I will be taking a month's break and will resume in August
Monday 3 July 2017
Daksha
Thus the male entity Apava, called swayambhuu manu, got shata-rUpa as his wife. Living beings were born.
There is another damsel named kAmya who is the daughter of kardama prajApati. This girl on taking priyavrata as her husband gave rise to four sons called sAmrAT, kukshi, virAT, and prabhu.
Then prajApati atri adopted uttAnapada as his son, and uttAnapAda begot four sons from a damsel called sUnRita, or also called as sunIta, daughter of Dharma.
UttAnapAda begot four sons through this sUnita, who are dhruva, kIrti-manta, shiva, and ayaspati.
O Janmajeya, dhruva undertook penances and was awarded the position of the North Star in the heaven.
dhruva begot two sons, named shliShTi and bhavya. And shliShTi had five sons ripu, ripun-jaya, puNya, vR^ikla, vR^ika-teja from his wife named sucChAyA.
And from ripu his wife named bRihati had a son called chAkshuSha.
A son, called manu was born to chAkshuSha.
From Manu, were born ten sons - Uru, puru, shata-dyumna, tapasvi, satyavAn, kavi, agni-ShTuta, ati-rAtra, and sudyumna and abhimanyu.
From Uru were born anga, sumana, khyAti, kratu, angIirasa, and gaya.
From anga was the son,Vena. Due to his sacrilegous acts, Vena was cursed to die. The sages churned his body, and from that emerged Prithu and Bahuka.Bahuka was the evil deeds of Vena and was driven away. Prithu emerged with all good qualities.
Prithu held a , bow, had armour and a sword and guarded the earth.
Prithu organized a sacrifice. He made the earth a cow, and milked it. Thus the earth became known as Prithvi.
Prithu had two sons, namely antar-dhI and pAlita, and antardhI had a son named havidhAna. havidhana had six sons - prAchIna-barhi, shukla, gaya, kRiShNa, vraja, and ajina.
There were ten sons of prAchIna-barhi who were called by a single collective name - prAchetasa-s, who are experts in missile-archery.The sons undertook a rigorous penance for ten thousand years submersed in oceanic water. With these brothers away, earth was unprotected. Trees spread out and earth became a thick forest and people started perishing.Air ceased to circulate. On noticing this, prAchetasa-s furiously vented air as well as fire from their faces which began killing the trees.
Noticing the near-extinction of trees in a non-stop manner, the king of vegetation, namely Soma, or Chandra - the presiding deity of the moon, approached the ten prAchetasa brothers and asked the brothers to control their anger. He said he was aware of a girl, who was the daughter of vegetation called Marisha abd offered her as their wife.
The brothers agreed and took Marisha as their collective wife. This was before Draupadi married five Pandavas. A son Daksha was born to Marisha.
Daughters were born of Daksha of whom ten married dharma, thirteen Kashyapa and the remaining twenty seven to the moon. One the wives of dharma was vasu who gave birth to the vasus. This was Bhishma in his earlier birth.
There is another damsel named kAmya who is the daughter of kardama prajApati. This girl on taking priyavrata as her husband gave rise to four sons called sAmrAT, kukshi, virAT, and prabhu.
Then prajApati atri adopted uttAnapada as his son, and uttAnapAda begot four sons from a damsel called sUnRita, or also called as sunIta, daughter of Dharma.
UttAnapAda begot four sons through this sUnita, who are dhruva, kIrti-manta, shiva, and ayaspati.
O Janmajeya, dhruva undertook penances and was awarded the position of the North Star in the heaven.
dhruva begot two sons, named shliShTi and bhavya. And shliShTi had five sons ripu, ripun-jaya, puNya, vR^ikla, vR^ika-teja from his wife named sucChAyA.
And from ripu his wife named bRihati had a son called chAkshuSha.
A son, called manu was born to chAkshuSha.
From Manu, were born ten sons - Uru, puru, shata-dyumna, tapasvi, satyavAn, kavi, agni-ShTuta, ati-rAtra, and sudyumna and abhimanyu.
From Uru were born anga, sumana, khyAti, kratu, angIirasa, and gaya.
From anga was the son,Vena. Due to his sacrilegous acts, Vena was cursed to die. The sages churned his body, and from that emerged Prithu and Bahuka.Bahuka was the evil deeds of Vena and was driven away. Prithu emerged with all good qualities.
Prithu held a , bow, had armour and a sword and guarded the earth.
