Bhagavad Gita and the Ramayana

There is no difference between Bhagavad Gita and the Ramayana
Bhagavad Gita is like classroom textbook study of Shakespeare's King Lear
Ramayana is like the stage performance in a theater of the Shakespeare's King Lear play

Gita is made to be transformational, inspirational - the teaching of Lord Krishna to Arjuna unable to fight

Contradiction/  suka/ duka happiness/sadness (duality in which we all found ourselves)
Arjuna crying/Krishna Laughing

Geeta 700 verses - 18 Chapter and it

Karma  6 chapters
Bakti  6 chapters
Gyaan  6 chapters

I've been thru the Geeta 100 times , but home many times the Gita been thru you?
assimilate this principles into our lives
blowing of trumpets and commence of war .. 
Krishna had this moment to teach of transformation of personality  of Arjuna 
Bhagwat gita comes from Mahabharata 100,000 verses and 18 parva 
the 6th parva is call Beeshma parva
in Beeshma parva the 3rd canto from chapter 23 to 40 (18 chapter) 
comprise of the Bhagwat Gita.. 

700 verses
Chapter 15 of Bhagwat Geeta 20 verses- 700 syllables\  you will complete the whole gita
1 verse in 18th chapter   (self transformation)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ 18-66

Abandoning all DHARMAS, (of the body, mind, and intellect) , take refuge in Me alone; I will liberate thee from all sins; grieve not.

sarvadharmān = all varieties of religion; 
parityajya = abandoning; 
māṃ = unto Me; 
ekaṃ = only; 
śaraṇaṃ = for surrender; 
vraja = go; 
ahaṃ = I; 
tvāṃ = you; 
sarva = all; 
pāpebhyaḥ = from sinful reactions;
mokṣayiṣyāmi = will deliver; 
mā = do not; 
śucaḥ = worry.;

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

sarva-dharmān—all varieties of dharmas; parityajya—abandoning; mām—unto me; ekam—only; śharaṇam—take refuge; vraja—take; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣhayiṣhyāmi—shall liberate; mā—do not; śhuchaḥ—fear

sarva-dharman parityajya mam ekam sharanam vraja
aham tvam sarva-papebhyo mokshayishyami ma shuchah

Translation

BG 18.66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

Commentary

All along, Shree Krishna had been asking Arjun to do two things simultaneously—engage his mind in devotion, and engage his body in fulfilling his material duty as a warrior. He thus wanted Arjun not to give up his Kshatriya dharma, but to do devotion alongside with it. This is the principle of karm yog. Now, Shree Krishna reverses this teaching by saying that here is no need to fulfill even material dharma. Arjun can renounce all material duties and simply surrender to God. This is the principle of karm sanyās. Here, one may question that if we give up all our material dharmas will we not incur sin? Shree Krishna tells Arjun not to fear; he will absolve him from all sins, and liberate him from material existence.

To comprehend this instruction of Shree Krishna, we need to understand the term dharma. It comes from the root word dhṛi, which means dhāraṇ karane yogya, or “responsibilities, duties, thoughts, and actions that are appropriate for us.” There are actually two kinds of dharmas—material dharma and spiritual dharma. These two kinds of dharma are based upon two different understandings of the “self.” When we identify ourselves as the body, then our dharma is determined in accordance with our bodily designations, obligations, duties, and norms. Hence, serving the bodily parents, fulfilling the responsibilities to society, nation, etc. are all bodily dharma. This is also called apara dharma or material dharma. This includes the dharma as a Brahmin, Kshatriya, etc. However, when we identify ourselves as the soul, we have no material designations of varṇa (social class) and āśhram (status in life). The soul’s Father, Mother, Friend, Beloved, and resting place are all God. Hence our one and only dharma becomes loving devotional service to God. This is also called para dharma or spiritual dharma.

