Q & A

 kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā

kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya

O Arjun, have you heard me with a concentrated mind? Have your ignorance and delusion been destroyed?

O Partha, kaccit etat, has this that has been said by Me; been srutam, listened to, grasped through hearing; ekagrena, with a one-pointed; cetasa, mind? Or have you been inattentive? O Dhananjaya, kaccit, has; te, your; ajnana-sammohah, delusion caused by ignorance, bewilderment, natural indiscrimination; been pranastah, destroyed, for which purpose has there been this effort on your part for hearing the Scripture, and on My part, the effort of being a teacher?

naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta
sthito’smi gatasandehaḥ kariṣye vacanaṃ tava

---

Arjuna said: Destroyed is my delusion, as I have now gained my memory (knowledge) through your grace, O Achyuta. I am firm; my doubts are gone. I will do according to your word (bidding) .

---

arjuna uvāca = Arjuna said; naṣṭaḥ = dispelled; mohaḥ = illusion; smṛtiḥ = memory; labdhā = regained; tvatprasādāt = by Your mercy; mayā = by me; acyuta = O infallible Krishna; sthitaḥ = situated; asmi = I am; gata = removed; sandehaḥ = all doubts; kariṣye = I shall execute; vacanaṃ = order; tava = Your.;

Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.

At the outset, Arjun was faced with a bewildering situation, and confused about his duty in the situation. Overwhelmed with sorrow, he had sat down on his chariot, giving up his weapons. He had confessed that he could find no remedy to the grief that attacked his body and senses. But he now finds himself completely transformed, and announces that he is situated in knowledge and no longer perplexed. He has given himself to the will of God and shall do what Shree Krishna instructed him to do. This was the impact of the message of Bhagavad Gita upon him. However, he adds tvat prasādān mayāchyuta, meaning, “O Shree Krishna, it was not just your lecture, but your grace that dispelled my ignorance.”

Material knowledge does not require grace. We can pay the educational institute or teacher and receive knowledge in return, but spiritual knowledge can neither be purchased nor sold. It is offered through grace and received through faith and humbleness. Thus, if we approach the Bhagavad Gita with an attitude of pride, “I am so intelligent. I will evaluate what the net worth of this message is,” we will never be able to comprehend it. Our intellect will find some apparent defect in the scripture to dwell upon, and on that pretext we will reject the entire scripture as incorrect. There have been so many commentaries on the Bhagavad Gita and innumerable readers of the divine message in the last 5,000 years, but how many people have become enlightened like Arjun? If we wish to truly receive this knowledge, we must not merely read it, but also attract Shree Krishna’s grace with an attitude of faith and loving surrender. Then we will know the purport of the Bhagavad Gita by his grace.

The constitutional position of a living entity, represented by Arjuna, is that he has to act according to the order of the Supreme Lord. He is meant for self-discipline. Sri Caitanya Mahaprabhu says that the actual position of the living entity is that of eternal servant of the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord, he becomes the liberated servant of God. The living entity's constitutional position is to be servitor; he either has to serve the illusory maya or the Supreme Lord. If he serves the Supreme Lord, he is in his normal condition, but if he prefers to serve the illusory external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. The last illusion, the last snare of maya to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Actually to become free from the illusory energy is to understand Krsna, the Supreme Personality of Godhead, and agree to act according to His order. The word mohah is very important in this verse. Mohah refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Krsna consciousness.

Krsna consciousness is acting according to Krsna's order. A conditioned soul illusioned by the external energy of matter does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of maya. Arjuna, however, after hearing Bhagavad-gita from the Supreme Personality of Godhead, became free from all illusion. He could understand that Krsna was not only his friend, but the Supreme Personality of Godhead. And he understood Krsna factually. So to study Bhagavad-gita is to understand Krsna factually. When a person is in full knowledge, he naturally surrenders to Krsna. When Arjuna understood that it was Krsna's plan to reduce the unnecessary increase of population, he agreed to fight according to Krsna's desire. He again took up his weapons-his arrows and bow-to fight under the order of the Supreme Personality of Godhead.

The great dialog between atma and paramathma. It's like the father is eager to know after he has explained the truth if it has been understood or has he to teach all over again and if understood, does he, the  son, now able to take the right decision.

