Geeta 700 verses

The 700 plus verses that Krishna taught Arjuna on the battlefield were later compiled into the Bhagavad Gita, a text that continues to be looked upon as the "manual of life". The Bhagavad Gita is today used by many organisations for better management and is even included in the syllabus of some business schools. Here are some excerpts from the Bhagavad Gita and how you can use them to resolve your own uncertainties, doubts, fears and confusions. Think with a calm mind: Lord Krishna says: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice -- such as meditation -- with perseverance, and by detachment, O Arjuna. (6.35) The first step to gaining clarity on any situation is developing a clear, calm and collected mind. This takes a lot of effort. One way is meditation, another is by distancing yourself from the situation - not physically but mentally - where you look at it as an outsider and have a bird's eye view of it. For example in the movie Vantage Point, the protagonist replays the same series of events of the crime in his mind, till he finally decodes the mystery. By distancing himself from the scene, he was no longer worried about his own life and could think objectively. Give up on results: These are the most oft-repeated words of the Bhagavad Gita and often referred to as nishkam karma, doing action without expecting reward: You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47) Most of our decisions get affected because we wonder about their outcomes and consequences. But when you realize that you have little control over the final outcome and when you don't focus on the gains, your efforts will be filled with more meaning. What's more you will also look at every gain as a bonus and appreciate the rewards more. Treat everyone equally: A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09) People make up our lives and it's difficult not to get influenced by them or by our equations with them. But that's exactly what Lord Krishna says. Treat everyone with the same lens of impartiality. A son shouldn't take on his father's business by virtue of being his son, but, because he is an able and competent worker. Likewise just because someone has picked a fight with you, don't write them off for good... the event isn't the person. Don't give in to stress: In a world full of busyness and activity, with people snapping at each other, with road rage and intolerance, these words by Lord Krishna ring truer than ever: The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) Rid yourself of excessive worry, don't take on more than you can cope with and add enough me-time in your day to help you de-stress. I often walk back home from work and just being by the sea, and watching its movements, helps me get rid of the tensions of the day. Be ready for change: Arjuna, when inertia is predominant; ignorance, inactivity, carelessness, and delusion arise. (14.13) Adding change and excitement to your activities helps give them a boost. Every once in a while, when you feel yourself slipping into lethargy or a state of inertia, stir yourself up, change direction, give yourself a new challenge. I remember when I taught in a school, we'd often rearrange the way the children sat in class... we'd make them get up, move the tables around and sit in a new place. This kept them alert and also helped them make more friends. Similarly if you get stuck in one way of thinking, you're unlikely to come up with good solutions; be open to new views of learning and doing things. Act with conviction: Whatever is done without faith - whether it is sacrifice, charity, austerity, or any other act -- is useless. It has no value here or hereafter, O Arjuna. (17.28) There's a common story about villagers who had come out of their homes to pray for the much-awaited rain. Amid all these people, there was one small boy who had carried an umbrella. This little boy had true "faith". Setting out to do anything is an action, but being ready for it is faith. Before you undertake any action, think about how strongly you believe in it. If you don't need to justify it in anyway or draw on any extra reserves for it, then it's an act of conviction and the right decision for you. Set high standards: Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21) . Once you've decided on your course of action, set your own standards of excellence, benchmark your own success, and then create newer highs. The greatest achievers have kept pushing themselves for gaining greater levels of mastery. They compete with themselves and continue learning in all areas of their lives. They meet with success and failure but still keep growing. And their journeys continue to inspire us and give light to our lives. Thus the knowledge that is more secret than the secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63)... Could Lord Krishna have put it any better?

