1188 / 2013 April

NAVANEETHAM
NAVANEETHAM
Meditation on Lord Vishnu
Shantakaram Bhujagashayanam Padmanabham Suresham,
Vishwadharam Gagan Sadrisham Meghavarnam Shubhangam|
Lakshmikantam Kamalnayanam Yogibhirdhyana Gamyam,
Vande Vishnum Bhava Bhayaharam Sarvalokaikanatham ||
I worship that Lord Vishnu who has a peaceful body (postures); who rests on
Sheshanaga (the mighty serpent cobra); who has a lotus in his navel, who is the base
of the world, who is like the sky; who has a color like cloud, who is the lord of Lakshmi
(wealth); who has eyes like lotus; who is seen by yogis in their meditation; who is the
destroyer of fear and who is the only Lord of all the three Lokas (Worlds), I worship such
Lord Vishnu.

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KR^shNa's Touch
D.K.M Kartha
The night is overflowing with moonlight.
Will you come tonight with compassion in Your holy eyes, O KR^shNa?
Will you come to me in my dream tonight with Your dearest companion RAdhA
And sit beside me ?
Will You touch my forehead with Your hands as tender as soft leaves
And remove the smoky veil that is enveloping my PRajn^a?
My Buddhi also is sleepy, and my Mati as well:
Could You kindly awaken those three faculties of my mind?
Will You take in Your hands the Flute that RAdhA's fingers are caressing?
Will You kindly play a rAgam of love in the Yamuna shore of my consciousness?
May Your sweet Flute music resound in the cave of mind where darkness is prowling?
May my consciousness all of a sudden become enlightened:
After all You are the one who awakens everyone's MEdhA-Sakti!
And I am here seeking refuge in Your kindness!
Will You bend down a little bit and recite in my ears
Your mantRam that is sweetened by the fragrance of fresh butter?
May that Word from You make my PRakhya alive again!
May that Word spoken by You liberate my UpAkhyA!
___________________________________________________________________
PRajn^A = The mind's ability to know the past.
Buddhi = The mind's ability to analyze the present
Mati = The mind's ability to predict the future
MEdhA = The above three faculties together
PRakhyA = A poet's power to envision
UpAkhyA = A poet's power to describe his or her vision
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Eternal Love
Where ever we go, whatever we do or say an image
behind us is our Kannusthe love from our darling.
The love from our lord, the immortal love which never die!!
Kannus you are in our every beat of heart!!
Our world is you lord; Our love is you lord
Our thinking is about you lord; in everything we see you lord
We love our heart where you live alive with us!
And we could see your smiling loving face through our inner sight!
To understand your love and to gain your love is wonderful my lord
We have saved & stored careful all your love you have blessed on us
And in that love we live our life through the way my lord is guiding
All our love for You Lord
All our love for You Lord
we will give all our love for You Lord
To the lotus feet of our Omana Unni Kannan:
By: Manoj & Neena, P.O.Box:1169 Shajah U.A.E.
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Glory of reciting or listening to
Chap.1 of Srimad Bhagawat Geeta
(Source: Padma Puranam)
( By Nadukaveri K. Viswanathan)
One day, my young friend, Arun, approached me with a doubt:
Uncle! I find a number of my friends of about my age, chanting some chapter or the other, of Srimad
Bhagawat Geeta. When I see them, I am also tempted to start reciting the same. Unfortunately, I do not
understand the meaning. If I start reading Geeta, without understanding the meaning, I am afraid, it would
amount to what Bhagawan Sri Adi Sankara has described as Dukrung-karanam in his Bhaja Govindam; just a
parrot- like repetition. Thus my recitation would be of no use. Can you please tell me whether I should go
ahead or drop the idea?
I started explaining: A good question, indeed, Arun! I too started learning and reciting Sri Vishnu Sahasra
Namam, as a school-boy, blindly, without understanding the meaning. So powerful are the Slokas that our
power of understanding increases, as we go on repeating the same. I started understanding the meanings in due
course of time.
As you know, there are so many who chant the Gayatri Mantra and perform Sandyavandanam, mechanically,
without knowing the meaning and purpose initially; but in due course of time, they get to know the inner
meaning. It is true of every branch of knowledge.
As the saying goes, |

