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03.31.04 (1:50 pm)   [edit]
Bhagavad Gita, is the most important and cream of all scriptural texts for Sanadhana Dharma.

According to the Gita true religion is that which is inherent in the soul. It can not be changed, and it is universally the same for all living entities. The external faiths are material reflections of the inherent spiritual quality of the soul. We must rise above the material bodily designations and realize our true identity as a spirit soul, part and parcel of God.

Bhagavad Gita is more important for understanding the philosophy of Hinduism. Please take up a serious study of the Bhagavad Gita. I am sure you will find the answers you are looking for there.

Srimad Bhagavat Gita is the beautiful Song of the Supreme personality of Godhead SriKrishna to rejuvenate Arjuna, his dearest disciple, from his depression, dejection and gloom to do his duty forgetting the attachments to preserve Dharma (Justice). Lord Krishna explaining to His friend Arjuna who he and He Himself really is. That knowledge would give Arjuna the strength and the resolve to know and to defeat his enemies.

The crisis of Arjuna is that of identity: who am I, what am I to do, how am I to see things, what is my nature, what is the right attitude? How to attain peace and the victory? The majority population of the world are in the same position irrespective of achieving the highest materialism.

Bhagavad Gîta is a supreme knowledge of philosophy actually, with which it is difficult to identify oneself. Second of all were most Gîta 's available cut into an enormous heap of philosophical fragments in studies of detail, from which the original course of reasoning became completely obscure. It was not difficult to understand what the preaching was all about, but what did the book say itself? How could one listen to the original speaker and pick it up from the heart as one usually does, following the reasoning in a book? Thus can all the culture of belief and interpretation be experienced as a hindrance, or a problem of the purity of the medium between oneself and the Lord of Wisdom.: Lord Krishna, is speaking to us actually through the medium Arjuna.

Thus this presentation of the Gîta is an effort to reconstruct what actually was said by Lord Krishna written by Sri. Vedavyasa, the original author, used, can be appreciated as from him. On the battlefield of Kuruksetra just before the great war of the Mahabharata Krishna spoke these to Arjuna at the end of an era of vedic culture that left us with the nature of what we now know as modern time and by Hindus is called Kali-Yuga, the Iron age of Quarrel what we learn from modern science, philosophy and the spiritual teachings and last but not least we can have our own modern/postmodern experience reflected too without falling into the selfhood of ego. From the tradition itself it can be understood that its approach of proper reference does not really differ from the method of modern natural science also founded on proper reference. Sanjaya could be a pure medium for the words of Krishna, because he was a loyal pupil of Vedavyasa. We also could be a pure medium if we would follow the same method. Thus this Gîta does not stand on itself but is directly born from a previous version, a line of disciplic succession, the tradition; nay it also originated from all the versions and the whole discussion entertained at the present time. There are so many Gîta's and thus so many traditions of learning to respect.

It is taken from the epic the Mahabharata that is about the great war that ended the so-called Dvapara Yuga or era of vedic culture. The Kurudynasty in conflict meets on the battlefield. The preachings of Sri Krishna to Arjuna, who are nephews in a long line of vedic succession in dynasties of nobility that ruled Bharatavarsa, India, with the knowledge of Bhagavan, the Supreme Lord who takes different forms in different incarnations (called avatara's) throughout history to protect the good people.

Krishna's father Vasudeva was the brother of Queen Kunti also called aunt Prthâ often mentioned in this Gîtâ. Arjuna, with his four brothers called the Pândava's, was born from King Pându and Queen Kuntî in the Kurudynasty. Pându had a blind brother called Dhritarâstra who himself had a hundred sons called de Kaurava's.

Pându died young and the sons of Pându were raised by their uncle together with their nephews the Kaurava's. This family bond ran into a terrible fugue over a game of dice with which the Kaurava's denied the Pândava's the right to their piece of the common heritage. Especially seeing how well they did before the fugue gave rise to all kinds of bad character. Because of the -prepared- game of dice they were banned for the wilderness for a thirteen years.

When after that period they were told that they hadn't perfectly performed according the rules and thus had their exile extended, the limit was reached: never would Yudhisthir, Arjuna, Bhîma, Nakula and Sahadeva, the Pândava's, get their kingdom back this way. Because of this injustice they then met at Kuruksetra, a holy place of pilgrimage, for battle.

Arjuna, seeing all his nephews, uncles and other family members on the battlefield, collapses: he doesn't want to fight anymore and calls for his friend and nephew Krishna, who assists him as his charioteer, for help. Then Krishna manifests His true nature before Arjuna. He tells him that it is according to his nature as a ruler that he must fight and then explains to him how to attain to the transcendental position of self-realization that is needed to be in control above the modes of material nature and all the character of man belonging to it and thus be assured of the victory.

Krishna identifies Himself as Vishnu, the Maintainer, the one of goodness and explains to Arjuna that he should see Him as the Sun and the Moon; the order of nature, as the taste of water, the divinities and the Time itself. He also tells him that this type of knowledge is personal and confidential. This cannot be told to people adverse to the science of yoga of Him which Krishna explains in the underlying eighteen chapters of the Gîta.

The yoga of Krishna is divided in three main portions in this book: karma, bhakti, and jnanayoga.

First of all, there is the karmic point of view: through proper action and analysis one realizes one's connectedness, realigning oneself (through religion, realigning, called dharma or proper action) with the original person that is the Lord and the true self as well as with the objective of the Absolute of the Truth of the manifest complete of the material universe. This unwinding of the illusioned state achieved by abandoning profit motivated labor or karma is attained by detachment and meditation.

Next, in the second section on Bhakti-yoga, Krishna explains what it means to attain to the transcendental position: without developing fortitude in devotional service or bhakti-yoga one can be enlightened - for a while, but one is not liberated, one does not attain to the stability of wisdom in good habits of respect that one is seeking. Krishna then explains Arjuna about His personal nature and how he should recognize Himself in His different identities. Arjuna's gates of perception are then, on his own request, broken open by Krishna who shows him His Universal Form, the complete of His personal nature. From then on does Arjuna no longer doubt the divinity of his friend and does he excuse himself for having treated Him as a normal mortal being in the past.

In the last six chapters on the Yoga of Spiritual knowledge or jnana yoga explains Krishna how, with the difference between the knower and the known, the divisions of nature in three modes lead to different kinds of sacrificing and personal duty. Explaining the difference between the divine and the godless nature He then tells Arjuna finally how through renunciation, its threefold nature and its service with the divisions of society, one attains to the ultimate of liberation under the condition of respecting Him as the ultimate order and nature of the Absolute Truth of the soul.

To know more about the antecedents of the culture of devotion and spiritual knowledge, Krishna's life and the reality of our modern lives, is explained in the Srîmad Bhâgavatam, which can said to be a post graduate course.

Let us pay our obeisance to Lord Krishna to protect all the people in the entire world to live in harmony.

Prayer to Lord Krishna to write the Exam well
03.10.04 (12:18 am)   [edit]

Oh krishna, here this pen!
this paper - pen in hand ..
book on knees with eyes watching
while knowing thyself as all these
will you not show thyself
more clearly than this?

though mind too is thee
wilt thou not reveal thyself to these
more fully - that thee in those reach thyself.

Oh Krishna, of a heart touched
enlivened by thee - dead but for thee
will you not speak?

Oh krishna, thou art this spanda
having the form of void
yet only void as what thou art
only thou knowest.

Oh heart of truth
not one word can speak what thou sayest to me
so may i speak to thee in all
empower me thus.

Yet i walk not but for thee
nor do i love but to thee -
for thee... i am yours.


what i touch - what i am....
thou art i am not
but for the source of thee
thus i exist.

Thus these others likewise exist
for thee - Oh Krishna
in these you play hide and seek
with none but yourself
as if mad imaginings hound thee closely.

oh Heart of truth in all that is
you play, seeking yourself
how else canst thou love?
Finding thyself thus - you hide again


Oh Krishna, all this that you know love
all this spanda set in motion by thy will
which is itself spanda
You maintain this separation thus


Such shakti is that which shines as this whole cosmos
whose name is thy love.
flashing between thee and thee
it is thy very life - this love- this spanda.

Oh heart of my own
if there were not you
how could i love - how could i live?
when my life is thy love.

If i had not love for you
knowing you transcend non-existence
then i had not liberation
but delusion lost in Existence!

Oh Krishna, then in this i would never see thee
for thou hast become all this
and are hidden in it as it.


who would then find but thine own love
which is that magical power
which creates the delusion of maya.

Oh dear one, Knowing this
you cannot refuse yourself
which is this very love.
oh my heart
where will you hide from yourself.
when shown thy very self?


But still another seems in thy omnipresence
to will to find thee;
hid in that shining as this cosmos
what is that but that love spanda - shakti
that love be born in and as consciousness
of thee of love.


Such spanda - Shakti
holding such omnipotence as that exigent void
of Spanda - Shakti shining as the cosmos
manifesting diverse things continually
which attempt to define what thou art
but continue flashing unable to do such as define thee
lest thou should be limited to this or that
form of manifestation.


Oh Krishna, thou art this very spanda - void
this very Spanda - Shakti is thy absolute freedom
of bliss of manifestation of omnipotent conscious omniscience
flashing as this spanda - shakti
vibrating as time - dancing as shiva.


Oh dear one, no wonder no one can find thee
for thou art the very search itself
and that and those
which seem to alter and change in thy omnipotent consciousness.
which is omnipresent spanda - shakti in motion.


Oh shiva thy love is the constant interchange
of shakti to shakti of consciousness

Now wilt thou Love me.
will you set me free?
how much of thee shall there be than this all?
which has transcended even non-existence!


Oh heart, Thy non- existence is thy existence!
if thy love be gone
know it has come unto thee



Thou Art That


Oh Krishna, where can I go
but into the heart of you?
where does anywhere exist but in you?
who am I ... but for you ?
it is only because of you that I exist
I am yours . of myself ..... I am not

Oh Krishna what was I before this ?
before I knew you
before my heart who am I?
When the over-bright wonder
of my soul shines forth who will deny you?

Oh Krishna
You are my very self
of myself ..... I am not
I reach the soul of you and find -
not myself but you ,,,,,, nothing but you
everywhere everywhere..... nothing but you

Oh Krishna, fair sun of truth
this soul which you have given me
is nothing but your own
through it I live, through it I love
by it am I lifted to you
oh Krishna
Dear Krishna

AH! Oh Mother today
i sat in your yearning -
it felt like a depth -
beyond understanding.

I saw it arises -
from within -
when i refuse compassion -
when i refuse to love.


Its source is in my belief in me -
this feeling is your yearning for me.

Such huge compassion for me -
if only i can accept -
yet how can i -
when all that i do is your doing?

Ah! I see! I must meditate -
I Am He! So'- Ham So'- Ham
i am the giver -
and the receiver too.

All this around me -
is nothing but my attempts
to pretend i am not HE!

This life - this limitation
is nothing but the fruit of denial
denial of So' - Ham, I Am He!

Such confusion - such pain -
all denial - all distraction
from So' - Ham I Am He! -I Am He!

Billions of things - countless atoms
All emotion - all nothing but denial
denial of So' - Ham, I Am He!

Oh Mother, So' - Ham, I Am He!
Teach me this truth of So' - Ham.


and yet All Mahamudra in divine union with Beloved within and
without within all and nothing unmanifest Chiti manifesting as All
ONE so ham so ham Chitshakti OM

Oh Mind, where are you going?
Where do you go
when even the atoms of the cosmos
are very god?

Oh Mind, what can you be
when every reflection in consciousness
is nothing but god with a different face?

Oh mind, look at the spaces in thy thought.
Look at the in and out of breath;
Look at the beat of the heart
and the rythm of each cell
and atom of the body.

Oh mind, where is it
that spanda - shakti is not vibrating?
Pulsing between this and that in duality.

Oh Mind, do you not yet see, that it is
but the dance of consciousness reflecting itself?

Oh mind, study the movement of this body -
and the way you drive it here and there
following this and that reflection
in consciousness.

Oh Mind, stand still for a moment
you will soon see that Spanda - Shakti
is thy very self -
who art very consciousness.

Hear Oh Mind, how by limiting thyself to the body
as your vehicle - as your temple -
you have nothing but limitation.

Listen to this truth oh Mind -
Oh Consciousness, Oh Chiti -
You inhere the entire cosmos
as that Spanda - Shakti -
crossing the void between this and that
in duality by Omnipotent WILL.


Oh Chiti, with the first act of thy Will
Which is that Shakit called Love -
born as the potential in void
you manifest the entire Spanda - Shakti
itself as yourself.

Oh Chiti - Shakti, Oh Bliss of consciousness -
by the very flow which flows between this and that
as that Prana, you make the entire Cosmos
with all its wonders -
appearing in your unfathomable depth.

Oh mind, do you not see her
in your very myriad thoughts
arising as this of that thought?

Oh mind She crosses eternity in a moment
She bridges the infinite Void beyond time
becoming this then that.

Oh Mind, how can you catch her?
When the only exitence you have
subsists and arises in her
from this great truth of Spanda - shakti.

Dear Mind, i ask -
do you know what set this Spanda - Shakti Vibrating?

Oh Mind, that one is Krishna
but like you cannot touch the will in yourself
niether can you know him -
other than as that Spanda - Shakti.

Yes this Krishna manifests as all the cosmos
only when he looks upon it -
from his very looking springs up all this.

From this arises his Chiti - Shakti -
from this arises the dance of Shiva.
And al within it as
Spanda - shakti - Satchidananda.

Such is non-different than
this Will in you, Oh MInd -
to love and be loved of Love.

Oh Mind, when you direct ears to hear
what do you hear but Spanda - shakti
vibrating in the atoms of the ear
which atoms set in motion by
that very Spanda - Shakti?

Oh Mind, when you direct eyes to look
hand to touch, indeed breath in and out
and set the heart to beat....
what do you know but Spanda - Shakti?


What will your senses tell you
if not Spanda - Shakti?
Intoning sound and light by vibration.

Shakti, touching, feeling, responding to herself
endlessly vibrating as the entire cosmos?



Oh Mind, indeed in the very exchage of the synapses
of the brain thinking -
what is happening, but the language
of Narayana vibrating as Spanda - Shakti
in each conceptualized thought
as she dances the dance of eternity
even in the very heart of each atom
of this body itself.

Oh Mind, release thy hold in limitation
that you know beyond all doubt the truth.

Oh Mind, exclusive love does not exist
only absolute Love in the form of Spanda - Shakti exists.
vibrating as very dual faced Spanda - Shakti.

In this way know, On Mind, this is the love
which went out from Krishna as manifest Will
to find its realization in existence.

Oh Mind, this is thy home-coming
this renunciation of love.


Ayurveda Indian system of medicne from Lord Krishna
03.08.04 (5:36 pm)   [edit]

Ayurveda, an ancient Indian medical science with origin in the Vedas composed by the great sage Srila vyasadeva about 5000 years ago. Considered to be the oldest classics of the world, the contents include practical and scientific information on various subjects beneficial to the humanity like health, philosophy, engineering, astrology etc.

Ayurveda is a combination of two words, 'Ayu', life and 'Veda' knowledge or science and it literally means the science of life. It is not merely a science for treatment of diseases but a complete way of life. .

Beside Vyasadeva's information on hundreds of herbal drugs in the Vedas, there were descriptions later on by Sushruta, and Charaka on how to perform prosthetic surgery to replace limbs, cosmetic surgery on the nose, caesarean, and even brain surgery! archaeological research has met with solid evidence which proves that some of these operations were performed successfully between 3,000 and 5,000 years ago. The great sage Charaka give varies stages of development of the child within the womb. This information includes the weekly, monthly and limb-by-limb growth of a child from conception to birth, which equals modern medical texts in accuracy. These texts include information on atomic energy, gynecology, pediatrics, surgery, anatomy and varies herbal drugs, Ayurvedic dieting and nutrition is described in the most simple and profound manner so as to make it easy for any person to have a basic working knowledge

Life according to Ayurveda is a combination of senses mind, body and soul. Ayurveda is not limited to body or physical symptoms, but gives a comprehensive knowledge about spiritual, mental and social health. In Ayurveda, health is the state of balance and disease is the state of imbalance. Its target is to give complete health and not temporary healing from physical ailment; it focuses on a happy, healthy and peaceful society.

Ayurveda enables one to live in true and natural balance by giving emphasis on diet, daily routines, life-style, actions and other activities. It's not merely a study of diseases and treatments but a complete way of life.

Ayurvedic treatment removes the root cause of the disease and gives permanent relief without suppressing the main symptoms or creating side effects. The drugs or medicine include powders, tablets, decoctions and medicated oils, derived from natural herbs, plants and minerals. Panch karma, five types of actions or techniques of treatment, is a purifying therapy to enhance the metabolic process through food and herbal medicines, eliminating of wastes from the body makes the person healthy.

Prakruti - The Unique Genetic Code of an Individual

Ayurveda uses a system of historical analysis and physical examination done almost entirely by observation (with the exception of pulse reading), to ascertain one's original nature and current imbalances. Diet and health plan are given to the individual according to the needs to correct the imbalance. The basis for all concepts in Ayurveda is Sankhya (the analytical study of the elements that comprise the universe) there are twenty-four elements. The primary elements Earth, Water, Fire, Air and Ether form the foundation of the universe.

According to Dr. Robert Svoboda, earth is everything solid, water all liquid, and air all gaseous in the table of the elements, Ether is the field in quantum mechanics upon which everything rests, and fire is the transforms one object to another. These five elements, joined together in different combinations, make up the three "doshas" or "biological modes" to the "Prakruti" or nature of an individual.

The combination of air and ether creates Vata or the Kinetic Biological Mode. It is the electric or the motivating power in the body that causes all movement in and out of the system (breathing, urination, defecation, menstruation, etc.

The combination of fire and water is the Pitta or the Transformative Biological Mode, which mutates or transforms the outside elements of the macrocosm into the inside elements of the body (the microcosm) and thus governs the digestion of physical, mental, and emotional elements. Finally,the combination of earth and water forms the Kapha or the Structural Biological mode, which makes both lubrication (mucus, snivel fluid) and structure (bones, muscles, fat, joints, etc).

Ayurvedic practitioner ascertains one's Prakruti (nature of constitution) and imbalances and recommends a diet and herbs helpful to regain one's original nature.

03.07.04 (7:56 am)   [edit]
LORD KRISHNA is the supreme guru of meditation (Yogeswaran). In the famous Time magazine the importance meditation and yoga, an ancient Indian system, is high-lighted that the ancient mind- and spirit-enhancing art is becoming increasingly popular and gaining medical legitimacy.

By simple definition, meditation is engagement in contemplation, especially of a spiritual or devotional nature. To elaborate further, meditation is an attempt to concentrate mind on a single form or an idea or an aspect of divinity at the exclusion of all other forms, thoughts, and ideas. The mind is focused inwards, and this effort of concentration acts as a stimulus to gain access to knowledge of 'object of meditation'. The aspirant makes an attempt to minimize perceptions through senses - inputs through special senses like touch, sight, hearing, etc. - by detaching mind from sense organs in the brain. This helps in controlling restlessness of mind, in favour of inner contemplation. The mind, as if, is made still. Meditation may be, therefore, taken as a 'passive' activity! But is it really so?

By practising transcendental meditation, or TM, many people have got relief from back pain, neck pain, depression. The mind calms and quiets, . What thoughts you have during meditation become clearer, more focused. Anger, anxiety and worries give way to a peace that -- as the name implies -- transcends thought.

"It simplifies things. There's less anger. Better relationships,Because meditation centers helps to focus more intensely and intently on the moment rather than outside distractions, "it has made me very, very driven in the areas that I want to be driven in.By most accounts, meditation is booming in America, with about 15 million die-hard practitioners, double the number from a decade ago.

Medical studies continue to show regular meditation working magic in reducing blood pressure and stress-related illnesses, including heart disease. Brain images show that regular meditation helps calm the most active sensory-assaulted parts of the brain.

Some studies show it may even help students achieve better grades.

Because of such benefits, meditation is being used more regularly in schools, in offices, hospitals, even prisons. At least one study has shown that prisoners who meditate, once released, return to prison less frequently.


Tremendous changes observed in the human brain and nervous system during mediation run contrary to this belief of 'passivity' attached to meditation. Unprecedented progress and research in neurobiology, investigative neurology, and study of neurotransmitters in the last two decades has given a great fillip to the study of neuro-physiology of Meditation and Yoga. Altered State of Consciousness can be brought about by hypnosis, drugs (e. g. LSD), sleep, etc., but here we are trying to study a state specific science of altered consciousness brought about by meditation alone.

We shall attempt to review the progress in neurobiology in the recent years. An attempt is made to throw light on this new and fascinating subject. The terms used are technical, but, as far as possible, an attempt is made to simplify the description.

This attempt to explain the neurophysiology of meditation is purely hypothetical.

Meditation and Changes in Neurophysiology:

One of the ways to control physiological reactions to psychological stimuli is meditation, Yoga, Zen Buddhism etc. The scientists take Transcendental Meditation (TM) as the uniform technique, and base their observations on the study of the subjects engaged in this form of meditation. In summing up the results the scientists have come to conclusion that the effect of meditation is a "wakeful, hypo-metabolic state".

They have found that:

1) Yogis could slow both heart rate and rate of respiration,

2) Yogis could slow the rate of metabolism as confirmed by decreased oxygen consumption and carbon-di-oxide output.

3) Electro-Encephalo-Gram (EEG - recording of brain activity) in Yogis showed changes of calmness in the form of "alpha rhythm" during both eyes closed and eyes open recordings.

4) Their skin resistance to electric stimulation was increased (indicating increased tolerance to external stimuli).

Our usual 'defence-alarm' reaction to emotional and physical stress is in the form of "fright, flight, and fight" mediated through over-secretion of certain neuro-transmitters and neuro-modulators, namely adrenaline and dopamine by way of stimulation of sympathetic nervous system. Under the influence of these chemicals and hormones, we reflexively become panicky or aggressive, our blood pressure rises. Thus stress and anxiety is the end result if we allow our natural age-old sympathetic reactions to act and to come to surface. We try to run away, become fearful, or fight the situation. But today these 'defence-alarm' reactions have no place in our lives. Rather, they should be replaced by more calm and serene reactions of equanimity and fearlessness. The need is to just 'face the brute, and it will go away'. Such desirable reactions of non-aggression and peaceful attitude are generated by Yoga and meditation.

EEG Studies on Yogis and The Zen Meditations:

Yogis practising Raja-Yoga claim that during the state of samadhi they are oblivious to the internal and external stimuli, and they enjoy a calm ecstasy during that state. A study was undertaken to record the electrical activity of their brain during this state by means of a regular and useful test known as electroencephalography EEG. Physiological and experimental studies have demonstrated that the basis of conscious state of brain, among other things, is due to activation of "reticular system" in the brain-stem in response to internal and external stimuli. These stimuli bring about various changes during sleeping and wakeful states of the organism and these can be studied by EEG.