If one leaves the material dharma it is considered a sin due to dereliction of duty. But if one leaves material dharma and takes the shelter of spiritual dharma, it is not a sin. The Śhrīmad Bhāgavatam states:

devarṣhi-bhūtāpta-nṛiṇāṁ pitṝīṇāṁ na kiṅkaro nāyam ṛiṇī cha rājan
sarvātmanā yaḥ śharaṇaṁ śharaṇyaṁ gato mukundaṁ parihṛitya kartam (11.5.41)[v37]

This verse explains that for those who do not surrender to God, there are five debts—to the celestial gods, to the sages, to the ancestors, to other humans, and to other living beings. The varṇāśhram system includes various procedures for releasing ourselves from these five kinds of debts. However, when we surrender to God, we are automatically released from all these debts, just as by watering the roots of a tree, all its branches, twigs, leaves, flowers, and fruit automatically get watered. Similarly, by fulfilling our duty to God, we automatically fulfill our duty to everyone. Hence, there is no sin in renouncing material dharma if we are properly situated in spiritual dharma. In fact, the ultimate goal is to engage completely and wholeheartedly in spiritual dharma. The Śhrīmad Bhāgavatam states:

ājñāyaivaṁ guṇān doṣhān mayādiṣhṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ (11.11.32) [v38]

“I have given innumerable instructions regarding the performance of bodily dharma in the Vedas. But those who realize the shortcomings in these, and renounce all prescribed duties, to simply engage in my devotional service, I consider them to be the best sādhaks.” In the Ramayan, we read how Lakshman renounced all material duties to accompany Lord Ram in the forest. He said:

guru pitu mātu na jānahu kāhū, kahahu subhāū nātha patiyāū
more sabahiñ eka tumha swāmī, dinabhandhu ura antarayamī [v39]

“O Lord, please believe me, I do not know any teacher, father, mother, etc. As far as I am concerned, you, the savior of the fallen and the knower of the heart, are my Master and my everything.” Similarly, Prahlad said:

mātā nāsti pitā na ’sti na ’sti me swajano janaḥ [v40]

“I do not know any mother, father, or relative (God is everything to me).”

In the Bhagavad Gita, Shree Krishna gave Arjun sequentially higher instructions. Initially, he instructed Arjun to do karm, i.e. his material dharma as a warrior (verse 2.31). But material dharma does not result in God-realization; it leads to the celestial abodes, and once the pious merits are depleted one has to come back. Hence, Shree Krishna next instructed Arjun to do karm yog, i.e. his material dharma with the body and spiritual dharma with the mind. He asked Arjun to fight the war with the body and remember God with the mind (verse 8.7). This instruction of karm yog forms the major portion of the Bhagavad Gita. Now in the very end, Shree Krishna instructs Arjun to practice karm sanyās, i.e. renounce all material dharma and simply adopt spiritual dharma, which is love for God. He should thus fight, not because it is his duty as a warrior, but because God wants him to do so.

But why did Shree Krishna not give this instruction to Arjun earlier? Why did he seem to clearly extol just the reverse in verse 5.2 when he stated karm yog superior as to karm sanyās? Lord Krishna clearly explains this in the next verse.

==============================================================

Chapter 2

कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered

karpanya-doshopahata-svabhavah
prichchhami tvam dharma-sammudha-chetah
yach-chhreyah syannishchitam bruhi tanme
shishyaste ’ham shadhi mam tvam prapannam

BG 2.7: I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.

This is a great moment in the Bhagavad Gita, when for the first time Arjun, who is Shree Krishna’s friend and cousin, requests him to be his Guru. Arjun pleads to Shree Krishna that he has been overpowered by kārpaṇya doṣh, or the flaw of cowardice in behavior, and so he requests the Lord to become his Guru and instruct him about the path of auspiciousness.

All the Vedic scriptures declare in unison that it is through the medium of a Spiritual Master that we receive divine knowledge for our eternal welfare:

tadvijñānārthaṁ sa gurumevābhigachchhet samitpāṇiḥ śhrotriyaṁ brahmaniṣhṭham (Muṇḍakopaniṣhad 1.2.12) [v4]

“To know the Absolute Truth, approach a Guru who is both a knower of the scriptures and is practically situated on the platform of God-realization.”

tasmād guruṁ prapadyeta jijñāsuḥ śhreya uttamam
śhābde pare cha niṣhṇātaṁ brahmaṇy upaśhamāśhrayam
(Bhāgavatam 11.3.21) [v5]

“Seekers of the Truth should surrender themselves to a Spiritual Master who has understood the conclusion of the scriptures and taken complete shelter of God, leaving aside all material considerations.”

The Ramayan states:

guru binu bhava nidhi tarai na koī, jauṅ biranchi sankara sama hoī. [v6]

“Not even the most elevated of spiritual aspirants can cross over the material ocean without the grace of the Guru.” Shree Krishna states this himself in the Bhagavad Gita in verse 4.34: “Learn the truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the truth.”

