What is 'Jaya' in the Itihasa Mahabharatam ?

I recently finished reading Amish Tripathi's Shiva Trilogy. He has been of good service to the cause of re-establishing the greatness of Bharat and its culture.

At the fag end of his third book, The Oath of the Vayuputras, he has hinted that he is going to write on the Mahabharatam. I think it will be a sort of retelling the entire story. Good intentions on his part and wish him the best. But he has thrown another hint , that the Mahabharata was originally named as 'Jaya' and that further it was changed to its present name.

We need to be assertive when such immature claims are made. I believe , Amish will not prove another of those cut and paste kind of historical and maythological fiction writers.

All my readers will be eager to know what, then, does  the word 'Jaya' mean. Read on.

Katapayadi Sankhya and the number coding in Samskrita language: 

The word 'Jaya' finds mention in the very first sloka of Mahbharata

naaraayaNam namaskrutya naram chaiva narOththamam |
deveem saraswatim vyaasam tathO jaya mudheerayet  ||

The meaning of this sloka is this " After prostrating (before) NarayaNa , the best among men, and Saraswati and Vyasa , I narrate this story of "Jaya".

This "Jaya" should not directly translated as vicory. In Mahabharata , there are no true victors. The whole epic is not alone about the great war. It is an amazing collection of numerous stories, chronicles, philosophies, life styles stitched into a befitting canvas. So, for finding the meaning of Jaya, we should look elsewhere.

All through the ages Samskritam continued to be a dominating language in Spirituality(aathmeeka) , Religion(Dharmika) , Ganitham (mathematics) Pure Sciences (vigyaanika) , technology, Medicine(Ayurvedika) , Astronomy (Jyotisha), and Music (sangeeta)  fields .

In Jyotisha and other fields , a kind of coding was developed for each akshara (letter) in Samskritam languagae. By this arrangement, each akshara was assigned a number in the 0 to 9 range. The arrangement goes thus

kaadi nava-
taadi nava
padi pancha
yadi ashta

1	2	3	4	5	6	7	8	9	0
ka	Kha	Ga	Gha	nga	Ca	Chha	Ja	Jha	nya
Ta	Ttha	Da	DDha	Na	Tha	Tthha	dha	Ddhha	na
Pa	Pha	Ba	bha	ma
ya	ra	va	la	ssa	sha	S a	ha

The way of calculating of a code as per the Katapayadi sankhya is also a bit peculiar. First the two starting numbers belonging to each letter of a given word should be found out and written down. Then they are reversed. The reversed number is the equivalent code.

Applying this rule to Jaya, we get  8 for Ja and 1 for ya. They constitute the number 81. Reversing, we get the number 18.

It is this number that Vyasa is stressing to have a connection with his epic. How ?

1. Mahabharatam has eighteen Kandams.
2. The great Mahabharatam war lasted 18 days
3. There were 18 akshouhini of soldiers and animals that participated in the war.
4. In the Bhagavad gita also there are eighteen chapters


This is the reason why Vyasa symbolically referred his itihasa as "Jaya". But its name is Mahabharatam only. Our writers should take note of this and write accordingly and avoid confusion among our new generation

ASAMSAYAM SAMAGRAM MAAM...........

ASAMSAYAM SAMAGRAM MAAM...........

A fascinating journey into the theory of Vigraha Aradhana expounded in Bhagavad Gita

Krishna, after fully explaining Karma yoga in nearly five adhyAyAs (chapters), then starts his Bhakti discourse. The chapters six to twelve of Srimad Bhagavad Gita are called the Bhakti pradhana shatakam or in English where devotion is mainly discussed.

Krishna starightaway says in the first sloka of the seventh chapter

Sri BhagavAn uvAcha

mayyAsakta manA: pArtha, yOgam yunjan madAsraya : |

asamsayam samagram mAm, yathA jnAsyasi tachchruNu || ( 7-1)

Partha ! Listen how, with the mind intent on Me, taking refuge in Me, and practicing Yoga, you will know me in full, free from doubt.

