ya evam vetti purusaṁ prakṛtim ch guṇaiḥ saha
sarvathā vartamāno'pi na sa bhūyo'bhijāyate
Purush aur gunon sahit prakriti ko,
Inhe tatva se jaan leta hai jo
Karta karma hai veh bhale sabhi,
Avagaman mein na aata kabhi.
The one who knows in essence the Soul and nature with its qualities in this manner, howsoever he lives and acts; he shall not be born again.
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The state of nature as well as that of the Lord has been made explicit. Know it in true sense and comprehend. Just by reading or knowing it informatively will not be productive. If you desire to be free from bondage, sorrow and suffering and from the cycle of birth and death then this is imperative.
Liberality also goes hand in hand. This is the Gita's open universal thought. It should be taken in this way that this state would require complete solitude. That abandoning family, trade and worldly conduct, this would require a life of spiritual discipline to be led in silence. It is not so. By being uninvolved in nature, while being in the body being beyond any relationships connected with it! The Lord Himself has presented Himself here in this manner. Knowing Him in essence implies this only. He is the witness to all, the giver of good sense to all, the sustainer and nourisher of all, the governor and controller of all, and while dwelling in all bodies He transcends them and is uninvolved; we are living our life with arrogance and attachment. Ponder, deliberate and take inspiration and despite conducting oneself in the world keep yourself dissociated, detached. The qualities of nature in which we get immersed, and which in outward form is full of changes and deformations has no substantial existence. Due to association with the Lord it is beginningless; that is why in constant thought and contemplation only the Lord should persist; Lord should be the goal; this will lend meaning to life. For this very meaningfulness follows an extremely purposeful and useful inspiration from the Gitaji-