To demonstrate the need for accepting a Guru to gain knowledge, Shree Krishna himself took this step. In his youth, he went to the hermitage of Sandipani Muni to learn sixty-four sciences from him. His classmate, Sudama, remarked regarding this:

yasya chchhando mayaṁ brahma deha āvapanaṁ vibho
śhreyasāṁ tasya guruṣhu vāso ’tyanta viḍambanam
(Bhāgavatam 10.80.45) [v7]

“O Shree Krishna, the Vedas are like your body, manifested from the knowledge that you possess (hence, what requirement do you have for making a Guru). Yet, you too pretend you need to learn from a Guru; this is only your divine leela (pastime).” Shree Krishna is in fact the first Guru of the world, because he is the Guru of Brahma, the first-born in this material world. He performed this leela for our benefit, to teach by his example that we souls, who are under the influence of Maya, will need a Guru to dispel our ignorance. In this verse, Arjun takes the step of surrendering to Shree Krishna as his disciple, and requests his Guru to enlighten him regarding the proper course of action.

Day: 9

Chapter 2 verse 10 and 11, 12

तमुवाच हृषीकेश: प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: || 10||

tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ

tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, Master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words

tam-uvacha hrishikeshah prahasanniva bharata
senayorubhayor-madhye vishidantam-idam vachah

Translation

BG 2.10: O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.

श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||

śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ

śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise

shri bhagavan uvacha
ashochyan-anvashochas-tvam prajna-vadansh cha bhashase
gatasun-agatasunsh-cha nanushochanti panditah

Chida name roop pam shivo ham shivo ham 

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् || 12||

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param

na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after

na tvevaham jatu nasam na tvam neme janadhipah
na chaiva na bhavishyamah sarve vayamatah param

Translation

BG 2.12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Hanuman Chalisa

 Hanuman Chalisa (हनुमान चालीसा)

Lyrics:

श्रीगुरु चरन सरोज रज,   निज मनु मुकुरु सुधारि।

बरनऊं रघुबर बिमल जसु,  जो दायकु फल चारि।। 

बुद्धिहीन तनु जानिके,  सुमिरौं पवन-कुमार।

बल बुद्धि बिद्या देहु मोहिं,  हरहु कलेस बिकार।।

सियावर रामचंद्र की जय

उमापति  महादेव की जय

पवनसूत हनुमान की जय 

बोलो रे भाई सब संतन की जय 

बोलो बजरंगबली की जय

पवनपुत्र हनुमान की जय

1. जय हनुमान ज्ञान गुन सागर।  जय कपीस तिहुं लोक उजागर।।

 Jay Hanumaan gyaan gun saagar. Jay kapees tihun lok ujaagar..

2. रामदूत अतुलित बल धामा।  अंजनि-पुत्र पवनसुत नामा।।

 raamadoot atulit bal dhaama. anjani-putr pavanasut naama..

3. महाबीर बिक्रम बजरंगी।  कुमति निवार सुमति के संगी।।

 mahaabeer bikram bajarangee. kumati nivaar sumati ke sangee..

4. कंचन बरन बिराज सुबेसा।  कानन कुंडल कुंचित केसा।।

 

5. हाथ बज्र औ ध्वजा बिराजै।  कांधे मूंज जनेऊ साजै।

 

6. संकर सुवन केसरीनंदन। तेज प्रताप महा जग बन्दन।।

 

7. विद्यावान गुनी अति चातुर। राम काज करिबे को आतुर।।

 

8. प्रभु चरित्र सुनिबे को रसिया। राम लखन सीता मन बसिया।।

 

9. सूक्ष्म रूप धरि सियहिं दिखावा। बिकट रूप धरि लंक जरावा।।

 

10.  भीम रूप धरि असुर संहारे।  रामचंद्र के काज संवारे।।

 bheem roop dhari asur sanhaare. raamachandr ke kaaj sanvaare..

