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Monday, January 3, 2011

BHAGAVAD GITA. CHAPTER XI. 10 - 13


Gita Series 120: Chapter - XI. Verse 10 13

DASAMAH VIDY
EPILOGUE - What is the
im portance of these ten
akti-s? Why the Divine
dynam ic energy is projected
in different form s w ith
different attributes? Why
they are m ostly r...
5 weeks ago

Kas cosmic form as seen by Arjuna is being described by Sajaya to his king.
Arjuna saw in the Vivarpa of Ka, the Supreme Lord with many mouths and eyes, bedecked with
celestial ornaments and weaponries, adorned with divine robes and garlands and besmeared with
divine fragrances. The Form was full of marvels, glorious and infinite with faces on all sides. Even if
thousands of suns appear in the sky at the same time, could hardly be of any comparison to the
effulgence of the Lord. Arjuna saw in a corner of His Vivarpa, the entire universe with its multifarious
manifestations.
Arjuna could see Kas cosmic form only with the help of the divine eyes given to Arjuna by the Lord.
When Arjuna looked at the True form of the Lord, he could see everything in one place. The whole
universe is held by the Lord and Arjuna could get to see the universe in its miniscule form. This goes to
prove that the Brahman is smaller than the smallest and bigger than the biggest. The Self effulgence of
the Lord was powerfully radiating and is the cause for illuminating the universe. Every aspect of creation
is governed by automated mechanisms. For example, the Lord has appointed the sun to provide energy.
The sun however sources its energy from the effulgence of the Lord. The Lords omnipresence was also
witnessed by Arjuna by the seeing the presence of His faces on all sides. The robe that the Lord wears,
the garlands that adorn the Lord and the fragrance that is associated with Him are totally divine and
without any known comparisons. By ascribing the pinnacle of everything associated with the Brahman,
His superior cosmic form is differentiated from His incarnated human form, the Ka form of the Lord.
Ka chooses to show His cosmic form to Arjuna, merely to stress the point of His omnipresence and
how He supports the universe, which is only a miniscule of His cosmic form. Arjunas faith in the Lord
was instrumental for Arjunas divine vision.
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Sunday, January 2, 2011

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BHAGAVAD GITA. CHAPTER XI. 5 - 9

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Gita Series 119: Chapter - XI. Verse 5 9

Theory and Practice of Kundalini


Meditation (10)

Ka said, Behold Arjuna, My innumerable and multifarious forms of Mine. Behold the twelve
ditya-s, the eight Vasu-s, the eleven Rudra-s, the two Avin-s, the forty nine Marut-s and many
wonders that you have not seen before. Behold the essence of My entire creation, both animate and
inanimate along with what you desire to see. But, Arjuna, you are incapable of seeing Me with your
biological eyes. Therefore, I give you divine vision. With this, behold My divine yogic form.

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Sajaya said, O, king, having said this, Ka showed His cosmic form to Arjuna.
The Lord asks Arjuna to concentrate on the vision that is going to be shown to him. Ka insists on
Arjunas absolute attention because Arjuna will never have another opportunity to witness His cosmic
form. As Ka Himself says, His Brahman form cannot be seen with normal eyes and one needs
clairvoyant eyes to look at the Cosmic Form of the Brahman. The effulgence of the Brahman will blind the
sensory eyes. Hence Ka says that He would give Arjuna the divine eyes to see His blazing Cosmic
Form. Ka also gives a brief of what Arjuna is going to see in His cosmic form. Ka had in the earlier
chapter already described about ditya-s, Vasu-s, Rudra-s, Avin-s, Marut-s and others. What had been
described earlier by Ka (chapter X. 21 and 23) is going to be seen by Arjuna as a miniscule part of
His cosmic form. Ka says that Arjuna is going to witness several wonders in His cosmic form that
Arjuna has not witnessed so far. The cosmic form of the lord is going to contain both movable and
immovable, in accordance with His omnipresent nature.

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Ka has thus given a briefing to Arjuna, as the Lord never wanted Arjuna to be in for shocks and
surprises about His cosmic form. Thus, the Lord calibrates Arjunas mental condition. Ka now plays a
dual role, one as Arjunas spiritual preceptor and another as the Supreme Lord.
Sajaya tells his king Dhtartra (please refer Chapter I.1) that the Supreme Yogi, Lord Hari in the form
of Ka revealed His Cosmic form to Arjuna.
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BHAGAVAD GITA. CHAPTER XI. 1 - 4


Gita Series 118: Chapter - XI. Verse 1 4
Chapter XI of Bhagavad Gita is known as Revelation of His Cosmic Form or
vivarpa darana yoga. This chapter has 55 verses. In this chapter Ka reveals
His cosmic body to Arjuna.

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Arjuna said, You have spoken about spiritual wisdom out of your kindness for me
causing the disappearance of my illusion. I have heard from You, creation and
dissolution of all beings and Your infinite glory. I have seen Your form that has
been declared so far. But, I long to see Your cosmic form. Lord, If You feel that I
can see It, then please reveal It to me.

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Arjuna underlines the need of a spiritual master. Ka had imparted the highest level of spiritual
knowledge to Arjuna, after having decided that he is fit enough to receive it. Though Ka and Arjuna
were close associates for a long time, Ka had chosen the battle field to impart the Supreme
knowledge which goes to prove that a perfected student can listen to his spiritual guru irrespective of the
situation he is in. When Arjuna says that his illusion has gone completely after Kas holy sermons, it
shows the importance of capacities and capabilities of a spiritual master. Unless a person is a Self
realised person, He cannot impart knowledge to others. Spiritual knowledge can be imparted only
through personal experience and not through the study of scriptures alone. Arjuna was fortunate to have
the Lord Himself as his spiritual guru.

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BHAGAVAD GITA.
CHAPTER XVII.
11 - 13
BHAGAVAD GITA.
CHAPTER XVII. 8
- 10
BHAGAVAD GITA.
CHAPTER XVII. 5

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Ka had dealt at length, His primary acts of creation, sustenance and dissolution. The Lord had also
told Arjuna, how the universe originates from Him, how He sustains and dissolves the universe. Ka
had also told Arjuna that all that exist in this universe are nothing but His representations. Being a devout
student of the Lord, Arjuna submits an appeal to Him to show His cosmic form, provided Ka feels that
Arjuna is fit enough to see His real glorious form. Divine visions are hard to see, as the Brahman is the
embodiment of bright light, which alone sustains the universe. When the brightness of the sun cannot be
seen directly, how that Light from whom the sun draws his light can be seen? It is said that if Brahman
appears before someone in His original form, he would be burnt to ashes. There are Vedic verses to
substantiate this statement. Since Arjuna was a scholar himself, Arjuna approaches the Lord with
extreme caution. Arjuna first wants to know whether he is fit enough to have the true vision of Ka.
It should be remembered that Arjuna submits his request to Ka after ensuring that He has totally
understood what Ka had taught him through the previous chapters. Arjuna makes this submission to
his spiritual master to unravel the true form of the Brahman.