On a cursory view, the above sloka will probably miss the attention it deserves , It is because the reader will be tempted to read on further as to what Bhagavan wants to reveal. But, here is a key to nearly six chapters. It is one word which , when understood carefully, will reveal why the chapters from seven to twelve has been told to Arjuna in that order.

That monumental and magic word, according to my understanding, is " samagram" meaning 'full' or 'complete'. If that word is not understood, then the present Hinduism can never be understood properly.

Bhagavad Gita is a bridge between the Vedic religion and our present Hinduism. Krishna was one of the key Avatars to approve Vigraha Aradhana in its present form in. And now let us go into that grand journey of unravelling 'samagram'.

Krishna says His 'Samagra Swarupam' has to be realized so that nothing more is to be known further. (7-2). What is that form like ?


I am the taste of water, the light of the Sun and the moon, the syllable Om of all Vedas, the virility in men, the fragrance of earth, life of all that lives, penance of all ascetics, the seed of all existence, intellect of the intelligent, the tejas of tajasvis, the righteous power, the righteous sexual urge, the goodness, passion , and ignorance. Though I am everything of these, I am independent and not under their influence.

Here , Krishna takes a deviation only to return to his description of Samagra swaroopam again in the 16 th sloka of the 9 th chapter.

My Powers

I am the ritual, the sacrifice, the yajna , the herb (offered in fire), the mantra, the ghee , the fire ,offering, am the father of this universe, am the mother, the supporter , and the grandsire. Am the object of knowledge, the purifier and Omkara. I am also the Rig, Sama and Yajur Vedas. Am the goal, the sustainer, the master, the wirness, the abode, the refuge and the most dear friend. Am the creation, dissolution, the basis of everything, the resting place and the eternal seed.

I give heat, I send forth and withhold rain, am immortality and death, am also the manifest and unmanifest.

Then finally in the 10 th chapter Bhagavan formally tells Arjuna his vibhutis. “I am the Self, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings. Of the Adityas, I am Vishnu, Of lights I am the radiant sun, I am Marichi of the Maruts, and among the stars I am the moon.

Of the Vedas I am the Sama-veda; of the devatas I am Indra; of the senses I am the mind, and in living beings I am the living force. Of all the Rudras I am Sankara; of the Yaksas and Raksasas I am Kubera ; of the Vasus I am Agni , and of mountains I am Meru. Of priests, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, ; and of bodies of water, I am the ocean.

My representations

Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of yajnas I am the Japa yajna , and of immovable things I am the Himalayas. Of all trees I am the holy fig tree, and among divine sages and I am Narada.

Of the singers of the gods [Gandharvas] I am Chitraratha, and among perfected beings I am the sage Kapila. Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.

Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Manmada, and of serpents I am Vasuki. Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna.

Of pitrus I am Aryama, and among the dispensers of law I am Yama .Among the Asuras I am the Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda .

Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of rivers I am the Ganga. Of all creations I am the beginning and the end and also the middle. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

Of letters I am the akara, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere. I am all-devouring death, and I am the generator of all things yet to be.

Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. Of hymns I am the Brhat-sama sung to the Lord Indra, and of mantras I am the Gayatri . Of months I am Margasirsa and of seasons I am flower-bearing spring.

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong. Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna.

Of the sages I am Vyasa, and among great poets I am Sukracharya. Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.

And, as a conclusion, the Lord says thus:

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

This sums up the samagra rupam of Bhagavan. It is this form that Krishna wants Arjuna to see and realize. Bhakti is to be focused on the unlimited and absolute Lord. For we mortals, who have not had a taste of it, Bhagavan dwelt it in length in the Gita. And most importantly, Krishna showed this Swarupam which is famously called the Viswa Rupa Darsanam. The 11 th chapter describes it in all splendour.

This form once known, helps the Sadhak to choose an aspect of it so close to his nature and to start worshipping. He chooses the Vigraha of that aspect which appeal to his ideosyncracies and there blooms that chemistry which we famously call Bhakti.

