Healing Grabovoi number: 9776409

758x

#grabovoi #healing number #9776409 #have #brave #heart #soul

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130x

Arjuna Vishada Yoga 1. Asked Dhritarashtra, In the field of righteousness called Kurukshetra, O Sanjaya, doing what are my sons and Pandavas, assembled and excited to fight? 2. Spoke thus Sanjaya, Having seen the numerous battle formations of the Pandava's army, king Duryodhana approached his teacher and uttered the following words. 3. O great teacher, look at the military might of the army of Pandu's sons, strategically arranged by your intelligent disciple and son of Drupada. 4. Here in this army are great heroes and archers, equal to Arjuna and Bhima in fighting, like Yuyudhna, Virata and also the great charioteer, Drupada. 5. And there are great fighters like Dhristaketu, Chekitanu, king of Kasi, the powerful Purujit, Kuntibhoja and Saibya, the notable among men. 6. There are also the mighty Yudhamanyu, powerful Uttamauja, the son of Subhadra and the sons of Draupadi who are all great charioteers. 7. O Superior among the twice born, let me tell you about the most distinguished leaders of my own army, so that you will be able to locate them and remember them during the war. 8. You, Bhishma, Karna, Kripa, Aswaththama, Vikarna and Somadatta's son, who are the best combination for victory in any war, are there 9. And innumerable other heroes too, ready to sacrifice their lives for my sake, equipped with various weapons and well informed in the art of warfare. 10. Unlimited is our strength, well protected by our grandfather Bhishma, while limited is the strength of the Pandavas' army, although it is well protected by Bhima. 11. Therefore all of you should now give full protection to Bhishma, in all the strategic places, as arranged. 12. Then valiant Bhishma, the oldest among the Kurus and the great grandfather, blew his conch making the sound of the roar of a lion, increasing the joy ( of Duryodhana). 13. Then many conches, large drums, small drums, kettle drums, and horns were all at once blown suddenly resulting in a tumultuous noise. 14. Then seated in a great chariot, drawn by white horses, Krishna and Arjuna, also blew their divine conches 15. Panchajanyam, by Hrisikesa, Devadatta by Arjuna, Paundram by Bhima, the voracious eater and performer of mighty deeds. 16. Anantavijayam by king and Kunti's son, Yudhishtira, Sughosha and Manipushpaka by Nakula and Sahadeva . 17. King of Kasi, the supreme archer, Sikhandi, the great charioteer, Dhristadyumna, Virata and the invincible Satyaki, blew their respective conches. 18. O Lord of the earth, Drupada, the sons of Draupadi, Subhadra's son and the mighty armed Abhimanyu also blew their conches. 19. That noise shattered the hearts of the Dhritarashtra's sons and the sky and the earth reverberated with the tumultuous sound 20. There upon, watching the sons of Dhritarashtra thus arrayed, preparing himself for the battle, becoming ready to take the bow into his hands, Arjuna.Code

