrI trh [sa p`kar Kao
jaanaa caaihyao¸ ijasasao AaOr iksaI BaI baat ka ¹ yahaÐ tk ik kama ko
fla ka BaI Qyaana na rho. Apnao kma- ko EaoYztma pirNaamaaoM kI p`aiPt
ko ilae hmaoM pUro AivaBa> mana sao Apnao kama pr hI koind`t haonaa
caaihyao.
kma- kao pirNaamaaoM kI icanta ikyao ibanaa pUrI inaYza ko saaqa ikyaa
jaanaa caaihyao. yaid hma Apnaa pUra Qyaana AaOr pUrI Sai> kma- maoM hI
lagaa sakoM ApnaI Sai> kao pirNaamaaoM ko icantna maoM na ibaKrnao doM¸ tao
hmaaro kma- ka pirNaama mah<ar haogaa. pirNaama¸ kma- maoM lagaa[- ga[- Sai>
pr inaBa-r krogaa. kma- krto samaya hmaoM fla kI icanta na krnao ko ilae
kha gayaa hO. [saka Aqa- yah nahIM ik hma pirNaamaaoM kI Aaor ibalkula
hI Qyaana na doM. ikntu hmaoM hr samaya laaBakarI ³sakara%mak´ flaaoM kI
hI AaSaa nahIM krnaI caaihyao.
 saaqa-k jaIvana jaInao ka rhsya hO pUrI trh saiËya haonaa AaOr
Sai> Bar kama krnaa, ibanaa Apnao svaaqa-pUNa- ]_oSyaaoM AaOr pirNaamaaoM ka
icantna ikyao. Aa%ma&anaI puÉYa saba kI Balaa[- ko ilae kama krta hO.
jaya : Aa%ma&anaI vyai> ko @yaa laxaNa hOM¸ dadI maaÐÆ
dadI maaÐ : Aa%ma&anaI ³isqatp`&´ ek pUNa- vyai> hO¸ jaya. Bagavaana\
kRYNa khto hOM ik pUNa- vyai> ka mana kiznaa[yaaoM maoM ivacailat nahIM
haota hO. vah sauK ko pICo nahIM Baagata hO. Baya¸ [cCa ³kama´¸ laaoBa
AaOr maaoh sao mau> haota hO AaOr mana va [ind`yaaoM pr AMkuSa rKta
hO.³gaIta 2.56´ Aa%ma&anaI isqatp`& vyai> kao ËaoQa nahIM Aata hO¸
vah Saant AaOr p`sanna rhta hO.
jaya : dadI maaи hma Ëuw haonao sao kOsao baca sakto hOMÆ
dadI maaÐ : hmaoM ËaoQa Aata hO¸ jaba hmaarI [cCa pUrI nahIM
haotI.³gaIta 2.62´ At: ËaoQa kao kabaU maoM rKnao ka EaoYztma ]paya
hO--[cCaAaoM ka dasa na haonaa. hmaoM ApnaI [cCaAaoM kao saIimat krnao
kI ja,$rt hO. [cCaeM^ hmaaro mana maoM pOda haotI hOM¸ [sailae hmaoM Apnao
mana kao kabaU maoM rKnaa caaihyao. yaid hma mana kao kabaU maoM nahIM rKto hOM¸
tao hma pala ivahIna jahaja, kI trh BaTk jaayaoMgao. sauK kI kamanaa hmaoM
pap kI AÐQaorI galaI maoM lao jaatI hO¸ mausaIbataoM maoM DalatI hO AaOr hmaarI
p`gait kao raoktI hO.³gaIta 2.67´ ek ivaVaqaI- haonao ko naato tumhoM
Apnao ilae sauK sao }Ðcaa Qyaoya inaiScat krnaa caaihyao. pUro p`ya%na sao
pZ,a[- maoM Qyaana koind`t krnaa caaihyao.
Ajau-na [sa p`kar ko Qyaana koind`t krnao vaalao ka bahut AcCa
]dahrNa hO. ]sako ivaYaya maoM ek kqaa saunaao.
 2 , dIxaant prIxaa
gauÉ d`aoNa kaOrvaaoM AaOr paNDvaaoM daonaaoM kao As~¹Sas~ ivaVa kI
iSaxaa donao vaalao gauÉ qao. ]nakI saOinak iSaxaa kI samaaiPt ko baad
AMitma prIxaa ka samaya Aayaa. d`aoNa nao samaIp ko ek poD, kI SaaKa
pr lakD,I ka ek baaja, rKa. kao[- nahIM jaanata qaa ik vah kovala
ek iKlaaOnaa qaa. vah AsalaI baaja, jaOsaa lagata qaa. dIxaant prIxaa
]<aINa- krnao ko ilae saBaI Ca~aoM kao ek baaNa sao baaja, ka isar kaTnaa
qaa.
gauÉ d`aoNa nao sabasao phlao paNDvaaoM maoM sabasao baD,o yauiQaiMYzr kao
baulaakr kha¸ “tOyaar hao jaaAao¸ baaja, kao doKao AaOr mauJao bataAao ik
tuma @yaa doK rho haoÆ” yauiQaiYzr nao ]<ar idyaa¸ “maOM AakaSa kao doK
rha hUи baadlaaoM kao¸ poD, ko tnao kao¸ SaaKaAaoM kao vahaM^ baOzo hue baaja,
kao doK rha hUÐ.”
gauÉ d`aoNa [sa ]<ar sao bahut p`sanna nahIM hue. ]nhaoMnao ek¹ek
krko saBaI Ca~aoM sao vahI p`Sna pUCa. ]namaoM sao p`%yaok nao vaOsaa hI ]<ar
idyaa. tba prIxaa ko ilae Ajau-na kI baarI Aa[-.
d`aoNa nao Ajau-na sao kha¸ “tOyaar hao jaaAao. baaja, kao doKao AaOr
mauJao bataAao tuma @yaa doK rho haoÆ”
Ajau-na nao ]<ar idyaa¸ “maOM kovala baaja, kao doK rha hUи AaOr kuC
BaI nahIM.”
d`aoNa nao tba dUsara p`Sna pUCa¸ “yaid tuma baaja, kao doK rho hao¸ tao
mauJao bataAao ]saka SarIr iktnaa maja,baUt hO AaOr ]sako pMKaoM ka rMga
@yaa hOÆ”
 Ajau-na nao ]<ar idyaa¸ “maOM kovala ]sako isar kao doK rha hUи saaro
SarIr kao nahIM.”
gauÉ d`aoNa Ajau-na ko ]<ar sao bahut p`sanna hue. ]nhaoMnao ]sao prIxaa
pUNa- krnao kI Aa&a dI. Ajau-na nao sahja hI ek hI baaNa sao baaja, ka
isar kaT igarayaa¸ @yaaoMik vah Apnao laxya pr ekaga`ica<a haokr Qyaana
koind`t kr rha qaa. prIxaa maoM ]sao pUrI saflata imalaI.
Ajau-na Apnao samaya ka na kovala sabasao baD,a yaaowa qaa¸ varna\ vah
ek kÉNaa Bara kma-yaaogaI BaI qaa. Bagavaana\ kRYNa nao gaIta ka &ana donao
ko ilae Ajau-na kao maaQyama caunaa.
hma saBaI kao Ajau-na ko pdicanhaoM pr calanaa caaihyao. gaIta kao
pZ,ao¸ baoTo¸ AaOr Ajau-na kI trh banaao. jaao BaI kama tuma krao¸ pUro mana sao
ekaga`ica<a haokr krao. gaIta ko kma-yaaoga ka yahI maUlamaM~ hO AaOr
tumharo hr kama maoM saflata ka yahI rhsya hO.
AQyaaya 2 ka saar : Bagavaana\ kRYNa nao Ajau-na ko maaQyama sao hmaoM
Aa%maa AaOr SarIr ko Antr kI iSaxaa dI. hma saSarIrI Aa%maa hOM.
Aa%maa Ajanmaa hO AaOr AivanaaSaI hO. saba SarIraoM maoM ek vahI Aa%maa
rhtI hO, maanavaIya AaOr AmaanavaIyaaoM mao.M [sa p`kar hma saba ek dUsaro sao
jauD,o hOM. saflata yaa Asaflata kI icanta ikyao ibanaa hmaoM ApnaI
yaaogyata ko Anausaar Apnaa k<a-vya pUra krnaa caaihyao. hmaoM ApnaI
AsaflataAaoM sao iSaxaa laonaI caaihyao AaOr AsaflataAaoM sao har na
maanakr Aagao baZ,naa caaihyao. pUNa- ³isqatp`&´ vyai> bananao ko ilae hmaoM
ApnaI kamanaaAaoM pr kabaU panaa ja,$rI hO.
AQyaaya tIna
kma-yaaoga, k<a-vyamaaga-
jaya : dadI maaи hmaoM ApnaI [cCaAaoM pr kabaU @yaaoM krnaa
caaihyaoÆ
dadI maaÐ : jaba [ind`yaaoM ko sauK ko ilae ga,lat vyavahar caunato hao¸ tao
tuma ]sako pirNaamaaoM kao BaI caunato hao [saIilae kao[- BaI kama sabako Balao
ko ilae ikyaa jaanaa caaihyao¸ ApnaI [cCaAaoM kao Saant krnao ko ilae
yaa vyai>gat laaBa ko ilae nahIM. kma-yaaoga ko AByaasa krnao vaalao kao
kma-yaaogaI khto hOM. kma-yaaogaI saovaa ka sahI maaga- caunata hO AaOr Apnao
kama kao pUjaa ka $p do dota hO. kma-yaaoga maoM kao[- BaI kama iksaI dUsaro
kama sao AiQak yaa kma mah<vapUNa- nahIM hO.
jaya : caacaa hir ipClao vaYa- Bagavaana\ kI Kaoja maoM Gar
CaoD,kr ek AaEama maoM calao gayao. @yaa Bagavaana\ kI Kaoja maoM hmaoM
Gar CaoD,naa pD,ta hOÆ
dadI maaÐ : nahIM¸ ibalkula nahIM. gaIta maoM Bagavaana\ kRYNa nao Bagavaana\ kI
p`aiPt ko ilae hmaoM Alaga¹Alaga rasto idKlaayao hOM. jaao maaga- tuma caunato
hao¸ vah tumharI vyai>gat p`kRit pr inaBa-r krta hO. saaQaarNat:
duinayaa maoM dao trh ko laaoga hOM. Antmau-KI,¸ AQyayanaSaIla AaOr baihmau-KI
yaa kma-SaIla. caacaa hir jaOsao Antmau-KI laaogaaoM ko ilae AaQyaai%mak &ana
ka maaga- sava-EaoYz hO. [sa maaga- ka AnausarNa krnao vaalao iksaI
AaQyaai%mak gauÉ kI SarNa maoM jaato hOM¸ ijanakI sahI doK¹roK maoM vao
vaOidk ga`nqaaoM ka AQyayana krto hOM. [sa maaga- maoM hma [sa &ana kI p`aiPt
krto hOM ik hma kaOna hOM AaOr hma kOsao sauK¹Saaint ka jaIvana ibata
sakto hOM.
jaya : @yaa Bagavaana\ kao samaJanao AaOr panao ko ilae hmaoM saba
Saas~¹ga`nqaaoM kao pZ,naa ja,$rI hOÆ
dadI maaÐ : hmaaro Qama- maoM Anaok Saas~¹ga`nqa hO.M caar vaod¸ ek saaO
Aaz ]pinaYad\¸ Azarh puraNa¸ ramaayaNa¸ mahaBaart¸ saU~¹ga`nqa AaOr
Anya bahut sao ga`nqa hOM. ]na saba ka AQyayana krnaa ek kizna kama
hO. iknyu Bagavaana\ kRYNa nao hmaaro jaananao yaaogya hr caIja, kao gaIta maoM kh
idyaa hO. gaIta maoM Aaja ko samaya ko ilae saBaI vaodaoM AaOr ]pinaYadaoM ka
saar ]plabQa hO.
jaya : caacaa purI iksaana hOM AaOr ]nakI kao[- Éica gaIta
pZ,nao maoM nahIM hO. vao khto hOM¸ gaIta bahut kizna hO AaOr ]nako jaOsao
saaQaarNa laaogaaoM ko ilae nahIM hO. tao ]nhoM Bagavaana\ kI p`aiPt kOsao
hao saktI hOÆ
dadI maaÐ : caacaa purI kao dUsara, kma-yaaoga ka maaga- ga`hNa krnaa
caaihyao. gaIta ko [sa AQyaaya maoM ]saka vaNa-na hO. yah k<a-vya yaa
inaYkama saovaa ka maaga- hO. yah maaga- AiQakaMSa laaogaaoM ko ilae AcCa hO¸
jaao pirvaar kao palanao ko ilae kizna pirEama krto hOM AaOr ijanako
pasa Saas~aoM kao pZ,nao ko ilae samaya nahIM hO¸ na ]namaoM Éica. [sa maaga- pr
calanao vaalaaoM ko ilae Gar CaoD,kr iksaI AaEama maoM jaanaa ja,$rI nahIM. vao
Apnao svaaqa- Baro ]_oSyaaoM ka %yaaga kr ko samaaja ko baRh<ar Balao ko
ilae kama krto hOM¸ kovala Apnao ilae nahIM.
jaya : laoikna Agar laaoga Apnao svaaqa- Baro ]_oSyaaoM ko ilae
kama kroMgao¸ tao vao AiQak pirEama kroMgao¸ hOM na dadI maaM^.
dadI maaÐ : yah tao saca hO ik yaid laaoga Apnao svaaqa- Baro laaBa ko
ilae kama kroMgao¸ tao AiQak kmaa sakoMgao¸ ikntu eosaa krnao sao ]nhoM
sqaayaI sauK AaOr Saaint nahIM imalaogaI. kovala vao hI laaoga jaao sabako Balao
ko ilae ina:svaaqa- Baava sao Apnaa k<a-vya pUra kroMgao¸ saccaI Saaint AaOr
santaoYa payaoMgao.
jaya : yaid laaoga Apnao vyai>gat laaBa ko ilae kama nahIM
kroMgao¸ tao @yaa vao tba BaI Sai>Bar kama kroMgao AaOr AalasaI nahIM
hao jaayaoMgaoÆ
dadI maaÐ : saccaa kma-yaaogaI vyai>gat laaBa ko ibanaa BaI pirEama
krta hO. kovala A&anaI hI maa~ vyai>gat laaBa ko ilae kama krto
hOM. duinayaa sahja $p sao [saIilae cala rhI hO ik laaoga Apnaa k<a-vya
pUra krto hOM. maata¹ipta pirvaar ko paoYaNa ko ilae pirEama krto hOM
AaOr baccao Apnao ihssao ka
kama. kao[- BaI hr samaya inaiYËya yaa inazllaa nahIM rh sakta.
AiQakaMSa laaoga iksaI na iksaI kama maoM lagao hI rhto hOM AaOr yaqaaSai>
kama krto hOM. saRiYTkta- ba`*maa nao maanava kao ApnaI phlaI iSaxaa dI¸
jaba ]nhaoMnao kha¸ tuma saba p`gait krao¸ flaao¹fUlaao. ek dUsaro kI
sahayata krto hue AaOr sahI $p maoM Apnao k<a-vya ka palana krto
hue.
jaya : yaid kovala Apnao hI laaBa ko ilae pirEama kroM¸ tao
@yaa haogaaÆ
dadI maaÐ : tao vao pap kroMgao. jaya¸ dUsaraoM pr Apnao kama ko Asar
ka Qyaana na krko svaaqa-vaSa kama krnaa galat hO. Bagavaana\ kRYNa nao
eosao laaogaaoM kao caaor¸ baokar AaOr papI kha hO
³gaIta 3.12¹13´. hmaoM kBaI BaI kovala Apnao Apnao ilae jaInaa AaOr
kama krnaa nahIM caaihyao. hmaoM ek¹dUsaro kI sahayata AaOr saovaa krnaI
caaihyao.
jaya : jaao vyai> Bagavaana\ ba`*maa kI iSaxaa pr calata hO AaOr
samaaja kI Balaa[- ko ilae kama krta hO¸ ]sao @yaa laaBa haota hOÆ
dadI maaÐ : eosao vyai> kao [sa jaIvana maoM Saaint AaOr saflata imalatI
hO¸ [-Svar kI p`aiPt haotI hO AaOr pRqvaI pr ifr ]saka janma nahIM
haota.
AQyaaya 3 maoM ijasa ina:svaaqa- saovaa ko baaro maoM ivacaar ikyaa gayaa hO¸
vah jaIvana maoM kOsaa Ad\Baut kama krtI hO¸ [sakao batanao maoM hmaaro samaya
kI ek saccaI khanaI hO.

3. sar AlaO@jaO,NDr FlaOimaMga

ek idna ska^TlaOND ko ek ga,rIba iksaana FlaOimaMga nao¸ Apnao
pirvaar kao palanao ko ilae Apnaa raoja, ka kama krto samaya sahayata
ko ilae iksaI kI caIK, saunaI. yah caIK, pD,aOsa ko ek dladla sao Aa
rhI qaI. Apnaa kama CaoD,kr vah iksaana dladla kI Aaor Baagaa. vahaM^
kmar tk dladla maoM DUbaa ek AatMikt laD,ka Apnao kao mau> krnao
ko ilae caIK, rha qaa¸ haqa pOr pIT rha qaa. iksaana FlaOimaMga nao laD,ko
kao ]sa Bayaanak AaOr Ëimak maaOt sao bacaayaa.
Agalao idna¸ ]sa ska^TlaONDvaasaI ko saaQaarNa Gar ko saamanao ek
Bavya GaaoD,agaaD,I ÉkI. sauÉicapUNa- vas~ phnao ek ek kulaIna vyai>
]samaoM sao naIcao ]tra. Apnaa pircaya ]sanao ]sa baccao ko ipta ko $p maoM
idyaa ijasao iksaana FlaOimaMga nao bacaayaa qaa.
]sa kulaIna vyai> nao kha¸ “maOM Aapkao Qanyavaad donaa caahta hUÐ
AaOr purskar $p maoM kuC donaa BaI. Aapnao maoro baoTo kI jaana bacaa[- hO.”
 “maOMnao jaao ikyaa hO¸ ]sako ilae mauJao kao[- maUlya nahIM caaihyao¸ maOM
kuC nahIM lao sakta.” ska^TlaOND ko iksaana nao ]saka dana AsvaIkar
krto hue kha.
]saI samaya iksaana ka Apnaa baoTa ]sa JaaOMpD,o sao baahr inaklakr
drvaajao pr Aayaa.
“yah Aapka baoTa hOÆ” kulaIna vyai> nao pUCa.
“haи” iksaana nao gava- sao ]<ar idyaa.
“tao maOM Aapko saaqa ek saaOda k$Ðgaa. mauJao [sa laD,ko kao ]saI
str kI iSaxaa idlaanao kI Anaumait doM¸ jaao maoro Apnao baoTo kao imalaogaI.
yaid [sa laD,ko maoM Apnao ipta jaOsaa kao[- BaI gauNa huAa¸ tao vah
inassandoh baD,a haokr eosaa AadmaI banaogaa¸ ijasa pr hma daonaaoM gava- kr
sakoM.”
AaOr ]sanao vaOsaa hI ikyaa. iksaana FlaOimaMga ko baoTo nao savaao-<ama
skUlaaoM maoM iSaxaa pa[- AaOr samaya Aanao pr landna ko saONT maOrI ha^ispTla
maOiDkla skUla sao ]paiQa pa[- AaOr ivaSvaBar maoM pOnsailana ko AaivaYk<aa-
sar AlaO@ja,ONDr FlaOimaMga ko naama sao p`isaw hue.
barsaaoM baad ]sa kulaIna ipta ka vahI baoTa¸ ijasao dladla sao
bacaayaa gayaa qaa¸ namaaoinayaa ka iSakar huAa AaOr [sa samaya ]sakI jaana
iksanao bacaa[-Æ pOnsailana nao.
]sa kulaIna vyai> ka naama qaa--laa^D- roNDaolf caica-la.
]sako baoTo ka naamaÆ saup`isaw sar ivansTna caica-la.
iksaI nao kha¸ jaao caËvaat jaata hO¸ vahI GaUmakr Aata hO. kma-
ka yah saava-BaaOimak inayama hO. karNa AaOr kaya- ka isawant. iksaI
dUsaro kao sapnao kao pUra krnao maoM sahayata krao¸ prmaa%maa kI kRpa sao
tumhara sapnaa BaI pUra haogaa.
jaya : dadI maaи kRpyaa mauJao saccao kma-yaaoigayaaoM ko kuC AaOr
]dahrNa doM.
dadI maaÐ : tumanao ramaayaNa kI khanaI tao pZ,I hO. Bagavaana\ rama ko
sasaur janakpur ko rajaa janak qao. ]nhaoMnao Bagavaana\ kao payaa--ApnaI
p`jaa kI saovaa Apnao baccaaoM kI trh krko¸ ina:svaaqa- Baava sao AaOr
Apnao kma- ko pirNaamaaoM ko p`it kao[- maaoh na rKkr. ]nhaoMnao Apnao k<a-
vya ka palana Bagavaana\ kI pUjaa ko $p maoM ikyaa. ibanaa svaaqa- Baro
]_oSya ko k<a-vya¹Baava sao ikyaa gayaa kma- Bagavaana\ kI pUjaa haota hO
@yaaoMik vah ivaSva kao calaanao maoM Bagavaana\ kI madd krta hO.
maha%maa gaaM^QaI ek saccao kma-yaaogaI qao¸ ijanhaoMnao ibanaa iksaI
vyai>gat laaBa ko ilae¸ samaaja kI Balaa[- maa~ ko ilae saaro jaIvana
ina:svaaqa- Baava sao kama ikyaa. ]nhaoMnao ivaSva ko Anya naotaAaoM ko
AnaukrNa krnao ko ilae ]dahrNa p`stut ikyaa. [sa p`kar ko ina:svaaqa-
vyai>yaaoM ko Anaok Anya ]dahrNa hO.M
jaya : @yaa hmaaro naotaAaoM kao [saI trh kama krnaa
caaihyaoÆ
dadI maaÐ : haM^¸ ek saccaa kma-yaaogaI Apnao vyai>gat ]dahrNa sao hmaoM
idKata hO ik iksa p`kar kma-yaaoga ko maaga- pr calakr ina:svaaqa-
jaIvana ijayaa jaayao AaOr Bagavaana\ kI p`aiPt kI jaayao.
jaya : yaid maOM kma-yaaogaI bananaa caahUи tao mauJao @yaa krnaa
haogaaÆ
dadI maaÐ : kma-yaaoga ko ilae ina:svaaqa- Baava sao¸ Apnao kma- ko flaaoM
ko p`it maaoh ko ibanaa Sai>Bar Apnao k<a-vya ka palana ja,$rI hO. kma-
yaaogaI saflata AaOr ivaflata daonaaoM maoM Saant rhta hO¸ ]sakI iksaI
vyai>¸ sqaana¸ pdaqa- Aqavaa kama ko p`it Éica yaa AÉica nahIM haotI.
maanavata kI Balaa[- ko ilae ina:svaaqa- saovaa ko $p maoM ikyaa gayaa kma-
iksaI p`kar ka AcCa yaa baura kma-¹banQana pOda nahIM krta AaOr
Bagavaana\ kI idSaa ,maoM lao jaata hO.
jaya : iksaI vyai>gat laaBa kI [cCa ko ibanaa kama krnaa
tao bahut kizna haogaa. dadI maaи hma eosaa iksa p`kar kr sakto
hOMÆ
dadI maaÐ : jaao laaoga AaQyaai%mak dRiYT sao A&anaI hOM¸ vao Apnao ilae
hI kama krto hOM. A&anaI laaoga Apnao pirEama ko pirNaamaaoM ka sauK
Baaoganao ko ilae kama krto hOM AaOr ]sako p`it ]naka maaoh hao jaata hO
@yaaoMik vao samaJato hOM ik vao hI k<aa- hO.M ]nhoM [sa baat ka AaBaasa nahIM
haota ik saara kma- Bagavaana\ ko Wara hmaoM dI ga[- Sai> ko Wara ikyaa
jaata hO. ]sa Sai> sao Apnaa k<a-vya krko AaOr bauiw sao sahI va galat
kama- ko baIca maoM caunaava krko hma Apnao kmaao-M ko p`it ]<ardayaI hao
jaato hOM. laaoga galat kama krto hOM @yaaoMik vao ApnaI bauiw ka ]pyaaoga
nahIM krto AaOr yah nahIM saaocato ik ]nako kmaao-M ko pirNaamaaoM ka dUsaraoM
pr @yaa p`Baava pD, rha hO.
&anaI laaoga ApnaI kao[- BaI svaaqa-pUNa- [cCa na rKto hue Apnao
saaro kmaao-M kao Bagavaana\ kao Ap-Na kr doto hOM. A&anaI maa~ ApnaI
vyai>gat [cCaAaoM kI pUit- ko ilae.³gaIta 3.25´
jaya : @yaa maoro jaOsaa saaQaarNa vyai> vah kr sakta hO jaao
rajaa janak AaOr maha%maa gaaM^QaI jaOsao mahana\ puÉYaaoM nao ikyaaÆ
dadI maaÐ : qaaoD,o sao p`yaasa sao kao[- BaI vyai> kma-yaaoga ko maaga- ka
AnausarNa kr sakta hO. jaao BaI kama tuma kr rho hao¸ ]sao samaaja kao
ApnaI BaoMT samaJaao. yaid tuma ek ivaVaqaI- hao¸ tao tumhara k<a-vya hO
skUla jaanaa¸ vahaÐ sao imalao kama kao Gar pr krnaa¸ Apnao maata¹ipta¸
AQyaapk AaOr Anya gauÉjanaaoM ka sammaana krnaa AaOr Apnao Baa[-
¹baihnaaoM¸ ima~aoM tqaa sahpaizyaaoM kI sahayata krnaa. ivaVaqaI- kala maoM
Apnao kao AcCI iSaxaa pakr AcCo AaOr laaBadayak naagairk bananao kI
tOyaarI krao.
jaya : iSaxaa samaaPt kr mauJao iksa p`kar ka kama krnaa
caaihyao¸ dadI maaM^.
dadI maaÐ : vahI kama krao¸ jaao tumhoM psand hO AaOr ijasao tuma AcCI
trh kr sakto hao. vah tumharI p`kRit ko AnaukUla haonaa caaihyao ³gaIta
3.35¸ 18.47´. yaid tuma eosaa kama caunato hao¸ ijasamaoM tumhara mana
nahIM hO yaa ijasako ilae tumharo pasa svaaBaaivak yaaogyata nahIM hO¸ tao
tumharI saflata ko Avasar saIimat haoMgao. tumhoM maalaUma hO ik kaOna saa
kama tuma sabasao AcCI trh kr sakto hao. vah haonao ka p`ya%na krnaa¸
jaao tuma nahIM hao Asaflata AaOr du:K ka sabasao baD,a karNa hO.
jaya : pr @yaa mauJao AcCa kama Z,UM^Z,nao ka p`ya%na nahIM krnaa
caaihyao¸ jaOsao [MjaIinayarI¸ AQyaapna yaa sarkarI naaOkrIÆ
dadI maaÐ : eosaa kao[- kama nahIM jaao AcCa hao yaa baura. samaaja kao
calaanao ko ilae saba p`kar ko kima-yaaoM kI ja,$rt hO. kuC kama krnao sao
AcCI AamadnaI haotI hO. pr }ÐcaI Aaya vaalao kama p`aya: AiQak
kizna AaOr tnaava Baro haoto hOM¸ yaid ]nhoM krnao kI yaaogyata tumamaoM nahIM
hO. yaid tumharI yaaogyata kma Aaya vaalao kama ko ilae hO¸ tao saada
jaIvana ibataAao AaOr AnaavaSyak caIja,aoM sao bacaao. saado jaIvana ka Aqa-
hO A%yaiQak BaaOitk pdaqaao-M kI [cCa na krnaa. jaIvana kI prma
AavaSyaktaAaoM tk Apnao kao saIimat krao. ApnaI [cCaAaoM pr kabaU
paAao. Bagavaana\ bauw nao kha hO: svaaqa-BarI [cCa saBaI papaoM AaOr du:K
ka karNa hO.
jaya : @yaa svaaqa-pUNa- [cCaAaoM ko karNa hI laaoga bauro kama
krto hOMÆ
dadI maaР: haи jaya. hmaarI sauK ko ilae svaaqa-pUNa- [cCa hI saba
papaoM ka karNa hO. yaid hma ApnaI [cCaAaoM pr inayan~Na nahIM rKto¸
tao hmaarI [cCaeÐ hma pr Ca jaayaoMgaI. hma ApnaI hI [cCaAaoM ko
iSakar hao jaayaoMgao. ApnaI ja,$rtaoM pr AMkuSa rKao¸ @yaaoMik ijasakI
tumhoM [cCa hO¸ vah [cCa BaI tumakao vaSa maoM krnaa caahtI hO.
jaya : tao @yaa saBaI [cCaeÐ baurI hOMÆ
dadI maaÐ : nahIM¸ saba [cCaeM^ baurI nahIM hOM. dUsaraoM kI saovaa krnao kI
[cCa ]da<a [cCa hO. BaaogaaoM ko Aanand kI [cCa baurI hO @yaaoMik vah
pappUNa- AaOr gaOr kanaUnaI iËyaaAaoM kI Aaor lao jaatI hO AaOr laaoBa pOda
krtI hO. AaOr yaid jaao tuma caahto hao¸ vah nahIM imalata¸ tao tumhoM ËaoQa
Aata hO. AaOr jaba laaogaaoM kao ËaoQa Aata hO¸ tao vao duYkma- krto hOM.
jaya : BaaogaaoM ko p`it ApnaI [cCa pr hma kOsao kabaU pa sakto hOMÆ
dadI maaM^ : ek rasta tao gaIta maoM idyao &ana ka AaOr icantna¹Sai>
ka hO. [sasao phlao ik tuma ApnaI [cCa sao ³]%pnna´ kama krao¸ ]sa
kama ko pirNaamaaoM kao saaocaao. [cCaeM^ mana maoM pOda haotI hOM AaOr vahIM
rhtI hOM. bauiw AaOr tk-Sai> ko Wara tuma mana kao vaSa maoM kr sakto
hao.
 jaba tuma yauvaa haoto hao¸ tumhara mana gaMda hao jaata hO¸ vaOsao hI jaOsao
barsaat maoM talaaba ka panaI kIcaD,¹Bara hao jaata hO. yaid tumharI bauiw
tumharo mana kao kabaU maoM nahIM rKtI¸ tao tumhara mana [ind`ya¹sauK¹BaaogaaoM
kI Aaor Baagata hO. [sailayao QaUma`pana¸ Saraba¸ naSaIlao pdaqa- AaOr Anya
baurI AadtaoM jaOsao [ind`ya¹sauK¹BaaogaaoM sao Apnao mana kao gaMda na haonao ko
ilae Apnao jaIvana maoM }Ðcao AadSa- pOda krao. baurI AadtaoM sao CuTkara
panaa kizna hO¸ [sailayao ]nasao Sau$ sao hI bacaao. AcCI saMgait maoM rhao¸
AcCI iktabaoM pZ,ao¸ bauro laaogaaoM sao bacaao AaOr Apnao kamaaoM ko dIGa-kalaIna
pirNaama ko baaro maoM saaocaao.
jaya : caUÐik hmaoM AcCo¹bauro ka &ana hO¸ dadI maaи tao hma bauro
galat kamaaoM ko krnao sao sahja hI baca @yaaoM nahIM saktoÆ
dadI maaM^ : yaid hma Apnao mana kao kabaU maoM nahIM rKto¸ tao hmaara mana
hmaarI [cCa¹Sai> kao kmaja,aor krnao kI kaoiSaSa krogaa AaOr hmaoM
[ind`ya¹sauK¹BaaogaaoM kI Aaor lao jaayaogaa. hmaoM Apnao mana pr inagaranaI
rKnaI pD,ogaI AaOr ]sao sahI maaga- pr rKnaa pD,ogaa.
AQyaaya 3 ka saar-- Bagavaana\ kRYNa jaIvana maoM Saaint AaOr sauK
panao ko ilae dao p`mauK maagaao-M ka ]llaoK krto hOM. maaga- ka cayana vyai>
pr inaBa-r krta hO. AiQakaMSa laaogaaoM ko ilae kma-yaaoga ka maaga- ¹
ina:svaaqa- saovaa ka maaga- Apnaanaa¸ ]sa pr calanaa sahja hO. ba`*maa kI
phlaI iSaxaa hO : ek¹dUsaro kI sahayata krao. yah samaaja kao saucaaÉ
$p sao calaatI hO AaOr p`gait kI Aaor lao jaatI hO. ApnaI yaaogyata ko
Anausaar hmaoM Apnao k<a-vya ka pUra palana krnaa caaihyao. ApnaI p`kRit
ko Anausaar hmaoM Apnaa kama caunanaa caaihyao kao[- kama CaoTa nahIM hO.
mah<vapUNa- baat yah hO ik tuma @yaa krto hao¸ bailk yah hO ik kOsao
krto hao. Ant maoM Bagavaana\ kRYNa hmaoM batato hOM ik hmaoM BaaogaaoM kI Aaor
lao jaanao vaalaI ApnaI [cCa pr kabaU panaa caaihyao. sauK¹Baaoga kI Aaor
lao jaanao vaalaI AinayaMi~t [cCaeÐ hmaoM jaIvana maoM AsaflataAaoM AaOr
du:KaoM kI Aaor lao jaatI hOM. kama krnao sao phlao hmaoM ]sako pirNaamaaoM ko
baaro maoM saaocanaa caaihyao. hr p`kar sao hmaoM kusaMgait sao bacanaa caaihyao.
AQyaaya caar
&ana¹sanyaasa¹maaga-