BHAGAVAD GITA.
CHAPTER XVII. 1
-4
BHAGAVAD GITA.
CHAPTER XVI. 17
- 24
BHAHAVAD GITA.
CHAPTER XVI. 13
- 16
BHAGAVAD GITA.
CHAPTER XVI. 7 12
BHAGAVAD GITA.
CHAPTER XVI. 4 6
BHAGAVAD GITA.
CHAPTER XVI. 1 3
BHAGAVAD GITA.
CHAPTER XV. 18
- 20

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BHAGAVAD GITA.
CHAPTER XV. 15
- 17

Friday, December 31, 2010

BHAGAVAD GITA. CHAPTER X. 37 - 42


Gita Series 117: Chapter - X. Verse 37 42
I am Ka among Vi-s, Arjuna among Pava-s, Vysa among sages, ukrcrya among the
wise, the subduing power of the rulers, prudence among those who seek to conquer, silence among
secrets, knowledge among the knowers. Arjuna, I am the seed of all beings and none can be mobile
or torpid without Me. There is no limit to My Divine Glories. This is only a brief of my manifestations.
Whatever is brilliant, glorious or powerful in any being, know that to be a part of My Divine Glory. What
are you going to gain in knowing all these details Arjuna? It is enough to know that I hold the entire
universe by a fraction of my Yogic Power
Vi is a dynasty in which Ka was born. The point driven home by the Lord is here that if someone
considers Him as an ordinary human, he remains deluded by ignorance. Ka makes a reference to
Arjuna, as Arjuna is not only a sincere disciple of Ka, but also valorous among the Pava-s. In fact,
Arjunas elder brother Yudhihira is highly pious and known for his virtues. In spite of this fact, Ka
chooses Arjuna because Arjuna has more knowledge about the Self due to his closeness with Ka. It
is also said that rjuna was the best disciple of K but not the best among the five Pava-s. This
position was only gained by Yudhihira who attained K's abode by keeping his own physical body
due to his superb wisdom.
It is not surprising that Ka has made a reference to the great sage and author of almost all the epics,
Vysa. It is to be remembered that Bhagavad Gita is also one of the master pieces of Vysa.
ukrcrya is the guru of demons and known for his wisdom. He is posited as planet Venus in the solar
system. For rulers, the capacity to execute his power of authority is important. Ka says that He is that
subduing power. For those who want to conquer, apart from might, prudence of planning is more
important to achieve a comfortable victory. Any secret can be maintained if silence is practiced. For the
wise, knowledge is their asset and they are known as wise only because of their knowledge.
After having said all this, Ka begins to windup this chapter. He says He is the cause for both movable
and immovable. The glory of the Brahman cannot be truly described as He is the embodiment of glories.
But this does not mean that the Brahman represents only the good. He is also present in evils as He is
omnipresent. But, only the positive side is projected with intent to develop positive attitudes of spiritual
aspirants. Having talked only about a miniscule of His Divine Glories, Ka tells Arjuna that such
detailed elaborations are not needed to understand the Brahman. It is sufficient to say that the entire
universe is just a fraction of the yogic power of the Lord. Only with a fraction of His yogic power, the
inconceivable universe is created, sustained and dissolved, yuga after yuga.
CHAPTER X OF BHAGAVAD GITA CONCLUDED
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BHAGAVAD GITA. CHAPTER X. 32 - 36

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CHAPTER XVII. 5
-7

BHAGAVAD GITA.
CHAPTER XV. 11
- 14
BHAGAVAD GITA.
CHAPTER XV. 7 10
BHAGAVAD GITA.
CHAPTER XV. 3 6
BHAGAVAD GITA.
CHAPTER XV. 1 2
BHAGAVAD GITA.
CHAPTER XIV. 19
- 27
BHAGAVAD GITA.
CHAPTER XIV. 14
- 18
BHAGAVAD GITA.
CHAPTER XIV. 9 13
BHAGAVAD GITA.
CHAPTER XIV. 4 8
BHAGAVAD GITA.
CHAPTER XIV. 1 3
BHAGAVAD GITA.
CHAPTER XIII. 29
- 35
BHAGAVAD GITA.
CHAPTER XIII. 24
- 28
BHAGAVAD GITA.
CHAPTER XIII. 19
- 23
BHAGAVAD GITA.
CHAPTER XIII. 12
-18
BHAGAVAD GITA.
CHAPTER XIII. 7 11
BHAGAVAD GITA.
CHAPTER XIII. 4 6
BHAGAVAD GITA.
CHAPTER XIII. 1 3
BHAGAVAD GITA.
CHAPTER XII. 17
- 20
BHAGAVAD GITA.
CHAPTER XII. 13
- 16
BHAGAVAD GITA.
CHAPTER XII. 10
- 12

Gita Series 116: Chapter - X. Verse 32 36

BHAGAVAD GITA.
CHAPTER XII. 6 9

Arjuna, I am the beginning, the middle and the end of all creations; among knowledge, I am the
knowledge of Self; among debaters, I am the reasoning; among the letters, I am the letter / A;
among grammar, I am the conjunction. In reality, I am eternal, maintainer of the universe having face
on all directions. I am the all destroying death; I am the origin of all births. Among women I am Krti,

BHAGAVAD GITA.
CHAPTER XII. 1 5

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BHAGAVAD GITA.
CHAPTER XI. 47 55

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r, Vk, Smti, Medh, Dhti and Kam; among Vedic hymns I am Bhatsma; among Vedic
meters, I am Gyatr; among the lunar months I am mrgara; among the seasons, I am the winter;
among the fraudulent practices, I am the gambling; among the splendour, I am the Splendid; among
the victorious, I am the victory; among the resolves, I am the resolute; among the goodness, I am the
good.
Ka continues to list out the best ones and says He is in that form. Instead of saying that He is
Omnipresent, Omnipotent and Omniscience He refers to those who have excelled in a particular aspect.
The Brahman is responsible for creation, sustenance and dissolution. Knowing about the Brahman is
called knowledge, which is different from worldly knowledge or materialistic knowledge. Spiritual
knowledge is the Supreme knowledge that elucidates the ways and means to realise the Brahman.
Spiritual knowledge is Supreme because, it discusses about the subtlest of all, the Brahman, leading to
liberation.
There are three types of deliberations jalpa, vda and vitaa. These are the types of deliberations
and analysis to prove ones point of view on a subject. Vda is purely based on reasoning. Hence Ka
says that He is the reasoning in such deliberations. Any deliberation without reasoning is the job of
ignorant and not of the wise. When Krsna says that He is in the form of or A, He actually refers to the
first letter of any language, as all the languages are divine. Conjunction is a grammatical term that
establishes a connection between two linguistic units, without which a sentence cannot be formed.
Without a proper sentence, the intended meanings of different words cannot be expressed.
Time is a factor that is applicable only to mortals. In verse X. 30 also, there is a reference to time. There
Ka means the division of time for mortals. Here, He means the time of the Brahman. Since the
Brahman is beyond time, He is the beginning, the middle and the end of the universe. Brahman alone
transcends time factor. Because of His of eternity, He is the perpetual sustainer of the universe, yuga-s
after yuga-s. Brahman having faces in all directions is the characterisation of cosmic form of the
Brahman and His omnipresence. This could also mean that He rules over both gross and subtle aspects
of the universe. He is the supreme ruler of both birth and death. The intended message of Ka is to
shed the ego during ones life time.

BHAGAVAD GITA.
CHAPTER XI. 32 34
BHAGAVAD GITA.
CHAPTER XI. 14 31
BHAGAVAD GITA.
CHAPTER XI. 10 13
BHAGAVAD GITA.
CHAPTER XI. 5 9
BHAGAVAD GITA.
CHAPTER XI. 1 4
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Mrgara is one of the solar months comprising of second fortnight of December and the first fortnight
of January. It is said that if one observes austerities during mrgara, when the best weather
conditions prevail, they are rewarded by the divine. The month of mrgara is neither hot nor too cold
nor rainy and hence, it is always pleasant. As per Indian lunar calendar twelve solar months are divided
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fraudulent game because, for winning the game no skills are required. Victory is achieved by cheating
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Thursday, December 30, 2010

BHAGAVAD GITA. CHAPTER X. 27 - 31


Gita Series 115: Chapter - X. Verse 27 31

LALITA SAHASRANAMA

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55
BHAGAVAD GITA.
CHAPTER XI. 35 46

Among the horses, I am the celestial horse Uccairava, born out of the nectar;
among the mighty elephants, I am Airvata; among men, I am the emperor;
among the weaponries, I am the thunderbolt; among the cows, I am the celestial
cow Kmadhenu; among desires, I am the sexual desire; among the serpents, I
am Vsuki; among nga-s, I am Ananta; among the aqualtic creatures, I am

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KAMAKALAKALI
TRILOKYAMOHANA KAVACHAM
Mahklasahit kmakalklkhaa -Trilokyamohanakavaca
upadea
--
(As...

