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Sai Gita

02.27.04 (12:18 pm) [edit]

The Transformation from Kinsman or Friend to Disciple

In those days people lived much longer than they do today. At the time of the great war, Krishna and Arjuna were already quite advanced in years, by today's standards. For over 70 years, Krishna and Arjuna had been inseparably together. Although they were together for so many years, at no time during all those years did Krishna teach the Gita to Arjuna. Why was this so? During all those years Arjuna treated Krishna as his brother-in law and his close friend. Krishna did not teach the Gita to Arjuna as long as Arjuna was living with body-consciousness.

The moment Arjuna surrendered and accepted discipleship, then Krishna became his teacher and Arjuna became Krishna's student. Only after this act of surrender on the part of Arjuna did Krishna teach him the Gita. This means that if you really want to acquire spiritual knowledge from another, you have to relate to that person as disciple to spiritual teacher, before the transfer of knowledge can flow freely.

In the ancient scriptures there is a similar story of a great teacher. At that time there was no greater teacher than he. But he sent his own son to another teacher to attain spiritual knowledge. The father himself would not teach his son. He took this step because he knew that as long as the son considered him the father, the boy would not relate to him fully as the teacher, and therefore, the boy would not have been properly instructed in the highest wisdom. This was also the situation with Krishna and Arjuna. As long as the relationship of brother-in-law existed between them, Arjuna could not receive knowledge from Krishna. But once this feeling of brothers-in-law left his heart and the feeling of being in the presence of the supreme divinity entered Arjuna's heart, then Arjuna was able to learn from Krishna.

After Arjuna had surrendered completely and developed the feeling that Krishna was divine, he said to Krishna: You are my mother,
You are my father,
You are my nearest kin,
You are my dearest friend,
You are my wisdom,
You are my treasure,
You are my everything,
You are my Lord, my loving Lord.
It was then that Krishna accepted him as a disciple. At that point Krishna said, "You do my work. Do everything for me and I shall take care of you." The most important thing that Krishna did was to free Arjuna from the feeling of body-consciousness. So long as body-consciousness persists, regardless of what path you follow, whether it is the path of selfless service or the path of devotion or the path of inner inquiry, you will not be able to practice the required disciplines that will lead you to the goal. Body-consciousness and the attachments resulting from it will constantly pollute your heart. Without emptying the heart of its dross, it is not possible to fill it up with sacred feelings. If a tumbler is full of water, how can you fill it with milk? You first have to empty the water. Krishna said, "Arjuna, you are full of body-consciousness. First you must completely rid yourself of this. Only then will I be able to fill your heart with sacred thoughts."

Bhagavad Gita -in Mahatma Gandi's View

02.26.04 (7:31 pm) [edit]

I
Just as, acted upon by the affection of co-workers like Swami Anand and others, I wrote My Experiments with Truth, so has it been regarding my rendering of the Gita. "We shall be able to appreciate your meaning of the message of the Gita, only when we are able to study a translation of the whole text by yourself, with the addition of such notes as you may deem necessary. I do not think it is just on your part to deduce ahimsa etc. from stray verses," thus spoke Swami Anand to me during the non-cooperation days. I felt the force of his remarks. I, therefore, told him that I would adopt his suggestion when I got the time. Shortly afterwards I was imprisoned. During my incarceration I was able to study the Gita more fully. I went reverently through the Gujarati translation of the Lokamanya's great work. He had kindly presented me with the Marathi original and the translations in Gujarati and Hindi, and had asked me, if I could not tackle the original, at least to go through the Gujarati translation. I had not been able to follow the advice outside the prison walls. But when I was imprisoned I read the Gujarati translation. This reading whetted my appetite for more and I glanced through several works on the Gita.

2. My first acquaintance with the Gita began in 1888-89 with the verse translation by Sir Edwin Arnold known as the Song Celestial. On reading it, I felt a keen desire to read a Gujarati translation. And I read as many translations as I could lay hold of. But all such reading can give me no passport for presenting my own translation. Then again my knowledge of Sanskrit is limited, my knowledge of Gujarati too is in no way scholarly. How could I then dare present the public with my translation?

3. It has been my endeavor, as also that of some companions, to reduce to practice the teaching of the Gita as I have understood it. The Gita has become for us a spiritual reference book. I am aware that we ever fail to act in perfect accord with the teaching. The failure is not due to want of effort, but is in spite of it. Even though the failures we seem to see rays of hope. The accompanying rendering contains the meaning of the Gita message which this little band is trying to enforce in its daily conduct.

4. Again this rendering is designed for women, the commercial class, the so-called Shudras and the like who have little or no literary equipment, who have neither the time nor the desire to read the Gita in the original and yet who stand in need of its support. In spite of my Gujarati being unscholarly, I must own to having the desire to leave to the Gujaratis, through the mother tongue, whatever knowledge I may possess. I do indeed wish that at a time when literary output of a questionable character is pouring upon the Gujaratis, they should have before them a rendering the majority can understand of a book that is regarded as unrivalled for its spiritual merit and so withstand the overwhelming flood of unclean literature.

5. This desire does not mean any disrespect to the other renderings. They have their own place. But I am not aware of the claim made by the translators of enforcing their meaning of the Gita in their own lives. At the back of my reading there is the claim of an endeavour to enforce the meaning in my own conduct for an unbroken period of forty years. For this reason I do indeed harbour the wish that all Gujarati men or women wishing to shape their conduct according to their faith, should digest and derive strength from the translation here presented.

6. My co-workers, too, have worked at this translation. My knowledge of Sanskrit being very limited, I should not have full confidence in my literal translation. To that extent, therefore, the translation has passed before the eyes of Vinoba, Kaka Kalelkar, Mahadev Desai and Kishorlal Mashruwala.

II
7. Now about the message of the Gita.

8. Even in 1888-89, when I first became acquainted with the Gita, I felt that it was not a historical work, but that, under the guise of physical warfare, it described the duel that perpetually went on in the hearts mankind, and that physical warfare was brought in merely to make the description of the internal duel more alluring. This preliminary intuition became more confirmed on a closer study of religion and the Gita. A study of the Mahabharata gave it added confirmation. I do not regard the Mahabharata as a historical work in the accepted sense. The Adiparva contains powerful evidence in support of my opinion. By ascribing to the chief actors superhuman or subhuman origins, the great Vyasa made short work the history of kings and their peoples. The persons therein described may be historical, but the author of the Mahabharata has used them merely to drive home his religious theme.

9. The author of the Mahabharata has not established the necessity of physical warfare; on the contrary he has proved its futility. He has made the victors shed tears of sorrow and repentance, and has left them nothing but a legacy of miseries.

10. In this great work the Gita is the crown. Its second chapter, instead of teaching the rules of physical warfare, tells us how a perfected man is to be known. In the characteristics of the perfected man of the Gita, I do not see any to correspond to physical warfare. Its whole design is inconsistent with the rules of conduct governing the relations between warring parties.

11. Krishna of the Gita is perfection and right knowledge personified; but the picture is imaginary. That does not mean that Krishna, the adored of his people, never lived. But perfection is imagined. The idea of a perfect incarnation is an aftergrowth.

12. In Hinduism, incarnation is ascribed to one who has performed some extraordinary service of mankind. All embodied life is in reality an incarnation of God, but it is not usual to consider every living being an incarnation. Future generations pay this homage to one who, in his own generation, has been extraordinarily religious in his conduct. I can see nothing wrong in this procedure; it takes nothing from God's greatness, and there is no violence done to Truth. There is an Urdu saying which means, "Adam is not God but he is a spark of the Divine." And therefore he who is the most religiously behaved has most of the divine spark in him. It is in accordance with this train of thought that Krishna enjoys, in Hinduism, the status of the most perfect incarnation.

13. This belief in incarnation is a testimony of man's lofty spiritual ambition. Man is not at peace with himself til he has become like unto God. The endeavour to reach this state is the supreme, the only ambition worth having. And this is self-realization. This self-realization is the subject of the Gita, as it is of all scriptures. But its author surely did not write it to establish that doctrine. The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization. That which is to be found, more or less clearly, spread out here and there in Hindu religious books, has been brought out in the clearest possible language in the Gita even at the risk of repetition.

14. That matchless remedy is renunciation of fruits of action.

15. This is the centre round which the Gita is woven. This renunciation is the central sun, round which devotion, knowledge and the rest revolve like planets. The body has been likened to a prison. There must be action where there is body. Not one embodied being is exempted from labour. And yet all religions proclaim that it is possible for man, by treating the body as the temple of God, to attain freedom. Every action is tainted, be it ever so trivial. How can the body be made the temple of God? In other words how can one be free from action, i.e. from the taint of sin? The Gita has answered the question in decisive language: "By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul."

16. But desirelessness or renunciation does not come for the mere talking about it. It is not attained by intellectual feat. It is attainable only by a constant heart-churn. Right knowledge is necessary for attaining renunciation. Learned men possess a knowledge of a kind. They may recite the Vedas from memory, yet they may be steeped in self-indulgence. In order that knowledge may not run riot, the author of the Gita has insisted on devotion accompanying it and has given it the first place. Knowledge without devotion will be like a misfire. Therefore, says the Gita, "Have devotion, and knowledge will follow." This devotion is not mere lip worship, it is a wrestling with death. Hence, the Gita's assessment of the devotee's quality is similar to that of the sage.

17. Thus the devotion required by the Gita is no soft-hearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with the externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments.

18. We thus see that to be a real devotee is to realize oneself. Self-realization is not something apart. One rupee can purchase for us poison or nectar, but knowledge or devotion cannot buy us salvation or bondage. These are not media of exchange. They are themselves the thing we want. In other words, if the means and the end are not identical, they are almost so. The extreme of means is salvation. Salvation of the Gita is perfect peace.

19. But such knowledge and devotion, to be true, have to stand the test of renunciation of fruits of action. Mere knowledge of right and wrong will not make one fit for salvation. According to common notions, a mere learned man will pass as a pandit. He need not perform any service. He will regard as bondage even to lift a little lota. Where one test of knowledge is non-liability for service, there is no room for such mundane work as the lifting of a lota.

20. Or take bhakti. The popular notion of bhakti is soft-heartedness, telling beads and the like, and disdaining to do even a loving service, least the telling of beads etc. might be interrupted. This bhakti, therefore, leaves the rosary only for eating, drinking and the like, never for grinding corn or nursing patients.

21. But the Gita says: No one has attained his goal without action. Even men like Janaka attained salvation through action. If even I were lazily to cease working, the world would not perish. How much more necessary then for the people at large to engage in action.

22. While on the one hand it is beyond dispute that all action binds, on the other hand it is equally true that all living beings have to do some work, whether they will or no. Here all activity, whether mental or physical is to be included in the term action. Then how is one to be free from the bondage of action, even though he may be acting? The manner in which the Gita has solved the problem is to my knowledge unique. The Gita says: 'Do your allotted work but renounce its fruit--be detached and work--have no desire for reward and work.'

This is the unmistakable teaching of the Gita. He who gives up action falls. He who gives up only the reward rises. But renunciation of fruit in no way means indifference to the result. In regard to every action one must know the result that is expected to follow, the means thereto, and the capacity for it. He, who, being thus equipped, is without desire for the result and is yet wholly engrossed in the due fulfillment of the task before him is said to have renounced the fruits of his action.

23. Again let no one consider renunciation to mean want of fruit for the renouncer. The Gita reading does not warrant such a meaning. Renunciation means absence of hankering after fruit. As a matter of fact, he who renounces reaps a thousandfold. The renunciation of the Gita is the acid test of faith. He who is ever brooding over result often loses nerve in the performance of his duty. He becomes impatient and then gives vent to anger and begins to do unworthy things; he jumps from action to action never remaining faithful to any. He who broods over results is like a man given to objects of senses; he is ever distracted, he says goodbye to all scruples, everything is right in his estimation and he therefore resorts to means fair and foul to attain his end.

24. From the bitter experiences of desire for fruit the author of the Gita discovered the path of renunciation of fruit and put it before the world in a most convincing manner. The common belief is that religion is always opposed to material good. "One cannot act religiously in mercantile and such other matters. There is no place for religion in such pursuits; religion is only for attainment of salvation," we here many worldly-wise people say. In my opinion the author of the Gita has dispelled this delusion. He has drawn no line of demarcation between salvation and worldly pursuits. On the contrary he has shown that religion must rule even our worldly pursuits. I have felt that the Gita teaches us that what cannot be followed out in day-to-day practice cannot be called religion. Thus, according to the Gita, all acts that are incapable of being performed without attachment are taboo. This golden rule saves mankind from many a pitfall. According to this interpretation murder, lying, dissoluteness and the like must be regarded as sinful and therefore taboo. Man's life then becomes simple, and from that simpleness springs peace.

25. Thinking along these lines, I have felt that in trying to enforce in one's life the central teaching of the Gita, one is bound to follow Truth and ahimsa. When there is no desire for fruit, there is no temptation for untruth or himsa. Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end. But it may be freely admitted that the Gita was not written to establish ahimsa. It was an accepted and primary duty even before the Gita age. The Gita had to deliver the message of renunciation of fruit. This is clearly brought out as early as the second chapter.

26. But if the Gita believed in ahimsa or it was included in desirelessness, why did the author take a warlike illustration? When the Gita was written, although people believed in ahimsa, wars were not only not taboo, but nobody observed the contradiction between them and ahimsa.

27. In assessing the implications of renunciation of fruit, we are not required to probe the mind of the author of the Gita as to his limitations of ahimsa and the like. Because a poet puts a particular truth before the world, it does not necessarily follow that he has known or worked out all its great consequences or that having done so, he is able always to express them fully. In this perhaps lies the greatness of the poem and the poet. A poet's meaning is limitless. Like man, the meaning of great writings suffers evolution. On examining the history of languages, we noticed that the meaning of important words has changed or expanded. This is true of the Gita. The author has himself extended the meanings of some of the current words. We are able to discover this even on superficial examination. It is possible that, in the age prior to that of the Gita, offering of animals as sacrifice was permissible. But there is not a trace of it in the sacrifice in the Gita sense. In the Gita continuous concentration on God is the king of sacrifices. The third chapter seems to show that sacrifice chiefly means body-labour for service. The third and fourth chapters read together will use other meanings for sacrifice, but never animal-sacrifice. Similarly has the meaning of the word sannyasa undergone, in the Gita, a transformation. The sannyasa of the Gita will not tolerate complete cessation of all activity. The sannyasa of the Gita is all work and yet no work. Thus the author of the Gita, by extending meanings of words, has taught us to imitate him. Let it be granted, that according to the letter of the Gita it is possible to say that warfare is consistent with renunciation of fruit. But after forty years' unremitting endeavor fully to enforce the teaching of the Gita in my own life, I have in all humility felt that perfect renunciation is impossible without perfect observance of ahimsa in every shape and form.

28. The Gita is not an aphoristic work; it is a great religious poem. The deeper you dive into it, the richer the meanings you get. It being meant for the people at large, there is pleasing repetition. With every age the important words will carry new and expanding meanings. But its central teaching will never vary. The teacher is at liberty to extract from this treasure any meaning he likes so as to enable him to enforce in his life the central teaching.

29. Nor is the Gita a collection of Do's and Dont's. What is lawful for one may be unlawful for another. What may be permissible at one time, or in one place, may not be so at another time, and in another place. Desire for fruit is the only universal prohibition. Desirelessness is obligatory.

30. The Gita has sung the praises of Knowledge, but it is beyond the mere intellect; it is essentially addressed to the heart and capable of being understood by the heart. Therefore the Gita is not for those who have no faith. The author makes Krishna say:

"Do not entrust this treasure to him who is without sacrifice, without devotion, without the desire for this teaching and who denies Me. On the other hand, those who will give this precious treasure to My devotees will, by the fact of this service, assuredly reach me. And those who, being free from malice, will with faith absorb this teaching, shall, having attained freedom, live where people of true merit go after death
:lol:

Bhagavad Gita -in Mahatma Gandi's View

02.26.04 (7:30 pm) [edit]

THE PHILOSOPHY OF BHAGAVAD-GITA

02.26.04 (1:52 am) [edit]

Bhagavad-g�t�, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important and oldest philosophical and literary works known to human being. More commentaries have been written upon the Git� than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world�that of India�s Vedic civilization. Not only has the Git� directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Git� has shaped India�s social, ethical, cultural and even political life as well. Attesting to India�s nearly universal acceptance of the Git�, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-git� as the summum bonum guide to spiritual truth. The Git�, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India�s Vedic culture, both ancient and contemporary.

The influence of Bhagavad-git�, however, is not limited to India. The Git� has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West
The Git� has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upani�ads, it is sometimes referred to as G�topani�ad.

Although widely published and read by itself, Bhagavad-g�t� originally appears as an episode of the Mah�bh�rata, a great historical epic, in which it occupies chapters 25 through 42 in the Bh��ma Parva. Authorship of the Mah�bh�rata is traditionally attributed to the great sage Vedavy�sa (�r�la Vy�sadeva). It was Vy�sa, "the literary incarnation of God," who, according to orthodox Vedic historiography, put the eternal Vedic wisdom into writing at the onset of the Kali-yuga, the current age of spiritual darkness. After compiling the four principal Vedas, the Upani�ads and the Ved�nta-s�tra, he decided to compile the Pur��as and the Mah�bh�rata for the benefit of the common people who could not sufficiently assimilate the lofty philosophical teachings of the earlier works. By exposure to the philosophical conclusions of the Vedas through the medium of ostensibly historical narrations, the common man would more readily understand and benefit from Vedic truth. Thus, Bhagavad-git�, the essence of Vedic wisdom, was injected into the Mah�bh�rata, an action-packed narrative of an important era in ancient Indian politics.

Especially when dealing with Vedic spiritual philosophy, which is never theoretical but always aimed at practical transformations of consciousness and perception, we should approach with philosophical introspection. Indeed, intellectual astuteness without sincere eagerness to understand truth has always been considered, in Vedic culture, ineffectual in the realm of spiritual knowledge. The mysteries of transcendental wisdom are revealed to one who has firm faith in God and guru: "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.

In the traditional Vedic system of education, the disciple always approaches the guru in an attitude of submission and faith. After choosing a qualified guru, he submits himself for instruction in a humble, non-arrogant way, as Arjuna does in the Git� itself: "Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me." [Bg. 2.7] Frequently, throughout the text, K��a reminds Arjuna that He is revealing confidential truths because of Arjuna�s faithful, nonenvious attitude. At the conclusion of His teachings, He instructs Arjuna further, "This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me." [Bg. 18.67]

Although we ourselves may not be approaching the G�t� as disciples but as critical students, if we study it in a mood of critical introspection and philosophical inquisitiveness, our experience of the Git� will be more penetrating.
If we look Gita with a philosophical eye we can see this as a great philosophical work.

SUPERBNESS OF GITA

02.26.04 (1:34 am) [edit]

Those who shall study this sacred dialogue of ours shall worship me with Knowledge-sacrifice. This is My promise. (18.70)

God and His words are one and the same. The study of Gita is equivalent to worship of God. Life in modern society is all work and no spirituality. Swami Harihar says: "Daily study of only a few verses of the Gita will recharge mental batteries and add meaning to the dull routine life of modern society." For serious students, daily study of one chapter of the Gita, or several verses from the forty selected verses given in the end of this book is highly recommended.

Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, and attains heaven � the higher worlds of those whose actions are pure and virtuous. (18.71)

A summary of the "Glory of the Gita" as elaborated in the scriptures is given below. Reading this glory of the Gita generates faith and devotion in the heart that is essential for reaping the benefits of the study of the Gita.

The goal of human birth is to master the mind and senses and reach one�s destiny. A regular study of the Gita is sure to help achieve this noble goal. One who is regular in the study of the Gita becomes happy, peaceful, prosperous, and free from the bondage of Karma though engaged in the performance of worldly duties. The one who studies even few verses of the Gita every day is not tainted by sin just as water does not stain a lotus leaf. The Gita is the best abode of Lord Krishna. The spiritual potency of the Lord abides in every verse of the Gita. The Bhagavad-Gita is the storehouse of spiritual knowledge. The Lord Himself spoke this supreme science of the Absolute containing the essence of all the scriptures for the benefit of humanity. All the Upanishads are the cows; Arjuna is the calf; Krishna is the milker; the nectar of the Gita is the milk; and the persons of purified intellects are the drinkers. One need not study any other scripture if he or she seriously studies the Gita, contemplates on the meaning of the verses, and practices its teachings in one�s daily life.

The affairs of the world run by the first commandment of the creator � the teachings of selfless service � so beautifully expounded in the Gita. The sacred knowledge of doing one�s duty without looking for a reward is the original teaching that alone can lead to salvation. The Gita is like a ship by which one can easily cross the ocean of transmigration, and attain liberation. It is said that wherever the Gita is chanted or read with love and devotion, Lord makes Himself present there to listen and enjoy the company of His devotees. Going to a place where Gita is regularly chanted or taught is like going to a holy place of pilgrimage. Lord Himself comes to take the devotee to His Supreme Abode when one leaves the physical body contemplating on the knowledge of the Gita. The one who regularly reads, recites to others, hears and follows the sacred knowledge contained in the Gita is sure to attain liberation from the bondage of Karma and attain Nirvana.

Though engaged in the performance of worldly duties, one who is regular in the study of the Gita becomes happy, and free from Karmic bondage. Sins do not taint who is regular in the study of the Gita. All the sacred centers of pilgrimage, gods, sages, and great souls dwell in the place where the Gita is kept, and read. Help during troubles comes quickly where Gita is recited, and Lord dwells where it is read, heard, taught, and contemplated upon. By repeated reading of the Gita, one attains bliss and liberation. The one who contemplates on the teachings of the Gita at the time of death becomes free from sin and attains salvation. Lord Krishna Himself comes to take the person to His Supreme Abode.

The grace of Gita cannot be described. Its teachings are simple as well as abstruse and profound. New and deeper meanings are revealed to a serious student of the Gita, and the teachings remain ever inspirational. The interest in a serious study of the Gita is not available to all but to those with good Karma only. One should be very earnest in the study of the Gita.

Gita is the heart, the soul, the breath, and the voice form of the Lord. No austerity, penance, sacrifice, charity, pilgrimage, vow, fasting, and continence equals the study of Gita. It is difficult for any ordinary person like us, or even for the great sages and scholars, to understand the deep and secret meaning of the Gita. To understand Gita completely is like a fish trying to fathom the extent of the ocean, or a bird trying to measure the sky. Gita is the deep ocean of the knowledge of the Absolute; only the Lord has a complete understanding of it. Nobody, other than Lord Krishna should claim authority on the Gita.

O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72)

Arjuna said: By Your grace my delusion is destroyed, I have gained Self-knowledge, my confusion with regard to body and Spirit is dispelled and I shall obey Your command. (18.73)

When one realizes Him by His grace, the knots of ignorance are loosened, all doubts and confusion are dispelled, and all Karma is exhausted (MuU 2.02.08). The true knowledge of the Supreme Being comes only by His grace.

WHAT GREAT PEOPLE COMMENT ON HOLY GITA

02.26.04 (12:42 am) [edit]

"No work in all Indian literature is more quoted, because none is better loved, in the West, than the Bhagavad-gita. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things....The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has lead to this illuminating work."
Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy
University of Southern California

"The Gita can be seen as the main literary support for the great religious civilization of India, the oldest surviving culture in the world. The present translation and commentary is another manifestation of the permanent living importance of the Gita."