Ganesh head

 NAVIGATION ← Back Archives Buy the Books: Flipkart | Amazon 17th November 2014 So what if Ganesha had plastic surgery?  Published on 12th November, 2014 in www.dailyo.in Once upon a time, there was a man who cut his son’s head. To bring him the boy back to life, plastic surgeons transplanted on the severed neck the head of an elephant. The elephant-headed boy, a miracle of surgery, was worshipped as a god. This is not a page out of mythological fiction novel. This is what some people believe happened in India’s past, long ago, so long ago that no archaeologist or historian can find evidence of the event. The Prime Minister of India Narendra Modi stated this in a function to inaugurate a state-of-the-art hospital recently. No surgeon or physician, present there, challenged this. Some of them even believed this. Many guffaw at such beliefs rooted as they are in sacred stories, not empirical evidence. Surely this is fantasy, maybe even science fiction, or at best, a metaphor for a psychological truth. A myth! You can never hope to convince one side or the other. The fault line between those who don’t care for the scientific method and those who mock matters of faith runs deep. They don’t even agree on what constitutes science. The issue, however, is not of truth or falsehood. The issue is of self-esteem. Imagine a man who passionately believes in something you are convinced is stupid. What happens when you declare his belief stupid? Invariably he will assume you are calling him stupid. Does anyone, stupid or otherwise, like being called stupid? No, they don’t. So they dig their heels, and insist their belief, and so they, are not stupid. They go out of their way to prove the correctness of their belief. They initiate attacks on those who challenge their beliefs. The ‘truth’ brigade gets outraged, and fights back. Things spiral out of control. And no one gets the wiser. Why do some people around the world want to believe in the fantastic? That God created the world in seven days. That Jesus was immaculately conceived and that he resurrected himself after death. That Muhammad flew from Jerusalem to Heaven on a winged horse. That Pushpak Viman was the world’s first aeroplane. That Ganesha had plastic surgery. The answer is simple: it makes them feel good about themselves. It makes them feel special, above the ordinary. What happens when you tear this belief down in the quest for ‘truth’? You attack self-worth and self-esteem. Rage and violence follows. When the British came to India, they knew that to rule Indians they had destroy Indians psychologically. So they went out of their way to mock all Hindu customs and beliefs in the name of ‘science’. Never once was this ‘science’ used to challenge the dogmas of the Church. Even today, in America, one sees the tension between the rational thinkers who speak of ‘evolution’ and the Christian extremists who insist on ‘intelligent design’. The courts are divided on this, as the ‘truth’ is grounded in faith. Faith, by definition, is indifferent to rationality and measurement. People try to distinguish between faith and belief, sacred history and superstition, but these are hair-splitting arguments all based on how much of rationality we apply to trust. It reveals deep discomfort with cultural assumptions or subjective truth, which is often labelled as myth. Whatever be the facts, we want our past to be glorious. We want our heroes to be perfect. Europeans get defensive when they are told that the ‘Age of Enlightenment’ was also the ‘Age of Colonisation’. Americans get defensive when they are told ‘American Civilisation’ is built on the blood of Native American tribes, bondage of African slaves and commercial exploitation of the two World Wars. Germans continue to be cornered over their Nazi past, something Hollywood will never let them forget. Israel prefers to see itself as a land of victims, never mind what happens in Gaza. Japanese get defensive when people speak of their atrocities during the World War II. Gandhians get defensive when someone raises the question of the Mahatma’s publicly proclaimed sexual habits that are not part of any school textbook. Brahmins get defensive when the topic of untouchability is raised. Everyone, whether they admit it or not, finds props for their self-esteem in belief, not fact. The greatest myth in the world is that ‘truth brings peace’. Those who believe in science and rationality believe this. What is often overlooked is that this myth has its foundation in Abrahamic mythology where the ‘true god’ is jealous and demanding and does not allow the worship of ‘false gods’. Science, like Judaism, Islam and Christianity, is impatient with alternate views about life and the world. Nation states that also value only ‘one truth’ determined by the courts align to this myth. This way of approaching life, based on intolerance of other ways of thinking, certainly has its value, but is not favoured by all cultures. Certainly not China, where social order is far more important, than philosophical truths, which is why the Singapore parliament announced that it would keep, but not enforce, its anti-gay law, an ambiguity despite reassurance by the prime minister that has ‘principled’ activists smarting. Rishis, ancient Indian seers, saw the world differently. They did not bother with ‘one universal truth’. Hindu scriptures never speak of destruction of ‘false’ gods. They realised that every person or community has their own god/truth. This truth is not objective. It is subjective, constructed to make us feel good about ourselves. Wisdom is appreciating people’s truth and realising that no one has the bandwidth to know every truth. Yes, there is satya (limitless truth) but only one with an unlimited mind (brah-mana) can know it. This way of thinking ironically resonates scientific thought. Scientific truth is never absolute. It is conditional on the measuring instruments used and measuring instruments are getting better all the time. The scientist must have an open mind as his/her thesis is limited to available data. Some people believe that with the right measuring instruments one day we will prove that Ganesha was indeed saved by a plastic surgeon. Can we allow them to have that faith? If China gives value to social order over truth, India gives value to people’s self-esteem over truth. Wisdom dictates allowing people to cling to their truths, however absurd it may seem to us, until wisdom prevails in them, or in us. It leads to tolerance and inclusion. Some people call it love. Let people believe that Ganesha did undergo plastic surgery. Let people also know that such beliefs can never be proven scientifically, but remain matters of faith. Let people appreciate why such some people need such fantastic beliefs, and others don’t. Let people appreciate why some people can’t handle such fabulous truths, and others don’t. Surely our mind can accommodate more than one truth. Share: PrintEmail    inShare 2 indian mythology • leadership • modern mythmaking • myth theory • society • world mythology Previous Post An Interview with Flipkart Next Post Putting Focus in Perspective  Browse Bio Press Article Archives Contact Buy Devdutts books Flipkart Amazon Subscribe   Get notifications of new posts in your inbox Follow Twitter Facebook © 2015 Devdutt 

Life is about relationships not acquisition

“But as for me, my contentment is not in wealth but in seeing you and knowing all is well between us. And when I awake in heaven, I will be fully satisfied, for I will see you face-to-face.” (Psalm 17:15 TLB) Life is not about things. You’ve got to maintain the right perspective about possessions, or you’ll be possessed by your possessions. You’ve got to realize none of it is going to last. Jesus says in Luke 12:15, “Watch out and guard yourselves from every kind of greed; because your true life is not made up of the things you own, no matter how rich you may be” (GNT). Never judge your self worth by your net worth. Never think your value is related to your valuables. Realize that the greatest things in life aren’t things. You didn’t bring anything into the world, and you’re not taking anything out of it. Life is not about acquisition or achievement. Life is about relationship and learning how to love God and other people. The best way to remember that your life is not about things is to build your life on eternal priorities. Focus on what will last forever. Every possession is temporary, so don’t build your life on acquiring possessions. Only two things are going to last forever: the Word of God and people. You’ve got a choice to make. The world is telling you that you’ve got to get more to be happier, more successful, more important, more valuable, and more secure. You’ve got to decide if you’re going to listen to Madison Avenue or the Master. Are you going to listen to culture or Christ? Are you going to listen to the world or the Word? One will make you dissatisfied the rest of your life; one will make you truly happy. Before you can move toward financial freedom, you have to ask yourself, “What is the primary purpose of my life? To just get more? What do I think about, talk about, and give my most to? What am I living my life for? There was a famous millionaire in Orange County who took her own life many years ago. At the funeral somebody said, “I don’t understand it. She had so much to live for.” I thought, “No. She had so much to live on. She had nothing to live for.” You may have a lot to live on, but do you have anything to live for? Do you have a relationship with God? The myth of the world is that you can have it all. The truth is that you can’t have it all. And, more importantly, you don’t need it all to be happy. You’re as happy as you choose to be. The secret of contentment is finding your security and your satisfaction not in what you have but in whose you are. You find it in Christ. Psalm 17:15 says, “But as for me, my contentment is not in wealth but in seeing you and knowing all is well between us. And when I awake in heaven, I will be fully satisfied, for I will see you face-to-face” (TLB). PLAY today’s audio teaching from Pastor Rick >> Talk It Over What are the tangible or intangible things you’ve been acquiring instead of strengthening your walk with God? How have you sacrificed your relationships in the pursuit of success or status? What do you need to do today to start repairing those relationships? Are you OK with not “having it all”? Why or why not?