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VARIATIONS OF MATANGI
MANTRA
R MTA N GI MANTRA
(also known as Lagu
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EXPLAINED
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om - r - hr - kl - ai sauh (
r...

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SRI VIDYA GANAPATI VANCHA


KALPALATA MANTRA
r Vidy Gaapati Vcha
kalpalat mantra
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Varua, among the pit-s, I am Aryam; among the rulers, I am Yama; among the
demons, I am Prahlda; among reckoners, I am the time; among animals, I am
the lion; among birds, I am Garua; among purifiers, I am the wind; among the
warriors, I am Rma; among the fishes, I am the shark; among the rivers, I am the
Ganges.

Uccairava is the name of the horse obtained during churning of the ocean by gods and demons. This
horse originated along with the nectar. It is considered as the chief of amongst the horses because of its
divine origin. This horse is being used by lord Indra. Airvata, a white elephant, is also said to have been
obtained while churning the ocean. This elephant is also being used by Indra. Emperor is the king of
kings and hence considered as the supreme amongst the kings. Indra has got a thunderbolt as his
weapon. This thunder bolt is the spinal cord of the great sage Dadhci. This thunderbolt is described in
Bhgavata. The spinal cord of sage Dadhci is highly energised because of his meditating power and
devotion. Subsequently, this spinal cord was further energised by Lord Vishnu and handed over to Indra.
Hence, Indras thunderbolt is considered as the most powerful weapon. Kmadhenu is the celestial cow.
She was also obtained during churning of the ocean. She is capable of providing whatever is asked for.
(Churning of ocean: It is said that ocean of milk was churned by gods on one side and demons on the
other side by using the serpent Vsuki as the churning chord and a mountain as the churner. At the end
of this mythological churning, nectar (amta) was obtained and shared amongst gods)
Krishna says that He is the desire of procreation amongst all the desires. Krishna draws a line between
sensual pleasure and the pleasure of procreation. Pleasure of procreation is considered as one of the
important and sacred duties of mankind. As far as animals are concerned, they do not indulge in sex as
a duty. Hence any over indulgence in sensual pleasure is considered as bestial act. If someone thinks
that indulgence in sex is a sinful act, it means he does not know stra-s. stra-s only prohibits certain
days when sex is to be avoided. Krishna says that He is in the form of sexual desire, subject to the
precepts of stra-s.
Vsuki is the name of a serpent that adorns the ring finger of Shiva. This serpent offered its services to
be used as a rope during the churning process of the ocean. Ananta is a nga. There is difference
between serpents and nga-s. Serpents are single hooded and nga-s are multi hooded. Ananta is the
name of the nga on which Lord Vishnu has His famous yogic sleep. Varua is the rain god or the god of
waters. Because of the purification nature of water, its lord Varua is adored as the best amongst
purifiers. Since water forms the major portion of the universe, the chief of water is praised by the Lord.
Pit-s are the deceased ancestors. It is believed that when a soul leaves the gross body, it first reaches
the world of ancestors for a sojourn. The world of ancestors is ruled by Aryam.
Yama is the lord of death. Krishna has given a lot importance to the moment of death. At the time of
death, Krishna repeatedly says that one should think about Him. According to Hindu mythology, Yama
takes away the soul with him and gives its due treatment depending upon its karmic account. It is also
believed that an afflicted soul undergoes two stages of punishment. One is in the astral plane without
embodiment and another at earth with embodiment. Yama is the lord who decides how a soul is to be
treated in the astral plane. These astral planes are known as heaven and hell. There are several versions
of theory of incarnation. Yama is the god of justice and he never does anything that is prescribed as
unjust in scriptures. He also guards the southern side of the universe.
Prahlda belongs to demonic lineage. He developed great devotion towards Vishnu. Narasiha avatar
of Vishnu is only to prove that His devotee is right about the omnipresent nature of the Lord. Time is the
most important aspect of the universe. A mans life span is decided by time. The duration of the universe
is decided by time. All those that are bound by time are perishable. The Brahman alone is beyond time,
hence He is Imperishable. Lion is known as king of animal kingdom and hence considered as supreme
amongst animals. Garua is a mythical bird and is considered as the vehicle of Vishnu. Apart from
water, Krishna says that wind is also a purifier. Water is a gross purifier and wind is the subtle purifier.
Only the wind gets converted into pra and purifies the body.
The main character of the famous epic Rmyaa is r Rma, known for His virtuous deeds. He is also
a great warrior. Both r Rma and r Kria are the incarnations of Lord Viu. Shark is one of the
biggest and mightiest of aquatic kingdom. The river Ganges is considered to be most sacred river and
is said to originate from the heavens and flows across after washing the sacred feet of the Lord Viu.
There are different stories associated with the origin of the river Ganges.
Krishna has thus identified Himself with the best amongst different activities of life. Krishna would not
have dealt in such a great length merely to describe the best amongst His creations. There are subtle
interpretations to each of these bests. His Krishna discreetly makes a reference to kualin energy
through these verses. For example, Ganges is said to represent the spinal cord and r Rma is the
symbolic representation of sense control.

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Part 2: This is a very pertinent
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Wednesday, December 29, 2010

BHAGAVAD GITA. CHAPTER IX. 23 - 26


Gita Series 115: Chapter - X. Verse 23 26
Among the eleven Rudras-s, I am iva; among the Yaka-s and Rkasa-s I am Kubera; among the
eight Vasu-s, I am the god of fire; among the mountains, I am the Meru; among the priests, I am their
chief Bhaspati; among the war generals, I am Skanda; among the waters, I am the ocean; among the
great seers, I am Bhgu; among words, I am the sacred syllable OM; among the offerings, I am the
japa; among the immovable, I am the Himlaya; among the trees, I am Avattha; among the celestial
sages, I am Nrada; among the Gadharva-s, I am Citraratha; among the Siddha-s I am the sage
Kapila.
Krishna continues to declare His manifested forms. It is to be understood that every manifestation is
nothing but the reflection of the Brahman. Krishna refers to the best amongst different types of His
manifestations.
Rudra is explained as forcibly leading this creation upwards. He puts down all those who arrogantly
obstruct His courses and kills the evil opponents. Though thus, terrible, he is beneficent and
compassionate to the distressed. (Source: Secrets of Rig Veda by R.L. Kashyap). There are said to be
eleven Rudra-s known as Ekdaa Rudra-s (ekdaa means eleven) and they are Hara, Bahurpa,
Tryambaka, Aparjita, Vkapi, ambhu, Kaparad, Raivata Mgavydha, arva and Kapl. Out of the
eleven Rudra-s, bhu is iva, the chief amongst the Rudra-s.
Yaka-s are a class of demigods and goddesses. Chief among them is Kubera, the one who protects
the wealth. Yaka-s are said to be protecting different regions and hence known as lokapla-s. There
are eight lokapla-s protecting four cardinal and four intermediate points of the world.
Vasu-s are a class of gods who are highly benevolent. Their names differ in various scriptures. Vasu-s
are eight in number and generally known as aavasu-s. According to Vishnu Purana the names of these
gods are pa (Water), Dhruva (the pole star), Soma (moon), Dhava or Dhara, Anila (wind), Anala or
Pvaka (fire), Pratyua (the dawn), and Prabhsa (the light). Amongst them Anala or Pvaka is said to
the chief.
Meru is the mythological mountain, the top of which is the Abode of Lord Shiva and His consort Prvat.
Meru is also said to be one of the peaks of Himalayan Mountains from which the holy river Ganges
originates.
Bhaspati is the chief of priests. Priests are those who conduct sacrificial rituals and are authorities on
rituals. Bhaspati is the celestial priest for gods and goddesses. He is the son of the famous sage
Agirs. It is also said that Bhaspati shines in the form of planet Jupiter.
Skanda is the son of Shiva and Prvat and is also known as Krttikeya. He is called god of war as
leader of iva's hosts against the enemies of the gods.
Ocean is the only water body that does not dry and also occupies major portion of the earth.
Bhgu is the mind-born son of Brahm. He is one among the ten maharshi-s (great sages) created by
the first Manu. He is also said be the father of Goddess Lakshmi, the consort of Vishnu. Bhgu is
considered as one of the great exponents of mantra-s and has revealed a number of mantra-s to the
world. It is also said that he tested sattva guna of Lord Vishnu by kicking on His chest and his foot prints
still remain in the chest of Lord Vishnu. Bhgu is also considered as one of the nine Brahm-s, who
existed at different times.
OM or is symbolic representation of the Brahman. OM is most commonly known as pranava. Every
mantra and every sacred verse begins with OM. It is the abdabrahman, the sound form of the Lord.
Japa is considered as the most effective ritual. Mental repetition of mantra is japa. It is several times
more potent than rituals and leads to direct perception of the Lord.
Himlaya mountain ranges are said to be highly sacred and full of natural beauty and even today, there
are number of sages meditating on the Lord in Himlaya. Number of sages attained liberation by
meditating in Himlaya mountain. On the top of this mountain rage, the chief of mountain resides.
Avattha tree (pipal tree and its botanical name is ficus religiosa) is yet another symbol of sacredness
and is said to be the chief of plant kingdom.
Nrada is a celestial sage, also known as devarii (divine sage). Krishna makes a reference to Nrada
for the second time here. The earlier reference is in the verse 13 of this chapter. Nrada is a highly