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63980853

110x

Samkhya Yoga 1. Said Sanjaya, Seeing Arjuna thus filled with compassion, his tearful eyes and melancholic mood, Madhusudhana spoke these words. 2. The Supreme Lord said, From where did these impure thoughts came to you at this critical juncture, thoughts of a disrespectful man, that cause infamy and disqualify one from heavenly life? 3. O Chastiser of Enemies, do not succumb to cowardliness. It does not suit you. Give up the lowly weakness of your heart and stand up. 4. Arjuna said, O Madhusudhana, how can I fight against persons like Bhishma and Drona, countering them with arrows, when they are fit for worship? 5. It is better to lead the life of a beggar in this world than to kill these great souls who are my teachers and superiors. If we kill them we have to live and enjoy the rest of our lives with blood stained hands. 6. Nor do we know what is good for us, whether to conquer them or be conquered by them. Certainly by killing the sons of Dhritarashtra, we would not wish to live. Yet they are all now standing there in front of us in the battle field. 7. Afflicted with the impurity of meekness and confused in my heart as to my duty (dharma), I am beseeching you to tell me clearly what is in my interest. I am now your disciple. Please do instruct me and help me as I have now surrendered to you. 8. Even if I have sovereignty over an unrivalled and prosperous kingdom of the divinities in heaven, I do not think I will be able to drive away my grief that is now drying up my senses. 9. Said Sanjaya, “Having thus addressed Hrisikesa, Gudakesa said, ‘Govinda, I will not fight,’ and became silent.” 10. O Dhritarashtra, at that time, amidst the battle filed, with a gentle smile, Krishna spoke the following words to the grief stricken Arjuna. 11. The supreme Lord said, You are grieving for that which is not to be grieved for. Yet you are speaking like a great scholar. A true scholar would not worry about life that has ended or not ended. 12. There was never a time when I did not exist, nor you, nor all these kings. Nor will we ever cease to exist in future. 13. Just as the embodied soul passes from childhood to youth to old age, it also passes from one body to another. The undaunted person therefore is not deluded. 14. Heat and cold, pleasure and pain arise merely because of the contact of the senses with the sense objects. They are fleeting. Therefore O Arjuna, try to tolerate them. 15. O chief among men, that person is eligible for immortality who is not troubled by the sense and who is equal in both happiness and sorrow. 16. Asat (unreality) knows nothing about existence while Sat (reality) of non-existence. The seers who had the vision of both concluded thus about the two. 17. Know that which is pervading all this as indestructible. No one is capable of destroying it. 18. This physical body is perishable. But the embodied soul is described as indestructible, eternal and immeasurable. Therefore do fight O Bharata. 19. Neither the one who thinks it kills nor the one who thinks it is killed do not know the truth. This neither kills nor gets killed. 20. He is never born, nor does he ever die, or he was never nonexistent and he will never cease to be. He is unborn, eternal, changeless and ancient. Even though the body is killed, he (the soul) is not slain. .

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72200442

1276x

Samkhya Yoga 1. Said Sanjaya, Seeing Arjuna thus filled with compassion, his tearful eyes and melancholic mood, Madhusudhana spoke these words. 2. The Supreme Lord said, From where did these impure thoughts came to you at this critical juncture, thoughts of a disrespectful man, that cause infamy and disqualify one from heavenly life? 3. O Chastiser of Enemies, do not succumb to cowardliness. It does not suit you. Give up the lowly weakness of your heart and stand up. 4. Arjuna said, O Madhusudhana, how can I fight against persons like Bhishma and Drona, countering them with arrows, when they are fit for worship? 5. It is better to lead the life of a beggar in this world than to kill these great souls who are my teachers and superiors. If we kill them we have to live and enjoy the rest of our lives with blood stained hands. 6. Nor do we know what is good for us, whether to conquer them or be conquered by them. Certainly by killing the sons of Dhritarashtra, we would not wish to live. Yet they are all now standing there in front of us in the battle field. 7. Afflicted with the impurity of meekness and confused in my heart as to my duty (dharma), I am beseeching you to tell me clearly what is in my interest. I am now your disciple. Please do instruct me and help me as I have now surrendered to you. 8. Even if I have sovereignty over an unrivalled and prosperous kingdom of the divinities in heaven, I do not think I will be able to drive away my grief that is now drying up my senses. 9. Said Sanjaya, “Having thus addressed Hrisikesa, Gudakesa said, ‘Govinda, I will not fight,’ and became silent.” 10. O Dhritarashtra, at that time, amidst the battle filed, with a gentle smile, Krishna spoke the following words to the grief stricken Arjuna. 11. The supreme Lord said, You are grieving for that which is not to be grieved for. Yet you are speaking like a great scholar. A true scholar would not worry about life that has ended or not ended. 12. There was never a time when I did not exist, nor you, nor all these kings. Nor will we ever cease to exist in future. 13. Just as the embodied soul passes from childhood to youth to old age, it also passes from one body to another. The undaunted person therefore is not deluded. 14. Heat and cold, pleasure and pain arise merely because of the contact of the senses with the sense objects. They are fleeting. Therefore O Arjuna, try to tolerate them. 15. O chief among men, that person is eligible for immortality who is not troubled by the sense and who is equal in both happiness and sorrow. 16. Asat (unreality) knows nothing about existence while Sat (reality) of non-existence. The seers who had the vision of both concluded thus about the two. 17. Know that which is pervading all this as indestructible. No one is capable of destroying it. 18. This physical body is perishable. But the embodied soul is described as indestructible, eternal and immeasurable. Therefore do fight O Bharata. 19. Neither the one who thinks it kills nor the one who thinks it is killed do not know the truth. This neither kills nor gets killed. 20. He is never born, nor does he ever die, or he was never nonexistent and he will never cease to be. He is unborn, eternal, changeless and ancient. Even though the body is killed, he (the soul) is not slain. .Code