@||, || |
As you go on spending it, it goes on increasing. If you hoard it, it decays.
If we just ignore knowledge, simply because we dont understand, our mind would be covered by ignorance all
the time. After all, the mind travels from the known to the unknown at its own speed. Sri Poondanam, the great
devotee of Sri Guruvayurappan did not stop reciting Sri Vishnu Sahasra Namam even when he was chided by
Sri Narayana Bhattadhri for mispronouncing Padmanabho Amaraprabhuh as Padmanabho Maraprabhuh.
The intensity of his Bhakthi was so great that it brought Sri Guruvayurappan Himself, out from His Sanctum
Sanctorum to his defence. You know the incident already.
Coming to your main question, I shall explain the glory or recitation of each chapter of Srimad Bhagawat
Geeta starting from Chapter1 , by a story from Sri Padma Puranam.
Once upon a time, there was a Brahmana, Susarma by name, living in a village.
Although he was born as a Brahmana, he ignored all his duties such as Japa, Dhyana, Homam, Athithi
Upacharam (welcoming the guests) etc. On the other hand, he was spending his life, by doing hard work and
indulging in drinking and eating non-vegetarian foods to satiate his taste buds.
One day, while he went into a forest to gather firewood, he was bitten by a cobra and died then and there. In
his next birth, he was born as a bull and was owned by a lame person. The lame person earned his livelihood by
using this bull as a beast of burden, for carrying heavy loads of others, for a charge. One day, due to very heavy
load, the bull tottered and fell down on the ground, almost dead. When it was struggling in its last moments, a
good-natured person offered it some grains. Seeing this, the other passers-by
too offered their mite and prayed for the bull. In that group of donors, there was a prostitute also, and she
wanted to contribute something good to the bull. As far as she could remember, there was nothing good that she
could contribute. So, she prayed to God: If I have done any good thing in my life and thereby earned some
Punyam, I dedicate the entire Punyam whole-heartedly to this bull.
Very soon thereafter, the bull breathed its last. The servants of Yamadharma, the God of Death, took away the
life of the bull and produced it before their Master. The Master considered the case carefully. He thought within
himself, If I consider him a sinner, then the emissaries of Bhagawan Vishnu may take me to task, as in the case
of Ajamila, because he has come here with the Punyam of listening to the sacred Slokas of Chapter no.1 of
Srimad Bhagawat Geeta, passed on to him by some one, and that too at the last moment of his life as a bull. I
dont deem him fit to be sent to Heavens either. So, to be on the safe side, let him be born a Brahmana again.
Accordingly, the bull was born as a Brahmana in its next birth, in a very good family and that too in the same
old village. As he grew up following the practices prescribed in the scriptures, he vaguely remembered the
prostitute, who contributed her Punyam the last moment of his previous birth as a bull. He then , one day,
proceeded to her house, reminded her of that incident and requested her to enlighten him about the details of
how she earned her Punyam, which she contributed.
She replied very humbly, O, Respected Brahmana! I have a parrot in my house. It chants some sacred sloka or
the other, daily. Although I do not understand anything, I go on listening to the chants. Beyond this, I dont
know anything. Nor I have done any Punyam so far, as far as I know in this birth. If at all you choose to call
this listening as Punyam, you may.
The both of them requested the parrot about this.
The parrot replied, O, Respected Brahmana! I was a great scholar in my previous birth.
Because of my pride in my scholarship, I used to hate the other scholars and even good-natured persons. Now,
as a punishment for my Vidya-garvam, I am now born as a parrot.
When, one day in this birth, I was going here and there with my parent-parrots in the hot sun, I fell down
unconscious on the ground due to thirst and was on the verge of death.
But, then, to my good luck, some Rishis, who were passing by that way happened to see me in that pitiable
plight. They took me to their hermitage, gave me water and food and thus saved me from certain death. As
Rishies, they used to chant Srimad Bhagawat Geetha, everyday. As a parrot, I learnt Chapter No.1 of Srimad
Geeta by listening.
One day, I was caught by a hunter and he sold me to this lady. She is now taking care of me. This is all my life-
story.
After listening to this, the Brahmana too started learning and reciting the first chapter of Srimad Bhagawat
Geeta. In due course of time, he attained Liberation or Mukthi.
Needless to add, the prostitute and the parrot too attained Moksha.
Arun! Sri Adi Sankara has sung two songs in Bhaja Govindam, in praise of Bhagawat Geeta:
1. || || |--| ||

| |, H 1 |
Bhagawat Geeta kinchid adheeta Ganga-jala-lava kanikaa peeta!
Sakrudapi yena Murari samarcha, kriyate tasya Yamena na charchaa!!

