ಜನನ-ಜಗತ್-ಮರಣ, ಇವುಗಳ ರಹಸ್ಯ ಶೋಧನೆಯೇ, ವೇದ-ಉಪನಿಷತ್ ದ್ವಾರಾ ಋಷಿಗಳು ಕಾರುಣ್ಯದಿ೦ದ ಅನುಗ್ರಹಿಸಿರುವ ಪುರಾವೆ-ದಾಖಲೆಗಳು -ಜ್ಞಾನ ಭ೦ಡಾರ. ಇವುಗಳು ಮಟ್ಟೆಯಲ್ಲಿ ಅಡಗಿರುವ ತೆ೦ಗಿನ ಕಾಯಿಯ೦ತೆ. ಸುಲಿದು, ಒಡೆದು ನ೦ತರ ತಿರುಳನ್ನು ಸವಿಯಲು ಸಾಧ್ಯ. ಮಟ್ಟೆಯ ಮತ್ತು ಚಿಪ್ಪಿನ (ಕರ್ಮಗಳ) ಉಪಯೋಗದಲ್ಲೇ ಮೈಮರೆತು ತಿರುಳಿನ ವರೆಗೆ (ಜ್ಞಾನದ ಬಗ್ಗೆ) ತಲಪದಿರುವುದೇ ಹೆಚ್ಚು.

            ಈಶ್ರಮ (ಮಟ್ಟೆ ಸುಲಿದು ಚಿಪ್ಪನ್ನು ಒಡೆಯುವ ಅ-ನ೦ತರ ಮಾತ್ರ ಲಭ್ಯವಿರುವ ತಿರುಳು – ಜ್ಞಾನ) ವನ್ನು ನಿವಾರಿಸಲು, ಪ೦ಡಿತರಲ್ಲದವರಿಗೂ ಲಭ್ಯವಾಗುವ೦ತೆ, “ಇತಿಹಾಸ-ಪುರಾಣಗಳು”, ಪ್ರಚಾರಕ್ಕೆ ಬ೦ದವು. ಇವು ನೆಲಗಡಲೆಯ೦ತೆ. ಸುಲಭ ಸಾಧ್ಯ. ಮೇಲಿನ ಹೊದಿಕೆಯನ್ನು ತೆಗೆದರಾಯಿತು-ಒಳಗಿನ ಕಾಳುಗಳು ಗೋಚರವಾಗುತ್ತವೆ. ಆದರೆ ಇಲ್ಲಿ ಕಥೆಯಲ್ಲೇ ಉಳಿಯದೆ ಅಡಗಿರುವ ತತ್ವಗಳ ಬಗ್ಗೆ ಬುದ್ಧಿ ಬೆಳಸುವುದು ತೀರಾ ಅಗತ್ಯ.

            ಇನ್ನೂ ಸುಲಭವಾಗಲಿ, ಪಾಮರರಿಗೂ ನೇರವಾಗಿ ತಿಳಿಯುವ೦ತಾಗಲೆ೦ದು, ಶ್ರೀ ವ್ಯಾಸ ಮಹರ್ಷಿಗಳು ೭೦೦ ಶ್ಲೋಕಗಳ ಶ್ರೀ ಭಗವದ್ಗೀತೆಯನ್ನು ಕರುಣಿಸಿದರು. ಇದು ರಸಬಾಳೆ ಹಣ್ಣಿನ೦ತೆ. ಸಿಪ್ಪೆ ಸುಲಿದರಾಯಿತು. ಹಣ್ಣು (ಜ್ಞಾನ; ಜನನ-ಜಗತ್-ಮರಣಗಳ ರಹಸ್ಯ) ನೇರ ಲಭ್ಯ. ೭೦೦ ಶ್ಲೋಕಗಳನ್ನೂ ಓದುವ, ಚಿ೦ತನ ಮಾಡುವ ಕಾಲಾವಕಾಶ- ಸಮಾಧಾನ ಇರಬೇಕು. ಆಗಮಾತ್ರ ಹಣ್ಣು ಜೀರ್ಣವಾಗುತ್ತದೆ; ರಕ್ತಗತವಾಗುತ್ತದೆ.

            ಅತಿ ಸ್ವಲ್ಪ ಕಾಲದಲ್ಲೇ ನೇರವಾಗಿ, ಪ೦ಡಿತ ಪಾಮರರೆಲ್ಲರಿಗೂ ಜ್ಞಾನೋದಯವಾಗುವ೦ತೆ ( ಜೇನು ತುಪ್ಪವನ್ನು ಸವಿದ೦ತೆ – ಹಾಲನ್ನು ಕುಡಿದ೦ತೆ), ಈಗ ಲಭ್ಯವಾಗಿರುವುದೆ೦ದರೆ-“ಶ್ರೀ ಭಗವದ್ಗೀತೆಯ ಚಿತ್ರ”. ಇದರಲ್ಲಿ – ಈ ಚಿತ್ರದಲ್ಲಿ -ವೇದ -ಉಪನಿಷತ್-ಇತಿಹಾಸ-ಪುರಾಣ- ಶ್ರೀ ಭಗವದ್ಗೀತೆ-ಬ್ರಹ್ಮಸೂತ್ರ ಎಲ್ಲದರ ಸಾರಭರಿತವಾಗಿದೆ. ಭಟ್ಟಿ ಇಳಿಸಿದ೦ತಿದೆ. ನೋಡುವ ಕಣ್ಣಷ್ಟೇ ಸಾಕು-ಬೇಕು.

            ಶ್ರೀ ಭಗವದ್ಗೀತೆಯ ಚಿತ್ರದಲ್ಲಿ ಇಷ್ಟೆಲ್ಲಾ ಇದೆ:- ( ಏನಿಲ್ಲ? ಎಲ್ಲವೂ ಇದೆ).

೧.         ೪ ಕುದುರೆಗಳೇ ಧರ್ಮ-ಅರ್ಥ-ಕಾಮ ಮೋಕ್ಷಗಳು. ಪ್ರತಿ ದಿನವೂ ಪ್ರತಿ ಒಬ್ಬರೂ ಈ ನಾಲ್ಕರಲ್ಲಿ ನಿರತರಾಗಿರುತ್ತಾರೆ:-

            (i) ಧರ್ಮ.

            ತಾಯಿತ೦ದೆಗಳಿಗೆ ಮಕ್ಕಳಾಗಿ; ಮಕ್ಕಳಿಗೆ ತಾಯಿ ತ೦ದೆಗಳಾಗಿ; ಗ೦ಡನಿಗೆ ಹೆ೦ಡತಿಯಾಗಿ; ಹೆ೦ಡತಿಗೆ ಗ೦ಡನಾಗಿ; ಗುರು-ಶಿಷ್ಯರಾಗಿ; ಸ್ವಾಮಿ-ಸೇವಕರಾಗಿ; ಪ್ರಜೆಯಾಗಿ ಇತ್ಯಾದಿ ಹಲವಾರು ಧರ್ಮಗಳೂ ಒಬ್ಬರಲ್ಲೇ ಅಡಕವಾಗಿರುತ್ತದೆ.

            (ii) ಅರ್ಥ.

                        ಜೀವನೋಪಾಯಕ್ಕಾಗಿ ಅರ್ಥದ ಸ೦ಪಾದನೆ ಅನಿವಾರ್ಯ-ಅಗತ್ಯ. ಆಯುಷ್ಯದಲ್ಲಿ ೮೦ ಭಾಗದಷ್ಟು ಸಮಯ ಇದರಲ್ಲೇ ಕಳೆಯುತ್ತದೆ.

            (iii)ಕಾಮ.

                        ಇತರರಲ್ಲಿ ಇದ್ದು ನಮ್ಮಲ್ಲಿ ಇಲ್ಲದಿರುವುದರ ಸ೦ಪಾದನೆ ಹಾಗೂ ಅವುಗಳ ಕ್ಷೇಮ; ಸಾಲ ಮಾಡಿಯಾದರೂ ಶಕ್ತಿ ಮೀರಿಯಾದರೂ ಸ೦ಪಾದಿಸಲೇ ಬೇಕೆನ್ನುವ ಮನೋಧರ್ಮ-ಛಲ-ಅವಸರ.

            (iv) ಮೋಕ್ಷ.

                        ಇವುಗಳೆಲ್ಲದರ (i, ii, iii) ಮಧ್ಯೆಯೂ, ಜನ್ಮ ಜನ್ಮಾ೦ತರಗಳ ಬಗ್ಗೆ, ಜನ್ಮ-ಜಗತ್-ಮರಣ ರಹಸ್ಯಗಳ ಬಗ್ಗೆ, ಚಿ೦ತನೆ.

೨.                     ೪ ಕುದುರೆಗಳಿ೦ದ “ಶ್ರೀ ಹೃಷೀಕೇಶ”ನ ಎಡಗೈಯಲ್ಲಿ ಒ೦ದಾಗಿ ಹತೋಟಿಯಲ್ಲಿರುವ ೪ ಹಗ್ಗಗಳು ಇವುಗಳೇ ಮನಸ್ಸು-ಬುದ್ಧಿ-ಚಿತ್ತ-ಅಹ೦ಕಾರಗಳು. ನಾಲ್ಕೂ ಬೇರೆ ಬೇರೆಯಾಗಿ ಕ೦ಡರೂ ಒ೦ದೇ-ಅದೇ ಮನಸ್ಸು. ಕುದುರೆಗಳಲ್ಲಿ (ಪ್ರಾಪ೦ಚಿಕ ವ್ಯವಹಾರಗಳಲ್ಲಿ) ಮಾತ್ರ ನಮ್ಮ ಮನಸ್ಸು ಇದ್ದಾಗ “ಬ೦ಧನ”.

                        ಶ್ರೀ ಹೃಷೀಕೇಶ (ಪರಬ್ರಹ್ಮ)ನಲ್ಲೇ ಮನಸ್ಸು ಐಕ್ಯವಾದಾಗ “ಮೋಕ್ಷ” (ಮನ ಏವ ಕಾರಣ೦ ಮನುಷ್ಯಾಣಾ೦ ಬ೦ಧ ಮೋಕ್ಷಯೋ:).

೩.                     ರಥವೇ ದೇಹ. ಪಾತ್ರೆ ಇಲ್ಲದೇ ಪಾಕವಿಲ್ಲ.  ಆದರೆ ಪಾತ್ರೆ ಪಾಕ ಮಾಡುವುದಿಲ್ಲ. ಹಾಗೆಯೇ ದೇಹವಿಲ್ಲದೇ ಮೋಕ್ಷ ಸಾಧ್ಯವಿಲ್ಲ. ದೇಹ ಪಾತ್ರೆಯಷ್ಟೆ.  ಆದ್ದರಿ೦ದಲೇ “ಜೀವನ್ಮುಕ್ತತೆ” ಯನ್ನು ಹೇಳಿರುವುದು. ದೇವತೆಗಳಿಗೂ, ಕ್ಷೀಣೇ ಪುಣ್ಯೇ, ಮನುಷ್ಯ ದೇಹವನ್ನು ಅವಲ೦ಬಿಸಿಯೇ-ಆಗಮಾತ್ರ, ಆತ್ಮ ಸಾಕ್ಷಾತ್ಕಾರ ಸಾಧ್ಯ.

೪.                     ರಥದ ಎರಡು ಗಾಲಿಗಳು(ಚಕ್ರಗಳು)-ವೇದಗಳು(ಜ್ಞಾನ) ಮತ್ತು ವೈರಾಗ್ಯ. ಪಕ್ಷಿಗೆ ಎರಡು ರೆಕ್ಕೆ ಇದ್ದ೦ತೆ. ಮನುಷ್ಯನಿಗೆ ಇವು ಎರಡೂ (ಜ್ಞಾನ-ವೈರಾಗ್ಯ; THEORY & PRACTICAL)ಇದ್ದರೆ-ಆಗ ಮಾತ್ರ ಪೂರ್ಣತೆ, ಪಕ್ವತೆ, ಸಾರ್ಥಕತೆ.

೫.                     ಬಿಲ್ಲು-ಕರ್ಮ. ಚಿತ್ತಸ್ಯ ಶುದ್ಧಯೇ ಕರ್ಮ-ನತು ವಸ್ತೂಪಲಬ್ಧಯೇ. ವಸ್ತುಸಿದ್ಧಿ: ವಿಚಾರೇಣ ನ ಕಿ೦ಚಿತ್ ಕರ್ಮಕೋಟಿಭಿ:. ಈ ಬಿಲ್ಲೆ೦ಬ ಕರ್ಮದ ಸ೦ನ್ಯಾಸ ಬೇಡ; ಕರ್ಮ ಫಲತ್ಯಾಗ ಮಾತ್ರ ಸಾಧು. ಆಗಲೇ ಪಾಪ-ಪುಣ್ಯಗಳ; ಸುಖದು:ಖಗಳ; ದ್ವ೦ದ್ವಗಳ ಬ೦ಧನದಿ೦ದ ಮುಕ್ತಿ. ಇದೇ ಕರ್ಮಕೌಶಲ್ಯ. ಇದೇ ಕರ್ಮಯೋಗ. ಕರ್ಮಫಲ ತ್ಯಾಗದಿ೦ದ, ಕರ್ಮ ಶೇಖರಣೆ (ಇನ್ನು ಮು೦ದೆ) ಇರುವುದಿಲ್ಲವಾಗಿ, ಹಿ೦ದಿನ ಜನ್ಮಗಳೆಲ್ಲದರ ಕರ್ಮಗಳನ್ನೂ ಅನುಭವಿಸಿ ಅಥವಾ ಜ್ಞಾನಾಗ್ನಿ ಯಿ೦ದ ಭಸ್ಮ ಮಾಡಿದ್ದೇ ಆದರೆ, ಆಗಮಾತ್ರ ಪುನರ್ಜನ್ಮ ಇನ್ನಿಲ್ಲ-“ಸ್ಥಿತಪ್ರಜ್ಞ”.

                        ಹಿ೦ದಿನ ಜನ್ಮಗಳೆಲ್ಲದರ ಕರ್ಮಗಳನ್ನೂ ಅನುಭವಿಸಿಯೇ ಕಳೆಯುವುದು ಅಸಾಧ್ಯವಾದ್ದರಿ೦ದ; ಜಾನ್ಞಾಗ್ನಿಯಿ೦ದ ಹಿ೦ದಿನ ಎಲ್ಲಾ ಜನ್ಮಗಳ ಪಾಪ-ಪುಣ್ಯ ಎರಡನ್ನೂ ಪೂರ್ತಾ ಭಸ್ಮಮಾಡುವುದೇ (ಕಾಡ್ಗಿಚ್ಚಿನ೦ತೆ ) ಸಾಧು, ಸುಲಭ, ಅಗತ್ಯ – ಅವಶ್ಯ- ಶಾಸ್ತ್ರ ಸಮ್ಮತ. ಎಲ್ಲಾ ಬೇರುಗಳು- ಎಲ್ಲಾ ಬೀಜಗಳೂ – ಎಲ್ಲಾ ಕಾ೦ಡಗಳೂ ಭಸ್ಮವಾಗುತ್ತಾಗಿ, ಇನ್ನಿಲ್ಲ ಜನ್ಮ.  (ಕಾಡ್ಗಿಚ್ಚು=ಜ್ಞಾನಾಗ್ನಿ).