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evolved sage and sings songs in praise of the Lord.


Gadharva-s are celestial musicians and are very attractive to look at. They have a separate world called
as Gandharvaloka. There are two types of gandharva-s, celestial and earthly. There are said to be
sixteen celestial gandharva-s and Citraratha is the chief among them. Apsaras, their wives also belong
to this category.
Siddha-s are also a kind of sages who are thoroughly perfected by perpetual meditation, as a result of
which attained eight types of super human powers, known as siddhi-s. There are many such siddha-s
living in astral plane even today. Kapila is famous among them. He is the founder of Skhya system of
philosophy. Brahm made His personal appearance and told Siddha Kapila that he is the lord of
Siddha-s.
Thus, Krishna has chosen the best among the bests and says that they are His own Self.
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Tuesday, December 28, 2010

BHAGAVAD GITA. CHAPTER X. 19 - 22


Gita Series 114: Chapter - X. Verse 19 22

SHIVA SUTRAS
V RAVI
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Krishna replies: Arjuna, I will tell you only the most important of My divine glories,
as it is limitless. I am the universal Self seated in the hearts of all beings. I alone
am the beginning, middle and end of all beings. I am Vishnu among the twelve
sons of Aditi, I am the sun amongst luminaries, I am Marichi among the Maruts
and I am the moon among the asterism. I am Samaveda amongst Vedas, I am
Indra amongst gods, I am the mind amongst organs of perception, I am the
consciousness amongst the living beings

Krishna says that it is difficult to talk about His entire glory, as It has no limitations.
Every sentient and insentient being is His reflection. To cite an example, such
beings are nothing but the reflection of sun in the water kept in different vessels. There is only a single
sun and its innumerable reflections are nothing but mirror images of the sun. In the same way, the
Brahman is only one and the entire manifestation is nothing but reflection of the Brahman. Due to the
lack of discriminative knowledge, all the beings are seen as different entities. When Krishna says that
His manifestations have no limitations, He means His Omnipresent nature. Krishna simply explains this
by saying that He is seated in the heart of all beings as the soul. The process of understanding this is
Self-realisation. Self mean the Brahman and self means the soul. Soul is nothing but His direct
representation in a body. Only when his representative is realised within, the next logical step would be
to understand His omnipresent nature or the universal brotherhood. The soul enters the body at the time
of conception and continues to remain till the body falls. At the time of death, the soul leaves the body
either to enter another body immediately, or to take a sojourn in the heaven or to merge with the
Brahman, not to be born again.
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Krishna now beings to declare the best among the bests, and cite them as examples of His divine
manifestations. He is Vishnu among the twelve ditya-s. The twelve ditya-s are Dht, Mitra, Aryam,
Indra, Varua, Aa, Bhaga, Vivasvn, P, Savit, Tva and Viu. They are also known as
Dvdaditya-s (dvdasa means twelve). They are born to Aditi and aditi means boundless. Amongst
the luminaries, the Lord says that He is the sun, as the sun alone reflects the Light of the Brahman. Other
luminaries derive light from the sun for their functioning. Marut-s are the sons of Rudra and Pini. There
are forty nine of them and known as storm gods. Best among Marut-s is Marci. He is said to be in the
form of a particle of light. Moon is the best amongst the stars and the natural satellite of the earth. Among
the four Vedas, Sma Veda is considered to be superior as it contains only verses and sung. Indra is
the chief of gods and goddesses.
The Lord says that He is the mind among the organs of perception. Mind is considered as supreme as
the mind is nothing but the power of the Brahman. Realising that mind is His power is realisation. Mind is
the cause for both bondage and liberation and is the seat of faculty reasoning. Hence Krishna says that
He is the mind among the organs of perception. Both mind and consciousness are the two important
factors in Self-realisation. Consciousness alone has the capacity to manifest and His creation can be
known only through the presence of consciousness. According to Dr. David R. Hawkins from the
Unmanifest to the Manifest, the energy of consciousness itself interacted with matter, and as an
expression of Divinity, by that interaction life arose. Therefore it is not surprising when Krishna says that
He is the mind and the consciousness, the twin factors that are needed to realise Him in His true form.
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BHAGAVAD GITA. CHAPTER X. 12 - 18