jaya : gaIta maoM yauwxao~ maoM baaolao hue kqana ka ivavarNa hO. pr
dadI maaM^¸ gaIta kao ilaKa iksanao qaaÆ
dadI maaÐ : gaIta kI iSaxaaeÐ bahut puranaI hOM. sabasao phlao vao saRiYT ko
AarmBa maoM Bagavaana\ EaIkRYNa nao saUya-¹dovata kao dI qaIM. baad maoM vao Kao ga[-
M. vat-maana maoM jaao gaIta ka sva$p hO¸ vah lagaBaga 5¸100 vaYa- phlao
Bagavaana\ kRYNa Wara Ajau-na kao dI ga[- iSaxaa hO.
jaya: tao @yaa Bagavaana\ kRYNa hI gaIta ko laoKk hOMÆ
dadI maaР: haи Bagavaana\ kRYNa gaIta ko laoKk hOM. laoikna ?iYa vyaasa nao
[sao saMkilat ikyaa hO. ]nhaoMnao hI vaodaoM kao saMpaidt ikyaa hO. ?iYa
vyaasa maoM BaUtkala AaOr BaivaYya kI GaTnaaAaoM kao punasma-rNa krnao kI
Sai> qaI. ikntu vao ek saaqa hI Bagavaana\ kRYNa Wara yauwxao~ maoM khI
ga[- gaIta ka punasma-rNa AaOr laoKna nahIM kr sakto qao. ]nhoM gaIta kao
ilaKnao ko ilae ek sahayak kI ja,$rt qaI. &ana/ivavaok ko dovata EaI
gaNaoSa jaI nao ilaKnao ko ilae ]nhoM ApnaI saovaa Aip-t kI.
gaIta kao saMskRt maoM pUrI vyaa#yaa ko saaqa mahana\ gauÉ Aaid
SaMkracaaya- nao 800 [-saa saMvat\ maoM AnaUidt ikyaa.
jaya: EaIkRYNa [tnao mah<vapUNa- @yaaoM hOMÆ
dadI maaÐ: Bagavaana\ kRYNa prmaa%maa ko AazvaoM Avatar maanao jaato hOM.
prmaa%maa [sa QartI pr samaya–samaya pr ivaiBanna $paoM maoM Avatirt haoto
hOM¸ jaba AQama- AaOr pap kI Sai>yaaÐ ivaSva¹Saaint kao BaMga krko
ivanaaSa ka p`ya%na krtI hOM. Bagavaana\ tba saba caIja,aoM kao zIk krnao ko
ilae Avatar laoto hOM. vao maanavajaait kI madd ko ilae masaIhaoM AaOr
iSaxakaoM kao BaI Baojato hOM. ]naka janma AaOr ]nako kaya- dOvaIya haoto hOM
AaOr hr Avatar ka ek ]_oSya haota hO. EaImad\Baagavatma\ ³Aqavaa
Baagavat puraNa´ maoM Bagavaana\ ko saBaI dsa AvataraoM ka ivaSad ivavarNa
hO. Bagavaana\ bauw¸ maUsaa¸ [-saa¸ mauhmmad AaOr Anya ?iYa¹sant BaI Bagavaana\
ko CaoTo¹maaoTo Avatar samaJao jaato hOM. kilayauga ko naama sao jaanao jaanao
vaalao vat-maana kilayauga ko baad saudUr BaivaYya maoM kilk ka Avatar
haogaa.
jaya: @yaa Bagavaana\ kRYNa hmaoM vah saba doMgao¸ jaao hma p`aqa-naa yaa pUjaa
maoM caahoMgaoÆ
dadI maaÐ : haи Bagavaana\ kRYNa vah doMgao¸ jaao tuma caahaogao ³gaIta
4.11´¸ jaOsao tumharo AQyayana maoM saflata¸ yaid tuma inaYza AaOr ivaSvaasa
ko saaqa ]nakI pUjaa kraogao. laaoga Bagavaana\ kI pUjaa AaOr p`aqa-naa
Bagavaana\ ko iksaI BaI $p AaOr naama ka p`yaaoga krto hue kr sakto hOM.
Bagavaana\ ko $p kao dovamaUit- kha gayaa hO. laaoga ibanaa dovamaUit- kI
sahayata ko BaI Bagavaana\ kI pUjaa kr sakto hO.M
jaya : pr @yaa hmaoM tba BaI pZ,a[- krnaI pD,ogaI¸ yaid hma
prIxaaAaoM maoM AcCI saflata caahto hOMÆ
dadI maaР: haи tumhoM pirEama tao krnaa hI caaihyao. Sai>Bar kama
krao AaOr ifr p`aqa-naa. Bagavaana\ tumharo ilae pirEama nahIM kroMgao. tumhoM
Apnaa kama svayaM hI krnaa pD,ogaa. tumhara kama svaaqa-pUNa- [cCaAaoM sao
mau> haonaa caaihyao AaOr tumhoM iksaI kao haina nahIM phuM^caanaI caaihyao. tba
tumhoM kma- ka kao[- banQana nahIM haogaa.
jaya : kma- @yaa hO¸ dadI maaÐÆ
dadI maaÐ : kma- saMskRt ka Sabd hO. [saka Aqa- hO kama yaa iËyaa.
[saka Aqa- kama ka fla yaa pirNaama BaI hO. hr kama ka ek fla
haota hO¸ ]sao kma- khto hO.M vah AcCa BaI hao sakta hO AaOr baura BaI.
yaid hma flaaoM kao svayaM Baaoganao ko ilae hI Apnaa kama krto hOM¸ tao hma
]na flaaoM ko ilae ]<ardayaI hOM. yaid hmaaro kama sao iksaI kao haina
phuÐcatI hO¸ tao hma bauro kma- kmaato hOM. ]sao pap kha jaata hO. ]sako
ilae hmaoM nark ka du:K Baaoganaa pD,ogaa. yaid hma dUsaraoM ka Balaa krto
hOM¸ tao hma AcCo kma- kmaato hOM AaOr ]saka purskar hmaoM svaga- kI yaa~a
ko $p maoM imalata hO.
hmaaro Apnao kma- hI hmaaro kamaaoM ko pirNaamaaoM ko karNa sauK yaa
du:K Baaoganao ko ilae hmaaro punaja-nma ko ilae ]<ardayaI hOM. kma- AcCo
yaa bauro kamaaoM ko $p maoM baOMk maoM Qana jamaa krnao kI trh hO. jaba hmaaro
kma- pUro samaaPt hao jaato hOM¸ tao hma punaja-nma nahIM laoto. janma¹marNa ko
caË sao CuTkara panao kao hI maaoxa kha gayaa hO. ]saI kao inavaa-Na yaa
maui> BaI khto hOM. maui> maoM hma Bagavaana\ ko saaqa ek hao jaato hOM.
jaya : samaaja maoM rhkr kama krto hue hma kma- sao kOsao baca
sakto hOMÆ
dadI maaÐ : kma- na kmaanao ka sabasao AcCa rasta hO-- kovala Apnao
ilae hI kuC na krnaa¸ jaao krnaa¸ samaaja kI Balaa[- ko ilae krnaa.
sada [sa baat ka Qyaana rKao ik maaÐ p`kRit hI saba kuC krtI hO¸ hma
iksaI BaI kama ko vaastivak k<aa- nahIM hOM. yaid hmaoM [sa baat maoM dRZ,
ivaSvaasa hO AaOr hma Bagavaana\ ko saovak ko $p maoM kama krto hOM¸ tao hma
kao[- nayao kma- nahIM kmaayaoMgao AaOr Aa%ma¹&ana sao hmaaro saba puranao kma-
imaT jaayaoMgao. kma- ko samaaPt hao jaanao pr hma mau> hao jaato hO.M Bagavaana\
ko saaqa imala jaanao ka yah Z,Mga inaYkama kma- yaa kma-yaaoga ka maaga-
khlaata hO.
jaya : Apnao ipClao janmaaoM ko kma- sao hmaoM kOsao CuTkara
imalata hOÆ
dadI maaÐ : bahut AcCa p`Sna pUCa tumanao. Aa%maa ³Aqavaa prmaa%maa´
ka saccaa &ana Aaga kI trh kama krta hO. hmaaro ipClao janmaaoM ko
saBaI kma- kao jalaa dota hO ³gaIta 4.37´. inaYkama (ina:svaaqa- saovaa)
yaa kma-yaaoga Aa%ma&ana panao ko ilae vyai> kao tOyaar krta hO. samaya
Aanao pr kma-yaaogaI svayaM hI Aa%ma&ana pa laota hO ³gaIta 4.38´. ijasao
Aa%maa (prmaa%maa) ka &ana sahI $p maoM imala jaata hO¸ vah Aa%ma¹bauw
yaa prmaa%ma¹&anaI vyai> khlaata hO.
jaya : dadI maaи @yaa maaoxa panao ko ilae AaOr BaI maaga- hOMÆ
dadI maaÐ : haи jaya¸ p`Bau tk phuÐcanao ko ³Anya´ iBanna¹iBanna ]paya
yaa maaga- hOM. ]na ]payaaoM kao ³AaQyaai%mak´ saaQanaa kha jaata hO.
samaaja ko ilae laaBakarI kao[- BaI kma- ya& BaI kha jaata hO.
Alaga¹Alaga trh ko ya& hOM--³1´AcCo kama ko ilae idyaa gayaa dana¸
³2´Qyaana¸ pUjaa yaa yaaogaaByaasa¸ ³3´prmaa%maa ka &ana panao ko ilae
Qaaima-k ga`nqaaoM ka AQyayana¸ AaOr ³4´mana tqaa Anya paÐca [ind`yaaoM ko
}pr inayaM~Na.³gaIta 4.28´
 jaao BaI vyai> [na ya&aoM maoM sao kao[- BaI ya& inaYza sao krto hOM¸ p`Bau
]nasao p`sanna haoto hOM AaOr ]sao prmaa%maa tk phuÐcanao ko ilae Aa%ma&ana
ka dana doto hOM. eosaa vyai> sauKI AaOr Saant haota hO.³gaIta 4.39´
jaya : ]nako baaro maoM Aapka @yaa ivacaar hO jaao raoja, iksaI
dOvaI maUit- kI ]pasanaa krto hOMÆ @yaa ]nhoM BaI prmaa%maa kI p`aiPt
haotI hOÆ
dadI maaÐ : haи jaao pUro ivaSvaasa sao dOvaI maUit- kI ]pasanaa krto hOM¸
]nhoM BaI mana¹vaaMiCt fla p`aPt haota hO³gaIta 4.11¹12´. AiQakaMSa
ihndU ApnaI [cCaAaoM kI pUit- ko ilae prmaa%maa kI pUjaa ApnaI caunaI
hu[- ek dOvaI maUit- ko $p maoM krto hOM. yah maaga- pUjaa yaa p`aqa-naa ka
maaga- khlaata hO. mahaBaart maoM ek inaYz kma-yaaogaI AaOr AadSa-
ivaVaqaI- kI kqaa hO¸ ijasanao Apnao gauÉ kI pUjaa krko mana¹vaaiHCt
fla p`aPt ikyaa.

4. eklavya, ek AadSa- Ca~

gauÉ d`aoNaacaaya- ³yaa d`aoNa´ iptamah BaIYma Wara inayau> saBaI
kaOrvaaoM AaOr paNDva Baa[yaaoM kao Sas~ivaVa isaKanao vaalao gauÉ qao. ]nako
naIcao Anya rajakumaaraoM nao BaI Sas~ivaVa kI iSaxaa pa[- qaI. d`aoNa Ajau-na
sao ApnaI vyai>gat saovaa AaOr Bai> ko ilae bahut p`sanna qao. ]nhaoMnao
Ajau-na sao vaayada ikyaa qaa¸ “maOM tumhoM ivaSva ka sava-EaoYz QanauQa-r bananao
ko ilae p`iSaxaNa dUÐgaa.”
ek idna ek bahut hI sauSaIla laD,ka¸ ijasaka naama eklavya qaa¸
inakT ko ek gaaÐva sao d`aoNa ko pasa Aayaa. vah ]nasao Qanauiva-Va kI
iSaxaa panaa caahta qaa. ]sanao ApnaI maaM^ sao mahana\ QanauSaa-s~I d`aoNaacaaya-
ko baaro maoM saunaa qaa¸ jaao ?iYa BaarWaja ko pu~ AaOr prSaurama ?iYa ko
iSaYya qao.
eklavya inaYaad samaaja ka ek vanavaasaI laD,ka qaa. ]sa yauga maoM
³AaOr Aaja BaI´ eosao samaudaya saamaaijak dRiYT sao inamna samaJao jaato qao.
d`aoNa [sa baat ko p`it icaintt qao ik vao rajakumaaraoM ko saaqa ek
vanavaasaI laD,ko kao kOsao iSaxaa doM. [sailae ]nhaoMnao inaScaya ikyaa ik vao
]sao vahaÐ nahIM rKoMgao. ]nhaoMnao ]sasao kha¸ “baoT¸o maoro ilae tumhoM iSaxaa
donaa bahut kizna haogaa. pr tuma ek janmajaat QanauQa-r hao. vana maoM
jaaAao AaOr mana lagaakr AByaasa krao. tuma BaI maoro iSaYya hao. Bagavaana\
kro¸ tuma ApnaI [cCa ko AnaukUla safla QanauQa-r banaao.”
d`aoNa ko Sabd eklavya ko ilae mahana\ AaSaIvaa-d qao. ]sanao ]nakI
ivavaSata samaJaI AaOr ]sao pUra ivaSvaasa qaa ik gauÉ kI sad\BaavanaaeÐ
]sako saaqa qaIM. ]sanao d`aoNaacaaya- kI ek ima+I kI p`itmaa banaa[-¸ ]sao
ek AcCo sqaana pr p`itiYzt ikyaa AaOr Aadr ko saaqa fla¹fUla
Aaid kI BaoMT ko saaqa ]nakI pUjaa krnaa Sau$ kr idyaa. ]sanao Apnao
gauÉ kI p`itmaa kI p`itidna ]pasanaa kI AaOr gauÉ kI Anaupisqait maoM
Qanauiva-Va ka AByaasa ikyaa. vah Qanauiva-Va maoM inapuNa hao gayaa.
eklavya raoja, saubah ]zta¸ nahata AaOr gauÉ kI p`itmaa kI pUjaa
krta. ]sao gauÉ ko Sabd¸ kma- AaOr p`iSaxaNa ko trIkaoM maoM baohd inaYza
qaI¸ jaao ]sanao d`aoNa ko AaEama maoM doKo¹saunao qao. ]sanao inaYzapUva-k gauÉ ko
inado-SaaoM ka palana ikyaa AaOr Qanauiva-Va ka AByaasa krta rha.
jahaÐ ek Aaor Ajau-na nao p`%yaxa gauÉ d`aoNa sao iSaxaa pakr Qanauiva-
Va maoM inapuNata p`aPt kI¸ vahIM eklavya nao ]saI ko samaana p`BaavaSaalaI
yaaogyata dUr rhkr gauÉ kI pUjaa krko pa[-. yaid vah iksaI ivaSaoYa
tknaIk maoM safla na haota¸ tao vah gauÉ d`aoNa kI p`itmaa ko pasa
daOD,ta¸ ]sako saamanao ApnaI samasyaa rKta¸ Qyaanamagna haokr Apnao
maistYk maoM hla panao tk p`tIxaa krta AaOr Aagao AByaasa krta.
eklavya kI kqaa isaw krtI hO ik yaid iksaI maoM pUra ivaSvaasa
hO AaOr vah inaYzapUva-k Apnao Qyaoya kI p`aiPt ko ilae kama krta hO¸
tao vah kuC BaI pa sakta hO.
kaOrva AaOr paNDva rajakumaar ek baar vana maoM iSakar Kolanao ko
ilae gayao. ]naka inado-Sak ku<aa ]nako Aagao¹Aagao Baaga rha qaa.
SyaamavaNa- ka yauvak Saor kI Kala phnao¸ saIipyaaoM kI maalaa phnao
eklavya Apnao AByaasa maoM lagaa qaa. ]sako pasa Aanao pr ku<aa BaaOMknao
lagaa. Saayad ApnaI inapuNata dSaa-nao ko ilae eklavya nao saat baaNa
ek¹ek kr BaaOMkto hue ku<ao kI Aaor calaayao. ]sako baaNaaoM sao ku<ao
ka mauÐh Bar gayaa. ku<aa vaaipsa rajakumaaraoM ko pasa Baagaa Aayaa¸ ijanhoM
Qanauiva-Va kI eosaI inapuNata doKkr bahut AaScaya- huAa. vao saaocanao lagao¸
eosaa QanauQa-r kaOna hao sakta hOÆ
Ajau-na yah doKkr na kovala AaScaya-caikt hao gayaa¸ varna\ vah
icanta sao BaI Bar gayaa. ]sakI kamanaa qaI ik vah ivaSvaBar maoM sava-EaoYz
QanauQa-r ko $p maoM jaanaa jaayao.
rajakumaar QanauQa-r kI Kaoja maoM gayao¸ ijasanao [tnao kma samaya maoM
]nako ku<ao pr [tnao baaNa calaayao. ]nhoM eklavya imala gayaa.
Ajau-na nao kha¸ “Qanauiva-Va maoM tumhoM mahana\ yaaogyata imalaI hO¸ tumhara
gauÉ kaOna hOÆ”
maoro gauÉ d`aoNaacaaya- hOM¸” eklavya nao ivanama`ta sao ]<ar idyaa.
d`aoNa ka naama saunakr Ajau-na kao baD,a Qa@ka lagaa. @yaa yah saca
qaaÆ @yaa ]sako ip`ya gauÉ [sa laD,ko kao [tnaa isaKa sakto qaoÆ yaid
eosaa qaa¸ tao ]sakao idyao hue gauÉ ko vaayado ka @yaa huAaÆ d`aoNa nao
laD,ko kao kba iSaxaa dIÆ Ajau-na nao tao eklavya kao kBaI phlao ApnaI
kxaa maoM doKa na qaa.
jaba d`aoNa nao yah khanaI saunaI¸ tao ]nhoM eklavya yaad Aayaa. vao
]sasao imalanao gayao.
d`aoNa nao kha¸ “baoTo¸ tumhara iSaxaNa bahut AcCa huAa hO. mauJao
bahut santaoYa hO. Eawa AaOr AByaasa sao tumanao bahut p`gait kI hO. p`Bau
kro¸ tumharI ]plaibQa dUsaraoM ko ilae AcCa ]dahrNa isaw hao.
eklavya nao bahut p`sanna haokr kha¸ “bahut¹bahut Qanyavaad¸
gauÉdova. Aap maoro gauÉ hOM AaOr maOM Aapka hI iSaYya hUM^¸ nahIM tao maOM nahIM
jaanata maOM [tnaI p`gait kOsao kr pata.”
d`aoNa nao kha¸ “yaid tuma mauJao Apnaa gauÉ svaIkar krto hao¸ tao
tumhoM p`iSaxaNa ko baad mauJao gauɹdixaNaa donaI pD,ogaI. ifr sao saaoca laao.”
eklavya nao mauskrakr kha¸ “EaImana\¸ [samaoM saaocanao kI @yaa baat
hOÆ maOM Aapka iSaYya hUÐ AaOr Aap maoro gauÉ hOM. EaImana\ AapkI jaao [cCa
hO¸ kihyao. maOM ]sakI pUit- k$Ðgaa¸ caaho ]sa p`ya%na maoM mauJao Apnaa
jaIvana BaI samaip-t krnaa pD,.o ”
“eklavya¸ mauJao BaIYma AaOr Ajau-na kao idyao Apnao vacana kao pUra
krnao ko ilae tumasao mahanatma %yaaga kI maaÐga krnaI pD,ogaI. maOMnao ]nhoM
vacana idyaa hO ik Ajau-na ko samaana ivaSva maoM kBaI kao[- QanauQa-r nahIM
haogaa. ]sako ilae baoTo¸ mauJao xamaa krnaa¸ @yaa tuma mauJao Apnao dayaoM haqa
ka AÐgaUza dixaNaa maoM do sakto haoÆ”
eklavya nao d`aoNaacaaya- kI Aaor doKa-- pla Bar ko ilae. vah gauÉ
kI samasyaa samaJa sakta qaa. tba vah KD,a huAa. dRZ, inaScaya ko saaqa
vah d`aoNa kI p`itmaa kI Aaor gayaa. ]sanao ek iSalaa pr Apnaa daihnaa
AÐgaUza rKa AaOr xaNa Bar maoM baayaoM haqa sao baaNa calaakr ]sao kaT
Dalaa.
eklavya kao phuÐcaa[- vaodnaa ko p`it A%yant du:KI haoto hue BaI
d`aoNa [tnaI mahana\ Eawa sao bahut Baavauk hao ]zo. ]nhaoMnao eklavya kao
galao lagaayaa AaOr kha¸ “baoTo¸ tumharo jaOsaI gauɹEawa ka kao[-
]dahrNa nahIM. tumharo jaOsaa iSaYya pakr maOM Apnao kao safla AaOr Qanya
AnauBava krta hUÐ. p`Bau ka vardhst tuma pr rho.”
har maoM BaI eklavya nao ivajaya pa[-. daeÐ AÐgaUzo ko kT jaanao sao
vah Aba QanauYa ka p`yaaoga p`BaavaI Z,Mga sao nahIM kr sakta qaa¸ ikntu vah
baaeÐ haqa sao AByaasa krta rha. Apnao mahana\ %yaaga ko karNa vah p`Bau
kI kRpa ka pa~ banaa AaOr vaama¹hst¹QanauQa-r ko $p maoM ivaSaoYa
yaaogyata pa[-. ]sanao isaw kr idyaa ik inaYz p`yaasa sao kuC BaI eosaa
nahIM¸ jaao payaa na jaa sako. eklavya nao Apnao kma- AaOr vyavahar sao yah
idKa idyaa ik samaaja maoM tumhara sqaana }Ðcaa yaa naIcaa tumharI jaait sao
nahIM banata¸ bailk banata hO tumharo svaPna AaOr mana¹maistYk ko gauNaaoM sao.
d`aoNa mahana\ gauÉ qao¸ jaya. pr bahut sao naklaI gauÉ hOM¸ jaao tumhoM
QaaoKa donao ka p`ya%na krto hOM.
jaya : p`Bau kI p`aiPt ko ilae gauÉ ja,$rI hO @yaa¸ dadI maaÐÆ
dadI maaÐ : iksaI BaI ivaYaya kI iSaxaa panao ko ilae¸ caaho vah
AaQyaai%mak hao yaa BaaOitk¸ inaScaya hI hmaoM gauÉ kI ja,$rt haotI hO.
ikntu AsalaI gauÉ ka imalanaa [tnaa Aasaana nahIM hO. gauÉ caar p`kar ko
haoto hOM : Apnao ivaYaya ka &ana rKnao vaalaa gauɸ naklaI gauɸ sad\gauÉ
AaOr prma gauÉ. duinayaa maoM bahut sao naklaI gauÉ hOM¸ jaao gauÉ haonao ka
Z,aoMga rcato hOM. sad\gauÉ p`Bau¹&anaI gauÉ hO AaOr ]sakI Kaoja bahut kizna
hO. Bagavaana\ kRYNa kao jagad\gauÉ yaa prmagauÉ kha jaata hO.
ka^ilaja kI pZ,a[- samaaPt krnao pr jaba tuma gaRhsqa jaIvana maoM
p`vaoSa kraogao¸ tao tumhoM AaQyaai%mak gauÉ kI ja,$rt haogaI. tba tk
Apnao Saas~¹ga`nqaaoM ka AnausarNa krao¸ ApnaI saMskRit ko Anausaar calaao
AaOr jaIvana maoM kBaI BaI har na maanaao.
AQyaaya caar ka saar-- samaya¹samaya pr pRiqavaI pr caIja,aoM kao
zIk krnao ko ilae p`Bau jaIva $p maoM pRiqavaI pr Aato hOM. vao ]nakI
[cCaeM^ pUrI krto hOM¸ jaao ]nakI ]pasanaa krto hOM. ivaSva maoM caar p`kar
ko ya& hOM. inaYkama (ina:svaaqa) saovaa AaOr Aa%ma¹&ana daonaaoM hI Aa%maa
kao kma-¹banQana sao mau> krto hOM. p`Bau ina:svaaqa- saovaa krnao vaalao laaogaaoM
kao Aa%ma¹&ana doto hOM. Aa%ma¹&ana sao hmaaro saba ipClao kma- Basma haoto
hOM. vah hmaoM janma¹marNa ko caË sao maui> idlaata hO.
AQyaaya paM^ca
kma-¹saMnyaasa maaga-

