BHAGAVAD GITA 3:43

evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam

SYNONYMS

evam--thus; buddheh--of intelligence; param--superior; buddhva--so knowing; samstabhya--by steadying; atmanam--of the mind; atmana--by deliberate intelligence; jahi--conquer; satrum--the enemy; maha-baho--O mighty-armed one; kama-rupam--the form of lust; durasadam--formidable.

TRANSLATION:

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.

BHAGAVAD GITA 3:42

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

SYNONYMS

indriyani--senses; parani--superior; ahuh--is said; indriyebhyah--more than the senses; param--superior; manah--the mind; manasah--more than the mind; tu--also; para--superior; buddhih--intelligence; yah--one who; buddheh--more than the intelligence; paratah--superior; tu--but; sah--he.

TRANSLATION:

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

BHAGAVAD GITA 3:41

tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam

SYNONYMS

tasmat--therefore; tvam--you; indriyani--senses; adau--in the beginning; niyamya--by regulating; bharata-rsabha--O chief amongst the descendants of Bharata; papmanam--the great symbol of sin; prajahi--curb; hi--certainly; enam--this; jnana--knowledge; vijnana--scientific knowledge of the pure soul; nasanam--the destroyer.

TRANSLATION:

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

BHAGAVAD GITA 3:40

indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam

SYNONYMS

indriyani--the senses; manah--the mind; buddhih--the intelligence; asya--of the lust; adhisthanam--sitting place; ucyate--called; etaih--by all these; vimohayati--bewilders; esah--of this; jnanam--knowledge; avrtya--covering; dehinam--the embodied.

TRANSLATION:

The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

BHAGAVAD GITA 3:39

avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca

SYNONYMS

avrtam--covered; jnanam--pure consciousness; etena--by this; jnaninah--of the knower; nitya-vairina--eternal enemy; kama-rupena--in the form of lust; kaunteya--O son of Kunti; duspurena--never to be satisfied; analena--by the fire; ca--also.

TRANSLATION:

Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

BHAGAVAD GITA 3:38

dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam

SYNONYMS

dhumena--by smoke; avriyate--covered; vahnih--fire; yatha--just as; adarsah--mirror; malena--by dust; ca--also; yatha--just as; ulbena--by the womb; avrtah--is covered; garbhah--embryo; tatha--so; tena--by that lust; idam--this; avrtam--is covered.

TRANSLATION:

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

BHAGAVAD GITA 3:37

sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam

SYNONYMS

sri-bhagavan uvaca--the Personality of Godhead said; kamah--lust; esah--all these; krodhah--wrath; esah--all these; rajah-guna--the mode of passion; samudbhavah--born of; maha-asanah--all-devouring; maha-papma--greatly sinful; viddhi--know; enam--this; iha--in the material world; vairinam--greatest enemy.

TRANSLATION:

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

BHAGAVAD GITA 3:36

arjuna uvaca

atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva niyojitah

SYNONYMS

arjunah uvaca--Arjuna said; atha--hereafter; kena--by what; prayuktah--impelled; ayam--one; papam--sins; carati--acts; purusah--a man; anicchan--without desiring; api--although; varsneya--O descendant of Vrsni; balat--by force; iva--as if; niyojitah--engaged.

TRANSLATION:

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

BHAGAVAD GITA 3:35

sreyan sva-dharmo vigunah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah

SYNONYMS

sreyan--far better; sva-dharmah--one's prescribed duties; vigunah--even faulty; para-dharmat--from duties mentioned for others; svanusthitat--than perfectly done; sva-dharme--in one's prescribed duties; nidhanam--destruction; sreyah--better; para-dharmah--duties prescribed for others; bhaya-avahah--dangerous.

TRANSLATION:

It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

BHAGAVAD GITA 3:34

indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau

SYNONYMS

indriyasya--of the senses; indriyasya arthe--in the sense objects; raga--attachment; dvesau--also detachment; vyavasthitau--put under regulations; tayoh--of them; na--never; vasam--control; agacchet--one should come; tau--those; hi--certainly; asya--his; paripanthinau--stumbling blocks.

TRANSLATION:

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

BHAGAVAD GITA 3:33

sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati

SYNONYMS

sadrsam--accordingly; cestate--tries; svasyah--in one's own nature; prakrteh--modes; jnana-van--learned; api--although; prakrtim--nature; yanti--undergo; bhutani--all living entities; nigrahah--suppression; kim--what; karisyati--can do.

TRANSLATION:

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

BHAGAVAD GITA 3:32

ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah

SYNONYMS

ye--those; tu--however; etat--this; abhyasuyantah--out of envy; na--do not; anutisthanti--regularly perform; me--My; matam--injunction; sarva-jnana--all sorts of knowledge; vimudhan--perfectly befooled; tan--they are; viddhi--know it well; nastan--all ruined; acetasah--without Krsna consciousness.

TRANSLATION:

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

BHAGAVAD GITA 3:31

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih

SYNONYMS

ye--those; me--My; matam--injunctions; idam--this; nityam--eternal function; anutisthanti--execute regularly; manavah--humankind; sraddha-vantah--with faith and devotion; anasuyantah--without envy; mucyante--become free; te--all of them; api--even; karmabhih--from the bondage of the law of fruitive action.

TRANSLATION:

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

MAHATMYAM OF CHAPTER 18 - INDRA BECOMES A RENUNCIATE

Indra, the king of gods, and Indrani, his consort, were sitting on the throne and enjoying the dance and music of the angels of their court. Present among the performers were the celebrated Apsaras, Urvasi, Menaka, Rambha, Tilottama and others who were clapping hilariously to the rhythm of the music and dance. Before the dance could reach its culmination, a person glowing with divine splendour entered the hall. He was escorted by the attendants of Lord Vishnu. As he entered the hall, Indra and Indrani were ejected from theirthrones by a strange force which appeared to have emerged from the new-comer glowing with divine, splendour. The invincible sword of Indra, "Vajra", darted across the hall and landed in the hands of the new-comer.

The angels, Apsaras and others prostrated to the new-corner. He ascended the throne of Indra and sat down on it majestically. The denizens of heavens applauded the new-comer and sounded calls of victory in his honour.

Indrani, who had got up on her feet by that time, walked up and sat on the throne to the left of the new-comer.

"What an atrocity ! Who are you to sit on my throne?", Indra asked the stranger.

The stranger pointed his finger towards Indra and gesticulated: "Get out of here!"
"Who can this be?" Indra wondered.

He approached the attendants of Vishnu who had escorted him. But they just disappeared.

"Urvashi! Menaka! Come here!" called out Indra.

They gesticulated to him by their fingers: "Get out of here!". Indra was humiliated even by his own maidens! With a down-cast face, he came out of the hall.

He scratched his head and tried hard to comprehend the merits that must have been earned by the new-comer.

