Srimad Bhagavad - Gita

24/11/2018 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) Slokam-27. "yavat  sanjayate  kincit  sattvam  sthavarajangamam, kshetrakshetrajnasamyogat  tadviddhi   bharatarshabha." "O Arjuna!  whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field." bharatarshabha  =  arjuna; sthavara-jangamam  =  immobile  and  mobile  ( not  moving  and  moving ),  likewise; yavat  kincit  sattvam   sanjayate  =  if  any  one  thing  makes  its  presence  (  whatever,  takes place,  anything,  its  existence ); tat  kshetra-kshetrajna-samyogat  =  that,  is  because  of  union  between  kshetra  ( body )  and  kshtrahnan  ( knower  of  the  body  i.e,  Jivatma ) viddhi  =  know  ( understand )  this  ( you  must  know it ).   Discussion : Even after elaborating upon the applicable perennial principles applicable to all creation Lord Krishna again re

23/11/2018 (Spoken on Gita Jayanti in 1973) A Synthesis of Thought and Action-1 The culture of mankind may be said to have reached its zenith in the thoughts of the Upanishads, wherein we have an exposition of the quintessential essence of all values that humanity has been seeking through the passage of history. In this groundwork of human culture, we have the perennial inspiration of the soul of man, the cry of the deepest in the human individual, the raptures of what may be regarded as the most valuable part of human nature. Such is the meaning hidden behind the gospel of the Upanishads, which soar into the empyrean of the superhuman and the meta-empirical, rising to levels of such ecstatic heights almost inaccessible to the faculties available to the human individual, making us giddy with the heights that they have reached. It is practically impossible for the modern man especially even to think of their significance except that they are wonderful spiritual messages giv

23/11/2018 1. Bhagavad Gita is the Divine Song sung by Lord Krishna in the battlefield for removing Pandava Prince Arjuna's confusion. Sri Krishna needed to teach Arjuna about his duty and also show him the true way of life. He wanted to prove to him that the war he was fighting was a war for justice and righteousness. It was not a war for territory, money or property, but was one to uphold the principles of Dharma. If Arjuna did not fight the war, it would send wrong messages to posterity. The first message: Arjuna the great warrior became a coward and quit the war right at the last moment when he saw that the opposing army was stronger and bigger than his. The second message: Evil triumphs over good. If Arjuna did not fight, the Kauravas would win and continue to rule the kingdom. Further, even though war is evil and results in death, sometimes it is necessary. Just as one has to do surgery to cut out a cancerous part of one’s body, similarly when people in this

22/11/2018 Sri Krishna’s V(B)rindavanam and Dvarka Lilas : 1 In the Srimad Bhagavata Mahapurana, the Eighth Skandha is devoted to the detailing of Gajendra Moksha, Amrita Manthana, and Sri Vamana avatara of Bhagavan Sri Vishnu, and in the Ninth Skandha we have the long history of the Solar and Lunar dynasties—Rama being a descendant of the Solar dynasty, and Krishna of the Lunar dynasty. The most important theme, surpassing all other descriptions that we have in the Srimad Bhagavata Mahapurana, is the principle objective of the whole text—namely, the life of Bhagavan Sri Krishna himself. In a wonderfully touching prayer, Kunti glorifies the great Master, as we have it recorded in the - First Skandha of the Bhagavatam : (S.B. 1.8.18-19) "Namasye purusham tvadyam isvaram prakrteh param, alakshyam sarva-bhutanam antar bahir avasthitam; maya-javanikacchannam ajnadhokshajam avyayam, na lakshyase mudha-drsa nato naṭyadharo yatha." (S.B. 1.8.43). "Sri

22/11/2018 1. Narayana and Nara, the great sages who are supposed to be performing eternal penance in the holy shrine of Badrikashrama (modern Badrinath), and who are the representations of Vishnu's presence on earth, are regarded to have taken birth as Krishna and Arjuna, respectively, for the redemption of the world from sin and evil. Krishna, who is considered to be the Purna-Avatara (full incarnation) of Vishnu or, according to some, of the Universal Narayana who transcends even Brahma, Vishnu and Siva, revealed himself in Mathura as the child of Vasudeva and Devaki. We need not go into details of the miraculous and dramatic events of his early life in Vrindavana, such as the spontaneous opening of the gates of the prison where Vasudeva and Devaki were confined; the ebbing of the River Yamuna when Vasudeva tried to cross it with the child Krishna; the destruction of Putana and other Asuras like Sakata, Trinavarta, Vatsa, Dhenuka, Baka, Agha, Pralamba, Kesi, Chanura a

21/11/2018 (Spoken on Sri Krishna Janmashtami, August 25, 1978) We are here gathered today to rouse our souls to a state of a supernormal type of divine appreciation in the holy act of the adoration of the divine incarnation we know as Bhagavan Sri Krishna, which advent is celebrated not only throughout this country but in many other parts of the world where his presence has been felt, and where he is enshrined in the hearts of people. This periodical awakening of the human spirit in the celebrations of the religions of humanity constitutes a great significance in human life, in all life in general. There seems to be in every type of living pattern a longing to reach a perfection which one secretly feels lingering in oneself, sometimes being conscious of it and sometimes not being conscious of it. The restlessness and the eagerness to achieve a higher perfection in life is present in all pattern of creation. This restlessness of spirit and an aspiration for the higher becomes

20/11/2018 The Tree of Life : Srimad Bhagavad Gita : 1.6 Chapter- 1: The Twofold Character of Cosmic Life-6. Post - 6. Now, a reality cannot be forgotten. If the death and destruction and annihilation of Earthly existence is to be an end of all things, if that is a reality by itself, there cannot be another reality overcoming it. But there is something in us which somehow or other overwhelms this instinct of destruction and sorrow, and tells us that life need not necessarily be equated with all sorrow. If it is concluded once and for all that life is only sorrow and an ocean of suffering, and there cannot be anything else but that, then there cannot be any such thing as the instinct of hope for a better future. But who does not hope for a better future? So we have in us a mysterious and tremendous impulse for what we may call an immortal pursuit of the ultimate success in life, though what is visible to our eyes is only darkness and pain. The comparison that the Bhagavadg