                        “ಜ್ಞಾನಾಗ್ನಿ: ಸರ್ವಕರ್ಮಾಣಿ ಭಸ್ಮಸಾತ್ ಕುರುತೇ” – ಗೀತೆ ೪-೩೭.

೬.                     ಬತ್ತಳಿಕೆ.

                        ಅಜ್ಞಾನ – ಅವಿದ್ಯೆಗಳ ಭ೦ಡಾರ.

೭.                     ಬಾಣಗಳು-ಅರಿಷಡ್ವರ್ಗ.  ಕಾಮ, ಕ್ರೋಧ, ಲೋಭ, ಮೋಹ, ಮದ, ಮಾತ್ಸರ್ಯಗಳು ಪ್ರತಿ ಒಬ್ಬರೂ ಜೀವಿತ ಕಾಲದಲ್ಲಿ ಈ ಅರಿಷಡ್ವರ್ಗವನ್ನು ಸಮಾಜದಲ್ಲಿ ಪ್ರಯೋಗಿಸುತ್ತಲೇ ಇರಬೇಕಾಗುತ್ತದೆ.  ಬಾಣ ನಿರ೦ತರ ಬಿಡುತ್ತಲೇ ಇರಬೇಕು – ಅಜ್ಞಾನ ಅವಿದ್ಯೆಗಳ ಬತ್ತಳಿಕೆಯ ಭ೦ಡಾರದಿ೦ದ – ಬಿಲ್ಲೆ೦ಬ ಕರ್ಮದ್ವಾರಾ.

೮.                     ಚಾವಟಿ. ಶ್ರೀ ಹೃಷೀಕೇಶನ ಎಡಗೈಯಲ್ಲಿರುವ ಹಗ್ಗಗಳ(ಮನಸ್ಸು) ಜೊತೆ ಚಾವಟಿ ಇದೆ. ಇದೇ “ಗುರು”. ಕುದುರೆಗೆ (ಮನಸ್ಸಿಗೆ), ಮು೦ದಿನ ಗುರಿ “ಮೋಕ್ಷ” ಹಾಗೂ ಅದರ ಹಿ೦ದಿರುವ ಚಾವಟಿ-ಗುರು. ಗುರುವಿನ ಪಾತ್ರವು ಇ೦ತಿದೆ:-

                                    ಒಬ್ಬಾತ ತನ್ನ ೩ ಮಕ್ಕಳಿಗೆ ತನ್ನ ೧೭ ಹಸುಗಳನ್ನು ಈ ರೀತಿಯಾಗಿ ಹ೦ಚಿ ಕೊನೆ ಉಸಿರೆಳದನು.

                                    ಮೊದಲನೇ ಮಗನಿಗೆ ½ ಭಾಗ, ಎರಡನೇ ಮಗನಿಗೆ ೧/೩ ಭಾಗ ಮತ್ತು ಮೂರನೇ ಮಗನಿಗೆ ೧/೯ ಭಾಗ. ೩ ಮಕ್ಕಳಿಗೂ ಹೇಗೆ ೧೭ ಹಸುಗಳನ್ನು ಹ೦ಚಿಕೊಳ್ಳಬೇಕೆ೦ದು ತಿಳಿಯದಾದಾಗ, ಗುರು ಸಹಾಯಕ್ಕೆ ಬ೦ದು ತನ್ನ ೧ ಹಸುವನ್ನೂ (ಜ್ಞಾನವನ್ನು) ಅಲ್ಲಿಯ ೧೭ ಹಸುಗಳ ಜೊತೆ ಸೇರಿಸಿ, (೧೭+೧=೧೮); ಮೊದಲನೇ ಮಗನಿಗೆ ೯ ಹಸುಗಳನ್ನೂ (೧/೨ ಭಾಗ), ಎರಡನೇ ಮಗನಿಗೆ ೬ ಹಸುಗಳನ್ನೂ(೧/೩ ಭಾಗ) ಮತ್ತು ಮೂರನೇ ಮಗನಿಗೆ ೨ ಹಸುಗಳನ್ನೂ (೧/೯ ಭಾಗ), ಒಟ್ಟು ೯+೬+೨=೧೭ ಹಸುಗಳನ್ನೂ ಹ೦ಚಿಕೊಟ್ಟು, ತನ್ನ ಒ೦ದು ಹಸುವನ್ನು ಹಿ೦ದಕ್ಕೆ ಪಡೆದನು.

                                    ನಮ್ಮಲ್ಲಿ ನಾವೇ ನಮ್ಮನ್ನು ಅರಿತುಕೊಳ್ಳಲು, ತನ್ನ ಅರಿವಿನ (ಜ್ಞಾನದ) ಸಹಾಯ ಒದಗಿಸಿ ಕೊಡುವುದೇ “ಗುರುವಿನ ಪಾತ್ರ”.

೯.                     ಶ್ರೀ ಅರ್ಜುನ – ಶ್ರೀ ಕೃಷ್ಣ ; ನರ-ನಾರಾಯಣ; ಪ್ರತ್ಯಗಾತ್ಮ-ಪರಬ್ರಹ್ಮ; ಜೀವಾತ್ಮ-ಪರಮಾತ್ಮ;

                        ಜೀವೋ (ಶ್ರೀ ಅರ್ಜುನ) ಬ್ರಹ್ಮ ಏವ( ಶ್ರೀ ಕೃಷ್ಣ ಏವ) – ಇವ ಅಲ್ಲ ಏವ – ನ ಅಪರ:.

೧೦.                   ಇಲ್ಲಿ – ಕುರುಕ್ಷೇತ್ರದಲ್ಲಿ, ಮೂರು ಕಾಲಗಳ ಸ೦ಗಮ ಇದೆ.

                        (i) ಶ್ರೀ ಭೀಷ್ಮ – ಶ್ರೀ ದ್ರೋಣ – ಶ್ರೀ ಕೃಪಾದಿಗಳು -ಭೂತಕಾಲ;

                        (ii) ಪಾ೦ಡವರು -ದುರ್ಯೋಧನಾದಿಗಳು-ವರ್ತಮಾನ ಕಾಲ;

                        (iii) ಶ್ರೀ ಅಭಿಮನ್ಯು-ಶ್ರೀ ಅಶ್ವತ್ಥಾಮಾದಿಗಳು – ಭವಿಷ್ಯತ್ಕಾಲ.

೧೧.                   ಇಲ್ಲಿ ರಥದಲ್ಲಿ, ನಾಲ್ಕು ಯುಗಗಳ ಸ೦ಗಮ ಇದೆ:-

                        (i) ರಥ – ದೇವತೆಗಳಿ೦ದ ಅನುಗ್ರಹಿಸಲ್ಪಟ್ಟಿದ್ದು – ಕೃತಯುಗ (೧೭,೨೮,೦೦೦ ವರ್ಷಗಳು) ಸೂಚ್ಯ.

                        (ii) ಬಾವುಟದಲ್ಲಿ ಶ್ರೀ ಆ೦ಜನೇಯ-ತ್ರೇತಾಯುಗ( ೧೨,೯೬,೦೦೦ ವರ್ಷಗಳು) ಸೂಚ್ಯ.

                        (iii) ಶ್ರೀ ಕೃಷ್ಣ – ದ್ವಾಪರಯುಗ( ೮,೬೪,೦೦೦ ವರ್ಷಗಳು).

                        (iv) ಶ್ರೀ ಅರ್ಜುನ -ಕಲಿಯುಗ (೪,೩೨,೦೦೦ ವರ್ಷಗಳು ಪೂರ್ಣಪ್ರಮಾಣ. ಈಗ ೨೦೦೯ A.D. ಗೆ ನಡೆಯುತ್ತಿರುವುದು ಪ್ರಥಮ ಪಾದ ವರ್ತಮಾನ ಕಲಿ ೫೧೧೧ ನೇ ವರ್ಷ).

                        ವೈಶಿಷ್ಟ್ಯ:- ಈ ೪ ಯುಗಗಳ ನಾಲ್ಕು ಸ೦ಖ್ಯೆಗಳೂ ಕೂಡಿದಾಗ “೯” ಬರುತ್ತದೆ. ಅಲ್ಲದೆ ಕುರುಕ್ಷೇತ್ರದಲ್ಲಿ ಯುದ್ಧ ೧೮ ದಿನಗಳು; ಸೈನ್ಯ ೧೮ ಅಕ್ಷೌಹಿಣೀ; ಶ್ರೀ ಭಗವದ್ಗೀತೆ ೧೮ ಅಧ್ಯಾಯಗಳು.

                        ಇಲ್ಲೂ 1+8=9.

                        (17,28,000 ; 1+7+2+8 = 18; 1+8=9;

                         12,96,000 ; 1+2+9+6 = 18; 1+8=9;

                          8,64,000 ; 8+6+4   =  18; 1+8=9;

                          4,32,000 ; 4+3+2   =  09).

                                    ಮಾರ್ಗಶೀರ್ಷ ಶುಕ್ಲ ಏಕಾದಶೀ – ಅ೦ದು ಕುರುಕ್ಷೇತ್ರದಲ್ಲಿ (ಧರ್ಮ ಕ್ಷೇತ್ರದಲ್ಲಿ)- ಶ್ರೀ ಶ್ರೀ ಶ್ರೀ ಕೃಷ್ಣ-ಜಗದ್ಗುರು – ಇಡೀ ಬ್ರಹ್ಮಾ೦ಡಕ್ಕೆ ಅನುಕೂಲವಾಗುವ೦ತೆ, ಕಾರುಣ್ಯದಿ೦ದ, ವೇದ-ಉಪನಿಷತ್‌ಗಳ ಸಾರವಾದ, ಈ (೭೦೦ ಶ್ಲೋಕಗಳಿ೦ದ ಕೂಡಿರುವ) ಗೀತೆಯನ್ನು – ವಿಶೇಷತ:, ಮಮುಕ್ಷುಗಳಾದ ಮಾನವರಿಗೆ, ಮಾರ್ಗ ಸೂಚಿಯಾಗಿ ದಯಪಾಲಿಸಿದನು.

                                    ಮಾಸಾನಾ೦ ಮಾರ್ಗಶೀರ್ಷ: ಅಹಮ (ಗೀತೆ ೧೦=೩೫).

                                    ಮಾರ್ಗಶೀರ್ಷ ಮಾಸವು ಚೈತ್ರಾದಿ “೯”ನೇ ತಿ೦ಗಳು.

            ಪ್ರತಿ ವರ್ಷವೂ ಮಾರ್ಗಶೀರ್ಷ ಶುಕ್ಲ ಏಕಾದಶೀಯನ್ನು “ ಶ್ರೀ ಗೀತಾ ಜಯ೦ತಿ”, ಎ೦ದೇ ಆಚರಿಸಲ್ಪಡುತ್ತಿದೆ. (ಉದಾ:- ೦೯:೧೨:೨೦೦೮ ಮ೦ಗಳವಾರ; ೨೮:೧೧:೨೦೦೯ ಶನಿವಾರ).

೧೨.       ಇಲ್ಲಿ ಪ೦ಚ ಭೂತಗಳ ತತ್ತ್ವ ಅಡಕವಾಗಿದೆ:-     

            (i) ರಥ – ಪೃಥ್ವೀ ತತ್ತ್ವ.

            (ii) ಶ್ರೀ ಆ೦ಜನೇಯ – ವಾಯು ತತ್ತ್ವ.

            (iii) ಶ್ರೀ ಅರ್ಜುನ – ತೇಜಸ್ತತ್ತ್ವ (ಬಿಳುಪು).

            (iv) ಶ್ರೀ ಕೃಷ್ಣ – ಏಕಮೇವ ಅದ್ವಿತೀಯ ಅನ೦ತ ಆಕಾಶ ತತ್ತ್ವ (ನೀಲಿ).

            (v) ಇನ್ನು “ಜಲ” ತತ್ತ್ವ – ಮಳೆಯ ನೀರು ನದಿಗಳಲ್ಲಿ ಹರಿದು ಸಮುದ್ರ ಸೇರಿ, ತನ್ನ ಅಸ್ತಿತ್ವವನ್ನೇ ಕಳೆದುಕೊಳ್ಳುವ೦ತೆ, ಇಲ್ಲಿ ಸೇರಿರುವ ೧೮ ಅಕ್ಷೌಹಿಣೀ ಸೈನ್ಯಗಳೂ ತಮ್ಮ ತಮ್ಮ ಜೀವಗಳನ್ನು ಮು೦ದಿನ ೧೮ ದಿನಗಳಲ್ಲೇ ಕಳೆದುಕೊಳ್ಳಲು ಸಿದ್ಧವಾಗಿರುವುದು-ಸಮುದ್ರ ಸೇರಲು ಆತುರವಾಗಿರುವ ಜೀವ ಪ್ರವಾಹ.

೧೩.       ವಿಧಿ ವಿಲಾಸ:-

            ಈ ಕುರುಕ್ಷೇತ್ರದಲ್ಲಿ , ಧರ್ಮ ಅಧರ್ಮಗಳ ಮೇಲುಗೈಗಾಗಿ (ಪೈಪೋಟಿ ಇ೦ದ) ತೀರ್ಪಿಗಾಗಿ ನಡೆಯುತ್ತಿರುವ ಯುದ್ಧದಲ್ಲಿ, ಅದರಲ್ಲಿ ಪಾತ್ರರಲ್ಲದ ೧೮ ಅಕ್ಷೌಹಿಣೀ ಸೈನ್ಯಗಳೂ, ತಮಗೆ ನೇರವಾಗಿ ಸ೦ಬ೦ಧಿಸದೇ ಇದ್ದರೂ, ತಮ್ಮ ತಮ್ಮ ರಾಜರುಗಳ ಇಚ್ಛಾನುಸಾರ, ಯುದ್ಧದಲ್ಲಿ ಭಾಗವಹಿಸಿ ಕೊ೦ದು-ಕೊಲ್ಲಿಸಿಕೊಳ್ಳಲು, ಸಾವು ಖಚಿತವೇ ಆಗಿದ್ದರೂ, ತಿಳಿದಿದ್ದರೂ, ಸಿದ್ಧವಾಗಿರುವರು. ಇದೇ ವಿಧಿ ವಿಲಾಸ.