Vedas, Gita and Varna

I recently read an old book, ' History of Ancient India' by R K Majumdar and R N Srivastava.

In page 118, there is a mention of mantra probably from one of the brahmanas of Rigveda

karuraham tatobhi shagupal prakshini nanA |
nAnAdiyO vasooyavO (a) mugAyiva tasthi mendrAyandO parisrava ||

"I am a poet, my father is a physician and my mother grinds corn on stone. Being engaged in different occupations, we seek wealth and happiness as cows seek food in different pastures"

This shows the utter lack of class consciousness in Rigvedic period.

Now let us take up the Purusha sooktam. Translation to the mantra of Purusha Suktam (RV 10.8.90) mantra 13



ब्राह्मणोस्य मुखमासीद बाहूराजन्य : कृत : |

ऊरू तदस्य यद्वैस्यो पद्भ्यां शूद्रो अजायत ||
brahmano(a) sya mukhamaseed, bahoo rAjanya: kruta:|
uru tadasya yadvaisyo padbhyo sudro ajAyata||

The brahmin became the head of the Purusha. The Kashatriya became its arms. The Vaisya its torso and the sudra its legs.


The standard interpretation is that of the brahman 'becoming' the head of the Purusha (not 'springing up from' as given by European mischief indologists). The previous mantra 12 in purusha suktam says

" when the Purusha was sacrificed( vyadadhu:) , into what forms he was made ? What became of His head ? What became of his face ? What is said of His Arms ? What are said of His Thighs and feet ?"

So the verse 13, is a continuation of the 'what became of ' line of enquiry .

The mantra 13 (which is being used by anti Hindus and all and sundry to denigrate the Varna system) is in fact a straightforward hymn on the nature of classification of people on naturally existing principles.

As regards the Gita: Krishna says in Chapter 4, sloka 13,

chAturvarnyam mayA srushtam guna karma vibhAgasha: |

The four characteristics which classify people based on character (attitude) and Action are created by me.

This is the correct meaning. Krishna says here 'varnyam' (characteristics) and not 'varnam' (classification). Look at the missing 'y'

And lastly I come to the Jati। This is the achilles' heel of our country in general and our religion in particular. You will be surprised to learn that the Jati classification was made during the 3 rd to 10 th century when Buddhism died out and the returnees made out sects for themselves in Hinduism. But here again, the Jati is different from 'caste' as coined by the British.

Is Krishna really an Avatar ?

Is Krishna an Avatar ?

In Srimad Bhagavad Gita, there is an extraordinary declaration by Krishna:

“Whenever Dharma declines and when irreligion flourishes, I will be born in each of such eras to reestablish dharma and to destroy the irreligious”

To some it is a sacred statement. But to many, it seems a far fetched one. The very idea of a God being born is a ridiculous one to them. Is there a significance to this statement ? What are its implications ? In searching for answers, I was spell bound by an explanation. Please read on.

Whenever Krishna as being born a human is discussed, Buddha and Mahavira are also discussed there. Is this comparison correct ?

Buddha and Mahavira were enlightened masters who reached that stage through rigorous sadhana (spiritual exercises). Their sadhana was to empty out whatever belonged to them- physical, mental and intellectual till they reached the empty stage.

On the other hand , we have not known Krishna to have done any Sadhana. But still his preaching on the battle field in the form of Srimad Bhagavad Gita remains the greatest gift to humankind for the last 5000 years. What differentiates Krishna from the other two ?

Osho, in his superb book, “ Krishna, the man and his Philosophy”, gives a beautiful explanation. Here are his words.

“If I empty out my inside, if I negate something in me, it will cease to be, and I will achieve a kind of emptiness. But this emptiness will be just the absence of something that I have negated.

But there is a different kind of emptiness which is not of our making: this emptiness is born out of our awareness of our being. We are empty; we are emptiness itself, so we don’t have to become it.

Emptiness is our very nature; we are it. And when we come to it, it is not the result of some sadhana, some discipline or effort. And this emptiness is multidimensional.