The study was carried out on four subjects during the state of concentration and meditation. Effects of external stimuli, like a loud gong, strong light, thermal simulation, and vibrations were studied. The results were compiled and analyzed. It was observed that two Yogis could keep their hands immersed in extremely cold water for about 50 minutes (raised pain threshold). During state of meditation, all of them showed persistent "alpha activity" in their EEG with increased amplitude wave pattern, both during 'eyes closed' and 'eyes open' recording. It was observed that these alpha activities could not be blocked by various sensory stimuli during meditation. It was also observed that those, who had well-marked "alpha activity" in their resting EEG showed greater aptitude and zeal for maintaining the practice of Yoga. Similar observations and results were obtained when EEGs were recorded in persons adept in Zen Meditative technique. Can we say that only those persons who exhibit such recording of "alpha wave rhythm" in their EEG are fit for Yoga? and be designated as right candidates for meditation and Yoga practices? (Such experiments are indeed very few and the number of yogis examined is also very small. Therefore, scientifically and statistically these observations have only a tentative importance. Further research is definitely called for, albeit it will have its own limitations.)

Discussion and Conclusion

Neurotransmitters and Neuro-modulators: These are chemical substances released at the Neuronal Synapses (nerve junctions). They act by altering electrical membrane potential by opening up channels that permit diffusion of Sodium, Potassium, and Calcium ions in and out of the nerve cell. They not only transmit the message from one cell to another, but also selectively facilitate some information while inhibiting the other. Moreover, the action of Calcium ions permits transfer of electrical events into molecular changes that can alter functions of the nerve cells permanently, i.e. change cellular function to subserve a memory or learning response.

Neuro-modulators affect the neuro-transmitters by influencing neuronal plasticity, growth, or differentiation. Different types of receptors, as present in different regions of brain, can account for the complex and multiple effects of medication, meditation, concentration, and contemplation. This may be effected through actions of specific type of neuro-transmitter and neuro-receptor.

For example, a sub-type of glutamate receptor appears to mediate the function of brain plasticity, a process considered important in learning and memory.

Acetylcholine helps in memory, motivation, perception and cognition. It is also involved in attention and arousal functions of ascending reticular system. Decrease in the levels of this neuro-modulator leads to loss of memory, senile dementia - Alzheimer's disease.

Excess of serotonin, another important neuro-modulator, leads to hallucinations, as seen in LSD consumption, which causes increase in serotonin level. This discovery called attention to the correlation between behavior and variation in brain serotonin content. Selective depletion of serotonin, in animals, causes prolonged wakefulness. It also plays important role in circadian rhythm and sleep cycle.

Other neurotransmitters and modulators like nor-epinephrine cause changes in mood - excess leading to elation, and deficiency causing nervous depression. It also controls food intake, regulates temperature, and hormonal secretions.

Excess of dopamine level is responsible for schizophrenia and psychosis.

Nerve growth factor is a hormone like peptide that is responsible for the growth and maintenance of various brain structures.

The plausible hypothesis to explain the altered state of consciousness brought about by intense and prolonged mediation may be constructed as follows:

The evolutionary process adds higher centres to the primitive nervous system. These higher centres have inhibitory influence, in other words they suppress the functions of lower centres. Thus, the brain stem is controlled by the higher limbic system, and the limbic system in turn is controlled by still higher neo-cortex. The neuro-modulators with their influence on various neuro-transmitters effectively bring about this inhibitory modifications and inter-relations among various brain centres (hierarchy).

For instance, involuntary movements like tremors and chorea are suppressed by basal ganglia through the action of dopamine and acetylcholine synergy. Any imbalance in these neuro-modulators causes involuntary movements like chorea, tremors (Parkinson's Disease etc.). Similarly, loss of cortical control over the motor neurons of spinal cord leads to exaggerated muscle and tendon jerks due loss of inhibitory control of the higher motor cortex.

Neo-cortex keeps all the involuntary movements, hyper-reflexivity, rage, aggression, and similar animal tendencies under check so that it can effectively pursue its own highly developed activities of logic, memory, reason, language, calculations, judgement, and concepts, etc. Conscious, willful, imaginative functions are therefore, normal state of awareness of the human beings.

When meditation acts as a constant repetitive stimulus, certain qualitative and quantitative permanent changes develop in the nervous system. The neuro-transmitters and neuro-modulators may stimulate growth of dormant or latent neurons to develop a centre (or centres) which on the evolutionary ladder is/are still higher than the present day cerebral cortex. The brain may develop new connections and plasticity resulting in the capacity to think, to rationalize, and react in a different way to the sensory input than what is expected by present day physiologists. For want of name, we may label such higher center as 'God Module'. This higher centre will exert inhibitory control over the present day neo-cortex, and thereby, over the mind as a whole (consciousness, reasoning, conceptual thinking, willing, feeling, and doing, etc.)! The consciousness and all mental activities will hence be suppressed. The person will reach a state beyond mind itself - transcendental awareness!

"The spiritual ascent is from the least evolved state of consciousness to near perfect state, after which the mind itself will cease to be, and there will remain only non-dual experience."

Meditating together, just as praying in a group of hundreds seems more powerful, so does meditating together.

"It's the power of silence, like in worshipful places.

Meditation can cure terrible ulcerative colitis, depression and anxiety. "It is much more than just sitting,. "Thoughts may come up, but you're not focusing or concentrating. but goal really would be not to think rather than to think.

The ancient Hindu sage Patanjali who had mastered the secrets of the human mind has written a book "Yogasutra".In this book we can see how super powers can be achieved by meditation. It has both cosmic relevance and cosmic resonance. In spite of its universal appeal, for most people total control of mind remains an elusive goal and daunting task. From time immemorial, there have been many attempts throughout the world to unlock the mysteries of the mind and to achieve total control over it through a variety of techniques. One of the most powerful of these techniques is meditation. Many spiritual leaders, sages, saints, and holy people such asSri. Buddha, Sri Ramakrishna, Madam Sarada Devi, and Swami Vivekananda have practised this.

It is said that in the unknown period of Jesus Christ , He was under meditation.

Gayatri and Sandhyavandana
03.06.04 (11:47 pm)   [edit]

If the Gayatri has not been chanted for three generations in the family of a Brahmin, its members lose caste (they cease to be Brahmins). The quarter where such Brahmins live cannot be called an "agrahara". It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called "Durbrahmanas", degenerate Brahmins. Even though degenerate the label "Brahmin" sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a "Brahmana- bandhu", a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become "ksatriya-bandhus" and "Vaisya-bandhus" respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire.

Atleast on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

Even in times of misfortune the Gayatri must be muttered atleast ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all creatures including human beings rise and the mind is serene now. At dusk all must be restful after a day's hard work: that is also a time of calm. At noon the sun is at its height and people are at home and relaxed and their mind is calm. During these hours we must meditate on Gayatri, Savitri and Sarasvati. In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

Gayatri contains in itself the spirit and energy of all Vedic mantras. Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras would be futile. We find hypnotism useful in many ways and we talk of "hypnotic power". Gayatri is the hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and realising the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and if we do not make our body unchaste.

Gayatri-japa and "arghya" (offering libation) are the most important rites of sandhyavandana. The other parts of this rites are "angas" (limbs). The least a sick or weak person must do us to offer arghya and mutter the Gayatri ten times. "Oh only these two are important aren't they? So thats all we do, offer arghya and mutter the Gayatri ten times a day. " If this be our attitude in due course we are likely to give up even these that are vital to sandhyavandyana. A learned man remarked in jest about the people who perform arghya and mutter Gayari only ten times thus applying to themselves the rule meant for the weak and the unfortunate: "They will always remain weak and be victims of some calamity or other ". Sandhyavandana must be performed properly during right hours. During the Mahabharata war, when water was not readily available, the warriors give arghya at the right time with dust as substitute.

Arghya must be offered before sunrise at noon and at sunset. Once there was a man called Idaikattu Siddha who grazed cattle. He said: "Kanamar konamar kandu kodu adugan pohutu par. " "Kanamal/r" means before you see the sun rise and "konamal/r" means when the sun is overhead and "kandu" is when you see the sun before sunset. These are the three times when you ought to offer arghya. "adu" means "niradu", bathe in the Ganga. "kan" here means "visit Setu" or have " have darsana of Setu". "Pohutu par"- by bathing in the Ganga and by visiting Setu your sins will be washed away. Here is mentioned the custom of going to Kasi, collecting Ganga water there and going to (Setu) Ramesvaram to perform the abhiseka of Ramanathasvamin there.

Only by the intense repitition of Gayatri shall we be able to master all the Vedic mantras. This japa of Gayatri and arghya must be performed everyday without fail. Atleast once in our lifetime we must bathe in Ganga and go on pilgrimage to Setu.

If a man has a high fever, people looking after him must pour into his mouth the water with which sandhyavandana has been performed. Today it seems all of us are suffering all the time from high fever! When you run a high temperature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavandana must be performed without fail everyday. Gayatri-japa can be practised by all of us without much effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy means to ensure your well being. So long as there is life in you you must perform it.

Gayatri must be worshiped as a mother. The Lord appers in many forms to bestow his grace and compassion on his devotees Mother loves us more than anybody else. We know no fear before her and talk to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as mother is most liked by us. The Vedas proclaim Gayatri to be such a mother.

This mantra is to be repeated only by men. Women benefit from the men performing the japa. Similarly when the three varnas practise gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if the fruits yielded by them are enjoyed exclusivey by us. But we cannot do so if others also share in them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of trustees, it means they are commiting an irremediable offence.

The mantras are numerous. Before we start chanting any of them, we say why we are doing so, mention the "fruit" that will yield. The benefit we derive from the Gayatri mantra is the cleansing of the mind (cittasuddhi). Even other mantras have this ultimate purpose, but cittasuuddhi is the direct result of Gayatri-japa.

Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Officegoers and other workers may not be at home during midday. They may perform the madhyahnika (the midday vandana) 2 hours 24 minutes after sunrise that is called "sangava kala".

We must never miss the daily sandhyavadana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness we ask others for water or kanjiin the same way, we must ask our relative or friend to perform sandhyavandana on our behalf.

Let us all pray to God that he will have mercy upon us so that the fire of mantras is never extinguished in us and that it will keep burning brighter and brighter.

Breathing Exercise for long life (Pranayama)
03.06.04 (8:04 pm)   [edit]
What has been scientifically proved and on which
inumerable studies have been done both in India and abroad, the conclusion
has always been consistent and uninamous, namely, Pranayama is undoubtedly beneficial. Sri Ravi Shankar is popu;arising this as sudarsanakriya and lakhs of people have followed this and got relief from diseases.
Alongwith all the other material bounties, the eternal Vedas have bestowed
on humans this wonderful gift. Many are not aware of this unfortunately
and are therefore unable to fully exploit.

Especially, those of us who wear the sacred thread wherein we are enjoined
to do the Sandhya daily until death. Not once, but several times during
the Sandhya the pranayama keeps on intervening. It has been very very
scientifically structured by none other than the eternal Vedas, the great
rishis, seers and other elevated beings. The Pranayama in the Sandhya is
to ensure purificaiton of the mind, nervous currents, internal impulses,
nerve signals and circulation etc. such that by the time the Greatest
Mantra Gayathri is about to begin the entire being is totally purified and
stands alone to receive the divine benediction.

The rough meaning of the word Pranayama is Prana + Ayama i.e elongating the
prana, the vital life force. Prana is not to be confused with breathing,
oxygen, air etc. Prana is Prana thats all.Prana is THAT force which is all
pervading and without which nothing subsists. It is a long journey to
discover the various gamut of the entire range of Prana. As a general rule
the concept implies that by trying to regulate, control, acquire mastery
over prana one can slowly progress to a stage when higher things can be
touched if not reached. Understanding dawns, intuition sharpens and there
is a definite inner change for the better. Normally, we breath
unconsciously from the level of the chest,thorax. We hardly use the
stomach, lower abdomen. And we are hardly aware of our breathing pattern.

In fact most of the orthodox Yoga schools all agree that Pranayama is to be
seprately dealt with and cannot be clubbed as a casual subject.. Even in
the Ashtanga Yoga of Sage Patanajali, pranayama occupies the center stage
after which one is lead into Pratyahara, Dharana, Dhyana all of which are
progressive stages of deeper levels of concentrations.

The bottomline is : if we can just ensure that we somehow do the daily
Sandhya three times, if feasible, with dedication after learning from a
reliable Guru/teacher, then thrice a day we are without our being aware
involved with Pranayama, the purifying effect on our well being, and all
round progress can be witnessed directly in the long run.

There are some who may scoff - and this writer has received mails from
certain quarters on this count - at this or prefer to do the pranayama
practices under Yogic systems taught undoubtedly by respected, learned Yoga
teachers, but lets not mix oil with water. If you have a sacred thread,
apart from any other practices which you may be involved in, Sandhya is a
must. Other practices, even though they may include Pranayama devoid of
neglect of basic duties (dictated by Dharma) may not be helpful in the
long run.

03.06.04 (7:46 pm)   [edit]
You cannot start Spiritual Life when Death is at the Door
A housewife once asked her husband, "At least now in your old age shouldn't you be thinking of God? You never took the time to do it before, during your busy period. Please, do it now!" The business man replied, "I have no time even to die, no less to think of God." But do you think that death will not come to someone who says that he has no time to die? Will death come only according to his wishes? No, time waits for no one. Therefore, while you still have time you have to make use of it in a proper way.

The enemy called death, along with his soldiers called disease, will be waiting to wage war against your body. Men die most pitifully and helplessly during such periods of time when they are attacked by disease and death. But no army can attack those who have won the grace of the Lord. Therefore, during youth itself you have to earn the grace of God and equip yourself to meet all the challenges of your enemies when they come to lay siege on you. Above all, you must be firmly convinced in your own heart that this journey of life is going to be a long one. Any other journey, whether it be by bus, train or plane lasts for only a short time; you need not make too many preparations for these. But for this journey of life you must equip yourself for all the contingencies of a long journey; otherwise you will be suffering greatly later on when you are faced with real problems and real troubles.

In the compartment of freight trains used to transport chemically-active substances, a stamp is placed at the time of manufacture giving a particular date in the future. It is the day when that container has used up its normal service life and must be returned to the depot for recycling. It is the same for the container that is your body. Here also a return date has been written on it by God himself.

You do not remember that you have to go back. People totally forget this all-important truth. If you really want to enjoy all the pleasures of life at a later stage, then during youth you have to earn the grace of God. In the course of human life the early periods of childhood and youth are very important. Not realizing the great value of this period of your life, you waste your time during youth. You use a golden cup, adorned with precious gems and jewels, for a low, mean, contemptible purpose. To feed the fire of your senses you are using costly sandalwood as fuel. The vessel is very precious, the fuel is also precious, but the food you are choosing to cook with their help, is insipid and worthless. Such a precious body and such sacred fuel is being squandered away for the sake of enjoying useless trivial things in life. Things without value are put in this precious vessel and used for sordid enjoyment. You are using a golden plough to plough the field of your heart, but you produce nothing but useless weeds.

03.06.04 (7:46 pm)   [edit]
You cannot start Spiritual Life when Death is at the Door
A housewife once asked her husband, "At least now in your old age shouldn't you be thinking of God? You never took the time to do it before, during your busy period. Please, do it now!" The business man replied, "I have no time even to die, no less to think of God." But do you think that death will not come to someone who says that he has no time to die? Will death come only according to his wishes? No, time waits for no one. Therefore, while you still have time you have to make use of it in a proper way.

The enemy called death, along with his soldiers called disease, will be waiting to wage war against your body. Men die most pitifully and helplessly during such periods of time when they are attacked by disease and death. But no army can attack those who have won the grace of the Lord. Therefore, during youth itself you have to earn the grace of God and equip yourself to meet all the challenges of your enemies when they come to lay siege on you. Above all, you must be firmly convinced in your own heart that this journey of life is going to be a long one. Any other journey, whether it be by bus, train or plane lasts for only a short time; you need not make too many preparations for these. But for this journey of life you must equip yourself for all the contingencies of a long journey; otherwise you will be suffering greatly later on when you are faced with real problems and real troubles.

In the compartment of freight trains used to transport chemically-active substances, a stamp is placed at the time of manufacture giving a particular date in the future. It is the day when that container has used up its normal service life and must be returned to the depot for recycling. It is the same for the container that is your body. Here also a return date has been written on it by God himself.

You do not remember that you have to go back. People totally forget this all-important truth. If you really want to enjoy all the pleasures of life at a later stage, then during youth you have to earn the grace of God. In the course of human life the early periods of childhood and youth are very important. Not realizing the great value of this period of your life, you waste your time during youth. You use a golden cup, adorned with precious gems and jewels, for a low, mean, contemptible purpose. To feed the fire of your senses you are using costly sandalwood as fuel. The vessel is very precious, the fuel is also precious, but the food you are choosing to cook with their help, is insipid and worthless. Such a precious body and such sacred fuel is being squandered away for the sake of enjoying useless trivial things in life. Things without value are put in this precious vessel and used for sordid enjoyment. You are using a golden plough to plough the field of your heart, but you produce nothing but useless weeds.

03.04.04 (11:14 pm)   [edit]
All the problems of human life arise from the complexity of our existence, the obscurity of its essential principle and the secrecy of the inmost power that makes out its determinations and governs its purpose and its processes. If our existence were of one piece, solely material-vital or solely mental or solely spiritual, or even if the others were entirely or mainly involved in one of these or were quite latent in our subconscient or our superconscient parts, there would be nothing to perplex us; the material and vital law would be imperative or the mental would be clear to its own pure and unobstructed principle or the spiritual self-existent and self-sufficient to spirit. The animals are aware of no problems; a mental god in a world of pure mentality would admit none or would solve them all by the purity of a mental rule or the satisfaction of a rational harmony; a pure spirit would be above them and self-content in the infinite. But the existence of man is a triple web, a thing mysteriously physical-vital, mental and spiritual at once, and he knows not what the true relations of these things are, which the real reality of his life and his nature, whither the attraction of his destiny and where the sphere of his perfection.

Matter and life are his actual basis, the thing from which he starts and on which he stands and whose requirement and law he has to satisfy if he would exist at all on earth and in the body. The material and vital law is a rule of survival, of struggle, of desire and possession, of self-assertion and the satisfaction of the body, the life and the ego. All the intellectual reasoning in the world, all the ethical idealism and spiritual absolutism of which the higher faculties of man are capable, cannot abolish the reality and claim of our vital and material base or prevent the race from following under the imperative compulsion of Nature its aims and the satisfaction of its necessities or from making its important problems a great and legitimate part of human destiny and human interest and endeavour. And the intelligence of man even, failing to find any sustenance in spiritual or ideal solutions that solve everything else but the pressing problems of our actual human life, often turns away from them to an exclusive acceptance of the vital and material existence and the reasoned or organized satisfaction. A gospel of the will to live or the will to power of a rationalised vital and material perfection becomes the recognized dharma of the human race and all else is considered either a pretentious falsity or a quite subsidiary thing, a side issue of a minor and dependent consequence.

Matter and life, however, in spite of their insistence and great importance are not all that man is, nor can he wholly accept mind as nothing but a servant of the life and body admitted to certain pure enjoyment of its own as a sort of reward for its service or regard it as no more than an extension and flower of the vital urge, an ideal luxury contingent upon the satisfaction of the material life. The mind much more intimately than the body and the life is the man, and the mind as it develops insists more and more on making the body and the life an instrument - an indispensable instrument and yet a considerable obstacle, otherwise there is no problem - for its own characteristic satisfactions and self-realization. The mind of man is not only a vital and physical, but an intellectual, aesthetic, ethical, psychic, emotional and dynamic intelligence, and in the sphere of each of its tendencies its highest and strongest nature is to strain towards some absolute of them which the frame of life will now allow it to capture wholly and embody and make here entirely real. The mental absolute of our aspiration remains as a partly grasped shining or fiery ideal which the mind can make inwardly very present to itself, inwardly imperative on its effort, and can even effectuate partly, but not compel all the facts of life into its image. There is thus an absolute, a high imperative of intellectual truth and reason sought for by our intellectual being, there is an absolute, an imperative of right and conduct aimed at by the ethical conscience, there is an absolute, an imperative of love, sympathy, compassion, oneness yearned after by our emotional and psychic nature; there is an absolute, an imperative of delight and beauty quivered to by the aesthetic soul; there is an absolute, an imperative of inner self-mastery and control of life laboured after by the dynamic will; all these are there together and impinge upon the absolute, the imperative of possession and pleasure and safe embodied existence insisted on by the vital and physical mind. And the human intelligence, since it is not able to realise entirely any of these things, much less all of them together, erects in each sphere many standards and dharmas, standards of truth and reason, of right and conduct, of delight and beauty, of love, sympathy and oneness, of self-mastery and control, of self-preservation and possession and vital efficiency and pleasure, and tries to impose them on life. The absolute shining ideals stand far above and beyond our capacity and rare individuals approximate to them as best they can: the mass follow or profess to follow some less magnificent norm, some established possible and relative standard. Human life as a whole undergoes the attraction and yet rejects the ideal. Life resists in the strength of some obscure infinite of its own and wears down or breaks down any established mental and moral order. And this must be either because the two are quite different and disparate though meeting and interacting principles or because mind has not the clue to the whole reality of life. The clue must be sought in something greater, an unknown something above the mentality and morality of the human creature.

The mind itself has the vague sense of some surpassing factor of this kind and in the pursuit of its absolutes frequently strikes against it. It glimpses a state, a power, a presence that is near and within and inmost to it and yet immeasurably greater and singularly distant and above it; it has a vision of something more essential, more absolute than its own absolutes, intimate, infinite, one, and it is that which we call God, Self, or Spirit. This then the mind attempts to know, enter, touch and seize wholly, to approach it or become it, to arrive at some kind of unity or lose itself in a complete identity with that mystery, aascharyam. The difficulty is that this spirit in its purity seems something yet farther than the mental absolutes from the actualities of life, something not translatable by mind into its own terms, much less into those of life and action. Therefore we have the intransigent absolutists of the spirit who reject the mental and condemn the material being and yearn after a pure spiritual existence happily purchased by the dissolution of all that we are in life and mind, a Nirvana. The rest of spiritual effort is for these fanatics of the Absolute a mental preparation or a compromise, a spiritualising of life and mind as much as possible. And because the difficulty most constantly insistent on man's mentality in practice is that presented by the claims of his vital being, by life and conduct and action, the direction taken by this preparatory endeavour consists mainly in a spiritualising of the ethical supported by the psychical mind - or rather it brings in the spiritual power and purity to aid these in enforcing their absolute claim and to impart a greater authority than life allows to the ethical ideal of right and truth of conduct or the psychic ideal of love and sympathy and oneness. These things are helped to some highest expression, given their broadest luminous basis by an assent of the reason and will to the underlying truth of the absolute oneness of the spirit and therefore the essential oneness of all living creatures. This kind of spirituality linked on in some way to the demands of the normal mind of man, persuaded to the acceptance of useful social duty and current law of social conduct, popularised by cult and ceremony and image is the outward substance of the world's greater religions. These religions have their individual victories, call in some ray of a higher light, impose some shadow of a larger spiritual or semi-spiritual rule, but cannot effect a complete victory, end flatly in a compromise and in the act of compromise are defeated by life. Its problems remain and even recur in their fiercest forms - even such as this grim problem of Kurukshetra. The idealising intellect and ethical mind hope always to eliminate them, to discover some happy device born of their own aspiration and made effective by their own imperative insistence, which will annihilate this nether untoward aspect of life; but it endures and is not eliminated. The spiritualised intelligence on the other hand offers indeed by the voice of religion the promise of some victorious millennium hereafter, but meanwhile half convinced of terrestrial impotence, persuaded that the soul is a stranger and intruder upon earth, declares that after all not here in the life of the body or in the collective life of mortal man but in some immortal Beyond lies the heaven or the Nirvana where alone is to be found the true spiritual existence.