'He has not performed even one Yaga (Sacrifice). He has ousted me who had attained the status of Indra by performing one hundred Yagas. I am unable to stand the divine splendour of the stranger. I don't get enough strength even to argue with him. He does not seem to have done any meritorious deed to deserve Indra-hood. And yet how did this happen? The attendants of Vishnu escorted him here. Perhaps it might be by the command of Lord Vishnu.

'Alright then. Let me go and see Vishnu'.

Indra reached the world of Vishnu. There he praised the Lord by chanting the Purusha -Sookta.

Vishnu appeared.

Indra narrated all the incidents and wept bitterly.

After hearing Indra patiently, Vishnu said with a smile: "Indra! Please understand that the merits accruing from the performance of Yagas, austerities, charities and other noble deeds are all limited. When your merits got exhausted, you lost your Indra-hood. There is very little merit now left with you. And the moment that too is exhausted, you will descend to the world, of human beings. What is the use of grieving? It is not possible for anyone to ward off the results of one's actions".

"Lord", said Indra with a voice choked with sorrow. "I performed one hundred Yagas and attained the state of Iridra-hood. But the new person has not even performed one Yaga!"

'True. But the merits of your Yagas have been exhausted. There is no other course for you except going back to the world of humans".

"What about the new Indra who has not performed any Yaga at all?"

True, he has not performed any Yaga", said Vishnu. "But during his life-time as a human being, he had regularly chanted the eighteenth chapter of the Geeta. Bhagawad Geeta should be considered as My own form. By the power of Geeta chanting, he attained Indra-hood. And when your stock of merits were exhausted, you were thrown out of your seat, and the new Indra occupied it."

Indra stood there overcome by grief.

"Therefore," the Lord continued, "you too start chanting and studying the eighteenth chapter of Geeta. But beware! Only human beings have access to the Geeta. The Devas do not have access to the Geeta and Bhagawata. So think well as to how you can overcome the problem and act accordingly."

So saying the Lord vanished.

Indra, with the little merit left on his account, came down to the world of humans and assumed the form of a brahmin.

He searched for a fit teacher to teach him the Geeta, and reached the banks of river Godavari .

There, in the village called Kaalika, he found a brahmin who was regularly chanting the eighteenth chapter of the Geeta. Indra became his disciple and studied the Geeta, especially the eighteenth chapter.

But his mind underwent a transformation. The study of Geeta awakened in him true discrimination, and he relinquished his desire to attain Indra-hood again, realising that it was not a permanent state. He relinquished his desires for status and power, glory and acclamation. He became a man of steady wisdom, a man of Self-Realisation, and attained Oneness with Lord Vishnu . Such is the Glory of Geeta .

MAHATMYAM OF CHAPTER 17 - BHAKTHI WITH SHRADDHA

One of the sons of King Khadgabahu of the previous story, was Dussaasana (Du-Saasana = One who miss, administrates or manages badly). Proud and haughty as he was, he took a bet with the mahouts of the royal stable that he could tie down an elephant in musht. He made the bet on the strength that he was the son of the king who was capable of tying down elephants in musht, and that he too could do so. Thus taking a bet, he approached an elephant in musht, but alas he was stamped to death by the animal.

Having died with the remembrance of an elephant uppermost in his mind, he was reborn as an elephant in the island of Simhala. The king of Simhala was a friend of King Khadgabahu of Saurashtra, and this baby elephant was sent by sea route to Saurashtra as a gift to the king who was a lover of elephants.

In the palace of Khadgabahu, the baby elephant grew up under the love and care of the king. Once it happened to listen to the king reciting the Geeta, and suddenly this event awakened in him the remembrance of his past life. It realised that it was in its previous birth the prince of that country.

And the elephant started weeping. It gave up eating. No one enquired deeply into the cause of its despair, or the truth behind it.

The king presented the elephant to a learned man who had come to the palace to participate in a literary competition.

The pundit took the elephant home, but discovered soon enough that it refused to eat anything. Expert veterinary doctors examined the elephant. They could not find anything wrong with the animal.

The pundit offered the elephant as a present to the king of Malva.

An elephant of perfect features!

"Where did you get him from?" asked the king.

"He was born in the island of Simhala. The king of Simhala gifted him to the king of Saurashtra. And he gave it to me", said the pundit.

The king went near the young elephant, stroked it with love and said: "Grow up to be a good boy. You will have all facilities here."

The king gave gifts to the pundit in exchange for the elephant and left it to the care of the chief mahout.

The elephant refused to eat. Tears rolled down from its eyes.

"This animal is suffering from some kind of disease", said the mahouts. "It is not eating because of the disease it is suffering from."

They informed the king. The king became sad.

"Disease in a young elephant of perfect features?"

He summoned veterinary doctors specialised in the treatment of elephants. They tried a number of experiments on the animal. The elephant suffered silently the inflictions of pain and forcible treatment by the experts. At last it was declared that the elephant suffered from no disease.

The king despaired.

Stroking the elephant, the king asked: "Son, what happened to you? Tell me frankly. I am not able to see your tears."

The affectionate talk and behaviour of the king eked out response from the elephant. It produced a sound as if in pain.

The king could not control his distress and he wept.

"O king, I have no disease."

The king was aghast with wonderment. He was dumb- founded.

"O king will you do me a favour?" the elephant asked.

"Tell me I will do whatever who want me to", said the king.

"Please get here a person who recites the seventeenth chapter of the Geeta regularly I will get liberated from this condition when I hear it I have been waiting for art opportunity to hear it."

The king did not bother to enquire into the logic behind the elephant's desire to hear the chanting of the Geeta. He immediately sent scores of people all over the land to find out the person who recited the seventeenth chapter of the Geeta regularly.

Later, when his mind calmed down, the king asked the elephant: "Who are you in reality? What is the meaning of your desire to hear the seventeenth chapter of Geeta?"

"O king, I am the son of King Khadgabahu"

The king of Malwa was shocked.

"Son of Khadgabahu"

The elephant narrated its story from the very beginning, the king was lost in wonder.

The Geeta pundit came.

Hearing the story of the elephant's strange request, people from all parts of the country reached the capital city and crowded round the elephant.

The elephant addressed the crowd: "O citizens of the country, please see for yourself the glory of the seventeenth chapter of the Geeta."

The crowd stood watching in rapt attention.

The pundit sat beside the elephant and started his chanting. As he finished the seventeenth chapter, the elephant which was listening to it attentively, fell down and died.

A celestial vehicle alighted there. Led by the angels of the heavens, the soul of the elephant entered the vehicle and it rose and vanished into the higher worlds.

The king and the citizens who had physically witnessed the glory of the seventeenth chapter, praised the Bhagawad Geeta in one voice.

The king arranged for a state funeral for the elephant.

After having narrated the greatness of the seventeenth chapter, O Siva (of auspicious nature), I shall now narrate the greatness of the eighteenth chapter.