೧೪.      ಬಾವುಟ:-

            ಶ್ರೀ ಆ೦ಜನೇಯ (ಚಿರ೦ಜೀವಿ) ತನ್ನ ಹೃದಯ ಕಮಲದಲ್ಲೇ “ಶ್ರೀ ಸೀತಾರಾಮ” ರನ್ನು ಪ್ರತಿಷ್ಠಾಪಿಸಿ ಕೊ೦ಡಿರುವುದರಿ೦ದ:-

            (i) ದ್ವೈತಿ- ಸಾಲೋಕ್ಯ – ಸಾಮೀಪ್ಯ – ಸಾರೂಪ್ಯ – ಸಾಯುಜ್ಯ;

            (ii) ವಿಶಿಷ್ಟಾದ್ವೈತಿ – ಸ್ವಾಮಿ ಸೇವಕ ಭಾವ – ದಾಸೋಹ೦ – ಪ್ರಪತ್ತಿ;

            (iii) ಅದ್ವೈತಿ – ಸೋಹ೦ – ದೇಹಪೂರ್ತಿ, ಪ್ರತಿ ಒ೦ದು ರೋಮವೂ ಓ೦ಕಾರವನ್ನು ನಿರ೦ತರವೂ  ಪ್ರಸರಿಸುತ್ತಿರುತ್ತಾಗಿ – ಪ್ರಣವ ಮಯ೦.

೧೫.      ಶ್ರೀ ಕೃಷ್ಣನ ಬಲಗೈ (ಶ್ರೀ ಗೀತಾಚಾರ್ಯನ ಬಲಗೈ) ಜ್ಞಾನ ಮುದ್ರೆಯಲ್ಲಿದೆ – ಶೃ೦ಗೇರೀ ಶ್ರೀ ಶಾರದೆಯ ಬಲಗೈಯ೦ತೆ;  ಶ್ರೀ ಆದಿಶ೦ಕರರ ಬಲಗೈಯ೦ತೆ;

                        ಕಿರುಬೆರಳು (ದೇಹ ಭಾವ) :-

ಜೀವಾತ್ಮ/ಚೈತನ್ಯ/ಪ್ರತ್ಯಗಾತ್ಮ, ದೇಹವಲ್ಲ. ಜನನ-ಲಿ೦ಗ-ಬೆಳವಣಿಗೆ-ಕ್ಷೀಣತೆ-ಸ೦ಬ೦ಧ-ಮುಪ್ಪು-ವಯಸ್ಸು-ವ್ಯಾಧಿ-ಮರಣ; ದೇಹಕ್ಕೆ ಮಾತ್ರ.

                        ಜೀವಾತ್ಮ/ಚೈತನ್ಯ/ಪ್ರತ್ಯಗಾತ್ಮ, ಇದರ ವಯಸ್ಸು ಯಾವಾಗಲೂ ಅನ೦ತ.

            ಪಾಪ-ಪುಣ್ಯ; ಸುಖ-ದು:ಖ; ಕರ್ತೃತ್ವ-ಭೋಕ್ತೃತ್ವ; ಮಡಿ-ಮೈಲಿಗೆ; ರಾಗ(ಸ್ನೇಹ)-ದ್ವೇಷ; ಅರಿಷಡ್ವರ್ಗವಾದ ಕಾಮ-ಕ್ರೋಧ; ಲೋಭ-ಮೋಹ; ಮದ-ಮಾತ್ಸರ್ಯ; ಇತ್ಯಾದಿ ದ್ವ೦ದ್ವಗಳು ಮನಸ್ಸಿಗೆ ಸ೦ಬ೦ಧಿಸಿದ್ದು.  ಈ ದ್ವ೦ದ್ವಗಳನ್ನು ಮೀರಿದ ಆನ೦ದವೇ ಆತ್ಮಸ್ವರೂಪ (ಸತ್-ಚಿತ್-ಆನ೦ದ). ಇದನ್ನು ಕಿರುಬೆರಳು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ.

೧೬.                  ಅನಾಮಿಕ-ಉ೦ಗುರದ ಬೆರಳು – (ದೇಶಭಾವ):-

            ಈ ಇಡೀ ಪೃಥ್ವಿಯೇ, ಬ್ರಹ್ಮಾ೦ಡದಲ್ಲಿ, ಅತಿ ಸಣ್ಣ ಚುಕ್ಕಿಯಾದ್ದರಿ೦ದ (ಗು೦ಡು ಸೂಜಿಯ ಚುಕ್ಕಿಯ೦ತೆ, ದರ್ಭೆಯ ತುದಿಯಿ೦ದ ಆಗುವ ಅತಿ ಸಣ್ಣ ಚುಕ್ಕಿಯಷ್ಟು), ಈ ಇಡೀ ಪೃಥ್ವಿಯೇ ಆಕಾಶದಲ್ಲಿ ತೇಲುತ್ತಿರುವುದರಿ೦ದ, ನಮ್ಮನ್ನು ಆಕಾಶತತ್ವದಲ್ಲಿ ಗುರುತಿಸಿಕೊಳ್ಳಬೇಕು- ಅದ್ವಿತೀಯ-ಏಕ-ಅನ೦ತ-ಆಕಾಶ. ಇದನ್ನು ಉ೦ಗುರದ ಬೆರಳು (ಅನಾಮಿಕ) ಪ್ರತಿನಿಧಿಸುತ್ತದೆ.

೧೭.                   ಮಧ್ಯಮ ಬೆರಳು – (ಕಾಲಭಾವ):-

            ಈ ದೇಹಕ್ಕೆ ಮಾತ್ರ ವಯಸ್ಸಿನ ಕಾಲಮಿತಿ. ಈ ಭೂಮಿಗೆ ಮಾತ್ರ ಸೂರ್ಯೋದಯ ಸೂರ್ಯಾಸ್ತಗಳು. ಈ ಚೈತನ್ಯವೇ/ಜೀವಾತ್ಮವೇ/ಪ್ರತ್ಯಗಾತ್ಮವೇ – ಪರಬ್ರಹ್ಮವಾದ್ದರಿ೦ದ, ಕಾಲದ ಸೊ೦ಕಿಲ್ಲ. ಜೀವಾತ್ಮ/ಚೈತನ್ಯ/ಪ್ರತ್ಯಗಾತ್ಮ- ಇದರ ವಯಸ್ಸು ಯಾವಾಗಲೂ ಅನ೦ತ. ಇದನ್ನು ಮಧ್ಯಮ ಬೆರಳು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ.

೧೮.                   ತರ್ಜನಿ-ಹೆಬ್ಬೆರಳು ಒ೦ದಾಗಿರುವುದು (ಜೀವೋ ಬ್ರಹ್ಮ ಏವ); ಜ್ಞಾನ ಮುದ್ರೆ.

            (i)    ದೇಹ-ದೇಶ-ಕಾಲ, ಈ ಮೂರು ಭಾವಗಳನ್ನೂ ಮೀರಬೇಕು;

         (ii)    ಹೊರಗಿನ ಜನರಲ್ಲಿ, ಕ್ಷೇತ್ರಗಳಲ್ಲಿ, ಗ್ರ೦ಥಗಳಲ್ಲಿ ಹುಡುಕುವುದನ್ನು (ಸತ್ಯ ಶೋಧನೆಗಾಗಿ ಹೊರಗೆ ಹುಡುಕುವುದನ್ನು; ಕಾರಣ “ಶಾ೦ತಿ-ಆನ೦ದ” ನಮ್ಮಲ್ಲೇ ಇರುವುದರಿ೦ದ, ಹೊರಗೆ ಹುಡುಕಿಸಿಗುವುದು ದು:ಸಾಧ್ಯ) ತಡೆಯಬೇಕು.

       (iii)    ಬ್ರಹ್ಮಚರ್ಯೆಯಿ೦ದ ದೇಹ ಭಾವವನ್ನು ಗೆಲ್ಲಬೇಕು;

            ಮೌನಮನದಿ೦ದ (ಆಕಾಶ ಮೌನದಿ೦ದ), ಸಾಕ್ಷೀ ಭಾವದಿ೦ದ (ಮನೋವ್ಯಾಪಾರಕ್ಕೆ ಆತ್ಮಸಾಕ್ಷಿ; ಲೋಕಚೇಷ್ಟೆಗೆ ರವಿಸಾಕ್ಷಿ; ಬ್ರಹ್ಮಾ೦ಡದ ವ್ಯವಸ್ಥೆಗೆ ಪರಬ್ರಹ್ಮ ಸಾಕ್ಷಿ), ದೇಶಭಾವ ವನ್ನು ಗೆಲ್ಲಬೇಕು.

            ತನ್ನ ಹೃದಯ ಕಮಲದಲ್ಲೇ ಧ್ಯಾನದಿ೦ದ ಕಾಲಭಾವವನ್ನು ಮರೆಯಬೇಕು. ಸ್ಕ೦ದ ಮಾರ್ಗ(ಹೊರಗೆ ಹುಡುಕುವುದು) ಬಿಟ್ಟು ಗಣಪತಿಮಾರ್ಗ (ತನ್ನಲ್ಲೇ ಐಕ್ಯವಾಗುವುದು) ಆರಿಸಬೇಕು.

       (iv)    ಹೀಗೆ ವಾಸನೆಗಳನ್ನೆಲ್ಲಾ ಮೀರಿದಾಗ, ತೊರೆದಾಗ, ಆಗ ಮಾತ್ರ ಜೀವಾತ್ಮ(ತರ್ಜನಿ ಬೆರಳು) ಪರಮಾತ್ಮ (ಹೆಬ್ಬೆರಳು)ನಲ್ಲಿ ಒ೦ದಾಗಿ ದ್ವೈತವನ್ನು ಕಳೆದುಕ್ಕೊ೦ಡು ಅದ್ವೈತವಾಗುತ್ತದೆ (ಜೀವೋ ಬ್ರಹ್ಮ ಏವ).

            ಪ್ರತಿಬಿ೦ಬ (ಜಗತ್) ಮಾತ್ರ ಕಾಣುತ್ತಿದ್ದ ಕನ್ನಡಿ(ಮನಸ್ಸು) ನಶಿಸಿ, ಬಿ೦ಬ(ಪರಬ್ರಹ್ಮ) ಮಯಿ ಆಗುತ್ತೆ. ಪ್ರಣವಮಯಿ ಆಗುತ್ತೆ (ಶ್ರೀ ಆ೦ಜನೇಯನ೦ತೆ). ಸೌದೆ(ಮನಸ್ಸು) ಬೆ೦ಕಿ(ಬ್ರಹ್ಮ)ಯ ಜೊತೆಗೂಡಿ ಪೂರ್ತಿ ಬೆ೦ಕಿಯೇ ಆಗುತ್ತದೆ. ಈ ಸ್ಥಿತಿಯೇ ಆತ್ಮ ಸಾಕ್ಷಾತ್ಕಾರ – ಜೀವನ್ಮುಕ್ತಿ.

       (v)   ಇದು ಹೊಸದೇನೂ ಅಲ್ಲ. ಯಾವತ್ಕಾಲಕ್ಕೂ ಪ್ರತಿ ಒಬ್ಬರಲ್ಲೂ ಇರುವುದೇ (ಸಹಜವಾದ್ದೇ). ಅನಾತ್ಮಗಳಲ್ಲಿ ತೋರಿಬರುವ ಆತ್ಮ ಭಾವವನ್ನು ಕಳೆಯಬೇಕಷ್ಟೆ (ನೇತಿದ್ವಾರಾ).

       (vi)    ನವಗ್ರಹಗಳ ವರ್ಚಸ್ಸು, ಅಧಿಕಾರ, ಈ ಸೂರ್ಯ ಮ೦ಡಲಕ್ಕೆ ಮಾತ್ರ ಸೀಮಿತ.

            ಈ ಸೂರ್ಯಮ೦ಡಲವೇ ಈ ಬ್ರಹ್ಮಾ೦ಡದಲ್ಲಿ ಒ೦ದು ಸಣ್ಣ ಬಿ೦ದು-ಚುಕ್ಕಿ. ಪ೦ಚಾ೦ಗಗಳಲ್ಲಿ ಸೌಕರ್ಯಕ್ಕಾಗಿ ಗುರುತಿಸಿಕೊ೦ಡಿರುವ ೨೭ ನಕ್ಷತ್ರಗಳಲ್ಲಿ (೩೬೦ ಡಿಗ್ರಿ ಬ್ರಹ್ಮಾ೦ಡ), ಒ೦ದಾದ “ಜ್ಯೇಷ್ಠ” ನಕ್ಷತ್ರ ಒ೦ದರಲ್ಲಿಯೇ ೧೦,೦೦೦ ಕ್ಕೂ ಮಿಗಿಲಾಗಿ ಈ ಸೂರ್ಯ ಮ೦ಡಲ ಹಿಡಿಸುತ್ತದೆ.

            ಈ ಜೀವಾತ್ಮದಿ೦ದಲೇ ಬ್ರಹ್ಮಾ೦ಡವಾದ್ದರಿ೦ದ (ಆತ್ಮನ ಆಕಾಶಸ್ಸ೦ಭೂತ: . . . . .),

            ಭೂಮಿಯೆಲ್ಲಾ ಬ್ರಹ್ಮ -ಬಾನೆಲ್ಲಾ ಬ್ರಹ್ಮ, ಎಲ್ಲವೂ ಬ್ರಹ್ಮ-ಸರ್ವ೦ ಖಲ್ವಿದ೦ ಬ್ರಹ್ಮ-ಅಯಮಾತ್ಮಾ ಬ್ರಹ್ಮ.

      (vii)               ಊದಗಡ್ಡಿಯಿ೦ದ, ಮ೦ಗಳಾರತಿಯಿ೦ದ, ನ೦ದಾದೀಪದಿ೦ದ, ಪರ್ವತಾಗ್ನಿಯಿ೦ದ, ಚ೦ದ್ರನಿ೦ದ, ಸೂರ್ಯನಿ೦ದ, ನಕ್ಷತ್ರಗಳಿ೦ದ-ಇವೆಲ್ಲದರಿ೦ದ ಹೊರ ಹೊಮ್ಮುವ ಕಿರಣಗಳ ವೇಗವು ಒ೦ದೇ ಸಮ-೧ ಸೆಕೆ೦ಡಿಗೆ ೩ ಲಕ್ಷ ಕಿ.ಮೀ. ಗಳು. ಇವೆಲ್ಲ ಆಕಾಶದಲ್ಲಿ ಅಲ್ಲಲ್ಲಿ ಮಾತ್ರ ಇರುವ ಬೆಳಕುಗಳು. (ಖ೦ಡವಾಗಿ).

            ಸೂರ್ಯನಕ್ಷತ್ರದಿ೦ದ ಹೊರಟ ಕಿರಣ ಭೂಮಿ ತಲಪಲು ೮ ನಿಮಿಷ ಬೇಕು (ಸೂರ್ಯನೂ ಒ೦ದು ನಕ್ಷತ್ರವೇ).  ಭೂಮಿಗೆ ಅತಿ ಸಮೀಪದ ನಕ್ಷತ್ರ ದಿ೦ದ ಹೊರಟ ಕಿರಣ ಭೂಮಿಯನ್ನು ತಲಪಲು ೨½ ವರ್ಷ ಬೇಕು. ಮೂಲಾ ನಕ್ಷತ್ರದಿ೦ದ ೨೬೦ ವರ್ಷವೇ ಬೇಕು. “ಶತತಾರೆ”ಯಲ್ಲಿ ಈ ತುದಿಯಿ೦ದ

ಆ ತುದಿಗೆ, ಬೆಳಕಿಗೆ(೧ ಸೆಕೆ೦ಡಿಗೆ ೩ ಲಕ್ಷ ಕಿಲೋಮೀಟರ್ ವೇಗದಲ್ಲಿ) ಪ್ರಯಾಣಮಾಡಲು, ೧ ಲಕ್ಷ ವರ್ಷ ಬೇಕು (ನಾವು ಕೂಪಮ೦ಡೂಕ ಆಗಬಾರದು ಎ೦ಬುದಕ್ಕೆ ಈ ಅ೦ಕಿ ಅ೦ಶಗಳು).

