sri-bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna
SYNONYMS
sri-bhagavan uvaca--the Supreme Personality of Godhead said; kutah--wherefrom; tva--unto you; kasmalam--dirtiness; idam--this lamentation; visame--in this hour of crisis; samupasthitam--arrived; anarya--persons who do not know the value of life; justam--practiced by; asvargyam--that which does not lead to higher planets; akirti--infamy; karam--the cause of; arjuna--O Arjuna.
TRANSLATION:
The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
Thursday, November 13, 2008
Bhagavad Gita 2.1
sanjaya uvaca :
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
SYNONYMS
sanjayah uvaca--Sanjaya said; tam--unto Arjuna; tatha--thus; krpaya--by compassion; avistam--overwhelmed; asru-purna--full of tears; akula--depressed; iksanam--eyes; visidantam--lamenting; idam--this; vakyam--words; uvaca--said; madhu-sudanah--the killer of Madhu.
TRANSLATION: Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
SYNONYMS
sanjayah uvaca--Sanjaya said; tam--unto Arjuna; tatha--thus; krpaya--by compassion; avistam--overwhelmed; asru-purna--full of tears; akula--depressed; iksanam--eyes; visidantam--lamenting; idam--this; vakyam--words; uvaca--said; madhu-sudanah--the killer of Madhu.
TRANSLATION: Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.
GITA MAHATMYAM - CHAPTER - II - THE SECRET OF PEACE
In a village called Purandara, there lived a pious man named Deva Sharma. He had acquired great name and fame for the good deeds that he had done. But somehow he lacked one thing — peace of mind. He approached a number of people seeking their advice as to how he could obtain peace of mind. But all was in vain.
When thus Deva Sharma was lost in despair, an ascetic happened to pass through the village. Deva Sharma met him in privacy and sought his guidance. The ascetic looked at him intensely for a while and said:
"O Brahmin! There is a dense forest in the neighbourhood of Punyapura, and a river flows quietly through this forest. On the banks of this river there is a big stretch of rocks. You will find a shepherd named Mitraavaan resting in a cavern in this rocky stretch. Go and seek him out, and pose your problem to him. He alone can show you the path to peace."
Deva Sharma hastened to Punyapura and without much difficulty found out Mitraavaan. After salutations he said to Mitraavaan: "I am coming from the village Purandara. I am desperately in search of mental peace. Please be kind enough to bless me and guide me."
Mitraavaan looked at the face of Deva Sharma and slowly closed his eyes and went into a state of deep meditation.
His face shone with the brilliance of spiritual splendour. Deva Sharma folded his hands in salutation to this rare yogi.
When he woke from his meditation, Mitraavaan addressed Deva Sharma and said: "O learned Brahmin! There was a time when I too had wandered about in search of peace. At last I came here and found it. I will narrate it in detail, from the very beginning."
"On the banks of the river Godavari, in a place called Pratishtaana, there lived a wicked fellow, Durdama. When he died he was reborn in the same place in a brahmin family. He married a woman who turned out to be a bad character. She was promiscuous by nature and a girl was born to her through her relationship with other men. As the girl grew up, the Brahmin realised that she was not born of him, and so he drove away his wife from the house but kept the girl. The woman wandered about in the forests, killing people and animals. After a few years, the girl drove away the old brahmin from the house. He also wandered about in the jungles.
These two people were born as animals in their next birth the brahmin as a tiger and the woman as a sheep in my flock. Once a tiger chased a sheep of my flock. The sheep bleated piteously and ran towards the bank of this river flowing in front of us. I ran with my stick to drive the predator away. As soon as the sheep and the tiger reached the river bank, they stopped and looked at each other. A strange calm overtook them, and they both appeared to have lost fear and enmity. I was intrigued, and watched their movements.
The sheep said: 'You must be really hungry. You can eat me up.'
'No I don't feel hungry', said the tiger. 'On the other hand, a feeling of love and pity for you arises in my bosom.'
I was taken aback. I walked up and looked at them.
'What makes you forget mutual enmity?' I enquired.
'We don't know', they said.
I just could not understand what was happening.
'I know it', came a voice from above. 'If you wish to know, listen.'
That was an old monkey sitting calmly on the branch of a tree.
'Of course we wish to know', said all three of us together.
'Do you see that stretch of rocks yonder?', asked the monkey as it started to tell the secret. 'That is indeed a sacred place. Long, long ago there lived a man on that rocky stretch named Sukarma. He was very eager to serve his guests who came up there, Once, a very pious man happened to be his guest. Pleased by the hospitality and sincerity of Sukarma, the pious man asked him to seek a boon from him.
'I do not seek anything for me', said Sukarma. 'I wish that all men be happy and peaceful.'