Magnanimous indeed is the Lord he has showered the atma with free will yet he wants to protect to see if right is achieved.

Each verse ,word even, for that matter of this great scripture a book of all times unique in world history ,a teacher taught relation, a father son dialogue, grateful we must be to the author vedavyasa for creating a character like Sanjaya who is powered by the sight and knowledge to pass this on to the future.

if you answer you know you dont know.

यदि मन्यसे सुवेदेति दहरमेवापि नूनम् त्वं वेत्थ ब्रह्मणो रूपम् यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्येमेव ते मन्ये विदितम् ॥ १ ॥

yadi manyase suvedeti daharamevāpi nūnam tvaṃ vettha brahmaṇo rūpam yadasya tvaṃ yadasya deveṣvatha nu mīmāṃsyemeva te manye viditam || 1 ||

yadi—if, O Rudra!; manyase—thou thinkest; su-veda—I know well, being taught so by you; iti—thus; daharam—little, minor; eva—surely, indeed, Api, but; nūnam—certainly; Tvam vettha—thou knowest; brahmaṇaḥ—of Brahman; rūpam—form, nature; yat—because; asya—of this (Unconditioned Brahman, above Time, Space and Causation); tvam—thou (art but one of the many conditioned consciousnesses); In thee, the nominative used in the sense of Locative; That aspect which is in thee; yat—that (form of Brahman which is other than thy conditioned self); asya—of this (Brahman in nature); deveṣu—in the Devas, nature gods like Indra, Agni, etc; atha—therefore; nu—now; mīmāṃsyam—should be thought out; eva—indeed, alone; te—of thee, by thee; manye—I think; viditam—known.

1. (O Maheśvara!) If thou thinkest “I know (Brahman) fully” then even thou also verily knowest but the minor manifestation of Brahman. Because (of this little knowledge), therefore, now thou must think (over the other) manifestations of Brahman, as it is in thee and the Devas. “I think I know”.

Notes:

(An objection is raised, “you have said that Brahman is not known by the Deva of the mind even. But that is improper. I, Rudra, am the Deva of the mind, I certainly know Brahman completely. Why do you then, O Brahmā! say that the Deva of the mind even does not know Brahman completely.” This objection raised by Rudra, is answered by Brahmā in the present verse.)

O Rudra! If thou thinkest “I know Brahman well,” then thou even, like others, hast known only a small portion of the essence of Brahman. Because thou knowest only a small aspect of Brahman (the Dahara Brahman) therefore, that aspect of Brahman which is in thee and that aspect which exists in the Devas, must now be investigated by thee.

नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २ ॥

nāhaṃ manye suvedeti no na vedeti veda ca |
yo nastadveda tadveda no na vedeti veda ca || 2 ||

na aham—not I, ie, even I Brahmā; manye—think; (Madhva reads it as “anye”—“others”—“na ahaṃ, anye”; suveda—I well know (or I fully know Brahman); iti—thus; no—not; Na veda—I not know, (ie, I do not know at all); iti—thus (nor is this knowledge an uncertain thing, for); Veda ca—and I know (and knowing it, I do not know; It is no object as I have no idea of difference between me and it for I know); yaḥ—who (different from me); naḥ—amongst us (pupils); tad—that (as I have described above, ie, not fully known, nor totally unknown, but known as near one); veda—knows; tad—that; Veda knows. no—not; Na veda—I do not know; iti—thus; veda—he knows; ca—and.

2. I do not think I know Him fully; though others (say) ‘we know Him fully.’ Nor do I say I know Him not at all, for I know. Amongst us who says “I know Him,” he knows Him not. He who says “I do not know Him,” he knows indeed.—10.

Notes:

The words “I think I know or it is known,” are taken by Madhva as part of the next verse.

Note.—(Admitted that none knows Brahman completely except thee, O Brahma! But thou at least knowest Him fully, for such we have always heard. Therefore, it is not correct to say that Brahman is unknown to all the Devas: To this Brahmā replies)

I do not think that Brahman is fully known by me.

(How does then the world say that thou knowest Brahman fully? The world says so, through ignorance.)

