Asech kahi ghadate free download

If the firm determination of having one and only one wife is strictly followed, both the husband and wife will have peace and happiness in their life. Aisi gaathi bandhoni khoona Vichare sukh saadhave 67 Mundane worldly life is ever indequate. No sansaari the householder can achieve full and complete satisfaction in his mundane for fulfilling his all passions. Everybody should bear this in mind and try to seek happiness and satisfaction through noble and sublime thoughts.

Further, when they have off-springs with noble and excellent character, it will be glorious and brilliant fortune of the country. But unfortunately, his wife failed to deliver any son. Naturally the person will have to get married the second time and bring a second wife for himself. If the individual doesn't have a son, how can he get rid off the debt of his country and of his father and forefathers?

It is also stated that without own son, the man goes to the lowest stage after his death. The idea you have conceived about man's redemption and salvation is insane in it self. Because, any body without having a son can seek salvation by acquiring knowledge and by rendering his service to the needy. He can surely seek the sublime happiness of emancipation.

But producing plenty of offsprings dogs and pigs have gone to the sad state of deterioration. Mhanoni hey bandhana ghaalave Laagale granthakartyaa 76 Everybody began to become ascetic and to practice devout austerity. Therefore those wise scripture writers have to prescribe such a condition and binding upon the people.

Otherwise, it would be better not to have the son at all. The mother is better barren having no son than to have an evil and bad son. The householder, having not a single son, if believes in labour and extracts hard efforts he can also seek his redemption and emancipation with noble and honest efforts.

If the son is unfit to do this, he is not a good and proper son. He is the worst one and will lead to the sad state of deterioration. Remember, no son or brother can help you in seeking your redemption.

This will surely lead him to seek the excellent state. The whole universe is his real home. The whole universe is his vast and noble house. To create this vast vision, the mundane is a school and it is the only way for one's redemption 83 Aisa Karaawa poorna vichaara Doghaanni aapule shodhoni antara Doordrushticha saadhawa vyawahaara Putra asale nasale tari 84 Both the husband and the wife should resoutely have an introspection with this broad and througtful consideration.

They should behave with long sight. Then they may have or may not have any son of. If he does not have any son, he should offer all his wealth and belongings for the improvement and uplifting the village. If she does not want to go on travel and accompany him in seeking emancipation, he should let her live with his son or at home. Now their life as the vaanaprasthaas has begun. So they should wander visiting vast places like woods and forests, holy places, temples, holy rivers and teertha khshetras where the saints and seers had performed devout austerity.

They should become totally detached from mundane and desireless through their minds and body. They should engage and involve themselves in good and moral enactments and sublime missions. They should enjoy the sweetness of self-experience and also guide others and convince them the need of service to others. They should render their noble service with love and affection for one and all in the village. For this, they should manage to start educational institutions, Gurukul ashram sansthas, institute for having regular company of virtueous and pious saints and greatmen and the institutes for learning spiritual practices.

The house holders can't find enough time to spare for such work. So the vaaniprastha should take up this work and should teach the children the importance of maintaining brahmacharya.

Lessons of self-reliant life should be given so that, by this, they can raise a team of active workers. For this task, he should get completely free from his household activities. There should be no bindings and restrictions upon him. Becoming desireless and giving up all his attachments; he should devote his life to the service of others. Then he has noting more to do except imparting learning and knowledge to others. And while serving the country, service to God is automatically performed by us.

The vaanaprasthaashrama is planned to provide this excellent experience to one's ownself as well as to the others. Henceforth his mind should become completely desireless and detached from all worldly affairs.

Then he should engage himself whole heartedly in the service to others. By this, he will experience that his ownform has pervaded in all others in the whole world. The vaanaprastha will seek the steady undisturbed and unmoved state of intellectual inclination. When the vaanaprastha seeks such state of 'Sthitpradnya' even at the movement of leavning of praana life force he will never have slightest attachment for anything.

He will then get himself wholly absorbed in the consciousness of his own form. Deserting the attachments and desires, that sanyaasi then will spend all his time in meditation and contemplating upon the God.