Prayer

Prayer By Swami Ramsukhdasji हे नाथ! आपसे मेरी प्रार्थना है कि आप मुझे प्यारे लगें। केवल यही मेरी माँग है और कोई माँग नहीं। He Naath ! It is my sincere prayer to you, that You appear sweet and loving to me. That is my only requirement, there is no other requirement. हे नाथ! अगर मैं स्वर्ग चाहूँ तो मुझे नरक में डाल दें, सुख चाहूँ तो अनन्त दुःखों में डाल दें, पर आप मुझे प्यारे लगें। He Naath ! If I desire heavens, then you place me in hell; if I desire happiness, then shower me with endless sorrows, but may You at all times appear sweet and loving to me. हे नाथ! आपके बिना मैं रह न सकूँ, ऐसी व्याकुलता आप दे दें। He Naath ! May You create such intense longing, such distress within me that I am unable to live without You. हे नाथ! आप मेरे हृदय में ऐसी आग लगा दें कि आपकी प्रीति के बिना मैं जी न सकूँ। He Naath ! May You create such a fire in my heart, that I am unable to live without Your love. हे नाथ! आपके बिना मेरा कौन है? मैं किससे कहूँ और कौन सुने? He Naath ! Besides You who else is mine? Who should I tell, who will listen? हे मेरे शरण्य! मैं कहाँ जाऊँ? क्या करूँ? कोई मेरा नहीं। O' My Protector! Where will I go? What will I do? No one is mine. मैं भूला हुआ कइयोंको अपना मानता रहा। उनसे धोखा खाया, फिर भी खा सकता हूँ, आप बचायें! Being lost, I believed many to be mine. But I was betrayed by them. Once again I am likely to be betrayed. You please save me ! हे मेरे प्यारे! हे अनाथनाथ! हे अशरणशरण! हे पतितपावन! हे दीनबन्धो! हे अरक्षितरक्षक! हे आर्तत्राणपरायण! हे निराधार के आधार! हे अकारणकरुणावरुणालय! हे साधनहीन के एकमात्र साधन! हे असहायक के सहायक! क्या आप मेरे को जानते नहीं, मैं कितना भग्नप्रतिज्ञ, कैसा कृतघ्न, कैसा अपराधी, कैसा विपरीतगामी, कैसा अकरण-करणपरायण हूँ। अनन्त दुःखों के कारण स्वरूप भोगों को भोगकर-जानकर भी आसक्त रहनेवाला, अहितको हितकर माननेवाला, बार-बार ठोकरें खाकर भी नहीं चेतनेवाला, आपसे विमुख होकर बार-बार दुःख पानेवाला, चेतकर भी न चेतनेवाला, जानकर भी न जाननेवाला मेरे सिवाय आपको ऐसा कौन मिलेगा? O My Beloved One! The guardian of the abandoned! The refuge of those seeking shelter! The purifier of the sinful! The friend of the poor! The protector of the unprotected! The sustainer of those without any support! The savior of the afflicted! The foundation of the baseless! O' Merciful and compassionate One without any cause! The only accomplishment of those without any accomplishment! The aid of those needing help! Do you not know me, the wretched, the ungrateful, the sinner, who has turned inauspicious, a non-performer far from action. In spite of knowing the suffering and sorrows resulting from temporary sense enjoyments, yet I remain infatuated. I continue to believe something to be beneficial, even though it is not for my welfare. I have stumbled and fallen over and over again and then too I have not become alert and careful. Over and over again I have experienced suffering due to turning away from You. Who will you find besides me, that inspite of knowing, yet doesn't know, inspite of being alerted, yet does not become cautious. प्रबो! त्राहि माम्! त्राहि माम्! पाहि माम्! पाहि माम्!! हेप्रभो! हे विभो! मैं आँख पसार कर देखता हूँ तो मन-बुद्धि-प्राण-इन्द्रियाँ और शरीर भी मेरे नहीं हैं, फिर वस्तु-व्यक्ति आदि मेरे कैसे हो सकते हैं! ऐसा मैं जानता हूँ, कहता हूँ, पर वास्तविकता से नहीं मानता। मेरी यह दशा क्या आपसे किञ्चिन्मात्र भी कभी छिपी है? फिर हे प्यारे! क्या कहूँ! हे नाथ! हे नाथ!! हे मेरे नाथ!!! हे दीनबन्धो! हे प्रभो! आप अपनी तरफ से सरण में ले लें। बस, केवल आप प्यारे लगें। Prabho! Save me! Save me! Protect me! Protect me! Hey Prabho! Hey Vibho! When I look deeply with wide open eyes, I find that neither the mind-intellect-life breath-senses and body are mine, then how can things and persons be mine! I know this, I say this, but I do not believe the truth, the essence. Is this condition of mine even hidden for a single moment from You? The Beloved One! What can I say! He Naath ! He Naath !! He Mere Naath !!! O! friend of the poor! O Lord! You only take me in your shelter from your side ! Enough! Now let only You appear Sweet and Loving ! हे प्रभो! आप अपनी तरफ से सरण में ले लें। O Lord! You only take me in your shelter from your side ! Only you appear dear to me.

The Seed

What does a Kisaan the farmer do when he’s got a barren field that’s producing no income? Bhagavat Gita Chapter 10. Verse 2.

na me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah

Neither the hosts of devas nor the great sages know My origin, for, in every respect, I am the seed the source of the devas s and the sages.

The Farmer he doesn’t complain about it. He doesn’t even pray about it! He just goes out and starts planting some seed, because nothing is going to happen until he plants the seed. He can pray all he wants, but it’s not going to produce fruit. He’s got to plant some seed.

Some of you think you’re waiting on Bhagavan. You think you’re waiting on Bhagavan for that job. You think you’re waiting on Bhagavan for a husband or a Wife. You think you’re waiting on Bhagavan for the windfall. But Bhagavan says, “You think you’re waiting on me? The reality is I am m waiting on you! I’m waiting for you  plant a seed.”.... When will you start?

See everything in life starts as a seed — a relationship, a marriage, a business, a Mandir. And nothing happens until the seed is planted...... Jai Bhagavan........