The others (namely, the ignorant only) say that I (Brahma) know Brahman fully.

(Dost thou then know nothing of Brahman?)

It is not a fact that I do not know Brahman at all. I know him a little.

(If thou dost not know Brahman fully, then thou art also an ignorant being and cannot be the Teacher of the whole universe. To this Brahma replies, I am not an ajñānin but a jñānin. For he is an ajñānin or a non-knower of Brahman who thinks that he knows Brahman fully: while he, who thinks that he does not know Brahman fully, is called a jñānin. Thus Brahmā establishes the truth that Brahman is unknowable in His entirety, but knowable in part only.]

Amongst us, that person, who says “I know that Brahman completely” is a nonknower of Brahman, (for he would not have said so had he known Brahman—for he takes the partial knowledge of Brahman to be full knowledge, and thinks Brahman to be a limited Being that can be fully known).

But he, who says “I do not fully know that Brahman,” knows Him (for he has not limited Brahman by the littleness of his knowledge).

यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३ ॥

yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ |
avijñātaṃ vijānatāṃ vijñātamavijānatām || 3 ||

yasya—by whom (of that knower of Brahman); amatam—is not thought (who thinks that he does not know Brahman) not to be reasoned or thought out or determined; tasya—by him; of him; matam—it is known; matam—it is thought (who thinks that he knows Brahman); yasya—by whom; na—not; veda—he knows; saḥ—he; avijñātam—not known, not realised; vijānatām—of (by) the difference=knowers (who still have the idea of distinctions of the knower, knowledge and known); vijñātam—known; avijānatām—by (of) non-difference knowers, who do not know distinctions of knower, known, and knowledge The force of is to denote “distinction, mainfoldness”.

3. Of whom (the opinion is) “Brahman is not to be thought of,” by him He is (rightly) thought. He who thinks “Brahman has been thought of by me,” he does not know. By those who consider “we have realised Brahman,” He has not been realised. By those who consider “we cannot fully realise Brahman” He is realised.

Notes:

He who thinks “I can not completely think out Brahman”—has got an idea of Brahman—(has brought some portion of Brahman within the grasp of his mind. For he does not fall into the error that Brahman can be made an object of complete mental apprehension).

But he, who thinks “I have completely thought out Brahman,” has got no idea of Brahman (for he has got the wrong notion that Brahman can be completely thought out: and he limits Brahman).

He who thinks “I have made the entire Brahman an object of my meditation, and in my meditation, I have known him entirely” has not known Brahman.

But he who thinks “I cannot know Brahman fully even in meditation,” knows Him.

प्रतिबोध विदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ ३ ॥

pratibodha viditaṃ matamamṛtatvaṃ hi vindate |
ātmanā vindate vīryaṃ vidyayā vindate'mṛtam || 4 ||

prati-bodha-viditam—known as (a witness of or behind) every (act of) cognition (or intellection), known according to one’s intelligence, Understood as an object of intuitive knowledge, realised by direct perception; matam—thought of (according to the extent of one’s intelligence); Is to be understood; (It is to be realised in every act of cognition, and not where cognition ceases, as in deep sleep or trance); By meditation, matam or meditation is means of pratibodham or realisation; amṛtatvam—immortality, Brahman; hi—indeed, because; vindate—he obtains, is made to obtain (causative); ātmanā—by (the knowledge of) self, by performance of sacrifices, by his own effort or by his lower Self, by the grace of the SELF; vindate—he obtains; vīryam—power, strength, (like wealth, etc, but not immortality); or the strength (to destroy ignorance) intense joy; vidyayā—by knowledge; vindate—he obtains; amṛtam—immortality.

4. Understanding (thinking and realising) Him according to one’s intelligence, as a direct object of intuition, verily he obtains immortality. By one’s own (exertion in the performance of duties even after attaining wisdom) he obtains intense joy, through the grace of the Supreme SELF; and by direct knowledge of Brahman, he obtains immortality.—12.

Notes:

He who has realised Brahman directly in the method mentioned above, attains immortality. The words “pratibodha viditam” mean intuitive and direct perception of an object. When Brahman is thus directly realised, He gives salvation to such a person. But what is the nature of this “aparokṣa” called here “pratibodha” and how is this to be gained? The answer to this is “matam” meditation: meditate, meditate meditate-matam, matam, matam—and you will have pratibodha or aparokṣa—direct beatific vision.