Prithu organized a sacrifice. He made the earth a cow, and milked it. Thus the earth became known as Prithvi.
Prithu had two sons, namely antar-dhI and pAlita, and antardhI had a son named havidhAna. havidhana had six sons - prAchIna-barhi, shukla, gaya, kRiShNa, vraja, and ajina.
There were ten sons of prAchIna-barhi who were called by a single collective name - prAchetasa-s, who are experts in missile-archery.The sons undertook a rigorous penance for ten thousand years submersed in oceanic water. With these brothers away, earth was unprotected. Trees spread out and earth became a thick forest and people started perishing.Air ceased to circulate. On noticing this, prAchetasa-s furiously vented air as well as fire from their faces which began killing the trees.
Noticing the near-extinction of trees in a non-stop manner, the king of vegetation, namely Soma, or Chandra - the presiding deity of the moon, approached the ten prAchetasa brothers and asked the brothers to control their anger. He said he was aware of a girl, who was the daughter of vegetation called Marisha abd offered her as their wife.
The brothers agreed and took Marisha as their collective wife. This was before Draupadi married five Pandavas. A son Daksha was born to Marisha.
Daughters were born of Daksha of whom ten married dharma, thirteen Kashyapa and the remaining twenty seven to the moon. One the wives of dharma was vasu who gave birth to the vasus. This was Bhishma in his earlier birth.
Sunday 2 July 2017
Creation
The sages listening to the Mahabharata said they were very pleased to hear the great story of Mahabharata. They saw the relations of many and learnt a lot ezpecially about great souls like Bhishma and Drona. We want to know about the dynasties of Vrishni and Andhaka. Do tell us about that.
Suta said - Do listen to the conversation between Janmajeya and Vaishampayana. Janmajeya said - You have told me the great story of Mahabharata. I want to know more about the dynasties involved. You know all so please do tell me.
The sage Vaishampayana said - Let me tell you about the Vrishni dynasty. The great lord, who is also known as Narayana, belong to this dynasty. His seed was cast in the water, called NARA which is why he was called Narayana. The seed took the form of a egg with a golden hue. From that egg emerged the four headed Brahma. He had stayed and developed himself for a year. That is why he is called Swayambhu (Self formed) and HiryaGarbha (born from the golden womb). He broke the shell and emerged from it. The upper part of the shell became Heaven and the lower part became earth. The space in between was called the cosmic space. From anger, Brahma created Rudra.
On the waters, floated the earth. Ten directions were formed - Eight of the compass and top and bottom.
Brahma created seven of his children - marichi, atri, angIrasa, paulastya, pulaha, kratu and vashiSTha. They were embodiments of Narayana through Brahma. They were called PrajApati because they are responsible for actual creation. Even before the creation of these seven sages, brahma created another batch of children, called kumArAs, sanaka, sanandana, sanAtana, sanat-kumara, skanda, nArada who refrained from the process of further creation as they conserved their energy within themselves, in order that they may concentrate thoroughly on the almighty.
Great dynasties of gods have emerged from these seven marIchi . These seven prajApati-s created gods And then they have brought forth the Vedas for the accomplishment of sacrifices.
As his work of creation did not continue smoothly, one prajApati from the batch of seven marIchi called vashiSTHa, bifurcated his body to become the pair of male and female. The female principle of this prajApati is called shata-rUpa. Thus shata-rUpa took birth from a non-vaginal source, and created both male and female entities of diverse forms; Shatarupa took the female forms of all while the male form, Apava, took the male forms. Apava also took the name of Swayambhu Manu.
How can VashiShta still be in existence when he bifurcated himself as male and female is the question. When he metamorphosed as two entities, male and female, the title of svAyambhU is assigned to the male, and the title of shata-rUpa to the female; where svAyambhU means self-manifest - because his is a non-vaginal birth, and shata-rUpa means aneka ruppa - diversified female forms. Her emergence is also of non-vaginal nature. We are reminded that humans have come from celestials and thus human birth is the best among others.
Because svAyambhu manu is the successor of Apava, and his biogenetic creation is successive to the ethereal creation of Apava, a name of time-cycle called manvantaram is assigned to the biogenic era of creation.
Suta said - Do listen to the conversation between Janmajeya and Vaishampayana. Janmajeya said - You have told me the great story of Mahabharata. I want to know more about the dynasties involved. You know all so please do tell me.