Why does God require us to plant a seed? Because planting is an act of faith. You take what you’ve got, and you give it away. That takes an act of faith! And it brings glory to God.

A Guru described this principle of sowing and reaping Jaisay KaranibVaisay Bharani.  

“Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds”.
See we owe a lot to our anscestors.   Generations andvgenerations will arise from this one seed.

“Millions of people I’m going to plant a seed, and the seed is going to be my life.”

Here’s the principle of sowing and reaping: Whenever you have a need, you plant a seed. Whatever it is you need — more time, more energy, more money, more support, more relationships, more wisdom — just plant a seed. If you need more time, give more time to your kids. If you need more money, give it away to someone who needs it. If you need more wisdom, share what wisdom you have with others. Give yourself away!

It may not make sense to you to give away something that you need more of, but that is exactly the kind of attitude that God wants to bless and that will produce fruit in your life. When you have a need, don’t gripe about it, don’t wish about it, and you don’t even have to pray about it — just plant a seed!

Tere Dharam Kahaani Teri Aatmaa

Gita dhyaan

HRIMAD BHAGAVAD GITA - PART 1 Part 1 - ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं व्यासेन ग्रथितां पुराणमुनिना मध्येमहाभारतम्। अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीम् अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम्॥१॥ AUM pArthAya pratibodhitAM bhagavatA nArAyaNena svayaM vyAsena grathitAM purANamuninA madhyemahAbhAratam . advaitAmRRitavarShiNIM bhagavatImaShTAdashAdhyAyinIm amba tvAmanusandadhAmi bhagavadgIte bhavadveShiNIm ..1.. ॐ AUM = OM (the mono-syllable indicative of Supreme Brahman); पार्थाय pArthAya = for Partha; प्रतिबोधिताम् pratibodhitAm = imparted for enlightenment; भगवता bhagavatA = by the Lord; नारायणेन nArAyaNena = by Narayana; स्वयम् svayam = Himself; व्यासेन vyAsena = by vyAsa; ग्रथिताम् grathitAm = incorporated; पुराणमुनिना purANamuninA = by the ancient sage; मध्ये-महाभारतम् madhye-mahAbhAratam = in the midst of mahAbhArata; अद्वैत-अमृत-वर्षिणीम् advaita-amRRita-varShiNIm = the showerer of the nectarian philosophy of advaita; भगवतीम् bhagavatIm =p the Divine Mother; अष्टादश-अध्यायिनीम् aShTAdasha-adhyAyinIm = in the form of eighteen chapters; अम्ब amba = O! (universal) mother; त्वाम् tvAm = thee; अनुसन्दधामि anusandadhAmi = I constantly meditate; भगवद्गीते bhagavadgIte = O! bhagavad gItA; भव-द्वेषिणीम् bhava-dveShiNIm = sure antidote to the repeated births (saMsAra) O! (universal) mother! bhagavad-gita! I meditate on you. With you Partha was enlightened by the Lord Narayana Himself amidst mahAbhArata war. The ancient sage vyAsa set you in the middle of the great epic mahAbhArata composed by him. You are divine, bestower of nectarian advaita philosophy in the form of eighteen chapters, sure antidote to the repeated births (saMsAra). OM iti paramAtma-smaraNam – the Supreme Truth/Self is remembered by the word OM. he amba! aham tvAM anusandadhAmi – O! (universal) mother! bhagavad-gItA! I meditate upon you. One can get to know about a thing or know the thing itself. For the knowledge about a thing, any other thing could also be the source but to know a thing, one has to approach that thing itself. From however knowledgeable source the information is got about a thing; that could not be complete. All the best descriptions about the moon cannot be equal to seeing it by oneself. Hence this knowledge is only parokSha or indirect knowledge. On the other hand, knowledge from the thing itself is direct and complete hence called aparokSha or direct knowledge. Proximate and open approach takes one closer to the thing for revelation. It is achieved by constantly meditating (anusandhAnam) on the thing to be known and here shrImad-bhagavad-gItA is meditated upon. Knowing/realizing gItA is knowing/realizing the Lord himself because the Lord has told ‘gItA me hRRidayaM Partha’ – ‘gItA is my heart and soul, O Partha!’ In times of distress one cries out to a mother for comfort & relief. The mother immediately offers herself for the welfare of the child and hence gItA is called mother, that too ‘universal mother’ meaning one who is approached by one and all when afflicted by saMsAra (world of change) and want permanent relief. O! Universal Mother! bhagavad-gItA! We constantly meditate on you. svayam bhagavatA nArAyaNena Parthaya mahAbhArata-madye pratibodhitAM – gItA was imparted by Lord Narayana himself for the sake of Partha in the middle of mahAbhArata war. The Blessed Lord, who is none other than the Supreme Being, has only to play the role of the teacher to impart the highest knowledge which destroys ignorance and frees from bondage. The Lord descended for the sole purpose of teaching this knowledge which was given in the mahAbhArata battle-field to the entire mankind making Partha an instrument. Partha simply means son of pRRitA (kunti), which karNa and all other pAnDava-s are. But arjuna, the beloved friend and devotee of Lord shrI-kRRiShNa is fondly referred to as Partha by the Lord. The word Partha could also be split in another way to give a unique meaning – pa + artha. pAti iti paH paramAtmA ucyate, tat arthyate yena saH ParthaH – The supreme self is denoted by ‘paH’ as pa means protecting; one who has It alone as the supreme goal of life is called ParthaH. So anyone wishing highest good as supreme goal of life is Partha and gItA is the means for attaining it. purANa muninA vyAsena mahAbhArata-madhye grathitAm – gitA was incorporated in the great epic mahAbhArata by the ancient sage vyAsa. bhagavAn veda-vyAsa is a great ancient seer who knows all the four veda-s in entirety. He has the unique ability to present the Truth enshrined in the veda-s in sUtra (aphorism) form as brahma-sUtra, as well to elaborate (vyasanAt vyAsaH) in a story form as mahAbhArata epic. In the epic mahAbhArata, called as fifth veda, vyAsa incorporated the bhagavad-gItA shining as a crest-jewel. purANa-muni can also mean the sage (veda-vyAsaji) who wrote all the purANa-s—sage of purANa-fame. bhagavatIm aShTAdasha-adhyAyinIm advaita-amRRita-varShiNIm bhava-dveShiNim – gItA is divine, consist of eighteen chapters, showerer of non-dual nectar, antidote to repeated births (and deaths). Born from the lotus like lips of padmanAbha (Lord shrI-hari) and bestowing the supreme good to those who do not want any worldly pleasures, gItA is divine. She consists of eighteen chapters. Eighteen in Hindu tradition represent victory (another name for mahAbhArata is jaya meaning victory). In Jewish tradition eighteen represent the Truth. Hence set in eighteen chapters she reiterates ‘Truth alone triumphs’ (satyameva jayate na anRRitam). The war also said to last for eighteen days, the epic also has eighteen parva-s(sections). Duality leads to change and changeful entity perishes. Non-dual means free from that hence immortal (amrita). gItA teaches the non-dual Self as the changeless Reality and as the substratum of all these changes. As the rains which make land fertile can be said to hate parched dry land, so too, gItA hates change in the form of repeated births and deaths called saMsAra. That universal mother shrImad-bhagavad-gItA, I constantly meditate for Self-Knowledge. नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र। येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः॥