MAHATMYAM OF CHAPTER 16 - CONQUEST OF DEMONICAL NATURE

King Khadgabahu of Saurashtra was a valiant person. He was also god-fearing and true devotee of the Lord. Nature was, therefore, kind to him, and his country prospered well on account of timely rains and bright seasons. The happy and contented king ha an elephant named Arimardana (Ari-mardana= Subduer of opponents). He loved his elephant very much. It was a quiet and obedient animal, except when it was in musht. During the periods of musht, it used to get out of control, and never obeyed the king or the mahauts. Yet the king looked after it with all love and care.

One morning, the citizens woke up hearing a big noisy commotion. Some people were seen standing in groups, some were mad running about.

"What happened?" enquired the inquisitive people.

"Arimardana, the king's elephant, is in musht"

"When did it happen?"

"Last night!"

"Is there any trouble?"

"It is only trouble everywhere."

"Do you know? That fellow has smashed the walls around the palace. It has driven away the mahauts. It is now strolling on the main road leading to the palace, trumpeting fiercely."

"What are the mahauts doing?
"They are following his trail cautiously. He cares a hoot for their intimidations and commands."

"Look ! People are running away from the main road."

"Let us go and see what is happening."

And so, people hastened to the main road cautiously.

The king came out with a contingent of bodyguards to see for elf the happenings and to assess the situation. He was shocked to see the damages caused by the elephant.

It had smashed the windows and ransacked the shops.

It was destroying the houses on the roadside.

It was trumpeting and running madly with its tail held aloft.

The mahauts were trying their best to control the animal by beating and inflicting pain on it through various methods. But all in vain. They were following the elephant cautiously, looking for opportunity to trap it and tie it. The onlookers had taken up vantage positions from where they could run and escape in case of an emergency .

At that time, an old brahmin emerged from the crowd. He pushed aside the mahauts and approached the elephant.

"Oh no! Please don't go near it."

'Come back."

It is a murderous elephant."

Don't go near that mad animal."

The crowd cried out to him in so many ways. But the brahmin did not pay any heed.

"Stop there! No more mischief now," the old brahmin shouted at the elephant.

"What! Is the old fellow going to control a mad elephant?" the onlookers blurted.

"Don't move. Stand still," came the commanding voice of the brahmin.

"O Lord! Will the elephant kill the man now?" mourned the king.

Others also became sad.

"Didn't you hear me? Stop, and stand still." The brahmin had had by now reached the elephant.
Wonders!

The rampaging elephant stood still, with its trunk curled up on its tusks.

The brahmin stroked gently the elephant's forehead and wiped the discharge oozing from the must glands. He massaged the gland area with pressure and comforted the elephant and returned.

People stood watching him with wonderment.

What a surprise!

The king and the citizens crowded round him.

By that time, the elephant had again become restless and started its rampage.

"O brahmin! can you tie up the elephant?" asked the king.

"Is it necessary?" asked the brahmin.

"Yes! Yes!" came the reply from the crowd.

"O brahmin! Please tie up the elephant. I shall reward you for this work" said the king.

By that time, the elephant had again become uncontrollable and destructive. It had started destroying houses.

"Brahmin! Please go and tie up the elephant", the king ordered.

The brahmin took a heavy iron chain from the frightened mahauts and dragged it along and approached the elephant.

The onlookers watched with abated breath. "Stop! Don't move!" ordered the brahmin.

The elephant pricked up its ears and listened.

It trumpeted loudly.

It shook its head and trumpeted again. "Don't move. Let me put the chain."

The elephant stood quietly in its majestic gait.

The mahauts directed the brahmin from a safe distance as to how the chain should be put round the front and rear legs of the elephant. The brahmin chained the animal without difficulty. After the chaining was over, he caught the elephant by the tusk and walked up to the chief mahaut and handed over the animal to him.

"Please behave yourself. And don't be mischievous," said the brahmin to the elephant in a commanding tone.

The mahaut caught hold of the tusk with a trembling hand and led it to the royal stable and tied it up there.

The king summoned the brahmin.

"By what power did you tame the mad elephant? Magic? Sorcery? Witchcraft? I am eager to know it," said the king.

The brahmin smiled.

"O king! I am not a magician. I am a humble devotee of Lord Krishna," he said.

"Tell me the secret of your feat," the king said.

"O king. I have no secret to declare. I read regularly the sixteenth chapter of the Geeta. That enables me to relinquish all feelings of duality under all situations and circumstances: and that non-dual condition of mind imparts to me the courage to approach even the wildest of animals and tame them. It is all the glory of the sixteenth chapter," said the brahmin.

"O brahmin! Please accept me as your disciple and teach me the sixteenth chapter of Geeta", requested the king.

The brahmin accepted the king as his student and taught him the Geeta and especially the sixteenth chapter.

Years later, the king became so perfect in his practice of the sixteenth chapter, that he himself tied up the same elephant when in musht.

Such is the glory of the sixteenth chapter of the Geeta.

Thus the glory of the sixteenth chapter has been narrated by me. I shall now tell you the story of the glory of the seventeenth chapter, which is equally beautiful.

THOUGHT FOR THE DAY

"A materialistic person, thinking himself to be very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires."

(Sri Narada Muni - Srimad-Bhagavatam 7.7.4)

WHAT IS WORTH ANYTHING IN LIFE - A SOLDIER

Horror gripped the heart of a World War-I soldier, as he saw his lifelong friend fall in battle. The soldier asked his Lieutenant if he could go out to bring his fallen comrade back.

"You can go," said the Lieutenant," but don't think it will be worth it.

Your friend is probably dead and you may throw your life away."

"The Lieutenant's words didn't matter, and the soldier went anyway.

Miraculously, he managed to reach his friend, hoisted him onto his shoulder and brought him back to their company's trench. The officer checked the wounded soldier, then looked kindly at his friend.

"I told you it wouldn't be worth it," he said. "Your friend is dead and you are mortally wounded."

"It was worth it, Sir," said the soldier.

"What do you mean by worth it?" responded the Lieutenant. "Your friend is dead."

"Yes Sir," the soldier answered,"but it was worth it because when I got to him, he was still alive and I had the satisfaction of hearing him say....

"Jim...I knew you'd come."

REFLECTION

Many times in life, whether a thing is worth doing or not, really depends on how u look at it. Enjoy the little things, for one day you may look back and realise they were the big things.

The way to love anything is to realise its worth and that it might be lost. Also, relationships are like crystals, you dont realize how much it's worth until it breaks.

Take up all your courage and do something your heart tells you to do, so that you may not regret not doing it later in your life!!

EVERYONE HAS A DIFFERENT POINT OF VIEW !!

One day, the father of a very wealthy family took his son on a trip to the country with the express purpose of showing him how poor people live.

