GOD and HAPPINESS
Where is God? Where is God? Somebody's (especially youth) curios enquiry .How it can be explained The only answer is that "God is everywhere means in living and nonliving things yet localized, all-pervading yet aloof. He walks yet doesn't walk. He is far away yet very near as well. also like taste of water , ligt of sun " Such contradictory statements are not whimsical. Rather, they indicate God's inconceivable power.We can only feel and enjoy.
The Absolute Truth, Krshna,Chirst, can be realized in three phases: Brahman, Paramatma and Bhagavan. or father, son pure soul.These aspects of the Absolute Truth are comparable to the sunshine (Brahman), the sun's surface (Paramatma) and the sun planet (Bhagavan);three different features of the same reality.
The Brahman aspect of God is the beginningless, impersonal form of the Lord, the effulgence of Krshna's transcendental body. Just as the root of a tree maintains the whole tree, Krsna, the root of all things, maintains everything by His energies: He is the heat in fire, the taste of water, the light of the sun ;the underline principle or foundatio of everything. Although Krshna spread Himself throughout His creation, He retained His own personality. "Unintelligent men, who do not know Me perfectly, think that I was impersonal before and have now assumed this personality," Krshna explains in Bhagavad-gita. "Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme" (Bg. 7.24). Although impersonalists may eventually achieve the Lord, their path is fraught with difficulties, for it is unnatural for the embodied soul to conceive of the unembodied, which is only a partial aspect of the Absolute Truth.
Realization of God as "Paramatma," the Supersoul in the heart of every embodied soul, is compared to knowing the sun disc in the sky. The Paramatma is the supreme proprietor, witness and permitter, and He accompanies the wandering soul through its 8,400,000 embodiments. Acting as the soul's friend, He remains the soul's constant companion during his sojourn in the material world, no matter what type of body the soul inhabits;in pig, mosquito, philosopher, demigod. The Supersoul helps him fulfill his desires by supplying knowledge, remembrance, and forgetfulness.
Although the Supersoul appears to be divided among all beings, He is never divided. Rather, He is situated as one and all;like the sun reflected in millions of buckets of water. Paramatma can be perceived through total surrender, meditation, cultivation of knowledge, working without fruitive desires and finally devotion. A person in full knowledge of Paramatma understands that the Supersoul is the localized aspect of the Supreme Personality of Godhead within this material world and that the next step is to worship Him as Bhagavan.
The word "Bhagavan" refers to one who possesses in full all opulences that we possess in minute degree: riches, strength, fame, beauty, knowledge and renunciation. Although everyone can claim some degree of these opulences, only the Supreme Personality of Godhead can claim them all absolutely.
"Although I am unborn and My transcendental body never deteriorates," Krshna tells Arjuna in the Bhagavad-gita (4.6), "I still appear in every millennium in My original transcendental form." Krshna appears in this world "to deliver the pious, annihilate the miscreants, and to reestablish the principles of religion" (Bg. 4.8). He does not change His body when He appears, like a common living entity, who appears in body after another. Rather, He appears in His original eternal form, with two hands, holding a flute. Still, it appears that He takes birth like an ordinary child and grows to boyhood and youth. But He never ages beyond youth. At the time of the Battle of Kuruksetra, He was more than one hundred years old by material calculations, but He looked like a young man. He is the oldest person, but neither His body nor His intelligence ever deteriorates or changes.
To know Krshna as Bhagavan is a privilege reserved for bhakti-yogis. "I am never manifest to the foolish and unintelligent," Krshna explains (Bg. 7.25). "For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible."
"One can understand me as I am, as the Supreme Personality of Godhead, only by devotional service. And when, by such devotion, one is fully conscious of Me, one can enter the kingdom of God" (Bg. 18.55).
The Vedic scriptures declare that Bhagavan Sri Krshna is the source of both the Supersoul and Brahman and the origin of all avataras. Avataras are scheduled incarnations who descend from the spiritual world to execute the Lord's mission of protecting the devotees and annihilating the miscreants. Their descent is foretold in the scriptures so that unscrupulous persons can be checked from claiming to be avataras. .
A common misconception of uninformed students of the Bhagavad-gita is that Krsna's universal form (described in the Eleventh Chapter) is the last word in God realization. The universal form is most impressive and spectacular: "If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form. Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands" (Bg. 11.13). The universal form frightened Arjuna and boggled his mind, especially the kala-rupa, the form of time that was devouring and chewing up all the combatants on the battlefield of Kuruksetra. Arjuna therefore requested Krshna to withdraw His terrifying universal form and show him His four-armed Visnu form. Krshna agreed. Then, reverting back to the two-armed form that Arjuna was accustomed to see, the Lord declared, "This form of Mine you are now seeing is very difficult to behold. It cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. Only by undivided devotional service can I be understood as I am, standing before you, and can thus been seen directly" (Bg. 11.53-4).
The kingdom of God is called Vaikuntha, the place without anxiety, and it lies far beyond this world of matter. It is eternal, and every single one of its atoms is fully conscious and blissful. Shaped like a lotus flower whose petals are the countless spiritual planets where the Visnu expansions of Krshna reside, Vaikuntha has a whorl called Goloka Vrindavana, a planet where every word is a song and every step is a dance, where trees fulfill all desires, palaces are made of touchstone, and transcendental cows supply unlimited milk. The original Krshna enjoys life there as a cowherd boy with His loving devotees. Those who reach that supreme abode never return to the material world.In this Kaliyuga we are fortunate to see and worship Lord in the form of krishna, christ, allah, Budha to remove all our hurdles.
Everywhere in this universe, in one respect manâs condition is the same. No matter how vastly different he may be in the outer appearance of his life, different countries, different races, different cultures, different languages, different ways of living, eating, dressing, etc., he may be completely different in all of these aspects, but there is one thing that is the same to all human individuals. And it is this factor that binds them into a global unity. If analyzed, it will be discovered that all humanity is engaged ceaselessly, day after day, from the cradle to the grave, only in trying to avoid painful experiences and in trying to attain that which gives them happiness.
Yet, beloved seeker, let me ask you this one very important question. Since the time of creation, is there one single individual who has been born onto this earth who can stand up boldly and declare, "In my life I have never experienced any sorrow or pain or suffering whatsoever. My whole life has been a life full of joy, full of happiness, full of bliss". You will find that there is not even one single individual on earth who has not had at some time or another some type of pain or suffering or grief or sorrow.