The sage Vaishampayana said - Let me tell you about the Vrishni dynasty. The great lord, who is also known as Narayana, belong to this dynasty. His seed was cast in the water, called NARA which is why he was called Narayana. The seed took the form of a egg with a golden hue. From that egg emerged the four headed Brahma. He had stayed and developed himself for a year. That is why he is called Swayambhu (Self formed) and HiryaGarbha (born from the golden womb). He broke the shell and emerged from it. The upper part of the shell became Heaven and the lower part became earth. The space in between was called the cosmic space. From anger, Brahma created Rudra.
On the waters, floated the earth. Ten directions were formed - Eight of the compass and top and bottom.
Brahma created seven of his children - marichi, atri, angIrasa, paulastya, pulaha, kratu and vashiSTha. They were embodiments of Narayana through Brahma. They were called PrajApati because they are responsible for actual creation. Even before the creation of these seven sages, brahma created another batch of children, called kumArAs, sanaka, sanandana, sanAtana, sanat-kumara, skanda, nArada who refrained from the process of further creation as they conserved their energy within themselves, in order that they may concentrate thoroughly on the almighty.
Great dynasties of gods have emerged from these seven marIchi . These seven prajApati-s created gods And then they have brought forth the Vedas for the accomplishment of sacrifices.
As his work of creation did not continue smoothly, one prajApati from the batch of seven marIchi called vashiSTHa, bifurcated his body to become the pair of male and female. The female principle of this prajApati is called shata-rUpa. Thus shata-rUpa took birth from a non-vaginal source, and created both male and female entities of diverse forms; Shatarupa took the female forms of all while the male form, Apava, took the male forms. Apava also took the name of Swayambhu Manu.
How can VashiShta still be in existence when he bifurcated himself as male and female is the question. When he metamorphosed as two entities, male and female, the title of svAyambhU is assigned to the male, and the title of shata-rUpa to the female; where svAyambhU means self-manifest - because his is a non-vaginal birth, and shata-rUpa means aneka ruppa - diversified female forms. Her emergence is also of non-vaginal nature. We are reminded that humans have come from celestials and thus human birth is the best among others.
Because svAyambhu manu is the successor of Apava, and his biogenetic creation is successive to the ethereal creation of Apava, a name of time-cycle called manvantaram is assigned to the biogenic era of creation.
Saturday 1 July 2017
End of the epic?
Does the epic Mahabharata really end here?
As per Kashidasa's version - yes. But if the Vyasa's epic is read, in entirety - there is an appendix.
Some consider this as a separate text on its own while some say this is part of the epic.
This addendum or appendix is called Harivamsha.
I will try to now, continue with that.
As per Kashidasa's version - yes. But if the Vyasa's epic is read, in entirety - there is an appendix.
Some consider this as a separate text on its own while some say this is part of the epic.
This addendum or appendix is called Harivamsha.
I will try to now, continue with that.
Friday 30 June 2017
Bhagwad Gita Chapter 18
Arjuna said: I wish to understand the purpose of renunciation and of the renounced order of life.
Krishna said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life . And giving up the results of all activities is what the wise call renunciation .Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.Now hear My judgment about renunciation. Renunciation is declared in the scriptures to be of three kinds.Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, Arjuna. That is My final opinion.
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.For one who is not renounced, the threefold fruits of action -- desirable, undesirable and mixed -- accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy. Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Super-soul -- these are the five factors of action.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature. that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness. that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, Arjuna, is in the mode of ignorance. that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, , is in the mode of darkness.Arjuna, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature. Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas. Farming, cow protection and business are the natural work for the vaishyas, and for the sudras there is labor and service to others.By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, even if such work is full of fault.One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.Arjuna, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful -- such a person is certainly elevated to the position of self-realization.
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same.The Supreme Lord is situated in everyone's heart and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.Surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.There is no servant in this world more dear to Me than he, nor will there ever be one more dear.And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell. Arjuna, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.
O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
Krishna said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life . And giving up the results of all activities is what the wise call renunciation .Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.Now hear My judgment about renunciation. Renunciation is declared in the scriptures to be of three kinds.Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, Arjuna. That is My final opinion.