'The pious man was glad at Sukarma's wish. He then took up a chisel and hammer and carved out a message on the rocks.'
Addressing the three listeners, the monkey asked:
'Can you see what is written on the rocks there? Go and read it. It is the second chapter of the Bhagawad Geeta. On account of the spiritual power imparted by the pious man and the glory of the second chapter of Geeta, all living beings coming within the precincts of this rocky stretch and riverbank, are able to overcome the negativities in them such as lust, anger, fear, jealousy, greed, arrogance, etc. They also overcome hunger and thirst, and all pairs of opposites which torment men at the physical, mental and intellectual levels. On account of Sukarma's meritorious deeds and his grace, this tiger and sheep have forgotten their animalistic instincts and have become 'Satwic' in nature.'
After saluting the old wise monkey, the sheep, and the tiger I went near the rocks and started studying and contemplating on the second chapter of the Geeta. The sheep and tiger have since passed away and attained the higher worlds. I am awaiting my turn here.
O brahmin! if you wish to have true mental peace which you are searching, please read and contemplate upon the second chapter of the Geeta" said Mitravaan. Deva Sharma thereafter engaged himself to the study of the second chapter of the Geeta.
I have narrated the glory of the second chapter too. Now listen, O Indira (Lakshmi) to the glories of other chapters
When thus Deva Sharma was lost in despair, an ascetic happened to pass through the village. Deva Sharma met him in privacy and sought his guidance. The ascetic looked at him intensely for a while and said:
"O Brahmin! There is a dense forest in the neighbourhood of Punyapura, and a river flows quietly through this forest. On the banks of this river there is a big stretch of rocks. You will find a shepherd named Mitraavaan resting in a cavern in this rocky stretch. Go and seek him out, and pose your problem to him. He alone can show you the path to peace."
Deva Sharma hastened to Punyapura and without much difficulty found out Mitraavaan. After salutations he said to Mitraavaan: "I am coming from the village Purandara. I am desperately in search of mental peace. Please be kind enough to bless me and guide me."
Mitraavaan looked at the face of Deva Sharma and slowly closed his eyes and went into a state of deep meditation.
His face shone with the brilliance of spiritual splendour. Deva Sharma folded his hands in salutation to this rare yogi.
When he woke from his meditation, Mitraavaan addressed Deva Sharma and said: "O learned Brahmin! There was a time when I too had wandered about in search of peace. At last I came here and found it. I will narrate it in detail, from the very beginning."
"On the banks of the river Godavari, in a place called Pratishtaana, there lived a wicked fellow, Durdama. When he died he was reborn in the same place in a brahmin family. He married a woman who turned out to be a bad character. She was promiscuous by nature and a girl was born to her through her relationship with other men. As the girl grew up, the Brahmin realised that she was not born of him, and so he drove away his wife from the house but kept the girl. The woman wandered about in the forests, killing people and animals. After a few years, the girl drove away the old brahmin from the house. He also wandered about in the jungles.
These two people were born as animals in their next birth the brahmin as a tiger and the woman as a sheep in my flock. Once a tiger chased a sheep of my flock. The sheep bleated piteously and ran towards the bank of this river flowing in front of us. I ran with my stick to drive the predator away. As soon as the sheep and the tiger reached the river bank, they stopped and looked at each other. A strange calm overtook them, and they both appeared to have lost fear and enmity. I was intrigued, and watched their movements.
The sheep said: 'You must be really hungry. You can eat me up.'
'No I don't feel hungry', said the tiger. 'On the other hand, a feeling of love and pity for you arises in my bosom.'
I was taken aback. I walked up and looked at them.
'What makes you forget mutual enmity?' I enquired.
'We don't know', they said.
I just could not understand what was happening.
'I know it', came a voice from above. 'If you wish to know, listen.'
That was an old monkey sitting calmly on the branch of a tree.
'Of course we wish to know', said all three of us together.
'Do you see that stretch of rocks yonder?', asked the monkey as it started to tell the secret. 'That is indeed a sacred place. Long, long ago there lived a man on that rocky stretch named Sukarma. He was very eager to serve his guests who came up there, Once, a very pious man happened to be his guest. Pleased by the hospitality and sincerity of Sukarma, the pious man asked him to seek a boon from him.
'I do not seek anything for me', said Sukarma. 'I wish that all men be happy and peaceful.'
'The pious man was glad at Sukarma's wish. He then took up a chisel and hammer and carved out a message on the rocks.'