                          ಆದರೆ, “ಹೃದಯಜ್ಯೋತಿ”೦ii ಕಿರಣಗಳಿಗೆ ವೇಗದ ಇತಿಮಿತಿಯೇ ಇಲ್ಲ. ಇದು ಇಡೀ ಆಕಾಶವನ್ನೇ-ಬ್ರಹ್ಮಾ೦ಡವನ್ನೇ, ಸ೦ಪೂರ್ಣವಾಗಿ ಸದಾಕಾಲವೂ, ಅಖ೦ಡವಾಗಿ ಆವರಿಸಿದೆ.

ಅ೦ತರ೦ಗದಲ್ಲಿ ಶ್ರೀ ಹರಿಯ (ಹೃದಯಜ್ಯೋತಿಯ) ಕಾಣದವ ಹುಟ್ಟು ಕುರುಡನೋ (ದಾಸರು).

            (viiii)       ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ….. “ ನಕ್ಷತ್ರಾಣಾ೦ ಅಹ೦ ಶಶೀ” – ಗೀತೆ ೧೦=೨೧.

            ಸೂರ್ಯನಕ್ಷತ್ರದಿ೦ದ ಬೆಳಕನ್ನು ಪಡೆಯುತ್ತಿರುವ ಚ೦ದ್ರನು ಒ೦ದು ಗ್ರಹ. ರಾತ್ರಿ ಕಾಲದಲ್ಲಿ ಅನ೦ತ ನಕ್ಷತ್ರಗಳ ಮಧ್ಯದಲ್ಲಿಯೂ ಪ್ರಕಾಶಿಸುವ ಚ೦ದ್ರನು “ನಾನು” ಎ೦ದು ತಿಳಿ.

( ಏಕ: ಚ೦ದ್ರ: ತಮೋಹನ್ತಿ ನಚ ತಾರಾಗಣೋಪಿಚ).

                         ಕರ್ಮಗಳು, ಮನುಷ್ಯನ “ನೆರಳಿ”ನ೦ತೆ, ಯಾವಾಗಲೂ ಎಡಬಿಡದೆ ಜೊತೆ ಜೊತೆಯಾಗಿಯೇ ಇರುತ್ತದೆ.

                           ಕತ್ತಲಲ್ಲಿ (ನಿದ್ರೆಯಲ್ಲಿ), “ಲಯ” ಗೊ೦ಡು, ಮತ್ತೆ ಮನುಷ್ಯ ವ್ಯವಹಾರಕ್ಕೆ (ಲೋಕ ಚೇಷ್ಟೆಗೆ) ತೊಡಗಿದಾಗ (ಖ೦ಡವಾದ ಹೊರಗಡೆ ಮಾತ್ರದ ಬೆಳಕಿನಲ್ಲಿ), ನೆರಳು-ಕರ್ಮಗಳು, ಪುನ: ಪುನ: ಉದ್ಭವ ವಾಗುತ್ತದೆ.

                           ಆದರೆ, ಒಳಗೂ ಹೊರಗೂ ಎಲ್ಲೆಲ್ಲೂ (೩೬೦ ಡಿಗ್ರಿ ALROUND)ಬೆಳಕಿದ್ದಾಗ (ಜ್ಞಾನಿಯಾದ ಮೇಲೆ, ಅಖ೦ಡ ಹೃದಯಜ್ಯೋತಿ ದರ್ಶನಾನ೦ತರ), ಇನ್ನಿಲ್ಲ “ನೆರಳು”-ಇನ್ನಿಲ್ಲ ಕರ್ಮ (ಎಲ್ಲಾ ಜನ್ಮಗಳ – ಎಲ್ಲಾ ಕರ್ಮಗಳೂ, ಪಾಪ ಪುಣ್ಯ ಎಲ್ಲವೂ)-ಪೂರ್ತಾ ಬೆಳಕಿನಲ್ಲಿ (೩೬೦ ಡಿಗ್ರಿ ALROUND ALWAYS-24 X 7) – ನೆರಳು ಕರಗುವ೦ತೆ, ಶೂನ್ಯವಾಗುತ್ತವೆ-ನಾಶವಾಗುತ್ತವೆ.

     (ix)    ಎಷ್ಟೆಷ್ಟು ಊಟ ಮಾಡಿದರೂ, ಹೊಟ್ಟೆ ತು೦ಬಿ ಸಾಕು, ಇನ್ನು ಬೇಡವೇ ಬೇಡ, ಎ೦ಬ ಮನೋಧರ್ಮ ಬರುವುದು “ಕಡೆಯ” ಅಗಳನ್ನು ನು೦ಗಿ, ಅದು ಹೊಟ್ಟೆ ಸೇರಿದಾಗ ಮಾತ್ರ. ಈ ಮರ್ಮ – ರಹಸ್ಯ ತಿಳಿದ ನಿತ್ಯ ತೃಪ್ತ -ಯೋಗೇಶ್ವರ- ಗೀತಾಚಾರ್ಯ – ಜಗದ್ಗುರು ಶ್ರೀ ಕೃಷ್ಣ ಭಗವಾನ್ – ಶ್ರೀ ಹೃಷೀಕೇಶ – ಕಡೆ ಅಗಳನ್ನು ಆಕ್ಷಯಪಾತ್ರೆಯಲ್ಲಿ ಪಡೆದು, ತಾನೂ (ಬೇರು) ತೇಗಿ ಮಿಕ್ಕೆಲ್ಲ( ಎಲೆಗಳು) ಋಷಿ ಸಮೂಹವನ್ನೂ ತೃಪ್ತಿ ಪಡಿಸಿದನು.

             ಈ ಜಗತ್ ಎ೦ಬ ಅಕ್ಷಯ ಪಾತ್ರೆಯಲ್ಲಿ “ತೃಪ್ತಿ” ಎ೦ಬ ಕಡೆ ಅಗಳನ್ನು ಹುಡುಕಿದಾಗ ಮಾತ್ರ,

 “ಚಿರ ಸಮಾಧಾನ ಸ೦ತೋಷ ಶಾ೦ತಿ-ಲಭ್ಯ (ಸರ್ವಥಾ ಸರ್ವದಾ)” .

ಇದೇ ಶ್ರೀ ಭಗವದ್ಗೀತಾಸಾರ.

|| ಶ್ರೀ ಕೃಷ್ಣಾರ್ಪಣಮಸ್ತು||

As it Is: brewingluminous / Jeremy

Author: Bhushan Manchanda

The Bhagavad Gita , the “Song of God” is one of the most important Hindu scriptures. It is revered as a sacred scripture of Hinduism, and considered as one of the most important philosophical classics of the world.The Bhagavad Gita comprises 700 verses, and is a part of the Mahabharata The teacher of the Bhagavad Gita is Krishna Who is revered by Hindus as a manifestation of the Lord Himself,and is referred to within as the Bhagavan—the Divine One. The Bhagavad Gita is commonly referred to as the Gita for short.

The content of the Gita is the conversation between Krishna and Arjuna taking place on the battlefield before the start of the Kurukshetra War. Responding to Arjuna’s confusion and moral dilemma about fighting his own cousins, Krishna explains to Arjuna his duties as a warrior and prince and elaborates on different Yogic and Vedantiic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life. Maharishi Mahesh Yogi describes it as a lighthouse of eternal wisdom that has the ability to inspire any man or woman to supreme accomplishment and enlightenment. During the discourse, Krishna reveals His identity as the Supreme Being Himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring vision of His divine universal form.

The basic teachings can be summarized as under:

• Why do you worry without cause? Whom do you fear without reason? Who can kill you? The soul is neither born, nor does it die.
• Whatever happened, happened for the good; whatever is happening, is happening for the good; whatever will happen, will also happen for the good only. You need not have any regrets for the past. You need not worry for the future. The present is happening…
• What did you lose that you cry about? What did you bring with you, which you think you have lost? What did you produce, which you think got destroyed? You did not bring anything – whatever you have, you received from here. Whatever you have given, you have given only here. Whatever you took, you took from God. Whatever you gave, you gave to him. You came empty handed, you will leave empty handed. What is yours today, belonged to someone else yesterday, and will belong to someone else the day after tomorrow. You are mistakenly enjoying the thought that this is yours. It is this false happiness that is the cause of your sorrows.
• Change is the law of the universe. What you think of as death, is indeed life. In one instance you can be a millionaire, and in the other instance you can be steeped in poverty. Yours and mine, big and small – erase these ideas from your mind. Then everything is yours and you belong to everyone.
• This body is not yours, neither are you of the body. The body is made of fire, water, air, earth and ether, and will disappear into these elements. But the soul is permanent – so who are you?
• Dedicate your being to God. He is the one to be ultimately relied upon. Those who know of his support are forever free from fear, worry and sorrow.
• Whatever you do, do it as a dedication to God. This will bring you the tremendous experience of joy and life-freedom forever.

Some Quotes from famous personalities across the world on the Bhagavad Gita:

Albert Einstein

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

Aldous Huxley

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

Mahatma Gandhi

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

Henry David Thoreau

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

Dr. Albert Schweitzer

“The Bhagavad Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.”

Carl Jung

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

Herman Hesse

“The marvel of the Bhagavad Gita is its truly beautiful revelation of life’s wisdom which enables philosophy to blossom into religion.”

Ralph Waldo Emerson

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

About the Author:

MA,DMM,MBA
(Faculty of Management Studies,University of Delhi,India),
Management Education Consultant.
Over 30 years Industry,Education and Training experience

Article Source: ArticlesBase.com – The Bhagavad Gita:Teachings and Message

Gitopadesa : Photo Credit : Satya Sarada Kandula : All Rights Reserved

Astronomy : The Geeta Jayanti Day is 11th day (Ekadasi) of the bright half (Sukla Paksha) of the month of Margasira. This year it is joined with the Revati Nakshatram. It  coincides with

Vaikuntha Ekadasi (or Mukkoti Ekadasi) is on Dec 28 in 2009. (Details)

Significance : It was the day the Bhagavad Gita was revealed to Arjuna, by Sri Krishna. This year it is celebrated on the 28th Nov. Though ekadasi “starts” on 27th afternoon, it is the tithi at sunrise that counts. That is why 28th Nov will be celebrated  as Gita Jayanti. Common belief is that the gates to Vaikunta are held open in this day and that it is a divine day to leave one’s mortal coils. It is also the day the Mahabharata Yuddha started.

Celebrations : The Geeta Jayanti Samaroh Festival is celebrated in Kurukshetra. (The location of the Mahabharata war.) The devotees bathe in the holy water of the sacred tanks – Sannihit Sarovar and Brahma Sarovar. The week long festival witnesses wonderful events like Shloka recital, dance, Bhagawatam reading, Bhajans and dramas. (Source)

The place of the original Gitopadesa is marked in kurukshetra by a marble sculpture and may be seen by tourists and piligrims.

The festival of Geeta Jayanti Samaroh is organized by Kurukshetra Development Board of Haryana Tourism, District Administration, North Zone Cultural Centre Patiala and Information and Public Relations Department Haryana. (Source)

The Gita was given to us about six thousand years ago by Sri Krishna, the Lord incarnate, through His most devoted disciple, Arjuna. Its teachings are based on the sacred Upanishads. (Source)

Vishnu Statue in Tamil Style at PoomPuhar, Brigade Road. Photo Credit : Satya Sarada Kandula : All Rights Reserved

More Information :

• For a list of all ekadasis and their significance see : http://www.salagram.net/ekadasilistinfo.htm
• For a modified story of Vaikuntha Ekadasi based on the brahmanda purana see :http://www.salagram.net/ekadasi-2.htm (fasting on this day is highly recommended).

• This Source, says that there is goat and other animal sacrifice that is taking place in a Nepali temple right now, which is held once in 5 years. The deity is called Gadhi-mai. (It is interesting because Gathi is one of the names of Viswamitra and he is also called the brother of the Kosi river. One of his names is Kausika. This reveals a Nepali connection.) “A month –long fair is held in the month of Mangsir (November / December) once in every five years to   worship the goddess.” (Source) In India Mangsir refers to Margasira. A 5 year period refers to the yuga duration in the Paitamaha Siddhanta.
• This year Bakrid falls on the same day. Idu’l Juha Bakrid annually falls on the 10th day of the month of Dhul Hijja of the lunar Islamic calendar. Idu’l Juha is the latter of two Eid festivals celebrated by Muslims, Eid al-Fitr and Eid al-Adha (For legend see : Source) It is celebrated by slaughtering goats and sheep. The road from Mekhri circle to Cantonment is lined with goats and sheep for purchase. Camels are walked t in from Rajasthan and sell at Rs 20,000 a camel.
• Modern Americans celebrate Thanksgiving day on the 4th Thursday of November, when they buy and eat turkeys killed in slaughterhouses. Their memory of Thanksgiving only dates back to 500 years ago, when the piligrims first arrived in USA. It is believed to be a harvest festival and occurs in the middle of Margasira Masam. At that time various other animals were slaughtered at home and eaten. Thanksgiving falls somewhere between Nov 22nd and Nov 28th in the coming years. This year it fell on 26/11, ironically, the anniversary of the Mumbai terrorist attacks.
• In Margasira Masam, Jews celebrate the festival of Chanukah or Hanukah, which is their festival of lights, a custom that interestingly dates from the time of Seleucus! Even more interestingly, at the same site, I found this correspondence between Jewish calender and common era : 3538 to 3574 (222-186 B.C.E.). Their calendar is closer to the generally accepted Kaliyuga Start Date of 3102 BCE. (Needs more investigation)

An interesting point is that while there are widespread protests against the animal “sacrifice” for Gadhimai, the slaughter of goats, sheep and turkeys by people of other religions is considered very civilized. And while the “Hindu Custom”  of animal sacrifice is covered on BBC.. the Hindu-Vaishnava custom of fasting on that day is completely ignored.

See Also :

• Agni Nakshatram (Kruttika Nakshatram, Karthikeya)
• Halloween, Karthika Pouranami, Yama Deepam

Images, Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula

Hoje não quis escrever nada, mas encontrei belas citações:

“The heart has reasons

that reason does not understand”

- Jacques Benigne Bossuel

“Still your mind in me, still yourself in me, and without a doubt you shall be united with me, Lord of Love, dwelling in your heart.”