But there are texts—such as “the drinking of ambrosia gives immortality”——showing that salvation may be obtained by things other than meditation, namely, by karma or action. The jñāna is not the only means of getting immortality or salvation.

This objection is raised under a misapprehension. The salvation always depends upon jñāna [jñānam] or knowledge and never on karma or action. The Karma is a contributory cause of mukti. Tho Pravṛtti or self-related karmas never lead to mukti. The Nivṛtti karmas or actions performed unselfishly, purify the soul and are instrumental in producing knowledge. The action performed before Mukti leads to knowledge and not to mukti. The actions performed after attaining mukti have a specific efleet of their own. This is mentioned in the verso “ātmanā vindate vīryam, vidyayā vindate amṛtam”——The actions performed after the attainment of wisdom produce the grace of the Lord, and through such grace of the SELF (ātmanā) there results vīrya [vīryam] or intense felicity or expansion of power—the man attains to the fulness of his vīrya [vīryam] or manhood. But the immortality or amṛtatva [amṛtatvam] depends upon vidyā alone—the mukti is obtained through knowledge alone. Thus, if a person after attaining mukti, performs karmas, they tend towards the increase of his bliss: while the non-performance of any karma then, keeps the bliss stationary: there is no increase in it.

kachit sarga

 [Rāma enquires about various aspects of the kingdom. These also teach how to rule the kingdom.]

Seeing Rāma with matted locks and dressed in cloths of bark, Bhārata fell on the ground in salutation and like the Sun at the time deluge, it was impossible to see him. 100.1

Rāma with great difficulty recognized, his emaciated brother Bhārata with pale looks and having recognized him caught hold his arm and lifted him up. 100.2

Having kissed him on the head Rāma also hugged him and made him sit on his lap and with composed mind enquired. 100.3

"Oh child, you have come to forest and where does our father live? It is not proper for you to come to the forest while he is still living. 100.4

"I have come to a very long distance in to this forest and after a long time, I am seeing you. Oh Bhārata, why have you come with emaciated limbs in to this forest?" 100.5

"Oh child, when you came here, was Daśaratha our father, alive and in good health? Did he depart from this world due to great dejection?" 100.6

"Oh soft natured one, being sad I hope you have not lost the stability of the kingdom? I hope you have not lost the trust of the people? Dear Child, I am hoping that you are doing service to our father who is valorous in truth?" 100.7

"I hope the king Daśaratha is true to his promise and he is performing Yāgas like Aśvamedha and Rājasūya and has determined to observe Dharma. " 100.8

"Oh lad, I hope that you are honouring Brahmins, learned people, people who daily observe Dharma, people of great lustre and the teachers of Ikshvāku clan." 100.9

"Oh lad I hope that Kauśalya and Sumitrā are happy being honoured by citizens and the honoured Lady Kaikeyi is happy." 100.10

"I hope you are honouring the priest [Sujajñā son of Vasiṣṭha] who is famous, of a noble family, not envious and person with great humility." 100.11

"I hope that a intelligent Brahmin learned in rituals and just, who is employed to protect the sacred fires informs you in time about it and feeds the fire with oblations in time." 100.12

"Oh lad, I hope that you honour the gods, your ancestors, your teachers, your aged father, doctors as well as Brahmins." 100.13

"Oh lad, I hope you treat with respect Sudhanvā, your teacher in archery, who is well versed in upkeep of arrows and bows as well as in political economy." 100.14

"I hope the ministers who are equal in valour to you and who are learned and are able to control their senses and are born in noble families and skilled in interpretation of signs are assigned to you." 100.15

"Oh Bhārata, proper advise is the main source of victory of kings, which are given in secret by great ministers who are well versed in Śāstras." 100.16

"I hope you do not become a slave to sleep and are able to wake up at the proper time. I hope you think about appropriateness of an action late at night." 100.17

"I hope you do not analyse a problem alone nor do it with large number of people. I hope these analysis or consultations with ministers does not reach the people before decision is taken." 100.18