9438922

520x

41. Those whose intellect is turned inward into their inner selves, have only one aim in this world, O Kurunandana, while the intelligence of those who are not engaged thus run in many directions. 42. Men of superficial knowledge who take delight in the debate of the Vedas using flowery words, say that there is nothing else besides. 43. Hearts filled with desires, they engage in many specific religious actions with a desire to gain heavenly life, good birth and attainment of sensuous life and material wealth. 44. Their attachment to worldly pleasures and material wealth takes away their intelligence, and they cannot achieve mental discipline. 45. The Vedas speak of the three gunas (qualities). Transcend the three gunas and go beyond the dualities, ever established in sattva( purity), indifferent to personal welfare, and ever established in the self. 46. Of what use water in great reservoir to a man who has well water with him? Similarly, of what use knowledge of all the Vedas to a person who has gained the knowledge of Brahman? 47. You have a right to perform your assigned duty, but not to the results of your actions at any time. Let there be no desire in you for the fruits of your actions. Nor should you ever get attached to inaction or non-performance of duty. 48. Established in (karma) Yoga, do your duties. O Arjuna. sacrificing all attachment, with the same attitude towards success and failure. Equanimity of mind in all situations is called yoga. 49. Actions that bind are far inferior to actions that are performed with equanimity of mind . Therefore. O Dhananjaya, take refuge in Buddhi yoga (equanimity of mind). Only the wretched yearn for the fruits of their actions. 50. The yogi of equal mindedness can get rid of both his good and bad gains in this very life. Therefore. engage yourself in this yoga , for yoga is but skill in performing actions. 51. Performing activities with equanimity of mind, leaving aside the concern for the results, great men are liberated forever from the bonds of birth and death and go beyond the world of illusions. 52. When your intelligence crosses the mire of illusion, you will become disinterested in what is heard and what is yet be heard. 53. When your mind remains impervious to the conflicting statements of the Vedas and becomes stable and fixed in samadhi (absorption in the self), you have then achieved the perfect state of buddhi yoga. 54. Arjuna asked, He who is established firmly in the equanimity of his mind (samadhi) and has attained skill in the stability of mind (sthithapragna), what is his language? How does he speak and how does he sit and walk? 55. Said Lord Supreme like this, When a person gives up all the desires in his waking mind, and when his self is turned inward and satisfied within itself, at that time he is said to be a 'sthithaprajna' ( one who is stabilized in awareness). 56. Undisturbed when there is adversity, indifferent to happiness, free from attachment, fear and anger, he is called a sage of stable mind. 57. Who is everywhere free from relationships, who does not praise or loathe favorable or unfavorable circumstances, his mind is stabilized. 58. He who can withdraw his senses completely from the sense objects, the way a tortoise withdraws its limbs , his intelligence is firmly established. 59. Sense object cease to torment him who practices abstention, although the taste for them still remains in his consciousness. Even that feeling will also disappear completely when he experiences the Supreme State. 60. The sense forcibly throw out of balance even the mind of a man who has complete knowledge of discrimination and is trying his best to control them. Therefore he who subjugates all his senses by keeping them firmly under his full control, and seated properly meditates upon Me, his intelligence is stabilized.