It is eternal and it exists all the time and everywhere in the universe. The ignorance of duality in jeeva being and brahma will vanish away and he will seek the heavenly feeling of emancipation with resolute intellect, he will have this feel of emancipation.

He has thus sought the perfection of his life in this last birth and existence as a being. Having no, least disire, he imparts the lessons of equality to all and guides the world. This is the precis of all the scriptures produced by all saints and this is the fruit of all desireless enactments in the service to mankind says so vandaneeya maharaja Iti shreegraamgeeta grantha Guru-shastra-swaanubhava sammat Tinhi aashrama nirupile yeth Tisara adhyaaya sampoorna This Graamgeeta grantha has been consented by the Guru, shastraas and the writer's self experiences.

The third chapter, dealing with the three aashramas is hereby concluded. I shall observe celebacy Brahmacharya with a vow till I attain the age of 24 years. After 24 years I shall get married but I shall have sex once in a month and that too during the breeding period after wife's 3. For 12 years I shall stay in association with my Guru and learn to seek the self-realization and with the game path, I shall live my houselife as the householder.

I Shall strictly behave listening to the knowledge imparted by the great Rishis and munis as well by the holy saints and shall try to get indebted paying off their debts. When two sons were born to me, I shall stop performing the house life duties and from the ago of I shall opt for the Vanaprashashrama The third stage of life according to the system of Ashramas in Vedic way.

I shall give up all the pleasures and sensual enjoyments. Chapter- 4. It is the aim and object of all those ashramaas to seek the eternal truth. The formation of the harmonious society will be better and excellently managed even at present.

All can follow the path towards their individual perfection and excellence. Then getting married he should mould and give a right shape to the behaviour of his sons- daughters, grandsons and granddaughters etc, initiating proper and pious rites upon them.

Becoming an householder, he should earn money for his livelihood through moral and excellent ways. Further; becoming the vaanaprastha, he should become desireless and conqure the KAAM lust and strong attraction for sensual and worldly pleasures and get detaached from his house and worldly relations and affairs.

He should offer his service to develop his own knowledge and impart it to others. Further, he should create and grow in himself inclination for sannyaas for seeking the experience of emanicpation. There only lies the total perfection of human life. Waasana haachi bhavasaagar Aasaktee haachi khara sansaar Dnyaane tyaancha paawane paar haachi mokhsha 9 The ocean of the mundane Sansaar means plenty of endless different desires for enjyoing the worldly things of happiness with passionate altraction.

Emancipataion means to seek divine knowledge, get rid of all these worldly desires and passions and attachemtents. When one seeks such a sannyas, all his enactments can never become harmful to him. He becomes ideal and adorable to the people around him. He doesn't have then any bond or restriction of attachment towards anything.

He becomes one with all fully recognising that one and only one divine self form aatmaswaroopa has pervaded everywhere and in every being. The teaching of unsmeared desireless acts and the practices for self- redemption are also meant for achieving this eternal truth. All are expected to acquire this and only such state of sannyaas. They don't depend upon the outward appearance with particular dress or age.

The scriptures have described the importance of apparels and age, etc only to help creating and growing firm inclination towards these stages. In fact, par-excellence in forming our tendencies can beachieved with pure, pious and sublime rites and initiations. But today it can't be presumed that each and every individual will have healthy and unhandicapped life of full hundred years to complete these four stages.

This will prove a sheer insanity in the end. They go on visiting the holy places Teerthsthaatana and then go from door to door begging for their livelihood. Thus they spend their life at the cost of the labours of others. Then again they come under deep domination of mundane. The initiation of outward apparel is merely a pretence and not a true initiation. But it needs a proper and suitable atmosphere to receive and maintain the initiation.

It may be any kind of initiation. Those who get initiated without performing the necessary and proper ritual process, finally have to face ignominy and disgrace.