Krishna makes an extraordinary statement on the battlefield of Kurukshetra, one no other man of enlightenment has ever made. He tells Arjuna, ”I will continue to come whenever the world is in trouble. I will continue to come whenever religion declines and disintegrates.”

Buddha and Mahavira cannot say this. There is no statement of theirs on record that they will come back again when the earth is beset by darkness and disease, by irreligion and profanity.

Rather, they will say, ”How can we come again? We are now liberated, we have attained to mahanirvana.”

But Krishna says, ”Don’t worry, I can come back whenever this earth is in distress.” When Krishna says he can come again he only means he has no difficulty whatsoever in coming and going. It makes no difference for him. His emptiness is so total that nothing can affect it.

Mahavira and Buddha can take emptiness only in the sense of release, of liberation, moksha,

because they have longed for and labored all their lives for this liberation. So when they come

to this emptiness they feel free and relaxed. It is the point of no return for them; the question of going back does not arise.

For them, going back will mean going back to the same old world of greed and anger, of craving and attachment, of hate and hostility, of sorrow and suffering. Why go back to the rotten world of senseless strife and war and misery? Therefore when they come to emptiness they just become dissolved into it, they just disappear into the infinite. They will not talk of returning to the same corruption and horror they have left behind.

But going back to the world does not make any difference to Krishna: he can easily go back if it becomes necessary. He will remain himself in every situation – in love and attachment, in anger and hostility. Nothing will disturb his emptiness, his calm.

He will find no difficulty whatsoever is coming and going. His emptiness is positive and complete, alive and dynamic. But so far as experiencing it is concerned, it is the same whether you come to Buddha’s emptiness or Krishna’s.

Both will take you into bliss. But where Buddha’s emptiness will bring you relaxation and rest, maybe Krishna’s emptiness will lead you to immense action. If we can coin a phrase like ”active void”, it will appropriately describe Krishna’s emptiness. And the emptiness of Buddha and Mahavira should be called ”passive void”.

Bliss is common to both but with one difference: the bliss of the active void will be creative and the other kind of bliss will dissolve itself in the great void.” Thus concludes Osho.

Buddha and Mahavira strived for an empty state. But Krishna is that emptiness itself. It is this that separates a seer from an incarnate. Buddha was time bound. Krishna is timeless. Krishna is God incarnate, an avatar.

The Four Types of People who worship God

The Four Types of People who worship God

This is my Krishna Jayanti (23-08-2008) gift to all of you.

Right now I am in the seventh chapter ( Gnana Vignana Yogam) of Srimad Bhagavad Gita in my daily parayana. I have already read the 16 th sloka at least thrice before. I thought it as a plain sloka that tries to classify Bhaktas.

Only after I studied Swamy Ramsukhdas ji Maharaj’s commentary (Sadhak Sanjeevani) my perception of this sloka changed. Swamiji deals with this sloka ver very subtly. The sloka is

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(Please download the Sanskrit font here )

chaturvidha bhajante mAm, janA: sukrutino (a)rjuna |

Artho jignAsur arthArthi, gnAni cha bharatarshabha ||--- 7/16

The sloka means

“Oh best of Bharatas ! Four types of Men of virtuous deeds worship me. They are the one who is grieved, the one who desires worldly things, the one who seeks knowledge and the man of wisdom.”

Let us analyze what and who these four are.

FOUR BHAKTAS

Arhta: - This is the classical grieved person who remembers God in the midst of his predicament. Imagine a man, whose son is in the ICU of a hospital and to whom the physician says 'nothing is in his hands'. He now stands there alone, torn by grief. He then sees the small temple there and prostrates in front of God begging for his son’s life. He worships God for release from grief. He is the Artha.

Artharthi: This man is the one seeking material from God. When someone of us need a car, we turn to God for this.

Jignasu: He is the man full of curiosity of the nature of self, the world and God. And this person turns to none other than God to get cleared of this.

Gnani: He is divine wisdom personified. Krishna inserts a conjunction ‘cha’ to denote the speciality of this worshipper. He is a man of God.