It is here that the Gita intervenes with a restatement of the truth of the Spirit, of the Self, of God and of the world and Nature. It extends and remoulds the truth evolved by a later thought from the ancient Upanishads and ventures with assured steps on an endeavour to apply its solving power to the problem of life and action. The solution offered by the Gita does not disentangle all the problem as it offers itself to modern mankind; as stated here to a more ancient mentality, it does not meet the insistent pressure of the present mind of man for a collective advance, does not respond to its cry for a collective life that will at last embody a greater rational and ethical and, if possible, even a dynamic spiritual ideal. Its call is to the individual who has become capable of a complete spiritual existence; but for the rest of the race it prescribes only a gradual advance, to be wisely effected by following out faithfully with more and more of intelligence and moral purpose and with a final turn to spirituality the law of their nature. Its message touches the other smaller solutions but, even when it accepts them partly, it is to point them beyond themselves to a higher and more integral secret into which yet only the few individuals have shown themselves fit to enter.

The Gita's message to the mind that follows after the vital and material life is that all life is indeed a manifestation of the universal Power in the individual, a derivation from the Self, a ray from the Divine, but actually it figures the Self and the Divine veiled in a disguising Maya, and to pursue the lower life for its own sake is to persist in a stumbling path and to enthrone our nature's obscure ignorance and not at all to find the true truth and complete law of existence. A gospel of the will to live, the will to power, of the satisfaction of desire, of the glorification of mere force and strength, of the worship of the ego and its vehement acquisitive self-will and tireless self-regarding intellect is the gospel of the Asura and it can lead only to some gigantic ruin and perdition. The vital and material man must accept for his government a religious and social and ideal dharma by which, while satisfying desire and interest under right restrictions, he can train and subdue his lower personality and scrupulously attune it to a higher law both of the personal and the communal life.

The Gita's message to the mind occupied with the pursuit of intellectual, ethical and social standards, the mind that insists on salvation by the observance of established dharmas, the moral law, social duty and function of the solutions of the liberated intelligence, is that this is indeed a very necessary stage, the dharma has indeed to be observed and, rightly observed, can raise the stature of the spirit and prepare and serve the spiritual life, but still it is not the complete and last truth of existence. The soul of man has to go beyond to some more absolute dharma of man's spiritual and immortal nature. And this can only be done if we repress and get rid of the ignorant formulations of the lower mental elements and falsehood of egoistic personality, impersonalise the action of the intelligence and will, live in the identity of the one self in all, break out of all ego-moulds into the impersonal spirit. The mind moves under the limiting compulsion of the triple lower nature, it erects its standards in obedience to the tamasic, rajasic or at highest the sattwic qualities; but the destiny of the soul is a divine perfection and liberation and that can only be based in the freedom of our highest self, can only be found by passing through its vast impersonality and universality beyond mind into the integral light of the immeasurable Godhead and supreme Infinite who is beyond all dharmas.

The Gita's message to those, absolutist seekers of the Infinite, who carry impersonality to an exclusive extreme, entertain an intolerant passion for the extinction of life and action and would have as the one ultimate aim and ideal an endeavour to cease from all individual being in the pure silence of the ineffable Spirit, is that this is indeed one path of journey and entry into the Infinite, but the most difficult, the ideal of inaction a dangerous thing to hold up by precept or example before the world, this way, though great, yet not the best way for man and his knowledge, though true, yet not the integral knowledge. The Supreme, the all-conscious Self, the Godhead, the Infinite is not solely a spiritual existence remote and ineffable; he is here in the universe at once hidden and expressed through man and the gods and through all beings and in all that is. And it is by finding him not only in some immutable silence but in the world and its beings and in all self and in all Nature, it is by raising to an integral as well as to a highest union with him all the activities of the intelligence, the heart, the will, the life that man can solve at once his inner riddle of Self and God and the outer problem of his active human existence. Made Godlike, God-becoming, he can enjoy the infinite breadth of a supreme spiritual consciousness that is reached through works no less than through love and knowledge. Immortal and free, he can continue his human action from that highest level and transmute it into a supreme and all-embracing divine activity - that indeed is the ultimate crown and significance here of all works and living and sacrifice and the world's endeavour.

This highest message is first for those who have the strength to follow after it, the master men, the great spirits, the God-knowers, God-doers, God-lovers who can live in God and for God and do their work joyfully for him in the world, a divine work uplifted above the restless darkness of the human mind and the false limitations of the ego. At the same time, and here we get the gleam of a larger promise which we may even extend to the hope of a collective turn towards perfection, - for if there is hope for man, why should there not be hope for mankind? - the Gita declares that all can if they will, even to the lowest and sin-fullest among men, enter into the path of this Yoga. And if there is a true self-surrender and an absolute unegoistic faith in the in-dwelling Divinity, success is certain in this path. The decisive turn is needed; there must be an abiding belief in the Spirit, a sincere and insistent will to live in the Divine, to be in self one with him and in Nature - where too we are an eternal portion of his being - one with his greater spiritual Nature, God-possessed in all our members and God-like.

03.04.04 (11:02 pm)   [edit]

Pongala a ritual in the famous Attukal Temple (women's Sabarimala) TRIVANDRUM, kERALA , INDIA will purify the air.

The gas emenating from pongala will purify the air. It is scientifically proved
by a study conducted by the West Verginia University in connection with Bhopal Gas tragedy.
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’.)
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 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.
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).
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."

03.04.04 (9:51 pm)   [edit]

In the temple, the Sanctum sanctorum is completely enclosed on three
sides.The effect of all energies is very high in here. The lamp that is lit
radiates the heat and light energy.

The ringing of the bells and the chanting of prayers gives the sound energy.

The fragrance from the flowers,the burning of camphor and incense sticks
give out the chemical energy.

The effect of all these energies is activated by the positive energy
that comes out of the idol. The water that is used for the pooja is called
"holy water or Theertham" because it receives the positiveness of all
these energies.

When people go to the temple for the Deepaaraadhana,
and the doors open up, the positive energy gushes out onto
the people who are there.

The water that is sprinkled onto the people passes on the energy
to all. That is the reason why, men are not allowed to wear shirts to the
temple and ladies have to wear more ornaments because it is through
these jewels (metal) that positive energy is absorbed in ladies.

It is proved that Theertham is a very good blood purifier,as it is
highly energised.Hence it is given as prasadam to the devotees.

2. Worship of Tulasi and Peepal Tree [aalmaram}

Tulasi should be worshipped by prostrating before it.
As it is not tall the oxygen passed out from the plant, along with its
positive energy, can be obtained only at the lower level.

Whereas the Peepal tree should be worshipped by going around it,
to get the full effect of the oxygen and the positive energy.
The oxygen layer is very close to the leaves of the tree and as
these leaves shake at the slightest breeze,it passes the
energy more effectively.

While going round the tree, our negative energy passes out of us
through our right side and is absorbed by the tree and
transformed into positive energy.

This is passed on to us when we go round the tree

03.04.04 (9:39 pm)   [edit]

Bhagavad Gita shloka IX/2: Bhagavad Gita chapter IX shloka 2 explains the importance of knowing Bhagvad Gita ... Lord Krishna emphasizes on the fact that Bhagavad Gita is the foremost and the ultimate of all sacred Scriptures available on Mother Earth ... it has rightly been termed as the king of all wisdom. No other spiritual knowledge can even compare with Bhagavad Gita. This statement is borne out of the fact that Lord Krishna came about thousand years earlier to Mahavira ... Buddha followed approximately 77 years thereafter. About 423 years hence came Jesus Christ and finally about two centuries later followed Prophet Mohammed. The chain of events is a proven fact ... there is no point doubting the sequence of evolution. Not necessarily what came first has to be on the top but in this case Bhagavad Gita ... the essence of all spiritual knowledge contained in the Cosmos flowed from the mouth of Lord Krishna as if the Creator himself had manifested... in fact, it had! The prime reason why Lord Krishna is considered as an avatar (God, the Almighty Creator manifest as a human being) … Bhagwan Mahavira, Gautam Buddha, Jesus Christ and Prophet Mohammed are all man gods who were born normal human beings ... yet rose to those heights where even Angels fear to tread.

If you are a believer of Christianity and consider Bible to be the foremost ... Bhagvad Gita does not contradict this fact. Yet, whatever is contained in Bible also exists in Bhagavad Gita but vice versa is not true ... Bhagvad Gita in fact contains much more that is worth knowing by a true spiritual aspirant. Reading and knowing Bible you can become worldly wise but, to gain Emancipation for ever from the cycle of birth and death ... to gain salvation in this very life ... you shall need to delve deep into the Cosmic wisdom contained in Bhagvad Gita. There is no other escape route.

Followers of Islam consider Koran to be the foremost of all Religions ... but can anyone deny this fact that the knower of Koran and Koran alone cannot attain salvation. Even if you believe that a knower of Koran can become Prophet Mohammed ... how many Prophet Mohammeds have we seen in the past many centuries? Yet, there have been many of the likes of Adi Shankaracharya Jnaneshwar, Rama Krishna Paramhansa and Mahirshi Ramanna who were able to assimilate the teachings of Bhagvad Gita, realized God in their lifetime and thereafter showed a definite path to the humanity that anyone can realize God and attain salvation within this life. One only needs to understand the ultimate in its true reality.

Mahavira, the exponent of Jainism always emphasized on the fact that every human being has the potential and the right to become a Mahavira ... a true Jina (one who has conquered his true inner self) ... he never said that he was something about the ordinary ... Jainism does not believe in existence of God ... it merely believes in the fact that every human being has the right to become a Mahavira.

Knower of Bhagavad Gita knows it all ... yet, whatever is contained in Bhagavad Gita is not easily explainable as our senses are not competent to comprehend the absolute truth. Our senses are limited by the mind power and the mind power itself has limitations and as the Cosmic mind itself is controlled by Almighty Creator ... it is beyond the power of the mind to grasp or comprehend the essence contained in Bhagavad Gita. For knowing Bhagvad Gita one had to rise to a certain mental stage and only then could one grasp the power of Bhagavad Gita. For having a complete view of New York one needs to go to the top of Empire state building ... one standing at a lower-level can only expect to have a lesser view.

The complex wisdom of Bhagvad Gita was not meant for the ordinary. Why? Because, it was always possible for a layman to misuse unknowingly the powers of Bhagvad Gita. While proceeding on the path of Bhagvad Gita one tends to accumulate many spiritual powers that may corrupt our thinking and we may misuse them for our one benefit. This is a strictly prohibited. Hence it should be ensured by a spiritual master that one seeking the path of Bhagvad Gita is fully competent to comprehend its full meaning. Only then the cosmic wisdom should be imparted.

Elevating self to the highest degree in mental development is the basic criteria without which nothing much can be attained ... if you must learn the Cosmic wisdom of Bhagvad Gita ... make sure that by proper yoga and meditation you are able to lift yourself high up on the pedestal of mental thinking ... which in other words means purifying your thinking process to an absolute perfect. The moment you start invoking absolute pure thoughts ... the wisdom of Bhagvad Gita would automatically start becoming clearer to you.

Does it mean that knower of Bhagvad Gita gets away from the worldly life ... yes, it is true that a true knower of Bhagvad Gita gets away from worldly life but an absolute knower is born once in a hundred years or even more. Others on the path of knowing Bhagvad Gita can alleviate their mental status to a level that you make your mark in your chosen field. Albert Einstein, Edison, Henry Ford, Madame Curie were able to accomplish whatever they wanted in life because of their deep faith in God and his existence. They may never have read Bhagvad Gita but they all practiced Bhagavad Gita unknowingly and inherently. Whatever was taught and preached by Napoleon Hill in his famous books is nothing more than what is contained in few lines of Bhagvad Gita. Whatever be your goal of life Bhagvad Gita can not only help you accomplish your cherished goal ... it will always help you remain on the top.

Here, one thing must be borne in mind ... the cosmic journey undertaken by the Atman (the soul within) is required to be completed in an earthly lifespan of 98.4 million years. Every Atman (the soul within) can manifest a maximum of 8.4 million lives. So, where is the hurry ... wanting to complete a journey of millions of years in a single lifespan of 70~80 years is a difficult task indeed ... yet, not unattainable. One must always in the present life try to get the maximum Bhagvad Gita can give to us so that we can comfortably achieve our goal of life. What more can a human being ask for.

Because of the difficulty and unavailability of the wisdom of Bhagvad Gita in easy terms ... the wisdom so obtained is considered the highest of all the secrets of the cosmic wisdom available on Mother Earth. Because of the nature of the wisdom Bhagvad Gita imparts, it is considered a highly sanctified sacred document.

The knower of Bhagavad Gita can practice the wisdom contained in it without second thoughts ... one can always expect direct results as there is nothing more to prove ... all is the direct result of what has been dictated by God, the Almighty Creator of the Cosmos. The wisdom of Bhagavad Gita does not require a second opinion ... all is as pure as the morning dew on the lotus petals.

The wisdom of Bhagvad Gita is based on the doctrine of Dharma ... nothing goes against it. While following Bhagvad Gita you are invariably following the dictates of Dharma. At no stage Bhagvad Gita is against what is preached and practiced in various dharma. Apart from the complex nature ... Bhagvad Gita is something which can be understood by the common man also provided one is willing to go the extra mile ... the path how Bhagavad Gita can be understood is very clear ... we only need to understand and follow. Following the path of Bhagvad Gita ... one can never be a loser in the end ... you only gain ... it can never be the cause of your death but it can always make you immortal ... make you reach the end of your cosmic life.

There is no cause for any fear either ... knower of Bhagavad Gita always and ever is permanently rid of all fears including death. (Immortality is something which can never be gained in the physical form ... one becomes immortal only after one reaches the end of the cosmic life ... that is when the travel of Atman (the soul within) ceases to exist. Attempts by various spiritual gurus trying to gain Immortality on Mother Earth is but a futile attempt ... such a thing does not exist ... why not understand the Cosmic wisdom of Bhagvad Gita and become immortal for ever! Immortality in clearer terms means that the cycle of birth and death ceases to exist. No more Cosmic travel for the Atman (the soul within) ... the Atman gains its pristine pure form and shall remain forever as such (Until the pralaya ... end of the Cosmos occurs and a new Cosmos starts with a big bang).

Bhagvad Gita is the ultimate in cosmic knowledge what one can gain on this earthly abode. This is the last frontier of humanity and learning ... there is nothing more to look forward to. Decide the goal of your life and take a deep plunge into the ocean of the Cosmic wisdom known as Bhagvad Gita ... you shall always rise as the winner ... in the domain of Bhagvad Gita there are no failures ... you always gain sometimes less sometimes more.

Chanting Krishna one of cures for Heart Disease
03.04.04 (9:23 pm)   [edit]
The Science of Mantra Meditation
Excerpts from the writings of
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Cure for Heart Disease
(from a conversation with a community relations officer with the Chicago police department)

Lieutenant Mozee: Would there be more of a beneficial influence -- more of a strengthening of the community -- if the program [congregational chanting] were held in a poorer area rather than an affluent area?

Srila Prabhupada: Our treatment is for the spiritually diseased person. When a person is afflicted with a disease, there are no distinctions between a poor man and a rich man. They are both admitted to the same hospital. Just as the hospital should be in a place where both the poor man and the rich man can easily come, the location of the sankirtana facility should be easily accessible to all. Since everyone is materially infected, everyone should be able to take advantage.

So our chanting process is for everyone, because it cleanses the heart, regardless of the man's opulence or poverty. The only way to permanently change the criminal habit is to change the heart of the criminal. As you well know, many thieves are arrested numerous times and put into jail. Although they know that if they commit theft they will go to jail, still they are forced to steal, because of their unclean hearts. Therefore without cleansing the heart of the criminal, you cannot stop crime simply by more stringent law enforcement. The thief and the murderer already know the law, yet they still commit violent crimes, due to their unclean hearts. So our process is to cleanse the heart. Then all the troubles of this material world will be solved.

Science of Self-Realization

Lord krishna saves his devotee in all births.
03.04.04 (9:08 pm)   [edit]
You will have to control your tendency to look outwards towards the body and its deeds and towards the mind with its thoughts and feelings. Instead, develop the inward vision of the sacred self. This is the true vision, the integral vision. There is a fine example of this in the ancient spiritual classic called the Bhagavatam. It is the story of Gajendra, an elephant who was caught by a crocodile. This elephant, Gajendra, had a strong ego and he was convinced that with his great strength he would be able to fight and free himself from the crocodile. But here two facts must be known; elephants are very powerful on land, crocodiles are very powerful in the water. When an elephant enters the water he will not have so much strength, and when a crocodile comes out on land he will also be less mighty than in his natural habitat, the water. In this case, because the crocodile was in the water he was able to exercise all his great strength. But the elephant, Gajendra, was very arrogant; he was blown up with ego and felt that no crocodile could ever be equal to an elephant, who was the lord of the forest. He did not know that a crocodile in the water would be more than a match for any elephant away from land.

For a long time they fought relentlessly. Finally the elephant got tired and lost all his physical as well as mental strength. He had placed all his confidence in his physical and mental prowess, but having exhausted all that, he began praying to the Lord. As long as his vision had been directed to his body he did not look towards God. As long as he had confidence in his own bodily and mental strength, the thought of God did not arise and the Lord's grace did not descend. When the elephant lost his physical and mental power and turned towards God, immediately Lord Vishnu hurled his sacred discus, and freed Gajendra from the catastrophe that had overtaken him. Now, the discus spoken of here does not refer to a mere weapon used by the Lord; but it refers to his grace. You evoke God's grace by turning your vision towards God. Then God turns his vision towards you.

Life and Dharma
03.04.04 (7:33 pm)   [edit]
Domestic Life and the Carnal Desire from Hindu Dharma
Great men have spoken in the past about the evil done by the carnal desire. Remarkably enough, our Vedic dharma has turned the same into an instrument for the purification of the Self by means of samskara and by imparting to it an element of propriety. It is not easy for an ordinary man to go to the forest and live as a recluse there or become a sannyasin. To become mellow, he has to go through all the rough and tumble of life, experience all the joys and sorrows of his worldly existence. In the years of tenderness he must taste bitter, in boyhood or student-bachelorhood he must taste astringent, as an unripe fruit [in youth] he must taste sour and as a mellow fruit [in old age] he must taste sweet. Ordinary people must go through all these stages so as to become mellow finally and to be filled with sweetness. What has not ripened naturally, or by itself, cannot be ripened forcibly. In this context one is reminded of the words of Ramalingaswamigal who speaks of a "prematurely ripe and withered fruit dropping". The sages know that such would be the result if a man were forced into maturity by going against nature. The duties of marriage and the life of a householder are intended to make a person mellow naturally. Besides are there not many beings that are to be born again as a consequence of their past karma? How can they be reborn in the absence of the samskara called marriage?

The householder has to continue to chant the Vedas he was taught as a brahmacarin. He has olso to teach these scriptures, perform a number of sacrifices and rites like aupasana and sandhyavandana. At present the conduct of sacrifices has become rare and not many learn the Vedas. But the tradition of sandhyavandana and Gayatri-japa is still followed though only to a very small extent. I will now speak about the Gayatri mantra.

03.04.04 (4:19 pm)   [edit]
Devotion to the Lord is only a form of discipline to reach the goal. The seeker should not stop with the acquisition of devotion. He should not pay so much attention to the love he has towards the Lord, but more to the love and grace that the Lord bestows on him. He must be always eager to find out which behaviour of his, what acts of his will be most pleasing to the Lord, will fill the Lord with happiness. Inquire about that, yearn for that, do things that will secure that objective - be engaged in acts conducive to gain it, that is real Bhakthi (Devotion).

- Baba

Great people comment upon the Bhagavad Gita
03.04.04 (4:07 pm)   [edit]

Albert Einstein
When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous.

Mahatma Gandhi
When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day.

Henry David Thoreau

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and trivial.

Dr. Albert Schweitzer
The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.

Sri Aurobindo
The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.

Carl Jung
The idea that man is like unto an inverted tree seems to have been current in by gone ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it states..." behold we are not an earthly but a heavenly plant." This correlation can be discerned by what Krishna expresses in chapter 15 of Bhagavad-Gita.

Prime Minister Nehru
The Bhagavad-Gita deals essentially with the spiritual foundation of human existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the spiritual nature and grander purpose of the universe.

Herman Hesse
The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion.

Ralph Waldo Emerson
I owed a magnificent day to the Bhagavad-gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

Rudolph Steiner
In order to approach a creation as sublime as the Bhagavad-Gita with full understanding it is necessary to attune our soul to it.

Adi Shankara
From a clear knowledge of the Bhagavad-Gita all the goals of human existence become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedic scriptures.

Aldous Huxley
The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity.

The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion to God which is the essence of all spiritual knowledge. The Supreme Lord Krishna's primary purpose for descending and incarnating is relieve the world of any demoniac and negative, undesirable influences that are opposed to spiritual development, yet simultaneously it is His incomparable intention to be perpetually within reach of all humanity.

Bhaktisiddhanta Saraswati
The Bhagavad-Gita is not seperate from the Vaishnava philosophy and the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation of the soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised to engage in warfare. When the second chapter has been read it can be clearly understood that knowledge and the soul is the ultimate goal to be attained. On studying the third chapter it is apparent that acts of righteousness are also of high priority. If we continue and patiently take the time to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can see that the ultimate conclusion is to relinquish all the conceptualized ideas of religion which we possess and fully surrender directly unto the Supreme Lord.

The Mahabharata has all the essential ingredients necessary to evolve and protect humanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee is the essence of milk and pollen is the essence of flowers.

03.03.04 (10:22 pm)   [edit]

The Jivatma gets human body and mind, after having been embodied in eightyfour lakhs of inferior births. Prior to the Jivatma acquiring this body, he had undergone births and deaths and births and deaths, as trees, insects, worms, beasts and assumed many other bodies like those of bugs and buffaloes and bees and beetles. At long last, by the grace of GOD, he come to acquire a human body. To acquire a human body again after death, he has to undergo another long cycle of births and deaths through various unpleasant vicissitudes. Thus , our life as a human being, is preceded by and succeeded by, many many years of innumerable other lives.

