The Philosophy of the Bhagavadgita : 17.3. - Swami Krishnananda.

Swaami Udit Chithanya:

Rudrabhisheka auspicious time in the presence of Kashi Vishwanatha. Namami Gange Hail Hail Gange!!! 

Good luck to Ganga Aarti !!! 

Even at the age of 92 doing business at the youthful age, along with Gopinathan uncle, who is the pride and inspiration of woman power, who runs her own medical distribution company that provides employment to many people, even at the age of 80, 

I was fortunate enough to attend the 60th wedding anniversary of Srimathi Chandrika Gopinatha Amma at the feet of Kashi Vishwanatha, Sashtanga Prana at the feet of Vishwanatha Mother. 

May the beauties Shri Gopinathan uncle and Smt Chandrika Amma be blessed with long life, health and wellness. 

Sri Kashi Vishwanatha Darshanam Annapurna Devi Darshanam Gyan Vapi Darshanam and Ganga Aarti Soubhagyam. 

Infinite crores of salutes to Sri Thankaraj ji and Vikas ji of Kashi who lead social service life as Vishwanatha Pooja.

-----------------------------------------------------------------------------------------------------------

കാശി വിശ്വനാഥ സന്നിധിയിൽ രുദ്രാഭിഷേക സൗഭാഗ്യം .നമാമി ഗംഗേ  ജയ ജയ ഗംഗേ !!! ഗംഗാ ആരതി സൗഭാഗ്യം !!! 92 ാം വയസിലും യുവത്വത്തോടെ business ചെയ്തു നിരവധി കുടുംബങ്ങളേ സഹായിക്കുന്ന ഗോപിനാഥൻ uncle  ഒപ്പത്തിനൊപ്പം 80ാംവയസ്സിലും അനവധിപേർക്ക് തൊഴിൽ നൽകുന്ന സ്വന്തം medical distribution company നടത്തുന്ന നാരീ ശക്തിയുടെ അഭിമാനവും പ്രചോദനവും ആയ ശ്രീമതി ചന്ദ്രിക ഗോപിനാഥ അമ്മയ്യുടെയും 60 wedding anniversary കാശി വിശ്വനാഥ സന്നിധിയിൽ ആഘോഷിക്കുമ്പോൾ പങ്കെടുക്കാൻ കിട്ടിയ സൗഭാഗ്യത്തിനു വിശ്വനാഥ പാദത്തിൽ  സാഷ്ടാംഗ പ്രണാമം  . സുകൃതികളായ ശ്രീ ഗോപിനാഥൻ uncleനും  ശ്രീമതി ചന്ദ്രികാ അമ്മക്കും ആയുർആരോഗ്യ സൗഖ്യം നേരട്ടെ .ശ്രീ കാശി വിശ്വനാഥ ദർശനം അന്നപൂർണ ദേവി ദർശനം ഗ്യാൻ വാപി ദർശനവും ഗംഗാ ആരതി സൗഭാഗ്യവും ഒരുക്കി തന്ന വിശ്വസേവനം വിശ്വനാഥ  പൂജയായി സമാജ സേവാ ജീവിതം നയിക്കുന്ന ശ്രീ തങ്കരാജ് ജി ക്കും കാശിയിലെ വികാസ്‌ ജി ക്കും അനന്ത കോടി പ്രണാമം .================================================================

Wednesday 07,  Feb  2024 07:30. 

Chapter 17: The Play of the Cosmic Powers - 3.

==============================================================

But, the Bhagavadgita emphasises that it is the duty of everyone to get out of the clutches of these outward going urges which lodge the consciousness in name and form, and to endeavour to the best of one's capacity to move towards the Centre which is one's essentiality, rather than the name and the form. The more we go towards the Centre—and this Centre is everywhere—the less is the involvement of consciousness in the name-form complex, so that, in the ultimate reality of the universe there is no name and form.

This Centre of the universe is not a point as the centre of a circle in geometry. These are words we use for the purpose of human understanding, but because our language is limited, words are feeble, they cannot convey the inner significance of these divine messages. Great mystics run into raptures and go beyond the significance of ordinary language when they say, for instance, that this Centre is everywhere with its circumference nowhere. When it is said that we have to move towards the Centre of the universe, it means we have to move to That which is everywhere, a thing which is enough to make us go crazy, because, what on earth does one mean by saying that the Centre is everywhere? How could a centre be everywhere? It is an absurd statement for all practical purposes. But here is a deep secret which is beyond human grasp and capable of appreciation with a little exertion on the part of our endowments.

To move towards the Centre which is everywhere is to merge oneself in all things, to get united with the whole of creation. By the Centre, here, we mean the Self, the Rootedness of all things in the All. The quintessential essence is the Centre. Do not we all regard ourselves as the centre of evaluations in life? Do not we consider, somehow, overtly or covertly, that the whole world is an accessory to our own self? Though we are afraid to speak in this manner, lest it should be interpreted as a gospel of utter selfishness, this so-called selfish, distorted interpretation of our own self as the centre of all things is a reflection of a greater meaning which is hidden in ourselves, viz., the universality of these particular centres we call the selves.

This little self of ours, which arrogantly asserts itself as the all-in-all in this world, is an upstart child of a larger significance which it carries within its own bosom, but which it cannot understand. It is like an ass carrying a treasure on its back, not knowing its worth! Our individual self is like a donkey, but it carries a tremendously weighty wealth of universal meaning and connotation, so that, even on the back of this donkey, we will find something important, and perhaps all that is important. Here, in our own little self, we have the secret of the cosmos; the key to unlock the mysteries of the universe lies within our own selves, within our own hearts, notwithstanding the fact that we are behaving like fools and wrongly consider our own psychophysical individuality as the centre of all interpretation and evaluation. So, there is the devil and the divine essence working together within our own being. The two urges are working together, one competing with the other.

The practice of Yoga is not, therefore, a simple affair. It is hard, because we have to move in the midst of two opposing currents of power, and with whatever understanding we have, it is necessary for us to free ourselves from involvement in the outward-going impulses. The effort of consciousness to move in harmony with the inward-going urges, tending towards the Centre which is everywhere, which is what we call God, the Absolute, is Yoga proper.

In a traditional and epic manner, the Sixteenth Chapter of the Gita speaks of these two powers, the demoniacal and the divine, with this philosophical and spiritual background of its message. It is, ordinarily, not easy to go with the current of the inward-moving powers. We are, for all practical purposes, phenomenal individuals, with a little touch of the noumenal reality in us. It may be that everyone in the world is not in the same stage of evolution, and each one of us is a judge for one's own self in discovering as to where we stand in the process of evolution. Our own heart is our judge, and no one else can judge us.

Continued

================================================================