Brahamacharayaachi deeksha ghetali samyamdrushteech bighadali Taiseecha grahasthaashramachi zaali ulatee reeti 27 Similarly, getting initiated for brahmacharya; if one does not maintain self-control upon his organs and similarly, if the householder has forgotten the rules and self control and his duty as the householder, it means the adverse usage of the initiation. So the human life today has becomes a disgraceful display.

How can there be the existence of the power of austerity in such initiations? The ascetics began to quarrel over their status and honours.

If such things happen, we can say that the initiations they have taken have become null and void. If he has truly become a slave of the worldly life. How can he guide people about it? Such people wander like animals from door to door begging for their livelihood just to fulfil their passions for luxurious enjoyments.

He should not behave otherwise with evil tendency. One must not get himself disgraced and defamed by seeking any initiation unnecessarily without getting resolutely prepared for it.

Chaarahi aashramaancha saara Aacharani aanaava 36 Therefore It is better to become house holder and live a happy family life. By the way, try to do good to others as much as one can try to bring the essence of the morals of all the four ashramas into practice in one's behaviour. He deserted his house and children.

He left his home and went in to the forest. There he used to bathe into the river putting langotee a small piece of loin cloth around waist. The rats began to gnaw his loin and to tatter it. Everyday, he had to beg for cloth. So he asked people what he should do about the rates gnawing his loin everyday. So the villagers suggested him to keep cows so that he could provide milk to his cats and get a pious diet of milk, curd and butter for himself too.

Now he grew more worried to get fodder to feed the cows. The villagers got tired of his growing demands and said. You had better start farming near about your hut and maintain your cows. He collected labours and servants, bullocks and carts to cultivate the land. It added to his worries how to protect his wealth and grains. But where and how could he find for an honest and loyal person to work hard and to guard his possessions?

Buwa mhane lagnachi karaave Mhanaje hoyeel aata barawe Dhanaa, maanaa sambhalaaya 49 On his query about this problem, people said, "How can we find out a proper person for you? You look and find out by yourself. All this happened to him only because all his previous impressions as a house-holder had not been completely vanished away.

In doing so, he should hold in his mind that it is his service to God. The true ascetic should never have food free of charge from the society. Tyaagvruttine gruhasthasi Vairaagya saadhe samsaari 54 In fact, a peson, may be bairaagi or a sannyaasi, he shuould never desert his house and family, by changing his outer apparel.

Living as a house holder at home he can seek desirelessness and detachemtnt by resoulutely forming his linclination towards it. It means taking a vow for rendering service to the village. There are also a lot of people who donate huge money in charity to the needy and poor. But those, who offer their whole life, soul, body and wealth to the cause of the society are the real sanyaasi in the true sense.

But before doing so, they should fulfil their all duties and responsibilities towards their family. Then with all duties and responsitbilities towards their family. Then with all their self-experience, like a ripe fruit, they should try to make the society happy.

At that age of childhood, the tendency of the children is very tender and immatured. When they grow up and enter in their prime youth, they turn towards wrong and sinful enactments and behaviour. When they get over-passionate, they try to find out illicit and immoral evil ways to satisfy their passions. All the villagers have to suffer a great trouble from their evil enactments. Aisa buddhi heenapana ka karaawa Samajaane? The village has to suffer great troubles from those ineligible and immature sannyasis for every.

He can't become harmful to the society. When he becomes unable to extract physical duties due to his old age, he can utilize his time in spiritual practices. People around him can also have blessings from him to do noble and excellent enactments. Moreover, the children of householders had to beg or do some filthy work to earn.

These forcefully initiated children further grow up and become drone and ruffians and live upon the society doing nothing. At their free will they try to oblige people in whatever way they like and thus try to make a grandeur of doing good to people.

The tradition of clean shaving the child and initiate him with ascetic rites must be stopped. First the child should be prepared through proper learning and acquiring knowledge. He should be given experiences of practicing spiritual services, rendering help to others and putting himself in striving hard. Such divinely.

There is no restriction for them. But this can't be made universally applicable to all. Because it will certainly break up the long cultural tradition of excellent virtues and virtuous order of the ashramas.