The main purpose of this rare and prcious life as a human being, should be to know, who we are and to realize the Self and thereby, cut off all sorrows at one stroke. This is not possible in any other life, because, among all creatures, man alone has the wonderful equipment of the intellect with its great potentiality developed to the highest.
Why Bhagavan Lord Krishna says that among flowers I am the basil (thulasi) flower. US scientists found out after research that

thulasi flower can only produce Ozone which acts as a protective cover in the ionosphere preventing radiation from sun and this plant is also be used for making life saving medicines.

Banyan tree, among the trees I am the Banyan tree which can produce maximum oxygen and are usually seen in almost all temples so the air in 5 Kms radious will be purified around a big banyan tree.

Fetus (fully developed embryo in the womb) from 7th month onwards can understand and study. For this examples are Prahlada and Abhimanue who got knowledge when they were 7 months old in the womb. Gynaecology and Sankhyayoga are preached to mother Devahuti by Lord Kapila an incarnation of Vishnu.

The importance of Homam. One Agnihotra Homaam was going on in a family at Bhopal when the Union Carbide Gas accident took place. The whole members of the family were safe eventhough it was near the to the factory, since smoke emenated from the Homam neutralised the effect of poisonous gas from the factory.Resaerch on this is going on in West Verginia in America where the mother Union Carbide factory is situated. Details follw.

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’.)

Maharshi Kardama’s space journey with his wife Devahuti in his supersonic space vehicle is far advanced than the present one.

In the dakshayga when Daksha’s head was cut he is given life by joining the head of a goat with the trunk of Daksha a form of plastic surgery.

It is mentioned that yogis can live for thousands of years. This is proved that by reducing the metabolic rate (body activities,such as respiration, excretion, reproduction etc.) it may be possible to extend life. Bhagavatham gives many clues for health and happy long life

When we read the Bhagavad-Gita
03.03.04 (12:58 am)   [edit]
When we read the Bhagavad-Gita we must also be careful and attentive to read only the commentaries from those authorised by disciplic succession in one of the four authorised Vaisnava schools of knowledge which is well verified in Vedic scriptures. If unaware we make the mistake of reading the comments of those unauthorised outside of disciplic succession we will find ourselves helplessly adrift from the actual truths of the Bhagavad-Gita and hopelessly stranded from the factual meaning of the Bhagavad-Gita.

Lord Krishna gives five levels of instructions in the Bhagavad-Gita. The first level is the general teachings for everyone. Then in a very sublime way He gives four more additional levels of teachings each more exalted than the previous. These teachings although extensive are delineated in a condensed form revealing only the essence. How are we to understand what is the essence? The following example will illustrate this for you
When one milks a cow the first thing one does is bring the baby calf to the mother so she can give it a little milk. This first milk is like the general teachings of the Bhagavad-Gita. Afterwards the milkman finishes milking the cow and puts the milk into a pot. This milk is like the confidential teachings of the Bhagavad-Gita. But on the top of this milk there will be some cream. This cream is like the more confidential teachings of the Bhagavad-Gita. Yet if we take and churn the cream it will become butter. This butter is like the most confidential teachings of the Bhagavad-Gita. Still if we take the butter and heat it on a low fire it will slowly turn into pure golden ghee. Ghee is the essence of milk. From this essence we cannot obtain anything else. This essence is like the most confidential verse of all in the Bhagavad-Gita. But you must remember and consider that to turn milk into ghee is no ordinary endeavour and also to acquire the understanding and realization necessary to comprehend the essence of all 700 verses of the illustrious Bhagavad-Gita is also no ordinary endeavour. These points should be thoroughly contemplated and reflected upon.

So after the general teachings there are the confidential teachings and then the more confidential teachings and then the most confidential teachings and then the most confidential teaching of all which Lord Krishna reveals in the following most confidential verse in the whole Bhagavad-Gita.


man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo 'si me


man-mana bhava..absorb your mind and heart in Me, mad-bhakto..become My devotee, mad-yaji..offer propitiation to Me, mam namaskuru..give humble obeisance unto Me, eva..surely, will come, Me, satyam pratijane..I promise this in truth, you, asi..being, priyan..very dear, Me.


Absorb your mind and heart in Me, become My devotee, offer propitiation to Me, just give humble obeisance unto Me, and surely you will come to Me. I promise this in truth to you, being very dear to Me.

Bhagavad-Gita, chapter 18, verse 65

Lord Krishna first gives the topmost instruction man-mana bhava absorb your mind and heart in Me. But if you are unable to do that then Lord Krishna alternatively advises mad-bhakto become My devotee. But if it is not possible to do that then Lord Krishna suggests mad-yaji offer propitiation to Me and if you cannot even do that then Lord Krishna gives the final request of mam namaskuru just give humble obeisance to Me. This final request gives everyone a chance because if one can at least humbly offer their obeisance to the Supreme Lord then the previous three instructions will gradually manifest themselves eventually due to the effect activated by the rendering of this last most simple form of devotion.

Who are those who are dear to the Supreme Lord? Lord Krishna reveals that those who contemplate the Bhagavad-Gita are very dear to the Supreme Lord. One who contemplates the Bhagavad-Gita with their intelligence will propitiate the Supreme Lord by that very act as a performance of sacrifice to Him in acquiring this spiritual knowledge and wisdom. So we who now engage in contemplating this sacred scripture are also dear to Lord Krishna. Lord Krishna is so merciful that he accepts even the contemplation of the Bhagavad-Gita as propitiation to Him.

Man-Mana Bhava

Man-mana bhavo means absorb your mind and heart in God. This is the paramount instruction not easy to achieve and accomplish in this world. For a person to absorb their mind in any singular activity then the eyes, the ears, the nose and all the senses must be completely focused solely on that activity. If the mind cannot concentrate in this way then it is more or less considered to be uncontrolled. Sometimes our minds are peaceful. Sometimes our minds are agitated. Sometimes our minds are desiring sense enjoyment. Sometimes are mind are desiring relaxation. Sometimes our minds are pondering about the future. Sometimes our minds are lamenting over the past. Sometimes our minds are thinking about loved ones and sometimes our minds are thinking about God. This is the conditioned state of human beings everywhere. But if someones mind is fully absorbed in the name, form, qualities and phenomenal pastimes of the Supreme Lord Krishna then this is the most exalted form of worship of all.

When will this be possible? First and foremost their must be sraddha or faith. Without faith nothing can be accomplished. We get up and begin our day each morning solely because of faith. You may wonder what kind of faith allows us to even get up out of bed each day? We will tell you. Faith that the sun will rise each morning. Faith that the air we breathe each second will be full of oxygen. Faith that the water we drink, cook and wash in will be fresh. Faith that our loved ones are well. Faith that the Earth will continue to revolve. Faith that we will be existing tomorrow. Faith in God. In so many ways we are nonchalantly taking faith for granted but the actual fact is that we are always constantly exhibiting firm faith.

Even firm faith though is not enough to attain the level of absorbing ones mind and heart in God. Along with this faith there must be ruci or inspiration or it still will not be possible to achieve this. But even with faith and inspiration it will not be enough without asakti or spiritual attachment and only then at this point can we begin to absorb our minds and after in the stage of bhava or devotional ecstasy we can absorb our hearts also until we attain the stage of prema which is divine transcendental love.

The only way we can attain this is if our heart has been purified; but purity alone is not enough to accomplish this. There must also be something very special, something very wonderful, something very precious accompanying our purified heart and this is the sublime presence and delightful fragrance of loving devotion. If loving devotion is accompanying our purified heart then we will surely be successful in this endeavour.

Lord Krishna gave these paramount instructions to Arjuna while on the battlefield at Kuruksetra. It was very difficult for Arjuna to follow this primary instruction while preparing for war. As it was difficult for him then it is also difficult for us now. We are also at war. You may wonder what we are at war with? We are at war with the tendencies of our own minds which are very restless and unpredictable by nature.

The Supreme Lord Krishna was the driver of Arjunas chariot but the only driver we have is our imperfect intelligence. Arjuna had an invincible chariot given to him by the fire god Agni which could not be destroyed. But we only have a fragile and perishable human body which is subject to old age, disease and death. Arjuna had his intrepid Gandiva bow to subdue his enemies. But we have only an undetermined will. Arjuna had a quiver of unlimited arrows that would never become empty but we have only our unlimited desires. Arjuna had so much help and assistance but still he was unable to follow the instruction man-mana-bhavo absorb your mind and heart in God.

Arjuna replied to Lord Krishna that he was about to engage in warfare with so many enemies on the battlefield in front of him. How will I be able to absorb my mind in this way if I have to absorb my mind in conquering my enemies? I do not see how it is possible for me to do this.

We also have so many enemies opposite us and we are mostly absorbed in them. What are our enemies? They are the desires of the mind, the eyes, the tongue, the stomach and the sexual organs. Our desires are so strong and prevalent that we cannot conquer even one of these desires let alone all of them. There is aphorism in India which says: If there is no bamboo there will be no flute. The desires of lust, greed, anger and envy are all formidably arrayed against us showing no mercy and it is very difficult for us to overcome them. But anyhow we must endeavour to surmount them one way or another anyway if we are to be successful in our spiritual life. If for some reason due to extenuating circumstances beyond our control we are unable to absorb our mind and heart in Lord Krishna then we can try our level best to follow the advice of the next instruction mad-bhakto become My devotee.


Lord Krishna being very merciful then gives the advice of mad-bhakto become My devotee. Arjuna reflecting on this said it is very easy for one to say they will become a devotee but to actually be one is not so easy.

To actually become a devotee of the Supreme Lord Krishna there is one requirement that is an indispensable prerequisite and that is one should not have even the slightest material desire that is not directly connected for the service of Lord Krishna. For the attainment of bhakti or loving devotional service to Lord Krishna there cannot even be the slightest trace of any material desires in our hearts. Otherwise it is not possible to attain bhakti.

Also to attain bhakti there cannot be even the slightest trace of either:

1) jnana-knowledge acquired by analytical logic

2) karma-engagment in fruitive activities

Of course there must be some jnana or knowledge otherwise we will not even be able to understand what devotional service is; but there must not be even the slightest trace of analysis or logic as the reason for performing our devotional activities. Loving devotion comes solely from the heart and if our hearts are influenced by a logistical brain in an analytical mind then all the loving devotion is spoiled and all our efforts for bhakti are ruined.

Also without karma no one is even able to live. We are always engaged in some form of karma or fruitive activities consciously or subconsciously. Even when we are sleeping we are performing some karma. You may wonder what karma can we be doing while asleep? We are breathing, our hearts are beating, our stomachs are digesting the food we ate, we are changing positions, we are dreaming. These things are also karma. So you must understand that karma is unavoidable. Without these different forms of karma we cannot live even for a second. Anyone who claims to be living entirely without karma is in illusion. We are always making some form of karma. We must eat. We must drink. We must work. We must have some recreation. Factually we are always engaged in all sorts of karmic activities.

So since we are always engaged in so many karmic activities how can we neutralise the reactions that are attached to all of these activities that are covering our devotion? Pay close attention as we will illuminate this extremely confidential subject matter now.


20 Commandmets for God realisation
03.02.04 (5:50 pm)   [edit]

Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for Sadhana. Do all your morning spiritual Sadhana during this period from 4 a.m. to 6:30 or 7 a.m. Such Sadhana gives quick and maximum progress.


Sit on Padmasana (lotus pose), Siddhasana (adept's pose) or Sukhasana (any pose you like) for your Japa and meditation for half an hour, facing east or north. Increase the period gradually to three hours. Practice Sirshasana (headstand) and Sarvangasana (shoulderstand) for maintenance of health and Brahmacharya. Take light physical exercises as walking, etc., regularly. Do twenty rounds of easy, comfortable Pranayama (breathing exercises). Do not strain yourself while doing Pranayama.


You can repeat any Mantra (sacred syllable), such as pure Om or Om Namo Narayanaya, Sri Ram, Sita Ram, Sri Ram Jaya Ram Jaya Jaya Ram, Om Namah Sivaya, Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Hari Om, or Gayatri (a sacred Vedic Mantra), according to your taste or inclination, from 108 times to 21,600 times daily. Devotees of Christ may repeat the name Jesus or Hail Mary, Mother of Jesus. Parsis, Sikhs and Muslims may select a name or Mantra from the Zend Avesta, Granth Sahib or Koran respectively.


Take Sattvic food. Give up chillies, tamarind, garlic, onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet (Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a fortnight once or twice in a year. Eat simple simple food. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is a sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, dhal and bread without any pickle. Do not ask for extra salt for dhal, and sugar for tea, coffee and milk. People taking non-vegetaraian diet should try their best to gradually give up flesh-eating as completely as possible. They will be immensely benefited.


Have a separate meditation room under lock and key. If this is not possible then a corner of the room should be set apart with a small cloth screen or curtain drawn across. Keep the room spotlessly clean.


Study systematically the Gita, Ramayana, Bhagavatam, Vishnu-Sahasranama, Lalita-Sahasranama, Adityahridaya, Upanishads, Yoga Vasishta, Bible, Imitation of Christ, Zend Avesta, Quran, the Tripitakas, the Granth Sahib and other religious books from half an hour to one hour daily, and have Suddha Vichara (pure thoughts).


Get by heart some prayer - Slokas (prayer verses), Stotras (hymns) and repeat them as soon as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.


Preserve the vital force (Veerya (seminal energy)) very, very carefully. Veerya is God in motion or manifestation (Vibhuti). Veerya is all power. Veerya is all money. Veerya is the essence of life, thought and intelligence. This instruction is not for bachelors only. Householders also must follow it as far as possible. They must be extremely moderate in their marital connections with their spouse. This is very important.


Do charity regularly, every month, or even daily according to your means. Never fail in this item. If necessary forego some personal wants but keep up this charity regularly.


Give up bad company, smoking, meat and alcoholic liquors entirely. Have constant Satsang (association with holy people). Do not develop any evil habits. Deliberately exert to develop positive virtuous qualities.

11. FAST

Fast on Ekadasi (11th day of the Hindu lunar fortnight) or live on milk and fruits only. Christians must fast on alternate Sundays, Muslims on alternate Fridays, and Parsis on a suitable day every fortnight.


Have a Japa Mala (rosary) around your neck or in your pocket or underneath your pillow at night. This will remind you of God. Twirl the beads during your leisure. You should repeat the Name at all times, whatever task you may be engaged in.


Observe Mouna (vow of silence) for a couple of hours daily. Do not make gestures and inarticulate noises during the period of silence.


Speak the truth at all cost. Speak a little. Speak sweetly. Always utter encouraging words. Never condemn, criticize or discourage. Do not raise your voice and shout at little children or subordinates.


Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a happy, contented life. Avoid unnecessary worry. Be mentally detached. Have plain living and high thinking. Think of those who do not possess even one-tenth of what you have. Share with others.


Never hurt anybody. Ahimsa Paramo Dharmah (Non-injury is the highest virtue). Control anger by love, Kshama (forgiveness) and Daya (compassion). Serve the sick and the poor with love and affection. This is service of God.


Do not depend upon servants. Self-reliance is the highest of all virtues.


Think of the mistakes you have committed during the course of the day, just before retiring to bed (self-analysis). Keep a daily spiritual diary and self-correction register as Benjamin Franklin did. Maintain a daily routine and resolve-form. Do not brood over past mistakes.


Remember that death is awaiting you at every moment. Never fail to fulfil your duties. Have pure conduct (Sadachara).


Think of God as soon as you wake up and just before you go to sleep, and at all other times whether engaged in any work or not. Repeat His Name always. Surrender yourself completely to God (Saranagati).

This is the essence of all spiritual Sadhana. It will lead you to liberation. All these spiritual canons must be rigidly observed. You must not give any leniency to the mind.
Courtsy. Swami Sivavananda

03.02.04 (5:20 am)   [edit]

1. Please know that God is within you.

2 God is infinite love and peace.

3. God is the eternal light and joy that shine the whole universe.

4. People should rise to the occasion to do their duty.

5. People should reach the height and glory of God’s supreme presence.

6. The feeling that I and mine should be given up and see every thing equal.

7. Have an elevated thinking.

8. Remember God in the beginning, in the middle, and in the end for all ventures.

9. Be humble, pure, simple, and innocent and God is yours.

10. God in the form of love reside in everybody’ heart and be conscious of this at all times

Then your thoughts, words and actions will be of love.

11. The light of God will always illuminate the heart and light only can be seen inside and outside.

12. Come out of the darkness of ignorance enter into the light of knowledge then only we can feel the presence of God the light of all lights.

13. Let all our actions be as per the directions of God within us.

14. Ego should be avoided to allow everything to be done at the will of God.

15. God is the only reality, truth, and live for God alone.

16. Detachment to perishable things and attachment to only God will give peace of mind.

17. Desire for material things is the cause for all sorrows.

18. Taking more than one’s requirement will ultimately give grief.

19. Acquire knowledge which can’t be stolen or lost.

20. Enjoy always the sunshine of God’s splendor and glory.

21. Remember always God and live in tune with him.

22. Be happy and calm in all situations.

23. See, hear, and speak only good things,

23. Serve the needy and sick wholeheartedly.

24. Total surrender to God will give peace of mind.

25. Remember always the God’s grace for all achievements..

26. Avoid self praise and say only good things about others.

27. See everybody with respect irrespective of caste color and creed.

28. Anger, lust and ego are the only enemies.

29. Purify the heart for the God to sit in.

30. There is no greater virtue than humility, no vice greater than pride.

31. Be sincere in all works, work is worship.

32. Make God your friend, philosopher and guide.

33. Don’t get dejected in failure and fall, God’s grace will be upon us.

34. Always you are one with God and different from Him.

35. Like a flower give always the perfume of love and joy.

36. Pray for the awareness that always you may be in Him and He in you.

37. Remember always that everything in the Universe belongs to God, nothing is ours

38. We have got this birth at the will of God and we are on our way to Him.

39. Know that our goal is to rest in peace with God.

40. Always remember that we are the immortal spirit.

41. Chanting the name of God will save us from fear, doubt and anxiety.

42. Supreme knowledge is ultimate devotion to God.

43. What ever we do will be seen by the God.

44. Overeating, earning money by unlawful means, desire for others property are our weakness.
45 .We are all safe in the hands o god.

46. God manifesting Himself as a person; the object of worship of the bhaktas. By worshipping God as a person, devotees are able to assume human-like relationships with God, for example: God as parent, devotee as child; God as Lord, devotee as servant. It is also much easier for many people to develop love toward God when He is regarded as a person. Such love is capable of triggering a spiritual awakening once it is a pure, selfless love.

47. In this kaliyuga Chant always the name of God.

48. God can assume any form to protect the devotees.

49. To serve the devotees is equal to serve the God.

50.Awake, arise and do your duty justifiably . God will be always with you.


Where is God?
03.02.04 (12:52 am)   [edit]
Where is God? When does He incarnate? Where does He incarnate? These are the questions that are troubling the minds of people today. God is omnipresent. All are the embodiments of God. Today, people attribute various names and forms to God like Rama, Krishna and Jesus, and celebrate their birthdays. Truly speaking, can there be a birthday for God? No. To think that God took birth on a particular day in a year is a sign of ignorance. God is in the form of breath in every man. 'Soham', this symbolizes the process of inhalation and exhalation. 'So' means 'That' (God), 'Ham' stands for 'I' (individual). Though there are two words, namely God and individual, there is no difference between them. They are one and the same. God in fact has no birth. He does not need to achieve any goals. However, in order to instill faith in the minds of people, He incarnates. If there is birth, there has to be death too. But, God is beyond birth and death. He has neither a beginning nor an end. To think there is a birthday for God is only your imagination. Devotees limit God to a physical frame, worship Him and celebrate His birthdays. That is all a figment of their imagination and does not correspond to the truth,

Every day, in this world, many are born and many die. What is meant by birth and death? To assume a body is birth and to cast off the same is death. It is out of illusion that man experiences the dualities of birth and death, whereas God transcends both. It is out of ignorance that man is caught in the cycle of birth and death. The Will of God causes birth and death.

God is the very personification of love. He is present in all beings in the form of the life-breath. Since ancient times, people have made concerted efforts to understand the mystery of birth and death. One need not go that far to understand this mystery. The body, which we have assumed, makes us experience it every moment the process of inhalation and exhalation symbolizes birth and death. Man is unable to understand the inner significance of this breathing process. What is it that man is supposed to do, to escape from the cycle of birth and death? He should develop love more and more. But, today man does not love his fellow human beings even. That does not mean that he lacks love. There is love in him but he is unable to experience it. He should attach value to the principle of Love and not merely to individuals.

When we inhale ('So), the life principle enters our body and when we exhale ('Ham') it goes out. Every moment this process of inhalation arid-halation reminds us of our inherent divinity (I am God), SO long as there is life-breath the body is considered to be Sivam (auspicious). Once the life-breath ebbs away, it becomes Savam (corpse). Both birth and death are related to the body and not to the life principle. Many changes take place between birth and death in a mysterious way. It is God who is responsible for all these. But some people deny the existence of God and waste their time in vain argumentation. God DOES exist. He neither comes nor goes. He is present everywhere at all times. Man experiences birth and death because of his body attachment. He will be released from the cycle of birth and death only when he gives up body attachment and surrenders himself completely to the Will of God.

Agnihotra homam saved a family from Bhopal Gas Tragedy
03.01.04 (6:59 am)   [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 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.
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

The Agitated Mind"
03.01.04 (6:53 am)   [edit]

Srimad-Bhagavatam 6.1.62

Grhamedhi means those who have decided to prolong this
body for sense enjoyment. That is going on. Everyone
is trying so hard. In big, big cities they are working
so hard like hogs and dogs, not for... They say that
"We are hungry.. We must work very hard." But that is
not the fact. The real fact is that "We want to enjoy
sex." So far hunger is concerned, you can control, but
sex desire, it is very difficult to control.

So this material world means that maithunadi. Maithuna
means sex intercourse. That is the beginning of
material life. You know very well how strong is sex
desire in the Western countries. Even old man, going
to die, he has also. Although he cannot enjoy sex,
still, he is trying his best by medicine, by other
means, by intoxication, by stimulant. So that is the
only happiness of this material world.

The human civilization means to create the population
dhira, not to be disturbed by sex impulse. This is
human civilization, not that so many so-called sadhus
and... They are now preaching openly the yoga by sex.
Yoga by sex. They have invented. Yoga means to find
out the Supreme Lord within one's self, within the
core of the heart. That is real yoga. Yoga means to
connect. To connect with whom? With sex life? No. The
sex life connection is there even in the birds, beast,
ants, animals, worms -- everywhere -- because the
whole world is going on on sex life. Does it require
any yoga system? But people are fallen so down that
they have invented because people want it, and these
rascals, they exploit. This is going on. So real yoga
system means to control the senses, not to increase or
indulge. They are clearly advertising in the Western
countries, "Transcendental meditation. There is no
restriction. There is no question of faith," and so
many things, means as people want it.. They want
money, and they advertise like that. People do not
want to follow the religious principles. People do not
want any restriction. They advertise, "Yes. You
haven't got to follow any restriction. You haven't got
to believe in some religion. You simply pay me $127,
and I give you mantra, and you become happy." This is
going on.