Addressing the three listeners, the monkey asked:
'Can you see what is written on the rocks there? Go and read it. It is the second chapter of the Bhagawad Geeta. On account of the spiritual power imparted by the pious man and the glory of the second chapter of Geeta, all living beings coming within the precincts of this rocky stretch and riverbank, are able to overcome the negativities in them such as lust, anger, fear, jealousy, greed, arrogance, etc. They also overcome hunger and thirst, and all pairs of opposites which torment men at the physical, mental and intellectual levels. On account of Sukarma's meritorious deeds and his grace, this tiger and sheep have forgotten their animalistic instincts and have become 'Satwic' in nature.'
After saluting the old wise monkey, the sheep, and the tiger I went near the rocks and started studying and contemplating on the second chapter of the Geeta. The sheep and tiger have since passed away and attained the higher worlds. I am awaiting my turn here.
O brahmin! if you wish to have true mental peace which you are searching, please read and contemplate upon the second chapter of the Geeta" said Mitravaan. Deva Sharma thereafter engaged himself to the study of the second chapter of the Geeta.
I have narrated the glory of the second chapter too. Now listen, O Indira (Lakshmi) to the glories of other chapters
MAHATMYAM OF CHAPTER 1 - DONATION OF MERITS
Susharma was born in the family of Brahmins noted for their piety and learning. But forgetting his esteemed position in the society, he engaged himself in all kinds of lowly actions, and spent his entire life in the company of drunkards, in brothels and in rotten eating-houses. Thus he devolved himself into the level of an animal. Once while travelling through a forest he was bitten by a snake, and he died. After death he was punished in hell in various ways for all his misdeeds and in the end of it all, he was born as an ox in the cowshed of a lame person.
The master (lame person) tortured the ox from the very beginning. Gradually, as the ox grew up, it became sick and invalid due to the constant torture by its master. it was, therefore, confined to the cowshed itself. The sickness worsened, its eyes bulged out and its mouth became frothy. But the animal did not die. It lived a living death for months. Disgusted by the sickness of the ox, the lame man tied ropes on its legs and with the help of his relatives dragged it out of the shed and abandoned it on the public road.
It was a pitiable sight. The ox threw up its legs and rolled its head with the agony of death. And yet it wouldn't die. The people who passed thatway sympathised with the condition of the animal. A crowd started gathering around it. "Poor thing", said one.
"Why poor? Must be a terrible sinner, said another.
"Whatever it be, it is indeed a pitiable sight", said a third one.
"Oh, can't look at it even", said a fourth person.
A good Samaritan who passed that way took pity on the condition of the animal and said: "Lord, if I have earned any merit by my good actions, I bequeath it to this animal. May it be relieved of its agony."
Those who heard the good Samaritan also declared donation of their merits to the suffering animal.
"Lord!" came a female voice at that time. "I have done nothing to deserve merit. Yet, if there be any in my account, I am giving it away to this ox."
That was a notorious prostitute of that place young and haughty, and an adept in grabbing the wealth of unwary men.
"Merit for a prostitute?" People who had gathered around murmured.
"Wicked witch! Hearing her name is itself sufficient to bring all sins down upon one."
"She too has come forward to donate her merits!" jeered the crowd.
With a face downcast with shame she walked away.
Wonder of wonders! The ox uttered a loud groan, and the next moment it lay dead. At the gates of Hell, Chitragupta, the Celestial Accountant with a super computer brain, rolled out the full account of merits and demerits acquired by the erstwhile ox and also gave his considered judgement.
"Apart from the small stock of merits acquired by this fellow through charities from various persons, he has received a rare and valuable donation of merit which a prostitute has given him. On account of this, he should be allowed to be born in a family of brahmins and be given opportunities to perform meritorious actions. In addition, he should also be endowed with the memory of his past births."
Lord Yama, the Ruler of the destiny of all beings, pondered over his Accountant's recommendation and okayed it.
The soul of the ox took birth in a pious family of brahmins of that very same place. When he became young, the brahmin youth regained memory of his old births. He went to the house of the prostitute, saluted her and said: "Some years ago you donated your merit to an old dying ox, on account of which it has taken birth iii a noble family of brahmins. And it is me."
"Welcome, young man!" said the aging woman.
"I have come to you, anxious to know about that noble deed performed by you, by donating the merits of which to me, I have acquired this birth and status. Pray, tell me what is it?" the young brahmin said.
"Honestly, my boy", she replied. "I too do not know. All I can think about is this, that my parrot recites for a long time every morning some mantras, which I just stand listening to. That is all the merit that I can think of. Come, let us ask the parrot itself.
They went to the parrot. It greeted them with a broad smile. "Young man!" said the parrot "My only assets are remembrance of my past life and the first chapter of the Bhagawad Geeta which I have memorised."