Thomas Merton,
Theologian

"I am most impressed with A.C. Bhaktivedanta Swami Prabhupada's scholarly and authoritative edition of Bhagavad-gita. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book."

Dr. Samuel D. Atkins
Professor of Sanskrit, Princeton University

"...As a successor in direct line from Caitanya, the author of Bhagavad-gita As It Is is entitled, according to Indian custom, to the majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The great interest that his reading of the Bhagavad-gita holds for us is that it offers us an authorized interpretation according to the principles of the Caitanya tradition."

Olivier Lacombe
Professor of Sanskrit and Indology, Sorbonne University, Paris

"I have had the opportunity of examining several volumes published by the Bhaktivedanta Book Trust and have found them to be of excellent quality and of great value for use in college classes on Indian religions. This is particularly true of the BBT edition and translation of the Bhagavad-gita."

Dr. Frederick B. Underwood
Professor of Religion, Columbia University

"...If truth is what works, as Pierce and the pragmatists insist, there must be a kind of truth in the Bhagavad-gita As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people."

Dr. Elwin H. Powell
Professor of Sociology
State University of New York, Buffalo

"There is little question that this edition is one of the best books available on the Gita and devotion. Prabhupada's translation is an ideal blend of literal accuracy and religious insight."

Dr. Thomas J. Hopkins
Professor of Religion, Franklin and Marshall College

"The Bhagavad-gita, one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar's but a practitioner's, a dedicated lifelong devotee's point of view."

Denise Levertov,
Poet

"The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold."

Dr. Edward C Dimock, Jr.
Department of South Asian Languages and Civilization
University of Chicago

"The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupada. Although Bhagavad-gita has been translated many times, Prabhupada adds a translation of singular importance with his commentary...."

Dr. J. Stillson Judah,
Professor of the History of Religions and Director of Libraries
Graduate Theological Union, Berkeley, California

"Srila Prabhupada's edition thus fills a sensitive gap in France, where many hope to become familiar with traditional Indian thought, beyond the commercial East-West hodgepodge that has arisen since the time Europeans first penetrated India.
"Whether the reader be an adept of Indian spiritualism or not, a reading of the Bhagavad-gita As It Is will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India."

Francois Chenique, Professor of Religious Sciences
Institute of Political Studies, Paris, France

"As a native of India now living in the West, it has given me much grief to see so many of my fellow countrymen coming to the West in the role of gurus and spiritual leaders. For this reason, I am very excited to see the publication of Bhagavad-gita As It Is by Sri A.C. Bhaktivedanta Swami Prabhupada. It will help to stop the terrible cheating of false and unauthorized 'gurus' and 'yogis' and will give an opportunity to all people to understand the actual meaning of Oriental culture."

Dr. Kailash Vajpeye, Director of Indian Studies
Center for Oriental Studies, The University of Mexico

"...It is a deeply felt, powerfully conceived and beautifully explained work. I don't know whether to praise more this translation of the Bhagavad-gita, its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the Gita with such an important voice and style....It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come."

Dr. Shaligram Shukla
Professor of Linguistics, Georgetown University

"I can say that in the Bhagavad-gita As It Is I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the aesceticism and ideal of the apostles which form the message of the Bhagavad-gita As It Is were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place."

Dr. Paul Lesourd, Author
Professeur Honoraire, Catholic University of Paris

Arjuna understood Gita only after Lord krishna shown His Universal form

02.26.04 (12:34 am) [edit]

The HolyGita is preached on the battlefield and included in the great epic Mahabharata . Battle lines are drawn-the climax of decades of dissension-and on the eve of combat, prince Arjuna loses his nerve and asks his charioteer, Krishna, what to do. Then what? Krishna�no ordinary charioteer, but an incarnation of God�enters into some seven hundred verses of sublime instruction on the nature of the soul and its relation to God, the levels of consciousness and reality, the makeup of the phenomenal world, and so on, culminating in a stupendous mystical experience in which he reveals himself to Arjuna as the transcendent Lord of life and death. He counsels Arjuna to be compassionate to friend and enemy alike, to see himself in every person, to suffer others' sorrows as his own and Lord ultmately show his Universal form so that all doubts of Arjuna is compltely vanished.. Then the Gita is over, the narration picks up again, and battle is joined�a terrible, desperate slaughter compromising everyone's honor, by the end of which Arjuna's side emerges victorious but almost every man of fighting age on both sides has been slain. Only great genius would have placed the Gita in such a dramatic setting, but it stands out from the rest as a timeless, practical manual for daily living still motivating many people to do great things.

Lord krishna is the supreme personality of Godhead.

02.25.04 (11:59 pm) [edit]

In the Varaha Purana it is also said,

narayanah paro devas
tasmaijatas chaturmukhah
tasmad rudro 'bhavad devah
sa cha sarva-jnatam gatah

"Narayana is the Supreme Personality of Godhead, and from Him Brahma was born, and from whom Shiva was born."

Lord Krishna is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Krishna. One who understands Krishna in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Krishna consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Krishna properly, are but fools. Only a fool would consider Krishna to be an ordinary man. A Krishna conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-Gita and proceed in Krishna consciousness with determination and firmness.

Guruvayur Krishna Temple: Where Heaven Meets Earth

02.25.04 (7:50 pm) [edit]

Many factors contribute to the popularity of India's major temples. Sri Rangam, situated on the Kaveri River, is popular because of its antiquity. Badarinatha, high in the Himalayas, is famous for its geographical location. Konark, the sun temple in Orissa, is known for its unique architecture, and Vyenkatesvara, in the South Indian hill town of Tirumala, owes much of its fame to the Deity's reputation for fulfilling the requests of His worshipers. All these factors combine at Guruvayur, in the South Indian state of Kerala. Guruvayur is one of the most enchanting and glorious temples in all of India.

There are no movie theaters in the town of Guruvayur. No liquor stores nor night clubs. Guruvayur is a holy city, where people come to make spiritual advancement. In an atmosphere of devotion to Krsna, visitors immediately feel they have risen above this earthly world to the divine. Appropriately, Guruvayur is known as Bhuloka Vaikuntha: "where heaven meets earth."

A visit to Guruvayur, though common to devotees in India, is something very few Westerners have experienced. To witness the thousands of devoted pilgrims who come to worship Krsna every day is astounding. The faith of the pilgrims who visit Guruvayur is expressed in their earnest and sincere faces as they enter the temple. While sitting in the large open-air corridor outside the Deity's chamber, pilgrims hear priests tell about the many miracles performed at Guruvayur. With palms joined in awe and reverence, the devotees pray that they too might receive the blessings of Lord Krsna.

The temple schedule begins at 3 AM with darsana (seeing the Deity), followed by abhiseka (bathing the Deity) and continues until 10 PM, when the Deity takes rest for the night. Throughout the day the elaborate worship of the Deity of Lord Krsna engages the temple priests and thousands of visitors in activities of Krsna consciousness. Accompanied by music and singing, the devotees daily offer hundreds of vegetarian dishes, colorful silks and other items of opulent clothing, jeweled ornaments, garlands of flowers, and even elephants as gifts to the Deity.

During the mid-morning hours many wedding ceremonies take place, one after another. Devoted couples, believing that being married at the Guruvayur temple is a great blessing, come here from all over South India.

In the evening, varieties of classical dance, such as Bharata-natyam and Kathakali, are performed for the public. The dancers combine dance and drama to depict the pastimes of Lord Krsna. These dance traditions have existed in South India for thousands of years, and no temple function is complete without them.

The evening also brings the main event of the day: a Deity procession led by jewel and gold bedecked elephants. The beauty of the Deity and the grandeur of the elephants draws thousands of pilgrims to witness the procession each evening. Before the arrival of the Deity, elaborate preparations are made. Then, as the enthusiastic crowd stands expectant, a devotee blows three blasts on a conchshell. The priests quickly emerge from the Deity's chamber bearing Lord Krsna on a golden throne, which is placed on the lead elephant. Surrounded by priests bearing multicolored umbrellas and varieties of fans, by musicians playing drums, cymbals, gongs, and trumpets, and by exuberant devotees chanting the names of the Lord, the Deity is carried around the temple compound, now illuminated by ten thousand oil lamps.

After about one hour, with the circumambulation completed, the elephants return to the starting point and stand motionless while the Deity is removed from the golden throne and returned to His chamber. It is now 10 PM and the temple closes for the night.

Because the elephant procession is held every night of the year, the Guruvayur temple owns an elephant ranch, where thirty-six elephants are trained to perform ceremonial functions. In the history of the temple several elephants stand out as special. One of the most famous was Kesava, also known as Gajaraja, or "king of the elephants."

Kesava's unique devotion for his service at Guruvayur will not soon be forgotten. When Kesava became the leading elephant in the temple herd, he would no longer tolerate another elephant's carrying the Deity. Once, when another elephant was selected to carry the Deity in procession, Kesava became so disturbed that he attacked the other elephant and chased him away. Whenever Kesava was to carry the Deity, he would demonstrate his great eagerness to perform his service by pulling at the chains bound his feet.

For more than fifty years Kesava served Lord Krsna at Guruvayur. During one festival, however, he became ill, just at the time of the Deity procession. His huge body began to tremble, and he was removed from the procession and taken to a nearby stable, where he fasted throughout the night. The next evening when the conchshell blew to announce the appearance of the Deity, Kesava bowed before the temple, and amid thousands of devotees chanting and playing on musical instruments, his soul departed from his body to attain the eternal realm of Vaikuntha.

When pilgrims arrive at Guruvayur, they are reminded of Kesava by his tusks and portrait displayed above the main entrance to the Deity chamber. And throughout the city many shops sell colorful paintings of Kesava.

At Guruvayur, whether on the days of great festivals or in the moments before the evening procession, when then thousand oil lamps are being lit, or while hearing about Kesava, the king of the elephants, the pilgrim naturally feels a growing desire to glorify the Supreme Personality of Godhead, Lord Krsna.

Manikarnika Ghat
Seeing all the miseries of mankind, Lord Siva, the eternally compassionate one, cried tears of supreme sorrow. Rudra decided to perform penance and ask Lord Vishnu how to help the helpless of this world. Lord Madhava is the only one who can grant liberation - hence Rudra decided to call upon Him to find an answer for the liberation of all the souls of this world.

So fierce was the penance of Lord Siva that Lord Narayana came in person to grant a boon to Isvara. The Lord of Vaikuntha asked Lord Siva to open His eyes, desist from this penance and ask for any boon he desired. Seeing the Lord before him, Siva bowed and asked for but one thing, "Please grant an easy route for salvation to all the creatures of this world. Their sorrows, caused by ceaseless cycles of birth, death and karmic entanglements this incurs, grieves me much. Please find an easy, fool-proof route so that they may be liberated with ease from this cycle of constant rebirths."

Smiling His charming smile, Lord Hiranyagarbha said, "Thou art the most compassionate being in this universe. It behooves you to think thus. This sacred land where you have performed such severe penance for the good of the world is so hallowed by your association that from this day forth, anyone who comes here, will attain liberation. This I grant for your sake and give you exclusive powers to liberate all creatures who come to you here."

Knowing the capricious nature of souls enmeshed in the quagmire of samsara Lord Siva desired to extend the terms of the boon. "Lord, please grant such a boon so that even if the creature that comes here is dead, their soul should attain liberation."

Moved by Rudra's infinite compassion, the Lord Kesava shook His head in admiration and said, "Thou art compassion incarnate. I will grant you a boon so that anyone who comes here, dead or alive, will attain your grace. Even if a creature dies here; or is cremated here, having died elsewhere; thou hast the power to grant them liberation." When the Lord shook His head in admiration for Pasupatinath's compassion for all jivas, one of His gem-encrusted earrings fell to the ground, near the kund (pond/ lake) where Lord Siva was meditating. The hallowed spot where Lord Siva performed his penance and where the Lord's jeweled earring fell, is the current Manikarnika ghat (mani = jewel, karnika = earring, ghat = bathing place).

Later, when the heavenly river Ganges descended to the earth and purified the souls of Sagar's sons, She decided to pay homage to Lord Visvanath's penance and came to flow past this spot, transforming the ghat of a small kund (pond, lake) into a ghat (bathing steps) on its own mighty banks.

From time immemorial, the burning ghat at Manikarnika in Varanasi have attracted those seeking salvation. At a time when travel was neigh impossible and pilgrimage across the vast subcontinent a major achievement of its own, people used to commit ritual suicide at this ghat so that they may die and be liberated. In those days, travel was a dangerous adventure and having once achieved the goal of reaching Kasi, some visitors felt that it was best to seek salvation here and now, rather than risk being killed by bandits on the way back, or dying of illness back home.

Currently, this is the busiest burning ghat at Kasi, and indeed probably the whole world. As a result, most corpses do not get enough time to burn properly and are often unceremoniously dumped half burnt into the sacred river. A constant stream of corpses come to this ghat to be burnt, day and night. Between this and the Hariscandra ghat, the other famous burning ghat in Kasi, the holy city hums with its own eternal life.

Udupi

When the time comes to go on a pilgrimage to the places of intense interest for Madhvas, Udupi is the place to use as home base. There are seven famous centres of pilgrimage in the North and South Kanara districts known as Tulunad.

raupyapiiTham kumaaraadriH kumbhaasii cha dhvajeshvaraH kruuDagokarNamuukaambaaH saptaitaa mokshadaayikaaH

raupya piiTha (Udupi), kumaaraadri (Subrahmanya), kumbhaasi (Kumbhasi), dhvajeshvara (Koteswar), kruuDa (Shankaranarayana), gokarNa (Gokarna) and muukaambaa (Kollur) are the seven givers-of-mukti (holy places).

From Gokarna in the north of Tulunad to Subrahmanya in the south is a distance of some 200 miles. Gokarna is in North Kanara while Udupi, Subrahmanya, Kumbhasi, Koteswar, Shankaranarayana and Kollur are in South Kanara. Gokarna is in the region of one hundred miles to the north of Udupi and Subrahmanya approximately one hundred miles to the south.

The meaning and origin of the word `Udupi':

Udupi is known as oDipu in the Tulu language. Narayana Panditacharya in his notes called Bhaava Prakasha on the Sumadhva Vijaya records thus:

rajatapiiThapurasya oDipu ityapabhrashhTa saMGYaa

The modern name Udupi must have developed from this ancient folk name.

A different etymology is provided by certain other scholars, but there is not too much credence given to it. According to them the original Sanskrit name is derived from uDupa (uDu 'star' + pa 'lord') - lord of the stars, namely, the moon. Udupi then refers to Shiva, who bears the moon on his head. Since there is the ancient temple of Chandramaulishvara in Udupi, the place may have been known by the name Udupi, after its ancient deity.

It is quite evident that this idea developed very recently. The author of the Sumadhva Vijaya opines that the word is of Tulu origin. The word `Udupi' also does not seem to have been associated with Shiva anywhere else in the Sanskrit literature.

Even if the word is to be considered to be originating from a Sanskrit root, one can provide a better explanation and etymology. `Udupi' also means boat or raft in Sanskrit:

uDupaM tu plavaH kolaH

The word `Udupi' can then mean a place to which Lord Krishna came (from Dwaarakaa) by boat.

The Tulu word oDipu can also be associated with a more or less similar meaning. There is a temple at Malpe which is known as oDabhaaNDiishvara. There appears to be some kind of relationship between the words oDabhaaNDa and oDipu. Its Kannada version is `Udupa'. The root element of all these words is oDepu, meaning "cracking," or "breaking." Until the secret of this word is cracked, the origin of the modern word Udupi will remain shrouded in mystery.

This temple at Malpe is well worth a visit and appears to be of great vintage. It is only a short distance to the beach from the temple and so it is possible to walk to where Sri Madhva saved the ship carrying the icon of Sri Krishna from being wrecked during a storm.

The beach itself is quite pleasant to walk along. At one time cargo ships that had been decommissioned were drawn up on the beach and cut up for scrap. This was some distance to the south but was very interesting to watch.

Shivaruupya - Shivalli

The original name of the village of Udupi is Shivalli. Later on an attempt was made to Sanskritize this name into Shivaruupya because Shiva dwelt there. The author of the (Su)Madhva Vijaya refers to this name:

vedaadrisad.h rajatapiiThapureshvaraabh yaam.h
graamo vibhuushitataraH shivaruupyanaamaa

(S.V. II-10)

"The village stretching up to Indrali Hills in the East (present day Manipal) and presided over by Lord Ananteshvara is known as Shivaruupya."

There is a popular legend which tells us how this ancient village became Shiva's village in ancient times:

King Raamabhoja decided to perform a sacrifice and so began to plough the land in preparation. A serpent was hit by the plough and died on the spot. To atone for this sin the king constructed four shrines in the four corners of the village.

The four serpent shrines are known as muchchilkoDu, maangoDu, arikoDu and taangoDu. Actually these are Skanda shrines. About two miles to the South-East on the way to Alevoor is the muchchilkoDu shrine near KukkikaTTe. This shrine which is under the jurisdiction of Sri Pejawar Mutt has been renovated beautifully and the area looks like a peaceful hermitage. Another Skanda shrine is located at maangoDu about three miles to the South West of Udupi. This is also renovated nicely. About three miles to the North-East of Udupi by the side of Puttur temple on the National Highway is the arikoDu shrine. This is in very bad condition as the walls have collapsed. Also, there is no approach road.

The place known as taangoDu which is supposed to be in the North-East corner of the village has not yet been located. It needs to be identified and renovated. In the middle of the village King Raamabhoja worshiped Lord Parashuraama in the form of a Shivalinga on a silver seat. This temple is now known to us as Ananteshvara.

Ananteshvara

When Lord Vishnu took the incarnation of Parashuraama on this Earth he was "trained" by Shiva in the art of archery. To commemorate this student-teacher drama, Lord Vishnu wanted to get himself identified with the linga so that both the teacher and the student were worshiped simultaneously by the devotees. Sriman Narayana, reclining on a serpent, came down to this temple and stayed in the linga. This is a rather unusual incident and the concept of Ananteshvara came to vogue as a result of this.

Sri Vaadiraaja Tiirtha in his masterpiece Tiirtha Prabandha extols Ananteshvara in this way:

ivaantaryaamitaaM sviiyaaM priyaan.h prati nibodhayan.h
dayaavaarinidhiH shaiviiM shilaamaashritya shobhate
iiSasyaahiiSapadaviim bhaasayanniva bhaaviniim.h
adhyaaste sheshashayanaH snigdhaaM liN^gashilaam.h

(T. P. I.14-15)

'The Almighty Lord got himself merged in this Shivalinga to proclaim to the devotees that He rests in the soul of Shiva also. To prove this cosmic truth Vishnu rests in this Shivalinga.'

Before the birth of Sri Madhva, his father, Nadillaaya (a.k.a. Madhya-geha BhaTTa), had worshiped this Deity to beget a male child. It is believed that he used to pray to Lord Bhujangashayana enshrined in this idol. Narayana Pandita makes a reference to this in his commentary Bhaava Prakaashika on the Sumadhva Vijaya:

svadarshanoruvratine nishiite
praaptaaya bhogiindragato hariH prabhuH
svaM darshayitvaa khalu kuJNjamaadhava
dvijaaya tadvat.h pratimaaM vyadhaapayat.h

Even now the Deity is known as Ananteshvara, Anantaasana and Anantapadmanaabha. `Ananta' means the serpent Shesha. Hence Ananteshvara means the Lord Narayana reclining on a serpent. Ananta is also another name of Lord Vishnu. Lord Vishnu enshrined in the Shivalinga came to be designated as Ananteshvara.

Ananteshvara was a famous temple and pilgrim centre of this region. It was also a centre of Vedantic philosophy and formed a suitable background for the advent of Sriman Madhvacharya.

It was because of this temple that the place was ranked as foremost among the seven centres of pilgrimage. One should not forget that the Nadillaya couple could beget an illustrious son who was destined to be the great Achaarya only because of their twelve years of worship at the foot of this Deity Bhujangashayana ("the one who reclines on a serpent"). Hence this temple has great historic significance.

Sri Madhva used to sit in the Ananteshvara temple and teach his disciples. Even today the place where he used to sit is considered to be a holy shrine. The plank where he used to sit is still there but there is no icon of Sri Madhva. At one time a beautiful icon had been prepared to be installed here, but when the time of installation came around, Sri Madhva appeared in a dream and ordered, 'Please do not put any stone on me,' thus indicating that he was always and already present there. To this day the stone icon is kept outside and the devotees offer worship to the seat itself.

This shrine is very difficult for the devotee to see. One is not allowed to enter inside the temple itself, and the only way to see this place is through a small window on the southern side of the outer enclosure of the temple.

The Ananteshvara temple is an amazing place. As one enters from the street, one can see the huge linga which is deep inside the temple and lit by oil lamps. Inside the temple, but closer to the front, there is a small icon of Ganapati. To come here and pay respects to Lord Ananteshvara is a very calming experience and it is very easy for the hours to simply slip by without one noticing it.

When you step back and take in the view at the temple you can only marvel at the huge slabs of granite which make up the roof. It is the largest temple in this region in both its shape and its historic significance.

Chandramaulishvara

To the east of the Ananteshvara temple stands a smaller temple wherein presides Shiva, known as Chandramaulishvara. Because the temple is a very ancient one, precious little is known about its history.

This temple of Chandramaulishvara is smaller than that of Ananteshvara. To enter this temple one has to descend steps. It appears that originally there must have been a tank in that place which was later filled up with mud and a temple built on top of the fill.

We read in the Madhva Vijaya that the temple was originally known as muuDu devaalaya (mahendra digaalaya). Since it was on the Eastern side of the chief temple Ananteshvara, it came to be referred to as the Eastern temple.

There is a special tradition the devotees participate in before entering the shrine of Lord Krishna. First they must visit Chandramaulishvara and then they go on to Ananteshvara. From there they proceed to Sri Krishna Mutt. Sri Vishvapati Tiirtha in his commentary on the Madhva Vijaya records this custom:

rajatapiiThapure amaraalayadvayaM vartate
tatra puurvaalayasthaH prathamato namyaH
pashchimaalayasthaH pashchaannamya iti
sampradaaya niyamaH

II.14

'There are two temples, the Eastern one and the Western one. One must first salute Lord Shiva at the Eastern temple and then go to Lord Ananteshvara in the Western temple. This is the custom followed here.'

Even now the Udupi ashhTa-maTha Swamijis visit the temple in this order before they ceremoniously take charge of the management of Sri Krishna Mutt during the paryaaya festival.

Holy Places In Ramayana
M.P. Bhattathiry

In Kerala Ramayana month begins on 1st karadakam (17th July 2003). In almost all Hindu families one will read the holy Ramayana and other members will listen. The climate during the period is almost rainy and many people will not have any work and it is also considered as a month for preventive treatment. Elaborate arrangements will be made in the temples to read Ramayana and preach the message.

The Ramayana (The Journey of Rama) belongs among the world's oldest literature. Cherished throughout India and Asia for millennia, it has been faithfully preserved and passed on in varied forms of popular expression - epic poems, folk tales, music, dance, drama, puppet shows, sculpture, painting and even films and comic books. Its story and characters have captured the hearts and minds of countless generations.