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.For one who is not renounced, the threefold fruits of action -- desirable, undesirable and mixed -- accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy. Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Super-soul -- these are the five factors of action.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature. that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness. that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, Arjuna, is in the mode of ignorance. that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, , is in the mode of darkness.Arjuna, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature. Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas. Farming, cow protection and business are the natural work for the vaishyas, and for the sudras there is labor and service to others.By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, even if such work is full of fault.One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.Arjuna, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful -- such a person is certainly elevated to the position of self-realization.
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same.The Supreme Lord is situated in everyone's heart and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.Surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.There is no servant in this world more dear to Me than he, nor will there ever be one more dear.And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell. Arjuna, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.
O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
Thursday 29 June 2017
Bhagwad Gita Chapter 17
Arjuna said: 'Those who give up on the regulations of the scriptures, but do worship having full faith - is their faith in goodness, passion or in ignorance?'
Krishna said: 'The faith of the embodied souls takes three forms according to each his love and experience: to goodness, to passion and to ignorance; so thus hear about this from Me. Faith evolves according to everyone's nature, oh son of Bharata; the person ìs the full of this faith and is, with such a faith endowed, thus certain of himself. Those of goodness are in respect with the godly ones, in the mode of passion one deals with the demoniac, while people in ignorance are in respect with the spirits of the dead and with ghosts. Those persons who undergo severe austerities not prescribed in the scriptures and who proudly identified with the body are engaged in tormenting the organs of their bodies in a desire of and attachment to their own prowess, are mistaken about Me; consider those who persistently deal that way with themselves as being of an obscure resolve.
Also the food intake one cherishes is assuredly of three kinds; just like with sacrifice, austerity and charity; hear now about how they differ from one another. Food preferred by the ones in goodness increases the duration of life, purifies one's being, gives strength, health, happiness and satisfaction and is juicy, rich, wholesome and a pleasure to the heart. Bitter, sour, salty, very hot, smelly, dried out and burnt is the food of those in the mode of passion; it makes unhappy, miserable and causes disease. That which is spoiled, lacks taste, smells bad, is decomposed, a left over from a previous meal and has impurities in it, is food dear to the ignorant.
Sacrifice that is performed according to the scripture by those who are free from profit motives and is thus surely of an absorbed mind is of goodness. But that what is done in desire for the result and out of pride, oh chief of the Bhâratas, know that sacrifice as being of the mode of passion. Devoid of the principles [of satya, dayâ, tapas, sauca; truth, compassion, austerity and cleanliness], with no offerings of food, in disrespect of mantras, without gifts and with lacking faith, sacrifice is to be considered as of ignorance.
In deeds austerity is said to be of respect for the divinity, the twice-born ones, the spiritual teacher and the wise in cleanliness, sincerity, celibacy and nonviolence. To the voice for sure austerity is said to be of truthful, pleasing and beneficial, inoffensive words that are of Vedic study and practice. To one's thinking this austerity then is said to be of a considerate mind of good faith, gravity, self-control and self-correction. That threefold austerity [of deeds, the voice and the mind executed by men with faith in the transcendence without longing for the fruit is said to be of goodness. Austerity performed in this world for the sake of respect, honor, veneration and indeed pride is said to be of passion; it is unstable and temporary. Austerity foolishly performed with the intent to torture oneself or with the purpose of destroying others is said to be in the mode of darkness.
Donations given dutifully, irrespective the return, at the proper time and place and to suitable persons - that giving is considered to be of goodness. But that which again is given desiring a return of some result or with resentment; that giving is understood to be of the mode of passion. That charity which is given at the wrong place, the wrong time and to unworthy persons and as well is given without respect and proper attention - that is said to be in the mode of ignorance.
With Om Tat Sat to that the threefold of the spiritual is indicated which the brahmins till now used for as well sacrifices as the Vedic literature. Therewith does Om indicate the beginning of the sacrifices of the transcendentalists of charity and penance according to the scriptural regulations. Next is Tat, to the ones desiring liberation, used when one is not after the results of sacrifice with the various activities of charity and penance. To the nature of the Supreme and its devotion is following the resounding of the word Sat used in the agreed upon activities. In the case of sacrifice, penance and charity, Sat is thus also for sure uttered to indicate the activities meant and the Absolute of the truth.
That which is offered, given and performed with penance without faith in all this, is said to be false and that is nor useful here nor in the hereafter.'