11. लाय सजीवन लखन जियाये। श्रीरघुबीर हरषि उर लाये।।

 

12. रघुपति कीन्ही बहुत बड़ाई। तुम मम प्रिय भरतहि सम भाई।।

 

13. सहस बदन तुम्हरो जस गावैं। अस कहि श्रीपति कंठ लगावैं।।

 

14.  सनकादिक ब्रह्मादि मुनीसा। नारद सारद सहित अहीसा।।

 

15. जम कुबेर दिगपाल जहां ते। कबि कोबिद कहि सके कहां ते।।

 

16. तुम उपकार सुग्रीवहिं कीन्हा।  राम मिलाय राज पद दीन्हा।।

17. तुम्हरो मंत्र बिभीषन माना।  लंकेस्वर भए सब जग जाना।।

 

18.  जुग सहस्र जोजन पर भानू।  लील्यो ताहि मधुर फल जानू।।

 

19. प्रभु मुद्रिका मेलि मुख माहीं। जलधि लांघि गये अचरज नाहीं।।

 

20. दुर्गम काज जगत के जेते। सुगम अनुग्रह तुम्हरे तेते।।

 

21. राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे।।

 

22. सब सुख लहै तुम्हारी सरना। तुम रक्षक काहू को डर ना।।

 

23. आपन तेज सम्हारो आपै। तीनों लोक हांक तें कांपै।।

 

24. भूत पिसाच निकट नहिं आवै। महाबीर जब नाम सुनावै।।

 

25. नासै रोग हरै सब पीरा। जपत निरंतर हनुमत बीरा।।

 

26. संकट तें हनुमान छुड़ावै। मन क्रम बचन ध्यान जो लावै।।

 

27. सब पर राम तपस्वी राजा। तिन के काज सकल तुम साजा।

 

28. और मनोरथ जो कोई लावै। सोइ अमित जीवन फल पावै।।

 

29. चारों जुग परताप तुम्हारा। है परसिद्ध जगत उजियारा।।

 

30. साधु-संत के तुम रखवारे। असुर निकंदन राम दुलारे।।

 

31. अष्ट सिद्धि नौ निधि के दाता। अस बर दीन जानकी माता।।

 

32. राम रसायन तुम्हरे पासा। सदा रहो रघुपति के दासा।।

 

33. तुम्हरे भजन राम को पावै। जनम-जनम के दुख बिसरावै।।

 

34. अन्तकाल रघुबर पुर जाई।  जहां जन्म हरि-भक्त कहाई।।

 

35. और देवता चित्त न धरई। हनुमत सेइ सर्ब सुख करई।।

 

36. संकट कटै मिटै सब पीरा। जो सुमिरै हनुमत बलबीरा।।

 

37. जै जै जै हनुमान गोसाईं।  कृपा करहु गुरुदेव की नाईं।।

 

38. जो सत बार पाठ कर कोई।  छूटहि बंदि महा सुख होई।।

 

39. जो यह पढ़ै हनुमान चालीसा।  होय सिद्धि साखी गौरीसा।।

 

40. तुलसीदास सदा हरि चेरा।  कीजै नाथ हृदय मंह डेरा।। 

 

दोहा :  Doha

 

पवन तनय संकट हरन, मंगल मूरति रूप।

राम लखन सीता सहित, हृदय बसहु सुर भूप।।

सियावर रामचंद्र की जय

पवनसूत हनुमान की जय 

उमापति  महादेव की जय

हनुमान चालीसा | हिंदी | हमारो रामजी को राम राम राम, कहियौ जी हनुमान

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Bhagavad Gita Chapter 2, Verse 47; Karmanye Vadhikaraste Ma Phaleshu Kadachana

 https://vivekavani.com/bhagavad-gita-chapter-2-verse-47/

Bhagavad Gita Chapter 2, Verse 47; Karmanye Vadhikaraste Ma Phaleshu Kadachana

JUNE 11, 2020 By VIVEKAVANI

Although our this article’s topic is Swami Vivekananda‘s comments and interpretations of the 47th verse of the second chapter of Bhagavad Gita, considering some people from search engine’s suggestions will come here to learn about the actual verse, and not Swami Vivekananda’s interpretations, we’ll start with a brief discussion on the verse

Bhagavad Gita, Chapter 2, Verse: 47

The verse is—

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ २-४७

In Roman scripts—

Karmanye vadhikaraste Ma Phaleshu Kadachana,
Ma Karmaphalaheturbhurma Te Sangostvakarmani

We have noticed, sometimes people use two words for कर्मण्येवाधिकारस्ते or Karmanyevadhikaraste and write it “Karmanye Vadhikaraste”, that is also fine, but I feel it is better to use it as one word, as in the original sloka (verse), it is a joined word (sandhi). (Karmaya+eva+adhikarah+te)

The meaning of the verse is—

You have the right to work only but never to its fruits.
Let not the fruits of action be your motive, nor let your attachment be to inaction.