२॥ namo.astu te vyAsa vishAlabuddhe phullAravindAyatapatranetra . yena tvayA bhAratatailapUrNaH prajvAlito j~nAnamayaH pradIpaH ..2.. नमः namaH = salutations; अस्तु astu = be; ते te = unto thee; व्यास vyAsa = O! vyAsa! विशाल-बुद्धे vishAla-buddhe = O! one with mighty intellect; फुल्ल-अरविन्द-आयतपत्र-नेत्र phulla-aravinda-Ayatapatra-netra = O! one with the eyes like the petals of a full-blown lotus-petal; येन yena = by whom; त्वया tvayA = by thee; भारत-तैल-पूर्णः bhArata-taila-pUrNaH = full of the mahAbhArata oil; प्रज्वालितः prajvAlitaH = lighted; ज्ञानमयः प्रदीपः j~nAnamayaH pradIpaH = lamp of knowledge; Salutations unto thee, O! vyAsa! One of mighty intellect! One with the eyes like the petals of a full-blown lotus-petal! It was you who lighted the lamp of knowledge, filled with the mahAbhArata oil. bhagavAn veda-vyAsaji is considered none other than Lord viShNu himself. Being the knower of all the Veda-s he is all-knowing and all-pervading yet very considerate to humanity. He divided the veda-s into four in such a way that all aspects of veda-s are there in every part. Learning the veda-s mandates doing the works ordered by it. For those who cannot do the karma-s he gave the dharma enshrined in the veda-s as purANa and itihAsa. He reconciled all the upaniShad-s and gave their unified message as brahmasUtra-s. Like the lotus flower, though in waters yet staying apart, he never got into saMsAra, like the lotus blossom at sunshine his vision was always on Supreme Truth, like lotus he gave the nectarian essence of veda-s to the seekers. Like a lamp filled with oil and wick has to be kindled, he kindled the lamp of knowledge filled with the mahabhArata oil. vyAsa-ucchhiShTham jagat sarvam – all the entire universe is a remainder of what has been tasted by bhagavan veda-vyAsa. Unto him salutations. प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये। ज्ञानमुद्र्याय कृष्णाय गीतामृतदुहे नमः॥३॥ prapannapArijAtAya totravetraikapANaye . j~nAnamudryAya kRRiShNAya gItAmRRitaduhe namaH ..3.. प्रपन्न-पारिजाताय prapanna-pArijAtAya = unto bestower of all desires (pArijAta – desire fulfilling tree) for those who take refuge; तोत्र-वेत्र-एक-पाणये totra-vetra-eka-pANaye = unto the wielder of whip in one hand; ज्ञान-मुद्र्याय j~nAna-mudryAya = unto the holder of j~nAna-mudra (symbol of knowledge); कृष्णाय kRRiShNAya = to kRRiShNa; गीता-अमृत-दुहे gItA-amRRita-duhe = the one who has milked the gItA-nectar; नमः namaH = salutations; Salutations unto Lord shrI-kRRiShNa, who milked the gItA-nectar, the wielder of whip in one hand, holding j~nAna-mudra on one hand and bestows all the desires of those who surrender to Him like a wish-fulfilling tree. Lord shrI-kRRiShNa – The one whose real nature (svarUpa) is sat-cit-Ananda—existence-knowledge-bliss (sat-cit-Ananda-rUpaH) and who is the source of the entire universe (vishva-utpatti-Adi hetuH) is worshipped as Lord shrI-kRRiShNa. ‘kRRiSh’ stands for existence and ‘Na’ for bliss vide ‘kRRiShiH bhU-vAcaka shabdaH, Nashca nirvRRitivAcakaH’. prapanna-pArijAta -- That ‘Ananda-happiness’ attracts one and all and hence he is called kRRiShNaH –AkarShaNAt kRRiShNaH. Few among us take refuge in him for the happiness and to those who surrendered (prapannAnAm) he is like the wish-fulfilling tree (pArijAtaH). totra-vetra-eka-pANi – vetra means a rod and totra means a string and totra-vetra means string attached to a rod i.e. a whip. Lord wields a whip in his one hand. Famous he was as charioteer of arjuna in the battle-field (Partha-sArati), he held a whip in the hand. The prime responsibility of a well-wisher or guide is to correct when a mistake is committed (skAlitye-shAsitAram) and as a guru Lord reminds this to us by wielding a whip in one hand. Thus he does both anugraha and nigraha. Lord is our wish fulfiller. But he also expects us to do our duty. A whip is a directive which has to be obeyed. So holding a whip, he reminds our responsibility to him. j~nAna-mudra or cin-mudra: The three fingers – little finger, ring finger and the middle finger- are held together. The tip of the index finger meets the top of the thumb to form a circle. This is the cin-mudra or j~nAna-mudra. The gesture which gives joy is called mudra. In classical Indian dances too there are many mudra-s which are aesthetically appealing and convey certain meanings. The cin-mudra symbolizes the highest Truth. The index finger represents the ego. It is with that finger that we create the distinction of you and me. It is used for accusing another, threatening and for quarreling. Does not the ego cause all the differences and quarrel between men? The ego is presently identified with the three bodies (gross, subtle and causal) and the three qualities (sattva, rajas and tamas) represented the three fingers. When the ego dissociates itself with the false identifications and merges with the Truth (represented by the thumb), man attains fulfillment (represented by the circle). The circle has neither a beginning nor an end. It symbolizes completeness and infiniteness. The cin-mudra therefore symbolizes the identity between the jIva (individual) and the brahman (the Supreme Truth). This knowledge is the very essence of all the veda-s. Lord depicts this j~nAna-mudra in one of his hands. gItA-amRRita-duk – milker of the gItA-nectar. The Lord who brought out the nectar during the churning of the milky-ocean which will give long life, has milked this gItA-nectar which will give everlasting happiness. Unto Him, prostrations. Part 2 OTHER ARTICLES BY THE AUTHOR shrImad bhagavad gItA - Part 35 shrImad bhagavad gItA - Part 34 shrImad bhagavad gItA - Part 33 shrImad bhagavad gItA - Part 32 shrImad bhagavad gItA - Part 31  