Despite its huge popularity in Eastern cultures and even though it is recognized by many Western scholars as a literary masterpiece, most people in the West have never heard of Ramayana.

The story of Lord Rama is both a spellbinding adventure and a work of profound philosophy, offering answers to life's deepest questions. It tells of another time when gods and heroes walked among us, facing supernatural forces of evil and guided by powerful mystics and sages.

Revered throughout the ages for it's moral and spiritual wisdom, it is a beautiful and uplifting tale of romance and high adventure, recounting the odyssey of Rama, a great king of ancient India. Rama, along with his beautiful wife, Sita, and faithful brother Laksmana, is exiled to the forest for fourteen years, where Sita is kidnapped by the powerful demon Ravana. Along with his brother Laksmana and a fantastic army of supernatural creatures, Rama embarks on a perilous quest to find his beloved Sita.

The Lord Himself says in Ramayana, "If one surrenders unto Me sincerely, saying, `My Lord, from this day I am fully surrendered unto You,' I always give him protection. That is My vow." Since the ultimate benefit of hearing the Ramayana is increased faith in Lord Rama, everyone will want to read this important book.

Ayodhya

Lord Rama was born and had many of His pastimes here. It is a very holy city and is an important pilgrimage site. It is said to have once had the perimeter of 96 miles and was the capital of Kosala. It is on the banks of the Gogra (Sarayu) River, bathing in which is supposed to destroy even the sin of killing a brahmana.

Rama Janmabhumi

At Rama Janmabhumi Lord Rama have taken birth. There is a small Lord Rama temple here. At this location there used to be the Babri Mosque, constructed in the 15th century by the Moghuls. The mosque was destroyed in 1992 and at the present time there are plans to build a grand Rama temple here.

Guptar Ghat

At Guptar Ghat there are some nice temples and nearby there is a nice park. Gupta means disappearance. It is said that Lord Rama disappeared at this spot. The three temples in the area are called Gupta Harji, Chakra Harji Visnu and the Raja Mandir. In the Cakra Harji Visnu temple there is an imprint of Lord Rama's feet.

Other Places to See

There are over 100 temples in Ayodhya. At Janma Sthana Lord Rama have been brought up.

There is a popular temple dedicated to Hanuman called Hanuman-gadhi. It is located right by the main road where the tempos from Faizabad stop. Kanak Bhavan, which is an interesting temple, and Kala Rama temple, by the river, have both Deities of Sita-Rama.

There is a nice area by the river surrounding Laksmana Ghat. Laksmana, the younger brother of Rama, is said to have bathed at Laksmana Ghat.

Vasistha Kund is a temple with a small round kund (pond) like a well.

Rama is said to have performed a yajna (sacrifice) at Treta Ka Mandir. There are Sita-Rama Deities in this temple.

Kausalya, the mother of Rama, is said to have established the Ksiresvara Natha temple for Sita.

Bharata Kund, at Nandigram, 20 km from Ayodhya, is the place where Bharata ruled while Rama was in exile for 14 years.

One half km north of Janmabhumi is Svarga Dvara or Rama Ghat, which is an important bathing ghat.

Ramesvaram

There are four dhamas - Badrinath, Jagannath Puri, Ramesvaram and Dvaraka. Ramesvaram is located at the southeastern end of the Indian Peninsula. Ramesvaram is on an island, which is the shape of a conch shell, in the Gulf of Mannar. The island is sanctified by the footprints of Lord Rama. It is said that Lord Rama bathed at Dhanushkodi, where the Bay of Bengal and the Indian Ocean meet.

There is a major Lord Siva temple here called the Ramanathasvami temple. This name indicates that Lord Siva is a great personality, whose worshipable Deity is Lord Rama. This temple is very popular.

Temple Story

It is said that the Siva-linga in the the Ramanathasvami temple was installed by Sri Rama on His return to the mainland from the island of Lanka, after killing Ravana. Rama wanted to install a Siva-linga in Ramesvaram to absolve Himself of the sin of killing Ravana, who was a brahmana. Rama sent Hanuman to Mount Kailas to get the linga. Since Hanuman was late when the auspicious time for installation neared, Sita made a Siva-linga out of sand. This linga was then installed by Rama and is known as the Rama-linga, because it was installed by Lord Rama.

At the time Hanuman came with the Siva-linga from Mount Kailas, he was disappointed to find a linga already installed. Rama told Hanuman that he could remove the linga made by Sita and install the one He brought in its place. Hanuman took hold of the linga with his hands but could not move it. He then wrapped his tail around it and tried to pull the linga out, but it did not move. The linga is said to still have the marks of Hanuman's tail on it. To pacify Hanuman, Rama had the linga he brought, the Visva-linga, installed alongside the Rama-linga. He ordered that puja (worship) be performed first to the Visva-linga, which is still being done today.

Gandhamadhana Parvata

This two-story temple is on a small hilltop, about 2.5 km northwest of the Ramanathasvami Temple. There is a set of Lord Rama's footprints on a cakra here and the small Ramjharoka temple. There is a good view of the island from here. The place is called Vedaranyam. It is said that Hanuman made his great leap to Lanka from here.

Kothandaramsvami Temple

There are Deities of Sri Rama, Sita, Laksmana, Hanuman and Vibhisana here. It is said that Vibhisana, Ravana's brother, surrendered to Lord Rama at this place. A series of paintings inside the temple tells the story. In 1964 a cyclone wiped out everything in the surrounding area. The only thing left was the temple. It is located about 8 km from the southernmost tip of the island going toward Dhanushkodi.

Dhanushkodi

This is the place where the bay meets the ocean. Pilgrims are supposed to bathe in the small lagoon here called Ratnakara. This is a place to offer sraddha to the ancestors. It is especially auspicious to bathe here in May.

Dhanushkodi is about 20 km southeast of Ramesvaram. It is said that Lord Ramacandra destroyed a small bridge with His bow here due to the request of Vibhisana.

Darbha Sayanam and Adi Jagannatha Temple

At Darbha Sayanam (Tirupallani, Pullanranyam) Sri Rama observed penance, lying on darbha grass here for three days. It is said that Adi Jagannatha appeared before Him, gave him the weapon called Divya Chapa, and blessed Him with success.

5 km south of Darbha Sayanam at Adi Setu is the Adi Jagannatha Temple. The Deity of Sri Visnu here is in a reclining posture on Sesa Naga. It is said that King Dasaratha, the father of Rama, came here to pray for a child, when all his wives were childless. Hindu couples still visit this temple to pray for children. The place where Lord Rama built His bridge is not far from here.

It is said that at the coastal town of Devi Patnam (Navapasanam) Lord Rama put nine stones standing upright in the shallow bay. They are supposed to represent the nine planets that He worshiped for success.

Other Places

There are many pastime places connected with the Ramayana in the area. There is a temple near the bridge that you cross to enter Ramesvaram with a floating rock inside. When Lord Rama went to Lanka with the monkey army, they crossed the ocean on a bridge of floating rocks. Near this temple, close to the bridge, is Laksmana Tirtha and Rama Tirtha. Lord Rama is said to have bathed in these two tanks. Kodi Tirtha is supposed to be a spring that Lord Rama created by shooting an arrow into the ground. It is said that at Jata Tirtha, Sri Rama washed His hair to get rid of any sins that He might have incurred in the battle at Lanka.

Hampi (Vijayanagara)

Hampi was once the capital of the powerful Vijayanagar empire, which for two centuries was one of the most powerful empires in Indian history. Vijayanagara means "the city of victory". It was considered at one time greater than Rome and "the best provided city in the world". At its height half a million people lived in the city, and the Vijayanagara empire had an army of over one million.

At this place Lord Rama first met Hanuman. It is also said to be the spot where Parvati (known as Hampi) met and married Lord Siva.

Kiskindha

The town of Anegundi, about 5 km from Hampi, is situated on the north bank of the Tungabhadra River. Local people believe this to be the ancient place known as Kiskindha where Rama met Hanuman and Sugriva. By Hampi is also the Rsimukha Mountain mentioned in the Ramayana.

The ancient place, Kiskindha, was ruled by two monkey-chiefs, brothers Sugriva and Vali. After a quarrel with Vali, Sugriva along with Hanuman were driven out. They then went to stay at Matanga-parvata Hill. You can get a good view of the surrounding area from the top of this hill. While searching for Sita, who had been kidnapped by Ravana, Rama and Laksmana came south and met Sugriva and Hanuman. Rama killed Vali and restored the kingdom to Sugriva. While Hanuman went to search for Sita, it is said that Rama stayed at Malyavanta Hill, which is on the road to Kampili, about 6 km east of the Virupaksa temple. There is a Ranganatha temple there with a large Deity of Lord Rama.

On the way between Virupaksa temple and Vitthala temple there is a cave on the bank of the Tungabhadra where Sugriva is said to have hidden Sita's jewels for safety. There are marks and streaks on the rocks, which are said to have been made by Sita's garments.

There is a huge mound of scorched ash in the nearby village of Nimbapuram that is said to be the cremated remains of Vali. The birthplace of Hanuman is said to be a little to the northwest.

Other Places to See

The Hazara Rama temple ("one thousand Ramas") is believed to have been a private temple for the royal family and was originally called Hajana Rama, which in Telegu means the "palace temple". It was originally dedicated to Lord Rama in the 15th century and contains many interesting sculptures of scenes from the Ramayana on the walls. It is no longer active.

From the Virupaksa temple of Lord Siva along the path on the river bank toward the Vitthala temple, there is a natural cavern marked with painted stripes where Sugriva have hidden the jewels that Sita dropped after Ravana abducted her.

At the Kodandaram ("bow-bearing Rama") temple there are large Deities of Sita Rama and Laksmana. It is opposite the bathing ghat. Here Rama crowned Sugriva as the monkey king.

The very ornate 16th century Vitthala temple is dedicated to Lord Vitthala, after the Deity in Pandharpur. It is on the southern bank of the Tungabhadra. It has musical pillars, which make different sounds when struck. It is considered to be the most outstanding temple in Hampi.

The Virabhadra temple is at Matanga Hill, where Lord Rama have stayed.

Nasik

Nasik is a holy city located about 5 hours northeast of Bombay (187 km). Lord Rama stayed here for some time during His exile and Sita was carried off by Ravana from this place. Nasik is on the banks of the Godavari river, which flows to the bay of Bengal. Laksmana cut off the nose of Surpanakha, the younger sister of Ravana, here. That is why this place got the name Nasik. Kumbha Mela takes place here every 12 years. Sri Caitanya visited here.

The Rama Kunda area is the main pilgrimage place in Nasik. Here Rama and Sita used to bathe, so the tank is considered especially sacred. It is also called Asthi Vilaya Tirtha ("bone immersion tank") because bones dropped here dissolve. In recent years the following people's bones were dropped in the Tirtha after they died: Mahatma Gandhi, Jawaharlal Nehru, Dr. Rajendra Prasad and many other famous people. Lord Rama is said to have performed funeral rites in memory of His father, King Dasaratha.

Citrakuta

Lord Rama and Sita are said to have stayed in the forest here during Their 14 year exile. Citrakuta is by the border of Uttarpradesh and Madhyapradesh, due south of Lucknow. It is 132 km south of Allahabad.

Lord Rama and Sita lived here for 11 years of Their 14 year exile. Citra literally means "beautiful" and kuta means "mountain".

Bharat, the brother of Rama, came to Citrakuta and begged Rama to return to Ayodhya, but Rama would not disobey His father's order. Rama stayed on Kamadgiri ("the hill which can fulfill all desires").

Lord Rama would daily bathe in the river here. Sita's footprints are on the rocks at Janaki Kund, where Sita took bath.

The Greta musician chembai got back his lost voice with blessing of lord Krishna

02.25.04 (7:47 pm) [edit]

Once, while demonstrating the raga Puraneer in a concert, Chembai mentioned that it was a malayala ragam, and it was not to be found even in the Sangeeta Ratnakara or in the sangeeta shastras. One of his disciples mentions that it is a 'Pann Ragam'. Chembai says "Panno manno, adhellam enakku theriyadu" [Pann or mann (mud), all that I dont know].

Microphone Wire

In another concert, Chembai wanted the organisers to keep the microphone nearer. Finding that the microphone cable (wire) was too short, he said "Namma Vayaru than perisa irukku" [Only my vayaru (belly) is big].

Rama Ninne (Useni)

Chembai was singing a Thyagaraja Kriti in Useni which went "Rama Ninne Nammi Nanu Nijamuka Sita..... Rama Ninne...". His accompanists for the day were Lalgudi Jayaraman on the violin and Umayalapuram Sivaraman on the mridangam. In a flash Chembai substituted the word "Sita" with "Jaya" and repeated the line again with "Siva", thus Jayaraman and Sivaraman had their names mentioned. The predominantly malayali audience were highly amused when they realised the import of the whole sentence ("Jayarama and Sivarama, I depend on you").

Extracts from an article in The Hindu Newspaper:

No one could have had a greater sense of humour than Chembai. His concerts were lively with his interjections, "Vasidaa Vilvaadri" etc. Once, when he sang a Tamil viruttam "Orumaiyodu Ninadu Thiruvadi" in Hamsanandi, he pointed to Chowdiah, who was accompanying him, as he sang "Unnai maravaadirukka Vendum".

His rendering of Tamil songs had traces of a Malayalam accent. There was a Tamil number in Mohanam he used to sing often. It went "Idhiname Shuba dinam" and Chembai sang it as "Ee diname Shuba dinam". Once, one of his disciples, keen on the right pronunciation, sang "Idhiname..." almost chewing and spitting out the first few letters, hoping his guru would notice and render the song with the right pronunciation. Chembai must have noticed, for he decided to have some fun. The more the sishya emphasised the first few letters, the more Chembai drew out his "Eee diname". The Malayalam versus Tamil match continued for almost three minutes much to the delight of the audience.

At a concert at Shanmugananda Hall in Bombay, a member of the audience asked Chembai if he could sing a song on Bombay. Chembai, with a mischievous twinkle in his eye, said he could. He went on to sing "Aadu paambae, vilayadu paambae".

Memorable Life Incidents
The following tales true were recounted by long-time friend P.A.Raman

The Sage & The Singer

Once Chembai sang in Kanchipuram after the Paramacharya, then the pontiff of the Math, had performed the long Chandramouleeswara pooja. The sage asked him whether he was not tired. Chembai replied: "No, not at all. How can anyone be fatigued watching your Holiness performing the pooja?" The pontiff presented him with a bracelet, a rudraksha necklace, a ponnadai [shawl] and prasada.

Like A Bhagavatar

We were speeding towards Kollam [Quilon] when our car got held up at a railway crossing. A young boy who was tending cattle nearby came up to the car and asked Chembai who he was. Always playful, Chembai asked him:

"What do I look like?" The boy replied smartly: "Like a bhagavatar." When Chembai conceded he was one, the boy asked: "Are you going to sing at Vadayattu Kottai? The concert will be a roaring one, eh?" Chembai had a hearty laugh and said that possibly Guruvayurappan himself had come to bless him.

Sixth Sense

There was an overflowing audience for the concert at Vadayattu Kotai. Chembai was in fine form. There was an intermission during which a curious thing happened. He took a letter from his pocket, waved it at a member of the audience and asked: "You wrote this anonymous letter, didn't you?" The man shamefacedly admitted he had done so, whereupon Chembai admonished him not to write anonymous letters ever again.

Miracle Rain

I was present at the concert given by Chembai at the wedding of the daughter of Postmaster Viswanatha lyer of Kalpathy which took place in Sekharipuram, Palakkad. This was around the time S.C.Kittappa, K.B.Sundarambal and their drama troupe was giving performances in Palakkad and the song Evarani rendered by Kittappa with terrific impact was on everybody's lips. Some of the listeners at the wedding concert requested Chembai to sing this song which is in the Devamritavarshini raga. Chembai replied that although it was summer and it was as dry as it could be, it would rain if he sang any song in that raga. Probably no one believed it because the listeners persisted with the request. Chembai then rendered the song and, miracle of miracles, when he concluded, dark clouds appeared in the sky and there was a downpour.

Question Of Seniority

Chembai and I were travelling by the Mangalore Mail in a posh old-time second class compartment, from Madras to Palakkad. It was very late at night when the train stopped at Erode. I heard someone knocking on the door and since there was an upper berth vacant, I opened it and there was Ariyakudi Ramanuja lyengar. We invited him in gladly. He was also going to Palakkad, to sing at the marriage of one of my relatives. Chembai began talking to Ariyakudi and, after a while, asked: "I know you are older than me, but which of us is senior in terms of performing experience?" lyengar admitted Chembai was, for he too remembered that even when he was giving only vocal support to his guru Poochi Srinivasa lyengar, Chembai was accompanying the latter on the violin. The exact words he spoke to Chembai, in broken English, which I remember vividly were: "You were fiddling then." All of us laughed.

Footrule

It was a time when tlie Railways used to issue "Travel As You Like" tickets costing seven and half rupees which could be used for three months throughout the entire railway network in the South.

On or about June 1940, Chembai and I were at the Shoranur railway station platform, waiting to board the Mangalore-Madras Mail. Desamangalam Namboodiripad, an advocate of Madras and a Member of the then Madras Legislative Council, hove into view with members of his family. Desamangalam is close to Shoranur.

Namboodiripad spoke to Chembai:

"Bhagavatar, why are you sitting here? Only the third class compartments will be coming to where you are sitting. The first class and second class compartments will not come here. You will have to go still further up." Bhagavatar replied that he was travelling by third class only and he showed him the special season ticket. The advocate-admirer was greatly surprised and asked: "My dear Bhagavatar, you are a very popular musician with several engagements all over the country and in the sphere of music you are an uncrowned king. Is it not below your stature to travel in third class?"

Chembai replied: "My father and my grandfather used to travel by foot and give concerts but I have given up the usual family practice and travel by train. I really feel, though, that I too should go walking to the places where I give concerts."

Desamangalam Nambudiripad had a hearty laugh at the insouciant reply of the great musician.

Deference To Elder

When the Bharatiya Music and Arts Society was founded in Bombay in 1953, I requested Chembai Vaidyanatha Bhagavatar to give the inaugural concert. But Chernbai replied that it would be more appropriate to give the honour to Palakkad Rama Bhagavatar, who was senior to him. We took his advice; but were glad Chembai also gave a concert later.

Saareeram Sareeram

Parveen Sultana's first concert in Madras was another occasion for a quip. Chembai, who was asked to preside on the occasion and "speak a few words", made just this observation: "I don't know much about Hindustani music. But this I know: I have a good saareeram and the lady here has both good saareeram and sareeram." The second was a reference to Parveen's attractive appearance.

He would tell a joke at the expense of his dear wife too, in the presence of others even. Meenakshi Ammal was her name but everyone at home called her Ammalu. One day he told me, as we were all chatting: "Rama lyer, she is the only daughter of Vasudeva Sastrigal, a rich man of my village. My father fixed our marriage without telling me. When I came to know of it, I resisted a little but my father gave me a slap on my face and made me agree. Anyway, she is beautiful and dutiful! [Turning to his wife] Aren't you, Ammalu?"

At The Academy

'This happened during a Chembai concert at the Music Academy of Madras many years ago. The programme look place in a pandal in the compound of the P.S. High School in Mylapore. As Bhagavatar was belting out a piece, he saw four other leading vidwans of the day entering and taking their seats. Stopping in mid-song momentarily, he recited a Sanskrit sloka of which the substance of which was that it is rare for four musicians to come together as it is for four dogs, and then added he considered himself most fortunate that four great vidwans had come together to attend his concert. (Source: P.N. SUNDARESAN)

And this happened at another Academy concert. Chembai saw Musiri Subrahmania lyer and Semmangudi Srinivasa lyer, their heads covered possibly to hide their identities, slinking away quietly. He quipped, with that openness for which he was noted: "Oi, Sangeeta Kalanidhi's! You're welcome to go. There is no need to cover your heads!" (Source: T. SANKARAN)
Mistaken Identity

Chembai was singing in the Sree Ramanavami series of the Asthika Samajam in Madras. This was towards the end of his career when he sang 'topless', that is without wearing a shirt. Sporting, as he was, a tuft, stripes of vibhooti on his forehead, chest and arms, and a rudraksha necklace, he could be easily mistaken for a kalakshepam expert or a religious discourser, especially at the Samajam which was known for its presentation of religious programmes. And he was.

A couple of artisans, who had been engaged in construction work nearby, came into the hall and sat down. At that time, the violinist was playing a raga alapana. When Chembai started singing the composition after the violin essay, one of the workers turned to a listener sitting next to him and asked what the 'periyavar' [the respected person] on the stage was doing. When the listener explained the obvious, the worker turned to his mate and said: "It seems he is singing." Then the first worker asked the rasika another question: "When will he start talking?" When it was explained to him that Chembai would not be talking as the programme was a music kutcheri, the man turned to his mate again and exclaimed: "It is a kutcheri, it seems. Let's go." Promptly they got up and left. (Source: P.C. SUBRAMANIAN)

The following have been translated by P.Orr from anecdotes recorded in Chembai Selvam,
the biography of Bhagavatar written by ELLARVI [L.R. Viswaaatha Sarma].

Summons [1907]

When Chembai was 11, he and his brother first sang at the Sree Krishna temple in Guruvayur on Ekadasi day (on the 11th day of the lunar cycle). When, shortly afterwards, the father and the sons were coming out of the temple, a couple of policemen met them and said they were wanted by the inspector. Chembai asked what wrong they had committed and why they should accompany the policemen. The latter replied they did not know why. At that point, Ananta Bhagavatar said there should be no harm in going with the policemen and finding out what it was all about. In the event, the Inspector welcomed them with respect and speaking with affection, told the father: "On Sunday, your boy must sing here!" The concert took place and Chembai received 115 rupees for it" the highest yet. At his father's suggestion, he earmarked the money received for conducting worship at the temple every year.

A Bitter Experience [1913]

Chembai Vaitha and his brother Subrahmaniam, still in their twenties, were glad to have the opportunity of listening to this musician of maturity. Captivated by a particular kriti they heard him sing, Chembai memorised the pallavi and anupallavi even as he listened but the lyric of the charanam did not register well. This was frustrating but he had no chance to ask the performer.

Some days later, when the vidwan was due to perform again in that area, Chembai called on him before the concert and, after a while, asked him for the text of the charanam. The vidwan pretended not to know which song the youngster was talking about. Chembai thought this was a genuine case of puzzlement. So he sang the pallavi and anupallavi of the song but now, while congratulating him, the vidwan said he could not remember the charanam. He then excused himself.

A surprise was in store for Chembai when, later during the performance, the vidwan started singing the song he had said he could not remember fully. Innocent yet, Chembai was worried that the vidwan was going to stumble when he reached the charanam. But Chembai need not have worried. The vidwan sang the charanam all right and this time Chembai quickly grasped the words. But, he realised too that vidwan had not levelled with him earlier. Then and there he took a vow he would never refuse to teach anyone what he knew.