Always welcome and greet the visitors and guests with due respect. Make your home and houselife ideal and earn wealth with righteous and moral ways through your own hard efforts.

Maintain your behaviour moral and sublime, Get yourself fully absorbed in the devotion and try to seek the grace of God. So even today, their name and fame is immortal and existing in the world. Keeping the moral of desirelessness vairaagya , all should honestly render their services to the village. This is the only excellent way to desert the attachment for the mundane and house life.

Otherwise, sufferings are sure to follow. No individual, having deep attachment for the worldly things can ever achieve redemption of himself.

Therefore his sannyaas, so far as the service to the village is concerned, is in vain. This has resulted in total distortion of the working and ideal set up of the society 81 Geetene yataartha dnyaan dile Pari te janmanaane naahi ghetale Rudhichya prawaahi wahoo laagale Visarale sarvabhoot hita.

Yet people didn't have brought it whole heartedly in their routine behavior. So all that divine knowledge has been flowing away in the forceful stream of the traditions and customs.

People have now forgotten even their own and other's welfare. The vaanaprastha keeps wandering in woods and forests and began to live there. The ascetic getting desireless gets detached himself from the society treating the whole world as impure and untouchable.

This has happened because each other has given up to co-operate with each other. Naturally the house holder's work, duties and responsibilities have grown more and more. His bones are getting crashed under the enormous burden of hard labour to take care of all and render service to others.

Moreover he must be very humble and polite in behaving with all. He forgets his own likes and interests. He forgets the troubles he is constantly facing. Yet he spends money and uses his status to protect the world from getting disordered and chaotic and to guard the grace of the world.

Then he has to pay as much as he can for the prosperity of his village. In this way this gruhasthaashrama is the only support to all elements of the society. In addition, he smilingly carries the burden of the duties in public functions ceremonies and public work also. The whole life of this world from the ant for sugar particles to all living beings is running and depending only upon this gruhasthaashrama 91 Hey sarva gruhasthaashrama kari Muley baale posoni ghari Kaatkasareene urawoni kari Annadaan namratene 92 The gruhasthaashrama only keeps up the maintenance of all.

He feeds and supports his family. He extracts all business and dealings with strict economy and tries to save money and food grains. Then very politely and humbly he offers his spare money and food grains in ananadaana offering food to all at some ceremony.

He spends his wealth and savings in some noble and virtuous enactments. Gruhasthaashrama, shoulders the burden of maintaining all and yet people call it as meaningless.

In fact they live at the cost of it. How contrariwise is the manner of this world! He is the caterer and guard of the whole world. Gruhasthaache putra jaana Shikawonee sthaana basawaave 98 This world can't repay for his obligations.

There is only one way to get partly discharged from his obligations and that is to provide excellent learining of dharma to his children and to make them well equipped and well trained in all aspects to perform all activities with full vigourous abilities and to give them proper job for which they are eligible to do. Sandipani taught Krushna and Balaram in his ashrama. Dronaacharya taught the pandawas.

In the same way the children should be sent in Gurukul at an early childhood and be provided with excellent learning in all faculties of knowledge.

Holding egoistic pride, if these madhukarees are treated with hatred and disgracefully, it will lead the society to the downfall and sad state. It will not become the burden of others upon one individual and it will ease the burden of the world. The house holders should make necessary provisions to make the sons grow up. Up and become eligible to deal and maintain their business, Then father should get himself retired from the responsibilities of the household affairs.

If he lives in his village he should render his service to the village. This will save the householder to carry the burden of all upon him only. Honours and adorations should be offered only to those who have given most precious service to others. The activities and duties of the individuals may be different but, such working tradition, there will make equal division of the burden of work upon every body. Because, everybody is helping to grow the beauty of this world according to his abilities.

He may be then the ascetic or the householder. All of them must have equal rights. Because both of them are carrying on their duties with the due sense of responsibility and hence they are blessed. Payaa tyaanech padaave Jyaane aapulya karmaasi chukaawe Nahi tari prema thewaave Paraspaaraanche doghaanni If somebody fails in performing his duty, he should feel guilty and prostrate to others.