You might want to grade these people. The Gnani comes first , followed by Jignasu, Artharthi and finally Artha. But the common thread among these all is that they all worship the Lord . Krishna also says that these are men of good deeds meaning they are devoid of demonic tendencies.

Now please read on to enjoy Swamy Ramsukhdasji’s brilliant explanation of this sloka. For some it might be boring, but press on. It is worth the effort.

DESIRES AS PER SHASTRAS

The three excepting the Gnani has the desire as a driving force for their worship. This desire is of two types The first for this present life and the other for the after life. The latter is all about mukti. The Jignasu yearns to know the truths about mukti (emancipation). Thinking deeper here this yearning is a need and not a desire per se. The search for truth is a fundamental need. Such needs, once satisfied never rise again unlike desires which rise again and again and are never satiated. This ‘need’ belongs to the ‘sat’ (truth) category. But 'desire' belongs to the ‘asat’ (untruth)

The other yearning is for the Lord’s love. Though this Love is a priceless one, the benefits of such Love is never one’s own. They are God’s only. The seeker surrenders himself to God totally. We can instantly say that these two are not desires at all.

GRIEFS AND PAINS AS PER SHASTRAS

Now let us see the other desire. That is, the desire for this present life. This desire is one directed towards the world. They are of two types. The first is for seeking pleasures in this life and the other is for removal of pain from this life.

The pleasure seeking expresses itself in seeking fame, material comfort, physical comfort, sensual gratification, sexual satisfaction and so on. Secondly, there is that desire that wants pains or obstacles removed. What are these pains ? They are of three types. Adi Daivikam, Adi Boudikam, and Adhyatmikam.

The pain or grief arising out of flood, draught, earthquakes, wind and cold form the Adi Daivikam.

The grief arising due to animals, birds and evil people are called Adi Boudikam.

The grief produced due to the body and the anta: karanas ( senses, mind and ahankara) is called Adhyatmikam. Adhyatmikam is further divisible into two. They are Adi and Vyadi. Worry is Adi. Bodily disease is Vyadi. Adi is of two types. First is mental disease. Second is due to worry, grief, shock, and suppressed emotions. The second is due mainly to ignorance and wisdom (gnana) dispels them. But mental disease per se is due to karma and will remain as long as the fruits of Karma remain.

THE ULTIMATE BHAKTA- WHAT KRISHNA SAYS

The above text marked in blue show the technical or scriptural aspect of desires and their effect , grief.

For one who can see through the four different people who worship God, a simple difference can be ascertained. The first three , namely Artharthi, Artha and Jignasu are clinging lesser and lesser to the world in their given order. In other words they represent different aspects or levels of worship. When they reach the stage of the Gnani, the world no longer exists for them.

By this, I do not degrade the the first three. The Artharthi is not contented with his possessions. The Artha cannot tolerate grief. Jignasu cannot satisfy his curious intellect. But the great aspect that differentiates from mere money mongers and knowledge seekers is that they seek help from God himself.

They are burdened by matters of the world since sensual pain, matter and intellect are all connected with the jagat or world or the ‘asat’ category. As long as they carry the world with them they are variously called Artha, Artharthi and Jignasu. Once they cease to carry it, they become true Gnanis instantly.

To the Gnani, the realization of ‘Vasudeva: Sarvam’ happens.The Gnani no longer carries the world in his consciousness. He has transcended the above three to attain that stage where he sees God only everywhere. Bhagavan acknowledges this Gnani in the sloka 7-18 where he says “ gnAni tvAtmaiva me matam” ( my view is that this Gnani is verily of my nature)

Hare Krishna
Venkat

BHAGAVAD GITA AND VIGRAHA ARADHANA

SEEDS OF ICON WORSHIP IN SRIMAD BHAGAVAD GITA

This is in continuation of my previous post on 'Icon worship in Hinduism'.

I have always pondered whether or not Gita was the starting point of worship of forms! Such has been my thinking all along. And when I went into the Gita in such an angle, I found that Gita is indeed the fountainhead of icon worship in Bharat. Before the Mahabharata period ,we did not have temple worship.