SHRIMAD BHAGAVAD GITA - PART 1
Part 1 -
ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं
व्यासेन ग्रथितां पुराणमुनिना मध्येमहाभारतम्।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीम्
अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम्॥१॥
AUM pArthAya pratibodhitAM bhagavatA nArAyaNena svayaM
vyAsena grathitAM purANamuninA madhyemahAbhAratam .
advaitAmRRitavarShiNIM bhagavatImaShTAdashAdhyAyinIm
amba tvAmanusandadhAmi bhagavadgIte bhavadveShiNIm ..1..

ॐ AUM = OM (the mono-syllable indicative of Supreme Brahman); पार्थाय pArthAya = for Partha; प्रतिबोधिताम् pratibodhitAm = imparted for enlightenment; भगवता bhagavatA = by the Lord; नारायणेन nArAyaNena = by Narayana; स्वयम् svayam = Himself; व्यासेन vyAsena = by vyAsa; ग्रथिताम् grathitAm = incorporated; पुराणमुनिना purANamuninA = by the ancient sage; मध्ये-महाभारतम् madhye-mahAbhAratam = in the midst of mahAbhArata; अद्वैत-अमृत-वर्षिणीम् advaita-amRRita-varShiNIm = the showerer of the nectarian philosophy of advaita; भगवतीम् bhagavatIm = the Divine Mother; अष्टादश-अध्यायिनीम् aShTAdasha-adhyAyinIm = in the form of eighteen chapters; अम्ब amba = O! (universal) mother; त्वाम् tvAm = thee; अनुसन्दधामि anusandadhAmi = I constantly meditate; भगवद्गीते bhagavadgIte = O! bhagavad gItA; भव-द्वेषिणीम् bhava-dveShiNIm = sure antidote to the repeated births (saMsAra)

O! (universal) mother! bhagavad-gita! I meditate on you. With you Partha was enlightened by the Lord Narayana Himself amidst mahAbhArata war. The ancient sage vyAsa set you in the middle of the great epic mahAbhArata composed by him. You are divine, bestower of nectarian advaita philosophy in the form of eighteen chapters, sure antidote to the repeated births (saMsAra).

OM iti paramAtma-smaraNam – the Supreme Truth/Self is remembered by the word OM.

he amba! aham tvAM anusandadhAmi – O! (universal) mother! bhagavad-gItA! I meditate upon you.

One can get to know about a thing or know the thing itself. For the knowledge about a thing, any other thing could also be the source but to know a thing, one has to approach that thing itself. From however knowledgeable source the information is got about a thing; that could not be complete. All the best descriptions about the moon cannot be equal to seeing it by oneself. Hence this knowledge is only parokSha or indirect knowledge.

On the other hand, knowledge from the thing itself is direct and complete hence called aparokSha or direct knowledge. Proximate and open approach takes one closer to the thing for revelation. It is achieved by constantly meditating (anusandhAnam) on the thing to be known and here shrImad-bhagavad-gItA is meditated upon. Knowing/realizing gItA is knowing/realizing the Lord himself because the Lord has told ‘gItA me hRRidayaM Partha’ – ‘gItA is my heart and soul, O Partha!’

In times of distress one cries out to a mother for comfort & relief. The mother immediately offers herself for the welfare of the child and hence gItA is called mother, that too ‘universal mother’ meaning one who is approached by one and all when afflicted by saMsAra (world of change) and want permanent relief. O! Universal Mother! bhagavad-gItA! We constantly meditate on you.

svayam  bhagavatA nArAyaNena Parthaya mahAbhArata-madye pratibodhitAM – gItA was imparted by Lord Narayana himself for the sake of Partha in the middle of mahAbhArata war.

The Blessed Lord, who is none other than the Supreme Being, has only to play the role of the teacher to impart the highest knowledge which destroys ignorance and frees from bondage. The Lord descended for the sole purpose of teaching this knowledge which was given in the mahAbhArata battle-field to the entire mankind making Partha an instrument. Partha simply means son of pRRitA (kunti), which karNa and all other pAnDava-s are. But arjuna, the beloved friend and devotee of Lord shrI-kRRiShNa is fondly referred to as Partha by the Lord. The word Partha could also be split in another way to give a unique meaning – pa + artha. pAti iti paH paramAtmA ucyate, tat arthyate yena saH ParthaH – The supreme self is denoted by ‘paH’ as pa means protecting; one who has It alone as the supreme goal of life is called ParthaH. So anyone wishing highest good as supreme goal of life is Partha and gItA is the means for attaining it.

purANa muninA vyAsena mahAbhArata-madhye grathitAm – gitA was incorporated  in the great epic mahAbhArata by the ancient sage vyAsa.

bhagavAn veda-vyAsa is a great ancient seer who knows all the four veda-s in entirety. He has the unique ability to present the Truth enshrined in the veda-s in sUtra (aphorism) form as brahma-sUtra, as well to elaborate (vyasanAt vyAsaH) in a story form as mahAbhArata epic. In the epic mahAbhArata, called as fifth veda, vyAsa incorporated the bhagavad-gItA shining as a crest-jewel. purANa-muni can also mean the sage (veda-vyAsaji) who wrote all the purANa-s—sage of purANa-fame.

bhagavatIm aShTAdasha-adhyAyinIm advaita-amRRita-varShiNIm bhava-dveShiNim – gItA is divine, consist of eighteen chapters, showerer of non-dual nectar, antidote to repeated births (and deaths).