Conflict In Chettinad [1936]

The place - Kottaiyur in Chettinad. The occasion - a wedding. Chembai was giving a performance with Mysore T. Chowdiah (violin), Palakkad Mani lyer (mridanga) and Pudukkotai Dakshinamurthy Pillai (kanjeera) as his sidemen. When there was a pause in the proceedings, a prominent person stood up and said the guests assembled desired to hear Chowdiah play solo. The violinist could not find any reaction on Chembai's face. He continued to sing and the sidemen performed with him.

There was another interruption soon. Now there was a chorus demanding a solo performance from the Mysorean. Chembai and his cohorts continued to ignore the clamour. In the event, there was confusion and many of the guests began leaving, while some came near the platform and shouted.

Chembai now stopped singing and, with an air of insouciance, asked: "What is it you want, please?" The common response was: "We want Chowdiah to play the English Note!"

Whereupon, Chembai said: "That's all! Okay, I will conclude my concert in a few minutes and after that you can ask him to play for you what you want".

The chorus sang: "No! we want him to play now!"

Chembai spoke again now, quietly but firmly. He explained the tradition followed in music concerts and said that it was not the done thing for an accompanist to play a piece which the main musician had not taken up.

The angry audience was not mollified; if anything, the lecture seemed to have irritated them further. Some said other musicians had heeded similar requests made by them.

Chembai said that he could not oblige simply because others had done so. "I will now conclude the concert by singing the mangalam. You can then do what you want."

An angry man shouted Chembai would not ever again be invited to perform in the town. Chembai replied that he was not born to sing only for the people of Kottaiyur and that he was not very earnest to perform there.

The news spread Chembai had antagonised the people of Chettinad.

But, when tempers cooled, good sense prevailed. Members of the community soon decided to invite Chembai to sing at another function in the town. Bhagavatar again performed with the same set. It had ended well; and all was well.

A Matter Of Priorities [1937]

It was the tradition of the Mysore court to honour prominent artists by inviting them to give performances in the royal presence and to accept the title of asthana vidwan. In 1937 Maharaja Krishnarajendra Wodeyar extended an invitation to Chembai Vaidyanatha Bhagavatar to perform. Chembai accepted the invitation and gave a performance which was hailed as excellent by the king as well as by his courtiers. Next day Wodeyar presented the vidwan with a ponnadai (shawl) and other tokens of appreciation. Leading court musician Muthiah Bhagavatar also honoured Chembai and a photograph showing the two bhagavatars together is still on display at the Mysore palace.

The maharaja then expressed his wish to have Chembai enlisted as an asthana vidwan. Chembai was pleased to learn this but responded by saying that he would not be able to discharge the obligations of a court musician which would require his attendance at the court frequently and especially during Dussera. The vidwan was already committed, since many years before, to perform Navaratri pooja privately at home and therefore he was not available for any public engagements during that holiday period. His sense of priorities was such that he did not wish to break this commitment. Accordingly he explained his inability to accept the royal invitation to serve as the asthana vidwan of the Mysore court.

Far from being upset, the maharaja appreciated Chembai's sense of priorities. The courtiers too were struck by the character of Vaidyanatha Bhagavatar.

In subsequent years, Chembai gave performances at the court several times at the invitation of the maharaja.

Power of Faith [1939]

Chembai was about to start a performance at the palace in Kallikotai. Suddenly he discovered that his voice was 'frozen'. He was puzzled since he had no problem of any kind earlier that day. The sound of the tambura sruti seemed to gain in volume as Chembai pondered the reason. Suddenly, a question arose in his mind. He asked someone seated nearby whether it was 'sukla paksham', after the new moon. This was the month of Kartika and it was Chembai's practice to offer musical prayers at the Sree Krishna temple in Guruvayur on tlie Ekadasi day of the 'sukla paksham' in the month of Kartika every year.

When a reference to an almanac confirmed that it was 'sukla paksham' Ekadasi, Chembai explained the matter to the host and requested permission and help to go to Guruvayur and fulfill his commitment. The host obliged. Chembai speeded to Guruvayur in a car, offered his apologies and prayers to Sree Krishna.

He had no problem singing; he had recovered his voice fully. He sang many songs and long until he was satisfied that the Lord had forgiven his lapse.

He sang at Kallikkotai the next evening, without any problem.

A Blow For Equality [1941]

Chembai was due to give a performance at the Singaravelan temple in Nagapattinam, as part of the Kanda Shashthi festivities. It was past the time when the concert was to start and still none had come from the office of the temple's trustees to fetch him. Unwilling to wait any longer, he proceeded to the temple, accompanied by his sidemen. As he reached the temple, he realised there was some galatta or noisy disturbance going on. When he inquired about it, he was told that common people had occupied seats reserved for VIPs in the mandapa where the concert was to take place; that a representative of the trustees had more than once asked them to clear out of the space but in vain; that the representative had said the trustees would rather shift the venue of the concert to some place else than allow their stipulations to be transgressed; and that this had precipitated the galatta.

Chembai arrived at the mandapam, pacified the crowd and said that, as far as he was concerned, all were equal before god and music. He also explained he attached more importance to performing in the temple's precincts than to pleasing the organisers by singing elsewhere. "I was invited to perform at the sannidhi [presence] of the deity and that is what I propose to do, even if I am not paid" he added.

Then he proceeded to give the performance without waiting for the trustees and other VIPs

A Tribute In Diamond [1942]

Chembai was returning by train to Madras from Karaikudi where he had given a concert. During the journey, he got acquainted with a fellow passenger, a wealthy, middle-aged businessman named Valliappa Chettiar. Noticing that Chettiar was undergoing some kind of stress, he openly asked the latter what was bothering him. Chettiar was taken aback by the directness of the query but responded nonetheless by disclosing the source of his worry. Chembai then told him that the deity of the Parthasarathy temple in Chembai would help solve the problem if Chettiar would pray to him and, if the problem were solved, Chettiar could show his gratitude to the Lord in some way.

Chettiar agreed to abide by the suggestion and then saw a smile playing on the lips of Bhagavatar. "What are you smiling about?", he asked and Chembai said that the act of gratitude should not be like fulfilment of a trade transaction and that he should in advance decide what offering he would make, in line with his capacity. In the conversation that followed, he explained he had already provided the temple with a gold kavacham [ornamental covering] for the deity and it would be nice if Chettiar could take a vow to present a namam [Vaishnavite mark] made of diamonds. Chettiar agreed to do so.

Subsequently, Chettiar came to the village of Chembai, his problem solved, and made his offering to Lord Parthasarathy. None could have been more pleased than Chembai.

On The Razor's Edge [1952]

One morning when Chembai was standing in the verandah of his house in Santhome, Madras, lost in thought, a barber carrying his equipment made his appearance and saluted him. Chembai had never seen him before nor had he the need for a shave. Yet, using sign language, he invited him to sit down and himself sat down to have a shave.

The barber, an elderly fellow, spoke volubly as he passed the razor back and forth on Chembai's face. He let it be known that he was not fond of barbering and that his real vocation was healing the sick, like it had been the vocation of his forefathers.

Bhagavatar did not respond in any manner to any of this talk. The barber thereupon sought to provoke him by asking questions.

Chembai finally blurted out that he was unable to speak. It was obvious he had a very bad throat, the way he croaked out the words.

The barber said he was very sorry to notice the difficulty Chembai was experiencing, especially since he had heard his golden voice many a time while passing his house. And he asked how long the vidwan had been suffering this.

Chembai stuck out a single finger to indicate 'one month'.

The barber asked: "Haven't you been receiving any treatment?"

Chembai conveyed by signs that the treatment had been in vain.

The barber finished his job and received payment. Then he said he would bring a herbal medicine if Chembai would trust him to treat his ailment.

Speaking with difficulty, Chembai said he had been offered a concert engagement a week hence and asked if he could rely on the barber's treatment and accept it.

"Praise the Lord and accept it," replied the man with the razor. And then he left.

Next evening, the barber brought the medicine and gave instructions to Bhagavatar on how he should take it. Chembai paid him two rupees and promised to pay a total of 20 if the treatment proved to be successful.

The treatment worked, Chembai regained his voice and the concert he had accepted was a grand success.

What had cured him? The medicine? Faith? A combination of both? Whatever, Chembai, try as he might to find the barber and repay his debt, never saw the barber-physician again.

Lord Krishna in Guruvayur

02.25.04 (7:42 pm) [edit]

Sriman Narayana in his form as Krishna is enshrined in Guruvayur, a shrine that is believed to cure all incurable diseases and is thronged by devotees round the year. Situated about 30 km. from Trichur, South Malabar, Guruvayur is a simple structure as compared to many other temples of India but nonetheless has its own charm about it. The name Guruvayur is derived from Guru, Brihaspati, who is the revered preceptor of Devas and Vayu, Wind.
The stories behind the name

There are two versions as to how the names of Guru and Vayu came to be associated with this shrine. The idol installed in the temple was originally installed in Dwaraka and was worshipped by Brahma who gifted it to Lord Vishnu. At the end of the Mahabaratha war, due to the curse of sage Dhurvasa, the Yadavas, the clan in which Krishna was brought up, quarrelled among themselves and died, while Dwaraka was submerged under the sea. But before this event, Krishna instructed Uddava to ask Guru and Vayu to remove the idol to a safer place and install it there. Accordingly they consecrated the idol in this place near a lake full of lotuses, with Shiva and Parvati on one side.

The other and more popular legend has it that King Janamejaya, the great grandson of Arjuna, performed the Sarpa Yaga, in which he killed hundreds of thousands of serpents to avenge for the death of his father Parikshit, son of Abhimanyu, by snake bite. Because of this sin of killing serpents in their hordes, Janamejaya was afflicted with leprosy. He was then advised to worship the image of Lord Krishna which was lying submerged under the ocean in Dwaraka, installing it in an appropriate place so that his disease may be cured.

With due efforts the idol was retrieved and with the help of Guru and Vayu it was installed here. King Janamejaya performed a long penance before Guruvayurappan and was cured of his disease.

The temple

Though the well-maintained structure does not wear a worn-out appearance, it may safely be concluded that it must have been in existence at least from the 16th century AD going by the fact that Narayana Bhatta wrote his celebrated Narayaniyam by the end of the 16th century.

The temple had been through ups and downs during the days of invasion. When Tippu Sultan invaded the area in 1789 AD, the idol was removed to Ambalapuzha in Travancore and was worshipped there for around two years. A small shrine exists in Ambalapuzha even to this day, where the king of Travancore has arranged to offer daily naivedhya in memory of the event.

Devotees enter the temple in Guruvayur by the eastern entrance. The sanctum sanctorum is known as Srikoil. Entry into the sanctum sanctorum is permitted only for the priests - Melsanthi, Tantri, Othikkan and Keezhsanti. All the other devotees get a darshan of the Lord only from some distance away.

The idol

The Krishna idol is very unique in that it has four arms. Krishna, it is said, was seen with four arms only on very few occasions. He was seen thus at the time of his birth by his mother Devaki. He stood in his viswa-roopa in the hall of Kauravas and gave the inner-vision to Dhrthrastra, when he was negotiating for the Pandavas and He appeared with His four hands again before Arjuna during Gita-upadesa. The deity of Krishna in Guruvayur has four hands, with the upper right and left arms holding the chakra and the conch and the lower arms holding a lotus and a mace.

It was Adi Sankaracharya who set the puja routine for Guruvayur temple, which opens at 3.00 a.m., very early in the morning. Different abhishekas like the Taila (oil) abhisheka, Sankha (conch) abhisheka and Kumbha abhisheka are performed. Naivedyam and alankara are offered to the deity and the regular puja goes on up to 9.00 p. m. everyday.

Festivals

The mandalam festival is celebrated for a period of 41 days, commencing from the first Vrischika in the month of Kartika. During this month, Kartika, the day on which the Lord rendered his Gita-upadesa in Sukhla paksha Ekadasi is celebrated in a grand manner. The other festival is celebrated for 10 days in Magha, when the sun is in Kumbha. Krishna Janmashtami which falls during the month of August is celebrated with much fanfare.

Leader and Leadership in Gita

02.25.04 (7:36 pm) [edit]

Leader and Leadership as a subject has interested and fascinated mankind for centuries now. Researchers and academicians have tried to focus, define and understand the range of issues that comprise leadership and what make a person a leader. Various theories on Leaders and Leadership have evolved over a period of time but even now there is little agreement on what or how to define a leader and his or her leadership qualities.

The world is fast becoming a global village with increasing exchange of management concepts, ideas, products and services leading to a highly competitive and challenging world. New opportunities are emerging across a wide range of social and economic activities for the Leaders and Managers of today and tomorrow.

How do we adapt to the evolving changes and challenges? How do we utilize the emerging opportunities? What does it mean for the managers and leaders? How do we equip ourselves to face the challenges? How to handle the growing competition?

Is it possible to develop an effective Leadership, which can respond to these challenges and much more? How are the virtues of leaders and managers that are essential to be defined and developed?

True Leadership based on fundamental truth and concepts are the answer. Leadership based on our way of life, the roots of our culture, our heritage and ancient philosophies. India has not only a rich cultural, religious and social heritage but also has its own social and family value system, which is very different from other countries. Americans have developed their own management style and culture. Japanese have one and so do others.

The greatest treasure and a reference manual for leaders, managers and professionals, which has defined principles on time, man and self-management, is Srimad-Bhagavad Gita. It is not only a guide but also an exhaustive reference on leadership, team management, self, ethics and values. Gita provides guidelines for managers as leaders, their roles, behavior, skills, knowledge, decision-making capabilities, and attitudes among others. Gita defines commercial and social activities for general benefit of mankind.

All the verses of Gita highlight the principles required to survive in the challenging and changing world. A leader is always faced with dilemmas regarding conflicting interests and their resolutions. Gita provides us with the answers.

Spirituality in workplace is gaining more and more acceptances, which is very encouraging. Many leaders and managers have realized that that sincere application of higher principles is a competitive advantage. And it all starts with the leaders. They shape the culture of the organization by their leadership style and influence. They give a vision and show by their own example.

This book/CD is being written to introduce our leaders, managers, students and professionals from all walks of life to some of the basic and fundamental truths of leadership and management. Leadership can be acquired. Every individual has the capability to transform into an effective leader.

..................In Gita Yoga has been defined as excellence in action.

The Yogas specific to effective leadership are: Gyana Yoga: The path of knowledge or wisdom Bhakti Yoga: The path of devotion or dedication Karma Yoga: The path of action or duty...............

Srimad Bhagavad Gita is a part of Srimad Bhagavad Purana also

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Srimad Bhagavad Gita is a part of Srimad Bhagavad Puran � a Great Epic written in Sanskrit verse by the sage-poet Vyasa. The Puran contains musical lyrics on episodes woven around the Eternal embodiment of Lord Krishna, the splendour of His life and teachings, besides love and devotion to the Divine, codes for blissful living and the Dharma, i.e., the right way of living. In the Gita, the essence of universal wisdom, the science of human nature, the philosophy of creation, the Ultimate Reality, and the technique to attain that Truth have been narrated by Krishna to his friend and devotee � Arjuna.

This knowledge was imparted in a tense situation, in the centre of the battlefield, just when the Mahabharata war was about to begin between the families of cousin brothers � the Kauravas and the Pandavas. Krishna was the charioteer of one of the Pandava princes, Arjuna, the chief archer, who had no desire to fight his kinsmen for the sake of regaining their kingdom, which was captured by the Kauravas through deceit. Ultimately, the divine light of the Gita dispels the darkness of emotional breakdown in Arjuna. He acts and he wins.

This book is a simple rendition of the main aspects given in the 18 chapters of the Gita. Herein, each chapter is informally divided into two portions: the first half, up to the divider mark, is based on the original concept, abridged from the Gita; and the second half, after the divider mark, includes a simplified interpretative comment by the author. At the end of each chapter, a ten-point Gita Gyan is appended, which again is the author�s attempt to summarise the chapter in a simple way, while incorporating all its essential elements.

A brief account of Yoga and meditation is appended at the end; this may be useful for beginners. Also, to prompt self-search thereafter, the author has added two verses on self-reflection.

In Hinduism, Krishna is adored as an incarnation of Lord Vishnu, the Supreme who sustains Creation. Hence, Krishna has always been addressed as �Lord Krishna�, �God Krishna�, and �Bhagwan Sri Krishna� in the epics and scriptures. Also, Krishna has been totally established in the Absolute Reality through Eternal Yoga, hence He is to be conceptualised as Supreme with total attributes of the Almighty. He is Yogiraj Krishna � the King of Yoga, Who is One with Pure Consciousness. Throughout the present work, He is referred to simply as �Krishna� � meaning thereby �Lord Krishna�; the informality brings simplicity and proximity. Yet, Krishna is addressed as �He� � with a capital �H�, a symbolic connotation of His Greatness as Pure Consciousness. While talking to Arjuna, Krishna was One with the Absolute; He speaks in Direct Speech � First Person Singular, e.g., �All this world is pervaded by Me in My unmanifested form.� In the text herein, however, for the sake of facile running of the statements and simplification, an Indirect Speech has been used.

While referring to human beings, the epithets �he�, �his�, �him�, etc, are used, yet they must be taken to include both male and female � again an adoption for plainness and non-repetition. So also, Godheads or even the Absolute, the Almighty are referred to as �He�, etc. This does not imply male chauvinism but is suggestive of the fact that the Impersonal God, the Reality, is not limited by any quality of nature, hence not confined by any character of the body, mind, intellect or ego, etc. Even �He� does not qualify the Supreme, yet we have to use some form of address for our understanding. The Personal God, however, may be conceptualised for visualisation by the human mind with some characterisations, although the qualities � whatever the human mind thinks of God � remain a superimposition as well as an attempt to limit the Limitless!

The subtitle of the book reflects the ultimate aim of our lives. In India and abroad, Hindus and several followers of other faiths know about the Gita. The learned ones and those desirous of learning about all the major religions of the world can tell what contains the Gita. Yet, because of the complexity of content or the detailed commentaries and intricate religio-philosophical implications, much remains for the layperson to comprehend.

This is particularly so with the younger generation, who have the will to learn but little time or patience to venture deeper. Usually, they realise that the Gita advocates �work but do not desire its fruits� and wonder: how is this possible? Or, �the Atman is immortal; only it changes the body like worn-out clothes� and wonder: where do I go after my death?

The new generation also has a lot of interest in Yoga, but in its modern, altered form. Alas! It is the new fashion of life to practise Yoga but nothing much is achieved except some relaxation. Yoga is Divine Knowledge without any religious stigma or bias, through which, if understood properly, one can achieve total happiness and fulfilment in life. The Gita is a treatise on Yoga.

Keeping this aspect in mind, short, simplified basics of the Gita have been compiled in this book. In no way is it a learned commentary, an explanatory series of notes, or an intellectual interpretation � of which I am fully aware. It only puts forth, simply and briefly, the wisdom strewn throughout the Gita. It is neither preaching by the author nor an attempt to change your established beliefs; yet it is an attempt to unfold one�s personality and bring harmony into life along the lines the great Yogiraj Krishna had narrated four millennia ago. If a person follows even a few directives given by Krishna, he can win the battle against adversities and live a prosperous, happy and peaceful life hereafter. If one goes deeper, he can attain freedom and become one with Pure Consciousness.

That is Salvation!

Yoga in Gita

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Karma Yoga has been introduced to Arjuna followed by a reference to the path of contemplation and meditation. Now, Krishna delves into the origin of this knowledge of Truth, which leads to self-perfection. He states that the Imperishable Yoga, the Primordial Knowledge, originated concurrently with Creation. The Supreme passed it on to the Sun (i.e., the Supreme Brilliance of Energy) and subsequently it was inherited through innumerable generations till now.

Krishna elaborates further that whenever there is a decline and disarray in the righteous way of life and the virtuous system of living, Supreme Consciousness (in which Krishna was firmly established) manifests in the form of Godheads, sages or saints in order to re-establish the right way of living and to provide protection to the ethical order. He who is aware of this action of the Supreme attains Realisation. The one who is detached from attractions and aversions, free from fear and anger, and has surrendered to His will attains Him. Krishna declares that variable patterns of human thinking germinate from their varied mental set-ups, inherent tendencies and accumulated karma, destiny, steered by the imprints of good or evil deeds on their psyche through several planes of existence in the past.

Krishna clarifies that one who cultivates intensive awareness about the Presiding Light within oneself and retains equipoise during vigorous action, recognises inaction in the action; in other words, he acts but remains non-entangled; likewise, action in inaction could be identified in the quietude, utter silence of mind and meditative state of contemplation on to the Reality. Such states of action or inaction do not generate karma � good or evil.

A Karma Yogi (one who practises the Yoga of Action) is ever content, consequently he craves nothing; his desires are disciplined, hence he gathers no sin though apparently he acts in the world. The one who is complacent over his achievements, not tortured by the dualities of experiences, e.g., profit and loss, birth and death, honour and dishonour, etc, balanced in success and failure and who abides by knowledge of the Self, is a free and liberated being. Brahman (Absolute) is to be seen in all actions. Freedom and joy could be achieved in the inner life of a man by burning his sensual cravings in the fire of self-control and the heat of knowledge.

Self-perfection can be accomplished by several techniques, involving physical, mental and intellectual practices. Yoga is one of the prime techniques for such an achievement. It makes one�s mind tranquil and pure, thus suitable for higher launching towards Realisation.

There are several types of sacrifices or offerings but sacrifice of ignorance into the knowledge is the greatest. One must see all things in the Self and then in the Supreme. Such knowledge shall make a man free from all fears and tortures of the mind, and bring eternal peace. Against the backdrop of knowledge of the Supreme, actions do not generate karma and hence one is liberated. Knowledge of the real nature of the Self, i.e., Self-realisation, is the highest achievement and the greatest possession of one�s life. Such Divine Knowledge resides in the Self and can be unveiled through perfection in Yoga. The man who is full of faith and devotion and who has restrained his sensory cravings accrues such knowledge that, in turn, leads to perennial peace. But the ignorant having no faith achieves no peace, neither in this nor in the other world.

He who has relinquished the fruits of his actions through Yoga, removed all doubts through knowledge and become vigilant and awake in the Self is a liberated sage, although he may act in the world. Therefore, retreat into Yoga, establish the self in Divine Knowledge and act vigorously, but unattached, in this world.

This is the essence of the fourth chapter of the Gita, entitled The Yoga of Divine Knowledge.

The knowledge of Yoga is ancient. The Sun is the symbolic phenomenon of the Supreme Knowledge available to us for direct experience of the power of the Almighty. Thus, Divine Knowledge should be obtained from an experienced person, brilliant like the Sun. Before practising Yoga, one must cleanse one�s mind, the inner world, and connect it with the Self.

Supreme Consciousness manifests itself in all periods of time through its play in this world to reaffirm the righteous way of living. He does so whenever there is large-scale decay of virtues and justice in society. Thus, the noble and virtuous are protected and the Law of Being and Ethics is saved from annihilation.

We may experience all sorts of positive and negative emotions while managing our lives in this world, yet if we are profoundly aware about them through our knowledge and if we surrender all our actions unto Him, we are not bound by such sentiments; such a mind becomes suitable for Realisation of the Truth. The performance of action is a prerequisite for our sustenance. Everybody does so, goaded by his natural mindset (gunas) but he who abandons the yearning for the fruits of action always remains happy.

Be contemplative about the inner life, the universe and the phenomenon of existence, and live with a sense of detachment striking a balance between worldly affairs and Consciousness by way of the power of discrimination.