Krishna said: 'The faith of the embodied souls takes three forms according to each his love and experience: to goodness, to passion and to ignorance; so thus hear about this from Me. Faith evolves according to everyone's nature, oh son of Bharata; the person ìs the full of this faith and is, with such a faith endowed, thus certain of himself. Those of goodness are in respect with the godly ones, in the mode of passion one deals with the demoniac, while people in ignorance are in respect with the spirits of the dead and with ghosts. Those persons who undergo severe austerities not prescribed in the scriptures and who proudly identified with the body are engaged in tormenting the organs of their bodies in a desire of and attachment to their own prowess, are mistaken about Me; consider those who persistently deal that way with themselves as being of an obscure resolve.
Also the food intake one cherishes is assuredly of three kinds; just like with sacrifice, austerity and charity; hear now about how they differ from one another. Food preferred by the ones in goodness increases the duration of life, purifies one's being, gives strength, health, happiness and satisfaction and is juicy, rich, wholesome and a pleasure to the heart. Bitter, sour, salty, very hot, smelly, dried out and burnt is the food of those in the mode of passion; it makes unhappy, miserable and causes disease. That which is spoiled, lacks taste, smells bad, is decomposed, a left over from a previous meal and has impurities in it, is food dear to the ignorant.
Sacrifice that is performed according to the scripture by those who are free from profit motives and is thus surely of an absorbed mind is of goodness. But that what is done in desire for the result and out of pride, oh chief of the Bhâratas, know that sacrifice as being of the mode of passion. Devoid of the principles [of satya, dayâ, tapas, sauca; truth, compassion, austerity and cleanliness], with no offerings of food, in disrespect of mantras, without gifts and with lacking faith, sacrifice is to be considered as of ignorance.
In deeds austerity is said to be of respect for the divinity, the twice-born ones, the spiritual teacher and the wise in cleanliness, sincerity, celibacy and nonviolence. To the voice for sure austerity is said to be of truthful, pleasing and beneficial, inoffensive words that are of Vedic study and practice. To one's thinking this austerity then is said to be of a considerate mind of good faith, gravity, self-control and self-correction. That threefold austerity [of deeds, the voice and the mind executed by men with faith in the transcendence without longing for the fruit is said to be of goodness. Austerity performed in this world for the sake of respect, honor, veneration and indeed pride is said to be of passion; it is unstable and temporary. Austerity foolishly performed with the intent to torture oneself or with the purpose of destroying others is said to be in the mode of darkness.
Donations given dutifully, irrespective the return, at the proper time and place and to suitable persons - that giving is considered to be of goodness. But that which again is given desiring a return of some result or with resentment; that giving is understood to be of the mode of passion. That charity which is given at the wrong place, the wrong time and to unworthy persons and as well is given without respect and proper attention - that is said to be in the mode of ignorance.
With Om Tat Sat to that the threefold of the spiritual is indicated which the brahmins till now used for as well sacrifices as the Vedic literature. Therewith does Om indicate the beginning of the sacrifices of the transcendentalists of charity and penance according to the scriptural regulations. Next is Tat, to the ones desiring liberation, used when one is not after the results of sacrifice with the various activities of charity and penance. To the nature of the Supreme and its devotion is following the resounding of the word Sat used in the agreed upon activities. In the case of sacrifice, penance and charity, Sat is thus also for sure uttered to indicate the activities meant and the Absolute of the truth.
That which is offered, given and performed with penance without faith in all this, is said to be false and that is nor useful here nor in the hereafter.'
Wednesday 28 June 2017
Bhagwad Gita Chapter 16
Krishna said: 'Fearless, good of heart, persevering in the knowledge of yoga, compassionate, of restraint, willing to sacrifice, studious, austere and simple; nonviolent, truthful, free from anger, renounced, peaceful, unmalicious, merciful to all, without greed, gentle, modest and determined; arduous, forgiving, steadfast, clean, without envy and not striving for honor, are the qualities of one who is born of the divine. Deceit, pride, conceit and anger and surely violence and ignorance are the qualities that are the consequence of the unenlightened. The divine characteristics are of liberation while the qualities of the godless result from bondage.
There are two types of conditioned beings in this world: the godly and indeed the unenlightened. About the divine I spoke at length; just hear about the godless from Me. The disorderly ones do not know how to begin or where to stop, they are unclean, do not know to behave and have no truth in them. They say that the universe does not really have a purpose, that it has no ruler, that it did not come into existence from a certain cause and that there is no other cause than that of lust. Less intelligent, having lost themselves being complacent with this outlook, do the less favorable activities flourish and does their work lead to the unfortunate of destroying the planet. Confiding in lusts that are insatiable, in hypocrisy, arrogance and driven by false pride, one, led by illusion, takes to the non-permanent of material things and thrives in dedication to the impure. Their fears and anxieties are endless and to the point of death they trust in sense gratification as the supreme goal of life. Thus in this way they ascertain themselves of being bound to the lust and anger, entangled in a network of expectations and of that mentality they, for the enjoyment of their senses, desire to accumulate wealth by unfair means.