Born from the lotus like lips of padmanAbha (Lord shrI-hari) and bestowing the supreme good to those who do not want any worldly pleasures, gItA is divine. She consists of eighteen chapters. Eighteen in Hindu tradition represent victory (another name for mahAbhArata is jaya meaning victory). In Jewish tradition eighteen represent the Truth. Hence set in eighteen chapters she reiterates ‘Truth alone triumphs’ (satyameva jayate na anRRitam). The war also said to last for eighteen days, the epic also has eighteen parva-s(sections). Duality leads to change and changeful entity perishes. Non-dual means free from that hence immortal (amrita). gItA teaches the non-dual Self as the changeless Reality and as the substratum of all these changes. As the rains which make land fertile can be said to hate parched dry land, so too, gItA hates change in the form of repeated births and deaths called saMsAra.

That universal mother shrImad-bhagavad-gItA, I constantly meditate for Self-Knowledge.   

नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र।
येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः॥२॥
namo.astu te vyAsa vishAlabuddhe phullAravindAyatapatranetra .
yena tvayA bhAratatailapUrNaH prajvAlito j~nAnamayaH pradIpaH ..2..

नमः namaH = salutations; अस्तु astu = be; ते te = unto thee; व्यास vyAsa = O! vyAsa! विशाल-बुद्धे vishAla-buddhe = O! one with mighty intellect; फुल्ल-अरविन्द-आयतपत्र-नेत्र phulla-aravinda-Ayatapatra-netra = O! one with the eyes like the petals of a full-blown lotus-petal;  येन yena = by whom; त्वया tvayA = by thee; भारत-तैल-पूर्णः bhArata-taila-pUrNaH = full of the mahAbhArata oil; प्रज्वालितः prajvAlitaH = lighted; ज्ञानमयः प्रदीपः j~nAnamayaH pradIpaH = lamp of knowledge;

Salutations unto thee, O! vyAsa! One of mighty intellect! One with the eyes like the petals of a full-blown lotus-petal! It was you who lighted the lamp of knowledge, filled with the mahAbhArata oil.

bhagavAn veda-vyAsaji is considered none other than Lord viShNu himself. Being the knower of all the Veda-s he is all-knowing and all-pervading yet very considerate to humanity. He divided the veda-s into four in such a way that all aspects of veda-s are there in every part. Learning the veda-s mandates doing the works ordered by it. For those who cannot do the karma-s he gave the dharma enshrined in the veda-s as purANa and itihAsa. He reconciled all the upaniShad-s and gave their unified message as brahmasUtra-s. Like the lotus flower, though in waters yet staying apart, he never got into saMsAra, like the lotus blossom at sunshine his vision was always on Supreme Truth, like lotus he gave the nectarian essence of veda-s to the seekers. Like a lamp filled with oil and wick has to be kindled, he kindled the lamp of knowledge filled with the mahabhArata oil.

vyAsa-ucchhiShTham jagat sarvam – all the entire universe is a remainder of what has been tasted by bhagavan veda-vyAsa. Unto him salutations.

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये।
ज्ञानमुद्र्याय कृष्णाय गीतामृतदुहे नमः॥३॥
prapannapArijAtAya totravetraikapANaye .
j~nAnamudryAya kRRiShNAya gItAmRRitaduhe namaH ..3..

प्रपन्न-पारिजाताय prapanna-pArijAtAya = unto bestower of all desires (pArijAta – desire fulfilling tree) for those who take refuge; तोत्र-वेत्र-एक-पाणये totra-vetra-eka-pANaye = unto the wielder of whip in one hand; ज्ञान-मुद्र्याय j~nAna-mudryAya = unto the holder of j~nAna-mudra (symbol of knowledge); कृष्णाय kRRiShNAya = to kRRiShNa; गीता-अमृत-दुहे gItA-amRRita-duhe = the one who has milked the gItA-nectar; नमः namaH = salutations;

Salutations unto Lord shrI-kRRiShNa, who milked the gItA-nectar, the wielder of whip in one hand, holding j~nAna-mudra on one hand and bestows all the desires of those who surrender to Him like a wish-fulfilling tree.

Lord shrI-kRRiShNa – The one whose real nature (svarUpa) is sat-cit-Ananda—existence-knowledge-bliss (sat-cit-Ananda-rUpaH) and who is the source of the entire universe (vishva-utpatti-Adi hetuH) is worshipped as Lord shrI-kRRiShNa. ‘kRRiSh’ stands for existence and ‘Na’ for bliss vide ‘kRRiShiH bhU-vAcaka shabdaH, Nashca nirvRRitivAcakaH’.

prapanna-pArijAta -- That ‘Ananda-happiness’ attracts one and all and hence he is called kRRiShNaH –AkarShaNAt kRRiShNaH. Few among us take refuge in him for the happiness and to those who surrendered (prapannAnAm) he is like the wish-fulfilling tree (pArijAtaH).

totra-vetra-eka-pANi – vetra means a rod and totra means a string and totra-vetra means string attached to a rod i.e. a whip. Lord wields a whip in his one hand. Famous he was as charioteer of arjuna in the battle-field (Partha-sArati), he held a whip in the hand. The prime responsibility of a well-wisher or guide is to correct when a mistake is committed (skAlitye-shAsitAram) and as a guru Lord reminds this to us by wielding a whip in one hand. Thus he does both anugraha and nigraha.