They spent a couple of days and nights on the farm of what would be considered a very poor family.

On their return from their trip, the father asked his son, “How was the trip?”

“It was great, Dad.”

“Did you see how poor people live?” the father asked.

“Oh yeah,” said the son.

“So, tell me, what did you learn from the trip?” asked the father.

The son answered: “I saw that we have one dog and they had four. We have a pool that reaches to the middle of our garden and they have a creek that has no end. We have imported lanterns in our garden and they have the stars at night. Our patio reaches to the front yard and they have the whole horizon.

“We have a small piece of land to live on and they have fields that go beyond our sight.

“We have servants who serve us, but they serve others. We buy our food, but they grow theirs.

“We have walls around our property to protect us, they have friends to protect them.”

The boy’s father was speechless.

Then his son added, “Thanks Dad for showing me how poor we are.”

moral: every one as different point of view

but everyone think they are right always even thats wrong

BHAGAVAD GITA 3:30

mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah

SYNONYMS

mayi--unto Me; sarvani--all sorts of; karmani--activities; sannyasya--giving up completely; adhyatma--with full knowledge of the self; cetasa--consciousness; nirasih--without desire for profit; nirmamah--without ownership; bhutva--so being; yudhyasva--fight; vigata-jvarah--without being lethargic.

TRANSLATION:

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

BHAGAVAD GITA 3:29

prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet

SYNONYMS

prakrteh--impelled by the material modes; guna-sammudhah--befooled by material identification; sajjante--become engaged; guna-karmasu--in material activities; tan--all those; akrtsna-vidah--persons with a poor fund of knowledge; mandan--lazy to understand self-realization; krtsna-vit--one who is in factual knowledge; na--may not; vicalayet--try to agitate.

TRANSLATION:

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

BHAGAVAD GITA 3:28

tattva-vit tu maha-baho
guna-karma-vibhagayoh
guna gunesu vartanta
iti matva na sajjate

SYNONYMS

tattva-vit--the knower of the Absolute Truth; tu--but; maha-baho--O mighty-armed one; guna-karma--works under material influence; vibhagayoh--differences; gunah--senses; gunesu--in sense gratification; vartante--being engaged; iti--thus; matva--thinking; na--never; sajjate--becomes attached.

TRANSLATION:

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

BHAGAVAD GITA 3:27

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate

SYNONYMS

prakrteh--of material nature; kriyamanani--all being done; gunaih--by the modes; karmani--activities; sarvasah--all kinds of; ahankara-vimudha--bewildered by false ego; atma--the spirit soul; karta--doer; aham--I; iti--thus; manyate--thinks.

TRANSLATION:

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.

BHAGAVAD GITA 3:26

na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran

SYNONYMS

na--do not; buddhi-bhedam--disrupt the intelligence; janayet--do; ajnanam--of the foolish; karma-sanginam--attached to fruitive work; josayet--dovetailed; sarva--all; karmani--work; vidvan--learned; yuktah--all engaged; samacaran--practicing.

TRANSLATION:

Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

BHAGAVAD GITA 3:25

saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham

SYNONYMS

saktah--being attached; karmani--prescribed duties; avidvamsah--the ignorant; yatha--as much as; kurvanti--do it; bharata--O descendant of Bharata; kuryat--must do; vidvan--the learned; tatha--thus; asaktah--without attachment; cikirsuh--desiring to; loka-sangraham--leading the people in general.

TRANSLATION:

As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.

BHAGAVAD GITA 3:24

utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah

SYNONYMS

utsideyuh--put into ruin; ime--all these; lokah--worlds; na--do not; kuryam--perform; karma--prescribed duties; cet--if; aham--I; sankarasya--of unwanted population; ca--and; karta--creator; syam--shall be; upahanyam--destroy; imah--all these; prajah--living entities.

TRANSLATION:

If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.

BHAGAVAD GITA 3:23

yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah

SYNONYMS

yadi--if; hi--certainly; aham--I; na--do not; varteyam--thus engage; jatu--ever; karmani--in the performance of prescribed duties; atandritah--with great care; mama--My; vartma--path; anuvartante--would follow; manusyah--all men; partha--O son of Prtha; sarvasah--in all respects.

TRANSLATION:

For, if I did not engage in work, O Partha, certainly all men would follow My path.

BHAGAVAD GITA 3:22

na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani

SYNONYMS

na--not; me--Mine; partha--O son of Prtha; asti--there is; kartavyam--any prescribed duty; trisu--in the three; lokesu--planetary systems; kincana--anything; na--no; anavaptam--in want; avaptavyam--to be gained; varte--engaged; eva--certainly; ca--also; karmani--in one's prescribed duty.

TRANSLATION:

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.

BHAGAVAD GITA 3:21

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate

SYNONYMS

yat--whatever; yat--and whichever; acarati--does he act; sresthah--a respectable leader; tat--that; tat--and that alone; eva--certainly; itarah--common; janah--person; sah--he; yat--whichever; pramanam--evidence; kurute--does perform; lokah--all the world; tat--that; anuvartate--follow in the footsteps.

TRANSLATION:

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

MAHATMYAM OF CHAPTER 15 - HOW TO BECOME A MAN OF PERFECTION

The King of Gauda (Bengal) kingdom, Kripana Narasimha (lion of a man, wielding a sword) was a very powerful King. A large disciplined army, well equipped with chariots, horses and elephants, etc. proclaimed his supremacy over other kings. His commander-in- chief was a brave and dynamic person called Sarabha Bherunda (quick and terrible). He was so powerful that he used to wield his influence even over the king and the ministers.

As months and years passed by, the army chief thought to himself: 'Why not put the king in prison and assume power for myself?'. He did not act immediately on his impulse, but the thought kept smouldering in his mind. Thus some months and years passed by. Unfortunately, as destiny would have it, the army chief contracted the deadly disease of small pox and died.

He took the leaf and found that something was written on it. The letters had almost worn out, and with some difficulty the king read out aloud what seemed like sloka:

"Dwandair-Vimuktah Sukha Dukha Samjnair Gachhanty-Amudha Padamavyayam Tat"

Suddenly the horse fell down and lay still. Within moments was dead.

The king thought that the horse had perhaps fainted. He removed the saddle and stirrups from its body and tried to revive in various ways. Nothing worked.

A celestial vehicle alighted there. The soul of the horse was welcomed into it, and it rose to the heavens. The king was astonished to see the incident.

He murmured to himself: 'This horse might have been a pious soul".

He left the corpse of the horse there and walked away. He called out loudly to his team and soldiers. No response greeted him except the echo from the depths of the forest. The king wandered through the forest, tired and dejected.