This is a world of pain and sorrow. With a few minutes thoughtful reflection you will see that this is so. Many painful experiences are brought about by natural forces beyond our controlâfloods, earthquakes, tidal waves, cyclones, fires, famines. Then there is suffering brought about by other forms of lifeâgerms, microbes, bacteria, viruses, insects, reptiles, animals. But by far the greatest source of suffering is caused by man himself. It is suffering that is self-created, that arises within our own psychological self due to desire and attachment for worldly objectsâlove and hate, anger and passion, fear, worry, tension, anxiety, jealousy, envy, greed, frustration, disappointment, disillusionment, the sorrow of separation, bereavement, and all other varieties of restlessness of mind due to our multitude of desires.
Everyone thinks happiness is to be found in objects and experiences. Everyone thinks, "If I could only attain certain objects, if I could only possess them, if I could experience them, I will get happiness." In spite of countless disappointments and disillusionments, man never learns.
There is not an iota of happiness in earthly objects. No object is perfect. They do not have in them the power or ability to give you lasting happiness or joy because they are finite and they are imperfect. Otherwise, they must be able to give a homogeneous state of happiness to all beings at all times under all conditions. But what do you actually see?
If you like milk and you take a glass full of sweetened milk flavoured with spices, the first glass may give you satisfaction. And if you are pressed upon to take another glass, the second glass may give satisfaction, but it is not the same degree of happiness or pleasure as was the first glass. And if your stomach is already full with two glasses of milk, if you try to take a third glass of milk, it becomes unpleasant, it becomes undesirable. And if it is forced upon you, a fourth glass of milk produces nausea and you will have to throw it up. Where then is real happiness?
If milk had in it the power of giving happiness, it must be able to grant you this happiness at all times, under all conditions. It cannot change its nature. Such examples show that all experiences derived from the contact of senses with their respective sense-objects ultimately are experiences that end in disappointment.
Therefore, the great world teacher, Lord Krishna had this very important insight to impart to us when he said: "O Arjuna, all these experiences brought about by the contact of one or other of the five senses with their respective sense objects, these experiences are ultimately the source of sorrow. There is no real happiness in these sense contacts and sense experiences. They are but mere momentary sensations afterwards giving you pain."
2.Mantra Therapy
Handed down since ancient times by religious seers who had attained self-realization by chanting them, mantras are words or syllables in Sanskrit which when repeated in meditation helps you transcend into a higher state of consciousness. As sound energies that have always existed the universe, they cannot be created or destroyed and command the power to heal you physically & spiritually. At the very basic level mantras help you to concentrate in meditation. And once you enter its auspicious circle, the mind instantly gets focussed and you discover a new realm of peace and tranquility.
The original of all mantras, Om, is the root of all sounds, thus letters and therefore of all language and thought. The "O" is generated deep within the body, from inside the navel, and slowly brought upward joining with the "m" which then resonates through the entire head. Chanting Om in a whisper correctly for twenty minutes relaxes every atom in of every cell of your body.
A mala (garland of Sandal or Rudraksha) is often used in accompaniment. It has one hundred and eight beads plus the larger `meru' beads. Holding it in the right hand, start at the meru and roll the beads along one by one between your thumb and third fingers while repeating your mantra. When you reach the meru, roll the mala in the opposite direction. Do not cross over the meru bead.
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4.
In the Rig Veda, the universal truths propounded explain the universal order of life in three planes
* Internal ( to the Soul )
* External ( to the body in terms of Dharma or worldly life )
* Spiritual ( in terms of the cosmos )
The universal order of life in these three planes is then linked to the Supreme encompassing the three planes. Thus all terms / names mentioned such as Indra, Agni, Vayu etc. have exoteric and esoteric significance in each of the three planes as understood by the individual Soul depending on the spiritual evolution of the Soul
The Sama Veda consists of hymns (many of them common with the Rig Veda) which when sung in the appropriate manner will strike a chord in enabling one to understand the universal truths and order of life depending on their stage of spiritual evolution. The source of the musical patterns of the Sama Veda hymns is derived from the vibration / sounds of the cosmos. This reveals that spiritual evolution can be achieved through music (by hearing as well as singing).
The Yajur Veda consists of hymns from the Rig Veda along with other hymns which when recited in the performance of a yajna / havan will enable the Soul or the beneficiaries to understand the universal truths of the Veda in any or all of the three planes of its meanings depending on the individual's stage of spiritual evolution. Though the Yajur Veda is associated with performance of Yajna for worldly gains, it is understood that the individual beneficiaries will ultimately evolve spiritually and subsequently undertake these Yajnas for the spiritual and material benefits of mankind as a whole. The Yajur Veda has two distinct schools of presentation and following as explained below.
This Veda is followed in the Northern parts of India and has mantras in the form of the Veda and Brahmanas (explanatory notes to the mantras) presented in the Satapatha Brahmana. The Shukla Yajur Veda is said to have been taught by the "Sun" to sage Yajnavalkya and hence the name "Shukla" or "White" Yajur Veda.
This is followed in the Southern parts of India and has Veda mantras and Brahmanas intermixed - that is, the Brahmanas follow the mantras as explanatory notes in the Veda text itself. Since Shukla Yajur Veda is known as "White", this Yajur Veda has been denoted as "Krishna" or "Black" Yajur Veda. Both the versions are accepted as authentic and both schools are practised widely.
The Atharva Veda, when understood in the external plane, is generally known to contain hymns common to the Rig Veda including others for the sole purpose of performing "Magic" or to communicate with ghosts and spirits or for curing ailments. However, when viewed in the spiritual plane, the Atharva Veda expounds universal truths of the oneness of the universe, the way to live in communion with the world of evolved souls, to pray for a healthy life and finally to merge with the Supreme.
All the Vedas provide the same knowledge to experience the Supreme through different paths.
The Rig Vedi would approach this goal through prayer and intellectual pursuits.
The Sama Vedi through musical renderings of the hymns
The Yajur Vedi through Yajna and invocation of Agni to carry the message of the hymns to the Supreme.
The Atharva Vedi through tantra or other rituals.