Icon Vs Idol or Love Vs Fear

Before we begin, let us look closely. In Hinduism we have 'icons' (Vigrahas or Murthys) and never an 'idol'. Wherever you see the word 'icon' you may interchange it with Vigraha or Murthy.

It will be worthwhile to differentiate between an idol and an icon. A lay person in the ancient times , suddenly saw the full view of a big mountain from a clearing in a valley and was awed by it. Over a period of time his awe gave way to a kind of devotion and he started worshipping it. Similarly many people in Europe worshipped Sun for its attributes. This is idol worship. That is worshipping a revered (or feared or respected or useful) object.

But imagine a learned person who knows by his intellect and perception about the reality and existence of God. This man, out of love for Him, personifies Him in many forms and images of his liking and creation. This is Icon worship. An icon is a superimposition whereas an idol is an object of existence to which man fearfully submits.

Icon worship created forms such as the elephant faced Ganapathy, the Linga, Kali etc. The same forms are worshipped for the attributes of God which are superimposed on them. Ganapathy symbolizes the Pranava, Linga denotes the philosophy of creation, Kali denotes the energy of cosmos, Vishnu symbolizes the Yoga Nidra where the Kundalini has arisen (sleeping on snake bed). Worship or Upasana or Pooja is never possible without a form of God and Love towards Him.

In another way of expression, the fundamental aspect of Idol worship is fear. In icon worship, the fundamental aspect is love or Bhakti(devotion). My mother, who studied in a British run Christian school in Coonoor, used to say that the arch at the entrance read ,” Fear in God is the beginning of Wisdom”. The religions which shout against idol worship are having all the fundamental qualities of idol worship. They simply have adapted the earlier(pagan) religion !

In idolation, we only pray. But we worship the icons. Prayer is begging for things earthly and heavenly. Worship is honouring God through a chosen icon. We honour Him in love and in unbearable longing of the separation from Him.

Bhagavad Gita and Worship of Form

Coming back to the Gita , one is struck at its very presentation. That of God giving upadesa (advice) to his friend turned disciple. A God in form !

1. Then one sees in Chapter 2- 61 , where we see the words 'matpara:' (meaning- who takes refuge in me) for the first time.

tani sarvani samyamya yukta asita mat-parah |
vase hi yasyendriyani tasya prajna pratisthita ||
( After keeping his sense under his full control, the striver should meditate and fix his heart and soul upon Me. One who has control on his senses has a stable wisdom.)

2. In Chapter 6, (Dhyana Yoga), sloka 14 , we see one of the most explicit commands of Sri Krishna to meditate on Him ! This meditation is one on His form only as many commentators pause at this sloka to give a detailed explanation and even list out the forms most suitable for meditation.

prashantatma vigata-bhir brahmacari-vrate sthitah
manah samyamya mac-citto yukta asita mat-parah

(Thus, with completely calm and subdued mind, without any fear, devoted in Me and firm in the state of sexual abstinence, the Yogi should mediate on Me as the Supreme Goal.)

3. In Chapter 4, slokas 6, 7, and 8 Sri Krishna gives the most potent statement that he in fact is born in this world again and again.

4. And in the 11 th chapter, sloka 54 Krishna assures Arjuna that he is indeed perceivable in FORM !

bhaktya tv ananyaya sakya aham evam-vidho ’rjuna|
jnatum drastum ca tattvena pravestum ca parantap ||

(But O Subduer of enemies! Only by undivided devotion, one can understand, see and know the reality of this form of Mine. O Pandava! Those who engages in My work (surrendering all this actions to Me), is whole occupied by Me, devoted to Me, is without any attachment, and is free from malice, attains Me)

This is by far the direct acknowledgement of His Saguna nature. Krishna also assures that He goes to his devotees in the same manner as they perceive Him ! The 10 th chapter 'Vibhooti Yogam' is nothing but Krishna's self explanation of His attributes IN TERMS OF OBJECTS OF EXISTENCE !- a clear foundation for icon worship.