While thus wandering, he chanced to reach an Ashram, surrounded by fruit-bearing trees with flocks of birds and animals. He met the Sanyasin of the Ashram and paid his respects to him. After quenching his thirst and hunger, the king told the Sanyasin about his horse and its death. He asked the Sanyasin about the secret of the horse's fortune and its ascent to the higher worlds in the celestial vehicle. The Sanyasin sat in meditation for a while. He saw in his mind the entire life of the horse and its previous births. He told the king: "O King! That horse was the commander of your armed forces in its previous birth. He died of small pox when he was entertaining traitorous thoughts of overthrowing you and assuming power for himself. Because of his evil thoughts, he was born as an animal, a horse. He served you well in his new birth and behaved faithfully till his last moment. When he was nearing his death, you happened to get the piece of palm leaf which came flying in air, and read out aloud a portion of the sloka written on it. That sloka was from the fifteenth chapter of the Geeta. That palm leaf was discarded by my disciple, who had copied the fifteenth chapter on palm leaves and memorised it. By merely listening to a portion of a sloka of the fifteenth chapter, your horse was liberated from the hordes of sins committed by it in its previous births."

"Revered Sir," said the king. "If that is so, I too would like to study the fifteenth chapter of the Geeta. Please teach me the Bhagawad Geeta and especially the fifteenth chapter. May I too get liberated."

'I shall be glad to teach you", said the Sanyasin. "You can contemplate upon and practise the teachings of the Geeta even while you remain in the palace and attend to the affairs of the state."

The Sanyasin imparted the teachings of the Geeta to the king and taught him specially the fifteenth chapter. Thereafter, he led him out of the forest and put him on the road leading to the countryside.

The king chanted the fifteenth chapter of the Geeta regularly and attended to all the affairs of the state efficiently. In due course, he coronated his son Simhabala as the king and retired from active outside work and took to a life of deeper study and contemplation. He became a man of perfection even while living and ultimately cached the higher worlds

On account of the various acts of violence committed and the traitorous thought of overthrowing the king entertained by him, he was born as a horse in the kingdom of Sind.

It was a healthy and energetic horse, always kicking up dust b its hooves and charging forward. It had all the characteristics of good well-bred horse. A trader purchased it and presented before the king of Gauda Kingdom, Kripana Narasimha, who hat grown old by that time.

"Well bred horse!" said the king stroking the animal, "Where did you purchase it from?"

"From Sind, please look at its features. They are perfect" said the trader.

"Fine! On the whole it looks like a good one endowed with perfect features." They all agreed, even recommended strongly that the king should purchase the horse. The horse also seemed to have a particular attachment to the king.

The king was pleased and gave a purse of gold coins to the trader, a price which was more than what he expected for the horse.

The trader bowed low to the king and withdrew.

The horse was entrusted to the chief trainer of the king's army.

Years rolled by.

The horse was deployed in a number of battles. It behaved so well in the battlefields that it became the object of the king's special affection. He took special care of the horse.

One day the king ordered a grand hunting expedition. He rode his faithful horse and entered the forests leading the hunting team.

In the depths of the forest, the king saw a herd of deer faraway in an opening, and galloped towards it through the thick woods. Noticing that the King was getting isolated from the team, the soldiers sounded warning notes and coded calls to others to keep track of the king. But the horse had run so fast that the king had already covered a great distance, and was beyond their sight.

The herd of deer scattered and ran helter-skelter and the king pursued them. Soon he realised that he had been isolated from the team. He stopped the horse and got down. The strain of hunting had left the king and the horse tired and thirsty. The horse was panting for breath. The king went around that place in search of water, but of no avail.

The horse was getting restless due to exhaustion and thirst. It was neighing in a pitiable voice. The king stroked it in a bid to comfort it. He looked around helplessly.

A strong wind started blowing. Dry leaves, twigs and dust flew in the air. Amongst the dry leaves that blew over the king, a piece of palm leaf attracted the king's attention.

MAHATMYAM OF CHAPTER 14

King Shourya was ruling the Kingdom of Kashmir. At that time another powerful king named Vetala ruled the island of Simhala (Sri Lanka). These two kings were fast friends. As a token of friendship, the kings used to send each other rare and precious gifts. The king of Kashmir once sent to his friend a pair of hounds of rare breed. In return, the king of Simhala sent two baby elephants to the king of Kashmir.

The hounds grew up in the island of Simhala under the care of an expert trainer.

One day the king ordered: "Make arrangements for a hunting expedition."

The king and his advisers decided to hunt only the hares. It was declared that no other animal should be killed. Thus the hunt began.

The drums were beaten Conches were blown.

Hilarious shoutings!

The forests were shaken up.

Animals panicked and ran helter skelter.

Seeing their panic the princes laughed aloud.

Groups of hares started showing up. They emerged from their hideouts and started running for their lives.

The king released a hound into the pack of hares. The hares jumped sideways and scattered. One hare ran straight ahead and, the hound followed its trail. When they were almost out of sight, the king raced after them on his horse. Others followed the king.

The hound had almost caught the hare. The soldiers watched: the scene, holding their breath. Suddenly the hare turned round and with one quick stroke notched the eyes of the dog. The dog by that time could just bite the hare once. Bleeding profusely, both the hare and the dog started running again. They ran blindly and fell into a dirty pool of water and slush. Both fought with each other in that pool. The fight however did not last long. Both fell dead.

The kind and the soldiers were watching the fight. sanyasin (ascetic) was also watching the tight on the other side. He uttered aloud to himself: "Even though the lives have changed, the effect of actions continues."

He heaved a deep sigh. The king noticed it.He got down from his horse, went to the Sanyasin, paid his respects to him and looked around.

A little away, he saw an Ashram.In the immediate surroundings of the Ashram he saw strange 1hings happening. A cobra and a mongoose were playing like friends. A leopard and a deer were frolicking about. On the folded-up tail of a peacock a snake had crawled up without fear. Elephants and lions were playing about.

"Which is this place where animals live in perfect peace and fearlessness, forgetting their natural antagonism?" asked the king.

"O king! This is the Ashram of Sage Vatsa (Chest). I am his disciple, Swa Kandhara"said the Sanyasin. (Swa=One's own Kandhara = neck, the which supports the head. Allegorically it means one who bears one's head on one's own neck, i.e. a person of discrimination and independent judgement. He is also a disciple of 'Vatsa'. Vatsa meaning the chest or the heart, i.e. a person. Who is also sensitive to the intuitions of his "heart" that is to say, a person in whom both the qualities of the heart and head have been well developed)

By that time, a celestial vehicle came down there. Welcomed warmly by angels, the souls of the dog and the hare boarded the skycraft, rose high into the sky and disappeared from human vision.

The king and his retinue witnessed the scene with amazement.

"Revered Sir. I am astonished to see the souls of my dog and the wild hare going up in a celestial vehicle to the heavens. I an eager to know how this could happen," said the king.

"O king!" said Swa Kandhara, "did you notice that both of them died in that pool of water? That must be the reason why they got evolved to the higher worlds."