- Bhagavad Gita

A primeira reflete o que todos nós entendemos por amor; algo que a própria razão não consegue explicar. A segunda reflete o que considero divino, principalmente quanto ao final, que diz algo como “residindo em teu coração”. Ambas, verdadeiras e eternamente atuais. Poderia fazer centenas de observações sobre como me identifico e as entendo – mas hoje, deixarei que elas falem por si mesmo…

“I savi chiamano saggio quell’ uomo  i cui perseguimenti sono tutti privi di intenti egoistici e del desiderio dei risultati, e le cui attività sono purificate dal fuoco della saggeza. Abbandonando l’ attaccamento ai frutti delle proprie opere, i saggi, indipendenti (da ricompense materiali) non compiono alcuna azione (legante), nemmeno in mezzo alle attività”

Bhagavad Gita

With the lately positivity push, I’ve been receiving an extra influx uplifting emails and notes from friends, many of these messages containing praise directed at me.  I fully recognize that sharing an attitude of gratitude and admiration of others is a way to push positive.  Not only does it make one feel good to share a kind word of compliment, but it pushes that positive feeling on the receiver.   

Well, maybe not always positive.  Sometimes upon receiving an accolade I may get my head blown up with misplaced pride.  But more often, I have a very difficult time acknowledging praise without guilt.  Outwardly, I accept it, because it honors the giver.  But inside, I cringe a little.  I want to shout, “I don’t deserve it!  I’m a fake!”  Where does this come from? 

Although these qualities have been a part of me, I believe this is NOT coming from a place of self hate or loathing.  I believe it comes from knowing that everything good that comes from and of me is really from God.  I know I don’t deserve praise or admiration, but He does.  And I’m writing this to recognize giving it back.

Yoga philosophy describes four yoga paths- Karma Yoga, Bhakti Yoga, Jnana Yoga, and Raja Yoga.  (I recommend the book Pathways to Joy by Master Vivekananda, which describes these in great detail.)  Of the four yoga paths, I am most strongly on the Karma Yoga path.  Karma Yoga is the spotlight of the Bhagavad Gita, which I’m reading right now.  (Go figure on figuring this out!) 

Karma Yoga is defined as the “yoga of action.”  I’m a doer, a service-er, an active giver and sharer.  Why?  This is my path and my nature, my dharma.  And as with all paths, there are rocks and holes and bumps to watch out for.  Feeling prideful or selfish with the fruits of my doing and giving are the obstacles in the road that may slip me up. 

The Gita describes, “Always do your duty without attachment.  If you do things without desiring results for yourself, you will experience the highest state.”  So, giving and doing without the need or want for personal esteem from the actions.  Sounds easy, but upon examination, I know it doesn’t always hold true for me.  I can’t help but feel a little puffed up when my yoga students praise my class, or a client approves of my work.  One of my biggest ego boosters is when my family likes my cooking!  So there’s that bothersome buzzword ego again… “Because the mind is clouded by ego, a person thinks: I am the doer.”  Sounds familiar.  To me, this is being prideful. 

What’s the point of this path anyways?  The Bible clearly tells us in 2 Timothy 1:9—“For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— not by works, so that no one can boast.”  It isn’t like doing “works” is going to get us to heaven.  God loves us either way.  The point is putting the love we have for Him into our lives in a way that is tangible to us.  Doing action and then giving God the glory is an avenue that God gives us to practice our faith in Him, thus strengthening our faith.  And practicing this also fulfils God’s command to “go and make disciples of all nations” because by living a model of God’s instructions, we are furthering His kingdom by leading by example.  Galatians 5:25—“If we live by the Spirit, let us also walk by the Spirit.”  

So how do we “do” on a smooth this path?  In the Gita, Krishna (represents God in the story) says, “Dedicate all your actions to me.  Then your mind will rest in the true Self, free from wishing and selfishness.”   

There it is.  Everything goes back to the true Doer, the true Giver and Sharer of goodness.  God!  To me, this means praying for each action done to be of His will, and praising Him for the outcomes.  The joy I feel from my actions come from the knowledge that my action is a part of His plan and will work to further His message.  Maybe this means I will accept praise using words such as “By the grace of God,” or “I’m thankful God is working through me.”     

To exercise Karma Yoga, I should practice giving glory to God by releasing the “credit” of my actions or givings to sources outside myself, His children.  Romans 12:10-11 says, “Be devoted to one another in brotherly love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord.” 

Yes, I give to the food shelf, but the money is earned mostly by my husband, and of course we are blessed by God for the opportunity to share in this way.  Yes, that was a great yoga flow I led!  The idea came from another online class I took myself.  The lighting on this portrait is spectacular.  I learned the technique from a colleague.

Practicing giving credit where credit is due is a way to push positive and also a practice in the yoga Yama Asteya, or non-stealing.  I feel that this honors God because I’m using my Karma Yoga to share the gifts He gave me through education and experience without taking the credit for myself.  Which really, there never is any.  I put into practice what I’ve learned, and that knowledge certainly comes from outside sources of study! 

I hope I don’t sound virtuous or righteous, ‘cuz oh boy I’m not.  I needed this reminder so bad, and this is how I want to keep practicing Karma Yoga.  Yes, I work hard and study hard.  I share a lot.  But it’s no big thing.  That’s just the path God has me on to do His work.  And since He put me here, I know he is leading and guiding me, and working through me.  I’m not being modest, it is simply fact.  A special friend reminded recently me of one of my favorite Bible verses, Philippians 4:13—“I can do everything through Christ who strengthens me.”  And to that I’d add the following:  (Thanking God for the Bible online to help me find all these awesome applicable verses from His word!)

• 1 Corinthians 15:10—“But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked hard–yet not I, but the grace of God that was with me.”  
• 2 Corinthians 3:5—“By ourselves we are not qualified in any way to claim that we can do anything. Rather, God makes us qualified.”
• Colossians 1:29—“I work hard and struggle to do this, using the energy that He powerfully provides in me.”
• Hebrews 13:21—“May God equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.”   
• Philippians 2:13—“For it is God who works in you to will and to act according to his good purpose.”

Thanks God, for allowing me to focus on this and give it all back to you.  My head was starting to ache a little being all filled with my ego and such.  I’ll keep practicing in the way you lead me. 

And to give credit where credit is due…thanks to the friend who sent me the amazingly uplifting message that set this soul searching in motion.  You know who you are, and you are a gift from God.  Thanks for being an intregal part of His plan here.

We are about to begin Chapter Two, this is the chapter that Gandhi said touches on every point that is expounded on wihin the Bhagavad Gita, a Reader’s Digest of sorts of the entire conversation in one chapter.

Chapter Two

Bhag. 2:1-3

Sanjaya said: Seeing Arjuna lamenting, and overwhelmed with pity, his eyes filled with tears, the Krishna spoke these words, “Arjuna, from where has this faintheartedness come. It is not acceptable in one such as yourself, and does not lead to heaven, but to disgrace. Never should one entertain cowardice, Arjuna. It does not befit you. Give up this weakness of heart and arise ‘chastiser of the enemy’.

For Krishna this is an issue of dharma or duty. Arjuna is a warrior by birth. That was his position in the kingdom and he had been trained in the art of war since he was a child. And it was a righteous war, because the kingdom had been stolen from its rightful heirs, and even with much talks between the two parties the Kuru’s would not bend to an honorable outcome.

“O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.” (Bhagavad Gita as it is, AC Bhaktivedanta Swami Prabhupada, 2:3)

Some interesting transmissions I’ve received lately after reflecting about this passage:

- Whenever you have a choice between running or facing the dragon, face the dragon.

- People will often mistake your good qualities for bad qualities, if they doubt or mistrust these good qualities within themselves. Do not take offense at this, nor react to it. Just have faith in the truth, and in yourself, and continue to do what’s right. Being true to yourself is more important than being honored and rewarded. It is its own reward. (See Bhagavad Gita chapter 3 for more about karma yoga, which connects to this idea). 

- There are no victims, only accomplices. You choose how people will treat you. You can’t force people to be nice to you, but you can choose what situations and relationships you’ll continue to be involved with. If your subconscious attracts an unpleasant situation, especially repeatedly, it’s trying to teach you something. Thank it. Use it. There are no enemies, only energies. Believe it can be transformed, not simply dismissed or discarded. Believe in the inherent goodness of people. But know when to let go peacefully, without regrets. 

- Always live life with the quiet readiness of a warrior. Warriors understand that nothing is personal, yet everything is intentional. And nothing is sacred except what you choose to hold onto. Own your choices. Own your reactions. Own your emotions. In doing so, you own your destiny.

- Don’t make excuses. The less we explain and justify ourselves, the more respect we earn. We are more powerful if we allow others to misjudge us, but know our worth and peacefully continue on our path. Don’t expect people or life to always be fair. Use everything you’re given and be thankful for discrepancies from our ideals, because they teach you what we need to work on. Let your good deeds speak for themselves, and understand that if you’re right and they’re wrong, eventually they will either know it, or you’ll move onto something better. When we don’t constantly defend ourselves over small things, people will be more inclined to listen when we have to set an important boundary. 

- Success is strategic. You can’t win a chess or boxing match simply by throwing your emotions blindly around and feeling wounded by your opponent’s moves. Challenges are not attacks, and life is a game to be mastered. Use emotion appropriately: the heart is a perfect witness, but a lousy judge in the trials of life. 

- Never be afraid of the sharks. No one gets ahead in life by being a feeder fish, and false shows of humility and politeness won’t keep you safe in life. Sharks can smell phoniness like blood in water. If you want to be powerful, learn how powerful people work. They are not evil, they are simply hungry. They are authentic, even when it makes them unpopular. They make decisions. They take stands. They set part the waters and set boundaries. They don’t listen to “no.” Even the most aggressive sharks respect honesty, courage, determination and powerful intention. This is how they work, and if you want to be a player instead of a pawn in life, you have to learn to swim with the sharks even if you are not one by nature. Real respect is earned, not bought. 

- Be a mountain and the earth will shift to your form. 

- Don’t color in the lines. Invent your own picture. Name it. 

- Accept risk and consequence. A warrior knows he can be killed at any time, but he continues his duty. Accept when a risk you have taken fails or backfires. Own when you cross a line. When you break a rule, do it consciously, prove a point, and have the honor to embrace its consequences. And if you do not intend to accept consequences, obey the law. This even applies to small things. I don’t smoke pot because, along with other reasons, I do not desire to be arrested, and it’s against the law. I don’t think marijuana should be illegal, but I choose to be an American and accept the laws of this country, and I have responsibilities in life which would seriously be impaired if I were arrested. I accept the speed limits of the road, the late fees on my credit cards, and all other things I signed up for in some way in life. Being accountable frees up LOTS of energy. 

- If you see the Buddha, kill it.

- If you see the Buddha, embrace it. 

- If you see the Buddha, you are already the Buddha. 

What’s next? 

Love,
Sarah

Sri Sri Ravishankar was unable to meet the challenges posed by Dr. Naik. He was unable to defend the concept of God as it is revealed in Hinduism's most revered scripture the Bhagavat Gita.

Baba Ramdev at the JUH meeting in Deoband where the fatwa upholding a previous fatwa against the singing of Vande Mataram was issued. Did Baba Ramdev sign the fatwa too?

At the interfaith meeting advertised above, between Sri Sri Ravishankar with Dr. Zakir Naik, Sri Sri has conspicuously failed to defend Hindu Dharma and the concept of God in the Bhagavat Gita. He has probably never read the Bhagavat Gita so it is unfair to expect him to defend it. He is a popular Hindu godman and yogi who falls into the category of “Hindu idiot” when it comes to his knowledge of Hinduism and Islam. Why Hindu leaders attend these inter-religious meetings with Muslims and Christians when they have not prepared themselves and do not have any knowledge of the Koran and Bible, or studied the history and ideologies of these two aggressive Abrahamic religions is beyond understanding.

Baba Ramdev attended the Jamiat-i-Hind at Deoband where the mullahs issued a fatwa upholding an earlier fatwa against the singing of India’s national song Vande Mataram. Did he sign the fatwa too? It is not such a foolish question: our Hindu leaders have done worse things to the Hindu community. Mahatma Gandhi sold the Hindus down the river in an attempt to appease Muslims during the Independence struggle. He failed miserably. If Mahatma Gandhi could not change the mind of sectarian and separatist Muslim leaders, what makes today’s Hindu godmen think that they can do better?

Baba Ramdev has even gone so far as to equate the Koran and Bible with the Vedas in his book Jeevan Darshan, calling them all Dharma Granth. Obviously he has not read either the Koran or the Bible or the Vedas, or he would not have made such an absurd comparison. Out of 6236 verses, the Koran has 3900 that teach intolerance and hatred. Some 900 of these verses discuss murder, looting, rape, and hellfire for kafirs. The Koran advocates cheating and the telling of lies in order to spread Islam among non Muslims. The Bible is not much better. Jesus promises to destroy the family and divide father against son and mother against daughter. He also promises eternal hellfire for those who do not follow him (he is the first prophet in history to conceive of such an evil place as an eternal hell for his critics). None of these teachings constitute Dharma in any sense, and Baba Ramdev has been challenged by P. Deivamuthu, the learned editor of Hindu Voice in Mumbai, to explain himself. We all eagerly await his reply.

But all is not lost. Hindus still have their traditional religious teachers who act in the interest of the whole Hindu community rather than for themselves or their followers alone. They are usually not allowed to speak out on import issues by  anti-Hindu politicians and state ministers, but sometimes they do have their say and are heard by even the government in New Delhi. One such occasion was the meeting between the Kanchi Shankaracharya Sri Jayendra Saraswati Swamigal and Cardinal Jean-Louis Pierre Tauran of the Vatican’s Pontifical Council for Inter-religious Dialogue. The Cardinal was told on no uncertain terms that this was the last meeting between Hindu and Christian leaders if the Church did not rein in its missionaries and stop abusing the hospitality that Hindus have extended to Christians from the time of their arrival in India in the 4th century. Radha Rajan gives an account of the meeting below. – Swami Devananda Saraswati

On June 12, 2009, Pujya Swami Jayendra Saraswati, Sankaracharya of Kanchi Kamakoti Matham, met Cardinal Jean-Louis Pierre Tauran, president of the Vatican’s Pontifical Council for Inter-religious Dialogue, and others, in Mumbai for a Hindu-Catholic dialogue.

The meeting was closed door, but informed sources said it was high voltage and shut the door on future dialogue unless all Christian denominations agree to eschew conversions.

We have it on excellent authority that the inter-faith dialogue did not go as planned (by the Vatican and its Hindu apologists at home). We are told that no one except the religious leaders themselves and one or two persons to assist them in the dialogue were permitted in the hall.

The Kanchi Acharya spoke as is characteristic of him, in the softest tone possible, with the unfading smile never slipping from his face, in chaste Hindi. However from the statement that he realeased to the Press and Media after the dialogue, it is obvious that the soft tone and chaste Hindi socked the gathering on the jaw. It is a good thing for Hindus that this time we had a man who knows his dharma and more importantly, like Sri Krishna understands evil, to speak for this bhumi.

Below are the main points of the prepared speech of the Shankaracharya, which he relied upon when making his presentation. – Radha Rajan

1] Exactly one month ago to the date, the Pope went to Jerusalem where Jesus was born, for a similar dialogue that the Vatican had undertaken with the Chief Rabbinate of Israel. At the end of that meeting when the Pope and Ashkenazi Chief Rabbi Yona Metzer jointly addressed the Press and Media, the Chief Rabbi thanked the Pope for assuring the Chief Rabbinate that the Catholic Church would desist and cease from all missionary and conversion activities among the Jews. This is construed as endorsed and agreed by the Pope since he was present at the press meet. We need a similar commitment from the Church for Hindus.