Mean: If a man has studied even a little of Srimad Bhagawad Geeta, has tasted a little of the holy water of the
sacred River Ganga, and has performed some pooja or worship to Sriman Narayana, God Yama does not dare
condemn him. (He reaches the Holy feet of Sriman Narayana)
2. || |-[ |
- ||
Geyam Geeta, nama-sahasram, dhyeyam Sripathi roopam ajasram!
Neyam sajjana-sanghe chittam. Deyam deenajanaaya cha vittham !!
Mean: Bhagawat Geeta and Sri Vishnu Sahasra Namam should be recited daily.
One should constantly meditate upon the beautiful form of Sri Vishnu.
And one should think of the company of pious persons.
The poor should be helped by giving them charities, in the form of things and
money.
There are so many Slokas in praise of Bhagawat Geeta written by many great devotees.
Arun! Once Sri Adi Sankara noticed a grown-up boy reading and reciting Srimad Bhagawat Geeta,
mispronouncing the words. He felt somewhat disturbed and asked the boy, calmly, What do you understand by
reading Bhagawat Geeta, in this manner?
The boy humbly submitted, O, Satguro! I do not understand the words or the meanings, leave alone the
concepts. But, whenever I read this holy book, my mind goes to Kurukshetra battle-field and visualizes the
divine scene of Sri Krishna teaching
Srimad Bhagawat Geeta to Arjuna, in utter devotion. I then bow down to the Great Teacher and His Disciple,
uttering the following sloka;
| |
| || ||
| | |
--H| | |
Then my mind experiences an indescribable joy and peace.

Sri Adi Sankara was just surprised to hear this explanation.
He then felt that each one enjoys Srimad Bhagawat Geeta and Sri Krishna in his/her own way.
Arun! I would strongly recommend that you too start studying Srimad Bhagawat Geeta, in your own way.
My young friend, Arun, came to me after some days and informed me, with some enthusiasm, Uncle! As per
advice, I started studying Chap.1 of Srimad Geeta, of course after first praying to Sri Krishna and after reciting
certain Dhyana Slokas.There are 700 Slokas, in all the 18 chapters in Srimad Geeta. The first chapter entitled
Arjuna Vishaada Yoga (the Yoga of dejection of Arjuna) consists of 47 Slokas.They describe the
psychosomatic mentality and behaviour of Arjuna, just before the commencement of the great Mahabharata
War at Kurukshetra.
Since King Dhrutarashtra was born blind, he asked his minister Sanjaya,

