Shrimad Bhagwad Gita

Shrimad Bhagwad Gita has been translated and interpreted by many able persons in almost all the languages all over the world. Every scholar has done his best according to his mental stature and experiences to present his commentary for the benefit of others. Many sages have also commented upon this sacred book from time to time, hence this holy book is known all over the world. I hope by the grace of Lord Krishna, this book will also find its place in the minds of the enthusiasts. Studied with keen interest, it will serve as a perfect guide for material as well as spiritual progress. The approach adopted in this book is unique—to show that the Truth (Atma—Haq) is one and the same everywhere, at all times and in all religions, because truth is that which has no changeableness. Special reference has been made to Sufism to show that there is no difference between Vedanta and Sufism or other religions and the apparent differences among them are because of semantic reasons. The blessed personalities of all religions who have dived deep into the spiritual realm (Atam Gyan—Ilim Ludani) have expressed and established the truth of oneness (non-duality). The ignorant fanatics tied down in the shackles of wordiness of religion have been criticising other religions without understanding the real meaning of the Truth which is identical in every religion. One sage has said, "He who sticks to words only, shall not rise to the climax." Fanaticism has really deprived us of Atamanand—the Bliss and has plunged us into materialism instead of spiritual bliss and thus put us in consternation.

Shrimad Bhagwad Gita has been translated and interpreted by many able persons in almost all the languages all over the world. Every scholar has done his best according to his mental stature and experiences to present his commentary for the benefit of others. Many sages have also commented upon this sacred book from time to time, hence this holy book is known all over the world. I hope by the grace of Lord Krishna, this book will also find its place in the minds of the enthusiasts. Studied with keen interest, it will serve as a perfect guide for material as well as spiritual progress. The approach adopted in this book is unique—to show that the Truth (Atma—Haq) is one and the same everywhere, at all times and in all religions, because truth is that which has no changeableness. Special reference has been made to Sufism to show that there is no difference between Vedanta and Sufism or other religions and the apparent differences among them are because of semantic reasons. The blessed personalities of all religions who have dived deep into the spiritual realm (Atam Gyan—Ilim Ludani) have expressed and established the truth of oneness (non-duality). The ignorant fanatics tied down in the shackles of wordiness of religion have been criticising other religions without understanding the real meaning of the Truth which is identical in every religion. One sage has said, "He who sticks to words only, shall not rise to the climax." Fanaticism has really deprived us of Atamanand—the Bliss and has plunged us into materialism instead of spiritual bliss and thus put us in consternation. To simplify every chapter, a chart has been provided at the beginning to show the number of verses and the salient points. The reader must study the chart first to grasp the spirit of every chapter and also know that basically there is no difference between Vedanta and Sufism except in the language. Sufistic equivalents have also been given. Honest understanding of Truth will reveal that Vedanta is in no way at variance with any other religion. The disciplines set forth for the aspirants are also identical. The unprejudiced seeker of the truth will find solace in this book, irrespective of his caste and creed. Before proceeding, it is very essential to give the true meaning of the word Sufi. Sufi is he who enjoys the eternal bliss of oneness (non-duality). The word Sufi is not a monopoly of any particular caste or creed. It is of Arabic origin and can be attributed to anybody having the qualities of a sufi. The word Sufi has been derived from the Arabic word Suf, meaning wool. During olden times, the seekers of the truth used to put on woolen clothes because such people did not believe in physical comforts; wool pricked their bodies and kept them conscious of devotion and love for the truth; so the persons who wore woolen clothes were considered sufis, the men of austerity. The word Sufi is also idiomatically used by many sages, meaning that the person is in constant communion with God. The word Suf also means liberation, therefore Sufi is he who has renounced all worldly pleasures for the sake of his liberation. Sufi also means pure. He who lives pure, eats pure, and is pure in thought and deed is a real sufi, whatever be his caste or creed. A great Sufi has very clearly depicted the qualities of a sufi and not of the religion, as given below: THE QUALITIES AND LIVING OF A SUFI Sufi is he who knows the truth, Loses his ego and merges in Guru, Knows not religions, sees one in all, Kindles the fire of love and burns his ego, Transforms with word and thought, In Turiya (Lahoot) finds his abode. Neither hurts nor is hurt, Finds the self in everyone, Transforms ego into Self, Forgetting manifestations, Outer inner lives so pure, Pains and pleasures feels the same, Finds the self in the Self, Speaks of unseen, Always remains in devotion...

DR R.M. HARI was born at Rohri, Sind, Pakistan on 30 April, 1912. His father Sai (Dr) Rochaldas Sahib was a saint of a very high realisation. The atmosphere at home was pious and holy. Sadhus and fakirs were frequent visitors at home and they were always treated and served with respect. Dr Hari, therefore, had the privilege of being in holy environments since his birth. He had his schooling at Municipal High School, Rohri. He then passed the examinations in Homoeopathy and became a qualified homoeopath physician. Following in the footsteps of his father and preceptor, Sai (Dr) Rochaldas Sahib, Dr Hari also decided to do free charitable homoeopathic service. He never invited donations or subscriptions for his living or the dispensary. He fully surrendered himself to the Lord, and the Lord took care of him throughout his life. He always helped the needy. Out of love and respect, he was also addressed as Dada Sai. The life of Dada Sai is a unique example. His basic approach was ‘evolution, progress and enlightenment within and secrecy and anonymity outside’. He always concealed himself and avoided display and ostentation. He would not hesitate in inviting criticism to safeguard spiritual secrecy and anonymity. He never sat down as a head of a congregation to deliver a sermon. At times Dada Sai chose to live in an aristocratic manner and had the experience of everything in the world. He had a very fine taste and liked everything in a gracious and exquisite manner. He visited many countries in the world. Those who saw him were astonished. On the other hand he also lived such a simple and austere life totally devoid of material comforts and in great anonymity that those around him were dumbfounded. For him all states were alike, he was even-minded in all conditions. For him, joy and sorrow, and acceptance and rejection, were all alike. He never approached anybody for help, and yet he was always helpful and generous to others. He was humble and free from ego. He never spoke ill of anybody. Dada Sai lived a full life as a householder. He was very meticulous in everything he did. He was always engrossed in activities of one kind or another — medical practice, reading and writing books, housekeeping, attending to family members and guests, extensive tours at home and abroad, visiting saints and places of pilgrimage, innovation and experimentation in herbal medicines, magnetic therapy, and gems therapy. He took personal interest in raising and care of birds and bushes. Every action was done with a keen sense of beauty, etiquette, orderliness and discipline, and yet devoid of any attachment. All his children received proper university education and were fixed in different vocations in life in India and outside India. Dada Sai was specially interested in extensive tours. Since his childhood he had accompanied his father to various places of pilgrimage, shrines and abodes of saints and holy persons. He was always fearless. He toured the jungles of Himalayas alone on foot. One day while he was resting under a tree in a jungle in the Himalayas, a huge wild bear came up to him and was about to attack him. Dada Sai remained calm and unmoved. He just fixed his gaze in the eyes of the wild bear. The bear too kept gazing at him, at a distance of only a few feet. Dada Sai showed no signs of fear. After about 15 minutes when the bear got tired and Dada Sai made no movement of eyes, it turned its back and went away. Once Dada Sai went unarmed into a habitation of aggressive tribals in the mountains in Baluchistan. At first, the tribals attacked him and were about to kill him. But Dada Sai attracted and befriended them so well that he was made to live as their guest for many a day...