9017227

588x

41. Those whose intellect is turned inward into their inner selves, have only one aim in this world, O Kurunandana, while the intelligence of those who are not engaged thus run in many directions. 42. Men of superficial knowledge who take delight in the debate of the Vedas using flowery words, say that there is nothing else besides. 43. Hearts filled with desires, they engage in many specific religious actions with a desire to gain heavenly life, good birth and attainment of sensuous life and material wealth. 44. Their attachment to worldly pleasures and material wealth takes away their intelligence, and they cannot achieve mental discipline. 45. The Vedas speak of the three gunas (qualities). Transcend the three gunas and go beyond the dualities, ever established in sattva( purity), indifferent to personal welfare, and ever established in the self. 46. Of what use water in great reservoir to a man who has well water with him? Similarly, of what use knowledge of all the Vedas to a person who has gained the knowledge of Brahman? 47. You have a right to perform your assigned duty, but not to the results of your actions at any time. Let there be no desire in you for the fruits of your actions. Nor should you ever get attached to inaction or non-performance of duty. 48. Established in (karma) Yoga, do your duties. O Arjuna. sacrificing all attachment, with the same attitude towards success and failure. Equanimity of mind in all situations is called yoga. 49. Actions that bind are far inferior to actions that are performed with equanimity of mind . Therefore. O Dhananjaya, take refuge in Buddhi yoga (equanimity of mind). Only the wretched yearn for the fruits of their actions. 50. The yogi of equal mindedness can get rid of both his good and bad gains in this very life. Therefore. engage yourself in this yoga , for yoga is but skill in performing actions. 51. Performing activities with equanimity of mind, leaving aside the concern for the results, great men are liberated forever from the bonds of birth and death and go beyond the world of illusions. 52. When your intelligence crosses the mire of illusion, you will become disinterested in what is heard and what is yet be heard. 53. When your mind remains impervious to the conflicting statements of the Vedas and becomes stable and fixed in samadhi (absorption in the self), you have then achieved the perfect state of buddhi yoga. 54. Arjuna asked, He who is established firmly in the equanimity of his mind (samadhi) and has attained skill in the stability of mind (sthithapragna), what is his language? How does he speak and how does he sit and walk? 55. Said Lord Supreme like this, When a person gives up all the desires in his waking mind, and when his self is turned inward and satisfied within itself, at that time he is said to be a 'sthithaprajna' ( one who is stabilized in awareness). 56. Undisturbed when there is adversity, indifferent to happiness, free from attachment, fear and anger, he is called a sage of stable mind. 57. Who is everywhere free from relationships, who does not praise or loathe favorable or unfavorable circumstances, his mind is stabilized. 58. He who can withdraw his senses completely from the sense objects, the way a tortoise withdraws its limbs , his intelligence is firmly established. 59. Sense object cease to torment him who practices abstention, although the taste for them still remains in his consciousness. Even that feeling will also disappear completely when he experiences the Supreme State. 60. The sense forcibly throw out of balance even the mind of a man who has complete knowledge of discrimination and is trying his best to control them. Therefore he who subjugates all his senses by keeping them firmly under his full control, and seated properly meditates upon Me, his intelligence is stabilized.Code

