Srimad Bhagavad - Gita

20/12/2018 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) Slokam-28. "samam  sarveshu  bhuteshu  tishthantam  paramesvaram, vinasyatsvavinasyantam   yah  pasyati  sa  " sarveshu  bhuteshu  =  in  sarva-cara-caram-s  (  in  all  living  and  non-living  entities ); samam   tishthantam  =  situated  equally  as  one; paramesvaram  =  the  supreme  Lord; vinasyatsu   avinasyantam  =  in  the  perishable  ( destructible )  things  as  imperishable ( not  destroyed ); yah  pasyati  =  one  who  sees; sah  pasyati  =  he  is  seeing  the  Truth. ( One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees. ) Discussion : Lord Krishna confirms with the words pasyati meaning perceives or discriminates that one who realises that paramatma or the Supreme Soul existing equally within all jivas or embodied beings is the kset

18/12/2018 (Spoken on Gita Jayanti in 1973) A Synthesis of Thought and Action-2 We have in our own sciences such as mathematics or physics the theory and the practice, the theorem and its corollary, and so on. In one sense at least, though not in every sense, we may say the Upanishads lay down the fundamental theory of the cosmos on which we have to work out the practical application of the doctrine in our day-to-day life. This application of the theoretical dictum or the fundamental principles of the Upanishads is in the gospel of the Bhagavadgita. The Upanishads tell us how to think, and the Bhagavadgita tells us how to act. We always think before we act; but how are we to think? The direction of our thoughts is provided by the Upanishadic gospel but the direction of our action is given in the Bhagavadgita. So we have in the Upanishads and the Bhagavadgita a complete science of life. And today, as we are here to humbly and yet solemnly observe the sacred occasion of the

16/12/2018 2. Arjuna had several other doubts and questions and the discussion in the Bhagavad Gita then turns not only towards his duty but towards other aspects of life like how one should live in this world, other paths of worship etc. A detailed description of the Lord Himself and His qualities are found in the Geeta. The path of Self-realization is also expounded. The Geeta is really the most important text in Hindu religion since it teaches us how to live in this world, how to become better person and how to obtain a higher status not only in a secular way but also in a spiritual way. Ultimately the Geeta also shows us the path to Self realization or realization of the Supreme. It contains the essence of all the Upanishads. We have several Upanishads that deal with the subject matter of the Supreme Self or Brahman. They teach us how to unfold the divinity within us and reach the Supreme Self. The Upanishads are fairly complex and deal with a very subtle subject. In

13/12/2018 Sri Krishna’s Brindavanam and Dvarka Lilas : 2 The evolutionary process that is seen in the various avataras of Vishnu—such as Matsya, Kurma, Varaha, Narasimha, Vamana, etc.—reaches a culmination in Rama and Krishna. From the lower levels of life through which God incarnates, as demonstrated in the earlier avataras, human perfection is reached in Rama’s avatara. But that is not enough. God has to descend into the world in the full force and power of His Completeness.  (Srimad.Bhagavatam - 1.3.28). Ete camsa-kalah pumsah  krsnas tu bhagavan svayam indrari-vyakulaṁ lokam  mrdayanti yuge yuge "Ete camsa-kalah pumsah krsnas tu bhagavan svayam" As the entire energy of the sun may be concentrated on a lens through which this energy passes, and it has the capacity to work as the sun would work, so is the way in which we have to understand the nature of an incarnation, especially of the type of superman such as Bhagavan Sri Krishna. The universal forc

12/2/2018 2. The most intriguing and significant incident in the early life of Krishna is what has been called the Rasa Lila or his love-dance with the Gopis of Vrindavan. Commentators have tried to interpret the romantic seeking of Krishna by the Gopis and his response to their search in a dalliance that surpasses understanding as the eternal quest of objects for the Universal Subject which is present in every one of them as their Atman, the seeking of the individual for the Absolute in an ecstasy of feeling that the intellect cannot measure or estimate, a rapture of love for God in which all rationality is hushed, and the divine reaction from the Supreme Atman in a revelation of multiple immanence or a universal Self-manifestation, a state of spiritual superconsciousness in which one forgets one's own personality and becomes conscious only of God's existence everywhere in an emotion of love which bursts the bubble of individuality, which, indeed, was the condition, of

11/12/2018 (Spoken on Sri Krishna Janmashtami, August 25, 1978) 2. This wholeness is present in our lives also. We are completes, not partials, and in our physical life, mental life, intellectual life, social life, political life, and in every aspect of our life we assert this completeness so that wherever there is a lack felt by us in our aspiration for completeness, we feel a sort of unhappiness. Something is lacking, as we say. The sense of lack is also the feeling that completeness has not been achieved. Even if we take our breakfast, our lunch, an ordinary meal, we wish that it should be a complete action and not a partial act that we perform. We do not like a half meal, for instance, or a one-fourth meal. It should be a complete meal for a complete satisfaction of a particular stage of our existence – the physical and the biological. When we speak, we wish to become complete in our expressions, and when someone speaks in a half-hearted, partial, segmented or chaotic m

10/12/2018 The Tree of Life : Srimad Bhagavad Gita : 1.7 Chapter- 1: The Twofold Character of Cosmic Life-7. Post - 7. This is explained in the very first verse of the Fifteenth Chapter of the Gita. There is the expression of this tree into various branches. What are these branches? The knowledge that we seek, the intelligence that we have, the perceptions which give us satisfaction are the branches of this impulse for self-expression— chandamsi yasya parnani (B.G. 15.1). Chandamsi are various types of knowledge, natural as well as supernatural, and it is so because the tree spreads itself not merely in this world of physical experience, but also even in the heavens. Adhas cordhvam prasyatastasya sakha (B.G. 15.2): The branches of this tree spread themselves not merely here on Earth but also above in the heavens. Na tad asti prthivyam va divi deveshu va punah, sattvam prakrtijair muktam yad ebhih syat tribhir gunaih (B.G. 18.40): Not one thing anywhere, neithe