All the Vedas provide the same knowledge to experience the Supreme through different paths. The Rig Vedi would approach this goal through prayer and intellectual pursuits. The Sama Vedi through musical renderings of the hymns The Yajur Vedi through Yajna and invocation of Agni to carry the message of the hymns to the Supreme. The Atharva Vedi through tantra or other rituals. The Vedas propound and accept all forms of religious practice in the pursuit of understanding and merging with the Supreme. Hence it is highly secularand tolerant in its teachings by ultimately preaching.
"May Happiness and Peace come to One and All irrespective of Faith, Creed, Colour and Social order of the Society including Beings of other forms of evolution."
5.
Neurophysiology of Meditation
By simple definition, meditation is engagement in contemplation, especially of a spiritual or devotional nature. To elaborate further, meditation is an attempt to concentrate mind on a single form or an idea or an aspect of divinity at the exclusion of all other forms, thoughts, and ideas. The mind is focused inwards, and this effort of concentration acts as a stimulus to gain access to knowledge of 'object of meditation'. The aspirant makes an attempt to minimize perceptions through senses - inputs through special senses like touch, sight, hearing, etc. - by detaching mind from sense organs in the brain. This helps in controlling restlessness of mind, in favour of inner contemplation. The mind, as if, is made still. Meditation may be, therefore, taken as a 'passive' activity! But is it really so?
Tremendous changes observed in the human brain and nervous system during mediation run contrary to this belief of 'passivity' attached to meditation. Unprecedented progress and research in neurobiology, investigative neurology, and study of neurotransmitters in the last two decades has given a great fillip to the study of neuro-physiology of Meditation and Yoga. Altered State of Consciousness can be brought about by hypnosis, drugs (e. g. LSD), sleep, etc., but here we are trying to study a state specific science of altered consciousness brought about by meditation alone.
We shall attempt to review the progress in neurobiology in the recent years. An attempt is made to throw light on this new and fascinating subject. The terms used are technical, but, as far as possible, an attempt is made to simplify the description.
This attempt to explain the neurophysiology of meditation is purely hypothetical.
Meditation and Changes in Neurophysiology:
One of the ways to control physiological reactions to psychological stimuli is meditation, Yoga, Zen Buddhism etc. The scientists take Transcendental Meditation (TM) as the uniform technique, and base their observations on the study of the subjects engaged in this form of meditation. In summing up the results the scientists have come to conclusion that the effect of meditation is a "wakeful, hypo-metabolic state".
They have found that:
1) Yogis could slow both heart rate and rate of respiration,
2) Yogis could slow the rate of metabolism as confirmed by decreased oxygen consumption and carbon-di-oxide output.
3) Electro-Encephalo-Gram (EEG - recording of brain activity) in Yogis showed changes of calmness in the form of "alpha rhythm" during both eyes closed and eyes open recordings.
4) Their skin resistance to electric stimulation was increased (indicating increased tolerance to external stimuli).
Our usual 'defence-alarm' reaction to emotional and physical stress is in the form of "fright, flight, and fight" mediated through over-secretion of certain neuro-transmitters and neuro-modulators, namely adrenaline and dopamine by way of stimulation of sympathetic nervous system. Under the influence of these chemicals and hormones, we reflexively become panicky or aggressive, our blood pressure rises. Thus stress and anxiety is the end result if we allow our natural age-old sympathetic reactions to act and to come to surface. We try to run away, become fearful, or fight the situation. But today these 'defence-alarm' reactions have no place in our lives. Rather, they should be replaced by more calm and serene reactions of equanimity and fearlessness. The need is to just 'face the brute, and it will go away'. Such desirable reactions of non-aggression and peaceful attitude are generated by Yoga and meditation.
EEG Studies on Yogis and The Zen Meditations:
Yogis practising Raja-Yoga claim that during the state of samadhi they are oblivious to the internal and external stimuli, and they enjoy a calm ecstasy during that state. A study was undertaken to record the electrical activity of their brain during this state by means of a regular and useful test known as electroencephalography EEG. Physiological and experimental studies have demonstrated that the basis of conscious state of brain, among other things, is due to activation of "reticular system" in the brain-stem in response to internal and external stimuli. These stimuli bring about various changes during sleeping and wakeful states of the organism and these can be studied by EEG.
The study was carried out on four subjects during the state of concentration and meditation. Effects of external stimuli, like a loud gong, strong light, thermal simulation, and vibrations were studied. The results were compiled and analyzed. It was observed that two Yogis could keep their hands immersed in extremely cold water for about 50 minutes (raised pain threshold). During state of meditation, all of them showed persistent "alpha activity" in their EEG with increased amplitude wave pattern, both during 'eyes closed' and 'eyes open' recording. It was observed that these alpha activities could not be blocked by various sensory stimuli during meditation. It was also observed that those, who had well-marked "alpha activity" in their resting EEG showed greater aptitude and zeal for maintaining the practice of Yoga. Similar observations and results were obtained when EEGs were recorded in persons adept in Zen Meditative technique. Can we say that only those persons who exhibit such recording of "alpha wave rhythm" in their EEG are fit for Yoga? and be designated as right candidates for meditation and Yoga practices? (Such experiments are indeed very few and the number of yogis examined is also very small. Therefore, scientifically and statistically these observations have only a tentative importance. Further research is definitely called for, albeit it will have its own limitations.)
Discussion and Conclusion
Neurotransmitters and Neuro-modulators: These are chemical substances released at the Neuronal Synapses (nerve junctions). They act by altering electrical membrane potential by opening up channels that permit diffusion of Sodium, Potassium, and Calcium ions in and out of the nerve cell. They not only transmit the message from one cell to another, but also selectively facilitate some information while inhibiting the other. Moreover, the action of Calcium ions permits transfer of electrical events into molecular changes that can alter functions of the nerve cells permanently, i.e. change cellular function to subserve a memory or learning response.
Neuro-modulators affect the neuro-transmitters by influencing neuronal plasticity, growth, or differentiation. Different types of receptors, as present in different regions of brain, can account for the complex and multiple effects of medication, meditation, concentration, and contemplation. This may be effected through actions of specific type of neuro-transmitter and neuro-receptor.
For example, a sub-type of glutamate receptor appears to mediate the function of brain plasticity, a process considered important in learning and memory.