"In my past life, I was a learned pundit. I was proud of my learning and I used to take pleasure in defeating and humiliating learned persons by my crooked logic in august assemblies. Blinded by my arrogance, I used to challenge even pious people and humiliate them. Due to the sins which I acquired thus, I have been born in the species of the parrots in this birth. When I was a fledgling and too young to take to the wings, an eagle pounced on me and my brother, and it flew away with us dangling at its feet. Somehow I happened to fall away from the claws of the eagle. I fell in the neighbourhood of an Ashram. The boys of the Ashram tenderly lifted me up and took me to their cottages and nursed and fed me. I grew up under their care and played about on the branches of the trees. Every morning the boys used to chant the Bhagawad Geeta and I listened to their chantings. Gradually I memorised the first chapter of the Geeta and used to chant it from my memory."
"When I was thus living in the Ashram joyously, I was one day caught by a hunter's son. He took me to the market for sale, where my present mistress purchased me and kept me in her house. Even today, I chant the first chapter of the Geeta every morning and my mistress stands by, listening to me."
The parrot tarried a while, and continued:
"O young brahmin, if you don't wish to devolve any more, please start the practice of chanting the first chapter of Bhagawad Geeta. That itself will pave your way to greater freedom."
The youth saluted the parrot and the woman, took leave of them, and directed his steps towards his home contemplating on the essence of the first chapter of the Geeta.
The master (lame person) tortured the ox from the very beginning. Gradually, as the ox grew up, it became sick and invalid due to the constant torture by its master. it was, therefore, confined to the cowshed itself. The sickness worsened, its eyes bulged out and its mouth became frothy. But the animal did not die. It lived a living death for months. Disgusted by the sickness of the ox, the lame man tied ropes on its legs and with the help of his relatives dragged it out of the shed and abandoned it on the public road.
It was a pitiable sight. The ox threw up its legs and rolled its head with the agony of death. And yet it wouldn't die. The people who passed thatway sympathised with the condition of the animal. A crowd started gathering around it. "Poor thing", said one.
"Why poor? Must be a terrible sinner, said another.
"Whatever it be, it is indeed a pitiable sight", said a third one.
"Oh, can't look at it even", said a fourth person.
A good Samaritan who passed that way took pity on the condition of the animal and said: "Lord, if I have earned any merit by my good actions, I bequeath it to this animal. May it be relieved of its agony."
Those who heard the good Samaritan also declared donation of their merits to the suffering animal.
"Lord!" came a female voice at that time. "I have done nothing to deserve merit. Yet, if there be any in my account, I am giving it away to this ox."
That was a notorious prostitute of that place young and haughty, and an adept in grabbing the wealth of unwary men.
"Merit for a prostitute?" People who had gathered around murmured.
"Wicked witch! Hearing her name is itself sufficient to bring all sins down upon one."
"She too has come forward to donate her merits!" jeered the crowd.
With a face downcast with shame she walked away.
Wonder of wonders! The ox uttered a loud groan, and the next moment it lay dead. At the gates of Hell, Chitragupta, the Celestial Accountant with a super computer brain, rolled out the full account of merits and demerits acquired by the erstwhile ox and also gave his considered judgement.
"Apart from the small stock of merits acquired by this fellow through charities from various persons, he has received a rare and valuable donation of merit which a prostitute has given him. On account of this, he should be allowed to be born in a family of brahmins and be given opportunities to perform meritorious actions. In addition, he should also be endowed with the memory of his past births."
Lord Yama, the Ruler of the destiny of all beings, pondered over his Accountant's recommendation and okayed it.
The soul of the ox took birth in a pious family of brahmins of that very same place. When he became young, the brahmin youth regained memory of his old births. He went to the house of the prostitute, saluted her and said: "Some years ago you donated your merit to an old dying ox, on account of which it has taken birth iii a noble family of brahmins. And it is me."
"Welcome, young man!" said the aging woman.
"I have come to you, anxious to know about that noble deed performed by you, by donating the merits of which to me, I have acquired this birth and status. Pray, tell me what is it?" the young brahmin said.
"Honestly, my boy", she replied. "I too do not know. All I can think about is this, that my parrot recites for a long time every morning some mantras, which I just stand listening to. That is all the merit that I can think of. Come, let us ask the parrot itself.
They went to the parrot. It greeted them with a broad smile. "Young man!" said the parrot "My only assets are remembrance of my past life and the first chapter of the Bhagawad Geeta which I have memorised."
"In my past life, I was a learned pundit. I was proud of my learning and I used to take pleasure in defeating and humiliating learned persons by my crooked logic in august assemblies. Blinded by my arrogance, I used to challenge even pious people and humiliate them. Due to the sins which I acquired thus, I have been born in the species of the parrots in this birth. When I was a fledgling and too young to take to the wings, an eagle pounced on me and my brother, and it flew away with us dangling at its feet. Somehow I happened to fall away from the claws of the eagle. I fell in the neighbourhood of an Ashram. The boys of the Ashram tenderly lifted me up and took me to their cottages and nursed and fed me. I grew up under their care and played about on the branches of the trees. Every morning the boys used to chant the Bhagawad Geeta and I listened to their chantings. Gradually I memorised the first chapter of the Geeta and used to chant it from my memory."