Lord is our wish fulfiller. But he also expects us to do our duty. A whip is a directive which has to be obeyed. So holding a whip, he reminds our responsibility to him.

j~nAna-mudra or cin-mudra: The three fingers – little finger, ring finger and the middle finger- are held together. The tip of the index finger meets the top of the thumb to form a circle. This is the cin-mudra or j~nAna-mudra.

The gesture which gives joy is called mudra. In classical Indian dances too there are many mudra-s which are aesthetically appealing and convey certain meanings. The cin-mudra symbolizes the highest Truth. The index finger represents the ego. It is with that finger that we create the distinction of you and me. It is used for accusing another, threatening and for quarreling. Does not the ego cause all the differences and quarrel between men? The ego is presently identified with the three bodies (gross, subtle and causal) and the three qualities (sattva, rajas and tamas) represented the three fingers. When the ego dissociates itself with the false identifications and merges with the Truth (represented by the thumb), man attains fulfillment (represented by the circle). The circle has neither a beginning nor an end. It symbolizes completeness and infiniteness. The cin-mudra therefore symbolizes the identity between the jIva (individual) and the brahman (the Supreme Truth). This knowledge is the very essence of all the veda-s. Lord depicts this j~nAna-mudra in one of his hands.

gItA-amRRita-duk – milker of the gItA-nectar. The Lord who brought out the nectar during the churning of the milky-ocean which will give long life, has milked this gItA-nectar which will give everlasting happiness.
Unto Him, prostrations.

Part 2
OTHER ARTICLES BY THE AUTHOR
shrImad bhagavad gItA - Part 35
shrImad bhagavad gItA - Part 34
shrImad bhagavad gItA - Part 33
shrImad bhagavad gItA - Part 32
shrImad bhagavad gItA - Part 31
image

Narada’s Pride in overcoming lust

Story: Narada’s Pride in overcoming lust!

Narada Muni is never touched by Maya,but sometimes he played the part of a conditioned soul nitya baddha for our instruction.

While once doing meditation, some beautiful apsaras from the heavenly planets came down to his asrama in an attempt to seduce him.

However, Narada was so absorbed in spiritual consciousness that he was quite unaffected. Although they had tried to make him fall down, he did not curse them, but, smiling, merely told them to leave.

However, after they had gone, Narada Muni began to feel very proud of himself. Becoming overwhelmed with false ego, he approached his father Lord Brahma, and proudly declared that he had overcome lust.

Although congratulating him, his father Brahma anxiously warned him to keep this to himself, and not to tell Sankara or Lord Visnu.

However, not heeding this advice, Narada Muni next approached Sankara, and told him the same thing.

After praising him warmly, Sankara cautioned him against telling this to Visnu.

But Narada, blinded by pride, at once approached the Lord.

Glorifying Him, he declared:

"O omniscient Lord, by Your mercy I have overcome lust!"

Although outwardly appearing pleased with him, Lord Visnu could see the disease that had come in Narada Muni's heart, and knew that if left unchecked it would spread throughout his whole body and kill him.

Therefore, to save him, He created an illusory world. Within that world there was a king with an incomparably beautiful daughter, whom he wanted to marry off.

By the Lord's arrangement, Narada met the king, who told him that he could also compete for her hand in marriage, but that he was leaving the ultimate choice of husband in her hands.

Upon seeing her, Narada Muni fell completely in love with her. However, he knew that she would never consider him.

So he immediately went to Lord Visnu, saying:

"O Lord, I have never asked you for anything. But now I have an urgent request. Please make me as beautiful as Yourself!"

Smiling affectionately, the Lord answered:

"Yes, I must certainly act for your welfare. I will surely help you."

Having received the Lord's blessings, Narada Muni left and went to the princess, feeling sure that she would not be able to resist him now.

However, upon arriving, he was surprised that the princess seemed not even to notice him. She even appeared faintly disgusted by his presence. Although he walked very closely to her, and indicated by his facial expressions that he was the best choice of partner that she could possibly make, it was all to no avail.

Meanwhile, two of Narada's godbrothers continually praised him sarcastically, saying that there was no-one in the world so beautiful and irresistible as him.

However, Narada Muni was so blinded by lust, that he did not at all realise that they were only mocking him. He had completely forgotten Visnu, and was sunk in lust.

While Narada Muni was trying so hard to woo the princess, suddenly Lord Visnu arrived on the back of Garuda.

As soon as the beautiful princess set eyes on the Lord, she knew that He was the person she wanted as her husband.

She put her garland on Him, Who, smiling, took her onto His lap, and at once flew off with her.

Narada could not believe his eyes. His worshipable Lord, in Whom he had given his implicit trust, had now insulted and cheated him.

Then, seeing his reflection in some water, he recoiled in horror to see the face of a monkey staring back at him.

Furiously, Narada went and confronted Lord Visnu, and proceeded to curse Him and the princess.

"Although I have had to suffer separation from my beloved for only one hour, I curse You to take birth on the earth, where you will be forced to suffer separation from the princess for one year!"

Then Lord Visnu lifted the veil of Yogamaya, and Narada realised the real situation. The princess was none other than Laksmi devi herself.

Repenting most wretchedly, he cried out:

"O Lord! I was in such an illusion, but you were only trying to help me. I have committed such aparadha against You."

However, the Lord was overjoyed to have His devotee back, and answered:

"I am very happy to undergo the effects of your curse. As Sita and Rama, Laksmi and I will advent on the planet earth, and by hearing the heart-rending story of our tribulations and pastimes, people will very easily attain Vaikuntha."

The Lord went on to explain that the material world is such a dangerous place, that one may very easily be derailed at any time, and that we must therefore be very careful.

Moral of the story:

This is the situation of all conditioned souls in this world. One controlled by lust becomes bereft of all intelligence and discrimination, just as Narada was.

In that condition, we criticise many Vaisnavas, and think that we are so qualified. So we must be very careful.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

PS: I humbly request all the devotees to please forward and share this moral / instructive stories they hear so that everyone can be benefitted by hearing about Krishna and his dear devotees.