Acetylcholine helps in memory, motivation, perception and cognition. It is also involved in attention and arousal functions of ascending reticular system. Decrease in the levels of this neuro-modulator leads to loss of memory, senile dementia - Alzheimer's disease.
Excess of serotonin, another important neuro-modulator, leads to hallucinations, as seen in LSD consumption, which causes increase in serotonin level. This discovery called attention to the correlation between behavior and variation in brain serotonin content. Selective depletion of serotonin, in animals, causes prolonged wakefulness. It also plays important role in circadian rhythm and sleep cycle.
Other neurotransmitters and modulators like nor-epinephrine cause changes in mood - excess leading to elation, and deficiency causing nervous depression. It also controls food intake, regulates temperature, and hormonal secretions.
Excess of dopamine level is responsible for schizophrenia and psychosis.
Nerve growth factor is a hormone like peptide that is responsible for the growth and maintenance of various brain structures.
The plausible hypothesis to explain the altered state of consciousness brought about by intense and prolonged mediation may be constructed as follows:
The evolutionary process adds higher centres to the primitive nervous system. These higher centres have inhibitory influence, in other words they suppress the functions of lower centres. Thus, the brain stem is controlled by the higher limbic system, and the limbic system in turn is controlled by still higher neo-cortex. The neuro-modulators with their influence on various neuro-transmitters effectively bring about this inhibitory modifications and inter-relations among various brain centres (hierarchy).
For instance, involuntary movements like tremors and chorea are suppressed by basal ganglia through the action of dopamine and acetylcholine synergy. Any imbalance in these neuro-modulators causes involuntary movements like chorea, tremors (Parkinson's Disease etc.). Similarly, loss of cortical control over the motor neurons of spinal cord leads to exaggerated muscle and tendon jerks due loss of inhibitory control of the higher motor cortex.
Neo-cortex keeps all the involuntary movements, hyper-reflexivity, rage, aggression, and similar animal tendencies under check so that it can effectively pursue its own highly developed activities of logic, memory, reason, language, calculations, judgement, and concepts, etc. Conscious, willful, imaginative functions are therefore, normal state of awareness of the human beings.
When meditation acts as a constant repetitive stimulus, certain qualitative and quantitative permanent changes develop in the nervous system. The neuro-transmitters and neuro-modulators may stimulate growth of dormant or latent neurons to develop a centre (or centres) which on the evolutionary ladder is/are still higher than the present day cerebral cortex. The brain may develop new connections and plasticity resulting in the capacity to think, to rationalize, and react in a different way to the sensory input than what is expected by present day physiologists. For want of name, we may label such higher center as 'God Module'. This higher centre will exert inhibitory control over the present day neo-cortex, and thereby, over the mind as a whole (consciousness, reasoning, conceptual thinking, willing, feeling, and doing, etc.)! The consciousness and all mental activities will hence be suppressed. The person will reach a state beyond mind itself - transcendental awareness!
"The spiritual ascent is from the least evolved state of consciousness to near perfect state, after which the mind itself will cease to be, and there will remain only non-dual experience."
6.
BHAGAVATHA DHARMA.
1.RENUNCIATION
The mind should be detached from all objects except GOD and it should be very strongly set on him a conviction as His greatness.
2.Good association
Association with Godâs devotees is a necessary complement to devotion to God. All creatures of God should be loved with compassion towards inferiors , friendship towards equals and reverence towards superiors.
3. Purity.
External cleanliness is not what is included in spiritual duties, but internal purity of thought and freedom from wish or desire in performing duties to God and others.
4 .Penance.
Physical self mortification is not what is meant but abandonment of worldly desires and abstinence from forbidden acts and habits.
Forbearance
Enduring patiently the disturbance caused by lust and other passions
6. Reticence
Perfect silence is not what is meant but recognition that all words primarily connote the attributes of the Supreme Being and they should be applied to Him.
7. Vedic study
Ordinary study of books is not meant, but recognition that all words denote and desribe the Supreme Being as stated above.
8 .Sincerity
to shun hyprocisy which is baneful to all religious practices, and to be sincere in words, deeds and thoughts. Freedom from desire of consequences in the performance of duties leads to sincerity and it is essential preliminary step to all other religious duties.
9. Celibacy.
Ordinary the word is applied to absolute abstinence from sexual intercourse, but as this alone cannot secure devotion to god, the ordinary meaning has to be given up and other interpretation put on the word Brahmacharya (celibacy) in enumerating as one of the thirty religious duties of man to God. The meaning is that the body and all its activities, the sense organs and all other operations should be directed towards the realization of God. This is the means to Godâs service .
10. Non-violence.
The word violence ordinarily refers to doing harm to others, but avoidance of such violence alone cannot lead to the summum bonum of life, and does not deserve to be included in the spiritual duties. The real cause which leads to violence is anger, therefore abandonment is one of the thirty religious duties in the same manner as abandonment of worldly desires. Of the six internal enemies of man desire is the foremost , then anger, avarice, delusion, arrogance and jealousy. Like smoke which conceals, though it does not touch the fire,
7.
ARTICLE FROM M.P.BHATTATHIRY ( RETD. CHIEF TECHNICAL EXAMINER TO THE GOVT. OF KERALA, RADHANIVAS, THALIYAL, KARAMANA, TRIVANDRUM. 695002. KERALA, INDIA
Brahmacharya ( Celibacy)
The importance of âBrahmacharyaâ is clearly explained in Yejurveda. In this modern life very few only understand this and practice it. All Vedas and other scriptures of Hinduism lay great emphasis regarding Brahmacharya. In vedic period a student is also known as Brahmachari. By preserving the energy, strength and vitality of mind and various organs one can lead a happy, energetic and healthy life. The mind will be clear and brain will superb for a Brhmachari. It enhances the strength, life span and health since it is the mine of all virtues .Brahmacharya is the dam of all pleasures of life and only learned people keep it and their power and life increases and all sickness is destroyed. It is easy to preach and to practice is very difficult. One should try to be always in the company of noble people and control their senses as far as possible to get the actual reward of human life. A man is known by the company he keeps. If one always move in the company of good, learned and noble ones there is no doubt that he can be one among them one day. Company is contagious and man changes his colors accordingly sooner or later. He cannot remain unaffected for long best company means not only noble people but also good books written by great scholars, Sages, Saints, Prophets, Rishis, and Munis. These contain vast treasures of wealth and will make one so rich that the worldly riches would appear very insignificant. One of the verses in YajurVeda state that taught people who are actually endowed with divine powers should do two things in this world. One is that they should propagate the teachings of Brahmacharya and control of senses so that people may become strong and healthy leading a full vigorous life. Next thing is by education and practice thereof, they should teach one and all how to develop their inner strength and power so that people may enjoy their blissful life fully in all respects. In another verse it is stated that such people who abandon the company of bad people and give up all bad evil habits and keep away from immoral life increasing their vitality beget good children, they strength and glorify their race and their country.