78263910

677x

21. Without any desire or expectation, mind and self under control, giving up all possessions, using the body solely for bodily functions, he incurs no sin. 22. Happy and contended with whatever he has obtained unintentionally, free from jealousy and the sense of duality, equal in both success and failure, he is not bound by his actions, although he is engaged in actions. 23. He who is free from attachment, who is liberated, whose mind is established in knowledge, whose actions are but actions of sacrifice only, his actions are completely dissolved. 24. His offering is Brahman, his oblation is Brahman, his sacrificial fire is Brahman, the sacrificer is Brahman. He certainly attains Brahman who finds Brahman situated in all activities. 25. Some offer sacrifices to gods by performing yajnas, while the mystics worship the Supreme Brahman perfectly by offering the self as sacrifice in the fire of Brahman. 26. Some offer their senses such as hearing in the fire of self-restraint, others offer words mantras) and similar objects of the sense in the fire of the senses. 27. Others in order to achieve supreme wisdom, through control of the mind and the senses, offer the functions of their senses and of the life breath as objects of sacrifice in the fire of yoga called self-control that is illuminated by wisdom. 28. Some perform sacrifice with materials, some with austerity, some with yoga (like hatha yoga, raja yoga, etc.), some with the study of the Vedas, some with knowledge and some by taking strict vows. 29. Some yogis offer outward breath into inward breath, others inward into outward breath. Some controlling the movement of their breathing practice pranayam (breath control). 30. Others by restricting the intake of food, sacrifice their very vital breath into the life breath. All these are well informed in the art of sacrifice and have purified themselves of all sin by such acts of sacrifice. 31. He who partake the life nourishing food of such sacrifices attain the eternal state of Brahman. O Superior among the Kurus, never is this world (fit) for him who does not perform sacrifice. How can be the other world ? 32. Thus all these various forms of sacrifice sprang forth from the face of the Brahmanas (parts of the Vedas). Know them all to have originated from karma only. Knowing thus you will attain salvation. 33. O Chastiser of enemies, performing gnana yajna (sacrifice in the form of knowledge) is better than dravya yajna (sacrifice with materials). O Partha, all actions ultimately end in knowledge only. 34. Acquire that knowledge of sacrifices, by approaching a learned person, by making humble enquiries and by serving him. These self-realized souls can initiate you into this knowledge because they have seen the truth. 35. By knowing this you are never again drawn into illusion, O Pandava for by gaining that knowledge you begin to see all creatures in your self and also in Me. 36. Even if you are the most sinful of all the sinners in the world, by the raft of divine knowledge, you can cross this ocean of miseries. 37. Just as fire burns the wood into ashes, O Arjuna, the fire of divine knowledge burns all actions into ashes. 38. There is nothing in this world more sacred than the Divine knowledge. Whoever personally achieves success in this yoga (of Divine knowledge) realizes this truth in his self in due course of time. 39. A sincere aspirant who is interested in Divine knowledge and is in control of his senses gains such knowledge and having gained knowledge very soon attains supreme peace. 40. But the ignorant, the insincere and the doubting soul perishes. For the skeptic, there is no happiness either here or hereafter. 41. O Dhananjaya, he who renounces all the fruits of his actions through karmayoga and who overcomes all his doubts through the yoga of knowledge, such a self-absorbed soul is never bound by any action. 42. Therefore with the weapon of self, dispel this doubt that is born in your heart because of ignorance and establishing yourself in the yoga (of renunciation of action with knowledge), stand and fight O Bharata. Thus ends the fourth chapter named The Yoga of Renunciation of Action with Right knowledge in the Upanishad of the divine Bhagavad-Gita, the knowledge of the Absolute, the yogic scripture, and the debate between Arjuna and Lord Krishna.