Gita Series 113: Chapter - X. Verse 12 18
Arjuna opens his mind to Krishna: You are the Supreme Brahman, the Supreme Abode, the Supreme
Purifier and the sages address You as the eternal divine Purusha, Self-originated and Omnipresent.
The celestial sages like Narada, Asita, Devala and Vyasa also speak of You as the Brahman. You
too proclaim the same. I believe as true, all that You say. Neither gods nor demons are capable of
understanding Your glorious bodily forms. O, the Creator and Ruler of all the beings, gods and
goddesses, the Lord of the universe, You alone know Yourself. You alone can describe Your divine
glories that pervade the entire universe. O, Master of Yoga, through which process can I always stand
eternally connected with You and through which of Your forms can I meditate on You? Krishna, please
explain once again, Your yogic powers and eternal glory, as I do not derive satisfaction if I do not
listen to your sweet words.
Arjuna always remained as the best student of Krishna. Arjuna wanted Krishna to recapitulate what He
had said earlier. If Arjuna was not attentive to Krishnas sermons, he would not have mentioned the
attributes of Krishna, as explained by Him earlier. Being a devout student of Krishna, Arjuna merely
wanted to impregnate his knowledge with absolute clarity. He did not even want an iota of doubt about
the Brahman. Arjuna is a totally blessed personality, as he seeks clarification from the Brahman Himself.
Arjuna never wanted to take liberties with Krishna, though he is so close to Him. Arjuna is the warrior and
Krishna is his Charioteer. The Charioteer form of Krishna is a typical example to show that the Lord can
go to any extent to help His devotees who have surrendered unto Him.
When Arjuna refers to the four celestial sages, he means to say that highly evolved souls like the celestial
sages refer to Krishna as the Supreme Brahman. By saying so, Arjuna emphasises that Krishna is the
Brahman incarnate. So Arjuna takes this opportunity to get the maximum out the Brahman. Further,
nobody can explain about the Brahman better than Krishna, the Brahman incarnate. As a true student,
Arjuna believes in whatever Krishna says. Faith in ones guru is the basic requirement in a guru-disciple
relationship. If a student does not believe in his masters teachings, the master will become aware of his
disciples thoughts. A true master always puts his students to several tests. Only after the successful
pass out of his disciples, the real guru-disciple relationship begins. Even today, true masters strictly
follow this method. They are more concerned with quality of their students rather than the number of
students. Krishna chooses only Arjuna to unravel His true nature, as Arjuna alone shines amongst His
students. The reality about the Brahman cannot be told to everyone, as this is the ultimate in spiritual
teachings. The quality and ability of the student is the only criteria to impart the ultimate knowledge.
Arjuna proves himself as a sincere student by appealing to Krishna to recap what He had preached
earlier. In order to make his master understand that he is not requesting for a recap because, he was
inattentive earlier. Arjuna carefully chooses Krishnas own words to address Him, to convey to Him that
He was attentive all the time and all he needed this recap only to ensure that he has not missed out any
of His teachings in the noisy condition of the battle field.
Arjuna ends his question by showering praise on the Lord, though he knows Krishna will not succumb to
praises. But still Arjuna chooses to pay his obeisance to Krishna, not only as his spiritual master but also
as the Eternal Lord of the universe. Arjuna also conveys to the Lord that he got used to His teachings
and he cannot move forward without listening to Him. This also goes to prove that Arjuna has not yet
transformed thoroughly, as he still nurtures traces of addiction.
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Monday, December 27, 2010

BHAGAVAD GITA. CHAPTER X. 10 - 11


Gita Series 112: Chapter - X. Verse 10 11
For those, who always stand united with Me by their love, I provide them with discriminative
intelligence, thus enabling them to attain Me. By entering into them, I dispel their darkness, born of
ignorance by substituting with the light of wisdom, thereby showering My Grace on them.
When the aspirant puts a step towards Him, He puts several steps towards the aspirant, as the Lord is
the embodiment of compassion. He is waiting for that aspirant to make the initial movement. He is ever
ready to move very close to His devotee, as such devotees are rare to find. When an aspirant
commences his spiritual journey, the ever compassionate Lord shows him the way by illuminating his
path. The Lord Himself takes full control of the aspirant by imparting the Supreme knowledge that is
required to realise Him. The inherent nature of a being is lack of knowledge about the Brahman, which is
referred to as darkness by Krishna. The darkness of ignorance can be dispelled only with the light of
wisdom. Krishna says that He is ready light the aspirants spiritual path.

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After listening to Krishna this long, Arjuna has some more doubts. Being a true and sincere disciple,
Arjuna never raised his doubts during Krishnas sermons. He waited till Krishna stopped at a point.
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BHAGAVAD GITA. CHAPTER X. 6 - 9


Gita Series 111: Chapter - X. Verse 6 9
The seven great sages and their primeval four, the fourteen Manus are all devoted to Me and were
born out of My will and from whom all the creatures of the world have descended. The one, who
understands my Supreme divine glory, gets always established in Me through his unfaltering devotion
and there is no doubt about this. I am the source of everything and from Me the entire creation
evolves. Knowing this fully well, the wise constantly worship Me with unceasing devotion. With their
thoughts wholly fixed on Me, by totally surrendering unto Me and by their mutual and crystallizing
discussions on Me they always remain contended by taking immense delight in Me.
Reference to the seven well known great sages and their primeval four refer to the personification of
Self-realisation through devotion. These eleven seers had attained the absolute spiritual perfection. The
seven sages are also known as sapta rii-s (sapta means seven and rii means a sage. rii-s mean the
plural of rii.). They are Marci, Agirs, Atri, Pulastya, Pulaha, Kratu and Vaitha. There is also a
reference to Gotama, Bharadvja, Vivmitra, Jamadagni, Vasiha, Kayapa, and Atri as seven sages.
Only Vasiha and Atri find place in both the references. It is also said elsewhere that the seven sages
refer to seven types of breath and there is a reference to this in Mundaka Upanishad. It is also said that
names of the seven sages differ according to different manvantara-s. Each mantvantara comprises of
millions of human years. There are fourteen such manvantaras and each manvantara is headed by a
Manu. Manvantara is a symbolic representation of infinite time period. Primeval four refers to the psychic
sons of lord of creation Brahm and their names are Sanaka, Sana, Sanatkumra, and Sanandana.
These four were initiated by Lord Dakimrti, a form of Shiva. The four sages are highly learned and
said to be the foremost amongst all sages and saints. Hence, Krishna makes special reference to them.
When Krishna says that the entire creation was originated from them, He means their position of being
heads of different lineages, also known as gotra-s. The point driven home by Krishna is that, when seers
of the highest purity are united with Me all the time, why not you? Krishna subtly tells Arjuna that he has to
further evolve to attain liberation. It is important to remember that Krishna gives His sermons to Arjuna in
the midst of a deadly battlefield.
Having made reference to those great sages, Krishna again proceeds to emphasise the importance of
staying connected with Him all the time. This is possible by sincere devotion that ultimately gets
transformed as true love for the Lord. Devotion is the initial stage and Love for the Lord is the advanced
stage in spirituality. Brahman is the only source of creation. But due to ignorance, men resort to gods
with forms, which means that men choose to worship the Brahman with attributes, His illusionary aspect,
which is His my form. Krishna wants everyone to worship Him as the Brahman without attributes or
nirguna Brahman, His purest form, from which everything originates and into which everything dissolves.
In spite of this fact, the Brahman remains unchanged. The wise men come to know of this Truth by
means of their rumination and experience. True spiritual experience begins to happen only after a long
and intent period of proper meditation. Wise share among themselves their experiences, as the spiritual
experience is not always the same with everyone.
Krishna again explains the basic requirements to transform oneself, like great sages and saints, who
always remain submerged in the intent bliss of the Lord. Knowledge, intent concentration and unceasing
devotion that get transformed into perpetual love for the Lord are the requirements of realising Him. Ego
should be completely shed by surrendering to the Lord and that should happen through thought process.
. There cannot be any other intervening thought that can exist in the mind while contemplating on the
Lord.
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Sunday, December 26, 2010

BHAGAVAD GITA. CHAPTER X. 1 - 5


Gita Series 110: Chapter - X. Verse 1 5
The tenth chapter of Bhagavad Gita is named as Vibhti Yoga, the divine glory of
the Lord. This chapter has 42 verses.