Otherwise, both should hold love for eachother. In considering so, he insults God and becomes offensive to God. God exists in each and everybody. He may be the great sannyaasi, but if through the egoistic air and pride, he considers others to be mean and lowly, the wife humble and devoted to her husband is more excellent than that sannyaasi. The house holder should render full co-operation to the village also. It should be spent upon the good and sublime work. It should not be squandered in vile ways falling in the company of evil wrong doers.

Growing the importance of gruhasthashrama and for the upliftment of the village, all should try to set up a neat fold of it. Gramadharma is shaped through blending sansaara and the paramaartha.

The saints and holymen had sought co-relation and harmony in their enactments and behaviour. It is the original centre of cooperation. It is really the sacred holy place above all other holy places. Says so vandaniya. Sant tukdoji maharaj Iti graamgeeta grantha Guru - shastra - swaanubhava sammata Niropilaa sansaaraata paramaartha Choutha adhyaaya sampoorna In this way the fourth chapter of graamgeeta, which is consented by the Guru, shastras and the self experiences is here by concluded. This chapter deals with co-ordination of paramartha and gruhastharma.

Minimising my personal needs and desires. This will be my Sannyasa 2. Without making any pomp and show for getting initiated outwardly, I shall try to make my tendencies excellently. I shall maintain my duties as the householder Grihasthadharma and I shall utilize my wealth and spare time in rendering my services to the village. After obtaining the Sanyaa saashram I shall impart ashram learning to the children of other householders according to the old system of Ashrama and make their children able to shoulder the responsibilities of the worldly life.

This is the co-operative help by the sanyasi to the householders. I shall be co-operating helpful to all the residents of the Ashrama and behave modestly with everybody.

I shall never count anybody lowly or high. I shall observe equality towards all. This is the store of co-operation and essence of the duty of house-holder's Ashrama. Their needs are numerous and different as well as their natures are also different.

But each and every individual appears clearly and obviously different from others from their distinct temperaments. Samskaara khelatai chenduphali Wegalaale 4 Each individual has a different nature and according to his different temperament the stream of reasoning for realizing his own selfform is also different.

In consistency to this distinction they have different impressions which create struggles and conflicts. Somebody is fickle minded, some one is concentrated. Somebody is clam while the other one is ferocious. It is impossible to sort them out from their traits and attributes Guna and enactments Karma 5 Maga maanava kaisaa maanaawa eka Adhikaarahi na dise samyaka Tyaache jeevanahi bhinnateche nidarshaka Swabhaawapari. Similarly, the position of every one in social life is not alike.

His nature is different, temperament is different, family is different. The company circle of everybody is not alike. Moreover the lack of knowledge in them creates confrontation and struggles among them. We can form groups of individuals having alike temperaments. Though everybody holds different nature, in general, some are of rajas having prominent properties of rajoguna , some are satwika having the prominent properties of sattwa guna and some are tamas having vices of tamoguna 8 Swabhaavache teenachi prakaar Tyaata basati sarva praanimatra Jituke mhanati vishama yantra Yaa jagee jeevakotichee 9 All the living beings can be sort out according to the above three kinds of temperaments through their diversity in their temperaments.

Then there may exist a lot of different modes of the structures of individual's temperatment of one's own self. Maga kaisi unnati hoyee vyaktichi aani deshaachi 11 If everybody opts to go in his own different direction, it will be very difficult to maintain the unity in the society. It will be impossible to unite and organize the strength of the society. How can the progress of the individual and the contribution forit be achieved? How can the nation become prosperous?

Shuddhaashuddha lakhshooni guna Vibhaag chaar nemile 13 Some body possessen satwaguna mainly and more impressively some other possesses rajoguna more, some are with the mixed properties of satawa-raja or raja-tama and some others have taama guna. Considering the more or less impact of these pure or impure gunas upon the individual temperaments they had been divided in four kinds. Considering the society as a whole body of the one human being - purusha- they described the division of varnaas as the head, hands, abdomen and legs of that samaaj pursha.