9605684

281x

21. Without any desire or expectation, mind and self under control, giving up all possessions, using the body solely for bodily functions, he incurs no sin. 22. Happy and contended with whatever he has obtained unintentionally, free from jealousy and the sense of duality, equal in both success and failure, he is not bound by his actions, although he is engaged in actions. 23. He who is free from attachment, who is liberated, whose mind is established in knowledge, whose actions are but actions of sacrifice only, his actions are completely dissolved. 24. His offering is Brahman, his oblation is Brahman, his sacrificial fire is Brahman, the sacrificer is Brahman. He certainly attains Brahman who finds Brahman situated in all activities. 25. Some offer sacrifices to gods by performing yajnas, while the mystics worship the Supreme Brahman perfectly by offering the self as sacrifice in the fire of Brahman. 26. Some offer their senses such as hearing in the fire of self-restraint, others offer words mantras) and similar objects of the sense in the fire of the senses. 27. Others in order to achieve supreme wisdom, through control of the mind and the senses, offer the functions of their senses and of the life breath as objects of sacrifice in the fire of yoga called self-control that is illuminated by wisdom. 28. Some perform sacrifice with materials, some with austerity, some with yoga (like hatha yoga, raja yoga, etc.), some with the study of the Vedas, some with knowledge and some by taking strict vows. 29. Some yogis offer outward breath into inward breath, others inward into outward breath. Some controlling the movement of their breathing practice pranayam (breath control). 30. Others by restricting the intake of food, sacrifice their very vital breath into the life breath. All these are well informed in the art of sacrifice and have purified themselves of all sin by such acts of sacrifice. 31. He who partake the life nourishing food of such sacrifices attain the eternal state of Brahman. O Superior among the Kurus, never is this world (fit) for him who does not perform sacrifice. How can be the other world ? 32. Thus all these various forms of sacrifice sprang forth from the face of the Brahmanas (parts of the Vedas). Know them all to have originated from karma only. Knowing thus you will attain salvation. 33. O Chastiser of enemies, performing gnana yajna (sacrifice in the form of knowledge) is better than dravya yajna (sacrifice with materials). O Partha, all actions ultimately end in knowledge only. 34. Acquire that knowledge of sacrifices, by approaching a learned person, by making humble enquiries and by serving him. These self-realized souls can initiate you into this knowledge because they have seen the truth. 35. By knowing this you are never again drawn into illusion, O Pandava for by gaining that knowledge you begin to see all creatures in your self and also in Me. 36. Even if you are the most sinful of all the sinners in the world, by the raft of divine knowledge, you can cross this ocean of miseries. 37. Just as fire burns the wood into ashes, O Arjuna, the fire of divine knowledge burns all actions into ashes. 38. There is nothing in this world more sacred than the Divine knowledge. Whoever personally achieves success in this yoga (of Divine knowledge) realizes this truth in his self in due course of time. 39. A sincere aspirant who is interested in Divine knowledge and is in control of his senses gains such knowledge and having gained knowledge very soon attains supreme peace. 40. But the ignorant, the insincere and the doubting soul perishes. For the skeptic, there is no happiness either here or hereafter. 41. O Dhananjaya, he who renounces all the fruits of his actions through karmayoga and who overcomes all his doubts through the yoga of knowledge, such a self-absorbed soul is never bound by any action. 42. Therefore with the weapon of self, dispel this doubt that is born in your heart because of ignorance and establishing yourself in the yoga (of renunciation of action with knowledge), stand and fight O Bharata. Thus ends the fourth chapter named The Yoga of Renunciation of Action with Right knowledge in the Upanishad of the divine Bhagavad-Gita, the knowledge of the Absolute, the yogic scripture, and the debate between Arjuna and Lord Krishna.Code

78875570

183x

Karma Sanyasa Yoga 1. Said Arjuna, On the one hand you praise renunciation of action and on other you commend the yoga of action. Please tell me clearly which of the two is better. 2. Said the Supreme Lord, Both the yoga of action and the renunciation of action are good for liberation. But of the two, the yoga of action is superior 3. O Mighty armed, He who neither hates nor desires should be known as the real sanyasi (the renouncer of desire-ridden actions). Such a person, free from the sense of dualities, is happily and completely liberated from all bondage. 4. Ignorant people say that the yoga of knowledge and the yoga of action are different. But the learned ones do not say so. By achieving mastery in either of the two, one can attain the fruit of both. 5. The state that can be achieved by following the yoga of knowledge, can also be achieved by following the yoga of action. He who sees both these yogas as one really sees. 6. O mighty armed, renunciation without karma yoga attracts sorrow. But he who practices renunciation established properly in karma yoga soon attains Brahman. 7. The qualified karma yogi, who is pure in his heart and conquered his mind and his senses, sees his self in all selves and remains free even though engaged in action 8. The knower of truth who is established in the yoga thinks, I am not doing anything at all, while seeing, hearing, touching, smelling, tasting, walking, dreaming and breathing . 9. And while speaking, releasing, grasping, opening and closing of eyes, believes that only his senses are occupied with sense objects. 10. He who acts, offering all his actions to Brahman, giving up all attachment, is never touched by sin, like the lotus leaf which is untouched by water. 11. The karma yogis perform their actions, for the sake of self-purification, using only their bodies, minds, intelligence and senses, giving up all attachment. 12. By renouncing the fruit of his actions, the karma yogi attains the transcendental state of peaceful of mind. But he who works with an intent to enjoy the fruit of his actions, attached thus, becomes entangled in worldly life. 13. By renouncing mentally all his actions, the self-controlled karma yogi lives happily in the city of nine gates( the body) neither doing anything nor making other do any thing. 14. The Supreme Lord of the world does not create neither the doership nor the doings in this world, nor attachment to the fruits of actions. These things happen because of nature only. 15. Nor does the Supreme Lord takes upon Himself anyone's good or bad deeds. By ignorance is enveloped Knowledge. And by this mortals are deluded. 16. But those who destroy their ignorance by means of knowledge, their knowledge illuminates and reveals the Supreme Lord the way Aditya, the sun god illuminates the world. 17. Those whose intelligence and mind are established in the Supreme, with strong determination and exclusively devoted to Him, go to the world of immortality, cleansed of all their impurities by knowledge. 18. The wise, look upon equally a Brahman who is endowed with the wealth of knowledge and humility, a cow, an elephant, a dog or even an outcaste. 19. In this very world do they conquer the life of mortality whose minds are established in equanimity. Since they are flawless like Brahman, they are already established in Brahman. 20. The man of stable of mind, undeluded, knower of Brahman, being established in Brahman, neither rejoices when he achieves what is pleasant nor worries when he gets unpleasant things.