But that is not the fact. Real fact is how to control
the mind. Our mind is always agitated for sense
enjoyment. Mind is the master of the senses, or the
chief man, just like superintendent. Mind is
dictating, and the senses The mind is dictating, "You
go there"; immediately the legs go. "You see here";
the eyes see. So mind is the center.
Manah-sasthanindriyani prakrti-sthani karsati [Bg.
15.7]. Bhagavad-gita. This living entity, mamaivamso
Krsna says, "All these living entities, they are My
part and parcel." So question may be, "Then why they
are rotting here? If the living entities are part and
parcel of Krsna, or God, so why does he not live with
God?" The immediate answer is manah-sasthanindriyani
prakrti-sthani karsati [Bg. 15.7]. These living
entities, these conditioned souls who has come to this
material world -- the only reason is that they want to
satisfy the senses, manah-sasthanindriyani. Therefore
there is struggle for existence. He wants to enjoy. He
wants to become the enjoyer. But he is not enjoyer.
That is called illusion. He is enjoyed. He cannot
enjoy. Enjoyer is only Krsna, purusa. Purusah

In the Bhagavad-gita it is said, param brahma param
dhama pavitram paramam bhavan, purusam sasvatam adyam
[Bg. 10.12]. Krsna, the Lord, is described as purusa,
and living entities are described as prakrti. So
purusa is the enjoyer, and prakrti is the enjoyed.
Don't think that "enjoyed" means simply sex. No.
"Enjoyed" means subordinate, to carry out the order of
the purusa. This is the position of Krsna and ourself.
We are part and parcel, just like the hands and legs
are my part and parcel of the body. So the duty of the
hands and legs are that carry out my order. I say my
legs, "Carry me there." He will... It will do
immediately. My hand -- "Just take it." I'll take it.
The hand will take it. So this is prakrti and purusa.
The purusa orders, and the prakrti performs the duty.
This is the real..., not that as soon as we say
prakrti and purusa, immediately there is question of
sex. No. Means... Prakrti means obedient, obedient to
the purusa. This is natural way.

The ultimate goal of life is how to become free from
this material engagement, repetition of birth, death,
and threefold miseries. That is the perfection. They
do not know what is the goal of life, what is the
perfection of life, the whole world. Especially in
this age they are so fallen that they do not know what
is the goal of life. All these big, big political
parties, philosophers, scientists, they have no
knowledge. They are in the darkness. Therefore it is
called illusion, in the darkness. But we understand
that krsna surya sama: "Krsna is just like sun." Krsna
surya-sama; maya andhakara: "And this darkness means

Mam eva ye prapadyante mayam etam taranti te [Bg.
7.14]. This is the process.

So it is a great science. Krsna consciousness movement
is most scientific movement to get the whole human
society from the pitch of darkness. Grham andha-kupam.
In the Bhagavad-gita it is said. However strong you
may be for one, antavanta ime deha, it will end. You
cannot You may run in the morning three miles and then
take very stimulative foodstuff, and Everyone is
trying to become very strong. That is good, but
however strong we may be, even Hiranyakasipu, it is
not possible to stay here. Therefore we should always
remember that we cannot cheat God. He is always at
least little more intelligent.
So the conditioned soul, they want to cheat God. They
want to deny God. They want to cheat God. That is not
possible. In spite of all your insurance and cheating
policy, you must have to die. That is stated in the
Bhagavad-gita. Mrtyuh aham, sarva-haram: "You do not
accept Me. That's all right. You are collecting things
for your enjoyment. But I shall... When I shall come
as death, not only you shall be killed, but I shall
take away whatever you possess." So this is
intelligence, that... They say, "There is no God," and
God says, "Yes, you see Me at the time of death." But
you cannot avoid death.

The Vedic injunction is "Don't keep yourself in this
temporary world or temporary body. Must go to the
spiritual world, back to home, back to..." This is
Vedic injunction. Sad gama. Asato ma sad gama.
Asad-grahat. If you accept this temporary material
world, means temporary body... Dehino 'smin yatha dehe
kaumaram yauvanam... [Bg. 2.13]. We are transmigratng
from one body to another. This is asad-grahat. Why I
shall transmigrate if I am eternal? Na hanyate
hanyamane sarire [Bg. 2.20]. I am eternal. So this is
intelligence: "How I can get permanent body so that I
may not have to change bodies one after another." This
is intelligence.

So mind is so susceptible that... But this mind can be
controlled only by Krsna consciousness. Yoginam api
sarvesam mad-gata anantaratmana [Bg. 6.47]. Mad-gata,
thinking of Krsna, antaratmana, within the core of
heart. Mad gata anantaratmna, sraddhavan bhajate yo
mam sa me yuktatamo matah: "He is first-class yogi."
So unless we can control the mind, we cannot become
yogi. Yoga means indriya-samyamah. Yoga means not
reducing fat or this or... No. Yoga means controlling
the mind, controlling the senses, and concentrate it
upon Visnu, Krsna. Mat para. Yogam yunjan mad-asrayah.
That is yoga. When we take shelter of Krsna and
practice yoga, then it will be successful, not that
transcendental meditation, this, all foolish things.
No. So we have to control the mind. If you want
liberation from this material world, you have to
control your mind. Therefore Ambarisa Maharaja, he
showed us example that sa vai manah krsna
padaravindayor vacamsi vaikuntha-gunanuvarnane [SB
9.4.18]. Simply engage your mind thinking of Krsna and
talk of Krsna. Then this agitation will not disturb

Selfless action only will give happiness
03.01.04 (6:49 am)   [edit]
Selfless action is the outward expression of selfless
love. When the heart is filled with love, it expresses
itself in the form of unselfish action. One is a deep
inner feeling and the other its outward manifestation.

Without deep, unconditional love, selfless actions
cannot be performed. In the initial stages of our
awakening, the actions we perform in the name of
selflessness are not selfless, because the love we
feel for ourselves is present in everything we do and

In fact, at the beginning of our journey, our
self-love becomes the driving force for each of our
actions, even if we choose to call them selfless.

Love for the ego, or oneself, is the predominant
feeling in every human being. Unless this feeling
withers away, real selflessness will not emerge.

Alertness is necessary to prevent the ego from
interfering. It is easier to be in love with the ego
than feel truly inspired by the ideal of selflessness.

Generally, the selflessness we speak of is actually
selfish, because everything stems from the ego. It is
the ego, and not our inner Self, that is the source of
our so-called love and our actions.

Nothing can be selfless unless it springs directly
from the heart, from our true Self. That is why great
saints and sages have said you should know your own
Self before you can love and serve others selflessly.

There is a story of an old man planting mango trees.
When his neighbour saw what he was doing, he said, "Do
you think you will live long enough to taste the
mangoes from those trees?"

"No, I doubt it," replied the old man. "Then why are
you wasting your time?" asked the neighbour. The old
man smiled and said, "All my life I have enjoyed
eating mangoes from trees planted by others. This is
my way of expressing my gratitude to the people who
planted those trees."

Selflessness can be the driving force in all your
actions. Learn to be thankful to everyone, to all of
creation, even to your enemy, and to those who insult
you and get angry with you, because they help you

They are mirrors, images of your own mind. If you know
how to read and interpret the images properly, you can
get rid of your mind and its weaknesses.

If you choose love and selflessness as your goal, you
need to be watchful. Watch your mind constantly,
because the mind won't let you do anything selflessly.

The mind doesn't want you to be selfless - its only
aim is to drive you down the path of selfishness,
because the mind is selfish. As long as you dwell in
the mind you can only be selfish. You have to be free
of the mind to be selfless.

Selfishness comes natu- rally to human beings. While
all of nature - birds and animals, mountains, rivers
and trees, the sun, moon and stars - stands as a
testimony to selfless service, man alone acts out of
utter selfishness and greed.

He dwells in his ego, turning life into a business
venture and robbing it of all sanctity.

Children, filled with selflessness, will uplift us. By
helping others we are, in fact, helping ourselves. On
the other hand, we harm ourselves by being selfish.

Learn to bless everyone; don't ever curse anyone,
because a human being is not just a bundle of flesh
and blood. There is a consciousness at work within

That consciousness is not a separate, isolated entity;
it is part of the whole, a Supreme Unity. Whatever we
do is reflected in the Whole, in the one universal
mind, and it returns with the same intensity.

Whenever you perform a good or bad action, it is
reflected in the Universal Consciousness. Therefore,
learn to be selfless and proffer blessings on one and

Lord Krishna
03.01.04 (5:33 am)   [edit]
For thousands of years, we have believed in the divinity of Shri Lord
Krishna. For us he was a Karmayogi par excellence who gave us action
oriented philosophy of life in the form of Bhagavad Gita. But questions
have constantly haunted us as to whether Krishna was a historical or
mythical character and whether the war of Mahabharata was actually

Till recently, we did not have the wherewithal to search for and
establish the truth. But modern scientific tools and techniques like
computers with planetarium softwares, advancements in archaeological
and marine archaeological techniques, earth-sensing satellite
photography and thermo-luminescence dating methods, all have made it
possible to establish the authenticity and dating of many events
narrated in ancient texts like the Mahabharata. Recent archaeo-
astronomical studies, results of marine-archaeological explorations and
overwhelming archaeological evidence have established the historicity
and dating of many events narrated in the Mahabharata. These have led
to the conclusion that Mahabharata War was actually fought in 1478 BC
and Shri Krishna's Dwarka City got submerged under the sea in 1443 BC.

Astronomical Evidence: In the Mahabharata references to sequential
solar and lunar eclipses as also references to some celestial
observations have been made. Dr RN Iyengar, the great scientist of
Indian Institute of Science, Bangalore, examined relevant references
and searched for the compatible dates by making use of planetarium
software (PVIS and EZC). He concluded that most of these references
were internally consistent and that the eclipses and celestial
observations of Mahabharata belong to the period 1493 BC-1443 BC of
Indian History, (refer Indian Journal of History of

In the Mahabharata, there are references to three sequential solar
eclipses and some other planetary positions. Reference to the first
solar eclipse comes in the Sabha Parva (79.29), graphically described
by Vidur when Pandavas start their journey to the forest on being
banished for 12 years of life in exile and one year of life incognito
after they had lost everything in the game of dice. After 13 years of
exile and incognito life, the Pandavas returned to Hastinapur and
demanded their kingdom back, but Duryodhana refused. Several efforts to
prevent war failed and war became imminent.

There is a reference to the second solar eclipse in the Bhisma Parva
(3.29), following a lunar eclipse occurring within the same fortnight a
few days before the actual war of Mahabharata. These eclipses occurred
after 14-15 years of the first solar eclipse The epic also refers to
some unfavorable planetary positions between the second solar eclipse
and the beginning of the war on Kartika Purnima (Bhisma Parva 3.14 to
3.19). On Kartika Krishna Ashtami, Saturn was near Rohini and Mars was
between Jayestha and Anuradha. Twenty two days later, on Kartika
Purnima, Saturn was near Rohini, Mars was near Jayestha (probably
Uranus) was between Citra and Swati.

Another white planet (possibly Jupiter) had moved from Purva-bhadra to
Uttar-bhadra. Reference to the third solar eclipse comes in the Mausala
Parva (2.19 to 2.20) occurring in the 36th year of the Mahabharata War.
This was visible from the city of Dwarka, which is stated to have been
subsequently submerged under the sea. For these observations to be
internally consistent, there should have been three solar eclipses
within 50 years. The first one and the second one after a gap of 14-15
years should have been visible from Kurukshetra whereas the third solar
eclipse should have been visible from Dwarka after 35 years of the
second one.

Marine Archaeological explorations around Dwarka: The on-shore and
off-shore explorations carried out in and around Dwarka during last 50
years have revealed that Dwarka was a prosperous city in ancient times,
which was destroyed and reconstructed several times. The work of great
excavators like ZD Ansari and MS Mate and chance discovery of temples
of 9th century AD and 1st century AD buried near the present
Dwarkadhish Temple, prompted setting up of a Marine Archaeology Centre
jointly by the National Institute of Oceanography and the
Archaeological Survey of India. A project for marine archaeological
explorations in Dwarka was initiated under the dynamic leadership of
great marine archaeologist Dr Rao, who has the distinction of being
awarded "The World Ship Trust Award" for outstanding research in this

Dr Rao's team consisted of expert under-water explorers, trained
diver-photographers and archaeologists. The technique of geophysical
survey was combined with the use of echo-sounders, mud-penetrators,
sub-bottom profilers and under-water metal detectors. This team carried
out 12 marine archaeological expeditions between the year 1983 to 1992
AD and articles/antiquities recovered were sent to Physical Research
Laboratory for dating. By using thermo- luminescence, carbon dating and
other modern scientific techniques, artifacts were found to be
belonging to the period 15th to 18th century BC. In his great work, The
Lost City of Dwarka, Dr Rao has given scientific details of these
discoveries and artifacts.

Conclusions arrived at after carrying out these under-water
archaeological explorations support and validate the dates arrived at
through astronomical calculations. These also prove that the
reconstructed city of Dwarka was a prosperous port town, and that it
was in existence for about 60-70 years in the 15th century BC before
being submerged under the sea in the year 1443 BC.

Attempts have also been made to determine the year of Mahabharata from
the details available in scriptures which include Puranas. When events
are unrecorded for quite some time and are passed on to the succeeding
generations through Shruti and Smriti, the inaccuracies and myths get
mixed with reality on account of differences in the perceptions of
different individuals. However, it is for the objective rational
individual mind to find out and differentiate fact from fiction.
Important information, including the genealogy charts of rulers after
Yudhishthira, are available in Srimad Bhagvatam, Matsya Puran and Vayu
Purana. On the basis of such evidence, famous historian Lord Cunningham
assigned the year 1424 BC to the War of Mahabharata.

Evidences referred to earlier point more to the probability that nobody
had come to India from Central Asia or from any other place. In fact,
Indo-Aryan kings and warriors had come to Kurukshetra in their war
chariots from all over India to participate in the Mahabharata War and
that a whole lot of people got killed in that war. The killers as well
as the killed, the victors as well as the vanquished, the charioteers
as well as the foot soldiers, all were Indians who had already
experienced thousands of years of prosperous and advanced civilization.
Archaeology also records a continuous indigenous evolution of Vedic
civilization going back to 5000 BC at sites like Mehrgarh and Koldi.

It is sad that so far we have not known even a fraction about our
ancient civilization and cultural achievements. Detailed factual data
in our ancient texts and Sanskrit manuscripts is beckoning us to carry
out further research. By making use of modern scientific instruments
and techniques we must discover the true facts about our ancient past.
If we do, we may be able to gather supportive evidences to reassert
that ours was the oldest civilization in the world and that our
ancestors, the Vedic Aryans, had travelled from India to various parts
of Asia and Europe to spread our knowledge, civilization and culture.
When this is recorded we would be able to hold our heads higher and be
able to take on the future with greater confidence

Be Attached to Detachment
03.01.04 (5:25 am)   [edit]
In a certain place the fishermen were catching fish. A kite swooped down and snatched a fish. At the sight of the fish, about twenty crows chased the kite and made a great noise with their cawing.

Whichever way the kite flew with the fish, the crows followed it. The kite flew to the south and the crows followed it there. The kite flew to the north and still the crows followed after it. The kite went east and west, but with the same result. As the kite began to fly about in confusion, it tired itself out and let go of the fish in its mouth. The crows at once let the kite alone and flew after the fish. Thus relieved of its worries, the kite sat on the branch of a tree and thought, "That wretched fish was the root of all my troubles. I have now got rid of it and therefore I am at peace."

As long as a man has the fish, that is, worldly desires, he must perform actions and consequently suffer from worry, anxiety and restlessness. No sooner does he renounce these desires than his activities fall away and he enjoys peace of soul.

The kite cannot live without the fish, for it needs the fish to survive. But luckily for us, there is no compulsion. Desires and Suffering come bundled together in a take-it-or-leave-it package. No doubt then, that Krishna tells us in the Bhagavad-Gita:

B.G 2.62, 63, 64:

dhyäyato vishayän pumsah sangas teshüpajäyate
sangät sanjäyate kämah kämät krodho 'bhijäyate

"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."

krodhäd bhavati sammohah sammohät smrti-vibhramah
smrti-bhramshäd buddhi-näsho buddhi-näshät pranashyati

"From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool."

räga-dvesha-vimuktais tu vishayän indriyash charan
ätma-vashyair vidheyätmä prasädam adhigacchati

"One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion."


Self Enquiry
03.01.04 (5:15 am)   [edit]
What is your objection, my friend? You say that you are not
interested in knowing about the 'Self'. It seems absurd to you that
anyone may propose some deficiency in your knowledge of
yourself, does it not? Where then does 'self-enquiry' figure? Why
on earth the question 'Who am 'I'?' As for the terms 'awareness'
or 'consciousness'-they seem to be Greek and Latin. So far as
you can see consciousness pertains to your thoughts and
emotions, your capacity to think and, of course, your cognisance
of the body and its demands. You are quite convinced that the
'Ramana Way' is for the spiritual elite, not for laymen like you. It is
quite beyond your understanding. Bhagavan himself may smile
and ask you, 'Well, you believe you exist, is it not? Even in deep
sleep? But, you have no awareness of your body then. You have
no thoughts then, not your fears and ambitions, not your dreams
and plans, not even any knowledge of those who are dearest to
you. Surely you have no thoughts of yourself either then. Yet do
you not exist in deep sleep? What is that 'I' which exists minus
knowledge of the body, minus the mind itself with all the
thoughts-the most frivolous and the most deep rooted?' Despite
Bhagavan's asking you may remain stubborn and fail to
investigate, but Bhagavan will not leave you so easily, he leaves

Bhagavan says in 'Arunachala Ashtakam', 'Oh Arunachala! You
assumed various forms in varying faiths so that all may know
you'. Yes, Bhagavan has been so lenient as to say 'Even a single
effort made to quell a single thought will not go in vain'. He has
encouraged people to follow any path they are used to traversing
provided they are headed in the general direction of self-enquiry
and Self-Knowledge. He has done so because of the certainity
that all paths will finally lead only to self-enquiry. In apparent
innocence he has also suggested that those who cannot (or will
not) practise self-enquiry can follow the path of surrender.
'Apparent innocence' because in reality there are no two ways,
that of self-enquiry and of surrender. It is the same way, but
relative as we are we give it a different name. We call the same
Lord by a thousand names, do we not? Yet of this later. Right
now Bhagavan is asking with the same sweetness, 'Not
interested in self-enquiry? Well then, why don't you try
surrender?' Your defences are down. Self-enquiry you have
decided is not your cup of tea, whether or not it really is, but what
is this new proposition? 'Well' you ask a little tentatively, 'What is

Surrender? Surrender is giving up, submitting oneself entirely.
Seems simple on the face of it. After all it is not difficult to give
oneself up to one who is dear, is it not? Seems so simple in fact
that many of us believe we have surrendered. We believe we
accept whatever life brings as a gift from Bhagavan. Yet are we
filled with overflowing joy every moment? Is there no experience,
no moment in our lives that we would wish away or want to be
different? It there no hope, no dream lingering? If there is, it
cannot be surrender. For surrender is no conditions, no
expectations,no questions asked, not even a trace of difference,
absolute acceptance.

Surrender is the complete offering of oneself to the Supreme. It
is not even saying, 'Thy will be done', to Him. For, this indicates
that there are two wills, one 'His Will', and one 'our will'. Where
would we retain the right to will after having surrendered? In
surrendering one would have forfeited all rights, the right to
choose, the right to want, the right to act. Yes, even the right to
think, for thought is action. If the Sadguru allots some work it
would be done without a second thought. If no work is one's lot,
silence would reign. There would be no room to ask for the
Sadguru's Grace. There would be no room even to wish for what
we believe to be the 'highest good'. There is the classic trap by
Bhagavan on this issue. Devaraja Mudaliar asked 'Bhagavan, I
have surrendered to you, yet I am making no spiritual progress.
Should you not ensure it?' And Bhagavan joked, 'Whether I do so
or not, how can you question it once you have surrendered?' This
is not to say that Devaraja Mudaliar had not surrendered. He
certainly had, but just at that moment the mind played its trick.
Such was his vigilance that he could catch Bhagavan's point
immediately and laugh at himself. Just as we cannot make
demands once we have surrendered, neither can there be room
for the thought 'I have surrendered'. For if 'I' remain, then
surrender is not, even as there is no room for the thought 'I am
doing self-enquiry' in self-enquiry. Such a thought would mean
that an 'I' is assumed and no enquiry is afoot about the validity of
the 'I'.

So surrender is such complete submission that no individuality
remains. Doesn't this sound dangerously similar to
self-enquiry? And the going doesn't seem so easy after all. If
giants like Devaraja Mudaliar could be tripped on the issue, how
could we ever hope to surrender? Ah, my friend, you are trying to
escape again. You are trying to wriggle out of everything that will
put your little individuality in the remotest danger, are you not?
Who would wish to submit, and that too of one's sweet will, so
totally to anyone? True, the one to whom we surrender may be
the most beloved, may be Bhagavan himself. Still, absolute,
unquestioning submission is too high a price to pay, is it not?
True, what we get in return for this submission may be the
infinite bounty of natural bliss, but this is not a condition of the
submission. Why on earth should we surrender? Just as there
seems to be no burning necessity for self-enquiry in our lives,
we may well decide that surrender too is out of place. But then
again, as we have seen, Bhagavan will not leave you so easily,
my friend, neither you nor me, he leaves nobody.

So he creates circumstances where surrender becomes
imperative, where we become aware of our own littleness or
helplessness. We are always powerless, but for the most part
live in fools' paradises of imagining ourselves to be at the helm
of affairs, capable of steering our own ships through the troubled
waters of life. And the Sadguru, the Supreme, the Self allows us
too for the most part to wallow in our stupidity, allows us to
asume we are in control of our actions, of our thoughts, of our
lives. Then, out of utmost compassion some events are made to
occur which make us sit up and take notice of that power which
is truly in charge. The event may be something extraordinarily
beautiful and magical that suddenly enters our life. It may make
us ask, 'What have I done to deserve this joy? Why have I been
blessed with it? Surely it is some marvellous Power that has
showered this bounty on me'. The event may also be tragic, or on
the brink of the tragic, some pain which all our efforts cannot
soothe and then in despair we turn to a power beyond ourselves
for help. And help we surely find. Not necessarily in a reversal of
the event or its change in a direction we wish it to take but
perhaps simply in our capacity to face it, to deal with it. In that
moment of recognition, in that most magical moment we can say
with our entire being 'Not I, O Lord, but you are the light of my life,
of every life and how marvellously you steer those million million
ships. With what infinite love you attend to every little need of
even the tiniest creature. How gently you administer sorrow to
make us grow beyond our little selves, to soften us, to make us
recognise the infinite beauty of your love. How lovingly you
shower that joy which makes us see your smile in every flower,
in every star, in every face, in tears as in laughter, in destruction
as in the blossoming of life'.