5. In chapter 9, 26 th sloka He says he be worshipped with 'Leaf, Flower, Fruit or water' clearly setting a precedent for today's temple worship.

patram puspam phalam toyam yo me bhaktya prayacchati |
tad aham bhakty-upahrtam asnami prayatatmanah ||
(The thoughtful devotee who offers Me one leaf, flower, fruit, water with devotion, I accept the offerings of this effortful devotee.)

Someone may argue based on sloka 24 of chapter 7

avyaktam vyaktim apannam manyante mam abuddhayah
param bhavam ajananto mamavyayam anuttamam ||

(Unintelligent men, who do not know My Supreme, inimitable and immortal form, assume My imperceptible form as manifested.)

that what Krishna means is after all his transcendental nature. But the entire seventh chapter is devoted to the sadhak who wants to know the real nature of Krishna and the context in this sloka is one where Krishna is thought as being born and died in the normal sense as applicable to mortals. So it is not a valid argument.

Whenever we think of a Vigraha, we need develop Bhakti only and not a feeling of guilt.

Jai Sanatana Dharma

Swamy Ramsukhdas- Rishi Extraordinary

Swamy Ramsukhdas- The great Gita Exponent

In my mid thirties, I started my exciting spiritual journey through a copy of Bhagavdad Gita published by ‘Gita Press’,(in Tamil, called Tattva Vivechani) which cost me Rs 50 in 2000. The original was written by Poojya Jayadayal Goendka.

The commentary was so beautiful, I continued to read it one sloka a day, memorizing it and contemplating on that sloka’s purport. This is called ‘Parayana’ in Sanskrit. I did two full rounds with this commentary (which means 700 slokas read in two rounds) and it took me almost six years. Even though I had two other commentaries of Gita by Swamy Chidbhavananda and Srila Prabhupada, I used ‘Tattva Vivechani exclusively.

It was in 2006 that I chanced upon another commentary of Bhagavad Gita in a book fair at the Gita Press book stall. It was called ‘Sadhak Sanjeevani’ by Swamy Ramsukhdas. This was in two big volumes. For my third round of parayana, I started using this.

Swamy Ramsukhdas surprised me with his handling of each sloka. Slowly it was dawning on my not so quick mind that I was studying the words of one of the greatest saints of this century. The commentary was extraordinary and so was the Tamil translation.

As I entered the second chapter, the explanations simply amazed me. Swamiji’s words hit me with such force, I was awe-struck and was eagerly awaiting the next sloka. Now I am in the sixth Adhyaya (chapter) called Dhyana Yoga (or Atma Samyama Yoga) and enjoying each step.

What I am realizing now is that Swamy is no ordinary word to word commentator with linguistic or literary brilliance. He was a realized master who lived the Gita and he was giving his own experiences in words. For example his explanation on ‘kriya, karma and karma yoga’ is unique and to be found nowhere.

About a year back I wanted to meet him and surrender to him . I enquired at ‘Gita Press’ at Gorakhpur through phone. What they told me was shattering! Swamiji had attained Samadhi in Rishikesh in 2004. I asked if they had a photo of him. The answer was another surprise. Poojya Ramsukhdas ji never allowed himself to be photographed in his life span of 103 years !

Gita Press , I heard always was operating under the sage advices of Poojya Swamiji. Gita Press is, in my opinion, a sterling example of how dedicated work by a few Hindus can effect a change in the whole society. They have always produced great books, neatly printed and given to the public at subsidised prices. They print in many languages of India, and have established branches all over India. As Hindus, we should make it a habit to patronize this holy institution.

Our Sanatana Dharma (Hinduism) has seen many great saints and masters in its glorious history. Swamy Ramsukhdas ji is undoubtedly among them. Together with his spiritual depth, he knew the problems faced by Bharat. He was a very vocal advocate of Hindu unity.

He condemned abortions and contraception terming them acts against nature. He experienced agonizing pains on hearing cow slaughter. Swamiji reminded his countrymen that here is the only race sworn to protect the cows, and in our very midst, cows are feasted by people of other religions !