For attaining peace and happiness, one must support the needy and the destitute by advice, charity and kindness; also, through self-denial and austerity in reasonable degrees, evolving ourselves through the devotion and the practice of Yoga, sustained reading and reflection on the writings of great men, and the continuous weeding of ignorance and misconceptions by analytic methods, which are essential to obtain calmness of mind and the subsequent journey for self-development, inner growth and Realisation of Brahman � the Truth.

Actions arise from desires and wild desires give rise to ignoble actions; therefore, right knowledge shall regulate desires so that wrong-doings are not manifested. This is so because even fabulous wealth cannot bring peace of mind and happiness if not associated with knowledge of the Self.

Understand that all beings are interwoven by one single, Supreme Consciousness. Thus, realise the Eternal Wisdom and attain calmness that is essential for worldly success, happiness as well as spiritual contentment. Our Inner Self is the abode of knowledge. It can be unveiled by constant and unabated practice of Yoga. By such conceptual perception, the ego is cleansed through the inner Divine experience, which shines forth brightly by the light of atman. Then, success is yours.

Gita Gyana 4
4.1: Yoga is very ancient wisdom.
4.2: Whenever there is chaos in the righteous way of living, Supreme Consciousness manifests Itself to ordain the systems.
To achieve success, one must be free from fear, anger, senseless attractions, bitter aversions, and wild longings.
4.4: Cultivate intensive awareness about the life-sustaining spark within yourself.
4.5: Be content with your achievements, without abandoning action for progress and prosperity in the outer as well as the inner world.
4.6: Do not be torn by pairs of opposite experiences coming in your way.
4.7: Self-control, channelled by balanced thinking, makes you free and fearless.
4.8: Make your mind tranquil and pure by practising contemplation and by silencing thought waves, at times.
4.9: Support the destitute with kindness; observe austerity; reflect on the Eternal Wisdom, and merge with the Consciousness through Yoga for self-development and peace.
5.0: All particles in the cosmos are interwoven by a single, indestructible energy field, the All-pervading Consciousness; affirm this knowledge for material success, mental happiness, stable peace and spiritual contentment.

There is no knowing Him unless you become knowledgeable about your Self.

Holy Gita Summarised

02.25.04 (4:23 pm) [edit]

In this century life has become very complex and people have no time to love eachother and they are running after money for luxurios life. Once they achieve it they are loosing all happiness in these days. The struggle for existence is very keen. Man finds no time to study big philosophical and religious books, or the whole of the Gita. Here is an abridged edition of the Gita which contains its quintessence for the use of students, doctors, advocates and busy people.

That man who merely studies daily even a few Slokas is not stained by Karma. He obtains perfect wisdom, Supreme Peace and eternal Bliss and Immortality. Then what to speak of him who lives and acts according to the spirit of the teachings of the Gita?

He who reads even a quarter of a Sloka is freed from great sins and fear of death.

The Gita is your benefactor and constant companion. The Gita is your Teacher and Guru. The Gita is your real Father and Mother. The Gita is your solace, support and prop. The Gita is an embodiment of nectar. Drink this nectar daily and attain Immortality. May the Gita guide you!
Chapter I
The Depression of Arjuna
(Arjuna Vishada Yoga)
The great warrior Arjuna dot depressed seeing all his kinsmen, sons, brothers-in-law, cousins, teachers (Bhishma, Drona and others) standing arrayed in battle and said to Lord Krishna (26): �My limbs fail and my mouth is parched, my body quivers and my hairs stand on end; Gandiva slips from my hand (29). I do not wish to kill them even for the sake of the Kingship of the three worlds (35). It is a great sin to kill my teachers and relatives. If I kill them, family traditions will perish. There will be lawlessness (40). Women will become corrupt. There will be caste-confusion. The slayer of the families will go to hell for, their ancestors will fall, deprived of rice-balls and oblations (42). Caste-customs and family-customs will vanish�(43). Arjuna was overwhelmed with grief. He threw away his bow and arrows and sank down on the seat of the chariot (47).

Chapter II
Sankhya Yoga
This is Jnana Yoga or Vedanta which bespeaks of the Immortality of the Soul. Lord Krishna said to Arjuna: �Wake up from the slumber of ignorance. This body and the world are indwelt by the Imperishable Atman, Brahman or the Soul. None can cause the destruction of That�the Imperishable. This Atman is not born nor does It ever die. It is unborn, eternal, changeless, ancient and inexhaustible. It is not killed when the body is killed (20). It slays not, nor is It slain. Just as a man casts off worn out clothes and puts on new ones, so also the embodied Self casts off worn out bodies and enters others which are new (22). Weapons cut It not, fire burns It not, water wets It not, wind dries It not (23). This Self is unmanifested, unthinkable and unchangeable (24).

�O Arjuna! do your duty. It is the duty of a Kshatriya to fight. There is nothing higher for a Kshatriya than a righteous war (31). Develop a balanced mind. Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle, thus thou shalt not incur sin; thou shalt cast off the bonds of action (38).

�Thy right is to work only but never with its fruits. Let not the fruit of action be thy motive, nor let thy attachment be for inaction (47). Perform action, being steadfast in Yoga abandoning attachment and balanced in success and failure. Evenness of mind is Yoga� (48). Arjuna says, �O Lord Krishna! What is the state of a Sthithaprajna? How does he speak? How does he sit, how does he walk?� (54). Lord Krishna replies, �A Jivanmukta is free from desires, longings, mine-ness, I-ness, attachment and fear. He is satisfied in his own Self. He is indifferent amidst sensual pleasures. He is not elated by getting desirable objects. He has a poised mind at all times and under all conditions. He has perfect control over his mind and senses. He lives in Brahman. He is centred in his own Self. He is dead to the sensual world� (55 to 57).

Chapter III
The Yoga of Action
(Karma Yoga)

Arjuna said, �If it be thought by Thee that knowledge is superior to action, why then O Krishna, does Thou engagest me in this terrible action (1)? Thou confusest my understanding. Tell me that one way for certain by which I may attain eternal bliss� (2). Lord Krishna replies, �In this world there is a twofold path, the path of knowledge of the Sankhyas and the path of action of the Yogins (3). Man cannot remain even for a moment without performing some kind of action. Everyone is helplessly driven to action by the qualities born of nature (5). That fool, who merely controls the organs of action but continually thinks of the objects of senses is called a Mithyachara or hypocrite (6).

�Do sacrifice to the Devatas. They will in turn give you plenty of food and cattle (11). Constantly perform your duty without attachment. You will attain the Supreme (19). Janaka attained perfection by action (20). The great man should set an example to the world (21). I perform action though there is nothing in the three worlds that should be done by Me (22).

�The egoistic man thinks �I am the doer�. In reality Prakriti does everything (27). A Jnani who remains as a silent witness and who knows the essence of the division of the quality and functions is not bound (28).

�Control Raga-dvesha, obstructors of the spiritual path. Do your own duty well. Control desire and anger�the enemies of wisdom. Master first the senses. Kill this enemy-desire by restraining the self by the Self and by knowing Him who is superior to intellect� (37-43).

Chapter IV
The Yoga of Wisdom
(Jnana-Vibhaga Yoga)

Lord Krishna said, �O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth (7). For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age (8). In whatever way men approach Me, so do I reward them: men follow in every way My path, O son of Pritha (11). He who sees inaction in action and action in inaction, he is wise among men, he is a Yogi, even while performing all actions (18). Whose undertakings are all destitute of desires and purposes and whose actions have been burnt by the fire of knowledge him the wise have called a Sage (19).

�Without hope, with the mind self-controlled, having abandoned attachment to the fruit of actions, all greed and envy, always content with whatsoever he obtains without effort, free from the pairs of opposites, balanced in success and failure, with his thoughts established in Brahman, he is not doing anything, although doing actions; he is not bound, though acting (20-23).

�Brahman is the oblation; Brahman is the clarified butter; by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action (24).

�Some Yogins perform sacrifice to Devas; while the Jivanmuktas offer the Self in the fire Brahman. Some again offer hearing and other senses in the fire of restraint. Others again sacrifice all the functions of the senses and the breath in the fire of Yoga of self-restraint kindled by knowledge. Others again offer wealth, austerity, study of scriptures and knowledge as sacrifice. Others offer as sacrifice the outgoing breath in the incoming and the incoming in the outgoing (25-29).

�Superior is knowledge-sacrifice to the sacrifice of objects. All actions in their entirety, O Partha, culminate in knowledge (33).

�Know that by long prostration, by question and service; the wise who have realised the Truth will instruct thee in that knowledge (34). Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge (39). Just as the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes (37).

�The man who is full of faith, who is devoted to it, and who has subdued the senses and obtains this knowledge and having obtained knowledge he goes at once to the Supreme Peace (39). The ignorant, the faithless, the doubting self goes to destruction; there is neither this world, nor the other, nor happiness for the doubting (40).

�Therefore, with the sword of knowledge cut asunder the doubt of the Self born of ignorance, residing in the heart and take refuge in Yoga. Arise, O Bharata� (42).

Chapter V
The Yoga of Renunciation of Action
(Karma-Sannyasa Yoga)

Arjuna said, �Renunciation of actions, O Krishna, Thou praisest, and then also Yoga. Tell me conclusively that which is the better of the two� (1).

The Blessed Lord said, �Renunciation and Yoga of action both lead to the highest bliss; but out of the two, Yoga of action is superior to the renunciation of action (2). Children, not the wise, speak of Sankhya (knowledge) and Yoga (Yoga of action) as distinct; he who is truly established in one obtains the fruits of both (4). That place which is reached by the Sankhyas (Jnanis) is reached by the Yogis (Karma Yogis). He sees, who sees Sankhya and Yoga are one (5).

��I do nothing at all�, thus would the knower of Truth think�seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes�convinced that the senses move among the sense-objects (8-9). Neither agency nor action does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts (14).

�Thinking of That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by knowledge (17).

�Sages look with an equal eye in a Brahmin endowed with learning and humility, in a cow, in an elephant, and even in a dog and in an outcaste (13). With the self unattached to external contacts he finds bliss in the Self: with the self engaged in the meditation of Brahman he attains endless bliss (21). The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O son of Kunti (O Kaunteya); the wise do not rejoice in them (22).

�He who is able, while still in the world, to withstand before the liberation from the body the impulse born out of desire and anger, he is a Yogi, he is a happy man (23).

�Eternal peace lies near to those controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self (26).

�Shutting out all external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils, with senses, mind and intellect ever controlled, having liberation as his supreme goal, free from desire, fear and anger�the sage is verily liberated for ever� (27-28).

Chapter VI
The Yoga of Meditation
(Adhyatma Yoga)

Lord Krishna said, �He who performs his bounden duty without depending on the fruits of action�he is a Sannyasin and a Yogi; not he who is without fire and without action (1). For a Muni or a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction or quiescence is said to be the means (3).

�Let a man lift himself by his own Self alone, let him not lower himself; for the Self alone is the friend of oneself and this Self alone is the enemy of oneself (5). The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, this self stands in the position of an enemy like the external foe (6).

�Having in a clear spot established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa grass one over the other, let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around, serene-minded fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking on Me, and balanced, let him sit, having Me as the Supreme Goal (11-14).

�Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much nor for him who is always wakeful, O Arjuna (16).

�Yoga becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in exertion in actions, who is moderate in sleep and wakefulness (17). Little by little let him attain quietude by intellect held in firmness; having made the mind established in the Self, let him not think of anything (25). From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the self alone (26).

�With the mind harmonised by Yoga he sees the Self, abiding in all beings, and all beings in the Self, he sees the same everywhere (29). He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him� (30).

Arjuna said, �The mind verily, O Krishna, restless, turbulent, strong and unyielding, I deem it quite as difficult to control it as that of the wind� (34).

Lord Krishna said, �Undoubtedly, O mighty-armed, the mind is difficult to control and restless, but by practice, O Kaunteya and by dispassion, it can be restrained� (35).

Arjuna said, �He who is unable to control himself though he is possessed of faith, whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga meet, O Krishna?� (37).

The blessed Lord said, �Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is reborn in a house of the pure and wealthy (41). Or he is born in a family of wise Yogins only; verily a birth like this is very difficult to obtain in this world (42). Then he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O son of the Kurus (43). By that very former practice he is born on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic world (44).

�The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through study of Sastras); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna! (46). And among all Yogins, he who, full of faith with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout (47).

Chapter VII
The Yoga of Wisdom
(Jnana Yoga)

The Blessed Lord said, �I shall declare to thee in full this knowledge combined with realisation, which being known, nothing here remains to be known (2). Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence (3).

�Earth, water, fire, air, ether, mind, intellect, egoism�thus is My Prakriti divided eightfold (4). This is the inferior Prakriti, but different from it, know thou, O mighty-armed, My higher Prakriti, the very life-element, by which this world is upheld (5).

�I am the sapidity in waters, O son of Kunti. I am the light in the moon, and the sun; I am the syllable OM in all the Vedas, sound in ether and virility in men (8).

�Verily, this divine illusion of Mine, caused by the qualities is difficult to cross over; those who take refuge in Me alone cross over this illusion (14).

�Four kinds of virtuous men worship Me O Arjuna, and they are the distressed, the seeker of knowledge, the seeker of wealth and the wise, O lord of Bharatas (16). Of these, the wise, ever steadfast and devoted to the One excels; for I am exceedingly dear to the wise, and he is dear to Me (17). Noble indeed are all these; but the wise man, I deem as My very Self; for, steadfast in mind he is established in Me alone, as the Supreme Goal (18). At the end of many births the wise man comes to Me, realising that all this is Vasudeva, the innermost Self, such a great soul is very hard to find (19).

�By the delusion of the pairs of opposites, arising from desire and aversion (likes and dislikes) O Bharata, all beings are subject to illusion, O Parantapa (scorcher of foes) (27). But those men of pure deeds, whose sin has come to an end, who are freed from the delusion of the pairs of opposites, worship Me, steadfast in vows (23).

�Those who know Me in the Adhibhuta (pertaining to the elements) in the Adhidaiva (pertaining to the gods) and in the Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind� (30).

Chapter VIII
The Yoga of Imperishable Brahman
(Akshara Brahma Yoga)

Arjuna asked: �What is that Brahman? What is Self-knowledge? What is action, O Purushottama? What is declared to be the knowledge of the elements? And, what is Adhidaiva? (1). Who and how is Adhiyajna here in this body, O Madhusudana (destroyer of Madhu)? And how at the time of death, art Thou to be known by the self-controlled?� (2).

The Blessed Lord said: �Brahman is the Imperishable, the Supreme; His essential nature is called self-knowledge; the offering to gods which causes the origin, existence and manifestation of beings and also sustains them is called action (3). Adhibhuta or knowledge of the elements pertains to My perishable nature and the Purusha or the Soul is Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied (4).

�Whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being; there is no doubt about this (5). Whosoever at the end leaves the body, thinking upon any being, to that being alone he goes, O Kaunteya (O son of Kunti), because of his constant thought of that being (6).

�Having closed all the gates, having confined mind in the heart, having fixed the life-breath in the head, engaged in the practice of concentration, uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Soul (12-13).

�I am easily attainable by that ever-steadfast Yogi who constantly remembers Me, daily, not thinking of another (with a single mind) O Partha! (14). What is called the unmanifested and Imperishable, That, they say is the highest goal (path). They who reach It return not. That is My highest abode (place or state) (20).

�That Highest Purusha, O Partha, is attainable by unswerving devotion to Him alone, within Whom all beings dwell, by Whom all this is pervaded (22).

�Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice)�then departing men who know Brahman go to Brahman (24). This is the path of Devayana or the path of light.

�Smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice)�attaining by these to the lunar light, the Yogi returns (29). This is the path of Pitriyana or the path of darkness.

�Whatever fruit of merit is declared in the scriptures to accrue from the study of the Vedas, the performance of sacrifices, practice of austerities and gift beyond all this goes the Yogi, having known this, and attains to the Supreme Primeval or first Abode� (28).

Chapter IX
The Yoga of Kingly Science and Kingly Secret
(Raja Vidya Raja Guhya Yoga)

Lord Krishna said, �Kingly Science, Kingly Secret, the Supreme Purifier is this realisable by direct intuitional knowledge, according to righteousness, very easy to perform, imperishable (2).

�All this world is pervaded by Me in My unmanifested form (aspect); all beings exist in Me, but I do not dwell in them (4). I am the father of this world, the mother, the dispenser of fruits of action, and grandfather; the one thing to be known, the Purifier, the syllable Om, and also the Rik, the Sama and the Yajus also (17). I am the goal, the supporter, the Lord, the witness, the Abode, the shelter, the friend, the origin, dissolution, the foundation, the treasure-house and the seed imperishable (18).

�To those men who worship Me alone, thinking of no other, to those ever united, I secure what is not already possessed (Yoga) and preserve what they already possess (Kshema) (22). Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered with devotion by the pure-minded (26). Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatsoever givest, whatsoever practiseth as austerity, O Kaunteya, do it as an offering unto Me (27).

�Even if the most sinful worship Me, with devotion to none else, he too should indeed be regarded as righteous, for he has rightly resolved (30). Soon he becomes righteous and attains eternal peace, O Kaunteya; know thou for certain that My devotee is never destroyed� (31).

Chapter X
The Yoga of Divine Glories
(Vibhuti Yoga)

The Blessed Lord said, �With their minds wholly in Me, with their life absorbed in Me, enlightening each other and ever speaking of Me, the wise are satisfied and delighted (9). To them ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me (10). Out of mere compassion for them, I, dwelling within their self, destroy the darkness born of ignorance by the luminous lamp of knowledge� (11).

Arjuna said, �O Lord! Thou shouldst indeed tell, without reserve of Thy divine glories by which Thou existeth pervading all these worlds� (16).

The Blessed Lord said, �I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and also the end of all beings (20). Among the twelve Adityas, I am Vishnu; among luminous objects, the radiant Sun; I am Marichi among the forty-nine Maruts; among the stars the Moon am I (21). Among the Vedas I am the Sama Veda; I am Vasava (Indra) among the gods; among the senses I am the mind; and I am the intelligence among living beings (22). And among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (Agni); and among the (seven) mountains I am the Meru (23). Among the household priests (of kings) O Partha, know Me to be the chief, Brihaspati; among generals I am Skanda; among lakes, I am the ocean (24). Among the great Rishis I am Bhrigu; among words I am the one syllable OM; among sacrifices I am the sacrifice of silent repetition (Japa Yajna); among immovable things, the Himalayas (25). Among the trees I am the Asvattha; among divine Rishis Narada; among Gandharvas Chitraratha; among the perfected ones the Muni Kapila (26).

�Of purifiers I am the wind; Rama of warriors am I; among fishes I am the shark; among streams I am the Ganga (31). Among letters the letter �A� I am; and the dual among all compounds; I am, verily the inexhaustible or everlasting Time; I am the dispenser of fruits of actions having faces in all directions (33). I am the gambling of cheat; I am the splendour of the splendid; I am victory, I am determination of those who are determined; I am the goodness of the good (36). There is no end of My Divine Glories, O Parantapa; but this is a brief statement of My divine attributes� (40).

Chapter XI
The Yoga of the vision of the Cosmic Form
(Visva Rupa Darsana Yoga)

Arjuna said, �Now O Supreme Lord, as Thou hast thus described Thyself in that way O Purushottama (Purusha Supreme), I wish to see actually Thy divine form� (3).

The Blessed Lord said, �Behold O Partha forms of Me by hundreds and thousands of different sorts, divine, of various colours and shapes (5). Behold the Adityas, the Vasus, the Rudras, the two Asvins and also the forty-nine Maruts: behold many wonders never seen before, O Bharata (6). Now behold O Gudakesa in this My body the whole universe centred in one�including the moving and the unmoving�and whatever else thou desirest to see (7). But thou art not able to behold Me with these thine eyes alone; I give thee divine eye; behold My lordly Yoga� (8).

Lord Kdshna showed to Partha His Supreme Form with numerous mouths and eyes with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (10).

Arjuna said, �I see all the gods, O God, in Thy body and also hosts of various classes of beings, Brahma the Lord seated on the lotus, all the Rishis and celestial serpents (15). I see Thee Without beginning, middle or end, infinite in power of endless arms, the sun and the moon being Thy eyes, the burning fire Thy mouth heating the whole universe with the radiance (19). Into Thy mouths terrible with teeth and fearful to behold all the sons of Dhritarashtra, Bhishma, Drona, Karna, etc, hurriedly enter; some are found sticking in the gaps between the teeth with their heads crushed to powder� (26-27).

The Blessed Lord said, �Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily by Myself they, have been already slain; be thou a mere instrument, O Savyasachi (Arjuna)� (33).

Arjuna said, �Thou art the Primeval God, the Ancient Purusha; Thou art the supreme refuge of this universe. Thou art the knower, the knowable and the supreme abode. By Thee is this universe pervaded, O Being of infinite form (38). I am delighted, having seen what was never seen before and yet my mind is distressed with fear. Show me that form only with four hands, O God; have mercy, O God of gods, O Abode of the Universe (45-46).

The Blessed Lord assumed His gentle form with four hands and showed this form to Arjuna and consoled him who was terrified (50).

The Blessed Lord said, �Neither by the Vedas nor by austerity, nor by gifts, nor by sacrifice can I be seen in this form, as thou hast seen Me so easily. But by the single-minded devotion, can I of this form be known and seen in reality and also entered into, O Parantapa. He who does actions for Me, who looks on Me as, the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, Pandava� (53-55).

Chapter XII
The Yoga of Devotion
(Bhakti Yoga)

Arjuna said, �Those devotees, who ever steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested�which of these are better-versed in Yoga?� (1)

The Blessed Lord said, �Those who, fixing their mind on Me, worship Me, ever-steadfast and endowed with supreme faith, in My opinion are the best in Yoga (2). Greater is their trouble whose minds are set on the unmanifested; for the goal, the unmanifested, is very hard for the embodied to reach (5). Fix thy mind on Me only, place Thy intellect in Me; then thou shalt no doubt live in Me alone hereafter (8). If thou art not able to fix thy mind steadily on Me, then by Yoga of constant practice (Abhyasa Yoga) do thou seek to reach Me, O Dhananjaya (9). If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection (10). If thou art unable to do even this then taking refuge in union with Me, renounce the fruits of all actions, with the self controlled (11). Better indeed is knowledge than practice; than knowledge meditation is better; than meditation renunciation of the fruits of actions; peace immediately follows renunciation (12).

�He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving; ever content, steady in meditation, self-controlled, possessed of firm conviction, with mind and intellect dedicated to Me, he, My devotee, is dear to Me (13-14). He who is free from envy, fear and anxiety, who is free from wants, pure, expert, unconcerned, untroubled, who has renounced all undertakings or commencements, who neither rejoices nor hates, neither grieves nor desires, who has renounced good and evil, who is full of devotion, he is dear to Me (16-17).

�He who is the same to a foe and friend, and also in honour and dishonour, who is the same in cold and heat, and in pleasure and pain, who is free from attachment, who is balanced in censure and praise, pain and pleasure, who is silent, content with anything, homeless, steady-minded, full of devotion�that man is dear to Me (18-19).