"Oh Bhārata, I hope, you execute your actions speedily, after determining its cost [need] and benefit for large number of people." 100.19

"I hope the other kings know about you plans after they are implemented and those which are properly completed but not those you have planned." 100.20

"Oh lad, I hope others do not know about your discussions and strategies or enquiries with your ministers which you have not made known." 100.21

"I hope you desire to consult one wise man rather than one thousand fools, for a wise man would be able to take decision on difficult matters to your advantage." 100.22

"If a king employs one thousand fools or even ten thousand of them, he will not get any real help from them." 100.23

"Even a single bold, intelligent, skilful and discerning minister can bring great prosperity to a king or one rules a kingdom." 100.24

"I hope you have employed most efficient people to do most important jobs, mediocre people for jobs of medium importance, people of inferior intellect to do unimportant jobs." 100.25

"I hope you are choosing ministers who do not give way to temptations, who have high integrity, whose father and forefathers were ministers and who are eminent for attending to superior tasks." 100.26

"Oh son of Kaikeyi, I hope that your ministers would not permit citizens to be terrorized with excessive punishment." 100.27

"I hope the priests in charge of performing sacrifice, do not hold you in contempt for receiving unmerited [terrible] gifts like a women holding contempt men with great lust." 100.28

"All educated expert tricksters, warriors who are greatly passionate for wealth and those who corrupt the mind of servants to rebel against the master, would destroy the king and so should be killed." 100.29

"I hope you have appointed a man as commander in chief, who is contended, brave, intelligent m steadfast, honest, thoroughbred devoted and efficient." 100.30

"I hope you honour those great soldiers who are strong, skilled in warfare, who were responsible for heroic deeds and courageous." 100.31

"I hope you properly feed your army and give them suitable wages when they are due without any delay whatsoever." 100.32

"It has been told in the scriptures that if the wages and compensation for the servants are unduly delayed, they would turn against the master and calamity would result." 100.33

"I hope all men of good birth are loyal to you and I hope that those men of steady mind would be prepared to sacrifice their life for your cause." 100.34

"Oh Bhārata, I hope you have chosen an efficient and intelligent man who belongs to our folk, who is an intellectual, a realist and an expert, as your representative [ambassador / messenger]." 100.35

"I hope you gather intelligence using three spies each who cannot be recognized, about, eighteen important officers of the enemy and fifteen of your side." 100.36

"Oh killer of enemies, I hope you are alert about all enemies who were defeated by you and gone back, especially the weak ones." 100.37

"Oh lad, I hope you do not serve those Brahmins, who are this worldly, think that they are the only great ones and bother only about themselves since they are sure to bring disaster." 100.38

"These bad brained ones having acquired futile knowledge relating to science and logic, unnecessarily enter in to arguments, even though the Dharma Śāstras are existing." 100.39

"Oh lad, I am hoping that you are protecting Ayodhyā, formerly inhabited by our ancestors, and true to its name [that which cannot be conquered] with sturdy gates, crowded by elephants, horses and chariots, inhabited by thousands of Brahmins who are busy with their rituals, who have full control over their sense organs who are highly energetic and venerable, by Kshatriyas and Vaisyas engaged in their own professions, surrounded by palaces of every kind, thronged by very learned people with availability of anything that is needed." 100.40-100.42

"Oh Bhārata, I hope the villages are adorned with hundreds of altars, filled with abundantly peaceful people, shining with temples, free water storages for distribution, filled with happy men and women, with many community festivals, well tilled land, with lots of cattle, totally free of cruelties, pretty lands exclusively dependent on rain which is kept free of pests, which land is also free of the fear uncertainties, studded with mines of various mineral ores, which villages are free of destitute and sinful people, well protected by our forefathers, and full of abodes filled with prosperity and happiness." 100.43-100.46

"Oh lad, I trust that all those depending on agriculture and Animal husbandry are favourable to you, for the happiness of the world depends on their efforts." 100.47

"I hope you are helping to maintain and protect their efforts and prevent adversities for them. The king protects according his Dharma all people living in his kingdom." 100.48

"I hope you pacify women as well give them good protection. I hope you do not trust them completely or share any secrets with them." 100.49