jaya : Aapnao phlao dao maagaao-M kI cacaa- kI. dadaI maaM^¸

AiQakaMSa laaogaaoM ko ilae kaOnasaa maaga- AcCa hOÆ Aa%ma¹&ana ka
yaa ina:svaaqa- saovaa kaÆ
dadI maaÐ : vah vyai>¸ ijasao prmaa%maa ka sahI &ana haota hO¸ jaanata
hO ik saaro kaya- p`kRit maaM^ kI Sai> sao ikyao jaato hOM AaOr vah iksaI
kaya- ka vaastivak k<aa- nahIM hO. eosao vyai> kao sanyaasaI kha jaata
hO. vah Aa%ma¹&anaI hO.
kma-yaaogaI vyai> svaaqa- Baro ]_oSyaaoM sao }pr ]zkr kma- krta hO.
kma-yaaogaI Aa%ma¹&ana panao kI tOyaarI krta hO ³gaIta 4.38¸ 5.06´.
Aa%ma¹&ana sanyaasa kI Aaor lao jaata hO. [sa p`kar inaYkama saovaa yaa
kma-yaaoga sanyaasa ka AaQaar banata hO., daonaaoM hI maaga- Ant maoM p`Bau kI
Aaor lao jaato hOM. Bagavaana\ kRYNa [na daonaaoM maagaao-M maoM sao kma-yaaoga kao baohtr
samaJato hOM @yaaoMik AiQakaMSa laaogaaoM ko ilae yah maaga- sarla hO AaOr [sa
pr toja,I sao calaa jaa sakta hO.³gaIta 5.02´
jaya : @yaa sanyaasa Sabd ka Aqa- p`aya: saaMsaairk vastuAaoM
ka %yaaga krnaa AaOr AaEama maoM rhnaa yaa ekant vaasa krnaa nahIM
hOÆ
dadI maaÐ : Saaibdk $p sao sanyaasa ka Aqa- saba vyai>gat QyaoyaaoM
ka¸ saaMsaairk vastuAaoM ka %yaaga krnaa hO. ikntu [saka Aqa- samaaja maoM
rhkr vyai>gat svaaqaao-M ko ibanaa Apnao k<a-vya ka palana krto hue
samaaja kI saovaa krnaa BaI hO. eosao vyai> kao kma-¹sanyaasaI kha jaata
hO.
Aaid SaMkracaaya- jaOsao kuC AaQyaai%mak gauÉ saarI saaMsaairk
vastuAaoM ko %yaaga ko maaga- kao ]ccatma maaga- AaOr jaIvana ka Qyaoya maanato
hOM. vao Apnao laD,kpna maoM hI sanyaasaI hao gayao qao.
Bagavaana\ kRYNa khto hOM¸ “ek p`bauw vyai> yaa saba svaaqaao-M ka
%yaagaI¸ sanyaasaI saba p`aiNayaaoM maoM Bagavaana\ kao doKta hO. eosaa vyai>
iSaixat yaa AiSaixat vyai> kao¸ QanaI yaa inaQa-na¸ jaait¹baihYkRt
vyai> kao¸ yahaÐ tk ik gaaya¸ haqaI yaa ku<ao kao BaI samaana dRiYT sao
doKta hO.³gaIta 5.18´
maOM tumhoM ek mahana\ AaQyaai%mak gauɸ mahanaayak¸ sanyaasaI AaOr
ivacaark kI kqaa saunaatI hUÐ. ]naka naama hO Aaid SaMkracaaya-. gaIta ko
AQyaota ko ilae vao mahana\ Aadr AaOr sammaana ko pa~ hOM.
 5 , Aaid SaMkracaaya-
Aaid SaMkracaaya- yaa SaMkr vaodant ko AWOtvaad dSa-na ko rcaiyata
AaOr p`saark hOM. [sa dSa-na ko Anausaar saara ivaSva hI ba`*ma (prmaa%maa)
hO¸ AaOr kuC nahIM. SaMkr ka janma 788 [-savaI maoM korla rajya maoM huAa
qaa. ]nhaoMnao Aaz vaYa- kI ]ma` maoM caaraoM vaodaoM ka AQyayana kr ilayaa qaa
AaOr baarh vaYa- kI ]ma` tk vao saba ihndU Saas~aoM maoM parMgat hao gayao qao.
]nhaoMnao k[- ga`nqaaoM kI rcanaa kI--ijanamaoM Bagavad\gaIta¸ ]pinaYadaoM
AaOr ba`*ma saU~ Aaid Anaok ga`nqaaoM ko BaaYya Saaimala hOM. SaMkr Wara
hmaaro ilae Alaga krnao sao phlao Bagavad\gaIta mahaBaart maoM ek AQyaaya
ko $p maoM lauPt qaI. SaMkr nao gaIta kao mahaBaart sao inakalakr ]sao
SaIYa-k dokr AQyaayaaoM maoM vyavaisqat ikyaa AaOr saMskRt maoM phlaa
gaIta¹BaaYya ilaKa. gaIta ka p`qama AMga`ojaI Anauvaad ek iba`iTSa Saasak
nao 19vaIM SatabdI maoM ikyaa qaa.
SaMkr nao Baart ko ivaiBanna kaonaaoM maoM caar mazaoM kI sqaapnaa kI. vao
EaRMgaorI¸ bad`Inaaqa¸ Warka AaOr purI maoM hO.M ]nhaoMnao ihndU AadSaao-M ko
ivaraoQa maoM haoto baaOw Qama- ko p`saar kao raoka AaOr ihndU Qama- kao ]sakI
AtIt kI maihmaa sao maMiDt ikyaa. ]nako AWOt dSa-na ko Anausaar
jaIva--vyai>gat Aa%maa--hI ba`*ma hO. saMsaar ba`*ma kI maayaa ka Kola hO.
inaScaya hI vao Aa%ma¹&anaI vyai> qao. ikntu AarmBa maoM ]nhoM WOt
kI AnauBaUit qaI, }ÐcaI AaOr inamna jaait ko $p maoM. ]nako )dya maoM ba`*ma
maoM pUrI trh dRZ, ivaSvaasa jaD, nahIM jamaa payaa qaa.
ek idna vao pavana nadI gaMgaa maoM snaana kr banaarsa kI pavana nagarI
maoM iSava maindr jaa rho qao. ]nhoM maaÐsa ka baaoJa ilayao ek ksaa[-¸ ACUt
imalaa. ksaa[- ]nakI Aaor Aayaa AaOr ]nako sammaana maoM ]sanao SaMkr ko
carNa CUnao ka p`ya%na ikyaa.
SaMkr ËaoQa maoM Bar kr icallaayao¸ “maoro maaga- sao hT jaaAao. tumharI
ihmmat kOsao hu[- mauJao CUnao kIÆ Aba mauJao ifr sao snaana krnaa haogaa.”
ksaa[- nao kha¸ “p`Bauvar¸ na maOMnao Aapkao CuAa hO¸ na Aapnao mauJao.
Sauw Aa%maa¸ SarIr yaa pMcat<va¸ ijanasao SarIr banaa hO¸ nahIM hao
saktI.”³AQyaaya 13 maoM AiQak ivavarNa hO´
tba SaMkr kao ksaa[- maoM Bagavaana\ iSava ko dSa-na hue. Bagavaana\ iSava
svayaM SaMkr ko )dya maoM AWOt dSa-na ka baIja gahra[- sao raopnao Aayao qao.
Bagavaana\ iSava kI kRpa sao ]sa idna sao EaoYztr vyai> qao.
yah kqaa hmaoM dSaa-tI hO ik hr samaya saba jaIvaaoM ko saaqa samaanata
ka vyavahar krnaa bahut kizna hO. eosaI Baavanaa ka haonaa saccao
ba`*ma¹&anaI yaa pUNa- sanyaasaI haonao ka laxaNa hO.
AQyaaya paÐca ka saar-- Bagavaana\ kRYNa AiQakaMSa laaogaaoM ko ilae
flaaoM ko p`it maaoh na rKto hue maanavata kI ina:svaaqa-, inaYkama saovaa
ko maaga- kao sava-EaoYz maanato hOM. Aa%ma&ana AaOr saovaa, daonaaoM hI maaga- [sa
laaok maoM sauK kI Aaor lao jaato hOM AaOr marnao pr inavaa-Na kI Aaor.
sanyaasa ka Aqa- saaMsaairk pdaqaao-M ka %yaaga nahIM hO. sanyaasa ka Aqa- hO
saaMsaairk pdaqaao-M ko p`it lagaava, maaoh na haonaa. Aa%ma¹&anaI p`bauw
vyai> hr jaIva maoM p`Bau ko dSa-na krta hO AaOr sabako p`it samaana
vyavahar krta hO.
AQyaaya C:
Qyaana maaga-
jaya : dadI maaи Aapnao kha qaa ik Bagavaana\ kI p`aiPt ko
ilae k[- maaga- hOM. Aapnao mauJao saovaa¹k<a-vya¹maaga- AaOr AaQyaai%mak
&ana¹maaga- ko ivaYaya maoM batayaa. kRpyaa mauJao Anya maagaao-M ko baaro maoM
batayaoM.
dadI maaÐ : tIsara maaga- Qyaana¹yaaoga ka hO. jaao Bagavaana\ ko saaqa
imalakr eka%ma haokr ek hao jaata hO¸ ]sao yaaogaI khto hO.M yaaogaI ka
mana Saant haota hO AaOr pUrI trh p`Bau ko saaqa jauD,a huAa. yaaogaI ka
Apnao mana¸ [ind`yaaoM AaOr [cCaAaoM pr pUra inayaM~Na haota hO. ËaoQa AaOr
laaoBa sao vah pUrI trh mau> haota hO. yaaogaI ko ilae maaTI ka Z,olaa¸
p%qar AaOr saaonaa saba ek samaana haota hO. vah hr caIja, maoM Bagavaana\ AaOr
Bagavaana\ maoM hr caIja, doKta hO³gaIta 6.08¸ 14.24´. yaaogaI hr
vyai> kao ek AaÐK sao doKta hO¸ caaho vah ima~ hao yaa Sa~u ¸ GaRNaa
krnao vaalaa hao yaa sambanQaI¸ sant hao yaa papI³gaIta 6.09´. bauro sao
bauro samaya maoM BaI yaaogaI ka mana Saant rhta hO.³gaIta 6.19´
jaya : @yaa baccaaoM ko ilae Qyaana¹yaaoga ka kao[- sarla saa
]paya hO¸ dadI maaÐÆ
dadI maaР: haи hO. mana hI tumhara sabasao AcCa ima~ hO AaOr mana hI
sabasao baura Sa~u. mana ]nako ilae ima~ hO¸ jaao [sao inayaM~Na maoM rKto hOM
AaOr ]nako ilae Sa~u hO ijanaka inayaM~Na ]sa pr nahIM rhta³gaIta
6.05¹06´. [sailae tumhoM [sa Sa~u kao vaSa maoM krnao ka p`ya%na krnaa
caaihyao. mana hvaa kI BaaM^it hO¸ bahut hI caMcala AaOr inayaM~Na krnao ko
ilae kizna. ikntu tuma inayaimat $p sao Qyaana¹yaaoga ka AByaasa krko
[sao vaSa maoM kr sakto hao³gaIta 6.34´. gauÉ naanak nao kha hO : mana
kao jaIt laao¸ tao tuma saaro saMsaar kao jaIt laaogao.
 Qyaana¹yaaoga ka sarla ]paya
Qyaana¹yaaoga ko ilae sabasao AcCa samaya skUla jaanao sao phlao saubah
ka hO. Apnao Qyaana yaa pUjaa ko kmaro maoM baOz jaaAao. ApnaI CatI¸ rIZ,¸
gad-na AaOr isar kao saIQaa krao, inaScala AaOr dRZ,. ApnaI AaÐKoM band
krao AaOr kuC maMd¸ gahrI saaÐsaoM laao. ApnaI ip`ya dovata ka Qyaana krao
AaOr ]saka AaSaIvaa-d maaM^gaao. mana¹mana maoM ‘Aaoma\’ ka paM^ca imanaT jaap
krao. yaid tumhara mana [Qar¹]Qar Baaganao lagao¸ tao ]sao QaIro sao Apnao
[YT dovaI¹dovata pr vaaipsa lagaaAao.
hmaaro Qama-¹ga`nqaaoM maoM Qa`uva naama ko ek baalak kI kqaa hO¸ ijasanao
Qyaana¹yaaoga¹maaga- ka AnausarNa krko ApnaI kamanaaeM^ pUrI kIM.

6 , Qa`uva kI kqaa
Qa`uva rajaa ]<aanapad AaOr ranaI saunaIit ka baoTa qaa. rajaa
]<aanapad kao ApnaI dUsarI p%naI sauÉica sao gahra Pyaar qaa. Qa`uva kI maaÐ
saunaIit ko p`it ]saka duYTta ka vyavahar qaa.
ek idna jaba Qa`uva paÐca vaYa- ka qaa¸ tao ]saka saaOtolaa Baa[-
]nako ipta kI gaaod maoM baOza qaa. Qa`uva nao BaI vahaM^ baOznaa caaha. ikMtu
]sakI saaOtolaI maaM^ nao ]sao raok idyaa AaOr GasaITkr ek Aaor kr
idyaa.
vah bahut hI baoÉKI sao Qa`uva sao baaolaI¸ “yaid tumhoM Apnao ipta kI
gaaod maoM baOznao kI [cCa qaI¸ tao ApnaI maaM^ kI jagah maorI kaoK sao janma
ilayaa haota. kma sao kma Aba Bagavaana\ ivaYNau sao p`aqa-naa tao krao ik vah
[sa baat kao samBava banaayaoM.”
 Qa`uva kao ApnaI saaOtolaI maaÐ ko Apmaana Baro vacanaaoM sao bahut gahra
du:K phuÐcaa. vah raota huAa ApnaI maaÐ ko pasa gayaa. ]sakI maaÐ nao ]sao
Z,aÐZ,sa baÐQaayaa AaOr ApnaI saaOtolaI maaÐ kI baat kao gamBaIrta sao laokr
Bagavaana\ ivaYNau kI ]pasanaa krnao kao kha¸ jaao saba jaIvaaoM ko sahayak
hOM.
Qa`uva nao ipta ka rajya CaoD,kr Bagavaana\ ivaYNau ko dSa-na krnao ko
dRZ, inaScaya ko saaqa vana kI rah laI. vah }Ðcao sqaana pr jaanaa caahta
qaa. maaga- maoM ]sao naard mauina imalao. ]nhaoMnao ]sao Bagavaana\ kRYNa ko ivaYNau
$p kI pUjaa krnao ko ilae baarh AxaraoM ka maM~ idyaa¸ “Aaoma\ namaao
Bagavato vaasaudovaaya”. Qa`uva nao C: maasa tk Bagavaana\ ivaYNau kI pUjaa kI.
ivaYNau Bagavaana\ nao ]sao dSa-na idyao. Bagavaana\ ivaYNau nao Qa`uva kao vacana idyaa
ik Qa`uva kI manaaokamanaa pUrI haogaI AaOr vah Qa`uva naxa~ ko ]ccatma
dOvaIya sqaana pr p`itiYzt haogaa.
Qa`uva rajya maoM laaOT gayaa. jaba rajaa baUZ,a hao gayaa¸ tao ]sanao Qa`uva
kao rajaa ko $p maoM AiBaiYa> krnao ka inaNa-ya ikyaa. Qa`uva nao bahut
vaYaao-M tk rajya ikyaa AaOr Ant maoM Bagavaana\ ivaYNau Wara vardana pakr
Qa`uva naxa~ phuM^ca gayaa. kha gayaa hO ik saara AMtirxa naxa~ AaOr taraoM
Aaid sao banaa hO. saBaI Qa`uva naxa~ ko [d-¹igad- GaUmato hOM. Aaja tk¸ jaba
BaI BaartIya laaoga Qa`uva naxa~ kao doKto hOM¸ tao mana kI pUNa- pavanata
vaalao dRZ, inaScayaI Ba> Qa`uva kao yaad krto hO.M
jaya : jaao yaaogaI [sa jaIvana maoM safla nahIM haota¸ ]saka @yaa
haota hOÆ
dadI maaÐ : yaaogaI ka ikyaa huAa kao[- BaI AaQyaai%mak AByaasa kBaI
vyaqa- nahIM jaata. Asafla yaaogaI ka punaja-nma p`gaitSaIla AaQyaai%mak yaa
QanaI pirvaar maoM haota hO. vah ]sa &ana kao puna: p`aPt kr laota hO¸ jaao
]sanao ipClao janma maoM Aija-t ikyaa qaa AaOr jahaÐ ]sanao CaoD,a qaa¸ ]sasao
Aagao calakr vah pUNa-ta p`aPt krnao ka puna: p`ya%na krta hO. kao[- BaI
AaQyaai%mak p`yaasa vyaqa- nahIM jaata hO.
AQyaaya C: ka saar-- sava-EaoYz yaaogaI bananao ko ilae saba jaIvaaoM kao
Apnao jaOsaa doKao. dUsaraoM ko sauK¹du:K kao Apnaa samaJaao. Qyaana¹yaaoga
ka bahut sarla trIka ‘Aaoma\’ ko Qvainat jaap ko p`yaaoga ka hO.
AQyaaya saat
&ana¹iva&ana

jaya : saaro ivaSva ka inamaa-Na kOsao huAa¸ dadI maaÐÆ @yaa

]saka kao[- saRYTa hOÆ
dadI maaÐ : iksaI BaI saRiYT ko pICo ek saRYTa hO¸ jaya. kao[- BaI
caIja,¸ ]sako pICo ibanaa iksaI vyai> yaa Sai> ko pOda nahIM kI jaa
saktI¸ nahIM banaa[- jaa saktI. na kovala ]sakI saRiYT ko ilae¸ bailk
]saka paoYaNa AaOr saMcaalana krnao ko ilae BaI iksaI na iksaI Sai> kI
ja,$rt haotI hO. hma ]sa Sai> kao Bagavaana\ khto hO.M prmap`Bau¸
prmaa%maa¸ kRYNa¸ [-Svar¸ iSava khto hOM. dUsaro Qamaao-M nao ]sao Allaah¸
ipta¸ jahaovaa¸ AaOr Anya naamaaoM sao pukara hO. vaastivak Aqa- maoM Bagavaana\
saRiYT ka saRYTa nahIM hO¸ bailk vah svayaM hI ivaSva maoM hr vastu ka $p
QaarNa krta hO. vah ba`*maa ko $p maoM Avatirt haota hO¸ ijasao hma
saRYTa khto hOM. vaastva maoM ba`*maa AaOr Anya saBaI dovaI¹dovata ek Aaor
kovala ek hI Bagavaana\ kI iBanna¹iBanna Sai>yaaoM ko naama hO.M laaoga saaocato
hOM ik ihndU bahut sao dovaI¹dovataAaoM kI pUjaa krto hOM¸ pr ]naka eosaa
saaocanaa saccao &ana ko ABaava ko karNa hO. saara ivaSva hI Bagavaana\ ka
sva$p hO. yahI ]ccatma dSa-na hO¸ ijasakao Saayad tuma ABaI pUrI trh
nahIM samaJa sakto.
jaya : ek Bagavaana\ ivaSva maoM [tnaI vastueM^ kOsao bana jaata
hOÆ
dadI maaÐ : saaM#ya ko saRiYT¹isawant ko Anausaar Aa%maa svayaM p`kRit
yaa pdaqa- ka $p QaarNa kr laotI hO¸ jaao paM^ca maUla t<vaaoM sao banao hOM.
saarI saRiYT Aa%maa AaOr p`kRit ³pdaqa-´ [na dao hI Sai>yaaoM ko ivaiBanna
yaaogaaoM sao ]%pnna haotI hO AaOr rhtI hO³gaIta 7.06´. vahI saUya- AaOr
cand`maa maoM p`kaSa ko $p maoM hO. maanavaaoM maoM vah mana AaOr bala ko $p maoM
hO. vah hmaaro Baaojana kao pcaatI hO AaOr jaIvana kao sahara dotI hO. ]saI
Aa%maa ko Wara hma saba ³ek¹dUsaro sao´ jauD,o hOM¸ jaOsao maalaa kI saba
maiNayaaM^ ek hI Qaagao sao jauD,I haotI hOM.³gaIta 7.07´
jaya : yaid prmaa%maa saba jagah hO AaOr saba caIja,aoM maoM hO¸ tao
hr kao[- ]sao samaJata @yaaoM nahIM¸ Pyaar @yaaoM nahIM krta AaOr ]sakI
pUjaa @yaaoM nahIM krtaÆ
dadI maaÐ : bahut AcCa p`Sna hO yah¸ jaya. p`aya: laaogaaoM ka prmaa%maa
ko baaro maoM Ba`amak ivacaar haota hO¸ @yaaoMik hr iksaI kao ]sakao samaJanao
kI Sai> nahIM imalaI hO. jaOsao kuC laaoga kOlkulasa yaa saaQaarNa gaiNat
BaI nahIM samaJa pato¸ vaOsao hI vao laaoga¸ ijanako AcCo kma- nahIM hO¸
prmaa%maa kao na jaana sakto hOM¸ na samaJa sakto hOM¸ na ]sao Pyaar kr
sakto hOM AaOr na hI ]sakI pUjaa kr sakto hO.M
jaya : tba vao kaOna hOM¸ jaao prmaa%maa kao samaJa sakto hOMÆ
dadI maaÐ : caar p`kar ko laaoga hOM¸ jaao prmaa%maa kI ]pasanaa krto hOM
yaa ]sao samaJanao ka p`yaasa krto hOM. ³1´vao jaao raogaI hOM yaa iksaI saMkT
maoM hOM yaa Apnao AQyayana yaa Anya kama kao BalaI¹BaaÐit krnao maoM
sahayata caahto hOM. ³2´jaao prmaa%maa ka &ana panao ka p`ya%na kr rho
hOM. ³3´vao¸ ijanhoM Qana kI [cCa hO AaOr ³4´vao &anaI¸ ijanhoM Bagavaana\
ka &ana hO³gaIta 7.16´. Bagavaana\ kRYNa caaraoM p`kar ko laaogaaoM kao
Ba> maanato hOM. &anaI puÉYa sava-EaoYz hO @yaaoMik vah Bagavaana\ sao ibanaa
iksaI caIja, kI [cCa ikyao ]nakI ]pasanaa krta hO. eosaa &anaI puÉYa
BaI Bagavaana\ kao pUrI trh k[- janmaaoM ko baad hI jaanata hO.³gaIta
7.19´
jaya : yaid maOM kRYNa kI pUjaa k$и tao @yaa mauJao prIxaa maoM
AcCo AMk imala sakoMgao yaa mauJao raoga sao maui> imala jaayaogaIÆ
dadI maaÐ : haÐ. vao ]na sabakI [cCaeÐ pUrI krto hOM¸ jaao ]namaoM
ivaSvaasa rKto hOM AaOr pUrI Aasqaa ko saaqa sada ]nakI p`aqa-naa¹]pasanaa
krto hOM. prmaa%maa hmaarI maata AaOr hmaaro ipta daonaaoM hOM. tumhoM p`Bau sao
jaao caaihyao¸ ApnaI p`aqa-naa maoM maaÐganaa caaihyao. vao Apnao inaYz Ba>aoM kI
[cCaeÐ ja,$r pUrI krto hOM.³gaIta 7.21´
jaya : ifr hr kao[- kRYNa kI pUjaa @yaaoM nahIM krtaÆ hma
gaNaoSa dovata¸ hnaumaana¸ maaÐ sarsvatI AaOr k[- AaOr dovaI¹dovataAaoM
kI pUjaa @yaaoM krto hOMÆ
dadI maaÐ : Bagavaana\ kRYNa prma p`Bau ka naama hO. ihndU Qama- ko kuC
samp`daya prma p`Bau kao Bagavaana\ iSava khto hOM. Anya Qamaao-M ko AnauyaayaI
]sao bauw¸ [-saa¸ Allaah¸ ipta Aaid khto hOM. Anya dovaI¹dovata ]saI
kI Sai> ko AMga hOM. jaOsao vaYaa- ka saara jala saagar kao jaata hO¸ ]saI
p`kar iksaI BaI dovaI¹dovata kI pUjaa kRYNa kao jaatI hO¸ prma p`Bau kao
jaatI hO. ikntu AarmBa maoM vyai> kao Anaok maoM sao ek dovaI¹dovata kao
caunakr pUjaa ko Wara ]sasao vyai>gat sambanQa sqaaipt krnaa caaihyao yaa
kma sao kma inavaa-icat dovaI¹dovata kao ina%ya namaskar krnaa caaihyao. vah
vyai>gat dovaI¹dovata tba tumhara vyai>gat maaga-dSa-k bana jaata hO.
vyai>gat dovaI¹dovata kao [YT dovaI yaa [YT dovata khto hO.M
jaya : Aapnao kha ik saara ivaSva prmaa%maa ka hI dUsara
$p hO. @yaa Bagavaana\ inarakar hO yaa Bagavaana\ kao[- $p QaarNa
krta hOÆ
dadI maaÐ : yah baD,a p`Sna na kovala baccaaoM maoM Ba`ma pOda krta hO¸
bailk baD,aoM ko ilae BaI samasyaa hO. [sa p`Sna ko ]<ar ko AaQaar pr
ihndU Qama- maoM k[- samp`daya yaa vaga- pOda hao gayao hO.M ek samp`daya¸
ijasaka naama Aaya-samaaja hO¸ maanata hO ik Bagavaana\ kao[- $p QaarNa nahIM
kr sakta hO AaOr inarakar hO¸ dUsaro vaga- ka ivaSvaasa hO ik Bagavaana\
$p QaarNa krta hO, ]saka ek sva$p hO. tIsaro vaga- ka ivaSvaasa hO
vah inarakar hO¸ AaOr $p BaI QaarNa krta hO. AaOr ek vaga- eosaa BaI
hO jaao ivaSvaasa krta hO ik Bagavaana\ inarakar AaOr saakar daonaaoM hO.
maora ivaSvaasa hO ik hr caIja, ka ek $p hO. saMsaar maoM kuC BaI
ibanaa $p ko nahIM. p`Bau ka BaI ek $p hO¸ jaao hmaarI BaaOitk AaM^KaoM
ko ilae AdRSya hO. ]sao maanavaIya maistYk sao nahIM samaJaa jaa sakta¸ na
hI SabdaoM sao ]saka vaNa-na ikyaa jaa sakta hO. prmaa%maa [ind`yaatIt
ivaraT AlaaOikk $p vaalaa hO. ]saka kao[- maUla nahIM hO¸ kao[- Aaid
nahIM hO¸ ikntu vah hr caIja, ka maUla hO AaOr hr caIja, ko Aaid maoM hO.
]saka kao[- Aaid¹Ant nahIM hO. AdRSya prmaa%maa dRSya ivaSva ka
karNa hO. AdRSya ka Aqa- inarakar nahIM hO. jaao BaI hma doKto hOM¸ vah
prmaa%maa ka hI dUsara $p hO.
 jaOsaa ik gaIta³7 : 19´ maoM kha gayaa hO¸ saba vastuAaoM maoM prmaa%maa
kao doKnao ko vyaavahairk $p kao dSaa-to hue ek kqaa hO.