�They verily, who follow this Immortal Dharma (law or doctrine) as described above endowed with faith, regarding Me as their supreme goal, devotees, they are exceedingly dear to Me� (20).

Chapter XIII
The Yoga of Distinction Between the Field and Knower of the Field
(Kshetra-Kshetrajna-Vibha ga Yoga)

Arjuna said: �Prakriti (matter) and Purusha (spirit), also the field (Kshetra) and the knower of the field (Kshetrajna), knowledge and which ought to be known�these I desire to learn, O Kesava.�

The Blessed Lord said: �This body, O son of Kunti, is called the field (Kshetra), he who knows it (body) is called (Kshetrajna) (the knower of the field) by the sages (1). Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge (2).

�The great elements, egoism, intellect, and also the unmanifested (Mula-Prakriti or Avyaktam), the ten senses and the one (mind) and the five objects of the senses, desire, hatred, pleasure and pain, the aggregate, intelligence, courage�the Kshetra has been thus described briefly with its modifications (5-6).

�Humility, unpretentiousness, non-injury, forbearance, uprightness, service of the teacher, purity, steadfastness, self-control; indifference to the objects of the senses and also absence of egoism; perception of evil in birth, death, old age, in sickness and pain; non-attachment, non-identification of self with son, wife, home and the like and constant balance of mind in the occurrence of the desirable and the undesirable, unswerving devotion to Me by Yoga, without other object, resort to solitary places, distaste for the society of men, constant application to spiritual knowledge of Truth�this is declared to be knowledge, and what is opposed to it is ignorance (7-11).

�With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere He exists in the world, enveloping all (13). Without and within all beings, the immovable and also the moveable; because of His subtlety incomprehensible; and near and far away is That (15). That the Light of all lights, is said to be beyond darkness, knowledge, the knowable, the goal of knowledge, seated in the hearts of all (17).

�He sees, who sees, that all actions are performed by Prakriti alone and that the Self is actionless (30). They who by the eye of wisdom perceive the difference between Kshetra (the field) and the Kshetrajna (the knower of the field) and the liberation of beings from Matter (Prakriti)�they go to the Supreme� (34).

Chapter XIV
The Yoga of the Division of the Three Gunas
(Guna-Traya-Vibhaga-Yoga)

The Blessed Lord said: �Sattva, Rajas and Tamas (purity, passion and inertia)�these Gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one (5). Of these Sattva (purity) which from its stainlessness is luminous and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one! (6). Know thou Rajas to be of the nature of passion, the source of thirst for life and objects and attachment, it binds fast, O son of Kunti, the embodied one by attachment to action (7). But know thou Tamas (inertia) born of ignorance is the deluder of all embodied beings; it binds fast, O Bharata, by heedlessness, indolence and sloth (8).

�Now Sattva (purity) prevails, having overpowered Rajas and Tamas, O Bharata; now Rajas, having overpowered Sattva and Tamas; now Tamas, having overpowered Sattva and Rajas (10).

�When the wisdom-light shines at every gate (sense) in this body, then it should be known that Sattva is increasing (11). Greed, activity, the undertaking of actions, restlessness, desire�these are born of increase of Rajas, O best of the Bharatas (12). Darkness, inertness, heedlessness, and also delusion�these are born of the increase Of Tamas, O descendant of the Kuru (13).

�If the embodied one dies when Sattva is predominant, then he goes to the spotless worlds of the Highest (14). If he dies when Rajas is predominant, he is born among those attached to action; if he dies when Tamas is predominant he is born in the wombs of the senseless (15). The fruit of good action, they say, is Sattvic and pure; verily the fruit of Rajas is pain and the fruit of Tamas is ignorance (16). Those who are seated in Sattva rise upwards; the Rajasic remain in the middle; and the Tamasic who follow in the course of the lowest Guna, go downwards (18).

�When the seer beholds not an agent other than the Gunas and knows that which is higher than the Gunas, he attains to My being (19). The embodied one, having crossed beyond these three Gunas out of which the body is evolved is freed from birth, death, old age and pain and attains the immortal� (20).

Arjuna said: �What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he pass beyond the three Gunas?� (21)

The Blessed Lord said: �He, O Pandava, who hates not radiance nor activity, nor even delusion when present, nor longs for them when absent (22), he who, seated as a neutral, is not moved by Gunas; who knowing that the Gunas act, is firm and moves not (23). He to whom pain and pleasure are alike, who dwells in the Self, to whom a lump of earth, stone and gold are alike, to whom the dear and the undear are alike, who is firm, to whom censure and praise are same; the same in honour and disgrace, the same to friend and foe, abandoning all undertakings�he is said to have crossed over the qualities� (24-25).

Chapter XV
The Yoga of Supreme Purusha
(Purushottama Yoga)

The Blessed Lord said: �With roots above, branches below, the Asvattha is said to be indestructible; its leaves are the hymns; he who knows this knows the Vedas (1). Below and above spread its branches, nourished by the Gunas; sense-objects are its buds, and its roots grow downwards in the world of men ending in action (2). Its form is not perceived here, neither its end nor its origin nor its existence; having cut asunder this firm-rooted Asvattha with the strong axe of non-attachment, that goal should be sought for, going whither none returns again. I seek refuge in that Primeval Purusha whence streamed forth the ancient energy (3-4).

�Free from pride and delusion, with the evil of attachment conquered, constantly abiding in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that goal Eternal (5).

�There the sun does not shine, nor the moon, nor fire; having gone thither they return not; that is My Supreme Abode (7). An eternal portion of My own self having become a living soul in the world of life, draws to itself the five senses with mind for the sixth abiding in Prakriti (8). Abiding in the body of living beings as the fire Vaisvanara, united with Prana and Apana, I digest the four kinds of food (14).

�I am seated in the hearts of all; from Me are memory, knowledge and their absence; I am verily that which has to be known by all the Vedas; I indeed am the author of the Vedanta and the knower of the Vedas am I (15).

�There are two Purushas in the world�the perishable and the Imperishable; all beings are perishable and the Kutastha (immutable, unchanging) is called the Imperishable (16). But there is another, the supreme Purusha, called the Highest Self, the indestructible Lord, who pervading all, sustains the three worlds (17). As I transcend the perishable and am even higher than the Imperishable, I am known in the world and in the Veda as �Purushottama� (the Highest Purusha) (18).

�He who, undeluded thus knows Me, the Highest Purusha, he knowing all worships Me with his whole being O Bharata, this most profound teaching has been taught by Me, O sinless one. On knowing thus one becomes illumined, O Bharata and all his duties are accomplished� (19-20).

Chapter XVI
The Yoga of Division Between the Divine and the Demoniacal
(Daivasura-Sampad-Vibhaga Yoga)

The Blessed Lord said: �Fearlessness, purity of heart, steadfastness in the Yoga of wisdom, alms-giving, control of the senses (self-restraint) sacrifice, study of one�s own scriptures, austerity, straightforwardness, non-injury, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, gentleness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride�these belong to one who is born with the divine properties, O Bharata (1-3).

�Hypocrisy, arrogance, self-conceit, anger, harshness and ignorance, belong to one who is born, O Partha, with demoniacal properties (4).

�The divine properties are deemed to make for liberation, the demoniacal for bondage. Grieve not, thou art born with divine properties, O Pandava (5).

�Demoniacal men know not what to do and what to refrain from; neither purity nor good conduct, nor truth is found in them (7). They say, �The universe is without truth, without a moral basis, without a God, brought about by mutual union, brought about by lust and nothing else� (8). Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves (10). Bound by a hundred ties of hope, given over to lust and anger, they strive to secure by unlawful means hoards of wealth for sensual enjoyments (12). �This today has been gained by me, this desire I shall obtain; this wealth is mine already, and also this shall be mine in future� (13). �I have slain this enemy, and others also I shall slay. I am lord, I enjoy, I am perfect, powerful and happy� (14). �I am rich, well-born, who else is equal to me? I will sacrifice. I will give charity. I will rejoice� (15). These malicious; and cruel-doers, worst of men in the world, I hurl them for ever into the wombs of demons only (19).

�Triple is the gate of this hell, destructive of the Self, lust, anger and greed; therefore, these three one should abandon (21). A man who is released from these three gates to darkness, O son of Kunti, does good to the self and thus reaches the Supreme Goal (22).

�He who setting aside the ordinances of the scriptures, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Supreme Goal (23). Therefore let the scriptures be thy authority in deciding as what ought to be done and what ought not to be done. Having known what is said in the ordinances of the scriptures, thou shouldst work in this world� (24).

Chapter XVII
The Yoga of the Threefold Faith
(Sraddha-Traya-Vibhaga Yoga)

Arjuna said: �Those who setting aside the ordinances of the scriptures, perform sacrifice with faith�what faith is theirs? Is it Sattva or Rajas or Tamas (Is it purity or passion or darkness)?� (1).

The Blessed Lord said: �Threefold is the faith of the embodied, which is inherent in their nature�Sattvic (pure), Rajasic (passionate) and Tamasic (darkness). Do thou hear of these (2). The faith of each is in accordance with his nature, O Bharata. The man consists of his faith, as a man�s faith is, so is he (3).

�Those men who perform terrible austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of their desires and passions, torture, senseless as they are, the aggregated elements forming the body, and Me also, who dwells in the body within, know thou these to be of demoniac resolves (5-6).

�The foods which increase vitality, energy, strength, health, joy and cheerfulness, which are savoury, oleaginous, substantial and agreeable, are dear to the Sattvic (8). The foods like foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, and which cause pain, grief and diseases, are dear to the Rajasic (9). That which is stale, tasteless, putrid, rotten, refused and impure, is dear to the Tamasic (10).

�The sacrifice that is offered by men without desire for fruit as enjoined by ordinance, with a fixed resolve in the mind that they should do the sacrifice as duty, is pure (11). That which is offered with a view to obtain fruit and for ostentation, O best of the Bharatas, know it to be a Rajasic Yajna (12). The sacrifice performed contrary to the ordinances in which no food is distributed, which is destitute of Mantras, gifts and faith, is said to be Tamasic (13).

�Worship of the gods, the twice-born, the Gurus and the wise, purity, straightforwardness, continence, and non-injury are called the austerity of the body (14). Speech which causes no annoyance and is true, as also pleasant and beneficial and also study of the scriptures, are called the austerity of the speech (15). Serenity of the mind, equanimity, silence, self-control, purity of nature�this is called the mental austerity (16).

�This threefold austerity, practised by steadfast men with the utmost faith, without desire for fruit is said to be Sattvic (pure) (17). That austerity which is practised with the object of gaining good reception, honour and worship and with ostentation is here (in this world) said to be Rajasic, unstable and transitory (18). That austerity which is practised out of a foolish notion with self-torture, or for the purpose of ruining another is declared to be Tamasic (19).

�That alms (gift) which is given�knowing it to be a duty to give�to one who does no service in return, in a fit place and time, to a worthy person, that alms is said to be Sattvic (20). That gift which is given with a view to receiving in return or looking for the fruit or again reluctantly that gift is held to be Rajasic (21). That gift given at a wrong place or time, to unworthy persons, without respect and with insult, that is declared to be Tamasic� (22).

Chapter XVIII
The Yoga of Liberation by Renunciation
(Moksha Sannyasa Yoga)

Arjuna said: �I desire to know severally, O mighty-armed, the essence of Sannyasa, O Hrishikesa, as also �Tyaga,� O Kesinisudana (slayer of Kesi)� (1).

The Blessed Lord said: �Sages understand �Sannyasa� to be the renouncing of works with desires; the wise declare the abandonment of the fruits of all works as �Tyaga� (2). Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift, and also austerity are the purifiers of the wise (5).

�These five causes, O mighty-armed, know thou from Me as declared in the Sankhya system for the accomplishment of all actions (13). The body, the actor, the various organs, the several functions of various sorts and the presiding deities also, the fifth (14). He who is free from the notion of egoism, whose intellect is not affected (by good or evil), though he kills these people, he kills not, nor is bound by the action (17).

�An action which is ordained, done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be Sattvic (21). But that action which is done by one longing for desires or again with egoism or with much effort, is declared to be Rajasic (24).

The action which is undertaken from delusion, without regarding the consequence, loss of wealth, injury (to others) and one�s own ability, that is declared to be Tamasic (25).

�That which knows the paths of action and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that intellect, O Partha, is Sattvic (30). That by which one wrongly understands right (Dharma) and wrong (Adharma), and also what ought to be done and what ought not to be done, that intellect, O partha, is Rajasic (31). That which enveloped in darkness regards wrong (Adharma) as right (Dharma) and sees all things in a perverted light, that intellect, O Partha, is Tamasic (32).

�That which is like poison at first but like nectar in the end; that happiness is said to be Sattvic, born of the blissful knowledge of the Self (37). That pleasure which arises from the contact of the senses with their objects, at first like nectar but in the end like poison, that is declared to be Rajasic (38). That pleasure which both at first and afterwards is delusion of the Self, arising from sleep; indolence and heedlessness, that is declared to be Tamasic (39).

�Dwelling in solitude, eating but little, speech, body and mind controlled, ever engaged in meditation and concentration, taking refuge in dispassion (52), having abandoned egoism, violence, arrogance, desire, anger, covetousness, freed from the notion of �mine� and peaceful, he is fit for becoming Brahman (53). Becoming Brahman, tranquil-minded, he neither grieves nor desires the same to all beings, he attains supreme devotion to Me (54). By devotion he knows Me in reality, what and who I am; then having known Me in reality, he forthwith enters into the Supreme (55).

�The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His Maya, to revolve as if mounted on a machine (61). Take refuge in Him with all thy heart, O Bharata; by His grace thou shalt attain supreme peace and the eternal abode (62).

�Fix thy mind in Me, be My devotee, sacrifice to Me, bow down to Me, thou shalt reach Myself; truly do I promise unto thee, for thou art dear to Me (65). Abandoning all duties take refuge in Me alone; I will liberate thee from all sins; grieve not (66).

�Has this been heard by thee, O Partha, with an attentive mind? Has thy delusion caused by ignorance been destroyed, O Dhananjaya?� (72).

Arjuna said: �My delusion is destroyed, and I have gained knowledge through Thy grace, O Achyuta (O Immutable One), I am firm; my doubts have vanished. I will do according to Thy word� (73).

Wherever is Krishna, the Lord of Yoga, wherever is Partha, the archer, there are prosperity, victory, happiness and sound policy, so I think (78).The last verse is known as one verse Gita. It contains all the meaning.
Coutsey. Swami Sivananda

:lol:

Bhagavad Gita

02.24.04 (11:20 pm) [edit]

The Bhagavad gita is considered to be the most sacred and popular scripture of Hinduism. It is the discourse of God which is revealed to us through the conversation between Him and Arjuna in the battle field of Kurukshetra. It deals with the secrets of undertaking our responsibilities with a sense of detachment and keeping calm amidst the humdrum of daily mundane life. Those who read the sacred scripture regularly are apt to be influenced by its divine message. This section contains the verse to verse translation of the entire Bhagavad gita, some of its important concepts, essays on the "Yoga of Sorrow", summary and condensed version and commentary on the first twenty verses of its second chapter known as the "Yoga of Knowledge". There are also links to other important works and translations of it. We are hopeful readers will find this section very useful.

:)

Lord Krishna's management advise in Bhgavad gita

02.24.04 (8:26 pm) [edit]

Lord Krishna - ``His actions and the `Bhagwad Gita' hold extensive lessons for modern Indian managers,'' , Lord``Krishna was always a success as he exercised different approaches for different situation and individuals,`The bottom line is that synergy has to be achieved between the general national culture affecting people at home and the management culture on the job. The success stories of the United States, Japan, the Russian economy in transition, and China's `Red' economy all has got reference to Gita. All the solutions lie in the `Bhagwad Gita', Each style is effective for a particular kind of people, adding that the holy book classifies people under three categories: Tamas (immature), Rajas (worker) and Satviks (mature, as also pious). ``While `Dand' (telling or punitive style, or talking from a position of authority) style is most appropriate for `Tamas', `Rajas' can be led using either `Saam' (participatory) or `Daam' (selling) styles. `Bheda' or `delegation' is suited only for `Satviks :D

What is the right thing to do? FromThe Bhagavad Gita

02.24.04 (7:41 am) [edit]

Robbers are attacking a village at night, raping women, killing villagers, torching their houses. To uphold righteousness, to protect the helpless villagers, a man (trained as a soldier) skilled with weapons, volunteers to defend the villagers and in the process, kill the robbers, if necessary.

The robbers came several times, and this soldier successfully repelled them, killing many of them and feeling justly proud about carrying out his duty as a soldier to defend the weak. His duty as a soldier is to lay down his life, if necessary, to carry out the duties of a true soldier.

After many months had passed, one night, when some robbers came again to attack the villagers, the volunteer soldier was shocked on seeing many of the robbers as his cousins, uncles and friends, intent upon robbing and killing the villagers and raping the women. They would not listen to reason.

What is the right thing to do for this volunteer soldier?

What is your verdict?
From the teachings of Sant (Saint) Vinoba Bhave

A judge had sent hundreds of criminals to the gallows, but one day his own son was produced before him, accused of murder. His guilt was proved beyond doubt; the time had now come for the judge to pass sentence of death on his own son. But then he began to hesitate. He called all his ingenuity to his aid and began to argue thus: �The death penalty is most inhuman; inflicting such punishment is no credit to man. All hope of reform is destroyed. The man who committed murder did so in the heat of excitement when he was beside himself. When the madness has passed from him, to take him coolly and calmly to the gallows and kill him is a disgrace to human society; it is a great crime.�

He thought up many such arguments. If his own son had not
been brought before him, the Hon�ble Judge would have gone on relentlessly condemning people to death for the rest of his ife. But now, because of partiality for his own son, he argued thus. This was not the voice of his inmost self; it was born of his attachment. �This is my son�, he thought; and from this sense of attachment sprang all those high-sounding words.

In the Bhagavad Gita, Arjuna�s behaviour was like that of the
judge in the story. The arguments advanced by him were not in themselves wrong. The whole world has seen precisely theses consequences follow the last Great War. But what we should think about is this: that Arjuna had no real vision; it was only clever and superficial talk. All this Krishna knew. So, without paying any attention to Arjuna�s words, Krishna straightaway began to set about dispelling his illusion.

If Arjuna had actually been converted to non-violence, he would never have been satisfied until his real point had been met, however much he was told about wisdom and knowledge. But the Gita has nowhere answered this point of his, and yet Arjuna was satisfied. The implication of all this is that Arjuna�s attitude was not that of non-violence; he did believe in fighting. As he saw it, fighting was his natural, clear and inescapable duty (being a kshatriya, the warrior class). But he wanted to evade this duty because his vision was clouded by illusion. And it is on this illusion that the Gita�s mace falls most heavily.

The purpose of the Gita: To destroy illusion

Arjuna used not merely the language of non-violence, but even that of Sannyasa (of monks), of complete renunciation. "Even a life of renunciation is better than this bloodstained Kshatriya dharma, duty of the warrior class", he says. But was this the way of life for him, his svadharma? Was this the true expression of his nature? Arjuna could have cheerfully donned the garb of a Sannyasi (monk) but how could he have lived the life? If, in the name of sannyasa, he went into the forest (renouncing worldly life), he would start killing the deer there. Therefore, the Lord told him plainly, �Arjuna, your present reluctance to fight is delusion. The nature that has become yours through the years will not permit you to refrain from fighting�.

Svadharma

Arjuna felt at odds with his svadharma. But however unattractive a man�s svadharma may be, he has to find fulfilment by persisting in it, because it is only through such persistence that growth is possible. There is no question of dignity involved here. This is the law of growth. Svadharma is not the sort of thing that one takes up because one thinks it is noble or gives up because it seems lowly. In fact, it is neither great nor small. It is equal to our measure. In the words of the Gita �One�s own dharma, even if devoid of merit, is the best for oneself� (Sreyaan svadharmo vigunah). The word �dharma� means not the organised religions, like Hindu-dharma or Muslim-dharma or Christian dharma. Every individual has his own distinct dharma. The 200 people who are in the audience in front of me have 200 different dharmas.

Even my own dharma today is not what it was ten years ago;
it will not be the same ten years hence. As the course of one�s life changes through thinking and experience one�s old dharma drops off and a new dharma comes in its place. One achieves nothing by self-willed obstinacy in this matter. However superior another�s dharma may appear to be, it is not good for me to adopt it. Quite often, it only appears easier. If a man in household life is not able to look after his children properly and, getting disgusted, gives up the world, it will turn out to be hypocrisy and will even become burdensome. If a man�s mind is truly detached, surely renunciation is not difficult for him. Even if someone else�s dharma seems easier, one should not take it up. It is really a question of one�s vocation. One�s dharma consists in following one�s true vocation. The question is not whether it is high or low, easy or difficult. The growth must be real and fulfilment genuine.

�Swadharma� is one�s own prescribed duty in life according
to the eternal law.

From all this discussion, you would have understood that the purpose of the Gita is to remove the illusion that stands
between us and our svadharma. Arjuna was perplexed about
his dharma; a delusion had arisen in his mind over his
svadharma. As soon as Sri Krishna points this out, Arjuna
himself admits it. The Gita�s main task is to remove this illusion, this sense of �mine�, this attachment.

Vyasa, the author of the Mahabharata (the verses of the Gita
form part of the Bhishma Parva of the Mahabharata), said
right at the beginning, �In this epic, I am lighting a lamp to
dispel the dark illusion that covers the heart of humanity�.

The Message of Gita :

02.24.04 (7:26 am) [edit]

The way of life as revealed by Gita suggests that :

- Everyone has an intrinsic tendency and capacity to act in a particular field. Everyone has been made for excellence for a particular work. This is not to be imposed by anyone from outside but has to be discerned by the individual himself after a deep and objective look at ones tendencies. The best comes out of a person when one acts right from the core of ones heart.

- You are never alone. Look at the cosmos, the world, the seasons, your body, everything is working so beautifully. There is a great intelligence operating in & through everything. One should learn the art of performing actions while holding the hands of this power called God.

- Everyone in the world seeks anand, but it is strange to see that majority have never cared to go into this secret of life. Happiness is never in any object, achievement or person in life. It is the subjective essence of all. It is extremely important to open the inner gates of joy, thereafter there will be a subjective revolution in life.

- The essence of one is the essence of all. Atma is Paramatma. Know that and be free from all sense of limitations. The experience of knowing one�s self is the an experience beyond description. It is verily total contentment. The cancer of selfishness and ego-centric existence is rooted out completely thereafter.

Any person who sees the above facts of life, and also assimilates this knowledge, shall certainly will root out the very cause of stress. Any other methodology is a compromise, it is only a temporary cure, first aid. The thrust of most the Stress Workshops is only in facilitating release of 'pent-up-emotions' and do not provide any plan of action to guarantee that the emotions will not be repressed in the first place. Gita provides a Holistic approach.