"When I was thus living in the Ashram joyously, I was one day caught by a hunter's son. He took me to the market for sale, where my present mistress purchased me and kept me in her house. Even today, I chant the first chapter of the Geeta every morning and my mistress stands by, listening to me."
The parrot tarried a while, and continued:
"O young brahmin, if you don't wish to devolve any more, please start the practice of chanting the first chapter of Bhagawad Geeta. That itself will pave your way to greater freedom."
The youth saluted the parrot and the woman, took leave of them, and directed his steps towards his home contemplating on the essence of the first chapter of the Geeta.
GITA MAHATMYAM - INTRODUCTION
These stories are taken from padma puranam . I received these stories by mail from a yahoo group , i am sharing here with the intention that everyone will be benefitted through reading these stories .
Lord Vishnu was lying on His Serpent Bed in the limitless "ocean of milk". His beautiful lotus-eyes were half-closed and a blissful smile imparted to His divine countenance a heavenly serenity. Goddess Lakshmi, the Lord's Consort, sat by HIS side with His lotus feet on Her lap. She gently massaged them with Her silky soft hands.
A doubt had been wafting in Her mind for quite sometime, and She mustered up courage to pour it out to the Lord.
"Lord", she said softly, 'I had been wondering at Your unconcernedness (Udaaseenata) and the apparent 'sleepishness' which is extolled as Yoga-Nidra. Tell me what is all this about. What is the secret behind it? And what are you actually lost Yourself in?"
The Lord gently opened His eyes and smiled at Lakshmi. "Dear! I am perceiving my own glorious splendour with my inner eye which is tuned upto my innercore. I appear to be apparently asleep and unconcerned, lying idly on this Serpent Bed in this milky ocean, but the truth is that I am ever immersed in the joyous vision of the Supreme Essence in myself. It is this Essence, this Glory, this Splendour that is perceived by the great Yogis in their meditations with the help of their subtle mind and intellect."
"It is THIS that is glorified in various ways in the sacred scriptures as the Essence of all Knowledge, as the Changeless Substratum in all. experiences, the Sorrowless State, the Unbroken Stream of Spritual Bliss, the Actionless Factor in all actions, the ONE without a second, the Causeless Cause for the entire universe devoid of which nothing exists. It was on realising this Supreme Truth that Vyasa composed the Bhagawad Geeta embodying the essence of all knowledge which he got by churning up the ocean of scriptural literature ... I am ever immersed in this Spiritual Splendour."
Mother Lakshmi did not understand. "Let me ask You plainly", she said, "In all the three worlds, people meditate on You and gain liberation from their sorrows. But You seem to be meditating on someone else. What anachronism! Whom are You meditating on?"
"Lakshmi, the Lord said. "There is no name or form for the altar of my meditation. It is neither dual nor non-dual in nature. It is unbroken Spiritual Bliss. It is the Self attainable only by the self. That is all!"
"How can a nameless and formless thing be meditated upon?" the Mother asked.
"Well, broadly speaking, there are two levels of the Consciousness which can be termed as Para and Apara. And then…
"Oh, please!" intercepted Sri Lakshmi. "I don't understand these complicated things. Kindly tell me all about it in a language and style which is easily, readily understood by me."
(This problem of Sri Lakshmi is also everybody's problem, the same question that arises in our minds in spite of repeated hearing and study of the scriptures). "Alright then", said the Lord with a shrug, shifting from His relaxed lying position, His ever serene face now sporting a broader smile.
"Listen now, carefully. In a way, the Bhagawad Geeta can be considered as my own form. The first five chapters of the book can be considered as my five faces, the next ten chapters as my ten arms, the next one chapter as my belly and the last two chapters as my legs. Thus, my form can be mentally conjured up as composed of eighteen parts corresponding to the eighteen chapters of the Geeta. He who reads and practises a chapter of this Geeta everyday, or even one stanza or at least half a stanza of this book will attain liberation from worldly sorrows like Susharma."
"Who was Susharma? How did he attain freedom from sorrows?" asked Lakshmi, her doubts multiplying.
"I will tell you. Listen carefully", said the Lord.