LALITA SAHASRANAMA
V RAVI

Arjuna, listen to Me carefully once again. I am your well wisher, as you always
listen to Me keenly. Neither celestial beings nor sages are aware of my origin, as I
am the source of their origin. Among the men, he who knows Me as the unborn,

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beginningless and the Supreme Lord of the universe is devoid of delusion


amongst mortals and is liberated from all his sins. Reasoning, intellect, lack of
delusion, forgiveness, truth, self restraint, calmness, happiness and sorrow, birth
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and death, fear and courage, non violence, equanimity, tranquillity, penance,
charity, fame, dishonour all these diverse qualities of beings originate from Me.
Arjuna is a devout pupil of Krishna. The whole of Bhagavad Gita is told to Arjuna by the Lord Himself
explaining in detail every aspect of Self-realization. The love between Krishna and Arjuna was always
mutual. The relationship between the two is consolidated, beginning from guru-disciple relationship and
blossoming into unstinted love between them. The Lord is always looking for such a friendly relationship.
Lord is not a frightening personality. He is always compassionate. He does not want His devotees to
maintain distance from Him. But, due to ignorance, many prefer to keep distance from Him. Because
Arjuna has developed such a close relationship with the Lord, He says that He is interested in Arjunas
welfare and recapitulates His earlier sermons.
{I had a spiritual Guru, who reached His lotus feet couple of years back. I had the privilege of being with
him all alone for about two hours daily for a period of six months. During these two hours, he used to
explain about the Brahman and the path to realise Him. Even at the ripe age of 100, he could recollect
where he stopped the previous day. After this period of six months and after a gap of another month, he
summarised his six month sermons in fifteen days time. He did not remain in his body for long after this.}
The Brahman is the origin of everything and His own origin is beyond any stretch of comprehension. That
is why the Lord is always described as beginningless. His origin is not known even to gods, sages and
saints. In accordance with the theory of creation, they have also originated from the Lord. Those who are
born in the universe are bound by the law of karma. Law of karma is applicable only to those who are
born with ego, the human beings. When ones karmic account is getting nullified, he pursues the right
spiritual path and comes to understand the Lord in His true form. The first step towards realisation is
getting past my. My is also a part of the Lord that prevents an aspirant to understand the real nature
of the Lord. It can also be said that my is the tool in the hands of the Lord to evaluate a soul. By will
power and perseverance, if one is able to transcend my, there is nothing much left for him to realise
the Brahman. The Lord now moves forward towards the aspirant to purge all his sins. Unless a soul is
completely pure by eliminating any traces of karma, it does not become fit to get absorbed into the Lord.
If one makes sincere attempt to realise Him, the Lord Himself comes forward to transform him. The Lord
is more concerned in offering liberation than the aspirant. After all, the Lord is an embodiment of
compassion.
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Saturday, December 25, 2010

BHAGAVAD GITA. CHAPTER IX. 33 - 34


Gita Series 109: Chapter -IX. Verse 33 34
Knower of Vedas and royal sages attain Me easily by their sheer devotion. Having attained the
perishable and unhappy existence, they constantly worship Me. Fix your mind on Me, be devoted to
Me, worship Me and pay reverence to Me, thereby establishing a connection with Me and entirely
depend upon Me and you shall come to Me.
Throughout this chapter, Krishna stresses the importance of attaining Him. He is ever ready to offer
liberation with open arms. He now summarises the preconditions to attain liberation. Liberation is
something that comes to us cheap. It is not a perishable object. It cannot be obtained with a nurtured
desire, nor is the fulfilment of a desire. Liberation is the only thing that is offered free to us. The methods
to attain liberation also come free of cost. No physical strain, no punctuality, no co-workers, no
differentiation between the poor and the rich, no recommendations. All that is needed is the purification
of mind with the help of knowledge. There are only two requirements, one is the mind and another is the
knowledge. Both are subtle in nature. The knowledge helps us to understand the Brahman; hence it is
called the Supreme knowledge. It is called supreme knowledge, because it is needed to know the
Supreme Self, again subtle in nature. There is difference between ordinary religious knowledge and
Supreme spiritual knowledge. Ordinary knowledge can be obtained through study of scriptures and
religious texts. This is associated with worshipping an object and performing rituals for the sake of the
society. If someone does not perform a ritual prescribed by the society, he will be termed as an atheist.
But contrary to the accusation of the society, a true spiritual man is closer to the Lord, the fact which is
unknown to the society. A Self-realised person does not in any way behave differently from an ordinary
person. He had already burnt his ego and as a result of which he has surrendered himself to the Lord. He
always stands connected to the Lord. He knows with confidence that the Lord alone can give him the
final liberation. As he is aware of this truth, he does not go after celestial gods. He directly goes to the
Supreme Brahman with total faith that He alone is capable of offering the eternal liberation.

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If all these prerequisites are complied with, he develops a deep devotion to the Lord, which subsequently
transforms into pure love for Him. As he longs for the Lord, the Lord also yearns for His devotees. Love
for the Lord quickly becomes mutual and at a point of time the Lords love for the devotee becomes
more intent. Lord grants His devotee whatever is needed for him even without the devotee asking for it.
His dependence on the Lord is reciprocated by the Lord. When the time is ripe for the devotee and when
his karmas are totally spent away, Lord appears in person, takes the hand of his devotee and walks
away with Him into eternity. After all, the Lord is the embodiment of compassion and He treats His
devotees like His children.

CHAPTER IX OF BHAGAVAD GITA CONCLUDED


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BHAGAVAD GITA. CHAPTER IX. 29 - 32


Gita Series 108: Chapter -IX. Verse 29 32

LALITA SAHASRANAMA
V RAVI
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I am impartial; there is none dear to Me or hateful to Me. However, those who


seek Me with true devotion reside in Me and I also reside in them. Even if a
perpetual sinner worships Me with sincere devotion, he should be declared as a
saint, because of his righteous resolve. He transforms into a virtuous man and
attains everlasting peace. Arjuna, know for sure that My sincere devotee never
falls. Irrespective of gender and caste, whoever takes refuge in Me, attains the
supreme goal.

Every being is equally important to the Lord. There is no favouritism in the domain of
the Lord. All are equal. Lord looks at His creations only from one angle, the intensity
and truthfulness of devotion. If one is truly devout to Him, He reveals Himself to the devotee. A devotees
visualisation manifests in any form, as the Lord is not bound by any particular shape and form. Such
manifestations can happen in all the stages of consciousness, the active state, dream state, deep sleep
state, turya state and turyatita state. Generally, such manifestations happen when one is in isolation.
Brahman is waiting for His devotees to think about Him all the time. The devotion that is discussed here
is not the type of devotion that is exhibited as a daily ritual. It is not the devotion by visiting places of
worship. It is the devotion arising out of pure love, expecting nothing in return. Nearest comparison to this
kind of love is the love of a mother towards her newborn baby. The devotion for the Lord has to be
absolutely pure. The devotion has to transform into love for Him. The Lord is always waiting for this kind
of love. When He sees the tinge of this kind of love in someone, He is ready to shower His grace on him,
in some way or other. However the experience differs from person to person.
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If a perpetual sinner begins to love the Lord, Krishna says that the sinner should henceforth be known as
a saint. Saints and sages always dwell in the Lords domain. When Krishna gives such a great
importance to a sinner, who is just entering the spiritual path, it means that his transformation is more
important. But Krishna does not say that He will declare Himself to Him. To put it the other way, Krishna
says that the change in his thought process is important. It is like rising up from an abysmal fall. He
knows the pains of his fall and would never resort to his evil thoughts and actions again. As he knows the
pains of his fall, he turns into a sincere devotee and leaves no stone unturned to attain the eternal peace.
A mere thought of the Lord is more than enough for Him to shower His Divine Energy to protect him at all
times. This energy enters into his body through brahmarandra, an orifice at the top of the head and
through the back head chakra, the medulla oblongata. Once a sinner has transformed as a devotee, the
Brahman never lets him down. He is not allowed to fall, as a sincere devotee is always protected by the
Lord.
There are no preconditions to become a devotee. A man or a woman does not matter. A rich or a poor
does not matter. Nothing matters when it comes to spirituality. The door to spiritual path is always kept
open for anyone with sincerity and perseverance to enter and reach the destination. But the glittering and
inducing world of illusion distracts and pulls down many, making them to not even look at the ever open
gate to bliss and liberation.
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BHAGAVAD GITA. CHAPTER IX. 25 - 28


Gita Series 107: Chapter -IX. Verse 25 28
Those who worship gods go to those gods. Those who worship ancestors reach the world of ancestors.
Those who worship ghosts, reach those ghosts. But those who worship Me alone, attain Me. Whoever
offers Me with utmost devotion and love, a leaf, a flower, a fruit or water, I appear in person and take
that offering. Arjuna, whatever actions you do, whatever you eat, whatever you offer in sacrifice,