But that one true selfform has been thoroughly pervaded by the gunaas. Thus the individual's guna can help eachother. This is called as the worldlife Sansar. Yet those professions had also been divided in four divisions. Therefore our ancient wise rishis and sages had titled this order of four divisions as the ' Chaturvarnya'.

They are expected to render their services to the above three varanaas and be helpful to all. All these divisions were expected to consider the whole society as God and everybody should worship the ' Janata Janardana ' God in the form of the mankind by offering their honest and humble services to it.

Such was the planned arrangement of the varna order. Maga kaisaa chaale jeevana sangraama? Varga kalaha na rahe 21 If the harmonious co-operation of different individual's traits and attributes is sought, the life of all individuals irrespective of their particular varna can be happily and peacefully, lived and enjoyed. There will be no conflict and discrimination in the society. Though the son of somebody behaves like the shoodra, his father and forefathers held and considered him to be belonging to the same varna which they belonged to.

Further, as the professions began to grow according to the needs and ever-changing standard of the society, the number of different castes also began to grow more and more. By recognizing the guna trait and attribute manifesting in the child through his traits and enactments they provided particular teachings and impressions to the child and made him eligible and befitting to that particular varna. Through the curriculum of education, the child was taught the particular activities and behaviours belonging to that varna.

In this way, our ancient rishi and seers prophets were very wise enough in managing the social administration in the right set up. The family of the child was no less than a fullfledged institution for providing the required practicals for the guna and karma of the lineage in which the child was born. With great efforts, Our wise saints and sages had developed traditions of such family professions from generation to generation. The children for the khshatriyaas were given the practical training in the use of different weapons and skills in.

The children of the vaishya merchants were given the balances to provide them the knowledge and training in their commercial business. In such way such tradition was followed in the lineage of the family. Due to the lust for power and authoritative status, each and every individual began to run after seeking the worldly enjoyment and luxurious life. Such tendencies began to grow in all the individuals in the society. The greed for power and the indications were also behind such changes.

Due to all these factors, people began to enter into the business and professions of others and left their family's traditional professions. His tendency to charge high interest and to acquire more and more benefit increased so much that he did not spare even his close friends and used to squeeze interest and profit form them.

Thus such sinful enactments began to grow due to the selfish tendency of the individuals. Who would prevent all this and prevent him doing such wrong deeds? The rulling power and the government authorities also have become corrupt and they deliberately connived at these harmful evil practices and evil dealings. Maga doghaanchehi dhande barawe Ekaacha maargi 37 If anybody challenges him for his unfair and sinful deeds in his profession, it creates malice and enmity about the challenger. So this challenger also begins to think, why he then should get deprived of the benefit of dishonesty and immorality?

He also begins to follow the same evil and unfair way in dealing in his profession and gains more benefit. In this way both individuals go on the path of downfall. They began to feel, why then they should suffer loses following dharma and rattling the morals of dharma. So they also began to shirk or avoid their duty to serve the vaishya.

Money power can easily turn the truth into a lie and a lie into the truth. It helped the other real thieves and plunderers, and they started to rob the village and to steal belongings conveniently. They should compel people to extract their enactments dutifully and honestly. But unfortunately, these Brahmins leaned towards the party from whom they could get more honours ands gains.

In this way village and town got completely detoreriated and the whole systematic structure of the varnas totally collapsed. His life became full of hardships and worries.

The sound construction of the society got completely collapsed. The gunas attributes and the karmas enactments were crushed to dust. All good and moral impressions of the village were vanished and ordered set up existed nowhere. All professions were co-operatively complementary to eachother. The welfare of all the elements of the society was inherited in the previous set up.

The cobbler by birth became the worshipper of God in some temple. The khshtriya sought employment as a paid servant at the residence of some rich vaishya. This has made impossible to consider who is exactly belonging to what exact varna. What conclusion can one possibly draw from this? Hence, if we are going to consider the varnas and castes in the present condition, it is better to treat them upon the profession which at present performed by the person and not upon the caste or varna which his lineage belonged to.