Now, here is the word to word meaning of the verse—

First line:

First part 
कर्मण्येवाधिकारस्ते/Karmanye vadhikaraste

कर्मण्य/Karmanya = In the work
एव/Eva = Only
अधिकार/Adhikar = Right
ते/Te =  Your

Second part 
मा फलेषु कदाचन/Ma Phaleshu Kadachana

मा/Ma = No/Not
फलेषु/Phaleshu = In the fruit/result (the root word is “फल”/”Phal” here, means, “fruit of work”)
कदाचन/Kadachana = Ever (in some web articles, this word has been translated as “never”, actually कदाचन/Kadacana means “ever” or “at any time”. Note the word मा/Ma, now मा/Ma + कदाचन/Kadacana = No + ever = Never, that’s how it becomes “Never”)

Second line:

First part 
मा कर्मफलहेतुर्भूर्मा/Ma Karmaphalaheturbhurma

मा/Ma = No/Not
कर्मफल/Karmaphala = Two words, Karma+Phala, कर्म/Karma = work and फल/phala = result or fruit of the work.
हेतु /हेतु = Here it means “motive” (the word “hetu” may mean “reason” too)
भु /bhu = be
मा/Ma = No/Not

Second part 
ते सङ्गोऽस्त्वकर्मणि/Te Sangostvakarmani

ते/Te =  Your
संग /Sang =attachment (this word may mean “companion too”, like “satsang”)
अस्तु /Astu = Let there be
अकर्मणि /Akarmani = In inaction

Swami Vivekananda’s commentaries on the Verse

Swamiji told—

• Be beyond the common worldly motives. “To work you have the right, but not to the fruits thereof.” Man can train himself to know and to practice that, says the Karma-Yogi. When the idea of doing good becomes a part of his very being, then he will not seek for any motive outside. Let us do good because it is good to do good; he who does good work even in order to get to heaven binds himself down, says the Karma-Yogi. Any work that is done with any the least selfish motive, instead of making us free, forges one more chain for our feet.[Source]
• Bring all light into the world. Light, bring light! Let light come unto every one; the task will not be finished till every one has reached the Lord. Bring light to the poor and bring more light to the rich, for they require it more than the poor. Bring light to the ignorant, and more light to the educated, for the vanities of the education of our time are tremendous! Thus bring light to all and leave the rest unto the Lord, for in the words of the same Lord “To work you have the right and not to the fruits thereof.” “Let not your work produce results for you, and at the same time may you never be without work.”[Source]
• By the by, I have made a discovery as to the mental method of really practising what the Gita teaches, of working without an eye to results. I have seen much light on concentration and attention and control of concentration, which if practised will take us out of all anxiety and worry. It is really the science of bottling up our minds whenever we like.[Source]
• Despair not; remember the Lord says in the Gita, “To work you have the right, but not to the result.” Gird up your loins, my boy. I am called by the Lord for this. I have been dragged through a whole life full of crosses and tortures, I have seen the nearest and dearest die, almost of starvation; I have been ridiculed, distrusted, and have suffered for my sympathy for the very men who scoff and scorn. Well, my boy, this is the school of misery, which is also the school for great souls and prophets for the cultivation of sympathy, of patience, and, above all, of an indomitable iron will which quakes not even if the universe be pulverised at our feet.[Source]
• How hard it is to arrive at this sort of non-attachment! Therefore Krishna shows us the lower ways and methods. The easiest way for everyone is to do [his or her] work and not take the results. It is our desire that binds us. If we take the results of actions, whether good or evil, we will have to bear them. But if we work not for ourselves, but all for the glory of the Lord, the results will take care of themselves. “To work you have the right, but not to the fruits thereof.” The soldier works for no results. He does his duty. If defeat comes, it belongs to the general, not to the soldier. We do our duty for love’s sake — love for the general, love for the Lord.[Source]
• Indian writers are not like modern writers who steal ninety percent of their ideas from other authors, while only ten per cent is their own, and they take care to write a preface in which they say, “For these ideas I am responsible”. Those great master minds producing momentous results in the hearts of mankind were content to write their books without even putting their names, and to die quietly, leaving the books to posterity. Who knows the writers of our philosophy, who knows the writers of our Purânas? They all pass under the generic name of Vyâsa, and Kapila, and so on. They have been true children of Shri Krishna. They have been true followers of the Gita; they practically carried out the great mandate, “To work you have the right, but not to the fruits thereof.”[Source]
• Krishna did everything but without any attachment; he was in the world, but not of it. “Do all work but without attachment; work for work’s sake, never for yourself.”[Source]
• Let me remind you again, “Thou hast the right to work but not to the fruits thereof.” Stand firm like a rock. Truth always triumphs.[Source]
• “To work we have the right, but not to the fruits thereof:” Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man’s attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.[Source]
• This world is not for cowards. Do not try to fly. Look not for success or failure. Join yourself to the perfectly unselfish will and work on. Know that the mind which is born to succeed joins itself to a determined will and perseveres. You have the right to work, but do not become so degenerate as to look for results. Work incessantly, but see something behind the work. Even good deeds can find a man in great bondage. Therefore be not bound by good deeds or by desire for name and fame. Those who know this secret pass beyond this round of birth and death and become immortal.[Source]
• Though the ideal of work of our Brahmavâdin[1] should always be ” कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — To work thou hast the right, but never to the fruits thereof”, yet no sincere worker passes out of the field of activity without making himself known and catching at least a few rays of light.[Source]
• What is your motive? Are you sure that you are not actuated by greed of gold, by thirst for fame or power? Are you really sure that you can stand to your ideals and work on, even if the whole world wants to crush you down? Are you sure you know what you want and will perform your duty, and that alone, even if your life is at stake? Are you sure that you will persevere so long as life endures, so long as there is one pulsation left in the heart? Then you are a real reformer, you are a teacher, a Master, a blessing to mankind. But man is so impatient, so short-sighted! He has not the patience to wait, he has not the power to see. He wants to rule, he wants results immediately. Why? He wants to reap the fruits himself, and does not really care for others. Duty for duty’s sake is not what he wants. “To work you have the right, but not to the fruits thereof,” says Krishna. Why cling to results? Ours are the duties. Let the fruits take care of themselves. But man has no patience. He takes up any scheme. The larger number of would-be reformers all over the world can be classed under this heading.[Source]