Bhagavad Gita

02.24.04 (7:23 am) [edit]

Brahmacharya ( Celibacy)

02.24.04 (4:35 am) [edit]

The importance of �Brahmacharya� is clearly explained in Yejurveda. In this modern life very few only understand this and practice it. All Vedas and other scriptures of Hinduism lay great emphasis regarding Brahmacharya. In vedic period a student is also known as Brahmachari. By preserving the energy, strength and vitality of mind and various organs one can lead a happy, energetic and healthy life. The mind will be clear and brain will superb for a Brhmachari. It enhances the strength, life span and health since it is the mine of all virtues .Brahmacharya is the dam of all pleasures of life and only learned people keep it and their power and life increases and all sickness is destroyed. It is easy to preach and to practice is very difficult. One should try to be always in the company of noble people and control their senses as far as possible to get the actual reward of human life. A man is known by the company he keeps. If one always move in the company of good, learned and noble ones there is no doubt that he can be one among them one day. Company is contagious and man changes his colors accordingly sooner or later. He cannot remain unaffected for long best company means not only noble people but also good books written by great scholars, Sages, Saints, Prophets, Rishis, and Munis. These contain vast treasures of wealth and will make one so rich that the worldly riches would appear very insignificant. One of the verses in YajurVeda state that taught people who are actually endowed with divine powers should do two things in this world. One is that they should propagate the teachings of Brahmacharya and control of senses so that people may become strong and healthy leading a full vigorous life. Next thing is by education and practice thereof, they should teach one and all how to develop their inner strength and power so that people may enjoy their blissful life fully in all respects. In another verse it is stated that such people who abandon the company of bad people and give up all bad evil habits and keep away from immoral life increasing their vitality beget good children, they strength and glorify their race and their country.

Brahmacharya will give the power to face and solve any problems as a boat can ferry people through turbulent waters of the sea. A Brahmachari will be liked and respected in all the societies and meetings. In one verse it is explained that the age of a boy begins at twenty-sixth year and for a girl it is seventeen and up to this period they should practice Brahmacharya at any cost and can get married. Those who get education following the rules of Brahmacharya, they shine like sun are quick in all what they do, like a hawk and become the hallmark of respect, enjoying their life skipping like a deer.

In the student life it would be better to preserve their vital fluid which is the life thread, so that they can utilize their energy and strength for their education and learning. In vedic period student is imparted with all the knowledge right from the Earth to the sun and in this way all divinity reside in his body and such students in future will assets to their country and world. They will have harmony of the head, heart and hand in such a way which will be beneficial to the society as a whole. It has been truly said that if our hearts are strong, our heads are right in vain. A person without education is beast and a person without Dharma is like a beast.

Education and knowledge are like two eyes of a person which enable him to see things correctly and assess his own position. The purpose of education is to make man what he ought to be.

According to Vedas education on arts and material science is not enough and because major portion of achieving perfection can be achieved by studying spiritual science. The aim of life and education is that we may live a new life in the realm of self and the creation, with harmony and happiness and will become virtuous. Every second of the life should be fully utilized so that there is no room left for idling. It may be noted that �An idle mind is a devil�s workshop.� Of course relaxation and enjoyment should be there along with study to keep one fit and fresh and ready to face any challenges of life.

If proper education is not given to children parents become enemies since they get isolated in society. Teachers should take utmost care for understanding to develop good character and affection along with studies. They should be taught that all women are like mother, sister or daughter according to their age and they should be protected whenever necessary.

In Vedas it is also stated that

Not to earn wealth at the cost of others pain and suffering
It is not good to be fatigue self too much both physically and mentally.
Hard-work is the keystone to virtuous earning with the sweat of one�s own brow, not by lottery, speculation and gambling.
Don�t do anything undesirable and harmful to the society
Acquire knowledge which can�t be stolen away by thieves than material wealth.
A great scholar of ancient India Sri Pathanjali's in his teachings explains the importance of Brahmacharya and it is studied by foreign scholars and one such famous scholar
Dr. Louis an eminent physician opined that most precious atoms of the blood
enter into the composition of semen (in his book Chastity) . So preservation
of semen by practicing continence helps the better development of brain ,
body, and mind .Dr. Nicholas says that the best blood in the body goes to
form the elements of reproduction in both the sexes .So if anybody waste
semen he is loosing the best part of the blood and he becomes weak physically and

intellegently. If preserved he becomes strong, intellectual, heroic and powerful.

Brahmacharya can be practiced by married people also. Chastity and fidelity are the foundation on which a strong and happy marital relationship stands and should be understood by husband and wife. In Srimad Bhagavatham a holy book of Hinduism it is clearly mentioned that practice of brahmacharya is also one of the important duties in married life and it is waived only for the purpose of procreation, austerity, purity, contentment and friendliness towards all. (11.18.43)
Ancient Rishi of India Pathanjali also says in his Yogasutra
that CONTNENCE IS LIFE AND INCOTINENCE IS EQUAL TO DEATH.
LORD SHIVA in the Jnanasamkalani Tantra says that " The wise do not regard the
ordinary forms of asceticism as real asceticism. Continence is the highest
asceticism. He who is a continent is equal to God.
So especially youth in whom the future of our country rests, should practice
celibacy as far as possible to lead the country and countrymen to have a prosperous future.

!Agnihotra Homam Science- a hindu ritual.

02.22.04 (3:17 pm) [edit]

Bhopal Gas Tragedy and Agnihotra: The tragic incident occurred on the night of December 3, 1984 when the poisonous MIC gas leaked from Union Carbide factory at Bhopal. Hundreds of people died and thousands were hospitalized but there were two families � those of Shri Sohan Lal S Khushwaha and Shri M.L. Rathore, living about one mile away from the plant who came out unscathed. These families were regularly performing agnihotra (havan). In these families nobody died, nobody was even hospitalized despite being present in the area worst affected by the leakage of the toxic gas. This observation implies that agnihotra is a proven antidote to pollution. (English Daily-�The Hindu� of 4-5-85; news item under the heading �Vedic Way to Beat Pollution�.)
Chernobyl's 15th anniversary- This day the 26th of April marks the 15th anniversary of the world's worst technological disaster-Chernobyl and even today humanity is - paying heavily for this. We are frantically seeking answers to eliminate some consequences created by this accident and to relieve the suffering of those affected directly or indirectly.
Chernobyl- in 1986 the name of a once obscure Soviet plant became a global household word, a new entry on the list of late-20th century technological accident and a rallying cry for all those who fear and oppose nuclear power. This explosion and fire that destroyed reactor No. 4 at the Chernobyl plant in the Ukraine spread radioactive fallout around much of the world It's time every intellect asked themselves 'is it appropriate' before adopting any new wonder drug or technology as an answer to challenges faced by modern man.
Remember the words of President John F. Kennedy when he spoke about the impending dangers that could be caused by nuclear energy being misused or wrongly utilized. Kennedy said "the number of children and grandchildren with cancer in their bones, with leukemia in their blood, or with poison in their lungs might seem statistically small to some, in comparison with natural health hazards, but this is not a natural health hazard--and it is not a statistical issue. The loss of even one human life, or the malformation of even one baby--who may be born long after we are gone--should be of concern to us all.
Our children and grandchildren are not merely statistics toward which we can be indifferent." Though people are familiar with both the terms Ayurveda and Chernobyl the connection would be beyond comprehension. Ayurveda for many only means an ancient system of medicine, which originated in India some 5000 years ago. But one should also note that Ayurveda - that has stood the test of time - is a system of medicine suitable not only for the future but also helps eliminate suffering today from all over the world.
Principles of this scientific art could be the best method to be adopted to achieve perfect health for one and all. Recently, Ayurveda was of great help in alleviating the suffering of the Chernobyl victims. Here an attempt is made to discuss some problems of Chernobyl how the timeless Ayurveda helped and continues to help with a modern tradegy. That bright summer spring morning, a Saturday, in 1986, some people in Belarus (near Chernobyl) came out on rooftops to enjoy morning air instead they suffered from nuclear tan caused by the thickly polluted air from the exploded reactors in Chernobyl.
A few hours latter, they were taken away in an ambulance, convulsing with uncontrollable vomiting. Soon many were coughing, throwing up and complaining of headaches and a metallic taste in their mouth. This, which started then, is still having its effects not only on the environment but also on the life of so many all around the world. There is a disturbing charge made, contrasting to the widely accepted belief that only 31 persons died from exposure to high radiation levels.
Vladimir Chernousenko, Scientific Director of the Ukrainian Academy of Sciences' Task Force for the Rectification of the Consequences of the Accident, in his 1991 book Chernobyl, Insight from the Inside, dispels this myth, asserts that between 7,000 and 10,000 volunteers have already died from such high intensity exposure. But his most serious charge is that the accident released the lethal contents of 80% of the reactor core (a total of 192 tons) rather than the 3 % figure announced to the world.
This means that the true extent of the potential damage had been understated by orders of magnitude! The radiation released was roughly equivalent to the explosion of one thousand Hiroshima bombs says one report.
The total radioactivity of the material released from the reactor was estimated to be 200 times that of the combined releases from the atomic bombs dropped on Hiroshima and Nagasaki, according to a 1995 World Health Organization (WHO) report on the health consequences of the Chernobyl accident. We could summarize the problems under various heads as - ecological effects of radiation on soil, water and air; health hazards, and socio-economic problems.
Effects on environment
During the estimation of radio-ecological research of the Chernobyl catastrophe the main factors to be considered are: caesium 137, and & cesium 134 the most significant long-term radionuclide contaminant emitted during the Chernobyl explosion, has a half-life of approximately 30 years.
Even its practical effect on agricultural and forestlands is estimated to range between 8 and 20 years. Iodine-131 with a half-life of eight days; and several plutonium isotopes with half-lives ranging from 13 to 24,400 years. About 85% of the total release consisted of radionuclides with half-life less than one month, 13% with half-lives of several months, 1% with half-lives of about 30 years, and 0.001% with half-life more than 50 years. At first, the bulk of the emissions settled on more than 100,000 square kilometers -mainly concentrated in the three Soviet Republics of Byelorussia, the Ukraine and Russia.
The refusal of the Soviet authorities to recognize the true extent of the contamination of farmland spread radiation illness to all the former Soviet republics. Cs -137 continues to stay in the upper ground level is potentially accessible for plants for a very long time. Sr-90 -half transformed in free form also could be easily accessible for plants &, is highly capable of getting included in the food chains of humans, (bio-magnification) to get into body, get accumulated there, raising the risk of health.
It has already been discovered that grains potatoes milk etc. has presence of the above in higher concentration than what is safe. People still living near the Chernobyl power plant continuously obtain contaminated wood - a major repository for radionuclides - for their own use or to sell as building material or firewood.
It has also been reported that contaminated food has been exported from the polluted regions, processed elsewhere and re-imported as clean food. Such activities have contributed to the continued spread of radionuclide contamination across the affected countries and have increased the exposure of the general population to the dangers of radioactivity.
Huge tracts of formerly productive agricultural and forestland have been rendered uninhabitable and unusable for generations as a result of the Chernobyl disaster. The poisoning of the land has created dire health problems and economic devastation. Ukraine and Belarus were some of the worst affected areas, with water, soil, food being contaminated by dangerously radioactive material.
While Belarus received about 70% of Chernobyl's radioactive fallout covering 20% of it's land. Over 1.5 million people including 160,000 children became victims of radiation poisoning, birth defects, leukemia, cancer, thyroid disease, anemia, loss of vision and appetite, depressed immune system, now called 'Chernobyl AIDS'.
Health hazards
Perhaps the group most at risk from its exposure to radiation following the explosion was the group involved in extinguishing the fire itself and undertaking immediate recovery work. They have become known as the "liquidators".
According to WHO, however, medical monitoring of the liquidators within the three affected countries is already indicating growing morbidity (illness, disease, invalidity) and mortality rates among this group.
WHO IPHECA figures suggest that there are some 800,000 liquidators in total: The main health concerns for the liquidators include cardiovascular and heart diseases, lung cancers, gastrointestinal inflammation, tumors and leukemia.
Stress and anxiety about whether they have been affected may also be a significant factor to account for the increase in disease in addition to the liquidators' exposure to radiation itself. Children, especially those born between 1981 and 1987, are the most susceptible to developing Chernobyl-related diseases.
Both children and embryos exhibit a particular sensitivity to the effects of radiation. Of children's diseases related to Chernobyl, thyroid cancers have seen the sharpest increase and are of the most serious concern. It has been stated that it has increased by 100 times pre accident level.
UNICEF has assessed global statistics for Belarus between 1990 and 1994 and has noted significant increases in many types of health disorders of the child population.
Disorders of the nervous system and sensory organs have increased by 43 per cent, blood circulation illnesses by 43 per cent, disorders of the digestive organs by 28 per cent, disorders of the genito- urinary system by 39 per cent, disorders of the bone, muscle and connective tissue system by 62 per cent, illnesses of the hemogenic (blood producing) organs by 24 per cent, iron-deficiency anemia by 10 per cent, endocrine system disorders by 8 per cent, diabetes by 28 per cent, congenital heart and circulatory diseases by 25 per cent and malignant tumors by 38 per cent since 1988.
In the contaminated zones the divorce rate is higher, there are more problems in relationships between parent and child, and there is more alcoholism compared with the levels in a control group from non-contaminated areas. Furthermore, the social system is increasingly disintegrating as the young try to leave.
According to UNESCO surveys, children who live in the contaminated zones in Ukraine are considered to have a life expectancy five to seven years lower than children surveyed from non-contaminated areas.
Children from the contaminated territories have higher anxiety levels, they are concerned about their health and the health of their family, and are more introverted than their peers in non-contaminated areas. Interestingly, however, children in the contaminated zones are also higher achievers than others, as success in school is a means of leaving these zones.
The minimum estimate for the number of people forced to leave their homes because of radiation dangers following the Chernobyl explosion is almost 400,000: 150,000 in Belarus, 150,000 in Ukraine, and 75,000 in the Russian Federation.
These internally displaced persons have suffered the hardships typical of other refugees and internally displaced persons: they were forced to flee their homes and established community structures at very short notice, unaware of where they were going or how they would end up and having to endure temporary shelter and extremely poor living conditions.
Since everything in their homes had been contaminated by radiation they were forced to abandon their homes with only the clothes on their back. Upon reaching their final destination, they were required to remove and burn the one set of clothes they had been allowed to bring.
And when the enemy is invisible, as is the case for radiation, fears become all the more difficult to counter and weigh all the more heavily on the minds of the people. United Nations Educational, Scientific and Cultural Organization (UNESCO) studies point to a marked increase in stress-related illnesses and social dysfunction as a result of Chernobyl.
This lack of information or, in some cases, exposure to contradictory information, the uncertainty regarding present and future health effects and the implications for future generations and, in some cases, the stress of relocation have all had an effect on the psychological well being of the populations affected by Chernobyl.
In the case of Chernobyl, as in many other radiological incidents, psychological effects have predominated. The nature of these effects is complicated and it is wrong to dismiss them as irrational or to label them as "radiophobia".
Many factors contribute to the development of this widespread public response. Among other things, there may be the historical association with nuclear bombs, or a lack of openness in the past on the part of governments, or the absence of intelligible explanations by scientists.
Even physicians and others who might be looked to for guidance have often been confused. The result is that rumors multiply, fears increase, and any health problem is quickly attributed to a nuclear cause. Uncorroborated narratives may become commonly held wisdom and unverifiable statistical data may be accepted with insufficient scrutiny.
Answers from Ayurveda
Three years ago more Indian vaidyas started treating the victims of Chernobyl, 90 of them started pancha karma, rasayana as advised by the vaidyas and results looked promising.
More holistic projects should be planned and executed, endeavoring to isolate, treat and reduce illnesses associated with the Chernobyl accident, whether caused directly by radiation or by the profound stress and the anxiety that has characterized life over the past 15 years in the affected countries.
This will involve proper Ayurvedic diagnosis done by experienced & learned vaidyas, the provision and maintenance of adequate pancha karma equipment, medicine and treatment facilities, and programs to address stress and its ramifications.
Mass education to adopt the principles that have been proved to improve immunity, manage stress thereby restoring normalcy. Perfect health may sound unimaginable in the context of this nuclear catastrophe but this is the time for using ancient wisdom to achieve the incredible.
Ayurveda is the most ancient and scientific system of natural medicine. It advocates a wide variety of approaches that simultaneously influence mind, physiology, behavior, and environment to maintain optimal health and promote longevity.
It deals not only with the social and psychological consequences of the catastrophe but all aspects stated above. Usually the scientific community accepts and adopts the well trodden path but now we need to research the literature of this ancient system of medicine to find better alternatives According to Ayurveda, diseases arise in the body when one acts against nature, or against the natural healthful balance of the body.
This concept is called pragnapradha (adopting wrong practices knowing that they are harmful) Charaka-one of the most revered of the seers has given many thought provoking and adaptable answers in such situations and today the world is looking at this holistic medicine not just to manage some problems caused by this disaster but also in many other conditions.
Charak Samhita gives an elaborate description in a chapter titled "janpadodwamsa" (conditions leading to mass destruction of life) with regard to pollution of land, (desha) air (vayu), water (jala), vagrant changes in weather conditions (vikrutha kala), the reasons & remedies of the above have been dealt in detail from which we could adopt many beneficial techniques.
If the head of the state (king, politicians, people in power etc.) is power crazy, greedy, dishonest, immodest, lethargic, is a home for all vices (kama, krodha, loba, moha mada, matsarya) then he is ruined by them. His followers are also doomed and this results in wrong utilization of nature, which culminates in mass destruction. The treatise further describes the features of the polluted -air, water, weather and land.
Mass destruction of people, property, pollution, famine, earth quake, floods etc natural calamities, man made disasters all need to be tackled by adopting many measures like--pancha karma, rasayana, sadvrtha, achara rasayana, mani, mantra, yagna, japa, homa, etc. These principles, if adopted suitably as per each individual circumstance, as recommended by Ayurveda, there will be many benefits.
Some benefits include, youth, improved intelligence & creativity, simple living associated with high thinking, improved sensory perception, better performance of motor organs, improved luster-complexion, which promises popularity, brilliance & confidence, charming looks, vitality, name-fame, joy, improved immunity, faster recovery from physical-mental ailments, freedom from fear of death & diseases. Here an effort has been made to explain the above in brief
Pancha Karma & Rasayana
Pancha karma means five types of therapies-it includes-3 phases--preparatory phase (the person is made suitable to under go pancha karma it includes deepana, pachana, shenaha, swedana), the pancha karma proper which has vamana, (emesis) virechan, (causes loose stools) two types of basti (different medications given through enema) and nasya, (medication through the nose) followed by post pancha karma phase - i.e., sansarjanakarma (recommended diet and habits are to be followed as per instructions).
After this it's advisable to start rasayana according to each individual's need. Rasayana includes chyavan prash, brahmi rasyana, ashwagandha rasayana, medhyarasayana, bhallataka rasyana etc Ayurvedic anti-oxidants like amla, haldi, ashwagandha, bacopa monnieri, yasti madhu, guduchi, etc., - in fact, most herbs (present in these rasayanas) are loaded with beneficial anti-oxidants which act as vigilant arsenal to protect our bodies from oxidative damage.
Ashwagandha, also known as Indian ginseng or winter cherry, is a powerful adaptogen, helping the body to cope with stress and maintain its natural equilibrium. Ashwagandha, like amla, is loaded with bioflavonoids. Turmeric or Curcuma longa, is another Ayurvedic anti-oxidant with strong anti-inflammatory and anti-infective properties.
It can be easily incorporated into the daily diet by adding it as a spice to many foods. Ayurveda has lots to offer some explored some yet to be explored. After pancha karma, following rules of swasth vritha (healthy circle) which includes-dinacharya (daily routine) rtucharya (seasonal routine) achara rasayana (principles of virtuous living) and rasayana (Ayurvedic tonics are different than other tonics -they are best if advised after examination by a vaidya) helps to balance the mental, physical and emotional aspects of being human, paving the way to perfect health.
Pancha karma aims at eliminating accumulated impurities in the physiology and restoring balance before any imbalance manifests as disease. And in case of diseases already manifested, helps detoxify. Impurities accumulate in the body from stress and strain, unhealthy diet and behavior, aging, environmental pollution and other factors.
These impurities prevent proper functioning of the physiology; hinder proper digestion & metabolism and obstruct the channels of circulation and communication in the body. Rasayana promotes vitality, long life, and the prevention of disease. This can be recommended in both healthy and sick and the benefits are multiple.
Sushrut Samhita, another Ayurvedic classic work also gives a scientific explanation of congenital deformities, it's causes and how best to prevent them. This work adds a lot to our present day understanding of many disorders, and we need to look at it with much more respect, that's due.
For further understanding of these, it's recommended that those really interested should read original Sanskrit texts - not translated - which can be more misleading. Initial scientific research done in many post graduate centers in India and abroad on pancha karma rasayana has shown improved cardiovascular functioning, improved appetite and digestion, increased vitality, increased stamina and improved mental clarity.
And as assured above results have manifested in victims of Chernobyl, which has made Russia welcome Ayurveda officially into their country today. Homa was used in the ancient Vedic system of knowledge, in spheres such as bio-energetics, psychotherapy, medicine, agriculture, including bio-genetics, climate technology and interplanetary communication.
One form of Homa is Agnihotra (Agni = fire, hotra = healing) is a Vedic ritual, known as a scientific process of purification of the atmosphere with the cosmic element -fire. This creates pure nutritional and medicinal atmosphere that prevents growth of pathogenic bacteria.
The subtle vibrations emanating during the ritual fills the surrounding atmosphere with vibrations of love, peace and purity. Adopting the use of Agnihotra has helped yield better quality, quantity of farm products; it makes plants & animals happy, healthy, and disease resistant. It helps purify water reservoirs. Agnihotra is done at both sunrise and sunset.
Dried cow dung, ghee (purified butter) and rice are burnt in a pyramid-shaped copper receptacle of a prescribed size, accompanied with the chanting of the mantra (a word-sound combination). Cow dung contains a substance similar to penicillin, which has a disinfecting effect and reduces bacteria. Its property of reducing radioactive radiation is described in Vedic writings.
Many families perform Agnihotra regularly in India, benefiting most during the Bhopal gas tragedy. After the Chernobyl catastrophe a group of scientists experimented in Yugoslavia with Agnihotra and discovered there was no longer any sign of radioactivity in the immediate vicinity, following the combustion of the required ingredients in the copper pyramid In the area bordering the Soviet Union people threatened by radioactive fallout sealed their huts with cow dung and was thus able to protect them from radiation.
It is also known that NASA space capsules are coated with a thin layer of cow dung to protect them against radiation. The Agnihotra smoke binds detrimental bits of radiation in the atmosphere and neutralizes their radioactive effect. In Agnihotra nothing is destroyed, only transformed. In a polluted environment the elements of the earth begin to change: the structure of the chemical elements and their connection to molecules are restructured.
These fine material changes during Agnihotra can be seen with the help of Kirlian photography. This list stated above is merely indicative and not exhaustive, the benefits of Agnihotra and other Homas are multi-dimensional. Ayurveda advocates many measures to tackle these disasters and treats the individual - not various organs. It looks at the body as a whole; mind, physiology, nutrition, senses, emotions, and also the environment.
So the total picture is taken into consideration when somebody is sick, in order to set it right. Some of the important factors to be followed are outlined.
Diet- Food As Medicine
In the Ayurvedic tradition, food, herbs and spices are our sustenance and our pharmacy. What we eat plays an integral role in the balancing act that, according to Ayurveda, is the key to health.
The basic diet is essentially made up of natural foods free of chemicals and pesticides 'One man's food is another man' s poison ' & ' you are what you eat ' Ayurveda agrees with the above and diet is known to play a very crucial role not only in maintaining perfect health but also in restoring it.
Ayurveda recognizes that each individual 's needs are different based on many factors like, prakruti (different inborn nature-is different in each person), agni, (digestive capacity) bala, (energy, immunity, will power) satmya (dietary habits) desha (weather & customs of different places) vayah (age) kala (seasonal variations), etc. and accordingly they should consume food and medicine.
Ayurveda believes in treating an individual not a disease, so treatment, diet, exercises, rasayana etc are different in different individuals suffering from same disease A diet high in fiber has been shown to exhibit protective actions against some types of cancer, as well as cardiovascular disease.
Excessive consumption of sugar and carbohydrates, as well as processed, preserved and devitalized foods, dramatically compromises the immune system, a critical player in maintaining health and guarding against diseases.
Ayurveda advocates consuming dishes comprising all 6 tastes daily, and moderation in consuming sugar, salt etc to maintain health. Diet suitable to Chernobyl victims should be decided as per each individual as stated in Ayurvedic classical treatises.
Exercise
Exercise done in moderation (not stress producing pace), as per season, individual requirement is good not only to stimulate circulation, but helps also to cope better with stress, (Stress can profoundly weaken the immune system;)
A very elaborate description has been given in our shastra regarding exercises, it's benefits, what should be done before andafter performing them. Undoubtedly exercises could be adopted for best results to achieve, preserve and, promote health.
Yoga
Pranayama (breathing exercises) acts on all aspects, physical, mental, and spiritual levels of human beings can be very helpful if practiced regularly and sincerely. It is very useful when you feel threatened as it helps regain one's calm.
So the victims of Chernobyl would benefit immensely by this. [Yoga asanas (postures), pranayama and all aspects of yoga like the yama-niyama, dhyana, etc. are to become part of life, should be learnt from & done under the guidance of an experienced guru for best results.]
Research has shown us time and again that regular proper practice of Yoga bestows peace, prosperity, perfect health, improved immunity and many more benefits most suitable to tackle the problems of Chernobyl.
Positive Influence on the Environment
Color, gem, mantra chikitsa, music, and aroma therapies that have positive influence on individuals and environment as a whole could also be adopted.
Ayurveda recommends the following to create positive influence on the environment - mass prayers, hearing spiritual discourses, chanting bhajans, singing, listening to devotional and patriotic songs, following achara rasayana (rules for virtuous living).
Just as the term "Chernobyl" has become synonymous throughout the world with our fear of technological catastrophe, Ayurveda has come to be looked up as a panacea for many ailments.
Chernobyl symbolizes a penance for our unchecked desire for progress and Ayurveda, a scientific life style formulated by selfless seers of yore has come to mean a blessing for modern ails. The humanitarian trauma, a tragedy of international magnitude caused by Chernobyl is as frighteningly unnatural and difficult to quantify.
It can only be addressed through a strong and consistent response. This is very natural, simple yet powerful to tackle all aspects of this disaster. Ayurveda strongly advocates perfect health for all (Sarve-jano sukino bhavantho-sarve santho niramaya) and if the principles of this shastra are truly adopted, the dream of achieving perfect health for all can become a reality soon.
The then Secretary General of United Nations- Boutros Boutros-Ghali in a message to the international conference, on the 10th anniversary of Chernobyl -stated, "Even today, its health, social, economic, and environmental dimensions, both immediate and long term, remain to be defined."
More than five years later, the above statement is still true. And it's said that Ayurveda is an ocean of knowledge and today we need to explore it's depth and bring back the promised ambrosia to eliminate all suffering, fear of death & diseases, to ensure lasting peace and prosperity