But actually they perform their profession exactly contrary to the caste or varna which they call them belonging to. To maintain this contention, they have stuck up to the useless, false and outdated customs and traditions.

So equal importance and respect to each varna or caste from Brahmin to the mahaara must be given to all. That has resulted in the downfall of not only the varnaashram system but also of the whole village and the people. Their diet and tablemanners are separate and different.

Because of these distinct difference there had been separate norms, usages, rituals and separate restrictions in negotiating and manners of celebrating marriages between the two families. Those who held powers were being considered as great and were held in high respect and those poor miserable souls, who died while striving to clean and wash out the dirty and spoiling germs in society, striving to maintain the sound health of the society, were treated badly and hated by others considering them to be low and wretched.

True highness and excellence come through honest services rendered to others and through practicing the. The highness and wretched lowliness never depend upon the false castes and varnas. They imposed sucha punishment of untouchability upon him. Similarly a tradition to hold one high, as his ancestor had reached to the par excellence by his excellent enactments and to hide lowliness of the present generation is becoming established.

Now to deny the true, high and esteemed status of others has also become a tradition in the society. Hey to gulaamigiriche lakshana Yaane kaise hoeela punarnimaana Gaawache aamuchya? If the village goes on in this way, the redemptive work of restructuring and renovating of the village will certainly become impossible. All castes should be considered and held to be equal in status and worthiness.

All should render their legitimate duties and enactments honestly. Though the professions of the different individuals are separate accoridng to their own attributes and enactments, all professions and occupations should be held of equal level. The individual should introduce himself by the profession he is actually performing. While deciding the particualr varna, the attribute or trait, which forcefully and distinctly mainfests in the individual, should be the deciding factor.

Kari nokari saawakari To Brahman ka maanava? Then why should such pretention of adoration be continued? Wherever we notice the impaired usage, tradition or manner, we must try to correct it and put all individuals to render their activities dutifully like us.

Because, it is the eternal rule established by the varnashramdharma. In this way, all attributes should be held with equally high in esteem. Yethe sanshaya ubha zaala Vividha karme karaavi laagati ekaala Tari kaaya weloweli mhano tyaala Brahman khushatriyaadi guna aise? To day one individual has many different activities and enactments to perform from time to time. When he finds spare time at his leisure, he comes to the temple for prayer prarthana - mandir to offer prayers.

Auditor gele Aamhi kahi khanayasathi baher Gelo Me aale 6. Me jashi aatmadhye entry karnar Iska Transfer Ho Gaya AAj iska last day hai Eka kshanat sagal kahi sampalya sarakh watala Maaje colleaguena aamchyavishyi sagali kalapana hoti Me tya diwashi Ratri 9. Karan ha shewatachya diwashi tari mazhyashi bolele mhanun Ha madhyech 7.

Last day hai tera Aani mhanala Pudhe nanatar to saturday mazya office madhye yuvu lagala Me majha kaam karayache Tu mala sana Yala nakki kaay karayache Tyanantar to aala pan me ignore kela Asech mahine gele Amhi Pohchalo To Tyachy Seniors Barobar Hota Me Mazya Senoirs Barobar bolat Asatana Mala Mahit Hote Karan muddam Me Mazya Collegues barobar ubhi hote Agadi Tyachya Deskchya Samorach Tyane mala baghitlyavar Nanatar Aamhi Lunch la gelo To Baghatach Hota Ha sagla raag faqt Kuthetari Mazh Mann Dukhala Hota Ani Tyachahi Thodafar Dukhav Hich Mazhi Iccha Hoti That steadiness which cannot overcome unreality.

Now great Arjuna, I will disclose to you the three types of pleasure that exist in this world. The Blessed Lord Spoke: O Arjuna, that which in the beginning may seem to be the cup of sorrow but is found in the end to be the cup of sweet nectar, refreshes one to the state of self-realization.