"I hope you protect the elephants in the forest and I hope there are she elephants there. I hope you have large number of mares and you are not contented with their number." 100.50

"I hope you rise up very early and also see daily and present yourself well adorned to the people of the great avenue." 100.51

"I hope that the servants do not present themselves directly to you. I hope that they do not stay far away due to fear of you. It is better that you follow a middle course." 100.52

"I hope that all forts are provided with wealth, grains and water. I hope that they are provided with complete machines of war and craftsmen to repair it and also have men armed with bow." 100.53

"Oh Bhārata, I hope that your revenue is abundant and expenditure is much less. I hope that your treasury is not put under control of undeserving persons." 100.54

"I hope you are spending only on Gods, ancestors, Brahmins, guests, warriors and your hoard of friends." 100.55

"I hope a pure hearted man who is venerable and honest who is accused of unworthy act is not slain out of avarice without consulting scholars well versed in scriptures." 100.56

"Oh best among men, a thief who is caught at time of the stealing, accused and interrogated is not set free due to avarice of money, if there is sufficient evidence." 100.57

"Oh Bhārata, I hope that your ministers are well informed and behave without partiality towards a rich man or a poor man who is suffering." 100.58

"Oh Bhārata, the tears of those who are falsely accused and commanded by the king for the sake of getting pleasure, would destroy his sons as well as cattle." 100.59

"Oh Bhārata I hope you handle children, old people and learned people with gift, affection and kind words, so that those groups would thrive." 100.60

"I am hoping that you treat with respect your gurus, old people, sages, gods, guests, temples, great people and Brahmins." 100.61

"I am hoping that you are not destroying Dharma for the sake of property, not destroying prosperity for words of flattery and not destroying both for the sake of sensual enjoyment." 100.62

"Oh Bhārata, you are a victor, chosen one, expert in allocation of time and granter of wishes and I hope you are attending to Dharma, Artha and Kama by allocating sufficient time for each." 100.63

"Oh Very intelligent one who has understood the meaning of all Śāstras, I hope the Brahmins and other citizens of our kingdom are seeking your welfare." 100.64

"I hope you are avoiding the fourteen draw backs of a king viz. atheism, propensity to tell lies, anger, listless attention, laziness, avoiding wise people, lethargy, gratification of the five senses, planning the matters regarding state alone, consultation in people who are experts in worthless acts, failure to carry out acts which has been already decided, inability to keep advice received as secret, not doing auspicious acts, and making preparations for an unpractical war. 100.65-100.67

"O, wise Bhārata, I hope you understand the following and deal them properly the ten evils; the five kinds of fortifications; the four expedients; the seven limbs of state; the eight evils [born of anger] the three objects of human pursuit; the three branches of learning subjugation of the senses, the six strategic expedients; adversity brought about by divine agencies; and by human agencies; the twenty types of monarchies; and the entire population of the kingdom, setting about an expedition, drawing up an army in a battle-array and the two bases i.e., peace and war." 100.68-100.70 [I have reproduced this śloka from another translation as this is not clear to me - Translator.]

"I believe that you are consulting with three or four ministers separately as well as combined in complete secrecy, as laid in Śāstras." 100.71

"I think reading of Vedas is good for you. I hope your actions teach you to do better. I hope your wife serves you fruitfully. I hope you learn good things from what you hear." 100.72

"Oh Bhārata, I hope that whatever I have told you is agreeing with your own thought process and would lead to fame, Dharma, Artha and Kama." 100.73

"I hope you are following the principles followed by our father and our ancestors, because those auspicious principles will lead you in the path of Dharma." 100.74

"Oh Bhārata, I hope you do not eat food that is deliciously prepared all alone, but you share it with those friends who desire for that food." 100.75

"That king of great intelligence, who acquires the entire earth and rules the earth with Dharma, punishes the people according to tradition, after his death will reach the heaven after death." 100.76

Samvadaha.supreme.

adhyeshyate cha ya imam dharmyam samvaadamaavayoho |
jnaayayajnena tenaahamishtaha syaamiti me matihi || 70 ||
shraddhaavaanansooyashcha shrunuyaadapi yo naraha |
sopi muktaha shubhaamllokaanpraapnuyaatpunyakarmanaam || 71 ||
 