Bhagavad Gita: Chapter 2 🔻 (72 Verses)

01	02	03	04	05	06	07	08	09	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72

See also

• Bhagavad Gita: Chapter 2, Verse 47

Footnotes

1. Brahmavâdin was a religious journal/magazine, planned by Swami Vivekananda and started by his disciple Alasinga Perumal and other.

Snapshots and Backups

 

Collect:

• Snapshot - after a fresh installation, before an upgrade, and before a hotfix installation.
• Scheduled Backup - monthly or weekly, depending how frequently you perform changes in your configuration and policy

Snapshot Management

The snapshot creates a binary image of the entire root (lv_current) disk partition. This includes Check Point products, configuration, and operating system.

The log partition is not included in the snapshot. Therefore, any locally stored Firewall logs will not be saved.

Backup Management

System Backup can be used to backup current system configuration. A backup creates a compressed file that contains the Check Point configuration including the networking and operating system parameters, such as routing and interface configuration etc., but unlike a snapshot, it does not include the operating system, product binaries, and hotfixes.

I've also highlighted in Green where each command is preferable.

	Snapshot Management snapshot	System Backup backup
How much time does it take ?	30 - 60 minutes	5 - 30 minutes
Size of output file on Security Gateway	5-100 GB	Depends on configuration
Size of output file on Management Server	5-100 GB	5-100 GB
Does it back up Gaia OS configuration ?	Yes	Yes
Does it back up Products configuration ?	Yes	Yes
Does it back up Hotfixes ?	Yes	No (*)
Does it back up Check Point logs?	No	No
Does it support automatic scheduling ?	No	Yes
Can you restore from different version ?	Yes	No
Does it require to close SmartConsole GUI clients ?	No	R7x - No R80 - Yes
Does it require to stop Check Point services?	No	No
Does it require reboot ?	No	No

Tabla

 Bols:

Left Hand Small Drum
Na
Ta
Ti
Tun
Ti TA

Right Hand Big Drum
Ge
Gai
Kat
Doon

Combination (Left hand and Right Hand)

Dha  = Na + Ge

Dhin =  Ti + Ge

Thin - Thi + Kat

8 beats

Dha Ge Na Thin/ Na Kut Dhin Na