Best Snippets From Dynaneshwari.. Worth Reading...

Equanimity Towards Happiness And Sorrow One should not feel ecstasy by happiness nor feel aggrieved by sorrow. Neither should one think about gains and losses. One should not keep thinking in advance about whether one would win or die in this war. One should quietly accept whatever comes to his lot while acting according to Swadharma. Actions performed with this attitude do not lead to any blemish, therefore Arjuna go and fight with determination.

By following this yoga of intellect you do not miss the worldly pleasures and at the same time you are also assured of liberation. As mentioned earlier in connection with Swadharma, one should perform one's duties but without bothering about the fruits of his actions. He who is endowed with this attitude of performing his duties without the desire of the fruits thereof becomes immediately free of all encumbrances (of birth and death).

An intellect which is not touched by the thoughts of sin or merit (i.e.desire lessintellect, because it is the desire that leads to worry about sin and merit.), which is extremely subtle and steady and not stained by the three attributes Sattva, Raja and Tama, destroys the fear of the material
world if it illuminates the mind even slightly, by virtue of the merit of earlier births.

Righteous and base intellects Even if this righteous intellect were to be present only slightly, it should not be considered as unimportant. This righteous intellect which leads one towards God, is very rare. (2:238-239). This unique righteous intellect in the world has no other goal than
attainment of God. All other types of intellect are corrupted intellects which are affected by passions and in which persons without discrimination get enraptured. Therefore Arjuna, such persons without discrimination may attain heaven, earth or hell but never the bliss of the Self.

These persons establish the greatness of Vedic rituals quoting the Vedas in support, but perform them with the desire of fruits in mind. They say that one should be born on this earth, perform the rituals like yajna and then enjoy the consequent pleasures of heaven. (2:245-246). They perform all the rituals rigorously as prescribed but they do one unfortunate thing. By
keeping the goal of pleasures as heaven they forget the very God in whose name they conduct the rituals. (2:249-250). Like cooking excellent food and then selling it for money, they sell the Dharma for the benefit of pleasure. Therefore I say that people who spend their time in debating on the meaning of the Vedas shelter a corrupted intellect.

Attributes of the Veda constituents Vedas (which comprise of Samhitas, Brahmanas, Aranyakas and Upanishads) are definitely associated with the three attributes Sattva, Raja and Tama. Upanishads and other philosophical works should be considered as having the Sattva attribute. The rest, which discuss rituals and other exercises for attainment of heaven have the Raja and the Tama attributes. Therefore they are the cause of pleasure and sorrow and you should not harbour them in your mind. Discard these three attributes, do not speak of "I" and "mine" and keep the bliss of the Selfrealisation firmly in your mind. (2:256-259).

Though Vedas tell many things and suggest many rituals, you should choose only that which is beneficial for you. After deep thinking I came to the conclusion that it is proper for you to avoid evil deeds and perform actions as prescribed in the Shastras (scriptures) but without the desire for fruits thereof. Do your duty as per your own Dharma with a desireless attitude. (2:260-266). But when you are fortunate enough to have achieved success, do not get exhilarated by it nor feel sorry if for some reason you are not successful. If whatever work which was undertaken reaches completion then it is fine but if it does not, then also it is all right. (2:268- 269).

Whatever work we do, when its offering is made to God, then automatically it becomes complete. (2:271). A balanced attitude of mind towards both successful and unsuccessful actions is hailed as the best state of Yoga. Equanimity of mind, where mind and intellect work together, is the essence of yoga.

He who, being bereft of feelings of happiness and sorrow, remains absorbed in the Supreme Self
should be considered as a person of stable insight (Sthitapradnya). And he who is in complete.
Therefore Arjuna, he who leaves all desire of pleasures, controls his organs and is not allured by the sense-pleasures is alone worthy of the trust set by yoga i.e. steadiness of intellect. Such a person has the knowledge of the Self and never forgets me. (2:315-317). [Note: Shri Krishna presents himself henceforth as Supreme Soul].

On the other hand, he who outwardly gives up sense-objects but keeps on thinking about them must be considered as being entangled only in the materialistic world. (2:318). A slightest trace of desires remaining in the mind destroys discretion. (2:320). Mere memory of these sense-pleasures creates desire for them in the mind of even a detached person. Passions
then arise in the mind and where there is passion there is also anger. Anger leads to thoughtlessness. Thoughtlessness leads to loss of memory and then the intellect is engulfed by the darkness of ignorance. The intellect then suffers and loses direction. Thus, the loss of memory leads to confused intellect and this in turn destroys all knowledge. In this way, even
occasional memory of the sense-pleasures can lead to such downfall.

Therefore, when these sense-pleasures are totally removed from the mind, anger and hate are automatically destroyed. When anger and hate are destroyed then even if the organs become engaged in the sense-pleasures they do no harm. (2:321-332). Such a person is detached towards senseobjects, free of desire and anger and remains engrossed in the bliss of the
Self. (2:334). He who thus remains absorbed in the Self may be considered without doubt to have a stable intellect.

Be Cheerful Worldly sorrows do not enter a cheerful mind. (2:338). How can a person feel unhappy when his heart is cheerful? The mind of such a person remains naturally focused on God. Like a flame in windless air, that person with stable intellect achieves the yogic state and becomes united with Brahman.te control of his sense organs, should be considered as a person of stable intellect.