And he who will study this sacred conversation between the two of us, by him I shall be worshipped through the sacrifice of knowledge. This is my opinion.
And that person who, with faith and without fault finding, might even hear this, will also be liberated, and attain auspicious worlds of those who perform meritorious actions.
 
adhyeshyate : will study
cha : and
yaha : he who
imam : this
dharmyam : sacred
samvaadam : conversation
aavayoho : between the two of us
jnaayayajnena : through the sacrifice of knowledge
tena : by him
aham : I
ishtaha : worshipped
syaam : shall be
iti : this
me : my
matihi : opinion
shraddhaavaan : with faith
ansooyaha : without fault finding
cha : and
shrunuyaat : hear
api : might even
yaha : that
naraha : person
saha : he
api : also
muktaha : liberated
shubhaam : auspicious
lokaan : worlds
praapnuyaat : shall attain
punyakarmanaam : those who perform meritorious actions.

Shri Krishna, having praised the teacher, now praises the sincere student of the Gita. He refers to the teaching using the words dharmyam samvaadam, which means a dialogue based on dharma. Most spiritual teachings in the Indian tradition are in the format of a dialogue between the student and the teacher, where the student is always given the opportunity to ask questions. Otherwise, the teaching becomes dogma. And the content of the conversation, the discussion of the eternal essence, makes it dharmyam, sacred.
 
Now, when a sincere student studies this conversation between Shri Krishna the teacher, and Arjuna the student, such a student gains the same insight and understanding that Arjuna would, provided he is qualified. When this happens, a sacrifice of knowledge, a jnyaana yajnya takes place. As we have seen in an earlier chapter, the sacrifice of knowledge is considered the foremost type of sacrifice that anyone can undertake. Study of the Gita, then, becomes the highest kind of sacrifice.
 Why do we undertake yajnyas or sacrifices? It is to repay our debt to the elements, to our ancestors, to plants and animals, to our teachers, and to our fellow beings. We offer them our prayers, and also other material offerings such as clarified butter. But when we conduct a sacrifice of knowledge, we sacrifice our individuality, our finitude, so that we can merge into the infinite Ishvara. Such a sacrifice is beyond all notions of material offerings, and is conducted in solitude. So then, Shri Krishna asserts that the student of the Gita occupies the position equal to one who conducts the most supreme sacrifice. Furthermore, even one who may not sincerely study, one who may not have understood the deeper meaning, but would just have listened to the Gita, will benefit in some way or another.

The Supreme Lord Krishna has resolved and made it eternal by speaking it, that whenever His devotee adhyesyate studies the Srimad Bhagavad-Gita; He will accept it as an offering consider Himself served in jnana-yagnena as direct propitiation and worship unto Him. Such propitiation and worship is what is inculcated in this divine discourse where by its transcendental potency a mere reciting of the verses equates to offering direct propitiation and worship unto the Supreme Lord which He affirms He accepts.

Furthermore Lord Krishna confirms that one with faith in Him, without malice and envy, who even hears verses from Srimad Bhagavad-Gita from His devotee is sufficient to free one from the sins obstructing one from beginning bhakti exclusive loving devotion unto the Supreme Lord by which one will become a muktah liberated being. Just to hear this divine discourse from the Supreme Lords devotee is enough to be released from samsara the perpetual cycle of birth and death. Such a blessed one will join the ranks of the Supreme Lords devoted servitors abiding eternally in the imperishable spiritual realms

Leaf cell theory

 https://www.facebook.com/groups/2447092124/permalink/10160057486782125/?sfnsn=wiwspmo&ref=share

Winds etc.

 https://www.facebook.com/206783812798277/posts/2093538170789489/?sfnsn=wiwspmo

Fathers blessing.

 Hearing those excellent words uttered by Raghava, Maheshvara addressed him with even greater eloquence, saying:—

“O Lotus-eyed One, O You the possessor of long arms and a broad chest, O Scourge of Your foes, fortunate it is that you have accomplished this great feat, O Most Pious of Men 1

“O Rama, it is well for all beings that you have dispelled this deep and dreadful darkness of the whole world, this fear created by Ravana. Go now and console the unfortunate Bharata with your presence, the illustrious Kaushalya, Kaikeyi and Sumitra, the mother of Lakshmana. Rule over Ayodhya, giving satisfaction to thine innumerable friends and establish the dynasty of the Ikshvaku Race. O Mighty Hero, having performed the Ashvamedha Sacrifice and acquired supreme renown, having distributed wealth among the brahmins, do you attain the highest state.