7 , saba jaIvaaoM maoM p`Bau kao doKoM

ek vana maoM ek sant maha%maa rhto qao. ]nako bahut sao iSaYya qao.
]nhaoMnao Apnao iSaYyaaoM kao saba jaIvaaoM maoM p`Bau kao doKnao kI iSaxaa dI AaOr
sabakao Jaukkr p`Naama krnao kao kha. ek baar ]naka ek iSaYya
jaMgala maoM Aaga ko ilae lakD,I laonao gayaa. Aacaanak ]sao ek caIK,
saunaa[- dI.
“rasto sao hT jaaAao. ek pagala haqaI Aa rha hO.”
maha%maa ko iSaYya kao CaoD,kr saba laaoga Baaga KD,o hue. ]sanao
haqaI kao Bagavaana\ ko hI ek Anya $p maoM doKa. tao @yaaoM Baagata vah
]sasaoÆ vah inaScala KD,a rha. Jaukkr haqaI kao p`Naama ikyaa. haqaI
ko $p maoM Bagavaana\ maoM Qyaana¹yaaoga krnaa Sau$ kr idyaa.
haqaI ka mahavat icallaayaa¸ “Baagaao¸ Baagaao.”
ikntu iSaYya nahIM ihlaa. haqaI nao ]sao ApnaI saUM^D sao pkD,a AaOr
ek trf foMk kr Apnao rasto pr calata banaa. iSaYya QartI pr
baohaoSa pD,a rha. [sa GaTnaa kI baat saunakr ]sako gauÉBaa[- Aayao AaOr
]sao ]zakr AaEama maoM lao gayao. jaD,I¹baUTI kI dvaa sao vah ifr haoSa maoM
Aa gayaa.
tba iksaI na pUCa¸ “jaba tumhoM pta qaa ik pagala haqaI Aa rha
hO¸ tao tuma ]sa jagah kao CaoD,kr Baagao @yaaoM nahIMÆ”
 ]sanao ]<ar idyaa¸ “hmaaro gauÉ jaI nao hmaoM isaKayaa ho ik p`Bau saba
jaIvaaoM maoM hO¸ pSauAaoM maoM BaI AaOr maanavaaoM maoM BaI. At: maOMnao saaocaa ik vah
kovala haqaI¹dovata hI qaa¸ jaao Aa rha qaa. [sailae maOM Baagaa nahIM.”
[sa pr gauÉ nao kha¸ “haи maoro baccao¸ yah tao saca hO ik
haqaI¹dovata Aa rha qaa¸ ikntu mahnt¹dovata nao tao tumasao rasto sao hT
jaanao kao kha. tumanao mahnt ko SabdaoM pr ivaSvaasa @yaaoM nahIM ik,yaaÆ
ifr haqaI¹dovata kao Aa%ma¹&ana qaa nahIM ik hma saba p`Bau hOM.”
prmaa%maa saba jaIvaaoM maoM rhta hO. vah baaGa maoM BaI hO¸ pr [sa karNa
hma baaGa kao galao tao nahIM lagaa sakto. kovala AcCo laaogaaoM ko samaIp rhao
AaOr papa%maaAaoM sao dUr rhao. Apavana¸ papI AaOr duja-naaoM sao dUr rhao.
8. AdRSya
ek idna ek C: vaYa- kI laD,kI kxaa maoM baOzI qaI. AQyaapk
ivakasa¹isawant kao baccaaoM kao samaJaa rha qaa.
AQyaapk nao ek CaoTo baccao sao pUCa¸ “maanava¸ @yaa tumhoM baahr
ek poD, idKa[- dota hOÆ”
maanava ¹ “haÐ.”
AQyaapk ¹ “baahr jaaAao AaOr doKao ik tuma AakaSa kao doKto
hao yaa nahIM.”
maanava ¹ “AcCa.” ³kuC imanaTaoM maoM laaOTkr´ “haи maOMnao AakaSa
doKa.”
AQyaapk ¹ “tumanao khIM prmaa%maa kao doKaÆ”
maanava ¹ “nahIM.”
 AQyaapk ¹ “yahI tao maOM khta hUÐ. hma prmaa%maa kao nahIM doK
sakto @yaaoMik vah vahaM^ hO hI nahIM. ]saka Aist<va hI nahIM.”
ek CaoTI laD,kI baaola ]zI. vah laD,ko sao kuC p`Sna pUCnaa
caahtI qaI. AQyaapk nao Anaumait do dI. CaoTI laD,kI nao laD,ko sao pUCa¸
“maanava¸ tumanao baahr poD, kao doKaÆ”
maanava ¹ “haÐ.”
CaoTI laD,kI ¹ “maanava¸ tumhoM baahr Gaasa idKa[- dotI hOÆ”
maanava ¹ “haÐ…AaÐ.”
CaoTI laD,kI ¹ “maanava¸ tuma AQyaapk kao doKto haoÆ”
maanava ¹ “haÐ.”
CaoTI laD,kI ¹ “@yaa tuma ]nako mana yaa maistYk kao doKto haoÆ”
maanava ¹ “nahIM.”
CaoTI laD,kI ¹ “ifr tao jaao hmaoM Aaja skUla maoM pZ,ayaa gayaa¸
]sako Anausaar ]nako mana haogaa hI nahIM.”
prmaa%maa hmaarI BaaOitk AaM^KaoM sao nahIM doKa jaa sakta. ]sao
kovala &ana¸ Aasqaa AaOr Bai> kI AaM^KaoM sao doKa jaa sakta hO³gaIta
7.24¹25´. hma dRiYT sao nahIM¸ ivaSvaasa sao calato hOM. vah hmaarI p`aqa-
naaAaoM ka ]<ar dota hO¸ ]nhoM saunata hO.
AQyaaya saat ka saar-- prmaa%maa ek hI hO¸ jaao Anaok naamaaoM sao
pukara jaata hO. hmaaro Qama- maoM dovaI¹dovata yaa p`itmaaeÐ kuC BaI nahIM¸
basa ]saI ek prma p`Bau kI iBanna Sai>yaaoM ko naama hOM. dovaI¹dovata hmaoM
pUjaa AaOr p`aqa-naa maoM sahayata krnao ko ilae iBanna¹iBanna naama AaOr $p
hOM. saarI saRiYT paÐca maUla t<vaaoM AaOr Aa%maa sao banaI hO. prmaa%maa
inarakar BaI hO AaOr saakar BaI. vah kao[- BaI $p QaarNa kr sakta
hO. ibanaa AaQyaai%mak &ana ko kao[- prmaa%maa kI sahI p`kRit kao nahIM
jaana sakta.
AQyaaya Aaz
Axarba`*ma

jaya : dadI maaи maorI AaQyaai%mak SabdavalaI bahut baD,I nahIM

hO¸ [sailae maOM bahut sao SabdaoM kao¸ jaao maOM maindr maoM saunata hUи samaJa
nahIM pata. @yaa ]namaoM sao kuC SabdaoM kao Aap samaJaa saktI hOMÆ
dadI maaÐ : maOM kuC saMskRt SabdaoM kao samaJaa}ÐgaI¸ tuma Qyaana sao saunaao.
[na pairBaaiYak SabdaoM kao Saayad [sa ]ma` maoM pUrI trh na BaI samaJa
paAao.
jaao Aa%maa saba jaIvaaoM maoM¸ jaao jaIivat hOM¸ pa[- jaatI hO¸ ]sakao
saMskRt maoM ba`*ma khto hOM. ba`*ma na kovala saba jaIvaaoM ka paoYaNa krta hO¸
]naka AaQaar hO¸ bailk saaro ivaSva ka BaI vah AaQaar hO¸ paoYaNak<aa-
hO. prmaa%maa kI yah inarakar p`kRit hO¸ prma ba`*ma Anaaid¸ Anant¸
SaaSvat AaOr Apirvat-naIya hO. At: [sakao Ajar, Amar, SaaSvat ba`*ma
BaI khto hOM. ba`*ma Sabd sao p`aya: ba`*maa ka Ba`ma BaI hao jaata hO¸ jaao
saRiYTk<aa- hO ivaSva ka¸ iËyaa%mak }jaa--Sai> hO. ba`*ma kao ba`*mana\ BaI
khto hOM. ba`*mana\ Sabd sao kBaI¹kBaI ba`a*maNa ka Ba`ma BaI hao jaata hO¸
jaao Baart maoM ek }ÐcaI jaait yaa baaOiwk vaga- ka Vaotk hO. [sa Sabd
kao maOM Aagao AQyaaya 18 maoM samaJaa}ÐgaI.
prba`*ma¸ prmaa%maa¸ ipta¸ maata¸ prma p`Bau hO¸ jaao saba caIja,aoM ka
maUla hO, ba`*ma yaa Aa%maa ka BaI.
 kma- Sabd ko k[- Aqa- hO.M saaQaarNat: [saka Aqa- iËyaa hO¸ jaao
hma krto hOM. [saka Aqa- ipClao janmaaoM maoM ikyao gayao kmaao-M ko jamaa hue
fla¸ BaI hO.
ba`*ma kI ivaiBanna Sai>yaaoM kao dova¸ dovaI yaa dovata khto hOM. hma
ApnaI [cCaAaoM kI pUit- ko ilae [nakI pUjaa krto hO.M
[-Svar prmaa%maa kI vah Sai> hO¸ jaao hr jaIivat jaIva ko SarIr maoM
rhkr hmaara maaga-dSa-na krtI hO AaOr hma pr inayaM~Na rKtI hO.
Bagavaana\ ka saIQaa¹saada Aqa- hO Sai>SaalaI. yah Sabd prmaa%maa ko
ilae p`yaaoga ikyaa jaata hO. EaIkRYNa kao hma Bagavaana\ kRYNa BaI khto
hOM.
jaIva yaa jaIvaa%maa vao jaIivat p`aNaI hOM¸ jaao janma laoto hOM¸ saIimat
Aayau pato hOM AaOr marto hOM yaa $p badlato hO.M
jaya : mauJao p`Bau kI yaad (smarNa) AaOr ]pasanaa iktnaI baar
krnaI caaihyao taik mauJao [sa baat ka inaScaya hao jaayao ik maR%yau ko
samaya maOM p`Bau ka smarNa k$Ðgaa.
dadI maaÐ : hmaoM Kanao sao phlao¸ saaonao sao phlao¸ p`at:kala ]znao ko
baad AaOr kama yaa AQyayana Sau$ krnao sao phlao prmaa%maa kao yaad krnao
kI Aadt DalanaI caaihyao.
jaya : @yaa hma sada manauYya ko $p maoM hI punaja-nma laoto hOMÆ
dadI maaÐ : manauYya pRiqavaI pr pa[- jaanao vaalaI caaOrasaI laaK yaaoinayaaoM
maoM sao iksaI maoM BaI puna: janma lao sakto hOM. maR%yau ko ]prant jaIvana maoM
ihnduAaoM ka ivaSvaasa hO. Bagavaana\ kRYNa nao kha hO¸ “maR%yau ko samaya
vyai> ijasa pdaqa-³$p´ ka BaI smarNa krta hO¸ maR%yau ko baad vahI
pata hO. maR%yau ko samaya vyai> vahI yaad krta hO¸ ijasaka ivacaar
]sako jaIvana¹kala maoM AiQakaMSat: rhta hO.”³gaIta 8.06´ At:
manauYya kao hr samaya p`Bau ka smarNa krto hue Apnao k<a-vya ka palana
krnaa caaihyao.³gaIta 8.07´
Aa%maa ko punaja-nma kao samaJaanaoo ko ilae ek kqaa hO.

9 , rajaa Bart kI kqaa

jaba ?iYa ivaSvaaima~ Apnao hI Alaga ivaSva kI saRiYT krnao maoM
vyast qao¸ tao svaga- ko rajaa [nd` kao yah sahna na huAa. tba [nd` nao
svaga- kI saundrI nat-kI maonaka kao ]nako kama maoM ivaGna Dalanao kao Baojaa.
maonaka Apnao kama maoM safla hao ga[- AaOr ivaSvaaima~ ?iYa kI ek pu~I
kao ]sanao janma idyaa¸ ijasaka naama Sakuntlaa qaa. maonaka ko ]sao %yaaga
kr svaga- calao jaanao ko baad Sakuntlaa ka palana¹paoYaNa kNva ?iYa ko
AaEama maoM huAa.
ek idna duYyant naama ko ek rajaa nao kNva ?iYa ko AaEama maoM
p`vaoSa ikyaa. vahaM^ vah Sakuntlaa sao imalaa AaOr ]sa pr maaoiht hao gayaa.
duYyant nao gauPt $p sao AaEama maoM Sakuntlaa sao ivavaah kr ilayaa.
kalaantr maoM Sakuntlaa nao ek baoTo kao janma idyaa¸ ijasaka naama Bart
rKa gayaa. vah bahut saundr AaOr balaSaalaI qaa¸ jaao bacapna maoM BaI iksaI
dovata ka pu~ lagata qaa. jaba vah kovala C: vaYa- ka qaa¸ tao vah
baaGa¸ isaMh AaOr haqaI jaOsao jaMgalaI jaanavaraoM ko baccaaoM kao baaM^Qakr vana maoM
Kolaa krta qaa.
duYyant kI maR%yau ko baad Bart rajaa banaa. Bart doSa ka sabasao
mahana\ rajaa qaa. Aaja BaI hma ihndustana kao BaartvaYa- yaa rajaa Bart
ka doSa ko naama sao pukarto hOM. rajaa Bart ko naaO baoTo qao¸ ikntu ]namaoM sao
kao[- BaI eosaa nahIM lagaa jaao ]sako baad rajaa bananao ko yaaogya haota.
[sailae Bart nao ek yaaogya baccao kao gaaod ilayaa¸ ijasanao Bart ko baad
rajya saÐBaalaa. [sa p`kar Bart nao p`jaatM~ kI naIMva DalaI.
Bart naama ko AaOr BaI k[- Saasak hue hOM¸ jaOsao Bagavaana\ rama ko
Anauja Bart AaOr maharajaa Bart. maharaja Bart kI ek kqaa [sa
p`kar hO :
?iYaraja ?YaBadova ko baoTo Bagavaana\ ko Ba> maharajaa Bart nao BaI
hmaarI saBaI QartI pr Saasana ikyaa. ]nhaoMnao bahut samaya tk rajya
ikyaa¸ ikntu Ant maoM ek sanyaasaI ka AaQyaai%mak jaIvana jaInao ko
ilae saba kuC %yaaga idyaa. yaVip Bart mahana\ rajya ka %yaaga krnao maoM
samaqa- qao¸ ikntu ]nhoM ek iSaSau hirNa ko p`it gahra maaoh pOda hao gayaa.
ek baar jaba vah hirNa khIM gaayaba hao gayaa¸ tao maharajaa Bart bahut
]iWgna hao gayao AaOr ]sakI Kaoja krnao lagao. ihrNa kI Kaoja krto hue
AaOr ]sakI Anaupisqait sao Saaok maoM Dubao maharajaa Bart igar pD,o AaOr
mar gayao. caUÐik maR%yau ko samaya ]naka mana pUrI trh ihrNa ko Qyaana maoM
DUbaa huAa qaa¸ ]nhaoMnao svaBaavat: hI ek ihrNaI ko gaBa- sao Agalaa janma
ilayaa.
yahI hO Aa%maa ko Aavaagamana ka isawant¸ ijasamaoM hmaara ivaSvaasa
hO. kuC piScamaI daSa-inak punaja-nma maoM ivaSvaasa krto hOM. yah punaja-nma
ka isawant [sa maanyata pr AaQaairt hO ik maanava¹Aa%maa manauYyaaoM ko
$p maoM hI punaja-nma laotI hO¸ pSauAaoM ko $p maoM nahIM. Aavaagamana ka
isawant punaja-nma ko isawant sao AiQak saava-BaaOimak lagata hO.
jaya : yaid jaIivat p`aNaI janma AaOr maR%yau ko caË maoM lagao
rhto hOM¸ tao saUrja¸ caaÐd¸ QartI AaOr dUsaro naxa~aoM kI @yaa gait
hOÆ @yaa ]naka BaI janma AaOr xaya haota hOÆ
dadI maaÐ : saarI dRSya saRiYT ka Apnaa jaIvana¹kala haota hO. jaao
saMsaar hmaoM idKa[- dota hO jaOsao naxa~ AaOr ga`h¸ ]naka jaIvana kala 8
,64 Arba vaYa- hO. [sa kala maoM saaro idKa[- donao vaalao saaOrmaNDla kI
saRiYT AaOr ivanaaSa haonaa hO ³gaIta 8.17¹19´. ikntu ba`*ma AivanaaSaI
hO¸ SaaSvat hO. ]saka kBaI xaya nahIM haota.
jaya : yaid kao[- vyai> maR%yau ko baad [sa saMsaar maoM vaaipsa
nahIM laaOTto¸ tao ]naka @yaa haota hOÆ @yaa vao svaga- jaato hOM AaOr
sada vahIM rhto hOMÆ
dadI maaÐ : jaao manauYya [sa QartI pr AcCo kma- krto hOM¸ vao svaga- maoM
jaato hOM¸ ikntu svaga- ka sauK Baaogakr ]nhoM vaaipsa QartI pr Aanaa
pD,ta hO³gaIta 8.25¸ 9.21´. jaao laaoga duja-na AaOr duYkmaI- rho hOM¸ vao
dNDsva$p nark maoM jaato hOM. vao BaI QartI pr vaaipsa laaOTto hOM. ijana
manauYyaaoM nao inavaa-Na pa ilayaa hO¸ vao ifr janma nahIM laoto. vao prmaa%maa ko
saaqa eka%ma hao jaato hOM AaOr ]sako prma¹Qaama kao jaato hOM.
jaya : hma prma¹Qaama kOsao p`aPt kr sakto hOMÆ
dadI maaÐ : vao¸ ijanhaoMnao prmaa%maa ka saccaa &ana pa ilayaa hO¸
ba`*ma¹&anaI khlaato hOM AaOr prmaQaama kao jaato hOM. ]naka punaja-nma nahIM
haota. [sao Anaavat- maaga- kha jaata hO³gaIta 8.24´. yah maaga- ]na
A&anaI vyai>yaaoM ko ilae Ava$w hO¸ jaao ]pyau> gauNaaoM--jaOsao tp¸
Bagavaana\ maoM ivaSvaasa AaOr ba`*ma¹&ana Aaid sao vaMicat hO.M kovala [na gauNaaoM
vaalao vyai> hI Anaavat- pqa ka AnausarNa krto hOM. jaao ba`*ma¹&anaI nahIM
hO¸ ikntu ijanhaoMnao AcCo kma- ikyao hOM¸ vao Apnao AcCo kmaao-M ko karNa
svaga- jaato hOM AaOr puna: QartI pr janma laoto hOM¸ jaba tk ik vao pUNa-ta
kao p`aPt nahIM kr laoto AaOr Aa%ma¹&anaI nahIM bana jaato.³gaIta 8.25´
 AQyaaya Aaz ka saar-- [sa AQyaaya maoM saamaanya saMskRt SabdaoM kI
vyaa#yaa kI ga[- hO¸ jaao tuma baD,o haonao pr AcCI trh samaJa sakaogao.
[sako saaqa hI Aavaagamana AaOr ivaSva kI saRiYT AaOr p`laya kao BaI
samaJaayaa gayaa hO. ba`*ma¹&ana kI p`aiPt ka sahja AaOr Aasaana trIka
hO ¹ p`Bau kao sada yaad rKnaa AaOr Apnaa k<a-vya krto rhnaa.
AQyaaya naaO
rajaivaVa ¹ rajarhsya

jaya : yaid Bagavaana\ pRiqavaI pr kBaI¹kBaI Avatirt haoto

hOM¸ tao @yaa vao vaOsao hI haoMgao¸ jaOsao hma yaa vao hmasao Alaga haoto hOMÆ
dadI maaÐ : AcCa p`Sna hO¸ jaya. [saka ]<ar daonaaoM p`kar idyaa jaata
rha hO. ]dahrNa ko ilae¸ maorI caona¸ maorI AÐgaUzI AaOr [sa saunahro isa@ko
kao doKao. yao saba saaonao sao banao hOM. tao tuma ]nhoM saaonao ko $p maoM doK
sakto hao. AaOr tuma hr dUsarI caIja, kao¸ jaao saaonao sao banaI hO¸ saaonao ko
$p maoM doK sakto hao. vao saaonao ka hI Alaga¹Alaga $p hOM. ikntu tuma
]na sabakao Alaga¹Alaga caIja,aoM ko $p maoM BaI doK sakto hao--ek caona¸
ek AÐgaUzI¸ ek isa@ka. caona¸ AÐgaUzI¸ isa@ka saaonao ko Alaga¹Alaga
Sa@la AaOr $p kao CaoD,kr kuC BaI nahIM hOM. [saI p`kar hma Bagavaana\
AaOr ]sa saRiYT kao svayaM Bagavaana\ ko ivastar ko $p maoM hI doK sakto
hOM AaOr kuC BaI nahIM. [sa dRiYTkaoNa kao AWOt¹dSa-na jaanaa jaata hO.
dUsaro dRiYTkaoNa ko Anausaar Bagavaana\ ek tqya hO AaOr ]sakI
saRiYT dUsara Alaga tqya hO¸ ikntu vah Bagavaana\ pr inaBa-r hO. yah WOt
dSa-na caona¸ AÐgaUzI AaOr isa@ka Aaid saaonao sao banaI caIja,aoM kao saaonao sao
Alaga maanata hO.³gaIta 9.04¹06´
jaya : @yaa yahI vah baat hO¸ jaba laaoga khto hOM ik Bagavaana\
saba jagah AaOr saba caIja,aoM maoM hOÆ
dadI maaÐ : haи jaya. prmaa%maa saUrja hO¸ caaÐd hO¸ vaayau hO¸ Aaga¸ poD,¸
QartI AaOr p%qar hO, ]saI trh jaOsao saaonao sao banaI hr caIja, saaonaa hO.
[saIilae ihndU p%qar maoM AaOr poD, maoM Bagavaana\ kao doKto AaOr pUjato hOM¸
maanaao vao hI ]sa $p maoM svayaM Bagavaana\ haoM.
jaya : yaid p`%yaok vastu Bagavaana\ sao AatI hO¸ tao hr vastu
@yaa puna: Bagavaana\ bana jaayaogaI¸ jaOsao ik saaonao kI banaI hr vastu
kao puna: basa saaonao maoM ipGalaayaa jaa sakta hO.
dadI maaM^ : haи jaya. saRiYT AaOr p`laya ka caË calata hI rhta hO.
yah vaOsaa hI hO jaOsaa maora ApnaI caona¸ AM^gaUzI AaOr saaonao ko isa@ko kao
puna: saaonao maoM badlanaa AaOr ifr saaonao ka p`yaaoga AaBaUYaNa AaOr isa@ko
banaanao maoM krnaa³ gaIta 9 : 07¹ 08´. saarI saRiYT baar¹baar AatI hO
AaOr laaop hao jaatI hO.
jaya : yaid Bagavaana\ hma hI hOM AaOr hma saba Bagavaana\ sao hI
Aato hOM¸ tba hr kao[- Bagavaana\ kao Pyaar @yaaoM nahIM krta¸ @yaaoM
]nakI pUjaa nahIM krtaÆ
dadI maaÐ : vao¸ jaao sa%ya kao samaJato hOM¸ Bagavaana\ kI ]pasanaa krto
hOM. vao jaanato hOM ik p`Bau hmaaro svaamaI hOM AaOr hmaarI ]%pi<a ]nhIM sao va
]nhIM ko ilae hu[- hO AaOr hma ]nhIM pr inaBa-r hO. [saIilae vao p`Bau kao
Pyaar krto hOM AaOr ]nakI ]pasanaa krto hO.M ikntu A&anaI laaoga nahIM
samaJato AaOr na hI sava-vyaapI Bagavaana\ maoM ivaSvaasa krto hO.M
jaya : yaid maOM p`itidna Bagavaana\ kI pUjaa k$и ]nhoM Pyaar
k$Ð AaOr ]nhoM fla¹fUla caZ,a}M^¸ tao @yaa vao mauJasao p`sanna haoMgao
AaOr maorI pZ,a[- maoM sahayata kroMgaoÆ
dadI maaÐ : Bagavaana\ kRYNa nao gaIta maoM kha hO ik Apnao saba Ba>aoM
kI--jaao dRZ, ivaSvaasa AaOr p`oma BarI Bai> ko saaqa ]nakI pUjaa krto
hOM-- doKBaala krto hOM.³gaIta 9.22´
jaya : @yaa [saka yao Aqa- hO ik Bagavaana\ kovala ]nhoM hI
Pyaar krto hOM¸ jaao ]nakI p`aqa-naa AaOr pUjaa krto hOMÆ
dadI maaÐ : Bagavaana\ hma sabakao ek saa hI Pyaar krto hOM¸ ikntu yaid
hma ]naka smarNa krto hOM AaOr ]nakI p`aqa-naa krto hOM¸ tao hma Bagavaana\
ko samaIp Aato hOM. [saIilae hma sabakao ]naka smarNa krnaa caaihyao¸
]nakI ]pasanaa krnaI caaihyao¸ ]naka Qyaana krto hue Eawa¹Bai> AaOr
p`oma sao ]nako sammauK nat¹mastk haonaa caaihyao.
jaya : maOM Bagavaana\ kRYNa ko samaIp Aanaa caahUÐgaa¸ dadI maaÐ. maOM
]namaoM AaOr AiQak Aasqaa kOsao rK sakta hUM^¸ kOsao ]nhoM AaOr
AiQak Pyaar kr sakta hMU^Æ
dadI maaÐ : ]na saba AcCI caIja,aMo ko baaro maoM ivacaar krao¸ jaao Bagavaana\
hmaaro ilae krto hOM. vao hmaoM [tnaI Alaga¹Alaga Kanao kI caIja,oM doto hOM¸
ijanaka sauK hma Baaogato hOM. ]nhaoMnao hmaoM ]YNata AaOr p`kaSa ko ilae
saUrja idyaa. caaÐd¹taraoM AaOr rat maoM baadlaaoM sao Bara saundr AakaSa
doKao. yao saba ]nakI saundr saRiYT hO¸ tao ifr saaocaao ]naka saRYTa svayaM
iktnaa saundr haogaa. p`Bau kI ]pasanaa ]nakI kRpa ko ilae ]nhoM
Qanyavaad donaa hO. p`aqa-naa ]na vastuAaoM ka maaÐganaa hO¸ jaao hmaoM Bagavaana\ sao
caaihyao. AaOr Qyaana¹yaaoga sava-Sai>maana\ ko saaqa jauD,naa hO, sahayata AaOr
maaga-dSa-na ko ilae.
jaya : jaba Bagavaana\ ek hI hOM¸ jaao hmaoM saba kuC doto hOM¸ tao
dadI maaи Aap Apnao pUjaa¹kxa maoM [tnao dovaI¹dovataAaoM kI
p`itmaaeÐ @yaaoM rKtI hOMÆ kovala ek Bagavaana\ kRYNa kI ]pasanaa hI
@yaaoM nahIM krtIMÆ
dadI maaÐ : Bagavaana\ kRYNa nao kha hO¸ “vao¸ jaao Anya dovaI¹dovataAaoM
kI pUjaa krto hOM¸ ]na dovaI¹dovataAaoM ko maaQyama sao mauJao hI pUjato
hOM.”³gaIta 9.23´ hma iksaI BaI dovaI¹dovata kI¸ ijasako saaqa
samaIpta ka AnauBava krto hOM¸ pUjaa kr sakto hOM. vah hmaara [YTdovata
hO. Apnaa inajaI dovata¸ jaao hmaara vyai>gat maaga-dSa-k AaOr rxak hao
jaata hO.
jaya : hma Bagavaana\ kao fla¹fUla @yaaoM caZ,ato hOMÆ
dadI maaÐ : Bagavaana\ kRYNa nao gaIta maoM kha hO ik jaao kao[- BaI ]nhoM
ek p~¸ ek puYp¸ ek fla¸ jala Aqavaa kao[- BaI vastu Eawa¹Bai>
sao Ap-Na krta hO¸ vao na kovala ]sao svaIkar krto hOM¸ varna\ ]saka
Baaoga BaI krto hOM³gaIta 9.26´. [saIilae hma Kanao sao phlao p`aqa-naa
ko saaqa sada Apnaa Baaojana Bagavaana\ kao Aip-t krto hO.M Bagavaana\ kao
Ap-Na ikyaa gayaa Baaojana p`saad yaa p`saadma\ khlaata hO. kao[- BaI
vyai> Bagavaana\ kao p`aPt kr sakta hO¸ jaao ]nakI pUjaa ivaSvaasa¸ p`oma
AaOr Bai> ko saaqa krta hO. Bai> ka yah maaga- hma sabako ilae Kulaa
hO.
Aasqaa¹ivaSvaasa kI Sai> kI ek kqaa [sa p`kar hO :
 10 , laD,ka¸ ijasanao Bagavaana\ kao iKlaayaa
ek kulaIna vyai> Baaojana Ap-Na krko ina%ya hI pirvaar ko [YT
dovata kI pUjaa krta qaa. ek idna ]sao ek idna ko ilae Apnao gaaÐva
sao baahr jaanaa pD,a. ]sanao Apnao baoTo rmaNa sao kha¸ “dova p`itmaa kao
BaoMT Aip-t krnaa. Qyaana rho¸ dovata kao iKlaayaa jaayao.”
laD,ko nao p`itmaa kao pUjaa Gar maoM Baaojana Aip-t ikyaa. ikntu
dova¹p`itmaa nao na kuC Kayaa na ipyaa¸ na hI kao[- baat kI. rmaNa nao
bahut dor tk p`tIxaa kI¸ prntu p`itmaa tba BaI na ihlaI. ikntu ]saka
p@ka ivaSvaasa qaa ik Bagavaana\ Apnao svaga-¹isaMhasana sao ]tr kr
AayaoMgao¸ fSa- pr baOzoMgao AaOr Baaoga lagaayaoMgao.
]sanao puna:¹puna: dova¹p`itmaa kI p`aqa-naa kI. ]sanao kha¸ “ho p`Bau¸
kRpa krko QartI pr ]trao AaOr Baaoga lagaaAao. kafI dor hao caukI hO.
maoro ipta mauJasao bahut naaraja, haoMgao yaid maOMnao Aapkao nahIM iKlaayaa.”
p`itmaa nao ek Sabd BaI na kha.
laD,ko nao raonaa Sau$ kr idyaa. ]sanao ja,aor sao kha¸ “ho ipta¸ maoro
ipta nao tumhoM iKlaanao kao kha qaa. tuma³QartI pr´ Aato @yaaoM nahIMÆ
tuma maoro haqa sao Kato @yaaoM nahIMÆ”
ApnaI caah BarI Aa%maa ko saaqa laD,ka kuC samaya raota rha.
Ant maoM dova¹p`itmaa manauYya ko $p maoM pUjaa¹sqala sao mauskurato hue ]trI¸
Baaojana ko saamanao baOzI AaOr Baaoga lagaayaa.
dova¹p`itmaa kao iKlaakr laD,ka pUjaa¹kxa sao baahr Aayaa. ]sako
sambainQayaaoM nao kha¸ “pUjaa K%ma hu[-. Aba hmaaro ilae p`saad laaAao.”
laD,ko nao kha¸ “Bagavaana\ nao saba kuC Ka ilayaa. Aaja ]nhaoMnao
Aap laaogaaoM ko ilae kuC nahIM CaoD,a.”
 saBaI laaoga pUjaa¹kxa maoM gayao. vao yah doKkr ik sacamauca hI
dova¹p`itmaa nao Aip-t ike hue Baaoga kao pUra ka pUra Ka ilayaa qaa¸
AaScaya-caikt Avaak\ rh gayao.
[sa khanaI sao hmaoM yah iSaxaa imalatI hO ik Bagavaana\ inaScaya hI Baaojana
ga`hNa kroMgao¸ yaid tuma pUrI Eawa sao¸ p`oma Bai> sao ]nhoM Baaojana Aip-t
krao. hmamaoM sao AiQakaMSa laaogaaoM maoM rmaNa jaOsaI Aasqaa nahIM¸ Eawa nahIM.
]nhoM iKlaanaa hma nahIM jaanato. kha gayaa hO ik hmaarI Aasqaa Bagavaana\
maoM ek baccao jaOsaI haonaI caaihyao¸ nahIM tao hma Bagavaana\ ko prma¹Qaama nahIM
jaa sakoMgao.
jaya : dadI maaи yaid kao[- vyai> papI¸ caaor yaa DakU hO tao
@yaa vah BaI Bagavaana\ sao Pyaar kr sakta hOÆ
dadI maaР: haи jaya. Bagavaana\ kRYNa nao gaIta maoM kha hO-- yaid papI
sao papI vyai> BaI p`oma BarI Bai> sao maorI pUjaa krnao ka inaScaya krta
hO¸ tao vah vyai> SaIGa` hI sant hao jaata hO @yaaoMik ]sanao sahI inaNa-ya
ilayaa hO.³gaIta 9.31´ eosao DakU ko ivaYaya maoM ek kqaa [sa p`kar hO
:

11. laUTnao vaalaa DakU sant

hmaaro dao laaokip`ya mahakavya (eoithaisak) kqaaeÐ hOM. ek
ramaayaNa¸ dUsara mahaBaart. Bagavad\gaIta mahaBaart ka ek Baaga hO.
[sakI rcanaa [-saa¹pUva- 3¸100 vaYa- maoM hu[-. maUlat: ramaayaNa kI rcanaa
naasaa (NASA) kI na[- gavaoYaNaa ko Anausaar saaZ,o sa~h laaK vaYa-
phlao hu[- haogaI. ramaayaNa ko maUla laoKk vaalmaIik naama ko ek ?iYa
qao. vaalmaIik ko baad Anya sant kivayaaoM nao BaI ramaayaNa ilaKI. Bagavaana\
rama ko jaIvana pr AaQaairt [sa mahakavya kao baalakaoM kao pZ,naa
caaihyao. ek imaqak ko Anausaar naard mahiYa- nao vaalmaIik ?iYa kao [sa
samast GaTnaa kao [sako vaastva maoM GaTnao sao phlao hI ilaKnao kI Sai>
dI qaI.
Apnao jaIvana ko AarimBak kala maoM¸ vaalmaIik rahgaIraoM kao laUTnao
vaalaa DakU qaa. vahI ]sakI jaIivaka qaI. ek baar mahana\ dovaiYa- naard
]sa maaga- sao gauja,r rho qao¸ vaalmaIik nao ]na pr AaËmaNa krko ]nhoM
laUTnao ka p`ya%na ikyaa. dovaiYa- naard nao vaalmaIik sao pUCa vah eosaa @yaaoM
kr rha qaa. vaalmaIik nao ]<ar idyaa ik eosaa krko hI vah Apnao
pirvaar ka paoYaNa krta qaa.
dovaiYa- nao vaalmaIik sao kha¸ “jaba tuma iksaI kao laUTto hao¸ tao tuma
pap kmaato hao. @yaa tumharo pirvaar ko sadsya BaI ]sa pap ka BaagaI
haonaa caahto hOMÆ”
DakU nao ]<ar idyaa¸ “@yaaoM nahIMÆ maora ivaSvaasa hO¸ vao AvaSya hI
]samaoM BaagaI haonaa caahoMgao.”
dovaiYa- nao kha¸ “bahut AcCa¸ tuma Gar jaaAao AaOr hr ek sao
pUCao ik vao tumharo Wara Gar laayao jaanao vaalao Qana ko saaqa pap ko BaI
BaagaI haonaa caahoMgao yaa nahIMÆ”
DakU nao ]nakI baat maana laI. ]sanao dovaiYa- kao ek poD, sao baaÐQa
idyaa AaOr Apnao Gar calaa gayaa. vahaM^ ]sanao pirvaar ko hr sadsya sao
pUCa¸ “maOM laaogaaoM kao laUTkr tumharo ilae Qana AaOr bahut¹saa Baaojana
laata hUÐ. ek sant nao kha hO ik laaogaaoM kao laUTnaa pap hO. @yaa tuma
]sa pap maoM maoro BaagaIdar banaaogaoÆ”
 ]sako pirvaar ka kao[- BaI sadsya ]sako pap maoM BaagaIdar haonao kao
tOyaar na qaa ]na saBaI nao kha¸ “hmaara paoYaNa krnaa tumhara k<a-vya hO.
hma tumharo pap maoM BaagaIdar nahIM bana sakto.”
vaalmaIik kao ApnaI ga,latI ka Ahsaasa huAa. ]sanao dovaiYa- naard
sao pUCa ik Apnao papaoM ka p`ayaiScat krnao ko ilae vah @yaa kr
sakta qaa. dovaiYa- nao vaalmaIik kao sava-Sai>maana\ AaOr sarlatma “rama”
maM~ japnao ko ilae idyaa. ]sao pUjaa krnaa AaOr Qyaana¹yaaoga isaKayaa.
vana¹DakU nao Apnao pap ka QanQaa CaoD, idyaa AaOr SaIGa` hI vah gauÉ
naard kI kRpa¸ maM~¹Sai> AaOr Apnao inaYza Baro AaQyaai%mak AByaasa
ko karNa ek mahana\ ?iYa AaOr kiva bana gayaa.
jaya¸ ek AaOr kqaa hO¸ jaao tumhoM sada yaad rKnaI caaihyao.
yah kqaa gaIta ko ]na SlaaokaoM kao dSaa-tI hO¸ jaao khto hOM ik
Bagavaana\ hma sabaka Qyaana rKta hO. ³gaIta 9.17¹18´

12 , pdicanh
ek rat ek vyai> nao ek sapnaa doKa. ]sanao doKa ik vah
Bagavaana\ ko saaqa ek saagar¹tT pr cala rha qaa. AakaSa ko Aar¹par
]sanao Apnao jaIvana ko dRSya doKo. hr dRSya ko saaqa ]sanao rot maoM daohro
pdicanh doKo¸ Apnao AaOr Bagavaana\ ko.
jaba ]sako jaIvana ka AMitma dRSya ]sako saamanao Aayaa¸ tao ]sanao
vaaipsa GaUmakr rot maoM pdicanhaoM kao doKa. ]sanao doKa ik k[- baar
]sako jaIvana ko pqa pr kovala ek hI ko pdicanh qao. ]sanao yah BaI
payaa ik yah ]sako jaIvana ko sabasao duKd samaya maoM hI huAa¸ jaba vah
inamnatma Avasqaa maoM qaa.
 [sasao ]sao baD,I vaodnaa hu[-. ]sanao Bagavaana\ sao [sako baaro maoM pUCa.
“Bagavaana\¸ Aapnao kha qaa ik Aapka na kao[- ip`ya hO na Aip`ya.
ikntu Aap hmaoSaa ]nako saaqa hOM¸ jaao AapkI ]pasanaa krto hOM³gaIta
9.29´. maOM doKta hUÐ ik maoro jaIvana ko sabasao bauro samaya maoM maaga- maoM ek
hI jaaoD,o ko pdicanh hOM. maorI samaJa maoM nahIM Aata ik jaba mauJao AapkI
sabasao jy,aada ja,$rt qaI¸ tba Aapnao mauJao Akolaa @yaaoM CaoD, idyaaÆ”
Bagavaana\ nao ]<ar idyaa¸ “maoro Pyaaro baccao¸ tuma maorI ApnaI Aa%maa
hao¸ tuma maoro ip`ya hao AaOr maOM tumhoM kBaI Akolaa nahIM CaoD,UÐgaa¸ Balao hI
tuma mauJao CaoD, dao. tumharI prIxaa AaOr vaodnaa kI GaD,I maoM¸ jaba tumhoM
kovala ek hI jaaoD,a pdicanh idKa[- doto hOM¸ tumhoM eosaa [sailae lagaa
@yaaoMik maOM tumhoM ]zakr lao jaa rha qaa. jaba tuma mauiSkla maoM haoto hao¸
tao vah tumharo Apnao kma- ko karNa haota hO. vah tBaI haota hO¸ jaba
tumharI prIxaa laI jaatI hO taik tuma AaOr Sai>SaalaI hao sakao.”
Bagavaana\ kRYNa nao gaIta maoM kha hO¸ “maOM ]na Ba>aoM kI¸ jaao sada
maora smarNa krto hOM¸ mauJao p`oma krto hOM¸ svayaM doKBaala krta hUÐ.”³gaIta
9.22´
AQyaaya naaO ka saar-- WOt¹dSa-na Bagavaana\ kao ek t<va ko $p
maoM doKta hO AaOr saRiYT kao dUsaro ¹ ]sa pr inaBa-r Alaga t<va ko $p
maoM. AWOt¹dSa-na Bagavaana\ AaOr ]sakI saRiYT kao ek hI doKta hO.
Bagavaana\ hma sabakao ek saa hI Pyaar krto hOM¸ ikntu vah Apnao Ba>aoM maoM
vyai>gat Éica laoto hMO¸ @yaaoMik eosao vyai> ]nako AiQak samaIp haoto
hOM. yah ]saI p`kar hO jaOsao¸ jaao Aaga ko samaIp baOzta hO¸ AiQak
]YNata pata hO. eosaa kao[- pap yaa papI nahIM¸ jaao xamaa yaaogya na hao.
saccao pScaatap kI Aigna saba papaoM kao jalaa dotI hO.
AQyaaya dsa
 ba`*ma¹ivaBaUit

jaya : yaid Bagavaana\ kRYNa nao kha hO ik vao hmaarI doKBaala

kroMgao¸ yaid hma ]naka smarNa kroM¸ tao maOM Bagavaana\ kao jaananaa AaOr
]nasao Pyaar krnaa caahUÐgaa. maOM eosaa kOsao kr sakta hUи dadI maaÐÆ
dadI maaÐ : Bagavaana\ ka Pyaar Bai> khlaata hO. yaid tumamaoM Bagavaana\
kI Bai> hO¸ tao vao tumhoM Apnao ivaYaya maoM &ana AaOr samaJa doMgao³gaIta
10.10´. ijatnaa AiQak tuma Bagavaana\ kI maihmaa¸ Sai> AaOr mahanata
kao jaanaaogao AaOr ]naka icantna kraogao¸ ]tnaa hI saSa> Bagavaana\ ko
p`it tumhara Pyaar haogaa. [sa p`kar &ana AaOr Bai> saaqa¹saaqa calato
hOM.
jaya : Bagavaana\ tao [tnao mahana\ AaOr Sai>SaalaI hOM¸ maOM ]nakao
sa%ya maoM kOsao jaana sakta hUÐÆ
dadI maaÐ : Bagavaana\ kao pUrI trh tao kao[- BaI nahIM jaana sakta. vah
saaOrmaNDla kI }jaa- AaOr Sai> ka maUla karNa hO¸ eosaa karNa¸ jaao
mahana\ rhsya hI rhogaa. Bagavaana\ Ajanmaa¸ Anaaid AaOr Anant hO.
Bagavaana\ kao kovala Bagavaana\ hI sa%yat: jaana sakta hO³gaIta 10.15´.
yaid kao[- khta hO¸ maOM prmaa%maa kao jaanata hMU^¸ tao vah vyai> nahIM
jaanata. jaao BaI sa%ya kao jaanata hO¸ vah khta hO : “maOM Bagavaana\ kao
nahIM jaanata.”
jaya : tba hma Bagavaana\ ko baaro maoM @yaa jaana sakto hOM¸ dadI
maaÐÆ
dadI maaÐ : Bagavaana\ saba kuC jaanato hOM¸ ikntu Bagavaana\ kao kao[- nahIM
jaana sakta. SaMkr ko Anausaar¸ saarI saRiYT kuC nahIM hO¸ Bagavaana\ ko
dUsaro $p kao CaoD,kr. saRiYT Bagavaana\ kI }jaa-¸ ijasao maayaa khto hOM¸
sao ]%pnna hu[- hO. saba kuC ]saI sao Aata hO¸ AaOr Ant maoM vaaipsa ]saI
maoM jaata hO. Bagavaana\ ek hO¸ jaao Anaok bana jaata hO. vah saba jagah hO
AaOr saba vastuAaoM maoM hO.³gaIta 10.19¹39´
vah saba p`aiNayaaoM ka saRiYTk<aa-¸ paoYak¸ palak AaOr saMhark hO.
vah saba vastuAaoM kI saRiYT krta hO-- saUya- kI¸ cand`maa kI¸ naxa~aoM¸
vaayau¸ jala¸ Aigna kI¸ yahaÐ tk ik hmaaro ivacaaraoM¸ BaavanaaAaoM¸ bauiw
AaOr Anya gauNaaoM kI BaI. saarI saRiYT maoM hma ]sakI maihmaa AaOr mahanata
ko dSa-na kr sakto hOM. yah saUya-¸ jaao tuma pRiqavaI AaOr saba naxa~aoM ko
saaqa doKto hao¸ ]nakI maihmaa ka CaoTa¹saa AMSa maa~ hO. saba jagah
Bagavaana\ kao doKnaa hmaaro mana kao piva~ banaata hO AaOr hmaoM AcCa
vyai> banaata hO.
ek kqaa hO¸ jaao dSaa-tI hO ik hma Bagavaana\ ko ivaYaya maoM iktnaa
kma jaanato hOM.³gaIta 10.15´

13 , caar AnQao AadmaI

caar AnQao AadmaI ek haqaI kao doKnao gayao.
ek nao haqaI ko pOr kao CuAa AaOr kha¸ “haqaI ek KmBao kI BaaÐit
hO.”
dUsaro nao ]sakI saUM^D kao CuAa AaOr kha¸ “haqaI ek maaoTI laazI kI
trh hO.”
tIsaro nao ]sako poT kao CuAa AaOr kha¸ “haqaI ek ivaSaala GaD,o kI
BaaÐit hO.”
caaOqao nao ]sako kanaaoM kao CuAa AaOr kha¸ “haqaI ek baD,o haqa ko pMKo
jaOsaa hO.”
[sa p`kar vao Aapsa maoM haqaI kI Sa@la kao laokr laD,nao lagao.
ek vyai> nao¸ jaao ]Qar sao gauja,r rha qaa¸ ]nhoM [sa p`kar laD,to
doKkr pUCa¸ “tuma saba @yaaoM laD, rho haoÆ” ]nhaoMnao ApnaI samasyaa ]sa
vyai> kao bata[- AaOr ]sao inaNa-ya donao kao kha.
]sa vyai> nao kha¸ “tuma maoM sao iksaI nao BaI haqaI kao doKa nahIM.
haqaI KmBao kI trh nahIM hO. [sako pOr KmBao kI trh hOM. yah maaoTI
laazI jaOsaa nahIM hO¸ [sakI saUÐD maaoTI laazI jaOsaI hO. yah baD,o GaD,o jaOsaa
nahIM hO¸ [saka poT baD,o GaD,o jaOsaa hO. yah pMKo kI trh BaI nahIM hO¸
[sako kana pMKo kI trh hOM. haqaI yah saba hO-- pOr¸ saUÐD¸ poT¸ kana
AaOr ]nasao BaI AiQak AaOr bahut kuC.”
[saI p`kar¸ jaao Bagavaana\ kI p`kRit ko baaro maoM vaad¹ivavaad krto
hOM¸ vao ]sakI vaastivakta ko kovala bahut CaoTo AMSa kao hI jaanato hO.M
[saIilae ?iYayaaoM nao ‘naoit¹naoit’ kha hO Aqaa-t\ Bagavaana\ na yah hO¸ na
vah.
jaya : ijana laaogaaoM ka prmaa%maa maoM ivaSvaasa nahIM hO¸ ]nako
baaro maoM Aap @yaa khoMgaIMÆ
dadI maaM^ : eosao laaogaaoM kao naaistk kha jaata hO. vao iksaI saRYTa ko
Aist<va maoM ivaSvaasa nahIM krto @yaaoMik ]nakI samaJa maoM nahIM Aa sakta
ik eosaa vaOiSvak puÉYa yaa Sai> kOsao hao saktI hO. [sailae vao Bagavaana\
kI sa<aa ko ivaYaya maoM p`Sna krto hOM¸ saMdoh krto hOM. iksaI idna ]nako
saMdohaoM ka inarakrNa hao jaayaogaa¸ jaba Bagavaana\ kI kRpa sao ]nhoM kao[-
saccaa AaQyaai%mak gauÉ imala jaayaogaa. naaistk laaoga vao hOM¸ ijanakI
Bagavaana\ kI idSaa maoM yaa~a ABaI Sau$ hI nahIM hu[- hO. saMdoh tao
AaistkaoM ko manaaoM maoM BaI ]zto hOM¸ At: Aasqaa rKao¸ Bagavaana\ maoM
ivaSvaasa krao AaOr Apnaa k<a-vya krto rhao.
AQyaaya dsa ka saar-- Bagavaana\ kao¸ prmaa%maa kao kao[- nahIM jaana
sakta @yaaoMik vah saba p`aiNayaaoM ka maUla hO¸ saba karNaaoM ka karNa hO.
hr vastu-- hmaaro SarIr¸ mana¸ ivacaaraoM AaOr BaavanaaAaoM saiht¸ Bagavaana\ sao
hI AatI hO. vah saRYTa hO¸ palak hO AaOr sabaka saMhark hO. vah
Anant hO¸ Anaaid hO¸ AivanaaSaI hO. saara ivaSva ]saI kI }jaa- ko CaoTo
sao AMSa ka ivastar hO ³gaIta 10. 41¹42´. saBaI dovaI¹dovata ]sakI
ivaiBanna Sai>yaaoM ko naama maa~ hOM. iksaI BaI naama¸ $p AaOr trIko ko
saaqa AasqaapUva-k Bagavaana\ kI pUjaa krnaa hmaoM manaaovaaMiCt fla dota hO
AaOr hmaoM AcCa AaOr Saant bananao maoM sahayak haota hO.
AQyaaya gyaarh
Bagavaana\ ka dSa-na

jaya : dadI maaи Aapnao kha hO¸ hma Bagavaana\ ko baaro maoM bahut
kma jaana sakto hOM. tba @yaa Bagavaana\ ko dSa-na krnaa laaogaaoM ko
ilae samBava hOÆ
dadI maaР: haи jaya. ikntu hmaarI BaaOitk AaM^KaoM sao nahIM. ijasaka
p`kar hmaarI duinayaa maoM hmaaro haqa¹pOr hOM¸ vaOsao tao Bagavaana\ ko hOM nahIM.
ikntu jaba Bagavaana\ hmaarI ina:svaaqa- saovaa¹Bai> sao p`sanna haoto hOM¸ tao vao
hmaoM svaPna maoM dSa-na do sakto hO.M vao iksaI BaI $p maoM idKa[- do sakto hOM
yaa hmaaro [YTdovata ko $p maoM.
jaya : @yaa Bagavaana\ ko dSa-na ka kao[- dUsara maaga- BaI hOÆ
dadI maaM^ : Bagavaana\ ko dSa-na ka sava-EaoYz maaga- hO-- hr vastu maoM
]nakI ]pisqait kao AnauBava krnaa @yaaoMik hr vastu Bagavaana\ ka AMSa
hO. yaaogaI laaoga saaro saMsaar kao Bagavaana\ ko ivastar ko $p maoM doKto hOM.
hr caIja, Bagavaana\ ka hI dUsara $p hO. yah jaanakr hma Apnao caaraoM
Aaor Bagavaana\ ko dSa-na kr sakto hOM. saara ivaSva Bagavaana\ hO AaOr hma
]sako baccao hOM¸ saaQana¹]pkrNa hOM ³gaIta 11.33´. Bagavaana\ hmaara
]pyaaoga Apnao kama ko ilae krto hOM. vao hma saba maoM hOM.
ek kqaa hO¸ jaao dSaa-tI hO ik Bagavaana\ hmaaro saaqa hr samaya hOM¸
ikntu hma ]nhoM ApnaI AaÐKaoM sao nahIM doK sakto.³gaIta 11.08´

14. Bagavaana\ tumharo saaqa hOM

ek AadmaI QaUma`pana krnaa caahta qaa. vah Apnao kaoyalaaoM kao
jalaanao ko ilae pD,aOsaI ko Gar Aaga laonao gayaa. yah gahrI rat ka samaya
qaa. pD,aOsaI gaRhsqa saaoyaa huAa qaa. lagaatar dor tk dstk donao pr
pD,aOsaI Ant maoM jaagaa¸ naIcao Aakr ]sanao drvaaja,a Kaolaa.
]sa AadmaI kao doKkr pD,aOsaI nao kha¸ “namasto¸ @yaa maamalaa
hOÆ”
AadmaI nao ]<ar idyaa¸ “@yaa tuma Anaumaana nahIM lagaa saktoÆ tuma
tao jaanato hao¸ mauJao QaUma`pana ka SaaOk, hO. maOM yahaM^ Apnao kaoyalao jalaanao
ko ilae Aaga laonao Aayaa hU.Ð ”
pD,aOsaI nao kha¸ “ha¸ ha¸ ha. @yaa hI baiZ,yaa pD,aOsaI hao tuma.
tumanao [saI ko ilae AaQaI gahrI rat maoM yahaÐ Aanao AaOr [tnaI dstk
donao ka kYT ikyaa. @yaaoMÆ tumharo pasa tao phlao hI jalatI hu[-
laalaTona hO.”
 hma ijasakI Kaoja kr rho hOM¸ vah tao hmaaro pasa maoM hO¸ hmaaro caaraoM
Aaor hO. hr caIja, Alaga $p maoM Bagavaana\ hO. saRiYT maoM hr caIja, ]sako
ivaSaala $p ko BaItr hO.
Bagavaana\ ko dSa-na ka dUsara maaga- hO Bai> AaOr AcCo gauNaaoM ka ivakasa
krnaa. Bagavaana\ kRYNa nao kha hO¸ yaid hmaoM maaoh¸ svaaqa-pUNa- [cCaeи
GaRNaa¸ duSmanaI yaa iksaI ko p`it ihMsaa ka Baava nahIM hO¸ tao hma Bagavaana\
kI p`aiPt AaOr ]nako dSa-na kr sakto hO.M ³gaIta 11.15´
jaya : @yaa iksaI nao kRYNa kao Bagavaana\ ko $p maoM doKa hOÆ
dadI maaÐ : haи bahut sao santaoM nao¸ ?iYayaaoM nao Bagavaana\ kRYNa kao
ivaiBanna $paoM maoM doKa hO. maata yaSaaoda nao kRYNa ka idvya $p doKa.
Ajau-na nao BaI kRYNa kao Bagavaana\ ko $p maoM doKnaa caaha. caUÐik Ajau-na
ek mahana\ Aa%maa AaOr kRYNa ka bahut ip`ya ima~ qaa¸ Bagavaana\ kRYNa nao
]sao Apnao idvya $p maoM dSa-na idyao. jaao Ajau-na nao doKa¸ gaIta ko
gyaarhvaoM AQyaaya maoM ]saka vaNa-na ikyaa gayaa hO. Ajau-na ko Wara doKo
gayao Bagavaana\ ko idvya $p ka saMixaPt ivavarNa [sa p`kar hO : ]sanao
saaro dovaI¹dovataAaoM¸ santaoM¸ ?iYayaaoM¸ Bagavaana\ iSava¸ ba`*maa ko saaqa
samast ivaSva kao kmala¹p~ maoM baOzo hue Bagavaana\ kRYNa ko SarIr maoM
doKa. Bagavaana\ ko AsaM#ya haqa¸ mauK¸ poT¸ caohro AaOr nayana qao. ]nako
SarIr ka na kao[- Aaid qaa na Ant. ]nako caaraoM Aaor idvya jyaaoit
p`Baaisat qaI. Ajau-na nao Apnao Baa[yaaoM ³kaOrvaaoM´ ko saaqa Anaok
rajaaAaoM¸ yaaowaAaoM kao BaI ivanaaSa ko ilae tIva` gait sao Bagavaana\ ko
Bayaavah mauK maoM p`vaoSa krto doKa. Bagavaana\ kRYNa ka yah idvya $p
doKnao maoM A%yant Bayaanak qaa¸ [sailae Ajau-na nao Bagavaana\ kRYNa ko dSa-
na
SaIYa-¹maukuT maiNDt¸ haqaaoM maoM SaMK¸ ca˸ gada AaOr kmala ilae catuBa-ja
ivaYNau ko $p maoM krnao caaho. Bagavaana\ kRYNa nao tba Apnao catuBau-ja ivaYNau
$p maoM Ajau-na kao Apnao dSa-na idyao.
]sako baad kRYNa nao BayaBaIt Ajau-na kao Apnao saundr maanavaIya $p
maoM dSa-na dokr AaSvast ikyaa. ]nhoM [sa $p maoM doKkr Ajau-na puna:
Saant AaOr sahja hao gayaa. Bagavaana\ kRYNa nao kha hO ik vao Apnao [sa
catuBau-ja $p maoM kovala Bai> Wara hI doKo jaa sakto hO.M ³gaIta 11.54´
AQyaaya gyaarh ka saar-- hma Bagavaana\ ko dSa-na [na manauYya¹nao~aoM
sao nahIM kr sakto. hma ]nako dSa-na kovala svaPna yaa samaaiQa maoM kr
sakto hOM. hma ]nhoM Apnao caaraoM Aaor doK sakto hO.M saarI saRiYT saRYTa ko
SarIr kao CaoD,kr kuC nahIM hO AaOr hma Bagavaana\ ko idvya $p ko AMSa
hOM.
AQyaaya baarh
Bai>yaaoga

jaya : dadI maaи @yaa hmaoM p`itidna pUjaa yaa Qyaana krnaa
caaihyao¸ yaa kovala rivavaar kao hIÆ
dadI maaÐ : baccaaoM kao iksaI na iksaI $p maoM p`itidna pUjaa¸ p`aqa-naa
yaa Qyaana krnaa caaihyao. AcCI AadtaoM kao jaldI hI banaanaa caaihyao.
jaya : Aapnao kha ik Bagavaana\ inarakar hO¸ pr saakar BaI
hO. tao @yaa mauJao Bagavaana\ kI pUjaa rama¸ kRYNa¸ dugaa-¸ iSava ko $p
maoM krnaI caaihyao yaa ]nako inarakar $p kIÆ
dadI maaÐ : Ajau-na nao yahI p`Sna gaIta maoM Bagavaana\ kRYNa sao ikyaa
hO³gaIta 12.01´. kRYNa nao Ajau-na sao kha hO ik Bagavaana\ ko saakar
$p kI pUjaa inaYza ko saaqa krnaa AiQakaMSa laaogaaoM ko ilae¸ ivaSaoYakr
]nako ilae ijanhaoMnao Bai>¹maaga- maoM ABaI pOr hI rKa hO¸ saugama AaOr
baohtr hO. ikntu ek saccao Ba> kI Aasqaa hr caIja, maoM hO-- Bagavaana\
ko inarakar $p maoM BaI AaOr ]nako rama¸ kRYNa¸ hnaumaana¸ iSava¸ idvya$pa
maaM^ kalaI¸ dugaa- Aaid saakar $p maoM BaI.
jaya : dadI maaи mauJao pUjaa iksa p`kar krnaI caaihyaoÆ
dadI maaÐ : skUla jaanao sao phlao pUjaa yaa Qyaana¹kxa maoM jaakr pUjaa
krao. saIQao baOzao¸ ApnaI AaÐKoM band krao¸ kuC saaÐsa QaIro sao AaOr gahro
laao. Apnao [YTdovata ka smarNa krao AaOr ]nasao AaSaIvaa-d maaÐgaao. AaM^KoM
band krko Apnao [YTdovata pr mana kao koind`t krnaa Qyaana yaaoga
khlaata hO. tuma mana¹mana maoM daohrato hue Aaoma\¸ rama¹ rama¹ rama¹ rama
Aaid maM~ ka jaap BaI kr sakto hao.
jaya : jaba maOM Qyaanamagna haonao ka p`ya%na krta hUи tao maOM mana
kao lagaa hI nahIM pata¸ dadI maaÐ. maora mana saba jagah Baaganao lagata
hO. mauJao @yaa krnaa caaihyaoÆ
dadI maaÐ : icanta mat krao. yah tao baD,aoM¹baD,aoM ko saaqa BaI haota hO.
baar¹baar mana lagaanao kI¸ koind`t krnao kI kaoiSaSa krao. AByaasa sao
tuma Apnao mana kao AcCI p`kar koind`t krnao maoM safla hao jaaAaogao¸ na
kovala Bagavaana\ maoM¸ bailk ApnaI pZ,a[- ko ivaYayaaoM maoM BaI. yah tumhoM
AcCo AMk panao maoM sahayak haogaa. tuma p`omasaiht Apnao [YTdovata kao
fla¹fUla Aaid Aip-t krko BaI Bagavaana\ kI p`aqa-naa¹pUjaa kr sakto
hao AaOr haи ApnaI pZ,a[- Sau$ krnao sao phlao Bagavaana\ gaNaoSa¸ hnaumaana
Aqavaa maaM^ sarsvatI Aaid &ana ko dovaI¹dovata ka BaI smarNa krao.
svaaqaI- na banaao. pirEama krao. AaOr bauro pirNaama ko Aanao pr du:KI na
haokr Apnao kama ko fla kao svaIkar krao. ApnaI AsaflataAaoM sao
saIKnao ka p`ya%na krao. kBaI har na maanaao AaOr Apnao maoM inarntr sauQaar
krto rhao.
jaya : basa [tnaa saba hI mauJao krnaa hO¸ dadI maaÐÆ @yaa
Bagavaana\ nao AaOr BaI kuC kha hOÆ
dadI maaР: tumhoM AcCI AadtoM BaI DalanaI caaihyao. jaOsao maaйbaap kI
Aa&aAaoM ka palana¸ ja,$rt pD,nao pr dUsaraoM kI sahayata krnaa¸ iksaI
kao du:K na phuÐcaanaa¸ sabako saaqa ima~ta ka vyavahar krnaa¸ iksaI kao
ga,latI sao du:K phuÐcaanao pr Kod p`kT krnaa Aqavaa xamaa maaÐganaa¸ mana
kao Saant rKnaa¸ ]nako p`it kRt& haonaa AaOr ]nhoM Qanyavaad donaa¸
ijanhaoMnao tumharI sahayata kI hao. eosao hI laaogaaoM kao Ba> kha gayaa
hO³gaIta 12.13¹19´. yaid tumamaoM [na AcCI AadtaoM maoM sao iksaI kI
kmaI hO tao ]sao Apnaanao kI kaoiSaSa krao.³gaIta 12.20´
jaya : @yaa baccao ko ilae Ba> haonaa samBava hOÆ
dadI maaÐ : maOMnao tumhoM phlao hI Qa`uva kI khanaI saunaa[- hO. Aba maOM tumhoM
ek AaOr Ba> kI khanaI saunaa}ÐgaI. ]saka naama p`*laad qaa.