BHAGAVAD GITA AND MANAGEMENT

02.22.04 (12:40 pm) [edit]

Introduction

Management has become a part and parcel in everyday life, be it at home, office, factory, Government, or in any other organization where a group of human beings assemble for a common purpose, management principles come into play through their various facets like management of time, resources, personnel, materials, machinery, finance, planning, priorities, policies and practice.

Management is a systematic way of doing all activities in any field of human effort. It is about keeping oneself engaged in interactive relationship with other human beings in the course of performing one's duty. Its task is to make people capable of joint performance, to make their weaknesses irrelevant -so says the Management Guru Peter Drucker.

It strikes harmony in working -equilibrium in thoughts and actions, goals and achievements, plans and performance, products and markets. It resolves situations of scarcities be they in the physical, technical or human fields through maximum utilization with the minimum available processes to achieve the goal

The lack of management will cause disorder, confusion, wastage, delay, destruction and even depression. Managing men, money and material in the best possible way according to circumstances and environment is the most important and essential factor for a successful management. Managing men is supposed have the best tactics. Man is the first syllable in management which speaks volumes on the role and significance of man in a scheme of management practices. From the pre-historic days of aborigines to the present day of robots and computers the ideas of managing available resources have been in existence in some form or other. When the world has become a big global village now, management practices have become more complex and what was once considered a golden rule is now thought to be an anachronism.

Management Guidelines from The Bhagavad Gita

There is an important distinction between effectiveness and efficiency in managing.

Effectiveness is doing the right things and

Efficiency is doing things right.

The general principles of effective management can be applied in every fields the differences being mainly in the application than in principles. Again, effective management is not limited in its application only to business or industrial enterprises but to all organisations where the aim is to reach a given goal through a Chief Executive or a Manager with the help of a group of workers.

The Manager's functions can be briefly summed up as under :

Forming a vision and planning the strategy to realise such vision.

Cultivating the art of leadership

Establishing the institutional excellence and building an innovative organisation.

Developing human resources.

Team building and teamwork

Delegation, motivation, and communication and

Reviewing performance and taking corrective steps whenever called for.

Thus Management is a process in search of excellence to align people and get them committed to work for a common goal to the maximum social benefit.

The critical question in every Manager's mind is how to be effective in his job. The answer to this fundamental question is found in the Bhagavad Gita which repeatedly proclaims that 'you try to manage yourself'. The reason is that unless the Manager reaches a level of excellence and effectiveness that sets him apart from the others whom he is managing, he will be merely a face in the crowd and not an achiever.

In this context the Bhagavad Gita expounded thousands of years ago by the Super Management Guru Bhagawan Sri Krishna enlightens us on all managerial techniques leading to a harmonious and blissful state of affairs as against conflicts, tensions, lowest efficiency and least productivity, absence of motivation and lack of work culture etc common to most of the Indian enterprises today.

The modern management concepts like vision, leadership, motivation, excellence in work, achieving goals, meaning of work, attitude towards work, nature of individual, decision making, planning etc., are all discussed in the Bhagavad Gita with a sharp insight and finest analysis to drive through our confused grey matter making it highly eligible to become a part of the modem management syllabus.

It may be noted that while Western design on management deals with the problems at superficial, material, external and peripheral levels, the ideas contained in the Bhagavad Gita tackle the issues from the grass roots level of human thinking because once the basic thinking of man is improved it will automatically enhance the quality of his actions and their results.

The management thoughts emanating from the Western countries particularly the U.S.A. are based mostly on the lure for materialism and a perennial thirst for profit irrespective of the quality of the means adopted to achieve that goal. This phenomenon has its source in abundance in the West particularly the U.S.A. Management by materialism caught the fancy of all the countries the world over, India being no exception to this trend.

Our country has been in the forefront in importing those ideas mainly because of its centuries old indoctrination by the colonial rulers which inculcated in us a feeling that anything Western is always good and anything Indian is always inferior. Hence our management schools have sprung up on the foundations of materialistic approach wherein no place of importance was given to a holistic view.

The result is while huge funds have been invested in building these temples of modem management education, no perceptible changes are visible in the improvement of the quality of life although the standard of living of a few has gone up. The same old struggles in almost all sectors of the economy, criminalisation of institutions, more and more social violence, exploitation and such other vices have gone deep in the body politic.

The reasons for this sorry state of affairs are not far to seek. The western idea of management has placed utmost reliance on the worker (which includes Managers also) -to make him more efficient, to increase his productivity. They pay him more so that he may work more, produce more, sell more and will stick to the organisation without looking for alternatives. The sole aim of extracting better and more work from him is for improving the bottom-line of the enterprise. Worker has become a hireable commodity, which can be used, replaced and discarded at will.

The workers have also seen through the game plan of their paymasters who have reduced them to the state of a mercantile product. They changed their attitude to work and started adopting such measures as uncalled for strikes, Gheraos, sit-ins, dharnas, go-slows, work-to-rule etc to get maximum benefit for themselves from the organisations without caring the least for the adverse impact that such coercive methods will cause to the society at large.

Thus we have reached a situation where management and workers have become separate and contradictory entities wherein their approaches are different and interests are conflicting. There is no common goal or understanding which predictably leads to constant suspicion, friction, disillusions and mistrust because of working at cross purposes. The absence of human values and erosion of human touch in the organisational structure resulted in a permanent crisis of confidence.

The westem management thoughts although acquired prosperity to some for some time has absolutely failed in their aim to ensure betterment of individual life and social welfare. It has remained by and large a soulless management edifice and an oasis of plenty for a chosen few in the midst of poor quality of life to many. Hence there is an urgent need to have a re-look at the prevalent management discipline on its objectives, scope and content.

It should be redefined so as to underline the development of the worker as a man, as a human being with all his positive and negative characteristics and not as a mere wage-earner. In this changed perspective, management ceases to be a career-agent but becomes an instrument in the process of national development in all its segments.

Bhagavad Gita And Managerial Effectiveness

Now let us re-examine some of the modern management concepts in the light of the Bhagavad Gita which is a primer of management by values.

Utilisation of Available Resources

The first lesson in the management science is to choose wisely and utilise optimally the scarce resources if one has to succeed in his venture. During the curtain raiser before the Mahabharata War Duryodhana chose Sri Krishna's large army for his help while Arjuna selected Sri Krishna's wisdom for his support. This episode gives us a clue as to who is an Effective Manager.

Attitude Towards Work

Three stone-cutters were engaged in erecting a temple. As usual a H.R.D. Consultant asked them what they were doing. The response of the three workers to this innocent-looking question is illuminating.

'I am a poor man. I have to maintain my family. I am making a living here,' said the first stone-cutter with a dejected face.

'Well, I work because I want to show that I am the best stone-cutter in the country,' said the second one with a sense of pride.

'Oh, I want to build the most beautiful temple in the country,' said the third one with a visionary gleam.

Their jobs were identical but their perspectives were different. What Gita tells us is to develop the visionary perspective in the work we do. It tells us to develop a sense of larger vision in one's work for the common good.

Work Commitment

The popular verse 2.47 of the Gita advises non- attachment to the fruits or results of actions performed in the course of one's duty. Dedicated work has to mean 'work for the sake of work'. If we are always calculating the date of promotion for putting in our efforts, then such work cannot be commitment-oriented causing excellence in the results but it will be promotion-oriented resulting in inevitable disappointments. By tilting the performance towards the anticipated benefits, the quality of performance of the present duty suffers on account of the mental agitations caused by the anxieties of the future. Another reason for non-attachment to results is the fact that workings of the world are not designed to positively respond to our calculations and hence expected fruits may not always be forthcoming .

So, the Gita tells us not to mortgage the present commitment to an uncertain future. If we are not able to measure up to this height, then surly the fault lies with us and not with the teaching.

Some people argue that being unattached to the consequences of one's action would make one un-accountable as accountability is a much touted word these days with the vigilance department sitting on our shoulders. However, we have to understand that the entire second chapter has arisen as a sequel to the temporarily lost sense of accountability on the part of Arjuna in the first chapter of the Gita in performing his swadharma.

Bhagavad Gita is full of advice on the theory of cause and effect, making the doer responsible for the consequences of his deeds. The Gita, while advising detachment from the avarice of selfish gains by discharging one's accepted duty, does not absolve anybody of the consequences arising from discharge of his responsibilities.

This verse is a brilliant guide to the operating Manager for psychological energy conservation and a preventive method against stress and burn-outs in the work situations. Learning managerial stress prevention methods is quite costly now days and if only we understand the Gita we get the required cure free of cost.

Thus the best means for effective work performance is to become the work itself. Attaining this state of nishkama karma is the right attitude to work because it prevents the ego, the mind from dissipation through speculation on future gains or losses.

It has been presumed for long that satisfying lower needs of a worker like adequate food, clothing and shelter, recognition, appreciation, status, personality development etc are the key factors in the motivational theory of personnel management.

It is the common experience that the spirit of grievances from the clerk to the Director is identical and only their scales and composition vary. It should have been that once the lower-order needs are more than satisfied, the Director should have no problem in optimising his contribution to the organisation. But more often than not, it does not happen like that; the eagle soars high but keeps its eyes firmly fixed on the dead animal below. On the contrary a lowly paid school teacher, a self-employed artisan, ordinary artistes demonstrate higher levels of self- realization despite poor satisfaction of their lower- order needs.

This situation is explained by the theory of Self-transcendence or Self-realisation propounded in the Gita. Self-transcendence is overcoming insuperable obstacles in one's path. It involves renouncing egoism, putting others before oneself, team work, dignity, sharing, co-operation, harmony, trust, sacrificing lower needs for higher goals, seeing others in you and yourself in others etc. The portrait of a self-realising person is that he is a man who aims at his own position and underrates everything else. On the other hand the Self-transcenders are the visionaries and innovators. Their resolute efforts enable them to achieve the apparently impossible. They overcome all barriers to reach their goal.

The work must be done with detachment.' This is because it is the Ego which spoils the work. If this is not the backbone of the Theory of Motivation which the modern scholars talk about what else is it? I would say that this is not merely a theory of Motivation but it is a theory of Inspiration.

The Gita further advises to perform action with loving attention to the Divine which implies redirection of the empirical self away from its egocentric needs, desires, and passions for creating suitable conditions to perform actions in pursuit of excellence. Tagore says working for love is freedom in action which is described as disinterested work in the Gita. It is on the basis of the holistic vision that Indians have developed the work-ethos of life. They found that all work irrespective of its nature have to be directed towards a single purpose that is the manifestation of essential divinity in man by working for the good of all beings -lokasangraha. This vision was presented to us in the very first mantra of lsopanishad which says that whatever exists in the Universe is enveloped by God. How shall we enjoy this life then, if all are one? The answer it provides is enjoy and strengthen life by sacrificing your selfishness by not coveting other's wealth. The same motivation is given by Sri Krishna in the Third Chapter of Gita when He says that 'He who shares the wealth generated only after serving the people, through work done as a sacrifice for them, is freed from all the sins. On the contrary those who earn wealth only for themselves, eat sins that lead to frustration and failure.'

The disinterested work finds expression in devotion, surrender and equipoise. The former two are psychological while the third is the strong-willed determination to keep the mind free of and above the dualistic pulls of daily experiences. Detached involvement in work is the key to mental equanimity or the state of nirdwanda. This attitude leads to a stage where the worker begins to feel the presence of the Supreme Intelligence guiding the empirical individual intelligence. Such de-personified intelligence is best suited for those who sincerely believe in the supremacy of organisational goals as compared to narrow personal success and achievement.

Work culture means vigorous and arduous effort in pursuit of a given or chosen task. When Bhagawan Sri Krishna rebukes Arjuna in the strongest words for his unmanliness and imbecility in recoiling from his righteous duty it is nothing but a clarion call for the highest work culture. Poor work culture is the result of tamo guna overtaking one's mindset. Bhagawan's stinging rebuke is to bring out the temporarily dormant rajo guna in Arjuna. In Chapter 16 of the Gita Sri Krishna elaborates on two types of Work Ethic viz. daivi sampat or divine work culture and asuri sampat or demonic work culture.

Daivi work culture - means fearlessness, purity, self-control, sacrifice, straightforwardness, self-denial, calmness, absence of fault-finding, absence of greed, gentleness, modesty, absence of envy and pride.

Asuri work culture - means egoism, delusion, desire-centric, improper performance, work which is not oriented towards service. It is to be noted that mere work ethic is not enough in as much as a hardened criminal has also a very good work culture. What is needed is a work ethic conditioned by ethics in work.

It is in this light that the counsel 'yogah karmasu kausalam' should be understood. Kausalam means skill or method or technique of work which is an indispensable component of work ethic. Yogah is defined in the Gita itself as 'samatvam yogah uchyate' meaning unchanging equipoise of mind. Tilak tells us that performing actions with the special device of an equable mind is Yoga. By making the equable mind as the bed-rock of all actions Gita evolved the goal of unification of work ethic with ethics in work, for without ethical process no mind can attain equipoise. Adi Sankara says that the skill in performance of one's duty consists in maintaining the evenness of mind in success and failure because the calm mind in failure will lead him to deeper introspection and see clearly where the process went wrong so that corrective steps could be taken to avoid such shortcomings in future.

The principle of reducing our attachment to personal gains from the work done or controlling the aversion to personal losses enunciated in Ch.2 Verse 47 of the Gita is the foolproof prescription for attaining equanimity. The common apprehension about this principle that it will lead to lack of incentive for effort and work, striking at the very root of work ethic, is not valid because the advice is to be judged as relevant to man's overriding quest for true mental happiness. Thus while the common place theories on motivation lead us to bondage, the Gita theory takes us to freedom and real happiness.

Work Results

The Gita further explains the theory of non- attachment to the results of work in Ch.18 Verses 13-15 the import of which is as under:

If the result of sincere effort is a success, the entire credit should not be appropriated by the doer alone.

If the result of sincere effort is a failure, then too the entire blame does not accrue to the doer.

The former attitude mollifies arrogance and conceit while the latter prevents excessive despondency, de-motivation and self-pity. Thus both these dispositions safeguard the doer against psychological vulnerability which is the cause for the Modem Managers' companions like Diabetes, High B.P. Ulcers etc.

Assimilation of the ideas behind 2.47 and 18.13-15 of the Gita leads us to the wider spectrum of lokasamgraha or general welfare.

There is also another dimension in the work ethic. If the karm ayoga is blended with bhaktiyoga then the work itself becomes worship, a seva yoga.

Manager's Mental Health

The ideas mentioned above have a close bearing on the end-state of a manager which is his mental health. Sound mental health is the very goal of any human activity more so management. An expert describes sound mental health as that state of mind which can maintain a calm, positive poise or regain it when unsettled in the midst of all the external vagaries of work life and social existence. Internal constancy and peace are the pre- requisites for a healthy stress-free mind.

Some of the impediments to sound mental health are

Greed -for power, position, prestige and money.

Envy -regarding others' achievements, success, rewards.

Egotism -about one's own accomplishments.

Suspicion, anger and frustration.

Anguish through comparisons.

The driving forces in today's rat-race are speed and greed as well as ambition and competition. The natural fallout from these forces is erosion of one's ethico-moral fibre which supersedes the value system as a means in the entrepreneurial path like tax evasion, undercutting, spreading canards against the competitors, entrepreneurial spying, instigating industrial strife in the business rivals' establishments etc. Although these practices are taken as normal business hazards for achieving progress, they always end up as a pursuit of mirage -the more the needs the more the disappointments. This phenomenon may be called as yayati-syndrome.

In Mahabharata we come across a king called Yayati who, in order to revel in the endless enjoyment of flesh exchanged his old age with the youth of his obliging youngest son for a mythical thousand years. However, he lost himself in the pursuit of sensual enjoyments and felt penitent. He came back to his son pleading to take back his youth. This yayati syndrome shows the conflict between externally directed acquisitions, motivations and inner reasoning, emotions and conscience.

Gita tells us how to get out of this universal phenomenon by prescribing the following capsules.

Cultivate sound philosophy of life.

Identify with inner core of self-sufficiency

Get out of the habitual mindset towards the pairs of opposites.

Strive for excellence through work is worship.

Build up an internal integrated reference point to face contrary impulses, and emotions

Pursue ethico-moral rectitude.

Cultivating this understanding by a manager would lead him to emancipation from falsifying ego-conscious state of confusion and distortion, to a state of pure and free mind i.e. universal, supreme consciousness wherefrom he can prove his effectiveness in discharging whatever duties that have fallen to his domain.

Bhagawan's advice is relevant here :

"tasmaat sarveshu kaaleshu mamanusmarah yuddha cha"

'Therefore under all circumstances remember Me and then fight' (Fight means perform your duties)

Management Needs those Who Practise what the Preach

Whatever the excellent and best ones do, the commoners follow, so says Sri Krishna in the Gita. This is the leadership quality prescribed in the Gita. The visionary leader must also be a missionary, extremely practical, intensively dynamic and capable of translating dreams into reality. This dynamism and strength of a true leader flows from an inspired and spontaneous motivation to help others. "I am the strength of those who are devoid of personal desire and attachment. O Arjuna, I am the legitimate desire in those, who are not opposed to righteousness" says Sri Krishna in the 10th Chapter of the Gita.

The Ultimate Message of Gita for Managers

The despondent position of Arjuna in the first chapter of the Gita is a typical human situation which may come in the life of all men of action some time or other. Sri Krishna by sheer power of his inspiring words raised the level of Arjuna's mind from the state of inertia to the state of righteous action, from the state of faithlessness to the state of faith and self-confidence in the ultimate victory of Dharma(ethical action). They are the powerful words of courage of strength, of self confidence, of faith in one's own infinite power, of the glory, of valour in the life of active people and of the need for intense calmness in the midst of intense action.

When Arjuna got over his despondency and stood ready to fight, Sri Krishna gave him the gospel for using his spirit of intense action not for his own benefit, not for satisfying his own greed and desire, but for using his action for the good of many, with faith in the ultimate victory of ethics over unethical actions and truth over untruth. Arjuna responds by emphatically declaring that all his delusions were removed and that he is ready to do what is expected of him in the given situation.

Sri Krishna's advice with regard to temporary failures in actions is 'No doer of good ever ends in misery'. Every action should produce results: good action produces good results and evil begets nothing but evil. Therefore always act well and be rewarded.

And finally the Gita's consoling message for all men of action is : He who follows My ideal in all walks of life without losing faith in the ideal or never deviating from it, I provide him with all that he needs (Yoga) and protect what he has already got (Kshema).

In conclusion the purport of this essay is not to suggest discarding of the Westem model of efficiency, dynamism and striving for excellence but to make these ideals tuned to the India's holistic attitude of lokasangraha -for the welfare of many, for the good of many. The idea is that these management skills should be India-centric and not America-centric. Swami Vivekananda says a combination of both these approaches will certainly create future leaders of India who will be far superior to any that have ever been in the world.

s/d

M.P.Bhattathiry

(I am the taste of living waters and the light of the sun and the moon. I am OM, the sacred word of the Vedas, sound in silence, heroism in men... I am the pure fragrance that comes from the earth and the brightness of fire I am. I am the life of all living beings... (7:8-9) ...I am the sacrifice and the offering, the sacred gift and the sacred plant. I am the holy words, the holy food, the holy fire, and the offering that is made in the fire. I am the father of this Universe, and even the source of the father. I am the mother of this Universe, and the creator of all... I am the Way and the master who watches in silence; thy friend and thy shelter and thy abode of peace. I am the beginning and the middle and the end of all things... The heat of the sun comes from me, and I send and withhold the rain. I am life immortal and death; I am what is and I am what is not. (9:16-19)

[Excerpted from The Bhagavad Gita] )