Brahmacharya will give the power to face and solve any problems as a boat can ferry people through turbulent waters of the sea. A Brahmachari will be liked and respected in all the societies and meetings. In one verse it is explained that the age of a boy begins at twenty-sixth year and for a girl it is seventeen and up to this period they should practice Brahmacharya at any cost and can get married. Those who get education following the rules of Brahmacharya, they shine like sun are quick in all what they do, like a hawk and become the hallmark of respect, enjoying their life skipping like a deer.
In the student life it would be better to preserve their vital fluid which is the life thread, so that they can utilize their energy and strength for their education and learning. In vedic period student is imparted with all the knowledge right from the Earth to the sun and in this way all divinity reside in his body and such students in future will assets to their country and world. They will have harmony of the head, heart and hand in such a way which will be beneficial to the society as a whole. It has been truly said that if our hearts are strong, our heads are right in vain. A person without education is beast and a person without Dharma is like a beast.
Education and knowledge are like two eyes of a person which enable him to see things correctly and assess his own position. The purpose of education is to make man what he ought to be.
According to Vedas education on arts and material science is not enough and because major portion of achieving perfection can be achieved by studying spiritual science. The aim of life and education is that we may live a new life in the realm of self and the creation, with harmony and happiness and will become virtuous. Every second of the life should be fully utilized so that there is no room left for idling. It may be noted that âAn idle mind is a devilâs workshop.â Of course relaxation and enjoyment should be there along with study to keep one fit and fresh and ready to face any challenges of life.
If proper education is not given to children parents become enemies since they get isolated in society. Teachers should take utmost care for understanding to develop good character and affection along with studies. They should be taught that all women are like mother, sister or daughter according to their age and they should be protected whenever necessary.
In Vedas it is also stated that
Not to earn wealth at the cost of others pain and suffering
It is not good to be fatigue self too much both physically and mentally.
Hard-work is the keystone to virtuous earning with the sweat of oneâs own brow, not by lottery, speculation and gambling.
Donât do anything undesirable and harmful to the society
Acquire knowledge which canât be stolen away by thieves than material wealth.
A great scholar of ancient India Sri Pathanjali's in his teachings explains the importance of Brahmacharya and it is studied by foreign scholars and one such famous scholar
Dr. Louis an eminent physician opined that most precious atoms of the blood
enter into the composition of semen (in his book Chastity) . So preservation
of semen by practicing continence helps the better development of brain ,
body, and mind .Dr. Nicholas says that the best blood in the body goes to
form the elements of reproduction in both the sexes .So if anybody waste
semen he is loosing the best part of the blood and he becomes weak physically and
intellegently. If preserved he becomes strong, intellectual, heroic and powerful.
Brahmacharya can be practiced by married people also. Chastity and fidelity are the foundation on which a strong and happy marital relationship stands and should be understood by husband and wife. In Srimad Bhagavatham a holy book of Hinduism it is clearly mentioned that practice of brahmacharya is also one of the important duties in married life and it is waived only for the purpose of procreation, austerity, purity, contentment and friendliness towards all. (11.18.43)
Ancient Rishi of India Pathanjali also says in his Yogasutra
that CONTNENCE IS LIFE AND INCOTINENCE IS EQUAL TO DEATH.
LORD SHIVA in the Jnanasamkalani Tantra says that " The wise do not regard the
ordinary forms of asceticism as real asceticism. Continence is the highest
asceticism. He who is a continent is equal to God.
So especially youth in whom the future of our country rests, should practice
celibacy as far as possible to lead the country and countrymen to have a prosperous future.
8.
EXPERIENCE THE FRUIT OF GAYATRI MEDITATION
The Gayatri Mantra (Rig Veda (III, 62, 10 an ancinet Hindu sacred book said to be more than 5000 years old). does not belong to any particular sect of worship, or it is not restricted to any certain community. It is universal, for the whole world. It contains in it the culture not of any particular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritage that belongs to the whole of humanity without exclusion.
Om Bhoor Bhuvah Svah
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dhiyo Yonah Prachodayaat.
Oh Creator of the Universe!
We meditate upon thy supreme splendour.
May thy radiant power illuminate our intellects,
destroy our sins, and guide us
in the right direction!
Rishis selected the words of various Mantras and arranged them so that they not only convey meaning but also create specific power through their utterance. Gayatri Mantra inspires wisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us along the righteous path". All the problems of a person are solved if he/she is endowed with the gift of righteous wisdom. Once endowed with far-sighted wisdom, a man is neither entangled in calamity nor does he tread the wrong path. A wise man finds solution to all outstanding problems. Only those persons who do not think correctly find difficulty and take wrong steps due to foolishness. Chanting of Gayatri Mantra removes this deficiency. The teachings and powers incorporated in the Gayatri Mantra fulfill this purpose. Righteous wisdom starts emerging soon after Jap(recitation) of this Mantra is performed.
Gayatri mantra is meant for realization of god and is regarded as representing the Supreme Lord. It is meant for spiritually advanced people. Success in chanting it enables one to enter the transcendental position of the Lord. But, in order to chant the Gayatri mantra, it is necessary for one to first acquire the qualities of the perfectly balanced person in terms of the qualities of goodness according to the laws of material nature. The Gayatri mantra is considered to be the sonic incarnation of Brahman and is regarded as very important in Vedic civilization. In Bhagavadgita (Ch. 10. 35), Lord Krishna states:
Brihat saama latha saamnaam
Gayatri chandasaam aham
Maasaanam maarga sirshoham
Ritunaam kusumaakaraha
Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the initiated, Of all the nuwsas (months), I am the margasira (November- December). Among all the ritus (seasons), I am the flower bearing spring. Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus(five lives/winds): prana, apana,vyana, udana, samana, of the five principles/ elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). She has 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala. The Shiva-Vishnu Temple performs Gayatri havan (homam) periodically to propitiate the Lord. Numerous devotees participate in the function performed outdoors in the Temple precincts depending on the weather conditions. Ghee (rectified butter) is applied during the homa by all the participants seated around the homa-kunda.