15 , Ba> p`*laad kI kqaa

ihrNyakSyap danavaaoM ka ek rajaa qaa. ]sanao BayaMkr tpsyaa kI
qaI. ba`*maa dovata nao ]sao p`sanna haokr ek vardana idyaa qaa ik ]sao na
manauYya maar sakogaa¸ na pSau. vardana pakr vah bahut GamaNDI hao gayaa.
]sanao tInaaoM laaokaoM maoM AatMk fOlaa idyaa. ]sanao GaaoYaNaa kra dI ik
]sakao CaoD,kr Aor kao[- [-Svar nahIM hO AaOr hr ek kao ]saI kI pUjaa
krnaI pD,ogaI.
 ]saka p`*laad naama ka ek baoTa qaa. vah ek Qaaima-k baccaa qaa¸
jaao Bagavaana\ ivaYNau kI ]pasanaa krta qaa. [sasao ]sako ipta kao bahut
ËaoQa Aata qaa. vah baoTo p`*laad ko mana sao Bagavaana\ ivaYNau ka Qyaana
pUrI trh inakala donaa caahta qaa. [sailae ]sanao p`*laad kao ek sa#,t
AQyaapk kao saaOMp idyaa¸ jaao ]sao kovala ihrNyakSyap kI pUjaa krnao
ka iSaxaNa do¸ ivaYNau kI pUjaa ka nahIM.
p`*laad nao na kovala iSaxak kI baataoM kao saunanao sao [Mkar kr
idyaa¸ bailk vah dUsaro baccaaoM kao BaI ivaYNau kI pUjaa krnao kI iSaxaa
donao lagaa. [sasao iSaxak kao bahut ËaoQa Aayaa AaOr ]sanao rajaa sao
[sakI iSakayat kI.
rajaa Apnao baoTo ko kmaro maoM QaD,QaD,ata huAa Aayaa. vah
icallaayaa¸ “maOMnao saunaa hO¸ tuma ivaYNau kI pUjaa krto hao.”
p`*laad nao kaÐpto hue QaIro sao kha¸ “haÐ iptajaI¸ maOM ivaYNau kI
pUjaa krta hUÐ.”
“vacana dao ik tuma Aagao eosaa nahIM kraogao¸” rajaa nao maaÐga kI.
“maOM vacana nahIM do sakta¸” p`*laad nao turnt ]<ar idyaa.
“tba tao mauJao tumhoM marvaanaa pD,ogaa¸” rajaa caIKa.
“eosaa tba tk nahIM haogaa¸ jaba tk Bagavaana\ ivaYNau kI [cCa nahIM
haogaI¸” baalak nao ]<ar idyaa.
rajaa nao p`*laad ka mana badlanao kI pUrI kaoiSaSa kI¸ prntu vah
eosaa krnao maoM hr p`kar Asafla rha.
tba rajaa nao Apnao rxakaoM kao p`*laad kao mahasaagar maoM foMknao ka
AadoSa idyaa. ]sao AaSaa qaI ik eosaa krnao sao p`*laad Drkr ifr
kBaI ivaYNau kI ]pasanaa na krnao ka vacana dogaa. ikntu p`*laad ivaYNau
ko p`it inaYz rha AaOr Apnao )dya maoM p`oma AaOr Bai> sao ivaYNau kI p`aqa-
naa krta rha. rxakaoM nao ]sao BaarI iSalaa sao baaÐQakr mahasaagar maoM foMk
idyaa. Bagavaana\ kI kRpa sao iSalaa Alaga jaakr igar pD,I AaOr p`*laad
saurixat jala kI sath pr tOrta rha. ]sao saagar¹tT pr Bagavaana\
ivaYNau kao doKkr bahut AaScaya- huAa.
Bagavaana\ ivaYNau nao mauskurato hue ]sasao kha¸ “ijasa caIja, kI BaI
[cCa hao¸ mauJasao maaÐga laao.”
p`*laad nao ]<ar idyaa¸ “maOM rajya¸ Qana¸ svaga- yaa dIGa- jaIvana nahIM
caahta. maOM kovala [tnaI Sai> caahta hUÐ ik hmaoSaa tumhoM Pyaar krta rhUÐ
AaOr maora mana kBaI BaI tumasao Alaga na hao.”
Bagavaana\ ivaYNau nao p`*laad kI [cCa pUrI kI.
jaba p`*laad Apnao ipta ko mahla maoM vaaipsa Aayaa¸ tao rajaa ]sao
jaIivat doKkr Avaak\ rh gayaa.
“tumhoM saagar sao baahr inakalakr kaOna laayaaÆ” rajaa nao pUCa.
“Bagavaana\ ivaYNau¸” baalak nao sahja Baava sao kha.
“maoro saamanao ]saka naama na laao¸” ihrNyakSyap icallaayaa. “khaÐ hO
tumhara Bagavaana\ ivaYNauÆ ]sao mauJao idKaAao.” ]sanao caunaaOtI dI.
“vah tao saba jagah hO¸” baalak nao ]<ar idyaa.
“@yaa [sa KmBao maoM BaI hOÆ” rajaa nao pUCa.
“haи [sa KmBao maoM BaI¸” p`*laad nao pUro ivaSvaasa sao ]<ar idyaa.
 “tao vah maoro saamanao ijasa BaI $p maoM vah p`kT haonaa caaho¸ Aayao¸”
ihrNyakSyap icallaayaa AaOr ]sanao laaoho kI gada sao KmBao kao taoD,
idyaa.
tBaI KmBao sao naRisaMh naama ka jaIva kUdkr baahr inaklaa. vah
AaQaa puÉYa qaa AaOr AaQaa manauYya. ihrNyakSyap ]sako saamanao baobasa
KD,a rha. ]sanao BayaBaIt haokr sahayata ko ilae pukar kI¸ ikntu
kao[- ]sakI sahayata ko ilae nahIM Aayaa.
naRisaMh nao ihrNyakSyap kao ]zayaa AaOr ApnaI gaaod maoM rKa. vahaÐ
]sanao ihrNyakSyap ko SarIr pr jaaor sao p`har ikyaa AaOr caIr Dalaa.
[sa p`kar ihrNyakSyap ApnaI maR%yau kao p`aPt huAa.
Bagavaana\ nao p`*laad kao p`Bau maoM gahna ivaSvaasa rKnao ko ilae
AaSaIvaa-d idyaa. ihrNyakSyap kI maR%yau ko baad danavaaoM ka dmana huAa
AaOr dovataAaoM nao puna: danavaaoM sao pRiqavaI CInakr ]sa pr AiQakar kr
ilayaa. Aaja tk p`*laad ka naama mahana\ Ba>aoM maoM iganaa jaata hO.
AQyaaya baarh ka saar-- Bagavaana\ ko p`it Bai> ko maaga- pr
calanaa A%yant sarla hO. [sa maaga- ko AMSa hOM : dovaI¹dovata kI dOinak
]pasanaa¸ Bagavaana\ kao fla¹fUla Aip-t krnaa¸ Bagavaana\ kI maihmaa kI
kIit- maoM Bajana gaanaa AaOr kuC AcCI AadtoM Dalanaa.
AQyaaya torh
saRiYT AaOr saRYTa

jaya : dadI maaи maOM Ka sakta hUи saao sakta hUи saaoca sakta
hUи baat kr sakta hUи cala sakta hUи daOD, sakta hUи kama kr
sakta hUÐ AaOr pZ, sakta hUÐ. maoro SarIr kao yah saba krnao ka
&ana khaÐ sao, kOsao Aata hOÆ
dadI maaÐ : hmaaro SarIr saiht saara ivaSva paÐca maUla t<vaaoM sao banaa hO.
vao t<va hOM-- pRiqavaI¸ jala¸ Aigna¸ vaayau AaOr AakaSa. AakaSa AdRSya
t<va hO. hmaarI gyaarh [ind`yaaM^ hOM. paÐca &anaoind`yaaгnaak¸ jaIBa¸ AaM^K¸
%vacaa AaOr kana´¸ paÐca kmao-ind`yaaгmauK¸ haqa¸ pOr¸ gauda AaOr
maU~oind`ya´ tqaa mana. naak sao hma saUÐGato hOM¸ jaIBa sao svaad caKto hOM¸
AaÐKaoM sao doKto hOM¸ %vacaa sao spSa- ka AnauBava krto hOM AaOr kanaaoM sao
saunato hOM. hmaarI AnauBaUit kI BaI ek [ind`ya hO ijasasao hma sauK¹du:K
ka AnauBava krto hOM. yao saarI [ind`yaaÐ hmaaro SarIr kao vah saba dotI hOM¸
jaao SarIr kao kama krnao ko ilae caaihyao ³gaIta 13.05¹06´. hmaaro
BaItr kI Aa%maa kao p`aNa BaI kha jaata hO. vah SarIr kao saba kama
krnao kI Sai> dota hO. jaba p`aNa SarIr kao CaoD, doto hOM¸ tao hma mar
jaato hOM.
jaya : Aapnao kha hO ik Bagavaana\ ivaSva ko saRYTa hOM. hmaoM
kOsao &at hO ik saRYTa hOM yaa Bagavaana\ hOMÆ
dadI maaÐ : iksaI BaI saRiYT ko pICo kao[- saRYTa tao haogaa hI¸ jaya.
jaao kar hma calaato hOM AaOr ijasa Gar maoM hma rhto hOM¸ ]nako iksaI
vyai> yaa Sai> nao tao banaayaa hI hO. iksaI vyai> yaa Sai> nao saUya-¸
pRiqavaI¸ cand`maa AaOr taraoM kao banaayaa hO. hma ]sa vyai> yaa Sai> kao
Bagavaana\ yaa ivaSva ka saRYTa khto hO.M
jaya : yaid hr vastu ka kao[- saRYTa hO¸ tao Bagavaana\ kao
iksanao banaayaaÆ
dadI maaÐ : yah tao bahut AcCa p`Sna hO jaya¸ pr [saka kao[- ]<ar
nahIM. prmaa%maa hmaoSaa qao AaOr hmaoSaa rhoMgao. Bagavaana\ saba vastuAaoM ka
maUla hO¸ ]d\gama hO¸ pr Bagavaana\ ka kao[- ]d\gama nahIM¸ maUla nahIM mahap`Bau
saba vastuAaoM ko sa`aot hOM¸ pr ]naka kao[- sa`aot nahIM.
jaya : tba Bagavaana\ ka sva$p kOsaa hO¸ dadI maaÐÆ @yaa Aap
]naka vaNa-na kr saktI hOMÆ
dadI maaÐ : Bagavaana\ ka yaqaaqa- vaNa-na tao AsamBava hO. prmaa%maa ka
vaNa-na kovala dRYTant¹kqaaAaoM Wara hI ikyaa jaa sakta hO-- Anya
iksaI p`kar nahIM. ]nako haqa¸ pOr¸ AaÐKoM¸ SaISa¸ mauK AaOr kana saBaI
jagah hOM. vao ibanaa iksaI BaaOitk [ind`yaaoM ko doK sakto hOM¸ AnauBava kr
sakto hOM AaOr Aanand kr sakto hO.M ]naka SarIr hmaaro SarIr jaOsaa
nahIM hO. ]naka SarIr¸ ]nakI [ind`yaaÐ [sa laaok sao pro hOM. vao ibanaa pOr
ko calato hOM¸ ibanaa kanaaoM ko saunato hOM¸ vao saba kama ibanaa haqaaoM ko krto
hOM¸ ibanaa naak sao saUÐGato hOM¸ ibanaa AaÐKaoM ko doKto hOM¸ ibanaa mauK ko
baaolato hOM¸ ibanaa jaIBa ko saba svaadaoM ka Aanand laoto hO.M ]nako kma-
AlaaOikk hOM. ]nakI maihmaa vaNa-na sao pro hO. prmaa%maa hr jagah¸ hr
samaya ivaVmaana hOM¸ At: vao bahut pasa hOM³hmaaro )dya maoM rhto hOM´ AaOr
dUr hOM¸ Apnao prma Qaama maoM. vao saRYTa $p maoM ba`*maa hOM¸ paoYak $p maoM
ivaYNau hOM AaOr ivanaaSak $p maoM iSava hOM. ek maoM hI saba.³gaIta
13.13¹16´
[sa baat kao dSaa-nao ko ilae ik Bagavaana\ ka vaNa-na kao[- BaI @yaaoM
nahIM kr sakta ³gaIta 13.12¹18´ namak kI gauiD,yaa kI kqaa sava-
EaoYz trIka hO.

16 , namak kI gauiD,yaa
 ek baar namak kI ek gauiD,yaa samaud` kI gahra[- naapnao ga[- taik
vah dUsaraoM kao bata sako ik samaud` iktnaa gahra hO. ikntu hr baar jaba
vah panaI maoM ga[-¸ vah ipGala ga[-. tao kao[- BaI saUicat na kr saka ik
samaud` kI gahra[- iktnaI hO. tao [saI p`kar iksaI ko ilae BaI Bagavaana\
ka vaNa-na krnaa AsamBava hO¸ jaba BaI hma p`ya%na krto hOM¸ hma ]nako
yaqaaqa- ko rhsyamaya mahana\ mahasaagar maoM Gaula jaato hOM.
hma ba`*ma ka vaNa-na nahIM kr sakto. samaaiQa maoM hma ba`*ma kao jaana
sakto hOM¸ ikntu samaaiQa maoM tk-¹Sai> AaOr bauiw pUrI trh laaop hao
jaatI hO. [saka Aqa- hO ik samaaiQa maoM hue AnauBava ka smarNa vyai>
nahIM rK pata. jaao ba`*ma kao jaanata hO¸ vah ba`*ma jaOsaa hI hao jaata hO
³gaIta 18.55´. vah baaolata nahIM hO¸ vaOsao hI jaOsao namak kI gauiD,yaa
mahasaagar maoM Gaula jaatI hO AaOr vah mahasaagar kI gahra[- kI jaanakarI
nahIM do saktI. jaao prmaa%maa ko baaro maoM baat krto hOM¸ ]nhoM prmaa%maa ko
ivaYaya maoM kao[- vaastivak AnauBava nahIM haota. [sa p`kar ba`*ma kI kovala
AnauBaUit hI hao saktI hO¸ ]nhoM mahsaUsa hI ikyaa jaa sakta hO.
jaya : ifr hma Bagavaana\ kao kOsao jaana sakto hOM¸ kOsao samaJa
sakto hOMÆ
dadI maaÐ : mana AaOr bauiw sao tuma Bagavaana\ kao nahIM jaana sakto. vao
kovala Aasqaa AaOr ivaSvaasa sao jaanao jaa sakto hOM. vao Aa%ma¹&ana ko
Wara BaI jaanao jaa sakto hOM. ek hI AaOr vahI prmaa%maa saba jaIvaaoM maoM
Aa%maa ko $p maoM rhto hOM AaOr hmaara paoYaNa krto hOM. [saIilayao hmaoM
iksaI kao du:K nahIM phuÐcaanaa caaihyao AaOr sabako saaqa samaana vyavahar
krnaa caaihyao ³gaIta 13.28´. dUsaraoM kao du:K phuÐcaanaa¸ ApnaI hI
Aa%maa kao duKanaa hO. SarIr ko BaItr Aa%maa gavaah hO¸ maaga-dSa-k hO¸
sahayak hO¸ Baao>a hO AaOr saba GaTnaaAaoM ka inayanta hO.³gaIta 13.22´
jaya : ba`*ma yaa saRYTa AaOr ]sakI saRiYT maoM @yaa Antr hOÆ
dadI maaÐ : AWOt dSa-na ko Anausaar tao ]na daonaaoM maoM kao[- Antr nahIM.
saRYTa AaOr saRiYT ko baIca ka Antr vaOsaa hI hO jaOsaa saUya- AaOr ]sakI
ikrNaaoM ko baIca ka Antr. ijanhoM Aa%ma¹&ana hO¸ vao hI sa%ya $p maoM
saRYTa AaOr saRiYT ko baIca ka Antr samaJa sakto hOM AaOr vao ba`*ma¹&anaI
hao jaato hOM ³gaIta 13.34´ saara ivaSva Bagavaana\ ka hI ivastar hO
AaOr saba kuC ]sako Aitir> kuC nahIM hO. prmaa%maa hI daonaaoM¸ saRYTa
AaOr saRiYT hO¸ paoYak AaOr paoiYat hO¸ saMhark hO AaOr naYT hO. vah hma
maoM hO¸ hmaaro baahr hO¸ pasa hO¸ dUr hO AaOr saba jagah hO.
yaid Bagavaana\ ka AaSaIvaa-d tumhoM imalata hO¸ tao vao tumhoM janavaa doMgao
ik tuma vaastva maoM kaOna hao AaOr tumharI vaastivak p`kRit kOsaI hO.
ek kqaa hO jaao dSaa-tI hO ik prmaa%maa kOsao ek jaIva bana jaata
hO¸ ApnaI vaastivak p`kRit BaUla jaata hO AaOr ApnaI vaastivak p`kRit
kao Kaojanao ka p`ya%na krta hO.³gaIta 13.21´

17 , SaakaharI baaGa
ek baar ek baaiGana nao BaoD,aoM ko ek JauND pr AaËmaNa ikyaa.
baaiGana gaBa-vatI qaI AaOr kmaja,aor qaI. jaOsao hI vah Apnao iSakar pr
JapTI¸ ]sanao ek iSaSau baaGa kao janma idyaa. janma donao ko dao GaNTo baad
hI vah mar ga[-. iSaSau baaGa maomanaaoM kI saMgait maoM baD,a huAa. maomanao Gaasa
Kato qao¸ [sailae iSaSau baaGa BaI ]naka AnausarNa krnao lagaa. jaba
maomanaaoM nao Saaor ikyaa¸ Aavaaja,oM inakalaIM¸ tao iSaSau baaGa BaI BaoD,aoM kI trh
hI Aavaaja, krnao lagaa. QaIro¹QaIro vah ek baD,a baaGa hao gayaa. ek idna
ek dUsaro baaGa nao BaoD,aoM ko ]sa JauND pr AaËmaNa ikyaa. ]sa baaGa kao
BaoD,aoM ko JauND maoM Gaasa Kanao vaalao ek baaGa kao doKkr baD,a AaScaya-
huAa. jaMgalaI baaGa ]sako pICo Baagaa AaOr Ant maoM ]sa baaGa ko baccao
kao pkD, hI ilayaa AaOr Gaasa Kanao vaalao baaGa ko baccao nao ek maomanao kI
trh Aavaaja, inakalaI.
jaMgalaI baaGa ]sao GasaITkr panaI ko samaIp lao gayaa AaOr ]sasao
baaolaa¸ “panaI maoM Apnaa caohra doKao. vah maoro caohro jaOsaa hO. yahaÐ maaÐsa
ka ek TukD,a hO. [sao KaAao.”
eosaa khkr jaMgalaI baaGa nao SaakaharI baaGa ko mauÐh maoM maaÐsa ka
TukD,a rK idyaa. ikntu SaakaharI baaGa ]sao Ka nahIM rha qaa AaOr vah
ifr BaoD, kI trh kI Aavaaja, krnao lagaa. ikntu QaIro¹QaIro ]sao KUna
ko svaad ka caska laga gayaa AaOr ]sao maaÐsa psand Aanao lagaa.
tba jaMgalaI baaGa nao kha¸ “Aba tao tuma jaana gayao ik tumamaoM AaOr
mauJamaoM kao[- Baod nahIM hO. AaAao AaOr maoro saaqa vana maoM calaao.”
hma saaocato rho hOM ik hma SarIr hOM¸ jaao doSa¹kala kI piriQa maoM
saIimat hO. ikntu hma yah SarIr nahIM hOM. hma [sa SarIr maoM sava-Sai>maana\
Aa%maa hOM.
AQyaaya torh ka saar-- hmaara SarIr ek laGau ivaSva kI BaaÐit
hO. yah paÐca maUla t<vaaoM sao banaa hO AaOr Aa%maa sao Sai> pata hO. hr
saRiYT ko pICo ek saRYTa yaa Sai> ka haonaa Ainavaaya- hO. hma ]sa Sai>
kao iBanna¹iBanna naamaaoM sao pukarto hOM jaOsao kRYNa¸ iSava¸ maata¸ ipta¸ [-
Svar¸ Allaah¸ gaa^D¸ javaaoha Aaid. prmaa%maa ka vaNa-na maanavaIya
maistYk Wara nahIM ikyaa jaa sakta¸ na maanava¹maistYk sao prmaa%maa kao
jaanaa yaa samaJaa jaa sakta hO. saRYTa svayaM saRiYT bana gayaa hO¸ vaOsao hI
jaOsao kpasa Qaagaa¸ kpD,a AaOr vas~ bana ga[- hO.
AQyaaya caaOdh
 p`kRit ko tIna gauNa