"You mean the water of that dirty pool has so much power and glory?"

"Must have!"

"What ?"

"Power and Glory!"

"How?"

"O king! All I know is that, that pool has been formed by the water which has flowed out and stagnated there, where I wash my feet before entering the Ashram premises. It is a routine for me to wash my feet every time I enter the Ashram."

"Revered Sir, I am asking you because of my ignorance. Ho come that water has acquired so much sanctity and power?"

"O king! I chant and study the fourteenth chapter of the Bhagawad Geeta every day. My Guru also does it. It is on account of the glory of the fourteenth chapter of the Geeta that the anima1 forget their natural enmity towards each other and co-exist here in mutual love. Even the water used for washing my feet has become sacred, as you observed just now. That is why the hare and the dog attained the higher worlds."

"Sir, I heard you remark something about lives and effect actions. Whom did you implicate by these remarks?"

Swa Kandhara smiled.

"Oh that is simple. Listen. A brahmin named Kesu once lived in Maharashtra in the town of Pratyudaka. He was a gambler and a drunkard. His wife was not at all faithful to him, and she led an immoral life. One day Kesu caught her red-handed when she was indulging with another person, and killed her immediately. After some time Kesu also died.

He lived a number of lives in the lower worlds of animals and ultimately he was born as a hare in this birth. Similarly, his wife also went through a number of births and deaths in the realms, and was born as a dog in this birth. Even though they went through a number of births and deaths, yet the instinct of mutual enmity persisted in them. I could not help laughing when I saw their mutual antagonism exhibiting so vigorously even after the lapse of so many births, when they fought so furiously and died in that dirty pool. Indeed, even though the lives have changed, the effect of actions continues to dog them."

The king was astonished. A doubt lingered in his mind, He asked: "How could you know all these things?"

"On account of my study of the fourteenth chapter of the Geeta, am able to know not only my own previous births, but that of others too. So great is the Geeta, and its fourteenth chapter, therefore, why don't you also start studying and practising the fourteenth chapter of the Geeta? Give up these silly pastimes of hunting and killing. Start practising the fourteenth chapter!"

The King accepted the advice of the Sanyasin and started studying the fourteenth chapter of the Geeta. Gradually, he evolved to the higher worlds.

THE 4 WIVES

The 4 wives

There was a rich merchant who had 4 wives. He loved the 4th wife the most & adorned her with rich robes and treated her to delicacies. He took great care of her & gave her nothing but the best.

He also loved the 3rd wife very much. He's very proud of her & always wanted to show off her to his friends. However, the merchant is always in great fear that she might run away with some other men.

He too, loved his 2nd wife. She is a very considerate person, in fact is the merchant's confidante. Whenever the merchant faced some problems, he always turned to his 2nd wife & she would always help him out .

Now, the merchant's 1st wife is a very loyal partner & has made great contributions in maintaining his wealth and business as well as taking care of the household. However, the merchant did not love the first wife and although she loved him deeply, he hardly took notice of her.

One day, the merchant fell ill. Before long, he knew that he was going to die soon. He thought of his luxurious life and told himself, "Now I have 4 wives with me. But when I die, I'll be alone. How lonely I'll be!"

Thus, he asked the 4th wife, "I loved you most, endowed you with the finest clothing and showered great care over you. Now that I'm dying, will you follow me and keep me company?" "No way!" replied the 4th wife and she walked away without another word.

The answer cut like a sharp knife right into the merchant's heart. The sad merchant then asked the 3rd wife, "I have loved you so much for all my life. Now that I'm dying, will you follow me and keep me company?" "No!" replied the 3rd wife. "Life is so good over here! I'm going to remarry when you die!" The merchant's heart sank and turned cold.

He then asked the 2nd wife, "I always turned to you for help and you've always helped me out. Now I need your help again. When I die, will you follow me and keep me company?" "I'm sorry, I can't help you out this time!" replied the 2nd wife. "At the very most, I can only send you to your grave." The answer came like a bolt of thunder and the merchant was devastated.

Then a voice called out : "I'll leave with you. I'll follow you no matter where you go." The merchant looked up and there was his first wife. She was so skinny, almost like she suffered from malnutrition. Greatly grieved, the merchant said, "I should have taken much better care of you while I could have !"

Actually, we all have 4 wives in our lives

a. The 4th wife is our body. No matter how much time and effort we lavish in making it look good, it'll leave us when we die.

b. Our 3rd wife ? Our possessions, status and wealth. When we die, they all go to others.

c. The 2nd wife is our family and friends. No matter how close they had been there for us when we're alive, the furthest they can stay by us is up to the grave.

d. The 1st wife is in fact our soul, often neglected in our pursuit of material, wealth and sensual pleasure.

Guess what? It is actually the only thing that follows us wherever we go. Perhaps it's a good idea to cultivate and strengthen it now rather than to wait until we're on our deathbed to lament

MATURITY

A six-year-old boy told his father, he wanted to marry the little girl across the street. The father, being modern and well-schooled in handling children, hid his smile behind his hand.

"That's a serious step," he said. "Have you thought it out completely?"

"Yes," his young son answered. "We can spend one week in my room and the next in hers. It's right across the street, so I can run home if I get scared of the dark."

"How about transportation?" the father asked.

"I have my wagon, and we both have our tricycles," the little boy answered. The boy had an answer to every question the father raised.

Finally, in exasperation, his dad asked, "What about babies? When you're married, you're liable to have babies, you know."

"We've thought about that, too," the little boy replied. "We're not going to have babies. Every time she lays an egg, I'm going to step on it!!"

Our maturity in spiritual topics is exactly like this. When some spiritual discussion ensues, we never hesitate in giving our expert comments. Our knowledge is build from little self reading and a little bit of listening from here and there. Thus, we may be able to comprehend some of the sections or individual instructions with our kid-like-maturity but when it comes to some serious questions on Bhagvad Gita, our ideas would also be similar to that of stepping on eggs like this innocent kid.

CRACKED POT

There was a farmer who owned two pots which he used to fill with water every evening from the river side and bring back home for daily usage.However, one of the pots was slighty cracked due to which by the time the farmer used to reach home, half of the pot got emptied.The pot always felt ashamed for its shortcoming and regretted why the farmer had not thrown him away.One fine day, the pot managed to ask whether the farmer has ever noticed that it is cracked and half of the water and his valueable energy gets watsed everyday.The farmer took the pot on the way to riverside and told the pot-- see the flowerbed , i knew that you are cracked so I had sown the seeds which have turned into beautiful flowers because of the watering done by you.
Well we all are cracked pots, and Shri Krishna our farmer.Just pray to Thy to turn our shortcomings to our strengths just like the farmer became instrumental in turning the cracked pot into a useful one.