The DIVINE AND GREAT GAYATRI mantra inspires righteous intellect and elevates prudence and devotion. It is a universal prayer and the supreme mantra of all ages. Chhandogya Upnishada describes the existence, expansion and activities of the world as a reflection of the eternal vibrations of this mantra. According to Adi Shankaracharya , "GäyatrĂŻ represents the limitless Brahm --- eternal, omnipresent, absolute existence of TheeâŚ.". As per the Vrahadaranyakopanishada --- "One, who realizes and attains the essence of the knowledge of GäyatrĂŻ in life, becomes Omniscient and Omnipotent". The Sädhanä of (spiritual endeavors of realization of ) GäyatrĂŻ bestows immense boons on a true devotee and arouses the divine element existing in his individual self.
The Gayatri mantra is mentioned in the Srimad Bhagavatam also. Great sins are said to be expiated by a pious recitation of this Gayatri verse. The origin of the divine culture and philosophy of ancient times has been attributed to the Gäyatrï Mantra. The Indian rishis of yore --- who are honored as perfect beings, had devoted their lives to the Sädhanä of Gäyatrï Mantra for the ultimate realization and spiritual refinement of the inner self and attainment of divine potentials. Gäyatrï Sädhanä has been an integral part of the lives of the spiritual saints and sages of the later ages too.
That Gäyatrï Sädhanä indeed bestows miraculous blessings and boons. Although, the positive effects and astonishing attainments by Gäyatrï Sädhanä occur through the subtle scientific process at deeper domains of consciousness, the devotional sentiments of gratitude towards the power are advisable in order to maintain humility and dedicated sincerity of mind --- which are necessary for the consistent advancement of the Sädhanä".
Incidents of miraculous transmutation of the personalities of Gautam, Dhruva, Mahatma Anand Swami, Kathiyawadi Baba, Siddha Booti Baba, Madhavacharya, etc., by Gäyatrï Sädhanä and the experiences and views of Swami Ramakrishna Paramhansa, Vivekanand, Ravindra Nath Tagore, Lokamanya Tilaka, Mahatma Gandhi, William Magnere, Arthur Koestler, etc, are worth mentioning in this context.
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Immediate effects of GäyatrĂŻ Upäsana include --- cultivation of self-confidence and fearlessness in the Sädhaka (devotee) and gradual illumination of his intellect, power of decision-making and sense of responsibility and purification of the inner cores of mind. As a result, the devoteeâs worldly life too begins to progress well at personal, professional and social levels. Further advancement of the Sädhanä with increasing devotion awakens the hidden talents and divine sentiments and opens the doors for materialistic as well as spiritual development. This implies the eternal validity of the following vedic hymn ---
" Om Stutä Mayä Vardä, Vedamätä Prachodayantäm
Pävmäni Dwijänäm, Ăyuh, Pränam, Prajäm, Pashum,
KĂŻrtim, Dravinam, Brahmvarchasam
Mahyam Dattwä Brajata Brahmlokam || "
That "GäyatrĂŻ bestows good health, vitality, longevity, wealth with grace, glorious success, co-operation, love, intellectual elevation and divine culmination of the self" --- can be verified by everybody by sincerely practicing GäyatrĂŻ Sädhanä in day-to-day life with intrinsic faithâŚ.. Nothing could be more authentic then self-experienceâŚ..
The highest level spiritual endowments described as ashta siddhi and nava nidhï are natural consequences of progress in Gäyatrï Sädhanä. At initial stage the righteous progress of this Sädhanä is reflected in the serene charm, impressive voice, brilliance of eyes, glow of the aura around the face and the body. Clarity of thoughts, trenchancy of wisdom, intellectual talents, creativity and prudence arouse automatically in the Sädhaka as he (or she) matures in the Sädhanä. Most importantly, the Sädhaka (devotee) begins to feel the presence of divine power in the inner self which educes immense strength and peace in his mind to face all adversities and ups and downs of life with stable faith and patience. His inner voice forcibly cautions him against every immoral activity and thought and guides ideal path in the moment of difficulty and dilemma.
The japa (rhythmic enunciation with deep meditation) of GäyatrĂŻ Mantra is an integral part of GäyatrĂŻ Sädhanä. This helps refine the Sädhakaâs voice and leads to its subtle transmutation into the extrasensory divine voice. Boons or curses expressed in this sublime voice indeed come true. Further awakening of the inner potentials gradually bestows the supernormal powers of premonition, afflatus, telepathy, clairvoyance and prophecy. Activation and sublime transformation of unconscious and super conscious minds of such a Sädhaka links his conscious mind with divine impulsesâŚ.
In the above state, the Sädhaka -- whether awaken, asleep or in trance, can receive cosmic signals and divine messages. Transmission of his vital energy or mental vibrations into other beings becomes as easy for him as if one is handing over some physical items to the other. The atmosphere surrounding these spiritually empowered personalities also becomes serene and remains charged with some kind of divine influence.
Sincere and determined efforts in the appropriate direction take one closer to the goal. Spiritual endeavors are no exceptions. This seems to be more true and certain in case of Gäyatrï Sädhanä. The nectar of the eternal divine power of Gäyatrï is for every body. Each one of us can be blessed by enormous attainments in materialist, mental, intellectual and spiritual domains of life with the help of devoted Gäyatrï Sädhanä.
9.Holy GITA
Bhagavad Gita", is the most important and cream of all scriptural texts for SanadhanaDharma
According to the Gita true religion is that which is inherent in the soul. It can not be changed, and it is universally the same for all living entities. The external faiths are material reflections of the
inherent spiritual quality of the soul. We must rise above the material bodily designations and realize our true identity as a spirit soul, part and parcel of God.