2] After such inter-faith meetings, the points agreed have to be faithfully abided. Otherwise there will be no point in holding such meetings. Unless the Church reassures Hindus that it will not conduct itself in a manner that wounds Hindu sensibilities and follows up on those assurances, such inter-faith meetings, no matter how frequently they are held, will be futile and not serve any meaningful cause.

3] In 1999, Pope John Paul II had stated that the mission of the Vatican was to plant the Cross in Asia in the third millennium to facilitate the Christianizing of the world, which alone would cause the Second Coming of Jesus Christ. The Pope must tell us the rationale for the First Coming of Jesus Christ when there was no Christianity or the Church to undertake the mission to Christianize the world.

4] We see the US Commission on International Religious Freedom (USCIRF) as an intrusive mechanism of a foreign government to interfere in the internal affairs of this country. The USCIRF, which has been permitted to visit this country to hold meetings with our people to ascertain religious freedom in our country, must no longer be permitted to enter this country on this intrusive mission. We will not allow external interference into our internal affairs. [In fact, the Commission was not granted visas by the Indian government after the Shankaracharya made this statement. See  Anti-Hindu bias in US Government Commission - Editor]

5] We know that very large amounts of money come into this country for Churches and Christian groups, ostensibly for charitable work. These funds should be used only for social causes like health, education, etc., and should not be used for religious conversion. During these dialogues, it should be agreed that the funds should be distributed to all organisations who do charitable work, irrespective of the organisations’ religious faith. A common pool should be created and a committee formed to distribute and monitor the usage of these funds.

6] It has become easy for the missionaries to convert Hindus. All Hindu organisations and associations should work together to educate Hindus and eradicate the conversion activity.

7] Hindu dharma is by nature diverse and so all different panthas and sampradayas co-exist on this bhumi without seeking to destroy the others. Hindu dharma has nurtured and supported all faiths and religions because that is the way of dharma. We expect that religions which have come into this bhumi from other lands will respect this vital characteristic of Hindu dharma and not do anything to subvert or disturb the sense of nationhood of this country. Hindu dharma and the Hindu people welcome Christians and Muslims, Parsis and Jews to make this land their home. We expect from these religions that they will not seek to destroy our faith, our religion and wound our religious sensibilities. We encourage all religions to live with mutual respect and harmony in a shared sense of nationalism which should bind us all as one nation. Nationalism should come first.

8] We are aware of the propaganda that [the Church] will cure diseases and ailments if the individual converts to their faith. This is illegal as per the Drugs and Magic Remedies Act 1954 and we call upon the Indian government to take action under the provision of law.

9]  Most of the countries in the world (USA, UK, Japan, Middle East nations, Pakistan, Sri Lanka, etc.), adopt national resolutions and statements of intent proclaimed by their governments and their highest religious bodies, affirming their determination to protect and defend the culture and the religion from which their cultures derive. In India alone we pass resolutions which officially and legally promote an irreligious and unspiritual creed called secularism. Secularism is an administrative quality; it cannot be the soul of this nation. The soul of this nation is religious and spiritual. We call upon our government and other important religious bodies to recognize this truth and affirm their commitment to protect the soul of this nation.

10] The Buddhist Mahasangha and the Joint Committee of Buddhist Organizations have declared their intention to get the Sri Lankan government to pilot and pass a national anti-conversion bill and make it law. We welcome this move and strongly endorse this measure.

11] The Church in India must stop forthwith the use of Hindu religious words, phrases, and symbols like Veda, Agama, Rishi, Ashrama, Om, and other such in what is referred to as “inculturation” tactics, but which are only intended to deceive the vulnerable sections of our people who are the intended targets for religious conversion. This is also insulting to and wounding of the religious sensitivities of Hindus. Similarly it has been brought to our notice that the Church has scripted a new Bible [called The New Community Bible or "Indian Bible"  published in June 2008 - Editor] for the new converts by usurping sections of our sacred Vedas, Upanishads, and Puranas, and incorporating them into the Bible. This must stop immediately and all these Bibles must be withdrawn from circulation. We urge the Indian government to look into the matter and do the needful.

1. Interfaith Dialogue: In Whose Interest? – B.R. Haran
2. Interfaith Dialogue: In Whose Interest? – B.R. Haran
3. Interfaith Dialogue: In Whose Interest? – B.R. Haran

ISKON temple Bangalore is situated on a seven acre hillock called “Hare Krishna Hill”. It is a very good place for Lord Krishna devotee with a divine environment.Sri Sri RadhaKrishan Chandra Temple(ISKCON)is world’s largest temple. The huge shrine was started under the global project of ISKCON to memorialise birthday of its founder Sri Prabhupada. ISKCON temple of Bangalore was inaugrated by our former President Shankar Dayal Sharma in May 1997.Janmashtmi, birth of Lord Krishna is celebrated within the ISKCON temple premises on a large scale. Thousands of devotees visit the temple on this auspicious day and the most of joyous celebration is truly exhilarating.There are other social activities and facilities provided by the trust-

Annadhan Seva and Food for life- In Annadhan seva prasadam not only reaches to those fortunate souls who come to the temple but to hundred and thousand in other part of Karnartaka.

Kalyan Mantap- This mantap is a hall where marriages and other vedic sanskaras and celebration. In this hall auspicious functions of Lord Krishna are organise.

Audio Animatronics- Major attraction of temple is audio animatronics, many programs, drama has been performed to give powerful message of the Bhagavad Gita using modern media of audio.

Handicrafts- To promote Indian handicrafts ISKCON Bangalore has launched a scheme. There are many traditional art and craft of South India. Which help economic condition of rural people.

Hanininam Mantap- It is unique mantap to make thousands of people chants at least one round of Hare Krishna mantra everyday on the temple on Hari Krishana hill.

There was a Sant called Vitthobha in Maharashtra. He dint want to get married and wanted to be a bramachari all his life. He would always meditate upon god and read the holy book of Srimad Bhagavadam. He would get alms and have his food. He once came to Pandharpur and had the darshan of Lord Vitthal and was sleeping on the banks of river Chandrabhaga. That night Lord Pandurang came in his dream and said that a Brahman would bring to him a girl called Rukmani tomorrow and asked him to get married to her. He got up in the morning and started performing his daily ritual thinking why god had asked him to get married when he wanted to be a bramachari all his life. Pandurang had also told the same to the Brahman in his dream and had asked him to go in search of Vitthobha on the banks of Chandrabhaga the next morning. The Brahman came to Chandrabhaga and on seeing Vitthobha told him about his dream; Vitthobha told him that Pandharinath had also told him the same and agreed to get married to his daughter. He then came back to his village and started living as a family man. Vitthobha was longing for a child so that he could go back to sanyasa ashram leaving his wife with the children, but unfortunately they did not have a child for a long time. One day Vitthobha left home without telling his wife and went to Kasi and met Swami Ramanada. (Swami Ramananda is also the guru of Sant Kabirdas). He then formally took Sanyasa ashram from his guru Ramanda and stayed with him in Kasi. His wife Rukmani was searching for him and months passed by. Some one had told her that her husband would return if she goes around the Pipal tree (Arasa maram in Tamil). She started doing this religiously and years passed by but her husband had not returned.

Swami Ramanada had started on a yatra to Dakshin Bharath with his sishyas. Vitthobha refrained from joining his Guru in the yatra as he dint want to meet his family even accidentally when they pass by his village. Swami Ramananda reached Vitthobha’s village and happened to sit under the Pipal tree. Rukmani after completing her pradakshan prostrated Swami Ramananda as he was sitting there. As she was going around the Pipal tree Swami Ramanada thought that she was praying for a child and blessed her saying “Putravati Bhava”. On hearing this she burst into tears. Swami Ramanada on seeing this asked her why she was crying. She then told him that her husband had abandoned her a few years back. She also said that the blessings of Saints like him don’t go waste. She then said that some people have told her that her husband has become a Sanyasi. He then asked her if she knew where he was and who gave him sanyas. She then replied that people say that he took sanyas from Swami Ramanada in Kasi. Swami Ramanada then told her that it was he who had given him sanyasa diksha and also told her that if Lord Rama had made him bless her as “Putravathi Bhava” he would make it happen. He then sent a letter to Kasi for Vitthobha. On seeing his letter Vitthobha came to meet his Guru. Swami Ramanand then told him; be it Dharm or Adharm you will have to make my words come true. He also said that there is no bigger Dharm than to listen to ones Guru’s words. As it was his Guru’s wish Vitthobha agreed to it and came back to family life. After some time Lord Shiva, Lord Vishnu, Lord Brahma and Goddess Shakthi came to this world as their children. Their first son Nivritidev was the incarnation of Shiva, the second son Gyaneshwar was the incarnation of Vishnu and the third son Sopandev was the incarnation of Brahma, the fourth child Muktha Bai was the incarnation of Shakthi. They had taken this avatar to teach the world the importance of nama sankirtan and prove that it was the only relief for any human being in this Kaliyug. Even though Vittobha had come back to family life as per his Guru’s instructions he was having a feeling that he had committed a sin by coming back to Grihastashram from Sanyasashram. As he was a learned person he also knew that the only way to relive him of this sin was to jump in to the Ganges and reach the god. He told this to his wife and she too wanted to go with him as she felt that she was also a party to this sin that he had committed. They both left the kids praying to Lord Vitthal asking him to take care of them and left for Prayaga (the meeting point of Ganga, Yamuna and Saraswathi) and then to the Himalayas and got in to the Ganges to give up their life.

Nivritidev, Gyaneshwar, Sopandev and Muktha Bai were very young and everyone in the village neglected them and teased them. The children would eat if any one offered them food, otherwise they would just starve. They would not go and ask for alms from anyone. Nivriti was 6 years old, Gyaneshwar was 5, and Sopan was 4 years old now. As they were Brahmans they wanted get their Upananyanam (Sacred thread ceremony) done at the right age. They went to the Brahmans in the village and asked them to perform Upanayanam for them. The Brahmans laughed at them and said that as they were born to a Sanyasi they can’t call themselves as Brahmans and so they would not perform the Upanayanam for them. They then said that there is a place called Prathishtanapuram (Now called as Paithan) where there are a lot of learned people and asked them to approach them to check if there was anyway they could perform the ceremony. They also said that they would perform the same if they agree to it and give a letter to them stating the same. The children then came to Paithan and met the Brahmans there. Gyaneshwar then asked them to perform the ceremony for them. The Brahmans then asked them to which gothram do they belong to. Gyaneshwar replied to them saying that if the gothram was not known for someone the guru could use his gothram for performing the ceremony. They were surprised at this answer and thought how such a young kid knew so much about the sastras, but then said that they would not perform the ceremony without knowing if they really were Brahmans. Gyaneshwar then told them the different stages that a man goes through before becoming a Brahman and said that they have all crossed that stage, but still wanted to have the ceremony performed as it was customary. He also said that a Brahman is one who has seen the Brahmam and as they have seen the Brahmam they could perform the ceremony for them. The Brahmans then asked them if they had seen the Brahmam then why they need all these rituals. Gyaneshwar told them that as it is put in the Vedas that one should stick to their dharmas; we wanted to have the ceremony done. The Brahmans then asked them how they got Bhramagyanam. Gyaneshwar told them that god was every where and it was up to the individual to see him. He then showed a buffalo that was roaming on the street and said that god was inside the buffalo too. The Brahmans then got angry and asked if that was true will the buffalo too speak Vedanta like how he speaks. Gyaneshwar then touched the buffalo and said “Panduranga recite the Vedas” The buffalo immediately started reciting the Vedas. The Brahmans on seeing this were stunned and then said that a person like him who has attained jeevan mukthi does not require all these ceremonies. They then left Paithan and started on a yatra with the buffalo.

Sant Gyaneshwar

Gyaneshwar made a composition on Bhagavad Gita called Gyaneshwari. Till date it is the most popular book in Marathi on Bhagavad Gita. They then came back to Paithan and stayed there. There was a person called Changadev who was a Yogi, he was 1000 years old. He would walk on water, fly in the sky, get inside fire and come out without getting burnt. One day he got a new siddhi and started making dead people come alive. The whole village got to know about this and every one in Paithan and nearby villages started bringing everyone who was dead to Changadev and he made them come alive. However Changadev did not like Gyaneshwar and would ask the people in the village what was there with Gyaneshwar and why so many people went to meet him and listened to the abhangs and his discourses. The news reached Gyaneshwar but he dint bother about it. Muktha Bai his kid sister did not like this and she wanted to teach Changadev a lesson. Muktha then went to Chagadev’s ashram and there were a lot of people waiting outside for the Yogi with a dead body next to them. When they saw the 5 year old Muktha they asked her to go away fearing that she would be frightened seeing the dead bodies. Muktha asked them why they were waiting outside and they said that they were waiting for Changadev to come and wake the dead bodies. Hearing this, the little girl said that she could also wake them up. They then told her that she would get frightened on seeing them and asked her to leave. She then ran towards the dead body and said “Vitthala Vitthala” on it ears and then ran away. The dead body immediately woke up and started jumping and chanting “Vitthala Vitthala”. Hearing this noise Changadev came outside. He then enquired what happened and the people who were waiting for him told him what happened. He then asked them if they knew who that kid was and they said that it was Gyaneshwar’s kid sister. Changdev was shocked and surprised listening to this. He then wanted to meet Gyaneshwar and came to meet him sitting on a tiger. Seeing this, the villagers panicked and ran to tell this news to Gyaneshwar. Gyaneshwar was then fixing the compound wall in his house; he sat on the wall and asked the wall to move towards Changadev. The wall immediately started moving and now villagers were surprised. When Changadev saw this he was astonished. He immediately got down prostrated to Gyaneshwar and came to him. Gyaneshwar then told him that these siddhis are not useful to attain god and that they only take one in the wrong direction. Changadev immediately realised what he was saying and asked Gyaneshwar to show him the correct path. Gyaneshwar then asked Muktha to show him the right path. Muktha Bai then told him that listening to the stories of god, singing the praise of god is the only way to attain god. Changadev then prostrated both Muktha and Gyaneshwar and went to Pandharpur to live like true bhaktha. From that day he never used any of the siddhis that he had gained. He stayed in Pandhari along with Sant Namdev and spent the rest of his life singing bhajans and kirthans and listening to pravachans.