BHAGAVAD GITA 3:20

karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi

SYNONYMS

karmana--by work; eva--even; hi--certainly; samsiddhim--perfection; asthitah--situated; janaka-adayah--Janaka and other kings; loka-sangraham--educating the people in general; eva--also; api--for the sake of; sampasyan--by considering; kartum--to act; arhasi--deserve.

TRANSLATION:

Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

BHAGAVAD GITA 3:19

tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti purusah

SYNONYMS

tasmat--therefore; asaktah--without attachment; satatam--constantly; karyam--as duty; karma--work; samacara--perform; asaktah--nonattached; hi--certainly; acaran--performing; karma--work; param--the Supreme; apnoti--achieves; purusah--a man.

TRANSLATION:

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

BHAGAVAD GITA 3:18

naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhutesu
kascid artha-vyapasrayah

SYNONYMS

na--never; eva--certainly; tasya--his; krtena--by discharge of duty; arthah--purpose; na--nor; akrtena--without discharge of duty; iha--in this world; kascana--whatever; na--never; ca--and; asya--of him; sarva-bhutesu--in all living beings; kascit--any; artha--purpose; vyapasrayah--taking shelter of.

TRANSLATION:

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

BHAGAVAD GITA 3:17

yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate

SYNONYMS

yah--one who; tu--but; atma-ratih--takes pleasure; eva--certainly; syat--remains; atma-trptah--self-illuminated; ca--and; manavah--a man; atmani--in himself; eva--only; ca--and; santustah--perfectly satiated; tasya--his; karyam--duty; na--does not; vidyate--exist.

TRANSLATION:

One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.

BHAGAVAD GITA 3:16

evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati

SYNONYMS

evam--thus prescribed; pravartitam--established by the Vedas; cakram--cycle; na--does not; anuvartayati--adopt; iha--in this life; yah--one who; agha-ayuh--life full of sins; indriya-aramah--satisfied in sense gratification; mogham--useless; partha--O son of Prtha (Arjuna); sah--one who does so; jivati--lives.

TRANSLATION:

My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.

BHAGAVAD GITA 3:15

karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam

SYNONYMS

karma--work; brahma--Vedas; udbhavam--produced from; viddhi--one should know; brahma--the Vedas; aksara--the Supreme Brahman (Personality of Godhead); samudbhavam--directly manifested; tasmat--therefore; sarva-gatam--all-pervading; brahma--transcendence; nityam--eternally; yajne--in sacrifice; pratisthitam--situated.

TRANSLATION:

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

BHAGAVAD GITA 3:14

annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah

SYNONYMS

annat--from grains; bhavanti--grow; bhutani--the material bodies; parjanyat--from rains; anna--of food grains; sambhavah--are made possible; yajnat--from the performance of sacrifice; bhavati--becomes possible; parjanyah--rains; yajnah--performance of yajna; karma--prescribed duties; samudbhavah--born of.

TRANSLATION:

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

BHAGAVAD GITA 3:13

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat

SYNONYMS

yajna-sista--food taken after performance of yajna; asinah--eaters; santah--the devotees; mucyante--get relief from; sarva--all kinds of; kilbisaih--from sins; bhunjate--enjoy; te--they; tu--but; agham--grievous sins; papah--sinners; ye--those; pacanti--prepare food; atma-karanat--for sense enjoyment.

TRANSLATION:

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

BHAGAVAD GITA 3:12

istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah

SYNONYMS

istan--desired; bhogan--necessities of life; hi--certainly; vah--unto you; devah--the demigods; dasyante--award; yajna-bhavitah--being satisfied by the performance of sacrifices; taih--by them; dattan--things given; apradaya--without offering; ebhyah--to the demigods; yah--he who; bhunkte--enjoys; stenah--thief; eva--certainly; sah--is he.

TRANSLATION:

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

BHAGAVAD GITA 3:11

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha

SYNONYMS

devan--demigods; bhavayata--having pleased; anena--by this sacrifice; te--those; devah--the demigods; bhavayantu--will please; vah--you; parasparam--mutual; bhavayantah--pleasing one another; sreyah--benediction; param--the supreme; avapsyatha--do you achieve.

TRANSLATION:

The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.

MAHATMYAM OF CHAPTER 13 - REDEMPTION OF A WOMAN OF ILL VIRTUE

There was a village called Hariharapura on the banks of river Tungabhadra. A pious brahmin named Hari Deekshita lived there. He was a beacon light for the villagers, well versed in Vedic lore and renowned for his simple living and high thinking.

But unfortunately his wife was just the opposite. She was haughty and cruel and was surrounded by her paramours. Her youthfulness combined with a licentious mind made her a woman of easy virtues. She used to meet her lovers secretly in the woods and enjoy herself in their company. One day smitten by love, she entered the woods hoping to meet at least one of her paramours. She roamed in the woods for a long time but did not find any one. When she was thus wandering with a dejected mind, she saw someone approaching her stealthily. She thought it would be one of her paramours playing trick on her, and so jumped at the form and caught hold of it.

Good Lord! Leopard! Leopard!!" she screamed.

The leopard had an easy prey. As it started tearing her body with its powerful claws, she screamed in agony. But she mustered enough strength and courage to address it "O Leopard it is indeed very wrong on your part to kill me in my secret hideouts".

"Who! I have come here only for the purpose of killing you!" said the leopard.

"Who are you then?" asked the woman.

"I shall tell you. Listen," said the leopard.

"On the banks of river Malaa-paha (literally means that which destroys dirt, i.e. evil tendencies), there is a town called Muniparna (dried up grass used by ascetics for thatching their huts etc.). I was in my previous birth a brahmin born in that town. Though born in a very pious family I led a life of extreme greed. For the sake of money I used to perform worship for those who were not fit for it. I received shamelessly charities from everybody. I used to drive away those who approached me with genuine requests for money. I borrowed money from almost everybody and never returned it. Thus I grew up and spent all my youthful days to aggrandise wealth by right and wrong means."

"When I became old and eyesight failed and all my teeth fell away, I still continued my earlier life, spreading a grass mat in pilgrimage centres and begging for alms. Once while I was thus begging on the banks of a sacred pond where people used to come for a holy dip, a rabid dog bit me and I died. In this birth, I have now become a leopard. I don't attack Sanyasin (ascetics), pious brahmins or women of chastity. But you are a whore and so you are the right food for me."

"O leopard, I am now certain that you will kill and eat me up. But before doing so, I have to ask you some more questions" said the woman, although she was writhing in pain.

"You who were born in a brahmin family and became a leopard now on account of your bad actions, how did you inherit the remembrance of your previous births?"

"O, that was just a streak of luck. After the dog-bite. when I fell sick on the banks of the sacred pond and was fighting for life, I happened to hear a melodious chant. It was a brahmin reciting the thirteenth chapter of Bhagàwad Geeta. On account of the fact that I died on the banks of a sacred pond listening to the thirteenth chapter of the Geeta, I have been able to retain my memory of the previous births. I am now anxious to avoid any further devolution. Not only that, I am just roaming about with the fond expectation that I would be able to hear again the thirteenth chapter of the Geeta somewhere, sometime."