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whatever you give in charity, whatever austerities you perform, offer them all to Me. If you do this, you
will be freed of all your karmas, both good and bad. With your mind fixed on Me by way of
renunciation, you will attain Me.
What one always thinks, he becomes that, is the general principle. Successful men have become
successful mainly because of their positive affirmations. Positive thoughts make a person highly
successful. This is what Krishna says here. Worship is nothing but ones faith. If one places his faith on a
god, the sheer thought of the god makes him to become one with that god. But, as already discussed,
such celestial beings are not empowered to give liberation. Krishna had earlier said that at the time of
death, one should fix his consciousness in the place between the two eye brows, thinking only about the
Lord. Though it is extremely difficult to do this at the time of death, it is worth doing that as that soul
attains liberation. A few seconds of intense concentration liberates a soul. A wise man, who has pursued
the right spiritual path not only by practice, but also personally experiencing the bliss of the Lord will be
able to do that. His knowledge and experience makes the difference here. A wise man knows that he
can be liberated only by the Brahman. Other celestial beings cannot give liberation, though they are
capable of granting material prosperity. A wise man knows the difference between the eternal and
perishable and he obviously chooses to go with the eternal. An ignorant man develops too many desires
and he is not bothered about liberation, basically because he does not have faith either in the Lord or in
liberation. The lack of faith makes him to get connected to celestial beings or ancestors who can offer
temporary solutions. Only the Brahman can offer eternal liberation.
The Brahman should be worshiped with love and devotion. The Lord does not like grandeur, as grandeur
is the greatest distraction. In the midst of grandeur, true devotion gets lost. In the absence of true
devotion, the Lord does not even look at that place. He is willing to go to a place where someone offers
him a drop of water with unstinted love and devotion. Festivities nowadays have turned into cultural
extravaganzas. There can be celebrations, but not spoofed ecstasies. Pure love and devotion do not
make noise. Krishna says that in those places where there is profound love for Him, He personally takes
the offerings. Importance should be given to devotion alone and not to the associated rituals and
offerings.
The next point that Krishna highlights here is the concept of surrender. A wise man understands that
whatever he does is nothing but the will of the god. He has surrendered his ego, the deadliest enemy of
mankind, as a result of which he does not take credit for his actions. On the other hand, an ignorant man
is full of ego and takes credit not only for his actions, but also for others actions. His name and fame is
important to him and he fails to realise that such elations are of impermanent nature. If one surrenders to
the Lord, he is not affected by accumulation of karmas as the effects of his actions do not belong to him,
but to the Lord, who is beyond karmas. Connecting to the Lord is a very simple process. One does not
need a separate place to do this. The only requirement is to keep the mind free of other thoughts, and
think about the Lord all the time, irrespective of any actions he does. When he smiles, the Lord smiles,
when he cries, the Lord cries and when he walks, the Lord walks and when he eats, the Lord eats. Only
such a person is liked by the Lord and surely not the one who indulges in vanity and pride. Lord is
waiting for him to offer liberation.
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Thursday, December 23, 2010

BHAGAVAD GITA. CHAPTER IX. 22 - 24


Gita Series 106: Chapter -IX. Verse 22 24

LALITA SAHASRANAMA
V RAVI

Those who always worship Me with mind steadfastly connected to Me and


thinking nothing else, I always protect them and personally attend to all their
needs. Even those who worship other gods by reposing faith in those gods,
through this is not the right way, only worship Me alone, because I alone is the
enjoyer and Lord of all sacrifices. But they do not understand My real nature,
hence they fall.

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Krishna begins to unravel the true nature of the Brahman. He once again stresses
the importance of faith. Spiritual advancement purely depends upon the level of faith
one reposes on the Lord. Deep affirmation always creates positive vibrations,
paving way for the fructification of the affirmation. Suppose one suffers from ailment and if he repeatedly
affirms that his ailment has gone, he gets cured fast. On the contrary, if he begins to pray that his ailment
should go soon, his prayers are not answered. Prayers are meant for those who do not have faith in the
Lord. The one, who has surrendered unto Him, never asks for anything from the Lord, as the Lord
Himself personally takes care of all the needs of his sincere devotees. For the Lord also, it is hard to find
a true devotee.
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When a person has too many desires, he tries to appease different gods and goddesses. For example,

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to get wealth, he prays to a god, for health he prays to another god, etc. Ultimately, he wastes his solid
time by offering prayers to different gods and goddesses and in the process forgets the Lord, who is the
Supreme and under whose control, these gods and goddesses function. A spiritually ignorant person
does not understand this reality and fails to realise the Supremacy of the Lord. Upanishads repeatedly
talk only about the Brahman and ways and means to known Him. They do not attribute any physical form
to the Lord. They say that Truth, Knowledge and everything else is the Brahman. Brahman is the most
potent energy on which the whole universe rests. Failing to understand this reality, spiritually ignorant
men worship demigods and goddesses and prolong their period of transmigration. As the Lord of all
beings, Krishna says that such worships are not in the direction of attaining liberation. The ultimate aim
of any spiritual aspirant is to become one with the Lord. A person with any other desire, other than
attaining liberation, is not a true spiritual aspirant.
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BHAGAVAD GITA. CHAPTER IX. 20 - 21


Gita Series 105: Chapter -IX. Verse 20 21
Worshipping Me through rituals and sacrifices makes one get rid of sins and leads him to heaven,
where he enjoys celestial pleasures of gods. Having enjoyed such pleasures in the heaven for some
time, he returns to the earth to perform rituals and sacrifices again, only to go back to heaven. He thus
shifts between heaven and earth frequently.
Krishna explains the merits of performing rituals and sacrifices. Performing such rituals and sacrifices
do not go waste. Sacrifices are always preceded by a list of desires, which is generally known as
sakalpa. One prays to God for whom sacrifices are done, to sanction the list of desires, for the
fulfilment of which the oblations are offered into the fire. The concerned deity is invoked in the fire, which
is known as sacrificial fire. Generally such rituals are done only to get certain desires fulfilled or to
appease a certain deity who presides over such desires. These desires and rituals are performed only
to enhance individual material prosperity. The prayers of the performer are fulfilled, provided they are
performed as per the rules and regulations prescribed by the sacred scriptures. There is no abridged
version for these rituals, though they are resorted to, in the present days. Such prayers are often granted,
provided they are done with devotion, sincerity and strictly in accordance with the procedures. If the
prayers are answered by the concerned gods or goddesses, the performers desires are fulfilled and he
lives happily. By having resorted to such rituals, his sins also get reduced in proportion to the sincerity
with which he has performed the rituals. As a result of appeasing celestial gods and goddesses, at the
time of his death, his soul reaches the heavens and enjoys all the associated celestial pleasures. Once
his karmic account is fully exhausted, he is born again as a human and begins from where he had left in
his previous birth. As he has not resorted to realising the Brahman, he is being shunted between heaven
and earth. It is important to remember that only his sins get reduced and not his karmic account.
Realisation becomes possible only if ones karmic account is close to zero.
Krishna says that rituals and sacrifices do not in any way cause the cessation of transmigration, which
stops only if the soul merges with That Self Effulgent Brahman. It is said that souls have seven levels of
existence, probably referring to the seven worlds of Gyatri mantra. The first level is the mundane
existence of the soul and the seventh level is the merger of the soul with the Lord. Those who perform
these rituals are neither ignorant nor wise. Still there is a lot of scope for their spiritual evolution.
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Wednesday, December 22, 2010