jaya : dadI maaи kBaI¹kBaI tao mauJao mauJao bahut Aalasya

Aata hO AaOr kBaI maOM bahut saiËya hao jaata hUÐ. eosaa @yaaoM hOÆ
dadI maaÐ : hma saBaI kuC caIja,aoM kao krnao ko ilae ivaiBanna
AvasqaaAaoM sao gauja,rto hOM. yao AvasqaaeÐ Aqavaa gauNa tIna p`kar ko hO.M
sa<va gauNa--jaao AcCI Avasqaa hO¸ rjasa gauNa--tIva` kamanaa kI Avasqaa
AaOr tmasa--A&ana kI Avasqaa. hma [na tInaaoM gauNaaoM ko p`Baava maoM Aato
rhto hOM. kBaI¹kBaI ek gauNa dUsaro dao gauNaaoM sao AiQak Sai>SaalaI
haota hO.
sa<va gauNa tumhoM Saant AaOr sauKI banaata hO. [sa Avasqaa maoM tuma
Qama-¹Saas~aoM ka AQyayana kraogao¸ iksaI kao haina nahIM phuÐcaaAaogao¸ du:K
nahIM phuM^caaAaogao AaOr [-maanadarI sao kama kraogao. jaba tuma rjaaogauNa ko
p`Baava maoM haoto hao¸ tao Qana AaOr sa<aa ko laaoBaI bana jaato hao. tuma
BaaOitk sauKaoM kao Baaoganao ko ilae pirEama kraogao AaOr ApnaI svaaqa-pUNa-
kamanaaAaoM kI pUit- ko ilae saba kuC kraogao. ikntu jaba tuma pr tmasa
gauNa ka p`Baava haota hO¸ tao tuma AcCo¹bauro kma- maoM Antr nahIM kr
sakto AaOr tuma pap Baro AvaaMCnaIya kma- kraogao. tuma AalasaI AaOr
laaprvaah bana jaato hao¸ tumamaoM ivavaok ka ABaava rhta hO AaOr
AaQyaai%mak &ana maoM kao[- Éica nahIM rhtI ³gaIta 14.05¹09´
jaya : @yaa p`kRit ko yao tIna gauNa hmaoM Apnao inayaM~Na maoM
rKto hOM¸ dadI maaÐÆ yaa hmaara Apnao kmaao-M pr inayaM~Na rhta hO.
dadI maaÐ : vaastva maoM¸ yahI tIna gauNa saba kmaao-M ko k<aa- hOM ³gaIta
3.27´. jaba hma sa<va gauNa ko p`Baava maoM haoto hOM¸ tao hma AcCo AaOr
sahI kma- krto hOM. rjasa gauNa ko p`Baava maoM hma svaaqa-pUNa- kma- krto hOM
AaOr tmasa gauNa ko p`Baava maoM bauro kma- krto hOM AaOr AalasaI hao jaato hOM
³gaIta 14.11¹13´. inavaa-Na yaa maaoxa panao ko ilae hmaoM tInaaoM gauNaaoM sao
}pr ]znaa pD,ogaa.³gaIta 14. 20´
jaya : jaba hma [na tIna gauNaaoM sao }pr ]z jaato hOM¸ tao hma
kOsao haoto hOMÆ
dadI maaÐ : jaba hma [na tIna gauNaaoM sao }pr ]z jaato hOM¸ tao hmaoM
du:K¹sauK p`Baaivat nahIM krto¸ na hI saflata AaOr Asaflata AaOr
hma saBaI kao Apnao samaana samaJato hO.M [sa p`kar ka vyai> prmaa%maa kao
CaoD,kr AaOr iksaI pr inaBa-r nahIM rhta.
jaya : [na tIna gauNaaoM sao }pr ]znaa tao bahut kizna haogaa.
maOM [na tIna gauNaaoM sao }pr kOsao ]z sakta hUи dadI maaÐÆ
dadI maaÐ : [na tIna gauNaaoM sao }pr ]znaa bahut Aasaana nahIM hO.
ikntu kuC p`ya%na krnao pr eosaa krnaa samBava hO. yaid tuma tmasa gauNa
ko p`Baava maoM hao¸ tao tumhoM Aalasya CaoD,naa haogaa¸ jaao tumhoM krnaa hO¸ ]sao
Talanaa band krnaa haogaa AaOr dUsaraoM kI sahayata krnaa SauÉ krnaa
haogaa. yaid tuma rjasa gauNa ko p`Baava maoM hao¸ tao tumhoM svaaqa- Baava ka¸
laaoBa ka %yaaga krnaa haogaa AaOr dUsaraoM kI sahayata krnaI haogaI. eosaa
krnao sao tuma sa<va gauNa ko p`Baava maoM Aa jaaAaogao. sa<va gauNa kao p`aPt
kr tuma p`Bau kI Bai> sao tIna gauNaaoM sao }pr ]z sakaogao. Bagavaana\
kRYNa nao kha hO¸ “jaao maorI saovaa p`oma AaOr Bai> sao krta hO¸ vah tIna
gauNaaoM sao }pr ]z jaata hO AaOr ba`*ma¹&ana ko yaaogya hao jaata hO.³gaIta
14.26´
tIna gauNaaoM ko ivaYaya maoM ek kqaa [sa p`kar hO :
 18 , AaQyaai%mak rah ko tIna lauToro
ek baar ek AadmaI ek vana sao haokr jaa rha qaa. tIna lauToraoM
nao ]sa pr AaËmaNa krko ]sao laUT ilayaa.
laUTnao pr ]na lauToraoM maoM sao ek nao kha¸ “[sa AadmaI kao jaIivat
rKnao sao @yaa laaBa hOÆ”
lauToro nao ]sa AadmaI kao maarnao ko ilae ApnaI tlavaar ]za[- hI
qaI ik [tnao maoM dUsaro lauToro nao ]sao raok idyaa AaOr kha¸ “[sao maarnao sao
BaI @yaa laaBa hOÆ [sao poD, sao baaÐQakr yahIM CaoD, dao.”
lauToro ]sao poD, sao baaÐQakr calato banao.
kuC dor maoM tIsara lauTora vaaipsa Aayaa. ]sanao AadmaI sao kha¸
“mauJao Kod hO. tumhoM kYT tao nahIM phuÐcaaÆ maOM tumhoM Kaola dota hUÐ.”
AadmaI kao Aaja,ad krko lauToro nao kha¸ “AaAao maoro saaqa calaao.
maOM tumhoM jana¹maaga- tk phuÐcaa dota hUÐ.”
kaf,I dor calakr vao saD,k pr phuÐcao.
tba ]sa AadmaI nao kha¸ “EaImana\¸ Aap maoro p`it bahut Balao rho
hao. maoro saaqa maoro Gar calaao.”
“nahIM Baa[-¸ nahIM¸” lauToro nao ]<ar idyaa. “maOM vahaÐ nahIM jaa}Ðgaa.
puilasa kao pta laga jaayaogaa.”
vana yah saMsaar hO. tIna lauToro tIna gauNa hOM : sa<va¸ rjasa\ AaOr
tmasa\. yao hI hOM¸ jaao hmaoM hmaaro Aa%ma¹&ana sao vaMicat krto hOM¸ laUTto hOM.
Aalasya hmaoM naYT krnaa caahta hO. kamanaa hmaoM saMsaar sao baaÐQa dotI hO.
sa<va hmaoM kama AaOr Aalasya ko baMQana sao mau> krta hO. sa<va gauNa ko
saMrxaNa maoM hma ËaoQa¸ kama¸ laaoBa AaOr Aalasya sao maui> pato hOM. vah hmaoM
saMsaar ko banQana sao BaI raht idlaata hO¸ baMQana kao Z,Ilaa krta hO.
ikntu sa<va BaI ek lauTora hO. yah hmaoM prmaa%maa ka Sauw &ana nahIM do
sakta. yah hmaoM kovala prmaa%maa ko prmaQaama ka maaga- idKa sakta hO.
hmaoM tIna gauNaaoM sao }pr ]zkr p`Bau ko p`it p`oma baZ,anaa haogaa.
AQyaaya caaOdh ka saar-- p`kRit maaÐ hmaaro maaQyama sao Apnao kama
kranao ko ilae hmaoM tIna gauNaaoM maoM baaÐQa dotI hO¸ rK dotI hO. vaastva maoM
tao saara kma- p`kRit ko [na tIna gauNaaoM Wara hI ikyaa jaata hO. hma
k<aa- nahIM hOM¸ ikntu hma Apnao kmaao-M ko p`it ]<ardayaI hOM @yaaoMik hmaoM
maistYk imalaa hO AaOr AcCo¹bauro kmaao-M ka inaNa-ya krnao AaOr caunanao ko
ilae svatM~ [cCa¹Sai> imalaI hO. tuma saccao p`ya%na AaOr prmaa%maa kI
Bai> va ]nakI kRpa sao tIna gauNaaoM ko p`Baava sao baca sakto hao.
AQyaaya pnd`h
prma puÉYa ³puÉYaao<ama´
jaya : dadI maaи maOM prmaa%maa¸ Aa%maa¸ idvyaa%maa AaOr jaIva ko
Antr ko baaro maoM bahut Ba`imat hUÐ. @yaa Aap mauJao ifr sao
samaJaayaoMgaIÆ
dadI maaÐ : ja,$r jaya¸ yao Sabd hOM¸ ijanaka Aqa- tumhoM BalaI¹BaaÐit
samaJa laonaa caaihyao.
prmaa%maa kao prma puÉYa¸ prmajaIva¸ ipta¸ maata¸ [-Svar¸ Allaah¸
pirpUNa-¸ prmasa%ya AaOr Anaok naamaaoM sao BaI pukara jaata hO. vahI pr
ba`*ma¸ prmaa%maa¸ prma iSava AaOr kRYNa hO. prmaa%maa hI saba caIja,aoM ka
sa`aot Aqavaa maUla hO. prmaa%maa sao }pr kuC BaI nahIM hO.
ba`*ma Aqavaa Aa%maa prmaa%maa ka hI ek AMSa hO. prmaa%maa ijasaka
ivastar yah samast ivaSva hO AaOr samast ivaSva ijasasao paoiYat hO.
 idvyaa%maaeÐ-- dovaI¹dovata¸ jaOsao ba`*maa¸ ivaYNau¸ SaMkr tqaa Anya
saba--ba`*ma ka hI ivastar hOM.
jaIva, jaIvaa%maaeÐ--jaOsao hma saba p`aNaI--idvyaa%maaAaoM ka ivastar
hOM.
prmaa%maa AaOr ba`*ma Apnaa $p nahIM badlato hOM AaOr vao Amar hOM¸
SaaSvat hOM³sada rhnao vaalao hOM´. idvyaa%maaAaoM kI ]%pi<a ba`*ma sao haotI
hO AaOr ]naka jaIvana¹kala bahut lambaa hO¸ jabaik jaIvaaoM ka
jaIvana¹kala bahut saIimat hO.
yaid tuma saRiYT kI tulanaa ek poD, sao krao¸ tao prmap`Bau kRYNa
³prmaa%maa´ poD, kI jaD, hOM¸ maUla hOM,. Aa%maa Aqavaa ba`*ma³yaa ba`*mana\´
poD, ka tnaa hOM. ivaSva ]sa poD, kI SaaKaeÐ hOM¸ pavana Qama-¹ga`nqa-- vaod¸
]pinaYad\¸ gaIta¸ Qammapd¸ Taorah¸ baa[ibala¸ kur,Aana Aaid ]sakI
pi<ayaaÐ hOM AaOr jaIva (hma jaIivat p`aNaI) ]sa poD, ko fla¹fUla. doKa
tumanao ik kOsao hr caIja, prmaa%maa sao jauD,I hu[- hO AaOr ]nhIM ka ek
AMSa hO.
jaya : AaOr naxa~¸ saUya-¸ cand`maa va taroÆ
dadI maaÐ : samast saMsaar¸ jaao idKa[- dota hO¸ saUya-¸ cand`maa¸ pRiqavaI¸
Anya naxa~ AaOr Antirxa ba`*maa kI saRiYT hOM¸ Bagavaana\ ivaYNau Wara
pailat¹paoiYat hOM AaOr iSava yaa SaMkr Wara ]naka saMhar ikyaa jaata
hO¸ ivanaaSa ikyaa jaata hO. yaad rKao¸ ba`*maa¸ ivaYNau AaOr SaMkr ba`*ma
kI Sai> ka ek AMSa hOM. saUya- kI p`kaSa¹Sai> BaI ba`*ma sao AatI hO
AaOr ba`*ma prmaa%maa ka ek AMSa hO¸ Bagavaana\ kRYNa ka. ?iYa¹mauina hmaoM
batato hOM ik saba vastueÐ Bagavaana\ kRYNa (prmaa%maa) ko dUsaro $p kao
CaoD,kr kuC BaI nahIM hOM. kRYNa hI saba caIja,aoM ko BaItr AaOr baahr hOM.
vaastva maoM vao hI hr caIja, ka $p QaarNa krto hO.M ek hI saba banata
hO. jaba AavaSyakta haotI hO¸ tao vao hI pRiqavaI pr Qama- kI p`sqaapnaa
krnao ko ilae manauYya $p maoM Avatirt haoto hO.M ³gaIta 4.07¹08´
lagaBaga 5¸100 vaYa- phlao prmaa%maa nao iksa p`kar kRYNa ko $p maoM
Avatar ilayaa¸ ]sakI kqaa [sa p`kar hO :

19. baalakRYNa kI kqaa

baalak kRYNa ka balarama naama ka ek saaOtolaa baD,a Baa[- qaa. vao
daonaaoM saaqa¹saaqa gaaokula gaaÐva maoM Kolato qao. kRYNa kI janmadaiyanaI maaÐ ka
naama dovakI qaa. ]sako ipta ka naama vasaudova qaa. [sailae kRYNa kao
vaasaudova BaI kha jaata hO. kRYNa nao Apnao bacapna ko vaYa- d<ak maata
yaSaaoda kI doKroK maoM ibatayao. balarama AaOr kRYNa daonaaoM hI gaaÐva kI
gaaoipyaaoM kao ip`ya qao. ]nakI maataeÐ yaSaaoda AaOr raoihNaI³balarama kI
maaд ]nhoM gava- saiht Pyaar krtI qaIM AaOr ]nhoM Bavya rMgaaoM ko
vas~aBaUYaNa phnaatI qaIM. kRYNa kao pIlao vas~aoM maoM AaOr ]sako baalaaoM maoM
maaor maukuT phnaakr sajaatI qaIM AaOr balarama kao naIlao vaNa- maoM. daonaaoM
baalak jagah¹jagah jaato AaOr jahaÐ jaatoÊ vahIM ima~ banaa laot.o
AiQakaMSa samaya vao iksaI na iksaI mausaIbat maoM fÐsa jaato.
ek idna vao dUsaro gaaÐva ko kuC baccaaoM ko saaqa Kola rho qao. QartI
KaodkrÊ maaTI kI raoiTyaaÐ banaakrÊ gaMdo haokr. kuC dor ko baad baD,o
laD,kaoM maoM sao ek maaÐ yaSaaoda ko pasa Baagaa¹Baagaa Aayaa AaOr ]sanao
khaÊ “kRYNa bahut baura kama kr rha hO. vah maaTI Ka rha hO. yaSaaoda
kao Apnao CaoTo baalak pr gaussaa Aayaa. ]sao AaOr iSakayatoM BaI saunanao
kao imala rhI qaIM gaaÐva vaalaaoM sao ik kRYNa ]nako GaraoM sao ma@Kna caurata
rha hO.
 vah Apnao Gar sao baahr inaklaI. ]sanao ËaoQa maoM Barkr kRYNa sao
pUCaÊ “kRYNaÊ @yaa tUnao ima+I Ka[- hOÆ maOMnao tumhoM iktnaI baar mauÐh maoM
caIja,oM na Dalanao kao kha hO.”
kRYNa nahIM caahta qaa ik ]sao dND imalao. [sailae ]sanao yaSaaoda
ko saaqa ek caalaakI kI. ]sanao Apnaa mauÐh pUrI trh Kaolakr khaÊ
“doKao maaÐÊ maOM kuC BaI nahIM Ka rha qaa. yao laD,ko tao basa mauJao saMkT maoM
Dalanao ko ilae JaUz baaola rho hO.M ”
yaSaaoda nao kRYNa ko mauÐh maoM BaItr doKa. vahaÐ nanho baalak ko mauÐh maoM
]sanao saara ivaSva doKa-- pRiqavaI AaOr naxa~Ê ivaSaala SaUnya¹sqalaÊ saara
saaOr maNDla AaOr AakaSagaMgaaÊ pva-tÊ saagarÊ saUya- va cand`maa. saBaI kuC
kRYNa ko mauÐh maoM qaa. ]sanao jaana ilayaa ik kRYNa tao Bagavaana\ ivaYNau ka
Avatar hO. vah pUjaa krnao ko ilae ]sako pOraoM maoM igarnao kao hu[-.
ikntu kRYNa nahIM caahta qaa ik vah ]sakI pUjaa kro. vah tao basa
yahI caahta qaa ik yaSaaoda ]sao Pyaar kroÊ vaOsao hI jaOsao maaÐ Apnao baccaaoM
sao krtI hOM. danavaaoM sao laD,nao ko ilae vah iksaI BaI $p maoM QartI pr
Avatar lao sakta qaa ikntu ]sanao tao eosao maaйbaap ko CaoTo baalak ko
$p maoM Aanaa psand ikyaa ijanhaoMnao Bagavaana\ kao Apnao baalak ko $p maoM
panao ko ilae Gaaor tpsyaa kI qaI. baalak kRYNa nao AnauBava ikyaa ik
]sakI caalaakI bahut baD,I galatI qaI.
turnt hI ]sanao yaSaaoda kao ApnaI maayaa kI Sai> maoM baaÐQa ilayaa.
Agalao hI xaNa yaSaaoda kRYNa kao Apnao baoTo kI BaaÐit gaaod maoM ilayao hue
qaI. ]sao ibalkula BaI yaad nahIM rha ik ]sanao xaNa Bar phlao kRYNa ko
mauÐh maoM @yaa doKa qaa.
 jaba tumhoM samaya imalao Ê tao tumhoM ga`amaINavaaisayaaoM ko saaqa kRYNa ko
maayaavaI KolaaoM sao Baro saahsaI kamaaoM kI idlacasp kqaaAaoM kao pZ,naa
caaihyao.
samaya¹samaya pr Bagavaana\ hmaoM iSaxaa donao ko ilae iSaxak yaa sant
ko $p maoM BaI Aato hO.M eosao hI ek sant kI kqaa saunaao.

20. EaI ramakRYNa kI kqaa

Bagavaana\ ramakRYNa ko $p maoM [sa pRiqavaI pr 18 frvarI 1836 maoM
piScamaI baMgaala rajya ko kmarpukur gaaÐva maoM Avatirt hue. AiQakaMSa
kqaaeÐ jaao maOMnao tumhoM saunaa[- hOMÊ vao ]nakI pustk “EaI ramakRYNa kI
khainayaaРAaOr dRYTant kqaaeД sao hOM. svaamaI ivavaokanand ]nako sabasao
p`isaw iSaYyaaoM maoM qao. svaamaI ivavaokanand 1893 maoM Amaoirka maoM Aanao vaalao
phlao ihndU sant qao. ]nhaoMnao nyaUyaa^k- maoM vaodant saaosaayaTI kI sqaapnaa
kI. ramakRYNa bahut saada jaIvana jaIto qao. vao Apnao Baaojana AaOr dOinak
jaIvana kI Anya dOinak AavaSyaktaAaoM ko ilae Bagavaana\ pr inaBa-r
rhto qao. vao pOsao svaIkar nahIM krto qao. ]nakI SaadI maaÐ Saarda sao hu[.-
vao Saarda maaÐ ko saaqa ApnaI maaÐ jaOsaa vyavahar krto qao. ]nako kao[-
baccaa na qaa. Saarda maaÐ Apnao iSaYyaaoM sao kha krtI qaIMÊ “yaid tuma mana
kI Saaint caahto haoÊ tao dUsaraoM ko daoYaaoM kao mat doKaoÊ Apnao daoYaaoM kao
doKao. duinayaa maoM kao[- BaI prayaa nahIM hOÊ saara saMsaar tumhara Apnaa hI
hO. Saarda maaÐ Apnao iSaYyaaoM kao ivaraoQaI yaaOna ko vyai> ko Ait samaIp
na haonao kI caotavanaI dotI qaIMÊ Balao hI svyaM Bagavaana\ BaI [sa $p maoM
saamanao Aayao. ramakRYNa maaÐ kalaI kI ApnaI [YTdovaI ko $p maoM klak<ao
ko samaIp dixaNaoSvar maoM isqat maMidr maoM ]pasanaa krto qao. vah maMidr
Aaja BaI vahaÐ ivaVmaana hO.
 AQyaaya pnd`h ka saar-- saRiYT pirvat-naSaIla hOÊ vah sada rhnao
vaalaI nahIM hO. [saka jaIvana¹kala saIimat hO. ba`*ma yaa Aa%maa kBaI nahIM
badlato. vah SaaSvat hO. vah saba karNaaoM ka karNa hO. kRYNa kao
prba`*ma yaa prmaa%maa kha jaata hO. vah BaI pUNa- hO @yaaoMik ]saka kao[-
]d\gama nahIM hO. vah ba`*ma ka sa`aot hO. ivaSva kI saBaI caIja,oM ba`*ma sao
AatI hOM. samast idKa[- donao vaalaa ivaSva AaOr [sako jaIva ba`*maa kI
saRiYT hOM. vahI saRYTa¹Sai> hOM. vah ivaYNau Wara paoiYat hOMÊ jaao
paoYaNa¹Sai> hOM AaOr SaMkr Wara ]saka saMhar haota hO.

AQyaaya saaolah
dOvaI AaOr AasaurI gauNa
jaya : maOM ApnaI kxaa maoM iBanna¹iBanna p`kar ko Ca~aoM sao imalata
hUÐ. dadI maaÐÊ ivaSva maoM laaogaaoM ko iktnao vaga- hOMÆ
dadI maaÐ : saamaanyat: ivaSva maoM laaogaaoM kI kovala dao hI jaaityaaÐ
hOM--AcCI AaOr baurI ³gaIta 16.06´. AiQakaMSa laaogaaoM maoM AcCo AaOr
bauro daonaaoM p`kar ko gauNa haoto hOM. yaid tumamaoM AcCo gauNa AiQak hOM tao
tumhoM AcCa AadmaI kha jaata hO AaOr yaid tumamaoM bauro gauNaaoM kI AiQak
maa~a hO tao tumhoM baura AadmaI kha jaayaogaa.
jaya : yaid maOM AcCa AadmaI haonaa caahÐU tao mauJamaoM @yaa gauNa haonao
caaiheÐÆ
dadI maaMÐ : tumhoM [-maanadarÊ AihMsakÊ sa%yavaadIÊ AËaoQaIÊ SaantÊ
duva-cana¹hInaÊ kÉNaÊ laaoBa¹hInaÊ sajjanaÊ xamaaSaIla AaOr ivanama` haonaa
caaihyao. [na gauNaaoM kao dOvaI gauNa BaI kha gayaa hO @yaaoMik vao hmaoM Bagavaana\
kI Aaor lao jaato hOM.
jaya : mauJao kaOna saI AadtaoM sao bacanaa caaihyaoÆ
dadI maaÐ : paKNDÊ Asa%ya baaolanaaÊ GamaNDÊ dmBaÊ [-Yyaa-Ê svaaqa-Ê
ËaoQaÊ laaoBaÊ kzaortaÊ kRtGnata AaOr ihMsaa-- yao dugau-Na hOM @yaaoMik yao
hmaoM Bagavaana\ sao dUr lao jaato hOM. dugau-Na hmaoM baurI caIja,aoM kI Aaor BaI lao
jaato hOM AaOr hmaoM kiznaa[yaaoM maoM Dalato hO.M ijanamaoM yao duga-Nu a hOMÊ ]na laaogaaoM
ko ima~ mat banaao @yaaoMik vao nahIM jaanato ik ]nhoM @yaa krnaa hO AaOr
@yaa nahIM krnaa hO. ijanhaoMnao tumharI sahayata kI hOÊ ]nako p`it sada
kRt& haoAao. kRtGnata ek baD,a pap hO ijasaka kao[- p`ayaiSca nahIM.
kamaÊ ËaoQa AaOr laaoBa bahut ibanaaSakarI hOM. Bagavaana\ [nhoM nark
ko tIna War khto hO.M ³gaIta 16.21´
laaoBa iksa p`kar Saaok kI Aaor lao jaata hOÊ [sa ivaYaya maoM ek
kqaa [sa p`kar hO :

21. ku<aa AaOr hD\DI

ek idna iksaI ku<ao kao ek hD\DI imala ga[-. ]sanao ]sao ]zakr
mauÐh maoM rK ilayaa AaOr ]sao cabaanao ko ilae iksaI ekant jagah maoM calaa
gayaa. vah vahaÐ kuC samaya baOzkr hD\DI cabaata rha. ifr ]sao Pyaasa
lagaI. vah mauÐh maoM hD\DI laokr Jarnao sao panaI pInao ko ilae lakD,I ko
ek CaoTo sao pula pr calaa gayaa.
jaba ]sanao vahaÐ panaI maoM ApnaI prCa[- doKI tao ]sanao saaocaa vahaÐ
nadI maoM hD\DI ilae dUsara ku<aa hO. ]sao laaoBa hao Aayaa AaOr ]sanao dUsarI
hD\DI BaI laonaI caahI. ]sanao dUsaro ku<ao sao dUsarI hD\DI laonao ko ilae
BaaOMknao kao Apnaa mauÐh KaolaaÊ ]sako mauÐh sao ]sakI hD\DI igarkr panaI
maoM jaa igarI. tba ku<ao kao ApnaI ga,latI ka Ahsaasa huAa pr tba tk
bahut dor hao caukI qaI.
 laaoBa pr ivajaya pa[- jaa saktI hOÊ ]na caIja,aoM pr saMtaoYa krÊ jaao
vyai> ko pasa hOM. saMtuYT vyai> bahut sauKI vyai> hO. laaoBaI vyai> kao
jaIvana maoM kBaI sauK nahIM imala sakta.
jaya : maOM kOsao jaana pa}Ðgaa ik mauJao @yaa krnaa caaihyao AaOr @yaa
nahIM krnaa caaihyaoÆ
dadI maaÐ : Apnao Saas~-- Qama-¹ga`nqaaoM ka AnausarNa kraoÊ jaya.
hmaaro pavana Qama-¹ga`nqaaoM maoM ?iYayaaoM AaOr santaoM nao hmaoM batayaa hO ik hma
@yaa kroM AaOr @yaa na kroM. Bagavaana\ maoM Aasqaa rKao AaOr Apnao
maata¹ipta tqaa gauÉjanaaoM kI baat saunaao.
hmaoM ijatnaI samBava hao sakoMÊ ]tnaI AcCI AadtoM DalanaI caaiheÐ.
ikntu eosaa kao[- nahIM ijasamaoM kovala AcCI AadtoM hI haoM AaOr kao[- BaI
baurI Aadt na hao. prmap`Bau saamaanyat: ek hI jagah AcCI AaOr baurI
daonaaoM trh kI AadtoM rK dota hO.
[sa p`kar ko sa%ya kao ranaI d`aOpdI nao Apnao AnauBava sao kOsao
KaojaaÊ [sako baaro maoM ek kqaa [sa p`kar hO

22. ranaI d`aOpdI kI kqaa

d`aOpdI paÐcaaoM paÐDvaaoM kI saaJaI p%naI qaI. vah Apnao pUva- janma maoM
ek ?iYa kI baoTI qaI. vah bahut saundr AaOr gauNavatI qaI ikntu Apnao
pUva- janma maoM Apnao ipClao kma- ko karNaÊ ]saka ivavaah nahIM hao saka
qaa. [sasao vah bahut du:KI hu[- [sailae ]sanao Bagavaana\ iSava kao p`sanna
krnao ko ilae tpsyaa krnaI Sau$ kr dI. lambaI AaOr kzaor tpsyaa sao
]sanao Bagavaana\ iSava kao p`sanna kr idyaa. Bagavaana\ iSava nao manaaovaaMiCt
ek vardana maaÐganao kao kha. ]sanao ek eosao pit ka vardana maaÐgaa jaao
A%yant Qaaima-kÊ balavaana\Ê maha yaaowaÊ saundr AaOr sajjana hao. Bagavaana\
iSava nao ]sao manaaovaaMiCt vardana do idyaa.
Apnao Agalao janma maoM d`aOpdI ka ivavaah paÐca Baa[yaaoM ko saaqa huAa
ikntu vah [sa ivaica~ isqait sao p`sanna na qaI. d`aOpdI Bagavaana\ kRYNa kI
mahana\ Ba> qaI--jaao saba jaIvaaoM ka BaUtÊ vat-maana AaOr BaivaYya jaanato
hOM. ]nhoM ]sako du:K ka pta qaa. ]nhaoMnao ]sao samaJaayaa ik ]sanao
ipClao janma maoM @yaa maaÐgaa qaa. Bagavaana\ kRYNa nao kha ik vao saba gauNa
jaao vah Apnao pit maoM caahtI qaIÊ iksaI ek vyai> maoM imala panao
AsamBava qao. [saIilae ]saka ivavaah [sa jaIvana maoM paÐca pityaaoM ko saaqa
huAa ijanamaoM sabako gauNaaoM kao imalaakr vao saba gauNa qao.
svayaM Bagavaana\ kRYNa sao yah ivaSlaoYaNa saunakr vahÊ ]sako
ipta¹maata AaOr ]sako paÐcaaoM pityaaoM nao sahYa- Apnaa Baagya svaIkar
ikyaa AaOr vao Aanand sao rho.
[sa kqaa sao yah iSaxaa imalatI hO ik iksaI BaI pit yaa p%naI maoM
saba AcCo yaa bauro gauNa nahIM imala sakto [sailae vyai> kao Baagya nao jaao
idyaa hOÊ ]sako saaqa rhnaa saIKnaa caaihyao. kao[- BaI pUNa- pit yaa p%naI
nahIM @yaaoMik iksaI maoM BaI kovala AcCo gauNa hI nahIM haoto AaOr kao[- BaI
bauro gauNaaoM sao riht nahIM hO.
AQyaaya saaolah ka saar-- saamaanyat: dao hI p`kar ko maanava hOM--
AcCo yaa dOvaI AaOr bauro yaa AasaurI. AiQakaMSa laaogaaoM maoM AcCo¹bauro daonaaoM
gauNa haoto hOM. AaQyaai%mak ivakasa ko ilae baurI AadtaoM sao CuTkara
panaa AaOr AcCI AadtaoM ka Dalanaa AavaSyak hO.
AQyaaya sa~h
tIna p`kar kI Eawa
jaya : dadI maaÐÊ maOM kOsao jaanaUÐgaa ik mauJao iksa p`kar ka Baaojana
krnaa caaihyaoÆ
dadI maaÐ : tIna p`kar ko Baaojana hOMÊ jaya.³gaIta 17.07¹10´
BaaojanaÊ jaao dIGa- AayauÊ gauNaÊ Sai>Ê svaasqyaÊ p`sannataÊ Aanand doto hOMÊ
vao rsa¹BaroÊ trlaÊ saar Baro AaOr paOiYTk haoto hOM. eosao svaaqyavaw-k
Baaojana sava-EaoYz hOM. vao saai<vak Baaojana khlaato hOM.
BaaojanaÊ jaao kD,vaoÊ ksaOlaoÊ namakInaÊ gama-Ê tOlapUNa- AaOr jalana pOda
krnao vaalao hOMÊ rajaisak khlaato hO.M eosao t<vahIna Baaojana svaasqyavaw-k
nahIM hOMÊ vao baImaarI pOda krto hOM. ]nasao bacanaa caaihyao.
BaaojanaÊ jaao zIk sao pkae nahIM gayao hOMÊ saD, gayao hOMÊ svaadhIna hOMÊ
K,raba hao gayao hOMÊ jala gayao hOMÊ baasaI hOM yaa maaÐsa¹maidra jaOsao Apavana hOMÊ
tamaisak khlaato hOM. eosao Baaojana nahIM krnao caaiheÐ.
jaya : mauJao dUsaraoM sao kOsao baaolanaa caaihyaoÆ
dadI maaÐ : tumhoM kBaI JaUz nahIM baaolanaa caaihyao. tumharo Sabd
kzaorÊ kD,vaoÊ bauro yaa Apmaanajanak nahIM haonao caaiheÐ. vao maIzoÊ
laaBakarI AaOr saccao haonao caaiheÐ.³gaIta 17.15´ jaao ivanama`ta sao
baaolata hOÊ vah sabaka )dya jaIt laota hO AaOr sabaka ip`ya haota hO.
ivaWana\ vyai> kao saca baaolanaa caaihyaoÊ yaid vah laaBakarI hOO AaOr yaid
kzaor hO tao maaOna rhnaa caaihyao. ja,$rtmand kI sahayata krnaa saava-
BaaOimak iSaxaa hO.
jaya : mauJao dUsaraoM kI sahayata kOsao krnaI caaihyaoÆ
dadI maaÐ : hmaara k<a-vya hO ik hma ]nakI sahayata kroMÊ jaao
hmasao kma BaagyaSaalaI hOM AaOr svayaM kI sahayata nahIM kr sakto.
ijasakao BaI ja,$rt haoÊ ]sakI madd krao laoikna badlao maoM iksaI caIja,
kI AaSaa na krao. dana donaa na kovala sava-EaoYz kma- hOÊ varna\ ekmaa~
sadupyaaoga hO Qana ka. hmaoM AcCo ]_oSyaaoM kI pUit- maoM sahayata krnaI
caaihyao. jaao duinayaa ka hOÊ vah ]sao laaOTa dao. ikntu hmaarI ija,mmaodairyaaÐ
BaI hOM. dana maoM idyaa huAa Qana vaOQa ]payaaoM sao kmaayaa huAa haonaa caaihyao
AaOr hmaoM yah baat p@ko taOr sao jaana laonaI caaihyao ik dana laonao vaalaa
vyai> dana ka ]pyaaoga bauro kamaaoM ko ilae nahIM krogaa.³gaIta
17.20¹22´
jaya : yaid hma inaYza sao p`aqa-naa kroMÊ tao @yaa Bagavaana\ hmaoM vah
vastu doMgaoÊ jaao hma caahto hOMÆ
dadI maaÐ : Bagavaana\ maoM pUNa- Aasqaa kama³pUra´ kratI hO. Aasqaa
sao kuC BaI samBava hao sakta hO. Aasqaa sao AlaaOikk cama%kar haota hO.
iksaI BaI kama kao SauÉ krnao sao phlao hmamaoM ]sako p`it Aasqaa haonaI
caaihyao. gaIta maoM kha gayaa hO ik yaid hma Qyaoya ka sada Qyaana kroM
AaOr ivaSvaasa ko saaqa Bagavaana\ sao p`aqa-naa kroM tao hma jaao BaI haonaa
caahoMgaoÊ vah bana sakoMgao.³gaIta 17.03´ sada saaocaao jaao tuma haonaa caahto
hao AaOr tumhara sapnaa pUra hao sakta hO.
ek khanaI hO jaao ek kaOvao ko baaro maoM hOÊ ijasamaoM pUra ivaSvaasa
qaa.