And then the Lord narrated the story of Susharma which related to the glory of studying the first chapter of the Geeta. And thereafter the Lord extolled the glory of studying each chapter of the Geeta through interesting stories relating to the respective chapters
Lord Vishnu was lying on His Serpent Bed in the limitless "ocean of milk". His beautiful lotus-eyes were half-closed and a blissful smile imparted to His divine countenance a heavenly serenity. Goddess Lakshmi, the Lord's Consort, sat by HIS side with His lotus feet on Her lap. She gently massaged them with Her silky soft hands.
A doubt had been wafting in Her mind for quite sometime, and She mustered up courage to pour it out to the Lord.
"Lord", she said softly, 'I had been wondering at Your unconcernedness (Udaaseenata) and the apparent 'sleepishness' which is extolled as Yoga-Nidra. Tell me what is all this about. What is the secret behind it? And what are you actually lost Yourself in?"
The Lord gently opened His eyes and smiled at Lakshmi. "Dear! I am perceiving my own glorious splendour with my inner eye which is tuned upto my innercore. I appear to be apparently asleep and unconcerned, lying idly on this Serpent Bed in this milky ocean, but the truth is that I am ever immersed in the joyous vision of the Supreme Essence in myself. It is this Essence, this Glory, this Splendour that is perceived by the great Yogis in their meditations with the help of their subtle mind and intellect."
"It is THIS that is glorified in various ways in the sacred scriptures as the Essence of all Knowledge, as the Changeless Substratum in all. experiences, the Sorrowless State, the Unbroken Stream of Spritual Bliss, the Actionless Factor in all actions, the ONE without a second, the Causeless Cause for the entire universe devoid of which nothing exists. It was on realising this Supreme Truth that Vyasa composed the Bhagawad Geeta embodying the essence of all knowledge which he got by churning up the ocean of scriptural literature ... I am ever immersed in this Spiritual Splendour."
Mother Lakshmi did not understand. "Let me ask You plainly", she said, "In all the three worlds, people meditate on You and gain liberation from their sorrows. But You seem to be meditating on someone else. What anachronism! Whom are You meditating on?"
"Lakshmi, the Lord said. "There is no name or form for the altar of my meditation. It is neither dual nor non-dual in nature. It is unbroken Spiritual Bliss. It is the Self attainable only by the self. That is all!"
"How can a nameless and formless thing be meditated upon?" the Mother asked.
"Well, broadly speaking, there are two levels of the Consciousness which can be termed as Para and Apara. And then…
"Oh, please!" intercepted Sri Lakshmi. "I don't understand these complicated things. Kindly tell me all about it in a language and style which is easily, readily understood by me."
(This problem of Sri Lakshmi is also everybody's problem, the same question that arises in our minds in spite of repeated hearing and study of the scriptures). "Alright then", said the Lord with a shrug, shifting from His relaxed lying position, His ever serene face now sporting a broader smile.
"Listen now, carefully. In a way, the Bhagawad Geeta can be considered as my own form. The first five chapters of the book can be considered as my five faces, the next ten chapters as my ten arms, the next one chapter as my belly and the last two chapters as my legs. Thus, my form can be mentally conjured up as composed of eighteen parts corresponding to the eighteen chapters of the Geeta. He who reads and practises a chapter of this Geeta everyday, or even one stanza or at least half a stanza of this book will attain liberation from worldly sorrows like Susharma."
"Who was Susharma? How did he attain freedom from sorrows?" asked Lakshmi, her doubts multiplying.
"I will tell you. Listen carefully", said the Lord.
And then the Lord narrated the story of Susharma which related to the glory of studying the first chapter of the Geeta. And thereafter the Lord extolled the glory of studying each chapter of the Geeta through interesting stories relating to the respective chapters
CHAPTER - 2 - Sankhya yoga
In the first chapter Arjuna lets out his feelings and tells Krishna that he will not be able to fight with his own relatives and friends . Finally , Arjuna submits to Lord Krishna as His disciple, and Krishna begins His teachings to Arjuna by explaining the fundamental distinction between the temporary material body and the eternal spiritual soul. The Lord explains the process of transmigration, the nature of selfless service to the Supreme and the characteristics of a self-realized person .
In the commentary on Bhagavad Gita, Srila Prabhupad has given some guidelines for the devotional service.
1. Take shelter of a bonafide spiritual master.
2. Receive initiation ( diksha) from spiritual master.
3. Serve the spiritual master.
4. Inquire & learn from spiritual master
5. Follow the footstep of holy persons devoted to the transcendental loving service of the Lord.
6. Prepare to give up all kind of enjoyment & miseries for the satisfaction of Krishna.
7. Live in a place where Krishna had his pastimes.
8. Be satisfied by whatever is sent by Krishna for the maintenance of body and hanker for no more.
9. Observe fasting on Ekadasi day.
10. Show respect to devotees, cows & sacred trees.
In this Chapter , Lord Krishna teaches Karma and J~nana yoga with glimpses of Bhakthi yoga .