. Bhagavad Gita is more important for understanding the philosophy of Hinduism. Please take up a serious study of the Bhagavad Gita. I am sure you will find the answers you are looking for there.Srimad Bhagavat Gita is the beautiful Song of the Supreme personality of Godhead SriKrishna to rejuvenate Arjuna his dearest disciple from his depression, dejection and gloom to do his duty forgetting the attachments to preserve Dharma (Justice). Lord Krishna explaining to His friend Arjuna who he and He Himself really is. That knowledge would give Arjuna the strength and the resolve to know and to defeat his enemies. The crisis of Arjuna is that of identity: who am I, what am I to do, how am I to see things, what is my nature, what is the right attitude? How to attain peace à nd the victory? The majority population of the world are in the same position irrespective of achieving the highest materialism. Bhagavad GÎtâ is a supreme knowledge of philosophy actually, with which it is difficult to identify oneself. Second of all were most GÎtâ 's available cut into an enormous heap of philosophical fragments in studies of detail, from which the original course of reasoning became completely obscure. It was not difficult to understand what the preaching was all about, but what did the book say itself? How could one listen to the original speaker and pick it up from the heart as one usually does, following the reasoning in a book? . Thus can all the culture of belief and interpretation be experienced as a hindrance, or a problem of the purity of the medium between oneself and the Lord of Wisdom.: Lord Krishna, is speaking to us actually through the medium Arjuna.
Thus this presentation of the GÎtâ is an effort to reconstruct what actually was said by Lord Krishna written by Sri. Vedavyasa, the original author, used, can be appreciated as from him. On the battlefield of Kuruksetra just before the great war of the Mahâbhârata Krishna spoke these to Arjuna at the end of an era of vedic culture that left us with the nature of what we now know as modern time and by Hindus is called Kali-Yuga, the Iron age of Quarrel what we learn from modern science, philosophy and the spiritual teachings and last but not least we can have our own modern/postmodern experience reflected too without falling into the selfhood of ego. From the tradition itself it can be understood that its approach of proper reference does not really differ from the method of modern natural science also founded on proper reference. Sanjaya could be a pure medium for the words of Krishna, because he was a loyal pupil of Vedavyasa. We also could be a pure medium if we would follow the same method. Thus this GÎtâ does not stand on itself but is directly born from a previous version, a line of disciplic succession, the tradition; nay it also originated from all the versions and the whole discussion entertained at the present time. There are so many GÎtâ's and thus so many traditions of learning to respect..
It is taken from the epic the Mahâbhârata that is about the great war that ended the so-called Dvapara Yuga or era of vedic culture. The Kurudynasty in conflict meets on the battlefield. The preachings of Sri Krishna to Arjuna, who are nephews in a long line of vedic succession in dynasties of nobility that ruled Bhâratavarsa, India, with the knowledge of Bhagavân, the Supreme Lord who takes different forms in different incarnations (called avatâra's) throughout history to protect the good people. . Krishna's father Vasudeva was the brother of Queen KuntÎ also called aunt Prthâ often mentioned in this GÎtâ. Arjuna, with his four brothers called the Pândava's, was born from King Pându and Queen KuntÎ in the Kurudynasty. Pându had a blind brother called Dhritarâstra who himself had a hundred sons called de Kaurava's. Pându died young and the sons of Pându were raised by their uncle together with their nephews the Kaurava's. This family bond ran into a terrible fugue over a game of dice with which the Kaurava's denied the Pândava's the right to their piece of the common heritage. Especially seeing how well they did before the fugue gave rise to all kinds of bad character. Because of the -prepared- game of dice they were banned for the wilderness for a thirteen years. When after that period they were told that they hadn't perfectly performed according the rules and thus had their exile extended, the limit was reached: never would Yudhisthir, Arjuna, BhÎma, Nakula and Sahadeva, the Pândava's, get their kingdom back this way. Because of this injustice they then met at Kuruksetra, a holy place of pilgrimage, for battle. Arjuna seeing all his nephews, uncles and other family members on the battlefield collapses: he doesn't want to fight anymore and calls for his friend and nephew Krishna, who assists him as his charioteer, for help. Then Krishna manifests His true nature before Arjuna. He tells him that it is according to his nature as a ruler that he must fight and then explains to him how to attain to the transcendental position of selfrealization that is needed to be in control above the modes of material nature and all the character of man belonging to it and thus be assured of the victory. Krishna identifies Himself as Vishnu, the Maintainer, the one of goodness and explains to Arjuna that he should see Him as the Sun and the Moon; the order of nature, as the taste of water, the divinities and the Time itself. He also tells him that this type of knowledge is personal and confidential. This cannot be told to people adverse to the science of yoga of Him which Krishna explains in the underlying eighteen chapters of the GÎtâ.
The yoga of Krishna is divided in three main portions in this book: karma- bhakti- and jnanayoga. First of all there is the karmic point of view: through proper action and analysis one realizes ones connectedness, realigning oneself (through religion, realigning, called dharma or proper action) with the original person that is the Lord and the true self as well as with the objective of the Absolute of the Truth of the manifest complete of the material universe. This unwinding of the illusioned state achieved by abandoning profit motivated labor or karma is attained by detachment and meditation. Next, in the second section on Bhakti-yoga, Krishna explains what it means to attain to the transcendental position: without developing fortitude in devotional service or bhakti-yoga one can be enlightened - for a while, but one is not liberated, one does not attain to the stability of wisdom in good habits of respect that one is seeking. Krishna then explains Arjuna about His personal nature and how he should recognize Himself in His different identities. Arjuna's gates of perception are then, on his own request, broken open by Krishna who shows him His Universal Form, the complete of His personal nature. From then on does Arjuna no longer doubt the divinity of his friend and does he excuse himself for having treated Him as a normal mortal being in the past. In the last six chapters on the Yoga of Spiritual knowledge or jnana yoga explains Krishna how, with the difference between the knower and the known, the divisions of nature in three modes lead to different kinds of sacrificing and personal duty. Explaining the difference between the divine and the godless nature He then tells Arjuna finally how through renunciation, its threefold nature and its service with the divisions of society, one attains to the ultimate of liberation under the condition of respecting Him as the ultimate order and nature of the Absolute Truth of the soul.
To know more about the antecedents of the culture of devotion and spiritual knowledge, Krishna's life and the reality of our modern lives, is explained in the SrÎmad Bhâgavatam,Which can said to be a post graduate course.
Let us pay our obeisance to Lord Krishna to protect all the people in the entire world to live in harmony.