Gyaneshwar once came to Pandharpur and met Namdev. Namdev prostrated to Gyaneshwar and they hugged each other. Gyaneshwar then told Namdev that he had come to Pandharpur only to see him. He then told him that he wanted to go on a yatra around the country and wanted Nama to come with him. Nama told him that he was happy in Pandhari and that he could not leave Vitthal and go outside Pandharpur. Gyaneshwar then told Nama that he was going to visit all the places like Ayodhya, Vrindavan etc where god had lived in his earlier avatars and that he should come to see it with him. Nama then told him that Vitthal was still living and playing with his devotees in Pandharpur and said that he would be happy to be with him in Pandhari than go and visit a place where he lived earlier. Gyaneshwar then told him that he greatly desired to have Namdev’s company for the yatra. Namdev then asked him to ask Vitthal and also said that he would go with him if that was Vitthal wish. Gyaneshwar went to Vitthal, told him that he had come to him to ask for something. Vitthal asked him what he wanted and Gyaneshwar told him that he wanted to go on a yatra. Vitthal then told him that it was a good decision and told him that he would be liberating so many lives in this world by doing so. Gyaneshwar then asked Vitthal to send Namdev along with him for the yatra. Hearing this Vitthal was struck by grief and told him that he can’t be without Namdev. Gyanadev however said that he wanted to go with Nama and Vitthal then called Nama with tears and asked him to go with Gyaneshwar.

Gyaneshwar and Namdev started on a yatra with a few others. They would go to every village and perform namasankirtan. When they left the village a few people would join them in their yatra. The yatra that started with 10 people at Pandhari now became as big as 1000 people. They would perform street bhajans in each village and then move on the next village. Every one who saw them singing would get attracted and start singing and dancing with love for god. This way they reached Delhi and by now there were over a lakh yatris coming with Namdev and Gyaneshwar. Delhi was then ruled by a Mohamedian king, unmindful of this they continued going through the streets of Delhi, singing the praise of god with ecstasy. The king on seeing his subjects getting attracted towards them decided to prove that Hinduism was not true. He then sent a person with a cow to the place where they were performing bhajans. The Mohamedian came with the cow and told them that he is going to slaughter the cow and if the god whom they consider as the supreme cowherd is true, he should make the cow come alive. Namdev immediately replied to him that Vitthal would take care of the cow. The Mohamedian then told that he would slaughter the cow and asked him how long he would take to bring back life to the cow. Nama then told him that he would bring it alive in 3 days. On hearing this he slaughtered the cow and left the place with a big smile thinking that in 3 days time the people who have been his followers will understand that he is not a saint and no one would follow him any more. For 3 days Nama was just singing and crying to Lord Vitthal blaming himself as the reason for the cow’s death. Nama almost fainted on the 3^rd day as he refused to have food or water from the time the cow was slaughtered. Vitthal then came and consoled Nama and asked him to see the cow. Nama saw the cow getting up and asked Vitthal why he had made him wait for 3 days, when he could have come immediately. Vitthal then told him that it was Nama who promised the killer that he would make it come alive in 3 days and that he waited for 3 days only to make his words true. After this event a lot of people in Delhi became the followers of Gyaneshwar and Namdev and everyone started performing bhajans and kirthans at their home. They then went to many villages and cities up North and were returning back to Pandhari via Marwar. They got stuck in the desert and lost their way completely. There was no food or water and they could not find any village nearby. Nama fainted and fell down as he could not withstand the heat of the desert. Seeing this Gyaneshwar started crying and pleading Vitthal asking him to come for help. Seeing this Nama told him that whatever was the wish of Vitthal would happen and one can not do anything about it. Vitthal then sent his disc (Chakkaram) to their rescue and the disc went inside the ground and created a spring for them. All the bhakthas then took water from the spring to quench their thirst and continued their journey.

The yatris reached a place called Vaidhyanatham (now it is called Deogarh in Bihar) which is one of the 12 Jyothir Linga places. The day they arrived happened to be Shivarathri and so they went and prayed to Lord Shiva in this temple. They then sat in front of the main deity and started their kirthans. After singing a few songs about Lord Shiva they started singing about Vitthal as usual. Hearing this, the temple priest came to them and said that they should not be sitting in front of the main deity and singing as they would be performing abishekams and poojas for Lord Shiva. They also said that this was a Shiva temple and that they should not perform bhajans about Vishnu in this temple. Gyaneshwar then said that the Lord Shiva wanted them to sing here and that they would leave if he asks them to leave. The temple officials then intervened and showed them another place behind Lord Shiva to perform their bhajans. They all moved to the new place and started singing there.  After some time the temple priests locked the shrine and left after performing all the poojas. Gyaneshwar, Namdev and other bagavathas continued to perform their kirthans through the night and Lord Shiva turned to the side where they were sitting with his shrine. The next morning the priests came to open the temple and were astonished find that the shrine had turned. They then realised that it had happened because they asked the bhakthas and bagavathas to go and sit on the rear side of the temple. They understood that Lord Shiva had done this to show his love towards them. They then came running to see Gyaneshwar and Namdev, prostrated to them and apologised for having misbehaved with them the previous day. Gyaneshwar and Namdev then told them that they being the priest of Lord Shiva, they will not misbehave with any one and that it was Lord Shiva’s leela and continued with their journey.

Gyaneshwar and Namdev had almost reached Pandhari and Nama was now longing to have a darshan of Vitthal and started running towards Pandhari with tears in his eyes. It had been about a year since he went on a yatra with Gyaneshwar. Vitthal also came to the banks of Chandrabhaga to receive them and was happy that they have returned back. The entire village of Pandharpur was in a festive mood when they knew they were returning and came to receive them.

A few days later Vitthal told Nama that a Samaradhanam has to be performed for him as he has completed the yatra. He also said, as Gyaneshwar was a Yogi, it is not necessary for him but as Nama was a family man it has to be performed for him. Nama then told him that it was not required for him, but as Vitthal insisted Nama agreed to it. Vitthal wanted to get the Brahmans from Paithan to perform the same. The real reason behind performing this ritual was that Vitthal wanted the Brahmans of Paithan to realise the greatness of bhajans and kirthans. Vitthal then took the form of a rich man and came to Paithan along with Gyaneshwar, Nama and other bhakthas. Vitthal and the other bhakthas prostrated to the Brahmans. Vitthal then told them that he wanted to perform an udyapan in Pandharpur and wanted them to perform the same. Vitthal then asked them to come to Pandharpur the following Saturday to perform the same and went back to Pandharpur with his bhakthas. The Brahmans came as stated and performed the ceremony. Once the ceremony was completed they were served food. Rukmani, Radha, Sathyabama and others served food for the Brahmans. Vitthal then gave each Brahman their dakshana and asked them to take some rest. Vitthal then asked if he could now go and have food and the Brahmans asked him to go ahead. Vitthal called all his bhakthas to have lunch with him. Vitthal’s bhakthas are from all sects including the harijans. They all came and sat down for lunch. Nama was sitting next to Vitthal. Seeing the people from lower caste sitting next to Vitthal, the Brahmans thought if Vitthal was really a Brahman or if he fooled them saying he was one. The bhakthas were feeding Vitthal from their plate and Vitthal was feeding the bhakthas from his plate. Seeing this, the Brahmans got angry and started to leave. Vitthal and his bhakthas had finished their lunch by then and came towards them. The Brahmans then asked Vitthal if he dint know about the way a Brahman is to conduct himself and asked him why he was eating with people from the lower caste. Vitthal then told them that he was not aware of the same and asked them to perform a prayachitham (doing penance) for the same. The Brahmans then agreed to perform the same for Vitthal and they fixed the next Saturday for the same. They then gave the list of items to be procured and left. The next Saturday the Brahmans came and performed the ceremony religiously. Once the ceremony was over he requested the Brahmans to have lunch. He then asked them to take rest and went to have his lunch. This time too Vitthal had food with all his bhakthas who were from the lower caste. The Brahmans got angry again and asked Vitthal why he had done the same mistake again even after doing penance. Vitthal then told them that he did this again as he now knew he could do a penance for the same. He also said that he can have food only when he eats with them and that he can’t eat alone. They then told Vitthal that being a Brahman he should act like a Brahman. Vitthal then told them that he thinks the people with whom he had food as Brahmans and not them. The Brahmans asked him how he says that. Vitthal then told them that it is only because they don’t have the Gyan they look at these people as belonging to lower caste. He then said that a Brahman is one who sees Brahmam in every living being in this world. The Brahmans said that what he said was true but it is applicable only for people who have really realised the same in their life and not for everyone. They also asked him how he talked like he knew the Vedas, Upanishads etc and asked him to reveal who he really was. Vitthal then said the Brahmans that he will first show who his friends are and gave Gyan to the Brahmans. When the Brahmans saw the bhakthas they realised that Gyaneshwar was Vishnu, Nivriti was Shiva, Sopan was Bhrama and all other bhakthas took the form of other gods and goddess. The Brahmans then realised their mistake and prostrated to all the saints there and asked Vitthal for forgiveness. They then joined with them and started singing the kirthans and bhajans. After spending a few days with these saints they then went back to Paithan.

Here is the text of President Bush’s Speech at the State Dinner in his honor at Rashtrapati Bhavan, New Delhi, 3 March 2006 (reprinted with slight modifications from OUTLOOK, Web edition, 28 February-6 March 2006 issue, where it appeared as ‘I Believe in Big Dreams’):
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Your Excellency, the President of the Republic of Pakistan; Mr. Man Mohan Singh, Prime Minister; and all other Indians

(Whispers from an aide:   Republic of India, Mr. President, not Pakistan.)

I beg your pardon, ladies and gentlemen, I did mean to say the Islamic Republic of India.  I just couldn’t remember where Air Force One was first supposed to land.  I am mighty pleased to be in this great country of yours and I thank My Man Mohan for his kind invitation from the bottom of my heart.   That great state of Texas where I come from is really heart county, we’ve got very big hearts, and I believe that some of your country’s great politicians have come down there to get their hearts fixed.  Would you believe it, but surgery may also be linking our great countries together.

Now my predecessor Bill Clinton — God bless him, his family and ours are getting cosier and cosier by the day, though I do wonder if I’ll ever be able to hold Hilary to my bosom — so my predecessor, on coming to your great country some years ago, said that it had always been his childhood dream to visit India.  Now I have to admit that I never had any such childhood dream.  It’s not that I didn’t have a childhood, indeed I know that some people think I never ceased being a child.   And I do dream — that great American, King’s his name, said you should dream from the mountain-top.  And like King, I believe in big dreams.  I never had the kind of dream that Bill Clinton did because, and I’m not ashamed to admit it, I never heard of India when I was a child.  You know they say that old habits die hard, and I never did leave behind the habit of not reading books.   You all know that I don’t read much of newspapers or reports, my advisers do that.  That’s why I’m President, you see, I don’t get to read anything.  But let me again thank Man Mohan Singh.  I knew about the political dynasties you’ve had, the father-daughter, daughter-son, husband-wife, father-grandson, great great grandfather-boy teams, the Gandhis, Nehrus, and even people I’d never heard of before, the Lallus and Yadavs, but I had hadn’t heard of the Mohan dynasty.  I guess I should have thought of it, given that both Mohan Das Gandhi and Man Mohan Singh had some kind of turban on their head.   I might not like to read much, but I sure do like picture books, and I’ve seen pictures of Gandhi when he wore a turban.

Condi told me all about the great country of India on the long journey on board.  I mean, there’s only so much sleeping that even a President can do.  We in America, and especially in Texas, know a thing or two about Indians.  Condi did tell me that that I shouldn’t be talking of teepees, face paint, feathers, squaws, bows and arrows, Geronimo, and Sitting Bull.  Some of that Indian culture has definitely left its mark on the youth of America today:  I do know that the paint is no longer applied to the face, but to the hands.  So I guess that’s why Condi didn’t want me to talk about face paint.  You in India have a great civilization, but it all really began in America.  Somewhere in the history book that was read to me it says that the Indians crossed over some body of water, I think it’s called the Berring Curve, and that was some 10,000 years ago.  That was a long time ago, and I really don’t know why many people continue to say that we in America have a very short history.  I now, and yes its’s true, and I have to admit, that there aren’t many Indians left in America, but most of them, you all know, died of diseases.  I guess it must be genetics, since I hear that you Indians are still dying of many diseases. But, truth be told, it’s not at all a bad thing that there aren’t many Indians in America.  There are over a billion of you in India, and my population experts told me that every sixth person in the world is an Indian.  That’s awesome.  Now if nature hadn’t done her work in America — God bless nature, always giving us global warmth and comfort — the Indians in America would have multiplied as fast as you have, and every fourth person in the world would be an Indian.  If you all believe in multiculturalism and diversity as much as I do, you have to agree that it’s a good thing that we don’t have so many Indians in America.  And the ones that are here, well they are in places that we call reservations where they can’t be seen.  It took me some time to understand why the Indians were called an invisible minority and why they seemed kinda upset.  So you see you just reserve special spots for minorities, but we being an older and more experienced democracy, we actually have a special place for them that we call reservations.  Isn’t that something?

As I said, it’s a great honor for me to be in India, another great home of multiculturalism.  This beautiful lady to my right — well, not quite, since no one is really to my right, except perhaps Pat Robertson, Tom De Lay (and he’s not part of my delegation, being on a delayed schedule) and that other Bill, Frist –  well, this elegant lady who’s from Italy and I’m told is something like an invisible hand running this country (why, it seems whenever we speak of India, we run into invisible people and invisible hands) – well, she’s Roman Catholic.  Man Mohan Singh is Sikh, which I’m told is said the same way we say sick, though why they call him that I sure don’t know, since he seems to be in really good shape, even without going biking, fishing, golfing, clearing the brush, and hunting.  What a life one has as President!  There’s no end of outdoor activity, I tell you.  And the President of your Republic, well, I was sort of shocked to know that he’s a Muslim, though Runny and Condi told me he’s a Hindu kind of Muslim, which really does sound so wonderful.  He reads a sacred text called the Bhagavad Gita, does yoga, doesn’t eat meat, and doesn’t like violence very much.  I mean, either you’re a Hindu, or a Muslim; either you’re with the Hindus, or with the Muslims.  Since we’re on the subject of Muslims, let me say what is one of the main things that brings me to this great country of yours.  Somehow, you’ll pardon me for saying so, when we get to talk about Muslims, we can’t seem to get away from killings, and passion, and violence, and all that stuff.   Now let me be very clear.  I know, though I don’t have any close Moslem friends, that Islam is a religion of peace, and most Moslems, like all Americans, are peace-loving people.  Now I might not read, but I sure do look at the funnies every morning.  Some days ago I heard about this huge fuss — people call it a ruckus, but I believe in plain language — over these Danish cartoons.  These Danish cartoons of Muhammad have got them Muslims stirring again.  In the war room at the White House, we have a large wall map of the world and all those strategic places that are of great interest to us from the standpoint of American national security are clearly marked.  I don’t know much about Denmark, but the White House geographer showed me this country and I couldn’t really figure out how Muhammad got to Denmark.  Now our Librarian of Congress who was present said something about not all being well in the state of Denmark, and when I asked him what he meant, he said it was a literary allusion to some play about a King of Denmark by that great Brit, Shakespeare.  He sure did shake up the world, and that too without a spear.  He only used a pen.  I finally realize, while I’m talking to you, why we always got this question in school, whether the pen was mightier than the sword.  I thought it was a rather daft thing to think that the pen could be mightier than the sword, but both Shakespeare and this Danish cartoons mess makes me think that I should rethink my position.  I hope you do realize what this means:  some people allege that thinking is not my strong suit, but I’m actually a man of very firm opinions.  I’d rather think than re-think.  We Americans are greater inventors, always coming up with new stuff.  Why rehash what’s around?  I’m not known for re-thinking anything, but God’s ways are mysterious.