Yet, the magical moment of recognition may pass. Even as the
vigilance of enquiry wanes, even as we get back to the habit of
identification, we may get back to the habit of authority and
surrender too may be forgotten. So with equal gentleness, with
equal firmness, Bhagavan asks us to keep at surrender.
Surrender may not be total to begin with, he says with his
customary lenience, it must then be cultivated. One can start by
consciously striving to surrender, as he clarifies in 'Upadesa
Saram', not only the fruits of our actions but the actions
themselves by recognising that His Power alone makes all
things possible.

Let us look at a day that is governed by the attitude of surrender
even as we looked at a day that has the undercurrent of
self-enquiry. We wake up to some thoughts surely for we have
not exercised any particular effort to watch for the experience
prior to thoughts. We may awake with that thought which is
predominant in our mind, usually the last thought we had before
falling asleep. If this is a happy thought, if it invigorates us, then
at that very point let us recall also the mood of surrender. Let us
thank Bhagavan for giving us that lovely thought. If, on the other
hand it is a sad thought, instead of wallowing deeper in the grief
let us turn to Bhagavan with the prayer, 'Yours is all power, so
give me the strength to turn away from these disturbing
thoughts'. This attitude of surrender, of remembering
Bhagavan's underlying power may be adapted not just in the
morning but whenever thoughts flood our mind.

Next we may proceed with the morning's routine tasks. Let us
not fail to remember His bounty even in these simple deeds.
Isn't it wonderful that we have teeth to brush, hands to brush
them with, eyes to behold the wonder of the rising sun, the
sense of touch to feel the morning breeze, tongue to taste the
warmth of the coffee or tea, a stomach that can digest it,
understanding to grasp what is written in the morning paper?
Oh, we have a million things to be thankful for. Surely, even if a
few from that list of million are missing, we would always have
something to be thankful for. Why, the very fact that we are alive,
the marvellous fresh breath, the hope for another day. A friend
observed a morning scene from the comfort of a car. A group of
pavement-dwellers brushing their teeth. An old couple, perhaps
their daughter or daughter-in-law, grandchildren, a babe in arms,
on the dirty pavement, themselves positively dirty. All talking to
each other, sharing one brush between two or three of
themselves, brushing with some red powder, perhaps mud. Yet,
all so full of joy, laughing, sharing a joke-a moment of infectious
mirth and vigour, the pulse of life. At that moment their cups were
full. Is not happiness so purely a matter of attitude, wondered the

This continued rememberance of joy and love, of peace and
wonder, of beauty and magic in all things, linking each with the
Sadguru's bounty and power, His compassion and
magnificence, would surely keep the spirit of surrender alive
through the day. When we sit for our daily meditation, to recall
that it is His grace which has made it possible, at the end of the
session, to thank Him for it.

When we get onto our vehicle to ride it, remembering that it is He
who gives the ability to do so. When we begin each task, to thank
Him for enabling us to attempt it. At the end of each task to
wonder that He has accomplished it for us. Every time
individuality rises its head, every time the ego becomes rampant
saying, 'Look at my capacity, my ability, my generosity, my
alertness, my power, why, even my love', let us pause. Let us
pause and smile, even laugh at ourselves and ask, 'Your love my
dear mind, your peace, your power, your intelligence, your
achievement.? Are you really capable of all this my little mind? Is
your power your own? In a moment you forget the most vital
facts, suddenly you become unhappy over trivialities, you find
yourself unable to come up with the right words, you are
non-plussed to find solutions for a problem, you get irritated with
those whom you hold dear, you believe you have no expectation
and yet want the world. My dear mind, is not your limitation
endless? You are indeed powerless. Yet, you would have me
believe that you are infinitely powerful. I know your tricks only too
well now.You are connected to an infinite powerhouse of
happiness and peace, creativity and energy, of love and
compassion. Every now and then you draw all these from the
source and pretend they are your own treasures. When I fall for
your pretence, my little mind, and forget the source altogether,
then I lose all contact with meaning. Yet, the Sadguru, the Self,
the Supreme One is so compassionate that time and again He
revives the connection. Now I will not fall a prey to your illusion
any more. I will remember that it is He, not I that makes every
action, every experience possible'. So saying one can hold on to
the attitude of surrender. Then, if one pauses once more, one
can have a hearty laugh at oneself. 'I will remember that it is He',
did we say? Do we have the strength for that, the strength to
remain with the attitude of surrender? No. That too must come
from Him, must it not? Does this mean we can happily cling to
identity because we lack the courage to surrender? Well, who
are we to make this decision either? Let us stop going round in
absurd circles and simply leave all to Him. When He blesses us
with this recognition how light would be our heart and how full.
Does not happiness overflow from your heart even at the
thought, my friend? Do not tears glisten in your eyes as in mine,
tears that spring from the fullness that is Him? And then shall we
both burst forth in laughter that Bhagavan has conned us? We
began by saying that self-enquiry is not our cup of tea, but what
has he given us in its place? The same questioning of the
validity of identity. Only instead of looking for its source within, we
remember time and again that the source is He. Time and
again, mind you. Whenever the ego makes its appearance we
must wonder at it, mock it, we must question it and knock it
down. Instead of with the query 'Who am 'I'?' with the question
and statement 'Are you what you think you are, powerful? No it is
He. He is all'. This too requires unbroken vigilance, does it not?
Yes, my dear friend, it is the same game by another name. Yet,
in such magical company who would not play? Aha! Whose
choice is it anyway ?

Self-enquiry- price of truth
03.01.04 (4:49 am)   [edit]
The magic game of self-enquiry has only one rule. Can we abide
by it?

How should our daily lives be ? What are the regulations we
should adhere to now that we are convinced that Self-knowledge
is our paramount duty ? Such questions are sometimes asked.
Bhagavan laid down no rules and regimen. He prescribed no
dos and donts unless asked and then too hardly any. He would
strongly recommend vegetarianism and refraining from
consumption of anything which altered alertness, yet did not
insist. But then, Bhagavan was a gentle teacher, the epitome of
etiquette. He never gave orders, only suggestions. On the hill, if
someone came down the path in the opposite direction, it was
Bhagavan who moved aside to let them pass. He would take
care not to disturb the routine and activities of the devotees in
any way and would stop even casual visits to them if he felt they
were put to any inconvenience. Yet, there is surely one rule which
Bhagavan has laid down for us. This is the rule of vigilance. To
be vigilant, continuously, every waking moment, to the rising of
identity. To nip each identification in the bud even as it rises, by
questioning For whom is this ? For whom this distraction ? For
whom this anger? For whom the anxiety ? Who is judging ? Who
is deciding..? Who is achieving ? Who has failed ? Who ? Who?.
I comes the answer at every instance. And the next question
must automatically follow since we are on the path of
self-enquiry. I ? Who am I ? Attention returns to the I and its
source, vigilance remains. This is imperative. It is also the only
regimen that need be followed. All else can take its own course
as it is bound to. This is fine, some argue, but could you not put
down a little more clearly how this translates into action ? It may
seem simple to say we should remain vigilant, yet it would be
helpful if you could give us some examples based on our daily
routine. Well, we can surely formulate some pattern based on
the advice which Bhagavan has given from time to time to
different seekers. The only thing is, we must not become
attached to this pattern. It is only one possible way of ensuring
that the spirit of self-enquiry permeates our waking time. A
pattern may help ensure optimum vigilance. On the other hand, a
pattern may become just that, a routine to be followed. If one will
guard against that, then one can list out the aids which
Bhagavan has suggested to gear the mind to self-enquiry. To
begin at the beginning, we have the waking moment. How many
of us pay attention to it or even seek to do so ? If we do not jump
into activity at the ring of the alarm clock, then, surely we would
automatically move into a world of thoughts, a projection of what
all needs to be done during the day, and a recapitulation of what
we were working on just before sleeping. Instead of allowing the
mind to run away with itself at the very outset, Bhagavan asks us
to remain alert to the waking moment. He says that at that instant
the I-thought is as yet unidentified with other thoughts and so it
is very easy to track it to its source then. Instead of jumping out of
bed or jumping into thoughts, let us then strive to remain alert at
the moment of waking and for some minutes after that. If
attention is intense then we can continue it until there is some
break in the form of identifications. This means we should have
a morning routine flexible enough to be able to grant ourselves a
few minutes whenever attention is naturally inward. Even if we do
not specifically continue the self-enquiry then, we would do well
to hold on to the attitude while being engaged in the routine
morning activities like brushing ones teeth, combing ones hair
and so on. Indeed, the whole day long, whenever we are
engaged in any mechanical activity which will automatically be
done by the body, we can jump at the opportunity to turn attention
inward to the source of the I. Coming back to the morning, it is
essential for most of us to set apart some specific time for
self-enquiry. If the enquiry is properly pursued during this time, it
will ensure that the attitude continues as an undercurrent
throughout the day. While setting aside some time for
self-enquiry one must guard against two possible problems in
attitude. First, that since one has given some time to it, one can
forget about self- enquiry for the rest of the day. This would be
defeating the very meaning of the pursuit. For, self-enquiry is an
attitude of doubt about ones nature. Would it not be absurd to
doubt ourselves, question the validity of identity for five minutes
or half-an-hour and then work the rest of the day as if that very
identity is perfectly valid ? Indeed it would. The purpose of few
minutes of specific enquiry is not that it is an end in itself, but that
it should serve as a pace-setter for the rest of the day. The other
possible problem while setting aside time for enquiry is that one
believes the identity will be intact at the end of the time. That is,
one is seeking to do the enquiry itself with the identity remaining
intact. This is again a fallacy. How is it possible ? Hence, though
one may set aside five or fifty minutes, thought about that time,
thoughts of the practice and one who practices should certainly
be questioned when they occur. One may mark the time period
as a minimum span of effort in that direction, but drop the
thought of time, as also of any attainment, along with other
thoughts at the very outset through the enquiry itself. The next
question is as to how the enquiry is actually to be conducted. Are
there certain physical concomitants ? What of posture ? It should
be comfortable enough as to not distract us through
uneasiness. It should, at the same time, not be so easy that it
reminds us of sleep time. In short, it may be a posture which
keeps us comfortable as well as alert. Here again, it must be
remembered that enquiry does not require any specific posture.
One may pursue self-enquiry standing, sitting, walking, riding,
even lying down. Yet, during the specific time set apart for it, a
comfortable sitting posture may be the best. Each person has to
decide for themselves what is the posture best suited to them.
Then, what of the eyes ? Should they be open or closed ? Again,
it is for the individuals to decide through experiments with
themselves. If the eyes are closed, there would be the pull of the
thought world. If they are open, there will be distractions from
what is seen. If attention is inwards, it would make no difference
whether the eyes are closed or open. Bhagavan points out that
the windows of a room being open does not matter if one does
not look out of them. So, one is seated for a session of
self-enquiry, with ones eyes closed or open as is conducive, but
with attention turned inward. What does this inward mean. It
means attention on the source of the I- thought, remaining
vigilant to its association with other thoughts and thereby the
dissolution of other thoughts. This implies that even as one
starts the enquiry one has remembered that one is not what one
has assumed oneself to be. One remembers that there is a
marvellous force that is the source of ones sense of individuality,
the power that makes one conscious and enables all actions,
indeed life itself. This remembrance naturally fills one with a
sense of humility and devotion towards that Supreme Power. It
makes one recognise that even this exercise of self-enquiry is
made possible only by that Supreme which is the Sadguru.
Hence, one commences with gratitude to the Sadguru and an
awareness that all is his grace. Then attention is turned to the
I-thought. What happens ? Does it stay there ? Most probably
not. Not for very long in any case. There are usually thoughts,
thoughts about what to do next. Thoughts about what happened
in the past. Thoughts about the various things that are
happening around us at the moment. The key to self-enquiry,
however, is vigilance. And if we have held on to alertness, we will
soon know that we are busy thinking. As soon as we know we
will wonder For whom are all these thoughts ? Who is involved in
all this ? I But then, who am I ? With this genuine, intense
question all thoughts are bound to cease. What remains is the I
in isolation. It may again associate itself with thoughts. Then
again one must enquire and retrieve attention. This process
goes on until attention steadily remains with the I whereupon it
merges in the source. Of course, before this happens the time
that one has set apart for self-enquiry might have lapsed. Then
one might get up with a sense of having wasted ones time. Not
so, for Bhagavan has clearly stated that even one effort to quell a
single thought will not be in vain. Besides, he has also said that
we are incapable of judging our own progress. Only the Sadguru
knows. In any case, judgement is always unwelcome, whether of
others or of oneself. So, if thoughts do surface regarding the
sorry state of ones enquiry, these have to be dealt with as any
other thought, simply quelled with further self-enquiry. If, on the
other hand, one is fortunate enough not to have any time limit for
ones attempt at self-enquiry, one may continue the pursuit until a
steady attentiveness and abidance result. Here too, after a time
one may have to stop the practise as it may be
counter-productive if one battles too long. It is always best to
break before the going gets bad or, at least, too bad. Not to give
up without any effort and not to push effort too far either, such
would be wisdom. Then again, the effort made might result in a
surprising and automatic inturning during some other time of the
day. At that time it would be ideal to drop whatever else one is
doing, if possible, and dive within. If not, one may at least seek to
reduce the pace or try for a break soon so that one can get into
self-enquiry. As for the rest of the work day, what should be the
routine ? And what the attitude to the work ? The tasks, the work
or absence of it is not in our hands, but vigilance is the key
again. If one has a busy day then one must be vigilant and revive
the attitude of enquiry throughout the day whenever possible and
whenever necessary. The former is when one is engaged in
mechanical, routine tasks. These do not require our attention
and happen automatically. At such times, if one is alert then the
mind can be turned to self-enquiry. When work requires our
direct attention, surely it is to be given. However, there are times
even in tasks which require attention when the attitude of identity
creeps in or dominates. The sense that one is doing the task,
that one is to achieve, that one may fail and so on might make
intermittent entries while one works. When any thought, other
than that related to the work on hand, claims attention, if one is
vigilant, it can immediately be snuffed out through enquiry.
Indeed, whenever identity raises its head, it has to be
questioned and tackled then and there with self-enquiry. If one
has no work, if time lies heavy on our hands even after maximum
possible time given to self- enquiry, what does one do ? Then
one can take up activities that are aids to the pursuit of
self-enquiry, that help strengthen ones bonds with Sadguru
Ramana. All the time vigilance must never be lost sight of, never
allowing any activity - even the best, even the process of
self-enquiry to assume importance in itself. Vigilance, vigilance
through the day, through work and play, through storm and quiet.
To remember, recall time and again the intense doubt, Who am I
?, whenever possible, wherever necessary. Then, night comes
and one is not exhausted. For, one has kept the company of
enquiry through the day. Nor is one working till the moment of
dropping to sleep, for one does not seek such a hectic pace of
activity. So, with the mind still clear, one goes to bed so that one
may watch, remain alert as the I- thought drops back into the
source. So that one may track it down and again wake up with
the same awareness, alertness, every moment in readiness.
What then are the rules of this game ? To renounce family.? No.
To renounce work ? No. To give up bad habits ? No. To give up
good habits ? No. To renounce the one who seeks to
renounce..? Yes ! To give up the original habit, the habit of
identification ? Yes ! How ? Through vigilance, eternal vigilance,
the absolute intensity of alert, unbroken self-enquiry. Thats right,
it is the price of truth

Science of Religion
03.01.04 (4:32 am)   [edit]

Divine people see all as men and women, and this is variety. It becomes scientific
knowledge when they group them together and call you human beings. Take the
science of chemistry, for instance. Chemists are seeking to resolve all
known substances into their original elements, and if possible, to find
the one element from which all these are derived. The time may come
when they will find one element that is the source of all other
elements. Reaching that, they can go no further; the science of
chemistry will have become perfect. So it is with the science of
religion. If we can discover this perfect unity, there cannot be any
further progress.

Characteristics of Self Actualized People:
03.01.04 (4:26 am)   [edit]

SA people reveal very definite qualities and personality traits. Self- actualized people evolve towards Being Values (B-Values) or Metaneeds. These are: Truth, Beauty, Simplicity, and Playfulness. Some of the important qualities of SA are:

Realistic: A Self-Actualizing (SA) person has a more efficient perception of reality, and has comfortable relations with it. This is extended to all areas of life. A Self-Actualizing person is unthreatened and unfrightened by the unknown. He has a superior ability to reason, to see the truth, and is logical and efficient.

Self Acceptance: Accepts himself, others and the natural world the way they are. Sees human nature as is. Enjoys himself without regret or apology.
Spontaneity: Spontaneous in his inner life. Thoughts and impulses are unhampered by convention. His ethics are autonomous, and Self-actualizing individuals are motivated to continual growth.

Focus of Problem Centering: A Self-actualizing person focuses on problems and people outside of himself. He has a mission in life requiring much energy, as it is his sole reason for existence. He is serene, characterized by a lack of worry, and is devoted to duty.

Detachment: The Self-actualized person can be alone and not be lonely, is unflappable, and retains dignity amid confusion and personal misfortunes, all the while remaining objective. He is a self starter, is responsible for himself, and owns his behavior.

Autonomy: The SA person has a fresh rather than stereo-typed appreciation of people and the basic good in life. Moment to moment living for him is thrilling, transcending, and spiritual as he lives the present moment to the fullest. He is free of cultural and environmental conditionings.

Peak Experiences: Feelings of limitless horizons opening up to the vision, the feeling of being simultaneously more powerful and also more helpless than one ever was before, the feeling of ecstasy and wonder and awe, the loss of placement in time and space with, finally, the conviction that something extremely important and valuable had happened.

Interpersonal relations: Identification, sympathy, affection for mankind, kinship with the good, bad, and ugly are all traits of the SA person. Truth is clear to him as he can see things others cannot. He has profound, intimate relationships with few and is capable of greater love than others consider possible as he shares his benevolence, affection, and friendliness with everyone.

Democratic values and attitudes: The SA person is able to learn from anyone, is humble and friendly with anyone regardless of class, education, political belief, race or color.

Discrimination: The SA does not confuse between means and ends and does no wrong. He enjoys the here and now, getting to goal, not just the result. He makes the most tedious task an enjoyable game and has his own inner moral standards.

Philosophical: Jokes to the SA person are teaching metaphors, intrinsic to the situation and are spontaneous. He can laugh at himself, but he never makes jokes that hurt others.

Creativity: The SA person enjoys an inborn uniqueness that carries over into everything he does, is original, inventive, uninhibited, and he sees the real and true more easily.

Resistance to enculturation: Transcendence of any particular culture. SA people have an inner detachment from culture. Although folkways may be observed, SA people are not controlled by them. Working for long term culture improvement, indignation with injustice, inner autonomy, outer acceptance, and the ability to transcend the environment rather than just coping with them are intrinsic to SA people.

Imperfections: SA people are aware of their own imperfections and joyfully aware of their own growth process. They are impatient with themselves when stuck and feel real life pain as a result.

Values: The SA person is realistically human due to a philosophical acceptance of self, human nature, social life, physical reality, and nature.

Resolution of dichotomies: Polar opposites merge into a third, higher phenomenon as though the two have united; therefore, opposite forces are no longer felt as conflict. To the SA person work becomes play and desires are in excellent accord with reason. The SA person retains his childlike qualities yet is very wise.

How to become self-actualized:

Maslow says that SA does not happen overnight. Just like you must do finger exercises before becoming a great pianist, here are some behavioral exercises you might want to try.

A. Pay attention to the world around you.
B. Make risky choices. Try to expand your world, learn from failures.
C. Trust yourself more.
D. When in doubt, tell the truth. This will simplify your life.
E. Recognize the need for discipline.
F. Cultivate peak experiences.
G. Give up your highly-valued pathologies.

This in brief are the basics of Self-Actualization. The personality of a Self-actualized person is definitely very attractive & reverential. Now the question is where does Vedanta place these people. Is a self-actualized person a Brahma-Gyani, a man of perfection, or stands at some initial stage. In the second part of our article we shall go into its comparative study with Self-Realization as presented by Vedanta.

By Lord Krishna's association we become purified
03.01.04 (4:16 am)   [edit]

One professional reciter was reciting about Bhagavata, describing that
Krishna, being highly decorated with all jewels, is sent for tending the
cows in the forest. There was a thief at that meeting, and when he
heard about Krishna, he thought, "Why not go to Vrndavan and plan to
catch this boy in the forest with so many valuable jewels? I can go
there and catch the child and take all the jewels." That was the
thief's intention. He was serious, thinking, "I must find out that boy.
Then in one night I will become a millionaire." And he went to
Vrndavan. His qualification was, "I must see Krishna. I must see
Krishna." That anxiety, that eagerness made it possible for him to see
Krishna in Vrndavan. He saw Krishna in the same way he was informed by
the Bhagavata reader. Then he thought, "Oh you are such a nice boy,
Krishna." He began to flatter. He thought that by flattering he would
obtain the jewels. But then he proposed his real business to Krishna.
"May I take some of your ornaments? You are so rich." "No no," said
Krishna. And then by Krishna's association he had already become
purified. At last Krishna said, "All right, you can take." But then
the man became a devotee.

MORAL: Because by association, somehow or other, we should come in
contact with Krishna., and then we will become purified.

03.01.04 (1:12 am)   [edit]
Lord Krishna lived upto 125 years in good health.
Nithyannadaatha, Tharunaagnihothro, Maasopavaasee cha Pathivrathaa cha ||
Vedanthavith ChandraSahasra Darshi Shatjeevalokae Mama Vandanoyaah: ||

While all in this universe worships Bhagawan, Bhagawan himself worships the following six classes of individuals. They are:

1.One who does annadaanam daily, 2.One who has performed Soma Yaagam at a young age and continuing with Agnihothram daily ( Soma Yaagam should be performed before the hair grays) 3.Maasopavaasam is a Prayaschitta Karma and who has performed this ( Some opine that Maasopavasam means night fasting on amavasya, Pournami and Sundays, day fasting on ashtami and chathurdasi and full fasting on ekadasi throughout their life).4.A woman selflessly serving her husband without minding the hardship. 5.One who has studied Vedas and Upanishads with meaning and follows what is said in that. And 6.One who has seen 1000 full moon.

This is how the greatness of person celebrating the Sathaabhishekam is highlighted.

It is said that on this occasion Devas and Pithrus visit the son’s house and rejoice. In olden days the person on his sathaabhishekam would have had great grand –son through son ( son’s son’s son ). The person is able to see three generation of his progeny and is relieved of all his sins. He is worshipped by all and most important thing that we should do is that we should offer namaskaram to such persons.