80219509

367x

Karma Sanyasa Yoga 1. Said Arjuna, On the one hand you praise renunciation of action and on other you commend the yoga of action. Please tell me clearly which of the two is better. 2. Said the Supreme Lord, Both the yoga of action and the renunciation of action are good for liberation. But of the two, the yoga of action is superior 3. O Mighty armed, He who neither hates nor desires should be known as the real sanyasi (the renouncer of desire-ridden actions). Such a person, free from the sense of dualities, is happily and completely liberated from all bondage. 4. Ignorant people say that the yoga of knowledge and the yoga of action are different. But the learned ones do not say so. By achieving mastery in either of the two, one can attain the fruit of both. 5. The state that can be achieved by following the yoga of knowledge, can also be achieved by following the yoga of action. He who sees both these yogas as one really sees. 6. O mighty armed, renunciation without karma yoga attracts sorrow. But he who practices renunciation established properly in karma yoga soon attains Brahman. 7. The qualified karma yogi, who is pure in his heart and conquered his mind and his senses, sees his self in all selves and remains free even though engaged in action 8. The knower of truth who is established in the yoga thinks, I am not doing anything at all, while seeing, hearing, touching, smelling, tasting, walking, dreaming and breathing . 9. And while speaking, releasing, grasping, opening and closing of eyes, believes that only his senses are occupied with sense objects. 10. He who acts, offering all his actions to Brahman, giving up all attachment, is never touched by sin, like the lotus leaf which is untouched by water. 11. The karma yogis perform their actions, for the sake of self-purification, using only their bodies, minds, intelligence and senses, giving up all attachment. 12. By renouncing the fruit of his actions, the karma yogi attains the transcendental state of peaceful of mind. But he who works with an intent to enjoy the fruit of his actions, attached thus, becomes entangled in worldly life. 13. By renouncing mentally all his actions, the self-controlled karma yogi lives happily in the city of nine gates( the body) neither doing anything nor making other do any thing. 14. The Supreme Lord of the world does not create neither the doership nor the doings in this world, nor attachment to the fruits of actions. These things happen because of nature only. 15. Nor does the Supreme Lord takes upon Himself anyone's good or bad deeds. By ignorance is enveloped Knowledge. And by this mortals are deluded. 16. But those who destroy their ignorance by means of knowledge, their knowledge illuminates and reveals the Supreme Lord the way Aditya, the sun god illuminates the world. 17. Those whose intelligence and mind are established in the Supreme, with strong determination and exclusively devoted to Him, go to the world of immortality, cleansed of all their impurities by knowledge. 18. The wise, look upon equally a Brahman who is endowed with the wealth of knowledge and humility, a cow, an elephant, a dog or even an outcaste. 19. In this very world do they conquer the life of mortality whose minds are established in equanimity. Since they are flawless like Brahman, they are already established in Brahman. 20. The man of stable of mind, undeluded, knower of Brahman, being established in Brahman, neither rejoices when he achieves what is pleasant nor worries when he gets unpleasant things.Code

66160028

12x

Look at how all my pure heart’s desires and intentions is manifested and manifesting presently and continuously with ease and permanence.

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Healing Grabovoi number: 9776409

Similar healing Grabovoi numbers & codes· 2841 - 2850 / 6039 ·

Similar healing Grabovoi numbers & codes
· 2841 - 2850 / 6039 ·