23. Pyaasaa kaOAa

BayaMkr gamaI- ka idna qaa. ek kaOAa bahut Pyaasaa qaa. panaI kI
Kaoja maoM vah jagah¹jagah ]D,ta ifra. ]sao khIM BaI panaI na imalaa.
talaabaÊ nadIÊ JaIla--saba saUK gayao qao. kueÐ maoM panaI bahut gahra qaa.
vah ]D,ta rhaÊ ]D,ta rha. vah qak rha qaa tqaa AaOr AiQak Pyaasaa
hao rha qaa. ikntu ]sanao panaI kI Kaoja jaarI rKI. ]sanao ihmmat na
harI.
Ant maoM ]sanao saaocaa ik maR%yau inakT hI hO,. ]sanao Bagavaana\ ka
Qyaana ikyaa AaOr panaI ko ilae p`aqa-naa krnaI Sau$ kI. tBaI ]sanao ek
Gar ko pasa maoM panaI ka ek GaD,a doKa. ]sao doKkr vah bahut KuSa
huAa @yaaoMik ]sanao saaocaa GaD,o maoM panaI haonaa caaihyao. vah GaD,o pr baOz
gayaa AaOr ]samaoM JaaÐkkr doKa. ]sakI kuMza kI saImaa na rhIÊ jaba
]sanao payaa ik panaI GaD,o kI tlaI maoM qaa. vah panaI doK sakta qaa pr
]sakI caaoMca panaI tk tk nahIM phuÐca saktI qaI. vah bahut du:KI
huAa AaOr saaocanao lagaa ik iksa p`kar vah panaI tk phuÐca sakta qaa.
Acaanak ]sako maistYk maoM ek ivacaar Aayaa GaD,o ko pasa hI p%qaraoM ko
TukD,o pD,o qao. ]sanao QartI pr pD,o p%qaraoM ko TukD,aoM kao ek¹ek
krko ]zayaa AaOr GaD,o maoM Dalanaa Sau$ kr idyaa. panaI }pr ]zta
gayaa. jald hI kaOAa AasaanaI sao panaI tk phuÐca gayaa. ]sanao panaI
ipyaaÊ Bagavaana\ kao Qanyavaad idyaa AaOr p`sanna haokr vah dUr ]D, gayaa.
[saIilae kha gayaa hOÊ “jahaÐ caah hOÊ vahIM rah hO.” kaOvao nao vahI
ikyaa jaao hma sabakao krnaa caaihyao. ]sanao har nahIM maanaI. ]sao ivaSvaasa
qaa ik ]sakI p`aqa-naa ja,$r saunaI jaayaogaI.
AaOr ek dUsarI AcCI khanaI hO :

24. KrgaaoSa AaOr kCuAa

kCuAa hmaoSaa bahut QaIro calata hO. eosao hI ek kCue ka
KrgaaoSa ima~ ]sakI QaImaI caala pr hÐsata qaa. ek idna kCue kao
Apnaa Apmaana AaOr sahna na huAa AaOr ]sanao KrgaaoSa kao Apnao saaqa
daOD, lagaanao ko ilae lalakara. jaMgala ko saaro jaanavar ]sako [sa ivacaar
pr hÐsao @yaaoMik daOD, tao p`aya: barabar vaalao jaIvaaoM maoM haotI hO. ek ihrna
nao inaNaa-yak haonao ko ilae ApnaI saovaaeÐ Aip-t kIM.
daOD, Sau$ hu[-. KrgaaoSa tojaI sao daOD,a. jald hI vah kCue sao
bahut Aagao inakla gayaa. caUÐik KrgaaoSa ivajaya¹stmBa ko pasa va AaOr
pasa Aa rha qaaÊ ]sao ApnaI jaIt pr pUra ivaSvaasa qaa. ]sanao pICo kI
Aaor QaIro¹QaIro iGasaTto kCue kao doKaÊ jaao bahut pICo rh gayaa qaa.
KrgaaoSa kao ApnaI ivajaya ka [tnaa ivaSvaasa qaa ik ]sanao saaocaaÊ
“maOM poD, ko naIcao baOzkr kCue ka [ntja,ar k$Ðgaa. jaba vah yahaÐ Aa
jaayaogaaÊ tao maOM toja Baagakr ]sasao phlao samaaiPt¹saImaa kao par kr
laUÐgaa. eosaa krnao pr kCue kao ËaoQa Aayaogaa AaOr kCue kao
Apmaainat doKnao sao baD,a maja,a Aayaogaa.”
tba KrgaaoSa ek poD, ko naIcao baOz gayaa. kCuAa Aba BaI bahut
pICo qaa. zMDI hvaa QaIro¹QaIro bah rhI qaI. kuC dor baad KrgaaoSa kI
AaÐK laga ga[-. jaba vah jaagaa tao ]sanao kCue kao samaaiPt¹roKa ko
par doKa. KrgaaoSa daOD, maoM har gayaa qaa. jaMgala ko saaro pSau KrgaaoSa
pr hÐsa rho qao. ]sanao ek maUlyavaana\ paz saIKa qaa.
“QaIro pr dRZ,ta sao calanao vaalaa daOD, jaItta hO.” yaid tuma
pirEama krao AaOr dRZ,ivaSvaasa rKao tao iksaI BaI kama maoM safla hao
sakto hao. jaao tuma caahto haoÊ ]sako p`it ]%saaiht rhao AaOr tumhoM
]sakI p`aiPt haogaI. hma Apnao ivacaaraoM AaOr kamanaaAaoM kI hI saRiYT hOM.
ivacaar hmaaro BaivaYya ko inamaa-ta hOM. hma vahI bana jaato hOMÊ ijasaka hma
sada icantna krto hOM. [sailae kBaI nakara%mak ivacaar mana maoM na Aanao
dao. Apnao Qyaoya kI Aaor baZ,to rhao. AalasyaÊ ]poxaa AaOr dorI sao tumhoM
kuC nahIM imalaogaa. Apnao )dya maoM Apnao sapnao jagaayao rKaoÊ vao pUro haoMgao.
Bagavaana\ maoM ivaSvaasa rKnao AaOr saflata maoM dRZ, inaScaya sao saarI
baaQaaAaoM kao dUr ikyaa jaa sakta hO. ikntu saflata ka fla dUsaraoM ko
saaqa baaÐTa jaanaa caaihyaoÊ AaOraoM ko sapnaaoM kao pUra krnao maoM sahayata
krao.
ek AadmaI ko baaro maoM yah khanaI hO ijasanao yah saIKa qaa ik
Bagavaana\ ]sakI madd krto hOMÊ jaao svayaM ApnaI madd krta hO.

25. AadmaIÊ ijasanao kBaI har na maanaI

yava ek ?iYa ka baoTa qaa. vah dovataAaoM ko rajaa [nd` ka
AaSaIvaa-d panao ko ilae BayaMkr tpsyaa kr rha qaa. tpsyaa sao ]sanao
Apnao SarIr kao Gaaor yaatnaa dI. [sasao [nd` kI kÉNaa ]sako p`it jaaga
]zI. [nd` nao ]sao dSa-na idyao AaOr ]sasao pUCaÊ “ tuma Apnao SarIr kao
yaatnaa @yaaoM do rho haoÆ”
yava nao ]<ar idyaaÊ “ maOM vaodaoM ka mahana\ ivaWana\ haonaa caahta hUÐ.
iksaI gauÉ sao vaodaoM ka AQyayana krnao maoM bahut samaya lagata hO. maOM ]nako
&ana kao saIQao p`aPt krnao ko ilae tpsyaa kr rha hUÐ. Aap mauJao
AaSaIvaa-d dIijayao.”
[nd` mauskurayao. ]nhaoMnao khaÊ “ baoToÊ tuma ga,lat maaga- pr cala rho
hao. Gar vaaipsa jaaAaoÊ iksaI AcCo gauÉ kao Kaojaao AaOr ]sako saaqa
vaodaoM ka AQyayana krao. tpsyaa &ana ka maaga- nahIM hOMÊ ]saka maaga-
AQyayana AaOr kovala AQyayana hO.” eosaa khkr [nd` calao gayao.
ikntu yava nao har na maanaI. ]sanao Apnaa AaQyaai%mak AByaasaÊ
tpsyaa AaOr BaI pirEama sao jaarI rKo. [nd` nao ifr ]sao dSa-na idyao AaOr
puna: caotavanaI dI. yava nao GaaoYaNaa kI ik yaid ]sakI p`aqa-naa na saunaI
ga[-Ê tao vah ek¹ek krko Apnao haqa¹pOraoM kao kaTkr Aaga kao
samaip-t kr dogaa. nahIMÊ vah kBaI Apnaa maaga- nahIM CaoD,ogaa. ]sanao
tpsyaa jaarI rKI. ApnaI tpsyaa ko daOrana ek saubah jaba vah pavana
nadI gaMgaa maoM snaana krnao gayaaÊ tao ]sanao doKa ik ek vaRw puÉYa
mauiT\zyaaoM maoM rot Bar¹Bar kr gaMgaa maoM Dala rha qaa.
“vaRw puÉYaÊ Aap yao @yaa kr rho hOMÆ” yava nao pUCa.
vaRw puÉYa nao ]<ar idyaaÊ maOM nadI ko Aar par ek pula banaanao jaa
rha hUÐ taik laaoga AasaanaI sao gaMgaa par kr sako.M doKto haoÊ ABaI nadI
par krnaa iktnaa kizna hO. laaBadayak kama hOÊ hO naÆ
yava hÐsaa. ]sanao khaÊ “kOsao maUK- hOM AapÊ Aap saaocato hOM ik
ApnaI mauT\zI Bar rot sao Aap [sa mahana\ nadI ko Aar par pula banaa
doMgao. Gar jaaAao AaOr kao[- laaBadayak kama krao.”
vaRw puÉYa nao khaÊ “@yaa maora kama tumharo kama sao BaI AiQak
maUK-ta ka hOÊ jaao tuma AQyayana krko nahIMÊ tpsyaa sao vaodaoM ka &ana
p`aPt krnaa caahto haoÆ”
Aba yava kao pta cala gayaa ik vaRw puÉYa AaOr kao[- nahIMÊ [nd`
hI qaa. yava nao bahut inaYza sao [nd` sao iBaxaa maaÐgaI ik vao ]sao vyai>gat
AaSaIvaa-d ko $p maoM vaodaoM ko &ana ka vardana doM.
[nd` nao ]sao AaSaIvaa-d idyaa AaOr inamna SabdaoM ko saaqa saaM%vanaa BaIÊ
“maOM tumhoM manaaovaaiHCt vardana dota hUÐ. jaaAao AaOr vaodaoM kao pZ,ao. tuma
AvaSya hI ivaWana\ banaaogao.
yava nao vaodaoM ka AQyayana ikyaa AaOr vah vaodaoM ka mahana\ ivaWana\
banaa.
saflata ka rhsya hO : hr samaya ]sa vastu ka icantna krnaaÊ
ijasakI tumhoM caah hO AaOr jaba tk tumhoMÊ jaao tuma caahto haoÊ vah imala
nahIM jaatIÊ ihmmat na haraoÊ p`ya%na na CaoD,ao. dor sao SauÉ krnaoÊ Aalasya
AaOr laaprvaahI jaOsao nakara%mak ivacaaraoM kao Apnao maaga- maoM na Aanao dao.
iksaI BaI kama yaa AQyayana kao AarmBa krnao sao phlao yaa samaaPt
krnao pr ba`*ma ko tIna naamaaoM -- Aaoma\Ê tt\Ê sat\ --ka jaap krao.
jaya : Aaoma\Ê tt\Ê sat\ ka @yaa Aqa- hOÊ dadI maaÐÆ
dadI maaÐ : [saka Aqa- hO : kovala kRYNaÊ sava-Sai>maana\ Bagavaana\
hI ivaVmaana hOM. iksaI kama yaa AQyayana ko p`armBa maoM Aaoma\ ka
]ccaarNa ikyaa jaata hO. Aaoma\Ê tt\Ê sat\ yaa Aaoma\ Saaint:Ê Saaint:Ê
Saaint: BaI iksaI kama ko Ant maoM kha jaata hO.
AQyaaya sa~h ka saar-- Baaojana tIna p`kar ko hOM-- saai<vakÊ
rajaisak AaOr tamaisak. vao hmaarI kuSalata pr p`Baava Dalato hOM. saca
baaolaao ikntu ip`ya baaolaao. saupa~ kao dana dao AaOr [sa p`kar dao ik
]saka duÉpyaaoga na hao. yaid tuma Apnao Qyaoya kao Qyaana maoM rKkr
pirEama kraogaoÊ tao tuma vah bananao maoM safla haogaoÊ jaao tuma bananaa caahto
hao.
AQyaaya Azarh
sanyaasa Wara maaoxa
jaya : dadI maaÐÊ maOM Aapko Wara p`yaaoga maoM laayao gayao ivaiBanna
SabdaoM ko baaro maoM Ba`ma maoM hUÐ. kRpyaa mauJao spYT $p sao samaJaa[yao ik
sanyaasa AaOr kma-yaaoga maoM @yaa Antr hOÆ
dadI maaÐ : kuC laaoga saaocato hOM ik saMnyaasa ka Aqa- hO pirvaarÊ
GarÊ sampi<a kao CaoD,kr calao jaanaa AaOr iksaI gaufaÊ vana Aqavaa
samaaja sao baahr iksaI dUsaro sqaana pr jaakr rhnaa. ikntu Bagavaana\
kRYNa nao sanyaasa kI pirBaaYaa dI hO : saba kma- ko pICo svaaqa-pUNa-
kamanaa ka %yaaga.³gaIta 6.01Ê 18.02´ kma-yaaoga maoM vyai> Apnao kma-
ko fla ko Baaoga kI svaaqa-pUNa- kamanaa ka %yaaga krta hO. [sa p`kar
sanyaasaI ek kma-yaaogaI hI hOÊ jaao kao[- BaI kma- Apnao vyai>gat laaBa ko
ilae nahIM krta hO.
jaya : @yaa [saka yah Aqa- hO ik maOM svayaM eosaa kuC nahIM kr
saktaÊ jaao mauJao Aanand do.
dadI maaÐ : yah tao [sa baat pr inaBa-r krta hO ik tumharo mana
maoM iksa p`kar ka Aanand hOʳijasako baaro maoM tuma saaocato hao´ QaUma`panaÊ
maVpanaÊ jauAaÊ naSaIlaI caIja,aoM ka saovana Aaid jaOsao kma- AarmBa maoM
Aanand jaOsao lagato hOMÊ ikntu Ant maoM vao inaiScat hI duYpirNaama vaalao
isaw haoto hOM. ivaYa ka svaad laoto samaya Saayad AcCa lagaoÊ pr ]saka
Gaatk pirNaama tumhoM tBaI &at haota hOÊ jaba bahut dor hao caukI haotI
hO. [sako ivaprIt Qyaana¹yaaogaÊ ]pasanaaÊ ja,$rtmaMd kI sahayata jaOsao
kma- SauÉ maoM kizna AaOr ]baa} lagato hOM,Ê pr Ant maoM ]naka pirNaama
bahut laaBadayak haota hO.³gaIta 5.22Ê 18.38´ palana krnao yaaogya
ek AcCa inayama hO eosao kamaaoM kao na krnaaÊ jaao AarmBa maoM sauKdayaI
lagato hOMÊ pr Ant maoM hainakark p`Baava ka karNa banato hOM.
jaya : samaaja maoM iksa¹iksa p`kar ko kama ]plabQa hOMÊ dadI
maaÐÆ
dadI maaÐ : p`acaIna vaOidk jaIvana¹pwit maoM maanavaaoM ko kama caar
saava-BaaOimak EaoiNayaaoM maoM Eama¹ivaBaajana pr AaQaairt Bagavaana\ kRYNa nao
batae hOM.³gaIta 4.13Ê 18.41-44´ yao caar ivaBaajana hOM-- ba`a*maNaÊ
xai~yaÊ vaOSya AaOr SaUd`. vao vyai>yaaoM kI maanaisakÊ baaOiwk AaOr
BaaOitk yaaogyataAaoM pr AaQaairt qao. vyai> kI yaaogyata hI inaNaa-yak
t<va qaa-- na ik janma yaa saamaaijak isqait ijasamaoM vyai> janmaa qaa.
jaao vyai> kao ek EaoNaI maoM rKta qaa. ikntu galatI sao [na vaNaao-M kao
Baart yaa Anya doSaaoM maoM Aaja kI jaait vyavasqaa samaJa ilayaa jaata hO.
jaait¹vyavasqaa kovala janma pr AaQaairt hO.
ijana laaogaaoM kI Éica AQyayanaÊ AQyaapnaÊ iSaxaa donao AaOr laaogaaoM
ka AQyaai%mak t<vaaoM maoM maga-dSa-na krnao maoM qaIÊ vao ba`a*maNa khlaato qao.
jaao laaoga doSa kI rxaa kr sakto qaoÊ kanaUna AaOr vyavasqaa sqaaipt kr
sakto qaoÊ ApraQaaoM kao raok sakto qao AaOr nyaaya do sakto qaoÊ vao xai~ya
kho jaato qao. jaao laaoga KotIÊ pSau¹palanaÊ vaaiNajyaÊ vyaaparÊ iva<a
kayaao-M AaOr ]VaogaaoM maoM ivaSaoYa yaaogyata rKto qaoÊ vaOSya naama sao jaanao jaato
qao. vao laaoga jaao saovaa AaOr Eama kayaao-M maoM inapuNa qaoÊ SaUd` vaNa- maoM iganao
gayao.
laaoga kuC ivaSaoYa yaaogyata ko saaqa pOda haoto hOM yaa p`iSaxaNa AaOr
p`yaasa Wara ]sa yaaogyata ka ivakasa kr sakto hOM. saamaaijak str
ivaSaoYa vaalao pirvaar maoM janma laonaaÊ vah }Ðcaa hao yaa naIcaaÊ vyai> kI
yaaogyata ka inaNaa-yak nahIM haota.
catuva-Na-¹vyavasqaa ka Aqa- qaa vyai> kI inapuNata AaOr yaaogyata
ko Anausaar ]sako kama ka inaScaya krnaa. duBaa-gyavaSa catuva-Na-
¹ivaBaajana pitt haokr saOkD,aoM $iZ,ga`st jaaityaaoM maoM baÐT gayaa ijasasao
mahana\ Qama- kao BaI haina phuÐcaI. svaamaI ivavaokanand kI maanyata hO ik
AaQauinak BaartIya jaait vyavasqaa hmaaro mahana\ Qama- Aqavaa
jaIvana¹pwit ko mauK pr ek baD,a Qabbaa hO. Baart sao Aayao hmaaro kuC
iSaixat Aap`vaasaI BaI Amaoirka maoM jaait ko AaQaar pr saMsqaaeÐ banaa rho
hOM.
jaya : samaaja maoM rhto hue AaOr kama krto hue kao[- BaI vyai>
kOsao maaoxa p`aPt kr sakta hOÆ
dadI maaÐ : jaba kma- Bagavaana\ kI saovaa ko $p maoM pirNaamaaoM ko
p`it svaaqa-pUNa- Aasai> ko ibanaa ikyaa jaata hOÊ tao vah ]pasanaa hao
jaata hO. yaid tuma vah kma-Ê jaao tumharo AnaukUla hOMÊ [-maanadarI sao krto
hao tao tumamaoM kma- kI ilaPtta nahIM haogaI AaOr tumhoM Bagavaana\ kI p`aiPt
haogaI.
ikntu tuma yaid eosao kama maoM lagato haoÊ jaao tumharo ilae nahIM qaaÊ
tao eosaa kma- tnaava pOda krogaa AaOr tumhoM ]samaoM bahut saflata nahIM
imalaogaI. yah bahut mah<vapUNa- hO ik tuma ApnaI p`kRit ko AnaukUla
]icat kma- kI Kaoja krao. [sailae tumhoM ]sa kama kao laonao ka inaNa-ya
laonao sao phlaoÊ jaao tumharo AnaukUla haoÊ Apnao kao jaananaa caaihyao.³gaIta
18.47´ tba vah kama tumharo ilae tnaava pOda nahIM krogaa AaOr
rcanaaQaima-ta kI p`orNaa dogaa.
kao[- BaI kma- pUNa-ta ilae hue nahIM hO. hma kama maoM kao[- na kao[-
daoYa hO.³gaIta 18.48´ jaIvana maoM Apnaa k<a-vya³Qama-´ krto hue tumhoM
eosao daoYaaoM kI icanta nahIM krnaI caaihyao. Bagavaana\ ko p`it Bai>¹Baava
rKto hue AaOr AaQyaai%mak AByaasa ko Wara ApnaI [ind`yaaoM kao
inayaM~Na maoM rKto hue Apnao k<a-vya³Qama-´ ka palana krnao sao tumhoM
Bagavaana\ kI p`aiPt haogaI.
inamna kqaa dSaa-tI hO ik iksa p`kar inaYzapUva-k Apnao k<a-
vya³Qama-´ ka palana krnao sao vyai> Aa%ma¹&ana p`aPt kr sakta hO.
26. maOM icaiD,yaa nahIM
 kaOiSak naama ko ek ?iYa nao AlaaOikk idvya Sai> p`aPt kr laI
qaI. ek idna vao Qyaana maud`a maoM ek poD, ko naIcao baOzo qao. poD, kI caaoTI
pr baOzI icaiD,yaa nao ]nako isar pr baIMT kr dI. kaOiSak nao ]sakI
Aaor ËaoQa sao doKa AaOr ]nakI Ëuw dRiYT sao turnt icaiD,yaa kI maR%yau
hao ga[-. ja,maIna pr marI hu[- icaiD,yaa kao igara doKkr ?iYa kao baD,I
vaodnaa hu[-
kuC dor baad sada kI BaaÐit vao Apnao Baaojana ko ilae iBaxaa maaÐganao
kao inaklao. vao ek Gar ko War pr Aakr KD,o hao gayao. gaRhsvaaimanaI
Apnao pit kao Baaojana kranao maoM vyast qaI. vah Saayad baahr p`tIxaa
krto hue ?iYa ko baaro maoM BaUla ga[- qaI. pit kao Baaojana krako vah
Baaojana laokr baahr Aa[- AaOr baaolaIÊ “mauJao du:K hOÊ maOMnao Aapkao
p`tIxaa kra[-. mauJao xamaa kro.M ”
ikntu kaOiSak nao ËaoQa sao jalato hue khaÊ “dovaI jaIÊ tumanao bahut
dor tk mauJasao p`tIxaa krvaa[-. yah zIk nahIM hO.”
“kRpyaa mauJao xamaa kr doMÊ” maihlaa nao khaÊ “maOM Apnao baImaar pit
kI saovaa maoM lagaI qaI. [saIilae dor hao ga[-.”
kaOiSak nao ]<ar idyaaÊ “pit kI saovaa krnaa tao bahut AcCa hOÊ
ikntu tuma mauJao GamaNDI s~I lagatI hao.”
s~I nao ]<ar idyaaÊ “maOMnao Aapkao p`tIxaa kra[- @yaaoMik maOM k<a-
vyaBaava sao Apnao baImaar pit kI saovaa kr rhI qaI. kRpyaa mauJasao naaraja,
na haoM. ifr maOM kao[- icaiD,yaa tao nahIMÊ jaao Aapko ËaoQapUNa- ivacaaraoM sao
mar jaa}ÐgaI. Aapka ËaoQa eosaI s~I kao kao[- haina nahIM phuÐcaa sakta
ijasanao Apnao Aapkao pit AaOr pirvaar kI saovaa maoM samaip-t kr idyaa
hao.
 kaOiSak kao bahut AaScaya- huAa. vah saaocata rha ik [sa s~I kao
icaiD,yaa kI GaTnaa ko baaro maoM kOsao pta calaa.
s~I nao Apnaa kqana jaarI rKa. “ho maha%maaÊ Aapkao k<a-vya³Qama-
´ ka rhsya &at nahIMÊ na hI [sa baat ka &ana hO ik ËaoQa maanava¹mana
maoM rhnao vaalaa sabasao baD,a Sa~u hO. imaiqalaa p`doSa maoM isqat ramapur nagar maoM
jaakr vyaaQa raja sao Bai>pUva-k Apnao k<a-vya³Qama-´ palana ka rhsya
saIiKyao.”
kaOiSak ]sa gaaÐva maoM gayao AaOr vyaaQaraja naama ko vyai> sao imalao.
]nhoM yah jaanakr AaScaya- huAa ik vah ek ksaa[- kI dukana pr maaÐsa
baoca rha qaa. ksaa[- Apnao sqaana sao ]za. ]sanao pUCaÊ “AadrNaIya
EaImana\Ê Aap zIk tao hOM naÆ mauJao pta hO Aap yahaÐ @yaaoM Aayao hOM.
Aa[yaoÊ Gar calaoM.”
vyaaQa kaOiSak kao Apnao Gar lao gayaa. kaOiSak nao vahaÐ ek sauKI
pirvaar doKa. ]sao yah doKkr Gaaor AaScaya- huAa ik vyaaQa iktnao
Pyaar AaOr Aadr sao Apnao maata¹ipta kI saovaa krta hO. kaOiSak nao
]sa ksaa[- sao Qama- (k<a-vya) palana ka paz saIKa. vyaaQaraja pSauAaoM
ka vaQa nahIM krta qaa. vah kBaI maaÐsa nahIM Kata qaa. vah tao ipta ko
AvakaSa ga`hNa krnao pr kovala pirvaar ka vyaapar calaa rha qaa.
[sako baad kaOiSak Apnao Gar laaOT Aayao. vahaÐ ]nhaoMnao Apnao
maaйbaap kI saovaa krnaI Sau$ kI Aqaa-t\ ]sa Qama- ka palana krnaa
ijasakI ]nhaoMnao phlao ]poxaa kr rKI qaI.
[sa kqaa sao hmaoM yahI iSaxaa imalatI hO ik tuma [-maana darI saoÊ jaao
BaI k<a-vya tumhoM jaIvana maoM imalaa hOÊ ]saka palana krto hue AaQyaai%mak
pUNa-ta kao p`aPt kr sakto hao. vahI Bagavaana\ kI saccaI pUjaa hO.³gaIta
18.46´
Bagavaana\ kRYNa hma sabako BaItr inavaasa krto hOM AaOr hmaaro Apnao
kma- kI pUit- maoM hmaara maaga-dSa-na krto hOM.³gaIta 18.61´ Apnaa pUra
mana lagaakr kma- krao AaOr p`sannatapUva-k p`Bau kI [cCa maanakr
pirNaama svaIkar krao. yahI prmaa%maa kao samaip-t haonaa khlaata
hO.³gaIta 18.66´ AaQyaai%mak &ana ka dana sava-EaoYz dana hO @yaaoMik
AaQyaai%mak &ana ka ABaava hI ivaSva ko saba duYkmaao-M ka karNa hO.
AaQyaai%mak &ana ka p`saar krnaa Bagavaana\ kRYNa kI ]ccatma
Bai>¹inaYz saovaa hO.³gaIta 18.68¹69´
sada rhnao vaalaI Saaint AaOr sampi<a tBaI samBava hOÊ jaba tuma inaYzapUva-
k Apnao k<a-vya ka palana krao AaOr Bagavaana\ kRYNa Wara
EaImad\Bagavad\gaIta maoM idyao gayao AaQyaai%mak &ana kao ga`hNa krao.³gaIta
18.78´
AQyaaya Azarh ka saar-- Bagavaana\ kRYNa nao kha hO ik kma-yaaogaI
AaOr sanyaasaI maoM kao[- vaastivak Antr nahIM hO. kma-yaaogaI kma- fla ko
p`it ApnaI svaaqa-pUNa- Aasai> ka %yaaga krta hO jabaik sanyaasaI Apnao
iksaI BaI laaBa ko ilae ibalkula kma- nahIM krta. dao p`kar ko sauK hO-M
- laaBakarI AaOr hainakr. samaaja maoM ivaiBanna vyai>yaaoM ko ilae ]nako
AnaukUla iBanna kama hO.M vyai> kao Apnaa kma- bahut samaJadarI sao caunanaa
caaihyao. samaaja maoM rhto hue Bagavaana\ kI p`aiPt ko ilae k<a-vyaÊ
AnauSaasana AaOr Bagavaana\ kI Bai>-- [na tInaaoM ka palana krnaa saaQana
hO.
Aaoma\ tt\ sat\