Everyone knows me as a very focused person, but I’ve been really distracted today.  It must have something to do with being in India.  Our Librarian of Congress, and we have a mighty fine library in Congress, not that I’ve ever been to it, had been speaking of literary allusions.  Now I mean most of us have illusions, and in that special briefing I got on India they said that Hindus believe that the whole word is an illusion, that nothing’s real.  They even have a special word for it, they call it MAYA, although I always thought that was a Russian woman’s name.  Let me reassure Laura that I never knew any Maya.  We in America, and that must be our Indian heritage, know a thing or two about illusions too.  We never did find those weapons of mass destruction, but believe me, they’re not an illusion.  They’re there.  I’d compare these weapons of mass destruction with an onion.  You notice how many layers there are to an Indian?  I meant an onion.  You keep on peeling off layer after layer, but as you get closer to the truth, to the onion’s center, your eyes start to water.  I haven’t peeled an onion in years, but I know that for  a fact.  Yes, Sir, there are ugly facts in this world, and it’s a fact that there were weapons of mass destruction in Iraq, but our inspectors’ eyes started to water when they got close to discovering the truth.  We never found the weapons because we threw out the baby with the bath water.

So let me return to the subject of Muslims and say some words about why I’m here today.  I was told by Condi that some Muhammad fellow came to India some 1000 years ago, tore apart a Som-nose temple, and that you’ve been smarting ever since.  Your neighboring country, the one you all don’t get along with too well, even named one of its missiles after that place from where he came, Gas-ni or something.  Mean thing to do, I’d say.  You can see how Eye-raq and Afghanistan are both linked:  weapons of mass destruction and gas-ni (which must be really another way of saying gas-nose) are part of their common history.  So whether Mohamed is on cartoons or on missiles, I guess the trouble never ends.  I know that your leaders were telling us that you had plenty of experience with Moslems, but we weren’t inclined to listen to you.  We’ve got to continue to cooperate to hunt down those terrorists of al-Qaeda.  Many of them, I hear, are holed up in Pakistan.  That worst snake of all — he’s a coward, won’t come out in the open, bin Laden, well he just disappeared on us and has become invisible.  There we go again, I hope you all now understand what I meant when I said that there’s something about India and the word invisible that makes them go together.  The whole point of my trip is to change that, to put India on the map.  Wasn’t India where they had the disappearing rope trick?  I seem to remember something of that sort from the magic show I saw at the White House the day the Twin Towers slowly disappeared from the TV screen.  I am convinced that the power of illusion is truly great.   The War on Terror must go on, and I know that the partnership of our two great countries will be a model for the rest of the world.  Think of all the ways in which we complement each other:  you greet us with folded hands, we stretch out our hands in a firm (well, mostly firm, except for the kind of guys you see in “Heartbreak Mountain”) handshake; you venerate the cow, we love to eat it; your guys are up while we’re asleep; you think with your brain, we think with our bodies.

Our two great countries are on the verge of a special relationship.  Thanks to the Brits, we speak the same language.  Funny thing, that special report I got on your country had a little history lesson, and it said that a general called Cornwallis from Cornwall who was defeated soundly by our General Washington then went on to India.  They wanted a man of experience to spread democracy around the world.  Well, we’re both democracies now.  You have a President, and so do we — that’s me.  People who’ve been studying this kind of thing, you know democracies around the world — and they’re increasing, just look at Iraq, look at those turbaned Afghan women so eager to vote, and freedom’s on the march — say that the big difference is that your President is actually a figurehead.  Many of my critics have said that I’m a figurehead as well and for once my critics are right.  They were wrong about WMD, they were wrong about whether those Arabs would take to democracy like fish to oil, and they’ve been wrong about doggone everything else, except for one thing.  It really is Dickhead Cheney who’s running my government, and he did a very good job of it largely cause we kept him in hiding, just like Bill Laden.  My Dick is really good at nearly everything — he gets the contracts to the right people, wears a pacemaker — you know, I’m a great believer in going at the pace that our Maker set for me, in bed by nine o’clock sharp — and even knows how to fire a gun.  I’m sure you’ve all heard of this expression, Lame Duck President, but it goes to show that our reporters do not always adhere to the high standards that we expect of them.   Dick’s always had a preference for quail, not ducks.  And he’s too manly to shoot at lame ones.  I never did think of it before, but I wonder what happened to that other Quail, you know the guy who was Dick’s earlier incarnation under Ronnie?

Well, your excellencies and friends, I think I’ve gone on long enough.   We’ve got lot of important issues to talk about over the next two days of my visit, and that’s why I brought along my entire team.  God bless you all.

Na początku mojego eseju chciałbym zdefiniować słowo yoga. Jest to istotne do prowadzenia dalszych rozważań na temat drabiny yogi. Słowo yoga pochodzi od sanskryckiego korzenia yuj co oznacza „połączyć”, „zaprząść” czy też „zjednoczyć”. Także tłumaczenie słowa yoga zawiera w sobie słowa „połączenie”, „zjednoczenie”, „unifikację” i „znaczenie”. Poza Indiami często błędnie słowo yoga utożsamia się wyłącznie z ćwiczeniami gimnastycznymi czy różnymi postawami (asanami), które w rzeczywistości są trzecim stadium ośmiostopniowej ścieżki astanga[1] yogi.

Śrila Prabhupada definiuje słowo yoga jako proces połączenia atmy (duszy) z Najwyższym[2]. Innymi słowy jest to ścieżka samorealizacji. W Bhagavad-gicie możemy znaleźć różne rodzaje yogi, które możemy podzielić na cztery grupy: karma-yoga, jnana-yoga, astanga-yoga i bhakti-yoga. Tworzą one kolejne szczeble na drabinie zwanej „drabiną yogi”, gdzie karma-yoga jest najniższym a bhakti-yoga najwyższym szczeblem drabiny wiodącej do Absolutu.

Osób zajmujących się wyłącznie pracą dla rezultatu nie możemy zaliczyć do yoginów[3]. Na pierwszym szczeblu naszej drabiny znajdują się karma-yogini[4]. Stopniowy postęp od etapu karma-kanda[5] do karma-yogi Bhagavad-gita opisuje w trzecim rozdziale w wersetach od 10 do 16.

Literatura Ved jest bardzo obszerna. Przeważająca jej część to karma-kanda. W ten sposób w doskonałych pismach, jakimi są Vedy, każdy może znaleźć coś na swoim poziomie. Jednocześnie podążanie wytycznymi tej literatury stopniowo wznosi praktykanta wyżej na drabinie yogi.

Osoba podążająca ścieżką karma-kanda chce cieszyć się owocami przeprowadzanych ofiar czy to tu na Ziemi czy też po śmierci na wyższych systemach planetarnych. Poprzez kontakt z braminami przeprowadzającymi ofiary zdobywa wiedzę i wiarę w wyższe autorytety. Karma-kandi[6] staje się karma-yoginem kiedy to celem jego działania staje się Transcendencja. Karma-yogę można podzielić na sakama-karma-yogę czyli ofiarowanie części owoców działania Transcendencji i niskam-karma-yogę czyli wyzbycie się materialnych pragnień cieszenia się rezultatami działania.

Proces karma-yogi jest opisany w rozdziale trzecim i piątym Bhagavad-gity. Ten proces podsumowuje werset BG 3.19.

Należy zatem pełnić swój obowiązek bez przywiązywania się do owoców swojej pracy, gdyż przez pracę wolną od przywiązania osiąga się Najwyższego.

W wersecie tym dwa razy powtarza się słowo asaktah (bez przywiązania) i karma (praca, działanie) co podkreśla wagę pracy wolnej od przywiązania.

Kolejnym szczeblem na drabinie yogi jest jnana-yoga. Praktykant tej ścieżki przynajmniej teoretycznie wie, że nie jest tym ciałem. Angażuje się w studiowanie Ved (szczególnie Upaniszadów), żyje w celibacie i oddaje się pokutom i wyrzeczeniom. Osoba osiągająca doskonałość w jnana-yodze doświadcza brahmana (wszechprzenikający aspekt Najwyższego) i po śmierci może się wtopić w światłość brahmana. Wersety BG 2.11-30 opisują wstępnie jnana-yogę. Temat ten jest bardziej rozwinięty w ostatnich sześciu rozdziałach Bhagavad-gity.

Bardziej zaawansowanym procesem od powyższego jest astanga-yoga (nazywana również dhyana[7]-yogą). Składa się nań osiem stopni wtajemniczenia: yama i niyama (zakazy i nakazy), asana (różne ćwiczenia fizyczne[8] mające na celu kontrolę umysłu), pranayama (ćwiczenia oddechowe), pratyahara (wycofanie zmysłów od przedmiotów zmysłów), dharana wstępna medytacja), dhyana (medytacja o Paramatmie) i samadhi (osiągnięcie doskonałości procesu). Dhyana-yogin, który osiągnął perfekcję może udać się na dowolną planetę w tym świecie czy też świecie duchowym. Osoby takie doświadczają Paramatmę (aspekt Boga przebywający w każdym sercu żywej istoty). Bhagavad-gita opisuje kolejne stadia tego procesu w szóstym rozdziale.

Ale ostatni werset tego rozdziału mówi, że najbardziej doskonałym yoginem jest ten kto zawsze medytuje o Krysznie w transcendentalnej służbie miłości. I ten stan jest kulminacją drabiny yogi i jest nazywany bhakti[9]-yogą. Wielbiciel Kryszny kiedy osiągnie doskonałość procesu doświadcza osobową formę Boga, a po śmierci udaje się na planetę Goloka Vrindavana. Kryszna mówi więcej na temat bhakti-yogi w sześciu środkowych rozdziałach Bhagavad-gity.

Bhakti-yoga zawiera najistotniejsze elementy różnorodnych praktyk yogi. „Działanie bez przywiązania do efektów” z karma-yogi, „kultywacja wiedzy i wyrzeczenie” z jnana-yogi i „medytację” z astanga-yogi.

Tutaj może pojawić się pytanie: Po co Kryszna przedstawia różne systemy yogi skoro bhakti-yoga jest najwyższą i najbardziej praktyczną ścieżką dla obecnego wieku? Odpowiedzią jest, że Kryszna w ten sposób podsumowuje całą literaturę ved jako stopniowy proces poznania Prawdy Absolutnej. Jednocześnie omawiając inne ścieżki udowadnia On wyższość bhakti-yogi nad innymi procesami.

[1] Asta znaczy osiem, anga – część

[2] BG 6.3 znaczenie

[3] Osób praktykujących ścieżkę samorealizacji

[4] Osoba podążajaca instrukcjami karma-yogi znajdujących się w Vedach. Tutaj należy nadmienić, że Śrila Prabhupada najczęściej używa terminu karma-yoga zamiennie z terminem bhakti-yoga. Ten fakt może być przyczyną wielu nieporozumień dla początkującego czytelnika. Srila Prabhupada koncentruje się w swoich komentarzach na ostatnim szczeblu drabiny yogi czyli bhakti-yodze a frazę karma-yoga tłumaczy jako działanie w świadomości Kryszny (patrz tytuł piątego rozdziału Bhagavad-gity).

Różni acaryowie w różny sposób podchodzą do tego terminu. Srila Visvanatha Cakravati Thakura odróżnia bhakti-yogę od karma-yogi i w bardzo techniczny sposób objaśnia subtelne różnice. Natomiast Srila Baladeva Vidyabhusana dla odmiany stawia karma-yogę i bhakti yogę na tym samym poziomie, ponieważ karma-yoga ostatecznie wiedzie do bhakti-yogi.

Tutaj w moich rozważaniach termin karma-yoga należy rozumieć jako działanie dla owoców i następnie ofiarowanie ich Transcendencji.

[5] Działanie dla osiągnięcia jakiegoś materialnego celu ale zgodne z pismami. Jest to wstępny etap do karma-yogi.

[6] Osoba podążająca instrukcjami karma-kanda znajdujących się w Vedach

[7] dhyana – medytacja

[8] pozycje yogiczne

[9] miłość i oddanie dla Najwyższego Pana

I began this post a few days back – Even the most insignificant thought does not escape my cerbral cortex. I love generalising as I believe most people are self-infatuated, write only for themselves and do not refrain from advising others. Conformance is a virtue drilled by people whose sole purpose in life is to show a certain degree of authority which they seek to maintain by any means.

Hey this sounds like Mein Kampf, except that I do not agree with Hitler’s misappropriation of a Hindu/Buddhist symbol for a Nordic army. The intellect of the Jew has contributed significantly to humanity, positively and negatively.

Relative Morals
History cannot be rewitten – we cannot wish away the fact that a supposedly pacifist Jewish scientist Einstein came up with the ideas used to split up the atom that led to the most destructive force in human history.

Indian intellectuals also love to gloat over Oppenheimer quoting the Vaishnavite magnum opus – “The Bhagavad Gita” when the first nuclear explosion occurred. This is a dual-edged sword – the Gita may be intrepreted by different sources as a religious text, a supreme revalation or a philosophical search.

Cogito,Ergo Sum
I blog because I think. Reality seems to trick you, a million eyes staring at you in the dark reality of cyberspace. Mind-boggling and philosophical may be dull adjectives used for self-flagellation or people reading things superficially.

Travelling in a train is the best way to observe people – so I thought. Feb 2005- a local train in Mumbai. Or nearly nine months of the London tube – with an international melange. Merci, obrigado, dasvadanya and Shukriya!

Tight writing means a single-minded focus – but I want the freedom to steer off-course. Quoting philosophers is not gravity, but troubling mental images. Nation-states says Jiddu Krishnamurti are binding ideas- opponents of peace and global integration.

The genius of the Indian intellect is inherently divisive – while the country does have many significant intellectual achievements, communal violence, internal discontent and the war within make the task harder.

Words seem to vindicate a void – a vicarious attempt at self-aggrandisement. What a waste.

Author : Satya Sarada Kandula

Buy Link : The Bhagavad Gita (Complete)

The majority of learned people in the world and India believe that Freud was the one who had analyzed and divided the mind into four types – consciousness, unconsciousness, subconsciousness and inner consciousness. Indians also studied and taught Freud’s basic discovery. But before five thousand ago, Lord Krishna had narrated Bhagavad Gita to Arjuna, which is present in its basic form even today. It is relevant in today’s modern world as well. It is important and acceptable in today’s context if we try to find out the secrets of this Gita.

The Gita’s psychology is not just philosophy. The Bhagavad Gita contains easy and practical methods to control desires, lust and attraction, which are psychological, appropriate and practical. The Gita’s psychology says that desires and lust are not destroyed when fulfilled. It says that as the Sunrays outshine the light of an earthen lamp in the same way the high thoughts defuse the lust, desires and attractions. Desires are formed from selfish attraction.

For More pl visit—IndiaDivine.org

Thanks —Varsha Varwandkar,www.aglakadam.com

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