"So then, what remedy is there, in your opinion, for me to get liberated?" asked the woman.

"If you happen to listen to the thirteenth chapter of the Geeta, you will certainly get liberated."

The leopard was in no mood to prolong the discussions with the woman. It tore her apart and ate her up.

After innumerable births, with great difficulty, she was again born as a human being, but in a family of tribals who used to eat dog's meat.

When she grew up, according to her old instincts, she again became a prostitute. She passed her youth leading an immoral life. In her old age, when she had shed all her teeth, when her eyesight dimmed and her body was rendered weak and frail, she wandered about with a begging bowl in her hands.

At that time, without her realising it, fortune smiled on her. In the course of her wandering, she reached the old town of Hariharapura, and started her life of begging in the precincts of the temple of Goddess Jhrimbhika. (the word 'jhrimbhana' or 'Ujjhrimbhana', meaning: to encourage, to develop. Goddess Jhrimbhika only means that the Universal Mother has been installed the temple as a benevolent deity, who quickens or encourages or develops the evolutionary process of those who come within the sweep of Her grace. And on of this particular Sankalpa with which the Deity is installed, She has been as 'Jhrimbhika'. This is just one of the numberless aspects in which the grace of the mother is invoked and installed, yet another example of the mystic style of stories) There, she chanced to listen to the chanting of a hymn which she instinctively liked very much. She did not understand what it was, but she listened to it with all attention. After sometime, she fell down unconscious and died.

She gave up the human body which she had inherited in the family of dog-eaters and rose to the higher worlds.

The chant she heard was the thirteenth chapter of the Geeta. A pious man named Vasudevan was reciting the chapter in the temple hall of Goddess Jhrimbika.

MAHATMYAM OF CHAPTER 12- BHAKTHI AND MUKTHI

Kolhapur, a famous place of the land was rendered prosperous and glorious by the presence of the Universal Mother, Mahalakshmi, in a beautiful temple there. One day a handsome young prince reached the portals of the temple. He stood facing the idol of the Mother and prayed silently, tears flowing down his cheeks. The compassionate Mother revealed Herself in his mind and said:

"My child! Don't grieve. Tell me what you want."

"O Mother!" said the young man, his voice choked with the joy of having been able to talk to the Mother directly. "I am the son of King Brihadratha. My father had decided to perform an Aswamedha Yaga (horse sacrifice). He had tied the sacrificial horse to a post in the Yagnasala (the Yoopa). The horse has accomplished the feat of going round the various countries and returning victoriously. The preliminary rites of the Yaga had been concluded auspiciously. It was at that time that my father suddenly passed away. In the commotion that followed, someone stole the horse that was tied to the post. Our soldiers searched for it in every nook and corner of the land, but in vain. I have kept the body of my father immersed in medicated oil in a long wooden tub. The priests presiding over the sacrificial rites were disappointed with me and they went away. I am now stamped as an inefficient person, good for nothing. I am really dejected and don't know what to do. Mother, please be gracious enough to bless me!"

"My child!" said the Mother sympathetically. "There is a Sanyasin named Siddha Samadhi at present sitting at the Gopura (entrance) of this temple. He is competent to remove all your distress. Go and meet him. You will be successful."

The young prince prostrated again and again to the Mother, tears and walked towards the Gopura. He met Siddha Samadhi and prostrated to him.

"So you are the prince whom the Mother sent here, eh? Come. Don't be afraid", said Siddha Samadhi, welcoming the young man.

He then sat in meditation for a while, and through his divine vision, he saw that it was lndra, the king of Gods, who had stolen the sacrificial horse.

He took some water in his palm, chanted some mantras and threw it upwards into the sky. Hundreds of Devas came tumbling down from the heavens by the power of his mantras, and they stood in front of him respectfully.

"Indra has stolen the sacrificial horse of King Brihadratha, Please bring it back immediately", commanded Siddha Samadhi.

The Devas vanished and after a few minutes brought the horse and handed it over to the prince. The prince was aghast with, wonderment.

"Young man", said Siddha Samadhi, "restart the Yaga as quickly as possible".

The prince prostrated to the Sanyasin and said with choked with emotion: "Revered Sir, though the sacrificial horse has been regained, it is not possible to restart the Yaga, because as per tradition, no1 auspicious work can be done for one year from the death of my father. Kindly advise how this problem can be overcome", said the prince.

Tell me what you wish me to do," said the Sanyasin.

"May I venture to tell you?" asked the prince and said after pause: "You must bring my father back to life."

The Sanyasin did not speak for some time. He relapsed into serious silence.

Observing the mood of the Sanyasin, the prince said "Revered sir, your silence frightens me!"

The Sanyasin said in a calm and deep tone: "I had already given you refuge. Why are you then afraid?"

"Listen, my boy! Just as we discard old clothes, that Jeeva (the soul of the dead king) must have given up its worn-out body and gone in search of a new one. To call back that Jeeva into the body discarded by it is indeed a torturous job"

"Sir. I have safely kept his body immersed in medicated oil, in a wooden tub. That body has certainly not worn out. Kindly help ne, bless me!"

Siddha Samadhi again relapsed into deep meditative silence. When he woke up from his meditation, he said: "Young man! As per Mothers instructions, I will try my best to bring back your father alive. Come, let us go."

The prince started for the palace along with Siddha Samadhi and the sacrificial horse.

The Sanyasin gently stroked the dead body of the king from head to toe, took a little water in his palm and after chanting some mantras, sprinkled ft on the head of the king.

The king got up rubbing his eyes, as if he had woken up from a long sleep. He stretched his hands and legs and yawned.

At that time the prince was singing a hymn in praise of the Mother.

"Did I sleep for long?" the king asked the prince.

The prince narrated all that had happened. King Brihadratha prostrated at the feet of Siddha Samadhi and asked: "Revered Sir! How did you get the power to bring down the devas, and to bring dead people back to life? What mantra have you mastered?"

The Sanyasin said: "O King ! I chant regularly the twelfth chapter of the Bhagawad Geeta, dealing with Bhakti Yoga. I could accomplish all this by the power and glory of the twelfth chapter of Geeta. Therefore, you too should practise the twelfth chapter of Geeta hereafter. By doing so, you can get liberated even while alive."

So saying, the great Sanyasin, Siddha Samadhi, walked away.

From that day onwards King Brihadratha started practising the
twelfth chapter of the Geeta. The Yaga was restarted and concluded gloriously.

He coronated his son as the king, taught him the twelfth chapter of Geeta, and retired to a lonely place. In due course, he attained liberation.

Those who listen to this story can also attain liberation likewise.