BHAGAVAD GITA. CHAPTER IX. 16 - 19


Gita Series 104: Chapter -IX. Verse 16 - 19
I am the ritual, I am the sacrifice, I am the offering to the ancestors, I am the medicinal and other
plants, I am the mantra, I am the ghee, I am the sacred fire, I am the oblation. I am the father, mother
and grandfather of this universe, I am the supporter, worth knowing, I am the purifier, I am the sacred
syllable OM, I am the three Vedas. I am the Supreme goal, I am the sustainer, I am the Lord, the
witness, the abode, the friend, I am the origin, I am the dissolution, I am the imperishable seed. I am
the solar heat, I send and withhold rain, I am eternal, as well as death. I am existence and nonexistence.
Krishna says that He is everything. His omnipresent nature is conveyed by Him. In every ritual, He is
present or He Himself is the ritual. If the ritual is physically performed, He is there in the ritual. If the ritual
is mentally performed He is also present there. There is an ancient saying that a human is like a place of
worship (temple, church, masjid) and his mind is the sanctum sanctorum. The spirituality gets firmly
rooted if pursued through a pure mind. The Lord is not the one who is someone external to us. Like He

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exists everywhere, He also exists within us. Searching the Lord within is realization and searching Him
as an extraneous person is worship. For liberation, realizing Him is important, rather than worshipping
Him as someone different from us. For example, when Krishna says that He is the clarified butter, the
sacrificial fire and the oblations, the three important ingredients of a fire ritual, naturally the question
arises, for whom the sacrifice is made? If He is in the form of our ancestors, then for whom offerings to
ancestors are made? For the one who has totally surrendered to the Lord, such questions do not arise in
His mind, as he considers everything and everyone as the Lord Himself. Lord becomes his friend,
philosopher and guide and maneuvers him further either directly or indirectly to attain liberation. Such a
person does not attach any importance to rituals. But, this does not mean that rituals are to be
dispensed with. They are only the stepping stones into the spiritual world that is full of bliss. Even the sun
awaits His command to shine and the rain awaits His command to shower. Upanishads say that only out
of fear for Him, the sun shines and every other celestial objects carryout their duties.
Krishna makes every possible attempt to make His disciple, Arjuna. to understand Him thoroughly. As
far as Arjuna is concerned, Krishna plays a dual role. One, as his Master and another as the Lord.
Having taught him about the necessity to understand Him as the Brahman or the Lord or Brahma
(Brahm is different from Brahma. Brahm refers to the Lord of Creation and Brahma is the Supreme
Reality, also known as the Brahman), Krishna through these verses explains the attributes of the
Brahman. To make Arjuna understand better, He chooses to explain difference aspects of His creative,
constructive and dissolving powers. He could have simply chosen to say that He is the cause of every
action that unfolds in this universe. But in order to drive home this point firmly, Krishna says that He exists
in different actions and different things. The Lord sets an example for other masters to follow. The
primary duty of a master is to infuse knowledge without the disciple nurturing any doubts. We should not
forget that the Lord has two forms. One is His my form, the illusionary one and another is his Selfilluminating form, literally speaking, His formless form.
Krishna lays strong foundation in the first half of Gita and sets the trend for the second section of Gita
where He discloses more of His secrets and finer ways to attain Him.
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BHAGAVAD GITA. CHAPTER IX. 15


Gita Series 103: Chapter -IX. Verse 15
Others worship My Absolute formless nature, as their own selves through knowledge. Yet others
worship Me through My diverse celestial forms.
This verse is very significant. Krishna talks about inner worship and ritualistic worship. Inner yajna can be
performed only by those who have acquired complete knowledge about the Self. That is why, in this
chapter, Krishna has dealt elaborately on spiritual knowledge. Theory alone does not help in spirituality.
A proper understanding of spirituality will lead to experience. Only by continuous experience, one can
attain spiritual perfection. Without spiritual perfection, the process of Self realization does not
commence. Sometimes, one is misguided by falsified spiritual perfection. The level of spiritual
perfection can be put to test. Concern for other beings, withdrawal of egotism, getting rid of likes and
dislikes, etc are some of the visible symptoms of spiritual refinement.
In general, as one grows old, one transforms from being ritualistic to spiritualism. Spirituality is beyond
religions. Religions are only stepping stones into true spirituality. Religions render strong spiritual
foundation. Lord is described in various forms, which Krishna calls them as celestial forms. In reality,
Lord does not have a form. This is because anything with a form is bound by space and time and is
perishable. Further, one with a form cannot be omnipresent, omniscient, omnipotent, etc, due to the
constraints associated with shapes and forms. The Lord is beyond all the limitations. If one continues to
think that the Lord remains in a form, he continues to be ignorant. Ignorance never permits a person to
attain spiritual goal. Rituals make a person to develop faith, which cannot be consolidated if one
continues to be associated with rituals. Rituals should gradually pave way for meditation. Ultimately, the
Lord can be realised only through mind. If one has developed the highest skills of visualization, he can
visualize Him in a form. But this visualization is neither true nor eternal. It is the reward for his
visualization skills.
Lord remains beyond all this. He is much beyond human comprehension. All that a human comprehends
are subject to dissolution at some point of time. But the Lord is eternal. But the Lord can only be realized
and cannot be seen. Krishna has elaborately discussed in the previous chapters the methods of
realizing Him. Bhagavad Gita is one of the finest texts that deal elaborately on the methods of realizing
Him.
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Tuesday, December 21, 2010

BHAGAVAD GITA. CHAPTER IX. 11 - 14


Gita Series 102: Chapter -IX. Verses 11 14
The ignorant, though have assumed human forms, ignore Me, not knowing that I
am the Great Lord of all the beings. These confused persons with vain hopes,
futile actions and worthless knowledge have assumed demonical and false
nature. But those who are pursuing spiritual path, knowing Me as the source of all
beings and eternal, worship Me all the time with single minded devotion, always
chanting My names and glories, working hard to attain Me with determined
devotion and prostrate before Me, through meditation.

SHIVA SUTRAS
V RAVI
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Krishna does not consider those men who are not following spiritual path as human
beings and calls them as demons. Seeking spiritual knowledge not only paves the
way for liberation, but also makes the person highly successful. It is not that God makes him to succeed.
It is because of his ability to concentrate and focus his mind he is able to perform better in his work
environment as well. A sage always thinks that whatever he does is at the behest of the Lord. A
mediocre person believes in the existence of the Lord and seeks His benediction before he begins a
work. An ignorant man, afflicted by ego and selfishness does not even think about the Lord, loses his
focus and ultimately end up in failures. An evil man never has concern for others and always indulges in
evil thoughts and actions, finds no time to think about his Creator as a result of which, drowns himself in
more pains and miseries without any chances for recovery. This is because, they are not even aware of
the Lord. Krishna says such men are equivalent to demons, whose quality is always to inflict injuries on
others. Such men could have attained many skills, but they are all considered as ineffectual. The basic
knowledge in spirituality is faith. Because of lack of faith, their hopes do not fructify.
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On the contrary, spiritually advanced persons have developed deep faith in the Lord. They understand
and firmly believe that the Lord is present not only in them. but everywhere. During the initial stages of
spiritual pursuits, they attempt to realize the Lord within and while making further spiritual progress, they
realize His universal presence or His omnipresence. They have acquired Supreme knowledge and know
that the Lord is eternal and is the source of all that exists in the universe. They always stand connected to
the Lord, consciously all the time. They develop deep love for Him, which is also known as devotion.
They do not approach Him for self betterment. They know that they would get all that is permitted by their
karmas. For their own failures, they do not resort to blaming Him. In general, they do not fail, because
they have the ability to concentrate. Irrespective of what is happening to them, they praise the Lord all the
time. They always think about Him, focusing their mind only on the Lord. Even for a moment, they do not
take their mind off from the Lord. They are in the stage of perpetual meditation, thereby establishing a
two way communication between the Lord and themselves. The Lord takes them over for their further
spiritual upliftment.
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