It is explained that a person having completed the age of 80 years and 8 months would have passed through 1000 moon (either full moon can be reckoned or moonram pirai).

This is a shanthi Karma to ward off the impediments of health and other factors of ageing.

Brahma is prominently worshipped in Sathaabhishekam and even in Kumbham Brahma is invoked and after Japa homas, the holy water from the Kumbham is used for performing the abhishekam of the individual .5 Kumbhams are kept. Daanam, Nireekshitha Aajya daanam etc are part of the rituals,

Performing of Rudra Ekadasi, Maangalya daaranam, Sumangali Prarthanai etc are performed as per customs prevalent in the family. Nothing is said in the Saastras about this.

Since the couple for whom the sathaabhishekam is performed are great by all means as afore said, they are taken in a procession on an elephant or horse drawn chariot or a decorated car along the streets of the village or town with Veda Parayanam and after visiting a temple they give charity.

03.01.04 (1:09 am)   [edit]
The word yoga means "to link up," and the yoga systems are meant to
enable us to link with the Supreme Lord. Originally we are all connected
to the Supreme Lord, but now we have been affected by material
contamination. The process is that we have to return to the spiritual
world, and that process of linking up is called yoga. Another meaning of
the word yoga is "plus." At the present moment we are minus God, or
minus the Supreme. When we add Krishna-or God-to our lives, this human
form of life becomes perfect

The Sastras and Popular Custom from Hindu Dharma
03.01.04 (1:08 am)   [edit]

It is to be regretted that, while the rules and injunctions of the dharmasastras are conveniently disregarded, certain popular customs prevalent in this part or that part of the country are being followed as if they had sastric validity. For instance, the belief has gained ground that the upanayana of a son must not be performed if he has an elder sister yet to be married. Another belief is that three brahmacarins must not stay together in a family at the same time. The upanayana of boys is delayed on this pretext. It is not right to go against the dharmasastras in preference to such popular customs and disregard the upper age limit fixed by them for the upanayana samskara. The customs mentioned above must have originated as a matter of convenience or for some sentimental reason. Popular practices may be followed so long as they are not contrary to the dictates of the dharmasastras.

Let us quote here again what Apastamba says concluding his dharmasastra:"What I have dealt with so far does not exhaust all the rules. There are still many more. These must have evolved according to the custom of the family or the region concerned and may be known from women and members of the fourth varna. . . . "We must, however, remember that Apastamba does not want want us to go against the dharmasastras.

The upanayana samskara must not be postponed on any pretext whatsoever. Sometimes the marriage of a girl is delayed because the parents do not have enough money to meet all the wedding expenses. This is also not justified and is against the sastras. I will speak about it later when I deal with the vivaha(marriage) samskara. There is a lot of "show" in our weddings and this has come to be accepted as inevitable. Even if we, for our part, do not like any lavish display at weddings we yield to the wishes of the groom's people. The marriage of a girl is delayed until her parents manage to raise the money to celebrate it in a big way. It is also held up because a suitable groom does not turn up. Then there is the problem of the groom's people giving approval to the alliance.

There are no such reasons for the "thread ceremony" to be delayed nor is there is any compulsion to make it expensive. It is not like a marriage in which we have to take into consideration the views and wishes of the groom's people. So there can be no valid excuse for failure to perform the upanayana of a son at the right time. The delay is unforgivable on any count.

Be Courageous, Be Fearless, Be Discriminating-LORD KRISHNA
03.01.04 (12:58 am)   [edit]

Krishna's teachings were aimed at freeing Arjuna of his infatuations, and the grief and sorrow which resulted from them. The two most important steps in this process are surrender and elimination of body-consciousness. Once Arjuna's body-consciousness was gone, Krishna was ready to reveal to Arjuna the highest spiritual teaching, that of self-knowledge. With that, Krishna awakened Arjuna out of his sleep of ignorance. He said, "There are a number of reasons for your sorrow but the most fundamental one is your ignorance. You have been unaware of your true nature and therefore you have become overwhelmed with grief. But now you have cried out for God. You have cried out for righteousness. You have cried out for me. When you cry for me, I will take care of you and give you everything you need."

You all cry for so many different things, but do you cry out for God? Do you shed tears when there is a decline of righteousness? When you do, the Lord will establish himself in your heart, teach you his highest wisdom, and make you an instrument in his mission. For this, you must have courage and inner strength. Krishna told Arjuna, "You should never have any kind of weak-heartedness. It is only after you remove such weakness from your heart that the divine power will enter and reside in your heart. If you do not have courage, even sheep will frighten you, not to speak of evil minded men. You must have the capacity to face all circumstances. If you run away in fear, even monkeys will attack you. But, if you have a stick and stand your ground, the monkeys will not come near you. Whatever the circumstance, face it squarely and do not show your back. Then will you be able to achieve what you set out to do."

The essence of this teaching is, "Be courageous! Be fearless!" Courage is the primary instrument for achieving any kind of success. You need to have more courage and more determination. But you should not have blind and foolish courage. Courage must be accompanied by discrimination; only then will success be assured.

03.01.04 (12:56 am)   [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."

Vedic Verses
03.01.04 (12:51 am)   [edit]
At the time of sacrifice, O Lord of the wood, the worshipers smear you
with sacred oil. When you stand upright or when you repose on Earth's
bosom, you still will grant us good fortune.

Rig Veda III, 8, 1

Set up to the East of the sacred Fire, you accept our prayer, intense
and unflagging. Hold yourself high to bring us prosperity. Drive far
away dearth of inspiration.

Rig Veda III, 8, 2

Lord of the wood, take now your stance on this, the loftiest spot of all
earth. Well-fixed and measured one, give to the worshiper, who brings
a sacrifice, honor and glory.

Rig Veda III, 8, 3

Girdled and adorned, he displays youthful beauty, yet is fairer by far
when brought to new birth. With minds contemplative and godward directed,
our sages of lofty intelligence rear him.

Rig Veda III, 8, 4

Born anew, he is born on a day most auspicious, growing in wisdom
in the assembly of men. Wise men and skillful consecrate him with
song. Approaching the Gods, the priest calls aloud.

Rig Veda III, 8, 5

Sanskrit words - pratika and pratima.
03.01.04 (12:51 am)   [edit]
There are two Sanskrit words - pratika and pratima. Pratika means coming towards, nearing. In all countries, you find various grades of worship. In the USA, for instance, there are people who worship images of saints and there are people who worship certain forms and symbols. Then there are people who worship different beings who are higher than humans, and their number is increasing every day - worshippers of departed spirits. I read that there are something like eight million of them in the USA. Then there are other people who worship certain beings of a higher grade - the angels, the gods, and so forth. Bhakti-yoga does not condemn any of these various grades, but they are all classed under one name - pratika. These people are not worshipping God, but pratikas, something which is near, a step towards God. This pratika worship cannot lead us to salvation and freedom; it can only give us certain particular things for which we worship them. For instance, if someone worships his or her departed ancestors or departed friends, he or she may get certain powers or certain information from them. Any particular gift that is got from these objects of worship is called vidya, particular knowledge; but freedom, the highest aim, comes only by worship of God Him or Herself. Some orientalists think, in expounding the Vedas, that even the personal God is a pratika. The personal God may be a pratika, but the pratikas are neither the personal nor the impersonal God. They cannot be worshipped as God. So it would be a great mistake if people thought that by worshipping these different pratikas, either as angels, or ancestors, or mahatmas (holy men and women, saints, etc.) or departed spirits, they could ever reach to freedom. At best they can only reach to certain powers, but God alone can make us free.(30)

Beware of The Demonic effect
03.01.04 (12:48 am)   [edit]
So often nowadays, we experience how Western-oriented Hindus,
specifically the scientific community and academic community,
criticize traditional Vedic dharma in the name of secularism and
progress. Westernized Hindus espouse not only Western intellectual
thought, but they ape popular Western culture as well; this is
especially true since the insertion of radio into even small,
countryside villages and since the advent of television.

It seems as if an element of India's own population is undermining
its own culture from within, almost as if it were some kind of fifth
column against its own, dharmic culture.

On the surface, this tendency seems simply to be brought about by
the onslaught of foreign culture as history has recorded it; first by
the Muslim invasions, later by the British, and now by globalization
and telecommunication. But if we scratch the surface a little, we
might find a deeper, more remote cause. A nice clue is be found in
Varaha Purana, as quoted by Kedaranath Dutt in his book " Jaiva
Raksasah kalim ashritya
Jayante brahma-yonishu
" In the Kali-yuga demons take birth in the families of brahmins."
This idea of beings from other realms taking birth on Earth with
agendas is not unheard of. In the tenth canto of Shrimad
Shree Vishnu instructed the demigods to take birth ahead of the
Krishna avatar in order to assist Him in His pastimes--
" After all the demigods offered the Purusa-sukta prayer to the
Supreme Personality of Godhead, they apparently heard no response.

Then Lord Brahma personally sat in meditation, and there was a
message-transmission from Lord Visnu to Brahma.
Brahma then broadcast the message to the demigods. That is the
system of receiving Vedic knowledge. The Vedic knowledge is received
first by Brahma from the Supreme Personality of Godhead, through the
medium of the heart. As stated in the beginning of Srimad-
Bhagavatam, tene brahma hrda: the transcendental knowledge of the
Vedas was transmitted to Lord Brahma through the heart. Here also,
in the same way, only Brahma could understand the message
transmitted by Lord Visnu, and he broadcast it to the demigods for
their immediate action. The message was: The Supreme Personality of
Godhead will appear on the earth very soon along with His supreme
powerful potencies, and as long as He remains on the earth planet to
execute His mission of annihilating the demons
and establishing the devotees, the demigods should also remain
there to assist Him. They should all immediately take birth in the
family of the Yadu dynasty, wherein the Lord will also appear in due
course of time. " ( Krishna Book, Chapter One )

The other way around, however, it seems that asuras, too, either
take birth as residents of Bharat or that they express their
influence through earthly beings, as we will see in the case of
" After being thus informed by Narada about the appearance of the
demigods in different families Kamsa at once became alert. He
understood that since the demigods had already appeared, Lord Visnu
must be coming soon."

" Kamsa was made aware of his previous birth by the grace of
Narada. He learned that in his previous birth he was a demon of the
name Kalanemi and that he was killed by Visnu. Having taken his
birth in the Bhoja family, he decided to become the deadly enemy of
the Yadu dynasty; Krsna was going to take birth in that family, and
Kamsa was very much afraid that he would be killed by Krsna, just as
he was killed in his last birth." ( Krishna Book, Chapter One ).

Even if the Hindus who raise their hands against their own culture
are not consciously Raksasas, they might not be traditional Hindus
in the sense that they might not have evolved to their present
position through pious births. In fact, if they decry Vedic culture,
then they certainly haven't evolved piously because the pious soul is
naturally sympathetic with the Vedic version. And the above-cited
verse from Varaha Purana does state that, in this yuga, demons are
born into Hindu families.

We will draw heavily on the presentation of Dr. Richard Thomson (
Sadaputa Dasa ), in his book Alien Identities ( P - 241 ), to
investigate the case of King Duryodhana: " King Duryodhana once had
an encounter with some Gandharvas who had cordoned off an area
around a lake for recreationaal purposes and had blocked
Duryodhana's army from entering. When Duryodhana tried to enter
anyway, a fierce battle took place, and he was captured by the
Gandharva forces.

At this point, Arjuna, who was staying nearby, used his political
connections with the Gandharva to free Duryodhana. Arjuna and his
brothers had been driven into exile by Duryodhana, but Arjuna
intervened to save him from the Ganharvas on the grounds that he was
a relative and a human being.

Duryodhana was humiliated at being saved by a person he had scorned
and mistreated as an enemy, and he decided to give up his
everything and fast until death. However, it seems that other
parties had long- standing plans for Duryodhana and they weren't at
all pleased by this turn of events.
' Thereupon the Daityas and Danavas, hearing of his decision, the
gruesome denizens of the nether world, who had been defeated by the
gods, now, in the knowledge that Duryodhana would wreak their
party, performed a sacrificial rite in order to summon him.'

Once Duryodhana was in the presence of the Danavas, they explained
to him that his birth on Earth was arranged in advance as part of
their plan. His great bodily strength and his near immunity to
weapons were arranged by their manipulations. He therefore shouldn't
spoil everything by taking his life. Daityas and Danavas, taking
birth as Earthly heroes, would assist him in his battle with the

The Danavas also pointed out that they would use mind control to make
sure that this battle had the desired outcome.
' After it was over, King Duryodhana thought that it had all been a
dream, Bharat, and he was left with this thought: I shall vanquish
the Pandus in battle.' " Thus was Duryodhana empregnated with
asuric agendas.

Another clue is provided in the recently discovered phenomena of
UFOs. Again, we will draw heavily on the comparison given by Dr.
Richard Thomson ( Sadaputa Dasa ) in Alien Identities ( P 224 -
225 ). There, the good doctor points out the tenth-canto Bhagavatam
narrative of Salva's Wonderful Aircraft and the similarities with
modern UFOs. " A number of interesting parallels with UFO accounts
can be found in the story of Salva in the tenth canto of the
Bhagavat Purana.' The aircraft occupied by Salva was very
mysterious. It was so extraordinary that sometimes many airplanes
would appear to be in the sky, and sometimes there were apparently
none. Sometimes the plane was visible, and sometimes not visible,
and the warriors of the Yadu dynasty were puzzled about the
whereabouts of the peculiar airplane. Sometimes they would see the
airplane on the ground, sometimes flying in the sky, sometimes
resting on the peak of a hill, and sometimes floating
on the water. The wonderful aircraft flew in the sky like a
whirling firebrand- it was not steady even for a moment.'
The flight characteristics of this " airplane " resemble those of
UFOs in many respects ... UFOs are well known for this kind of
behavior, and they are also described as hovering over water and
then abruptly taking off."

Modern accounts of abductions similar to that of Duryodhana's, in
craft similar to that of Salva simply abound. In the above-
mentioned book by Dr. Thompson as well as Secret Life by David M.
Jacobs, PH.D., scores of cases are investigated in a serious and
statistical manner. In the Jacobs book, for example, UFO abduction
victims are interviewed separately with no knowledge of or contact
with other such victims; even so, they uniformly describe similar

Their descriptions of UFO interiors are also astonishingly
uniform. The film "Communion" depicts the true story of the former
New York playwright -Whitley Strieber-- who had abduction
experiences and was influenced. Typically, abduction victims are
influenced by some suggestions made hypnotically, literally made to
forget the experience by some kind of hypnotic suggestion, and then
set down again on the surface of the Earth with an agenda to carry
out, as in the case of Duryodhana, little more than marionettes of
beings little understood. The abduction victims who do receive
suggestions and agendas are often influential people, such as
politicians, musicians and authors.

Armed with Vedic descriptions and definitions, we can understand
these UFO beings to be none other than the Daitays and Danavas of
Vedic lore. Their influence did not stop in Vedic times. It would
naive of us to think that, even though during the Dvarpara yuga the
asuras made such an impact, they now exert no influence in the Kali
yuga proper. If anything, their influence has been greater in this
yuga that in the past. Due to their manipulations, the once world-
wide Vedic culture has been truncated angain and again, and the off-
shoots transformed into the materialistic cultures we have
witnessed over the last several thousand years.

Genetic collection and manipulation seem to be the principal
activity of these UFO-borne Daityas and Danavas. Women are their main
abduction victims, in approximately 80% of the cases, according to
Secret Life by Jacobs. Biological probing; extraction of the human
egg; and artificial insemination, incubation, birthing and nursing
seem to be their main interests. The same women, once (genetically)
identified, are preyed upon again and again for the purpose of egg

DNA seems acts as a via medium between the subtle astral
plane, where consciousness dwells, and the physical world. In this
way, their indentification and cultivation of certain genetic types
comes to make sense- certain DNA strains open the body up to
manipulation by these Daityas and Danavas, currently known as
reptilians and the Greys.

In fact, the current genetic collection activities could even have
the purpose of developing suitable bodies for occupation by
demoniac, reptilian souls who have not yet incarnated; this would
relieve them of the necessity of having to manipulate human beings
who have already taken birth. Reports of large nurseries suggest
that a whole legion of half-breed human- Daitya or Danava beings are
being reared.

The forboding nature of these activities is heightened by
descriptions in the puranic literature defining the Daityas as
being residents of a Netherworld. Although this could refer to some
galactic abode below the plane of the solar system, reports of
underground destinations by abduction victims suggests that the
Daityas also dwell within our very planet. The Bible, too, defines
that demons live in worlds beneath the surface of the planet.
Consider one of the more recent descriptions from the book
Extraterrestrial Visitations: True Accounts of Contact by Preston

Taken to an Underground Base
" The standard abduction scenario usually involves a person being
taken inside a UFO and examined by grey-type extraterrestrials. But
again, this scenario is not as common as many might believe.
Consider the following case, in which a young man was abducted, not
by grey- type ETs, but by praying-mantis type ETs. Nor was he taken
inside a UFO. In fact, he recalled being taken to an apparent
underground base!
" In 1967, twelve-year-old, Paul Nelson (pseudonym) was visiting
the island of Catalina with his parents. Also along was Paul's best
friend, Michael (pseudonym.) The two boys decided to go inside
their boat and read some new comic books. Suddenly, however, they
both experienced an episode of missing time. Their next memory was of
waking up the next morning. While Paul was unable to convince his
parents that anything unusual had happened, both Paul and his
friend knew that the event was strange.
" Two weeks later, Paul was alone in his Reseda, California home
when he had another strange experience. He was alone in his room when
the door began to rattle. He jumped up and threw it open. To his
shock, he saw the shadow of a small figure running down the hallway.
He chased after it, but found nothing.
" Paul didn't know how to explain these experiences and didn't
connect it to the UFO phenomenon. However, afterwards he developed
an interest in UFOs and began to read up on the subject.
" Many years later, he grew up, married, became a doctor and had
two children. Then he had a UFO sighting of a distant object in the
daytime sky. This renewed his interest in UFOs. He began reading
about the missing time aspect of UFO encounters when he realized
that he had experienced missing time.
" Intrigued, he eventually underwent hypnosis to recover his lost
memories. Having read about UFOs, he expected to find that he had a
frightening encounter, during which he would be examined by grey-
type ETs, aboard a UFO using highly technological equipment.
Instead, it was nothing like this.
" As Paul underwent the regression, his first surprise was that he
was not aboard a UFO, but instead appeared to be in an underground
base. Says Paul, "I was taken to a round-walled room. It seemed to
me more underground than it did onboard a ship. The walls had kind of
rock-like facet to them. And I was on a tableYeah, rock-like walls
rather than metallic craft-type walls. It gave the impression that
I was in a cavern [rather] than in a shipIt was more of an
underground feeling that's true. That is a little anomalous."
Under hypnosis, Paul recalled his friend, Michael nearby, also
being examined. His next surprise was that the beings were what he
expected. Says Paul, `The beings weren't the typical greys, they
were more the 'Praying Mantis' type, as I later understood. The eyes
were slightly bigger than what is seen in the typical small grey,
and a little more insectoid-likeThey wore tight-fitting uniforms, I

There was even a color to them, but I can't remember what
the color wastight-fitting jump-suit like things. I think there was
one in that bunch that had a tunic-type thing, more looser fitting
over it. I couldn't tell how tall they were because they were over
me and I was on my back. So I couldn't give you the exact height.
They didn't look particularly tall though.'"
And it is not hard to tell that the influence of dharmic culture,
fostered by the demigods, is on the wane. The demigods reciprocate
with us in relation to yagña and piety. But yagña is not properly
performed in the Kali Yuga; for one thing, the Sanskrit mantras are
not properly chanted, and piety in general is fast disappearing. To
what degree will the demigods and their followers oppose the
demoniac insertion in favor of an earthly, human population which is
fast becoming as materialistic as the demons themselves!
For these reasons it is important for Hindus to make a connection
between the modern, materialistic seductions of largely Western
culture and the manipulations of the asuras. Then Hindus have to
ask themselves if this is what they really want. Do the descendents of
Vedic culture want to play into the hands of asuric manipulators
who undermine dharmic culture? Do Hindus want this for their
children's children's children?
It is interesting to note that Muslim countries have faced a
similar challenge. For example, resisting Western culture is
basically what the Iranian revolution was all about. There might
have been extremes and an element of fanaticism, but at least the
Persians deserve credit for recognising the intrusion and defending
their culture.
And notice that as soon as the Taliban (Muslim fundamentalist
students) took control in Kabul a couple of years ago, the first
thing they did was throw all the televisions away!
Unfortunately, Hindus haven't done this. Maybe the poverty in India
has made Western culture attractive by comparison. But if even the
Muslim culture, which is iconoclastic and engages in meat eating,
has resisted Western culture as being too sinful, then Hindus should
be even more resistent! At least Islam does not approve of alcohol or
sexual promiscuity. Hindus are witnessing all of these things
gather prominence in their country.

A.C. Bhaktivedanta Swami, the founder of the Hare Krishna movement,
made some appropriate observations in this regard, back in the
1950s, in a note to the 14th text, second canto of the Bhagavat

There, he noted that " Even fifty years ago, the social structure
of all Indians was so arranged that they would not read any
literature that was not connected with the activites of the Lord.
They would not play any drama not connected with the Lord. They
would not organise a fair or ceremony not connected with the Lord.
Nor would they visit a place which was not holy and sanctified by
the pastimes of the Lord.

Therefore, even the common man in the village would talk about
Ramayan and Mahabharat, Gita and Bhagavatam, even from his very
childhood. But by the influence of the age of Kali, they have been
dragged into the civilization of the dogs and hogs, laboring for
bread without any sense of transcendental knowledge."
Maybe the inhabitants of Bharat/India haven't resisted the cultural
onslaught because they haven't made the connection between the
insidious underming of their culture and Daitya-Danava designs--
countrymen antagonistic to traditional dharma have not been
considered in the light of the verse from the Varaha Purana. Maybe
now Hindus will make this connection and begin to resist the
seduction of Western culture, and take steps to safeguard
Dharmic values and norms.

Worshipping God with 108 names
03.01.04 (12:43 am)   [edit]
The immanent manifested in time ( Saguna) is represented as twelve suns.In the Paramathma Iswara tatwa the 12 months of the year are represented by 12 Adityas, the sons, of Aditi. thus the has a particular name each month of the year The Nirguna Brahman( with out attributes) is represented by the number 9, the multiples of which add up always to 9.Ex: 9X1 = 9, 9 X2=18 (1+8 =9),--- 9 X12 = 108 ( 1+0+8 = 9). The number 9 symbolises the attributeless never changing consatnt reality of the Supreme Brahman. All that exists is nothing but Brahman Unmanifest and manifest

The multiple of 9 X 12 is 108 which added up reduces itself again to 9. In sanskrit No 9 is 'Nava" which means ever fresh It is the same Nava which appears in Pranava denoting OM.