In the commentary on Bhagavad Gita, Srila Prabhupad has given some guidelines for the devotional service.
1. Take shelter of a bonafide spiritual master.
2. Receive initiation ( diksha) from spiritual master.
3. Serve the spiritual master.
4. Inquire & learn from spiritual master
5. Follow the footstep of holy persons devoted to the transcendental loving service of the Lord.
6. Prepare to give up all kind of enjoyment & miseries for the satisfaction of Krishna.
7. Live in a place where Krishna had his pastimes.
8. Be satisfied by whatever is sent by Krishna for the maintenance of body and hanker for no more.
9. Observe fasting on Ekadasi day.
10. Show respect to devotees, cows & sacred trees.
In this Chapter , Lord Krishna teaches Karma and J~nana yoga with glimpses of Bhakthi yoga .
Tuesday, November 4, 2008
ACHAMANAM
Achamanam
The name of the Lord is the most powerful weapon in this world that can save mankind from every danger. Is there any choicest of them among the numerous names of the Lord Sri Krishna ? He has more than 1000 names and we need a few for daily remembrance. How ? Our rishis have chosen fifteen of them. We will see them in the later part of this article.
Achamanam means partaking of a small quantity of water. The health experts of our times have come to a conclusion that taking large quantities of water at any time is harmful. They advice only sipping small quantities. But ours is a land of yogis who knew the anatomy and physiology of humans both physically and by intuition ( gnana drushti). They devised an ideal way of a treatment of the body with the infusion of a small quantity of water ( about 1 ml) repeatedly which created such a healthy effect.
During an achamanam, we usually take three intakes. Each time saying one name of the Lord in this order; Achyutaya nama: Anantaya nama: Govindaya nama:. The water is poured into the palm by a small spoon of 1 ml capacity and then poured into the mouth by the hand. This repeated after each mantra. This is followed by touching various parts of our body by our different fingers .There are two acamanams in the beginning, two in the middle and one in the end of one Sandhyavandanam routine. Totally, fifteen small intakes take place during this.
Now, we will look at the health benefits. There is a vidhi (rule) in Achamanam that the water should not be sucked from the palm. The water from a panch patra ( a tumbler like container which is wide at the top and bottom of approx 100 ml capacity of Silver or Copper) is transferred to the right palm by means of a Uddharni (spoon) of 1 ml capacity. The right palm is now lifted steadily without spilling and keeping the anterior end (wrist end) touching the lips and raising the neck and tilting the palm so that the WATER FLOWS INTO THE MOUTH BY GRAVITY. No sucking. We feel that the water is trickling down the food pipe but the water is of such a small quantity that we do not feel the trickling below the heart region. This, the Rishis call as 'going into the heart'. Some acharyas say that this water directly mingles with the blood.
The immediate effect is a lowering of the temperature, or rather 'heat' of the body. Though allopathy still does not accept the 'heat' of the body as a parameter of health , (due to lack of research), we know it ourselves. Holistic therapeutic systems like Ayurvedha and Homeopathy recognize this. Modern living has made such disastrous effects that the burning sensation in single parts or extremities are so common. Achamanam takes care of this. Lack of perspiration raises the body heat. Constipation also is a cause. Even for a man in fever, giving drops of cold water steadily reduces the temperature. Achamanam removes the ill effects of today's hectic lifestyle such as Constipation, Stress, fatigue etc.
The mental effects are subtle. Lowering of heat gives tranquility. Achamanam being the starting point of Sandhyavandanam, this must be a preparation of the Sadhak for further kriyas.
During Achamanam the names of the Lord are also chanted. After the first three of Achyutaya Nama; ( obeisance to the changeless)
Anantaya Nama; ( obeisance to the infinite , endless)
Govindaya Nama:,((obeisance to Him who is attainable by chanting Vedas)
twelve names are said
Kesava:
Narayana:
Madhava:
Govinda:
Vishnu:
Madhusudana:
Trivikrama:
Vamana:
Sridhara:
Hrishikesa:
Padmanabha:
Damodhara:
We know from Ramayana, Mahabharata and Puranas how the name of the lord is more powerful than Himself. Rama's arrows fell as garlands on Hanuman when Hanuman could not obey Sri Rama's command. At that time Hanuman was chanting only Rama Nama !
Now we will go into why our Rishis chose these twelve names.