This, My Dear Devotee, is pure pleasure and happiness which allows one to clearly see and feel Me, the Spirit within their hearts. This pleasure is known as the Rajas pleasure of passion.

That type of pleasure which blinds one to the path leading to true self-harmony and self-realization, both in the beginning as well as in the end, is known as the TAMAS pleasure. This pleasure is derived from drowziness, laziness, carelessness and illusion. Instead of bringing divine happiness to the soul, it deludes the soul and darkness surrounds it.

Nothing exists, either on the face of this earth or among the Demi- gods in heaven, which is free from the three powers of nature, dear Bharata,. O Arjuna, all the different qualities of work of the various casts in society, namely the Brahmins, Kshastriyas, Vaisyas, and Sudras are determined according to the three modes of nature.

Now, O Arjuna, let Me describe to you all of these individual members of society: The works of the Brahmins are characterized by such qualities as, peacefulness, self-control, purity, tolerance, honesty, faith, righteousness,and wisdom. The valiant work of the Kshastriyas are marked by their heroic minds, power, resourcefulness, determination, courage in battle, generosity in charity and noble leadership. The Vaisyas and the Sudras are known to provide the services of farming, rearing cattle, and agricultural trade for society.

All of these people who are the various components that make up society, attain the truest state of perfection when they perform their work while at the same time find great joy and happiness in performing their designated tasks.

They all reach perfection while performing their various designated tasks in society and of course by worship of the Lord, who is the maker and source of all existence and beyond in this world. O Arjuna, listen carefully now as I explain how a man achieves perfection while still finding joy in his duties and other work in this world.

When a man does the work that is prescribed to him, no sins or sinful desires can affect this man. A man should never foresake his own tasks, even if he cannot complete them in full perfection, simply because it is a known fact that every human endeavour consists of some fault or imperfection just as all fire consists of smoke.

When one possesses clear reasoning abilities, control of the mind, pure determination, and a divine soul; when he has totally given up all the objects that bring pleasure to his senses; whose spirit has risen beyond the emotional states of passion and hate.

This being becomes one with God or the Supreme Brahman , and his soul experiences true joy, peace and bliss. He no longer feels any desire for material things nor does he recognize any grief.

He extends his love to all creation in this world and shows supreme love and unfailing devotion to Me, the Lord of all. One can only fully understand Me, the Supreme Spirit, as I truly am, by pouring out his pure love and devotion to Me. When this being has truly realized and understood Me, in the end, he enters into and becomes a part of Me, the Supreme Soul.

While engaged in whatever task a person has been prescribed, a person can task refuge in Me, and with My Divine Grace and Protection, a person, can easily reach the most Supreme and Eternal Abode where I reside. O Arjuna, if one truly offers and dedicates, with his heart, all of his actions to Me, depending on Me for the results of his actions; realizes that the results of his actions lie in My hands alone; sees Me as the ultimate result of his love, devotion and meditation, in the end his soul combines with Mine for eternity.

O Arjuna, a person who constantly fixes all his thoughts and meditations upon Me, by My Grace, overcomes all the dangers and difficulties, that he encounters in his lifetime. However, he who constantly only thinks about himself, develops a false ego, and does not heed My Divine Words of Wisdom, is lost and eventually shall perish.

If you do not fight the battle which you are destined to fight and you disobey My instructions, I shall consider this act to be one of extreme vanity and misguidance. However, O Son of Kunti, you will be impelled into warfare with your enemies by your very own nature.

Although you do not want to accomplish your prescribed task, O Arjuna, you will undoubtedly be driven by your own personality and good nature to perform your designated duty.

With His Almighty power, He moves and directs all living things in this world as if they were sitting on a machine that was moving them through time. O Bharata, seek Him only for refuge and salvation and you shall have achieved eternal peace and bliss in His Supreme abode.

O Arjuna, I have revealed to you My words of wisdom and holy advice. Give serious thought and consideration to the divine words that I have spoken unto you. They are Eternal Truths of life and the after-life, and are not hidden mysteries of any kind. However Arjuna, I can only preach and guide you to the Light of Wisdom.