2. Take the Number 1089. by Adding 9 to 108.

Now look at the pattern that is formed when you multiply this by numbers 1 to 9

1089 X 1 = 1089; 1089 X 9 = 9081

X2 = 2178; X 8 = 8712 ;

X3 = 3267; X7 = 7263

X4 =4356; X6 6534 ;

X5 = 5445

Srimad Bhagavad Gita
03.01.04 (12:41 am)   [edit]
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

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!

Indian Temples
03.01.04 (12:35 am)   [edit]

Hindu temples were not meant for large congregational worship. Pillared Mandapas with elaborate sculptures, sadas for dancing & wide circumbulating passages with other deities placed around the main deity constitute a temple complex.
The prominent forms of temple designs are the North Indian Temples & Southern Indian Temples. There were changes in styles, but certain basic rules fundamental to Hinduism were followed regarding the position of the garba griha, directions of the other deities, etc.,
Classification of Hindu Temples North Indian Style
Central Indian Style
South Indian Style

Information on - temples in India
Siva Temples
Jyotir Linga Sthalams Somanath - Somanathar, Gujarat
Sri Sailam - Mallikarjuna, Andhra Pradesh
Ujjain Mahaakaaleshwar, Madhya Pradesh
Omkareshwar - Omkaareshwar, Madhya Pradesh
Vaidyanatham - Vaidyanathar, Bihar
Bhimashankaram - Bhimashankar, Maharashtra
Rameswaram - Ramalingeswarar, Tamilnadu
Nagesam - Nageshwar, Gujarat
Viswanatham - Viswanathar, Uttar Pradesh
Triyambagam - Triyambageshwar, Maharashtra
Kedaram - Kedareswar, Uttar Pradesh
Kusmesam - Kusmeswara, Maharashtra

Adi Kumbeshwara temple - Kumbakonam, Tamilnadu
Brihadeeswarar Koil - Thanjavur, Tamilnadu Photographs of Brihadeeswarar Temple........1......2......3......4

Natarajar temple - Chidambaram, Tamilnadu Images carved on the temple chariot, Chidambaram .....1...2...3...4

Kapaleeswarar Temple - Chennai, Tamilnadu
Malleeswarar Koil - Chennai, Tamilnadu
Nageswara temple - Kumbakonam, Tamilnadu
Sattanathaswamy temple - Sirkali, Tamilnadu
Swarnapureeswarar (Padikaasunaadar Koil) - Azhagaaputhur, Tamilnadu
Ardhanaareeswarar Koil - Thiruchengodu, Tamilnadu
Thirukannaar Koil - near Mylaaduthurai, Tamilnadu
Vedagiriswarar temple - Thirukazhukundram, Tamilnadu
Jambukeswar temple - Thiruvaanaikaaval, Tamilnadu
Annamalaiyar temple - Thiruvannamalai, Tamilnadu
Mahalingam temple - Thiruvidaimarudur, Tamilnadu
Kampahareswarar temple - Tribhuvanam, Tamilnadu
Vaanchinaathar temple - Sri Vaanchiyam, Tamilnadu
Vaideeswaran temple - Vaideeswaran Koil, Tamilnadu
Web site on Temples (more than 4000)

Vishnu Temples
108 Vaishnava Divya Desangal
Ulagalanda Perumal temple - Tirukkoilur, Tamilnadu
(also listed under 108 Vaishnava Divya Desangal - Thirukkovalur in Nadu Naadu)
Parthasarathy Swamy Temple - Chennai, Tamilnadu
(also listed under 108 Vaishnava Divya Desangal - Thiruvallikeni in Thondai Naadu)
Sarangapani temple - Kumbakonam, Tamilnadu
Ramaswamy temple - Kumbakonam, Tamilnadu
Chakrapani temple - Kumbakonam, Tamilnadu
Uppiliyappan Koil - Thiruvinnagaram, 6 kms from Kumbakonam, Tamilnadu
(also listed under 108 Vaishnava Divya Desangal - Thiru Vinnagar)
Naachiyaarkovil - Thirunaraiyur, 10 km from Kumbakonam, Tamilnadu
(also listed under 108 Vaishnava Divya Desangal - Thiru Naraiyur in Chola Naadu)
Jaganmohini Kesavaswami temple - Ryali, Andhra Pradesh

Temples for Goddesses
Meenakshi Amman Temple - Madurai, Tamilnadu
Photographs of sculptures in 1000 pillared Hall, Meenakshi Temple

Melmaruvathur Adi Parasakthi temple - Chennai, Tamilnadu
The three Sakthi Temples - Chennai, Tamilnadu
Ichchaa Sakthi - Thiruvudai Naayagi
Gnana Sakthi - Vadivudai Naayagi
Kriyaa Sakthi - Kodiyidai Naayagi
Shri Naina Devi Ji Temple situated on hill top in Bilaspur Distt. of Himachal Pradesh

Indian Music
03.01.04 (12:33 am)   [edit]

Music is the soul of the cosmos. It is found everywhere from the rustling of the trees, to the playful streams to the pitter-patter of the raindrops. Indian music in particular is one of the oldest and finest forms of human expression. The Vedas, representing the most ancient literature known to the world, are set to a distinctive melody that is absolutely soothing. Folk and classical music developed side by side. The varied human passions like, agony, ecstasy, sorrow, hope, desire etc found expression in the subtle notes of music.
In India, music has been categorized by the scriptures into two major streams known as the margi and the desi, roughly translated as classical and folk. The basic tenets of classical music have been laid down by numerous ancient texts.

Hindustani and Carnatic are the two major systems of classical music. Though they have similar origins and source, according to ancient scripts, they seem distinct. There are references about the Dhruvaprabhada (later transformed into the Dhrupad) in the ancient texts such as Natya Shastra of Bharata and Sangeetha Magaradham, Raga Sarangini etc. Dhrupad developed as a part of worship in temples and various rituals such as yajnas. Dhrupad has four distinct gharanas or schools namely, Gudiya Govarhar, Khandar, Dagar and Nauhar.

A new form of Hindustani classical emerged during the 13th and 14th centuries. This was known as Khayal, meaning imagination. The style gave an entirely new meaning to Hindustani classical music. Amir Khusrau is considered to be the proponent of this style.

Raga (melody) is India's contribution to the world of music. It is fundamental to Indian classical music, both Hindustani and Carnatic. A highly scientific and practical scheme of raga classification introduced by Venkatamahi became the foundation for Indian classical music. Ragas are made of different combinations of sapta swara or seven notes. These are Sa Sadjam, Ri Rishabam, Ga Gaandhaaram, Ma Madhyamam, Pa Pancham, Dha Dhaivadam, Ni Nishadam.

In western classical Piano one octave consists of 12 notes, whereas in Indian classical music the same consists of 22 notes or shrutis. Swara is generally defined as a note whereas a shruti is the microtonal intervals between two swaras.

Indian Instrumental Music
The immense diversity of Indian traditions has given birth to an extraordinary variety of musical instruments. Some can be played as solo instruments and others are used as accompaniments to vocalists or dancers. There are instruments that are used for devotional and ritualistic purposes too, like the conch. The antiquity of musical instruments is evident from the prehistoric cave paintings and sculptures of ancient temples. Indian musical instruments can be broadly classified into four types: tantu or stringed, susir or wind, avanada or percussion and ghana comprising of bells, cymbals and gongs. There are variations according to complexities in these too.

The stringed instruments vary according to their complications. The simplest of these being, the single stringed ektara. The veena, sitar, sarangi and sarod too are popular stringed instruments. These instruments commonly have round resonators at one end and are made out of dried hollow gourd. The veena is said to have been used by Bharata in his musical studies. The sitar is said to have been invented by Amir Khusrau. The sarod is smaller of the lot and has 10 main strings and 15 sympathetic strings. The sarangi in the other hand is played with a bow. The other stringed instruments include the dilruba, esraj, tanpura, ektara and the mayuri.

Among the wind instruments the most popular is the Shahnai, a double-reeded flute. The bansuri has many variation producing different pitches and sounds. Other wind instruments include the bansuri, nadaswaram, ninkirns and pongi.

There are many types of drums in India. The double-faced ones can be hit on both sides, like the dholak or the pakhawaj. Similarly, the mridangam of the south, used to accompany Carnatic music, is placed on the lap of a person and struck with the hands on both sides. The tabla on the other hand is a set of two single faced drums is played using both hands. It is the traditional accompaniment for Hindustani music. Religious festivals in Kerala are incomplete without the large drums called chenda, which are beaten with sticks. The ghatam is perhaps the most interesting as it a big round clay pot. It is placed on the musician's lap and who taps it with his fingers and knuckles to produce the most exciting sounds.

The last category, ghana, has a wide variety of instruments that are percussion-based like bells, clappers, cymbals, and gongs. They usually fulfill rhythmic functions that produce a variety of notes like the other instruments. The jal-tarang is a set of china bowls of varying sizes filled with different quantities of water, which produce different notes when tapped with a stick.

Upanayana : Sacred thread ceremony
03.01.04 (12:23 am)   [edit]
When to Perform It ? from Hindu Dharma
A Brahmin child's upanayana must be performed when he is eight years old from conception, that is when he is seven years and two months old from birth. A Ksatriya's is to be performed at the age of twelve. Krsna Paramatman who belonged to the clan of Yadus (Yadavas) was invested with the sacred thread at that age. The corresponding age for a Vaisya is sixteen.

According to the sastras, the lower limit of Brahmin youngsters is eight years and the upper limit is sixteen which means a grace of eight years. It is sinful in the not to have performed upanaya of a Brahmin boy before his passing the upper age limit.

Uttarayana is the right period to perform upanayana- from the Tamil month Tai to Ani. when the sun journeys northwards. While this is the right time for marriages also, the season of spring(Chittirai to Vaikasi)is considered particularly auspicious. For upanayana the month specially favoured is Masi. Upanayana and marriage are not favoured during Daksinayana(from the Tamil month Adi to the end of Margazhi).

Nowadays, for various reasons, the upanayana and marriage ceremonies are delayed for as long as possible and celebrated in any month other than Margazhi. The results are there for you to see. But one must be happy perhaps that a function called marriage is still performed somehow. So long as people perform it, let them perform it at any time. If we take this attitude, marriages may be permitted in any season as a desperate step. But upanayana is a different matter. It should never be permitted in Daksinayana. If it is for some reason celeberated during this period, I would ask for its performance again in Uttarayana. Money is the main problem in conducting an upanayana or a marriage. Parents postpone the upanayana because they want to perform it at the same time as the marriage of their daughter so as to minimise the expenses.

The upanayana is sometimes performed when the boy is only five years old. This is called "kamyopanayana", "Kamya" meaning in persuance of desire. Such early upanayana is all right if you want the child to develop inwardly at an early age. But seven years is the proper age for the child to be invested with sacred thread because by now he would have learned enough Sanskrit to chant the mantras clearly. Nowadays, the "thread ceremony" is conducted together with the marriage, that is when the "boy" is 30 or 35 years old. So to suggest that the upanayana needs to be performed only when the child is seven years old - and not at five - would be taken as a joke. Joke or no joke, it [the delay in performing the upanayana] should make you uneasy deep within if you have some concern for the vedic dharma.

Adi Sankara's upanayana, it is believed, was performed when he was five years old. If the child is extraordinarily intelligent and can articulate words properly, his upanayana may be performed at five years.

Celibacy (Brahmacarya) and Family Life from Hindu Dharma
03.01.04 (12:15 am)   [edit]

In the past, some students continued to reside with their guru without performing the samavartana. Even after his passing, they remained brahmacarins and remained so all their life.

Our dharma takes into account the natural urges of man. The general rule is that, on his return home from the gurukula, the student must marry and settle down. It is difficult to go against the natural urges. But going along with nature does not mean being swept away in the flow of urges. After all the goal of all our efforts is reaching the other shore-that is release from the worldly existence. The householder must lead a life of dharma with his wife. But later he must become a forest recluse first and then, renouncing everything, a sannyasin. This path to asceticism through stages is based on the fact that curbing the natural instincts is likely to be harmful. A person who decides in his youth to become a naisthika brahmacarin(lifelong student-bachelor)may later succumb to his natural passions. This would be an offence against the asrama code of conduct and therefore sinful. As a householder he is not guilty of any offence if he goes by his natural urges within the constraints of dharma.

There are exceptions to any rule. Those who have firmness and maturity of mind and strength of character obtained from the samskaras preformed in an earlier birth may become lifelong brahmacarins. We have the example of Samarta Ramadasa who lived more than 300 years ago. It was he who inspired Sivaji to uphold our dharma against the onslaught of Islam. Ramadasa, the naisthika brahmacarin, personified one aspect of Hanuman.

Sri Sankara Bhagavatpada was an incarnation of Paramesvara and his mission was re-establishment of the Vedic dharma. He went directly from the brahmacarya to the ascetic stage of life. His disciples too, with the exception of Suresvaracarya, did the same. Sankara gave initiation into sannyasa to Padmapada, Hastamalaka and Totaka. In the Sankara Matha also brahmacarins are initiated into sannyasa because, according to the rule, only such sannyasins can occupy the Pitha. All this points to the fact that everybody need not become a householder before donning the ascetic's garb. But it must be conceded that only a few will have the wisdom and mellowness necessary to skip two asramas(that of the householder and the forest recluse) to take to sannyasa. Naisthika brahmacarins do not have to perform the following samskaras:marriage, the five mahayajnas, the seven pakayajnas, the seven haviryajnas and the seven somayajnas. Their antah-karana must be sufficiently pure even without going through these rituals. So they are exceptional cases.

Dahana-kriya(cremation)is the last samskara according to the sastras. It is argued, on the basis of this, that they(the sastras)do not enjoin all, even the aged, to take to sannyasa. If everybody were to live through all the asramas(that of bachelor-student, householder, forest recluse and ascetic)there would truly be no question of the cremation rite for anybody. Are not sannyasins their attaining siddhi, instead of being consigned to the flames? If we believe that asceticism is only for the mature, and not even for the aged among the rest, the above argument cannot be said to be wrong.

The view that cremation rite applies only to those who die too young to become sannyasins is unfounded. Indeed not only those who die prematurely but also the old are to be cremated [if they do not become sannyasins]. So the inference is that sastras do accept aged people also not taking to sannyasa.

A person who has the light of knowledge in him and is free from passion must live in the forest giving up family responsibilities and performing only Vedic rites. He must leave his children and property behind and take only his wife with him to the forest. The wife, however, is not meant for carnal pleasure but is a partner in the conduct of rites involving the sacred fire-sacrifices, aupasana, etc. This is the meaning of vanaprastha. A person qualifies for this stage of life when he is mature enough to leave home and hearth, children and relatives. Later he gives up the Vedic karma itself and turns his mind exclusively to the quest of the Self. This is the time when he enters the sannyasasrama.

The man who has thus separated himself from his wife and given up Vedic works is initiated into sannyasa by his guru. He must constantly meditate on the Paramatman and experience the Truth as an inward reality. Also, he must have the realisation that, "That Truth am I, all else is false play. "Then he is by himself, beyond his body and mind, as the Ultimate Truth. This is moksa, liberation. Such a man will continue to dwell in his body until the fruits of his past karma are exhausted. But he will not be affected by such karma as a sannyasin who has inward realisation. From the point of view of the outside world he may still dwell in his body; but even in this state he is liberated. He is now a "jivanmukta". When the body perishes he becomes a "videhamukta"(liberated without the body). And he himself is now the unconditioned Ultimate Truth.

He who becomes a sannyasin without having lived as a householder and he who becomes a sannyasin after doing so, performing all the forty samskaras and acquiring all the eight Atmic qualities, becomes alike the Ultimate Truth.

What is the fate of the man who does not become an ascetic but who keeps performing, until his death, all the samskaras and cultivates the eight Atmic qualities? He is cremated on his death, is he not? After all, the majority of people belong to this category. What happens to such people after their death?

Sankara does not state that they will dissolve in Ultimate Reality. They do not have the intense urge, the burning desire, to grasp the Brahman, abandoning everything. If they have the all-consuming desire for the Truth, no force can hold them back from their quest. It is because they do not possess such a desire that they do not obtain non-dualistic release. However, they have faith in the sastras and perform works according to them and contribute to the well-being of the mankind and they are also thereby rendered pure inwardly. So, though they are not united with the Paramatman, they go to the presence of Isvara, Isvara who is the Paramatman with attributes(Saguna Brahman)and is behind the affairs of the world.

This is called "Hiranyagarbha-sthana" and it is the same as Brahmaloka. In this there is no inseparable dissolution in the Paramatman, but the man who attains it remains in bliss "experiencing" Isvara. Such a state is also to be described as moksa. There is nothing wanting, there is no sorrow, and there is the presence of the Lord. What more is wanted? This state is reached by those who perform all the samskaras even though they do not become ascetics.

But one day Isvara(the Saguna Brahman)will put a stop to the activities of all worlds and dissolve them in the great deluge(maha-pralaya). He will now become the Nirguna Brahman, the Paramatman without any attributes. At this time all those who reside by his side will unite with the Paramatman as the Paramatman, that is non-dualistic liberation.

In the great deluge all creatures-even those who have not performed any of the prescribed rituals, creatures like worms, reptiles and so on also -will merge with the Paramatman. Then what is special about the one who unites with the Supreme Being after having performed all the samskaras? When the Paramatman, as the Isvara with attributes, creates the worlds again those who do not perform the samskaras will be born again according to the karma of their past lives. Only those who have properly gone through the samskaras and been rendered pure will be inseparably united with the Brahman.

I have come far from the subject of upanayana. I had sought an answer to the following questions:"Can a person remain a brahmacarin all his life? Can a brahmacarin become a sannyasin without going through the stage of the householder? ''

03.01.04 (12:11 am)   [edit]

Duty and spiritual practices are both important

The husband and wife should not hinder each other on the spiritual
path. One should not give up spiritual pursuits even if it is not
approved by the spouse.

Yet it is also wrong to turn away from our duty in the name of
spiritual practice. Mother has seen many people doing this; it is
never right. When it is time to perform our tasks, we should do them
with the rememberance of God. If, instead, we sit for meditation at
that time, there will not be any progress. We should not be a cause
of pain to the spouse who is against our sadhana. Insead, while
performing the family duties, pray to God to bring a change in the
mind of our spouse.

03.01.04 (12:08 am)   [edit]

Women were respected in all fields in early Hindu society. They could avail of the highest learning and there were many seers and philosophers among them. Ghosha, Apala, Lopamudra, Vishwvara, Surya, Indrani, Yami, Romasha – all these names highlight the position and the esteem which Hindu women enjoyed in the Vedic period. Devi-Sukta'of the Rgveda is courtesy 'vac'( daughter of sage Ambhrna). In a theosophical debate between Shankaracharya and Mandana Mishra, the latter's wife was appointed to be the judge – obviously because of her superior knowledge and spiritual attainments. Vrihadaranyakopanishad(2.34)1gives the evidence of Maitreyi opting for Brhamvidya rather than wealth and worldly pleasures. Women were also allowed to observe celibacy1 (Atharvaveda 12.3.17). and study Vedas. Not only this, the Ashvalayana and Gobhil Grihyasutras and Harit-Dharmasutra show even the sacred thread ceremony (the Upanayana Samskara) being performed for women. Women used to teach also.2 Paninikalin Bharat by Dr. Vasudeo Sharan Aggarwal, page 281).Additionally, queens like Kaikeyi helped their husbands in the battlefield. It would thus be seen that at that time there was not a single area where women did not take part or excel their counterpart's – men.

As far as the history of ordinary womenfolk goes, their position on the whole was free. Girls were normally not married till they were in their late teens and sometimes even later. They had a fair amount of choice in the selection of a mate, which is evidenced by the – then prevalence of the "swayamvara-system". The cases of Sita, Damayanti, Draupadi, Shakuntala (the adopted daughter of sage Kanva) are the instances of the choice women enjoyed in choosing their husbands. From birth till death a Hindu had (and even today has) to perform hundreds of ceremonies and not even one of them could be performed without the presence of the wife(Rgveda 5.102).

During the 7th to the 9th century A. D. also we find that the general level of the culture and position of women was high. Women, including those not belonging to the higher classes, had some opportunities for liberal education, as well as training in fine arts (especially those of painting, music and versification). Rajyashree(sister of the renowned king Harshvardhana)was a disciple of Lord Buddha and her advice was sought on various important matters. Rajshekhar(Kavya-Mimamsa) quotes examples of princesses, daughters of high officials, of courtesans, and of concubines who were poetesses as well as adepts in sciences. Avantisundari, the wife of the poet Rajshekhar, was an exceptionally accomplished woman. Rajshekhar's Karpurmanjari was produced at her request and Hemachandra quotes three of her stanzas. The dramas and prose romances of this age also illustrate the contemporary state of learning among women. Here we find that court ladies and even the queens' maid-in-waiting are capable of composing excellent Sanskrit and Prakrit verses. Shila-Mahadevi, wife of Rashtrakuta emperor Dhruva, probably ruled jointly with her husband and enjoyed the privilege of granting large gifts. Several queens of the Kara dynasty ruled in Orissa. Sugandha and Didda of Kashmir administered extensive kingdoms as dowager queens.

It was only with the invasion of foreigners on our country that changes occurred which affected the position of women. As the life, property and the chastity of women were of little value to the invaders, each community built a fortress of social norms to protect their women – resulting in the rigid systems, child marriages( before a girl could be of an age attractive enough to be abducted),the shaving of widows heads(to make them look unattractive),the widespread practice of Sati (though Alberuni has written that 'Sati-system was prevalent, yet a widow was not compelled to immolate herself. She had the option – see Alberuni's India, Vol 2, P.151-52). Rigveda has evidence where a widow was allowed to marry her late husband's brother (10.40.2). (Medieval Indian Culture by A. L. Srivastava on page 23). These then became the norms during this unsettled period of Indian history, and Hindu women could not enjoy the same sort of liberty and equality, which they had enjoyed during the early periods. Yet there is evidence that shows them taking part in the battlefield and outdoor games with the men. Though the Hindu society is a patriarchal society where male is the head of the family, yet the mother enjoys a very high status. The sculptures always say that in order of preference worship your mother first (Mahabharata,Shantiparva 267.31 ,348.18;Vanparva313.60,Apastamba Dharmsutra i.10.28.9,Manusmriti2.145 etc.)

However, there is no denying the fact that during the period when the country was under the rule of foreigners, the position of women in Hindu society did decline, particularly in the economic context. With the advent of independence, attempts were made to secure the economic independence of women and to give her back her right place in society. The Constitution of India guarantees equality of status to Indian women with that of men. The Hindu woman has improved her social status considerably during the post independence period. Her legal disabilities with regard to the marriage, inheritance, guardianship and adoption have been removed. She inherits, by right, the property of her father on the basis of equality with her brothers. With regard to her economic rights, she can hold and acquire property and can enter public services and can take to any profession