CHAPTER 1
ARJUNAâS DILEMMA
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The Emperor Dhritarashtra inquired: Sanjaya, please tell me now, in details, what did my people (the Kauravas) and the Pandavas do in the battlefield Kurukshetra? (1.01)
Sanjaya said: O King, After seeing the battle formation of the Pandavaâs army, your son Duryodhana approached his guru Dronacharya and spoke like this: (1.02)
O Guru, see this mighty army of the Pandavas, arranged in battle formation by your other talented disciple son of Drupada.. (1.03)
In this war equal to Bhima and Arjuna there are Yuyudhanan,Viratan and the chief warrior Drupuda, (1.04)
Dhrishtaketu, Chetikana, brave King of Kasi, Purujit, kunthibhoja, saibia the best among men. (1.05)
The clever Yudhamanyu, bold and fearless Abhimanyu, the son of Subhadra and sons of Draupadi all are great warriors. (1.06)
O eminent Brahmana let me say the names of other leaders of our army. (1.07)
Yourself,Bhishma,Karna , Kripa who is always victorious in battles, Aswathama, Vikarna, son of Somadatta, and Jayadradha. (1.08)
Also there are many heroes on my side who have risked their lives for me They are armed with various weapons, and are skilled in warfare. (1.09)
Our army protected by Bhishma is countless, while their army protected by Bhima is a small one. (1.10)
Therefore all of you, occupying the strategic positions, and give all protection to Bhishma.. (1. -11)-
The mighty old and the eldest man of the Kuru dynasty Bhisma, roared as a lion and blew his conch loudly, bringing joy to your son. (1.12)
After that; conches, kettledrums, cymbals, drums, and trumpets were sounded together. The big sound was tremendous. (1.13)
Then, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)
Krishna blew His conch (Panchajanya) first, and then Arjuna with his conch (Devadatta) and the great and mighty Bhima with his conch Paundra.(1.15)âŚâŚâŚâŚ.
Yudhishtara son of Kunti blew his conch (Ananthavijaya) and nakula and Sahadeva with their conhes sughosha and Manipuspaka.(1.16)
The great warriors King of kasi, Sikhandi, Dhrishtadyumna and Virata and never defeated by anybody Sathyaki.(1.17)
Drupada and five sons of Draupadi, strong handed Abhimanue. Son of Subhadra blew their respective conches from all locations.(1.18)
That big sound vibrations surprised heaven and earth and a lightning passed through the hearts of sons of Dhritharashtra. (1.19)
O Lord of earth seeing your sons standing ready to fight against the Pandava Arjuna ,he raising the bow and arrow said Krishna. (1.20)
O Achyutha please take my charot to the centre of both armies.(1.21)
Let me see those who are eager to fight and understand with whom I have to fight.(1.22)
Let me see the warriors who want to fight and please unwise Duryodhana(1.23).
Sanjaya said
SriKrishna took the chariot to the centre of battlefield .(1.24)
This was in front of Bhishma, Drona,and all the kings and Krishna said all of them. (1.25)
Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)
Seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies.(1.27)
Arjuna became emotional and with sorrow spoke these words(1.28)
O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.-29)
The bow gandhiva slips from my hand, and my skin intensely burns. My head turns and my mind is diturbed, I am unable to stand steady. (1.30)
O Kesava, I see bad omens. I see no use of killing my kinsmen in battle. (1.-31)
O Krishna I desire neither victory, nor pleasure nor kingdom, O Govinda What is the use of the kingdom, or enjoyment, or even life,?(1.32)
For whom we desire kingdom, enjoyments, and pleasures they are standing here for the battle. (1.33)
O Krishna among them there are my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives risking their lives and wealth.(1.34)
O Madhusudana even though they are about to kill us or I get the sovereignty of the three worlds, I am not able to kill them let alone for this earthly kingdom,. (1.-35)
O Lord Janardana, what pleasure shall we find in killing the sons of Dhratarashtra? Upon killing these felons we shall incur sin only. (1.36)
Therefore, we should not kill sons of Dhratarashtra. How can we be happy after killing our relatives, O Madhava? (1.37)
Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends.(1.38)
Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Janardana? (1.-39)
Eternal family traditions and codes of moral conduct are lost with the destruction of the family. And immorality prevails in the family due to the destruction of family traditions. (1.40)
And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted,O descendent of Vrishni, unwanted progeny is born. (1.41)
This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded. Deprived of ceremonial offerings of love and respect by the unwanted progeny the race also fall.. (1.42)
The everlasting qualities of social and family traditions of those who destroy their family are ruined. (1.43)
We have been told, O Janardana, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)
Alas! We are ready to commit a great sin by striving to slay our relatives because of lust for the throne and enjoyment of the kingdom. (1.45)
It would be far better for me if sons of Dhratarashtra kill me with their weapons in battle while I am unarmed and unresisting. (1.46)
Sanjaya said: Having said all these in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with deppression. (1.47)
CHAPTER 2
Sanjaya said:
Lord Madhusudana spoke these words to Arjuna whose eyes were tearful and agitated, and who was overwhelmed with compassion and despair. (2.01)
Lord said:
How and from where this deppression come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
Do not be a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and wake up for the battle, O Arjuna. (2.03)
Arjuna said: How can I fight respected Bhishma, Drona, and all other relatives,with arrows who are worthy of my respect, with arrows in battle, O Madhusudana? (2.04)
It would be better, indeed, to live on alms in this world than to slay these noble personalities, because by killing them I would enjoy wealth and sense enjoyment stained with their blood. (2.05)
We do not know which alternative to fight or to quit, is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing our sons of Dhratarashtra, who are standing in front of us. (2.06)
My senses are overcome by the weakness of sympathy, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I surrender to You. (2.07)
I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or lordship over all the celestial controllers will remove the grief that is drying up my senses. (2.08)
Sanjaya said:
O King, after speaking like this to Lord Hrishikesa, the mighty Arjuna said: I shall not fight, and became silent. (2.09)âŚâŚâŚ..
O King, Lord Hrishikesa, after smiling said these words to the deppressed Arjuna in the midst of the two armies. (2.10)
Lord said:
You feel sorry for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)
There was never a time when these kings, you, or I did not exist; nor shall we ever cease to exist in the future. (2.12)
As the soul acquires a childhood, , a youth, and an old age bodies during this life; similarly, the soul acquires another body after death. This should not delude the wise.