Swamy was so concerned about the dwindling Hindu population. He has warned that if Dharma should stand in the world, Hindus must maintain a significant population.

Swamiji continues to be the inspiration behind my spiritual activities on the ground and on the net. I request my brethren all over the world to study the word of a great , great Rishi of our times.

Jai Bharat, Jai Sanatana Dharma !

Venkat

What do Kriya, Karma and Karma Yoga mean ?

Kriya, Karma and Karmayoga

When one thinks of the words of Kriya, Karma and Karma Yoga one immediately thinks of Bhagavad Gita only. Nowhere does one find Karma Yoga so thoroughly analysed and explained as in the Gita. Any student of Sanatana Dharma (Hinduism) will want to know the real meaning of these terms.

Before proceeding we need to know about the Prakruti or nature. Prakruti is defined as the combination of Kriya and Jata (or matter). These both have a beginning and an end. For example, the changes that happen in our bodies are kriyas . The material body is the matter.

What is Karma ? Karma happens when there is an ‘ownership’ to a Kriya. In a person’s life many kriyas are continuously happening. But, the moment that person feels that they are his deeds, ‘Karma’ is born. Here the ‘person’ is the ‘Chetana- the Self’ who is the very source who illumines the body (which is made up of Kriya and matter).

River Ganga flows on her own and irrigates the land wherever she goes. This flow is a ‘Kriya’. Whether she destroys are irrigates, there is no Papa (sin) or Punya attached to its flow.

A person’s body grows from childhood to Youth and untimately to old age. This process is a ‘Kriya’. But when he thinks that ‘he’ is getting old and changing, that moment a ‘Karma’ is born. Karma is the marriage of the Self and the Kriya. To put it simply, the ‘I’ feeling in a ‘Kriya’ leads to a Karma. This is called the eternal bondage of the Self and Nature.

The Ahankara or ‘I- feeling’ is the source of all bondage. Because of this bondage , man forgot the real immense power inside him and came to identify himself with his body (and mind and intellect) which are a part of the nature. 'yagnyArthat karmano(a)nyatra loko(a)yam karma bandhana:' ( Gita 3-9)

In this context, how shall we define Yoga ? Well, yoga is that process that strives to release the self from its bondage to the nature.

When this process is focused on the actions going on in this world and helps man to get a release from these actions, it is called as karma Yoga. Karma is bondage. Yoga is release. Karma is centred on this world. Yoga is centred on 'Self' or God.

Krishna says that man can never be without doing Karma (Gita 3-5). Even when he thinks he is idle and still. His body is changing per second, his mind is rushing into every possible direction. His intellect is also continuously analysing every thought. The wise distances these kriyas as that of the nature. He has realized that his real 'Self' is untouched by these kriyas.

But , is there a message in all this for a common man ? There is. Only as long as the 'I' feeling remains in oneself, he will be bound to the world. The way to release from this is simple. First, he has divert all his karmas towards the welfare of the world at large. This is the first step. Here, the 'I' feeling is blunted. This leads to real Karmayoga. Karmayoga in turn destroys the bondage of the Self -' yagnyAcharata: karma samagram pravileeyate' (Gita 4-23). And finally the man realizes his eternal relation with ParamAtman.

Karma yoga is one of the four Royal paths of realization as expounded in the Gita. Karma Yoga is a speciality of Sanatana Dharma and every modern Management exponent finds in it the ideal tool for defining work and result.

Karma Yoga affirms emphatically that man has no right over the fruits of his actions. It is only in working that he has the right. This is being confirmed by almost every management guru now. Stephen R Covey, (of 7 habits of highly successful prople) writes this : " There is nothing such as success and failure, There are only results".

Krishna goes further saying that the 'I' feeling and the resultant expectation of the outcome of karma is what binds man to the world more and more. The only way out , therefore, is doing your duty regardless of the outcome. Even better, do it for others' sake. Still better, dedicate the whole work in the feet of the Lord.

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