|: : ||: |s|

Dharma-kshetre kurukshetre samavetah yuyutsavah!
Maamakaah Pandavaaschaiva kim akurvata Sanjaya!!
Mean: Sanjaya! What did my sons and Pandus sons, who had met in the battle-ground
at Kurukshetra, for fighting against each other, do?
Sri Krishna had conferred upon Sanjaya the power of witnessing the war-scenes, through his mental sight (we
may call this as Gyaan Drushti: 7|- *), as he was a good-natured person with a sense of justice. Using this
special sight, Sanjaya first described the scene in which Duryodhana, the eldest son of King Dhrutarashtra
approached his Guru Dronacharya and informed him of the names of the great warriors on the enemy side, such
as Dhrushtadyumna, son of King Drupada and brother of Devi Draupadi, then Bhima, Arjuna, Abhimanyu, the
five sons of Devi Draupadi, et al.
Duryodhana then enumerated the great warriors in his Kaurava army, such as Acharya Drona, Pithamaha
Bhishma, Karna, Krupa, Aswatthama, Vikarna et al.
He then went on boasting about the huge army of the Kauravas and the comparatively small size of the army of
the Pandavas.
Dhuryodhana knew very well that the success of his side depended very much upon Pithamaha Bhishma. So,
he directed all to guard Bhishma from all sides. Thereafter, Bhishma cheered up Dronacharya and blew his
conch terribly, to announce the readiness of the Kauravas side for the war. Following this, the other warriors in
the Kaurava side blew their conches and trumpets and beat their kettle-drums, tabors and drums.
Hearing the tumultuous battle-noises, Sri Krishna blew His conch, Panchajanyam,
Arjuna his Devadatta, Bhima his Poundra, King Yudhishtira his Anatavijaya, Nakula his Sugosha and Sahadeva
his Manipushpaka, followed by the blowing of conches of Kasi Raja, Sikhandi, Drushtaudyumna, Virata,
Abhimanyu, and the five sons of Devi Draupadi et al.
This terrific return-noise reverberated between heaven and earth and rent the hearts of the huge Kaurava army.
Seeing the Kauravas arrayed against his own side, and when the war was about to begin, Arjuna,
on the top of whose chariot was fluttering the flag with the ensign of Sri Hanuman, asked his charioteer, Sri
Krishna to place his chariot between the two armies, so that he could carefully observe the warriors on the
enemy side and their respective positions and accordingly chalk out his strategies.
Sri Krishna placed the chariot between the two big armies, facing the enemy side. But the, Arjuna did not see
the generals and warriors but his own kith and kin, in the forms of cousins, grandfather, uncles,
teacher etc. When he saw all these relatives, he was overcome with a deep sense of misplaced compassion and
dejection. He then started lamenting, Krishna! All those on the Kaurava side are my own relatives and friends.
Am I to kill my own relatives? This very thought weakens my limbs, and my mouth gets parched. A shiver runs
through my spine, and goose bumps develop all over my body. Even my bow, Gandeeva slips from my hands,
and my skin too burns all over. My mind is whirling. I could no longer hold myself steady.
With tears in his eyes, he resumed, Krishna! I do not covet victory, or kingdom, or the pleasures.
How can the kingdom, luxuries or even life bring us happiness, after killing our own kinsmen?
No doubt, our enemies want to kill us, out of greed and avarice. But are we not better human beings?
Further, once we destroy the families, age-long traditions will disappear; and vice takes hold of the entire race.
The women of the family become corrupt; and all our manes (pithrus) will be starved of their offerings of rice
and water (Pinda, Tarpana and Sraddha). As a result, they will all fall from their positions in the heavens. Such
men who lose their family traditions dwell in hell for an indefinite period of time. It would be better if the
Kauravas, armed with weapons, kill me in the battle, when I am unarmed and unresisting.
He then cast his bow and quiver aside and sank into the hinder part of the chariot.
Arun concluded, Uncle! This is, in brief, what is stated in Chapter 1 of Srimad Geeta.
Now, will you please tell me the effect of reciting/ listening of Chapter 2 of the Geeta?
I added, Arun! So far as your narration is concerned, it is almost correct.
But, I want to point out to you that the chapter 1 ends with the words:
|q- -||- q|| |-|1
|

*- -| -|-|| | | |:
Om! Tat-Sat-ithi Sreemad Bhagavat Geetasu Upanishadsu
Brahma-Vidyaayaam Yoga-saastre Sri Krishna-Arjuna samvaade
Arjuna-Vishaada Yogo nama Prathamo Adhyaayah||
Mean: Thus, in the Upanishad sung by the Lord, the Science of Brahma, the Scripture of Yoga, the dialogue
between Sri Krishna and Arjuna, ends the first chapter entitled The Yoga of Dejection of Arjuna.
In fact, each chapter ends thus, with the serial number of that chapter
Arun! Thus, Srimad Geeta is considered as an Upanishad, just like Easavasya, Kata, Kena,
Bruhadaranya, Taithreeya etc. Upanishads. All these Upanishads mainly deal with the Para Brahmam
and the Jeevatman.
Hence, each chapter of Srimad Geeta is considered as Yoga. (| from to unite).
In essence, the whole of Srimad Geeta is a conversation between the Sri Krishna, the ParaBrahmam or
Paramatma and the Jeevatman represented by Arjuna.They were Narayana and Nara. (See Dasakam 16 of
Sriman Narayaneeyam).
Sri Narayana Bhattadri describes Sri Guruvayurappan as the Brahma-tatvam, Para Brahmam or Paramatman
and all the devotees as the fortunate Jeevatmas, in the first Sloka of the very first Dasakam of Sriman
Narayaneeyam; and the Upanishads as a group of damsels around Him, in the first Sloka of the last Dasakam of
the above sacred work.
Our humble Namaskarams that Bhagawathothama!
No wonder at all that the Brahmana, the prostitute and the parrot, in the Padma Puranam story, all the three
attained Liberation or Moksha, just on chanting of/ and listening to the powerful Slokas of Chapter 1 of Srimad
Geeta. So powerful are the Slokas, just like the Gayathri Mantra, the Slokas of Soundarya Lahari of Sri Adi
Sankara.
The very purport of this chapter is teach the suffering humanity at large, how to get away from it all and attain
Mukti and Eternal Bliss!