Vasudeva, the Parabrahman, when expands himself into four states (chatur vyuha- name 138 of Vishnu sahasra nama) for creation, preservation and destruction (recall) takes four names respectively
Vasudeva ( who is stationed in every living being)
Sangarshana ( who does not descend from his position)
Pradhyumna ( who is full of wealth)
Aniruddha (who can never be opposed)
These four vyuhas expand further into twelve vyuha states
Viz
The name of the Lord is the most powerful weapon in this world that can save mankind from every danger. Is there any choicest of them among the numerous names of the Lord Sri Krishna ? He has more than 1000 names and we need a few for daily remembrance. How ? Our rishis have chosen fifteen of them. We will see them in the later part of this article.
Achamanam means partaking of a small quantity of water. The health experts of our times have come to a conclusion that taking large quantities of water at any time is harmful. They advice only sipping small quantities. But ours is a land of yogis who knew the anatomy and physiology of humans both physically and by intuition ( gnana drushti). They devised an ideal way of a treatment of the body with the infusion of a small quantity of water ( about 1 ml) repeatedly which created such a healthy effect.
During an achamanam, we usually take three intakes. Each time saying one name of the Lord in this order; Achyutaya nama: Anantaya nama: Govindaya nama:. The water is poured into the palm by a small spoon of 1 ml capacity and then poured into the mouth by the hand. This repeated after each mantra. This is followed by touching various parts of our body by our different fingers .There are two acamanams in the beginning, two in the middle and one in the end of one Sandhyavandanam routine. Totally, fifteen small intakes take place during this.
Now, we will look at the health benefits. There is a vidhi (rule) in Achamanam that the water should not be sucked from the palm. The water from a panch patra ( a tumbler like container which is wide at the top and bottom of approx 100 ml capacity of Silver or Copper) is transferred to the right palm by means of a Uddharni (spoon) of 1 ml capacity. The right palm is now lifted steadily without spilling and keeping the anterior end (wrist end) touching the lips and raising the neck and tilting the palm so that the WATER FLOWS INTO THE MOUTH BY GRAVITY. No sucking. We feel that the water is trickling down the food pipe but the water is of such a small quantity that we do not feel the trickling below the heart region. This, the Rishis call as 'going into the heart'. Some acharyas say that this water directly mingles with the blood.
The immediate effect is a lowering of the temperature, or rather 'heat' of the body. Though allopathy still does not accept the 'heat' of the body as a parameter of health , (due to lack of research), we know it ourselves. Holistic therapeutic systems like Ayurvedha and Homeopathy recognize this. Modern living has made such disastrous effects that the burning sensation in single parts or extremities are so common. Achamanam takes care of this. Lack of perspiration raises the body heat. Constipation also is a cause. Even for a man in fever, giving drops of cold water steadily reduces the temperature. Achamanam removes the ill effects of today's hectic lifestyle such as Constipation, Stress, fatigue etc.
The mental effects are subtle. Lowering of heat gives tranquility. Achamanam being the starting point of Sandhyavandanam, this must be a preparation of the Sadhak for further kriyas.
During Achamanam the names of the Lord are also chanted. After the first three of Achyutaya Nama; ( obeisance to the changeless)
Anantaya Nama; ( obeisance to the infinite , endless)
Govindaya Nama:,((obeisance to Him who is attainable by chanting Vedas)
twelve names are said
Kesava:
Narayana:
Madhava:
Govinda:
Vishnu:
Madhusudana:
Trivikrama:
Vamana:
Sridhara:
Hrishikesa:
Padmanabha:
Damodhara:
We know from Ramayana, Mahabharata and Puranas how the name of the lord is more powerful than Himself. Rama's arrows fell as garlands on Hanuman when Hanuman could not obey Sri Rama's command. At that time Hanuman was chanting only Rama Nama !
Now we will go into why our Rishis chose these twelve names.
Vasudeva, the Parabrahman, when expands himself into four states (chatur vyuha- name 138 of Vishnu sahasra nama) for creation, preservation and destruction (recall) takes four names respectively
Vasudeva ( who is stationed in every living being)
Sangarshana ( who does not descend from his position)
Pradhyumna ( who is full of wealth)
Aniruddha (who can never be opposed)
These four vyuhas expand further into twelve vyuha states
Viz
- Kesava ( who takes many forms, one who is the total combined form of Brahma , Vishnu and Siva)
- Narayana (the final refuge of nara or Jiva)
- Madhava( Pathi of Lakshmi)
- Govinda-(One who is attainable by Vedic chanting)
- Vishnu ( One who pervades everywhere)
- Madhusudana( Destroyer of Madhu, the demon( Destroyer of Tamoguna))
- Trivikrama- (who measured the universe in three footsteps)
- Vamana-( the small figured, who gives as per one's punya karma)
- Sridhara( One who sustains Lakshmi)
- Hrishkesa(who rules the senses)
- Padmanabha( Who has the lotus in his navel)
- Damodhara( One who has the universe as his abode)
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