To be free from the wrong approach...

To be free from the wrong approach ....Wrong attitude, false attachments.

hello friend...

aaj India ka( Freedom) independance day hai, aur mai is mauke par tum ko mail bhi likh raha hoon...

Hume kya karna hai? hume azad karna hai..apni galat dharano, galat pechan aur galat prakriyen jo manko man ki karne ke liye mazboor karthi hai... kaise?

Chapter 2. Contents of the Gita Summarized

TEXT 16

nasato vidyate bhavo

nabhavo vidyate satah

ubhayor api drsto 'ntas

tv anayos tattva-darsibhih

Translation.

Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.

( hindi me meaning: asat vastu ki satta nahi hai,aur sat ka abaav nahi hai, aur is prakar in dono ka hi tatva tatvagyani purusho dwara dekha gaya hai...)

Commentary

This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance. Removal of ignorance involves the reestablishment of the eternal relationship between the worshiper and the worship able and the consequent understanding of the difference between the part and parcel living entities and the Supreme Personality of Godhead. One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole.Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature,. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and energy or nature is accepted as the subordinate.(environment) ya Prakrti. The living entities, therefore, are always subordinate to the Supreme Lord(purush), as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance.

Madhvacharya states here that-It is stated in the verse beginning nasato vidyate. There is no annihilation ofa-sat meaning prakriti(environment) which is the material substratum or sat referring to the Ultimate Truth because it is declared in the Visnu Purana that prakriti, purusa and kala(samay) or time are eternal. Because the word vidyate has been seperately used in relation to sat and a-sat and because it has been said in Srimad Bhagavatam also known as Bhagavat Purana that a-sat is the physical manifestation and sat is of the subtle form the Ultimate Truth of reality(I), a-sat is known as manifestation of sat, the unmanifest. This understanding for both a-sat and sat and is confirmed by the word anta meaning summation.

Now begins the summation. 

The actual sorrow expressed by Arjuna is not being felt because the consequences of war lead to misery in the next life. The rule in the material existence is that every action has its corresponding and equal reaction, thus it is seen that by unrighteous actions there is no happiness and by righteous actions there can be no unhappiness. The words referring to sat bhavah are all connected to happiness and the words connected to a- sat abhava are those which are connected to sorrow.
 

The real of the nature of the eternal has no destruction being always existent(swa). Thus the conclusion about both of these the real and the unreal has been determined. By whom? As the verse states by the knoweres of the Ultimate Truth who understand the true nature of things...(sirf jisne jana hai woh hi bol saktha hai).. So the conclusion is that by such discrimination one must learn to tolerate and endure them. the essential natures of sat and asat. The authoritative conclusion arrived at by elevated sages in this matter is that the nature of the physical body is asat being temporary and that the nature of the spiritual soul is sat being eternal. That which is asat is therefore known by its perishable nature and that which is sat is known by its imperishable nature. Hence it is clear that what is indicated by satva and asatva are the soul and the body. 

oopar bahut sari batein kardi maine..If you remember i have sent you a picture ardhanarishwara longtime ago, today i have   explained the meaning..Nari(prakruti) parivartit hai jo asat hai asat ka matlab hai parivartan sheel aur nar (eshwar) jo aparivartan sheel jo eternal hai..indono ka samagam jab hota hai tab hi shristi hoti hai..aur yeh nirantar prakriah hai..cycle hai, aur jo is cycle se alag ho jaye woh hi dono ko alag se dekh satkha hai ,farakh bata saktha hai ki yeh alag alag alag hai...yeh sab ek Goodh rahsya hai..maine yehan aaj bhedh khol diya..shayad poora poora samajh nahi aaye par kabhi kabhi na kabhi aajayega..

aur yeh jaan ne se toh nahi hoga waise anubhav me ana chahiye tab tak yeh ek theory ya concept hi hai..bas...

Buddism ki ek shaka bhi is tarahse explain kartha hai..

nar - nari ya purush parkrati dono hai anadi..means jiska kabhi janam nahi hua..means this will continue..aur dono ek doosre ke bina nahi chal rahsakthe, par nari matlab prakruti ya shakti bina purush ke nahi hai astitva aur bina shakti ke purush chalnahi sakhtha..yeh akaat satya hai...

Har organism me dono hote hai..ardhanarishwar..roop me hum alag dikh rahe hai bheetar se sare jeevatma nari hai aur Nar parmatma.

apni vani ko viram deta hoon yeh kahte hue

 Galib ka sher-

MITA DE APNI HASTI KO AGAR KUCH MARTABA CHAHAY
KEH DANA KHAK MAY MILKAR GUL E GULZAR HOTA HAY ....