“Behold King Dasaratha standing in his chariot, your sire, your superior in the world of men, O Kakutstha! Having crossed the sea of relativity by your grace, full of glory he has entered the region of Indra; with your brother Lakshmana pay homage to him!”

Hearing the words of Mahadeva, Raghava who was accompanied by Lakshmana, bowed before his sire, who was standing in his aerial car on high, and that prince with his brother Lakshmana beheld his sire blazing in his own effulgence, clad in spotless raiment. With extreme delight, King Dasaratha, standing in his chariot, once again beheld his son who was as dear to him as his own life and that long-armed warrior, on his seat, took him in his lap and embracing him, said:—

“Far from you I do not prize the heaven in which I dwell with the Gods, O Rama, this is the truth! O Most Eloquent of Men, the words addressed to me by Kaikeyi, which were designed to effect your banishment, have never been erased from mine heart! Embracing you and Lakshmana and beholding you well and happy, I am delivered from mine affliction as the sun when the mist has been dispelled. By your grace, 0 My Son, you who art truly filial and of noble soul, I am redeemed, as was the virtuous Brahmin Kahola by Ashtavakra. Now it is made clear to me, O Dear Child, that in order to destroy Ravana, the Gods determined that the supreme Purusha should become incarnate as man.

“Assuredly Kaushalya will see all her desires fulfilled, O Rama, when she beholds you returning from the forest, O Slayer of Your Foes. O Rama, the people, seeing you returning to the city and installed as king and ruler of the world, will indeed be blessed! I desire to see you re-united with Bharata, your devoted, valiant, pure and loyal brother. You have passed fourteen years in the forest with my beloved Sita and Lakshmana, O Dear Child. The term of thine exile is over, your vows honoured, and further, by slaying Ravana on the battlefield, you have gratified the Gods. Your task is accomplished; you have won infinite renown, O Slayer of Your Foes; now, installed as king, mayest you with your brothers live for a long time!”

With joined palms, paying obeisance to King Dasaratha, who had thus addressed him, Rama answered:—

“O Virtuous Sire, give your blessingsto Kaikeyi and Bharata! You didst pronounce a terrible curse upon them, saying:—‘I renounce you and your son! may this malediction not fall on Kaikeyi or her son, O Lord.” ‘Be it so!’ replied that great monarch, paying obeisance with joined palms to Rama who had spoken thus, and thereafter embracing Lakshmana, he said to him:—

“You have acquired extreme merit, O Pious One, and your fame will be great on earth; by Rama’s grace you shalt attain heaven and your power shall be inconceivable. Attend on Rama and be happy, O You who art the increaser of Sumitra’s delight. Rama is ever engaged in the welfare of all beings. The Three Worlds with their Indras, the Siddhas and the great Rishis do honour to that great hero and adore him as the supreme Purusha. He, your brother, is the invincible, imperishable Brahman, the essence of the Veda, which is secret, and the Inner Ruler of all, O Dear Child! You have acquired great merit and glory in serving him and the Princess of Videha with devotion 1”

Having spoken thus to Lakshmana, the King paid obeisance to Sita who stood before him with joined palms, and addressed her in gentle tones, saying:—

“My Daughter, do not take it ill that Rama renounced you! O Vaidehi, he acted thus in thine own interest in order to demonstrate thine innocence! The proof of your chaste conduct, which you have given to-day, places you above all other women. O My Daughter, you have no need to be instructed regarding your duty towards your husband, nevertheless I must tell you that he is the Supreme God.”

Having thus addressed his two sons and Sita, King Dasaratha, the descendant of Raghu, ascended to the region of Indra in his chariot. Mounted on his aerial car, full of majesty, his body blazing with effulgence, that foremost of men, having given his counsel to his two sons and Sita, returned to the abode of the Sovereign of the Gods.