'Today I have won this and that I shall get; this is what Ì want, that is mine and tomorrow I will even have more of it. That enemy I beated today and those I shall destroy too. For sure I am the Lord. I am the enjoyer, the perfection and I am the happy one to be in power. I am the wealthy one of noble company, I am the one and only, who would there be else but me; I shall sacrifice and give in charity, I am the one to be happy'; this is how they are deluded by their ignorance. Thus perplexed by countless worries they are caught in a pool of illusions and addicted to sensual pleasure they slide down into a hell of disarray. Blasé, shameless of their wealth and imagined they in the full of their delusion engage in so-called sacrifices they perform out of pride with no regard for rules and regulations. Materially identified in their pride, strength, lust and anger they enviously fell into mocking Me being situated in themselves and in others.
Those who are envious and mischievous with Me I always cast into the ocean of matter as the lowest of mankind who for sure inauspiciously are born from the wombs of the degenerates. Life after life the foolish, thus attaining to births from the godless, for sure will have to do without Me, oh son of Kuntî, as they head for the worst destinations. In this selfdestruction there are three gates of hell: lust, anger and greed. Therefore one must give up these three. Liberated from these three gates of ignorance a person is in respect with the soul and blessed with that does he go for the supreme destination. The one who gives up on the regulations of the scriptures will be acting according to his own whims and never attain perfection, happiness or the goal of transcendence. Therefore it is the scriptural authority that determines what should and should not be done. Knowing the regulations declared by the scripture, you should do your duty here.'
There are two types of conditioned beings in this world: the godly and indeed the unenlightened. About the divine I spoke at length; just hear about the godless from Me. The disorderly ones do not know how to begin or where to stop, they are unclean, do not know to behave and have no truth in them. They say that the universe does not really have a purpose, that it has no ruler, that it did not come into existence from a certain cause and that there is no other cause than that of lust. Less intelligent, having lost themselves being complacent with this outlook, do the less favorable activities flourish and does their work lead to the unfortunate of destroying the planet. Confiding in lusts that are insatiable, in hypocrisy, arrogance and driven by false pride, one, led by illusion, takes to the non-permanent of material things and thrives in dedication to the impure. Their fears and anxieties are endless and to the point of death they trust in sense gratification as the supreme goal of life. Thus in this way they ascertain themselves of being bound to the lust and anger, entangled in a network of expectations and of that mentality they, for the enjoyment of their senses, desire to accumulate wealth by unfair means.
'Today I have won this and that I shall get; this is what Ì want, that is mine and tomorrow I will even have more of it. That enemy I beated today and those I shall destroy too. For sure I am the Lord. I am the enjoyer, the perfection and I am the happy one to be in power. I am the wealthy one of noble company, I am the one and only, who would there be else but me; I shall sacrifice and give in charity, I am the one to be happy'; this is how they are deluded by their ignorance. Thus perplexed by countless worries they are caught in a pool of illusions and addicted to sensual pleasure they slide down into a hell of disarray. Blasé, shameless of their wealth and imagined they in the full of their delusion engage in so-called sacrifices they perform out of pride with no regard for rules and regulations. Materially identified in their pride, strength, lust and anger they enviously fell into mocking Me being situated in themselves and in others.
Those who are envious and mischievous with Me I always cast into the ocean of matter as the lowest of mankind who for sure inauspiciously are born from the wombs of the degenerates. Life after life the foolish, thus attaining to births from the godless, for sure will have to do without Me, oh son of Kuntî, as they head for the worst destinations. In this selfdestruction there are three gates of hell: lust, anger and greed. Therefore one must give up these three. Liberated from these three gates of ignorance a person is in respect with the soul and blessed with that does he go for the supreme destination. The one who gives up on the regulations of the scriptures will be acting according to his own whims and never attain perfection, happiness or the goal of transcendence. Therefore it is the scriptural authority that determines what should and should not be done. Knowing the regulations declared by the scripture, you should do your duty here.'
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