Prof. Max Muller observes, The Upanishads are sources of the Vedanta Philosophy, a system in which human
speculation seems to me to have reached its very acme.
Again, Schopenhauer, another western philosopher, observes, In the world, there is no study. so beneficial
and so elevating as that of Upanishads. (they) are a product of the highest wisdom.it is destined sooner or
later to become the faith of the people.
Dr. Goldstucker says, The Vedanta is the sublimest machinery set into motion by oriental thought.

Another work, Vedanta Siddhanta- Muktavalikaram declares:

|| 7| |
|- -|1 | 1 :
Kulam pavitram Jananii Krutaarthaa Vasudharaa Punyavathi cha thena|!
Apaara-satchit- sukha-saagare asmin leenam pare Brahmani yasya chethah|!\
Mean: When a person engages himself in the practice of Brahma Nishta, then the families, including the
ancestors become pure and free from all sins; his mother achieves the purpose of her birth and Mother Earth
feels happy.
Arun! I shall now describe the effect of chanting of/ listening to the Slokas of Chapter 2 of Srimad Geeta
(Source: Padma Puranam):
Once there lived a Brahmana, Deva Sarma by name, in a town called Purandhara in the southern part of
Bharatha.He was well-versed in the Vedas, Sastras and the Procedures for conducting Yagnas. Still he did not
feel any peace of mind and his mind was always restless. So, he approached a Gyaani and requested him to
teach him the way and method of attaining Liberation or Mukthi. The Gyaani directed him to approach another
Gyani belonging to the cow-herd class, Mitravindan, by name, in the town of Sourapuram.
Deva Sarma then proceeded to Sourapuram and traced out the Gyani Mitravindan, after some difficulty. The
latter was sitting on the bank of a big pond near Sourapuram, in the midst of
mutually inimical animals and creatures, such as lion, tiger, elephant, sheep, cattle, wolf, serpent, mongoose
etc. Deva Sarma went near the Gyani Mitravindan and paid his obeisance to him.
Mitravindan welcomed him with kindness.
After some moments, Deva Sarma requested Mahatma Mitravindan to teach him the method by which he could
attain Peace of Mind and liberation or Mukthi (Rebirthlessness).
Mahatma Mitravindan thought for a while and then narrated to him the following story:
Once there was a Brahmana, Dhurdhama, by name, in a town called Prathishtanam on the banks of the River
Godavari. Instead of pursuing his nature-born duties as a Brahmana, he used to seek alms from the king now
and then and thus eke out his livelihood. When he died, the emissaries of Yama Raja, the God of Death, took
him to hell (Naraka). After undergoing punishment there for some time, he was born in a hunters family. As he
grew up, he somehow married a princess. The princess, who was not sexually satisfied by her husband sought
the company of other men of weak character and.
gave birth to a female child fathered by a man of very low character. When this child grew up as a young
woman in course of time, her own father married her. By then, the original princess had grown old and died.
After death, she took the form of a deadly ghost, described as Daakiniand killed her original husband,
Dhurdhama. The hunter thereafter was born as a tiger in a forest and the princess as a goat in my house.
Mitravinda, the Cow-herd Gnyaani continued, One day, when I had taken all the goats, including this
princess-nowborn as-goat, to the grazing ground, a tiger was running towards this flock, so fiercely, as if it
would kill all the goats. But this princess-goat stood solidly on the ground, without any fear. When the tiger
came near the princess-goat, the tiger too stood calmly and quietly.
Then the goat said, Why do you keep quiet, without attacking me and thereby satisfying your hunger?
The tiger replied in a gentle tone, The moment I reached this spot, all my thirst and hunger have all vanished.
Even the enmity towards you has disappeared. I dont know how and why.
The goat too echoed a similar sentiment.
So, both of them approached a monkey sitting on the top of a nearby tree, explained their experiences and
requested it to throw light on this change of heart, from one of enmity and aggression to one of reconciliation
and Peace.
The monkey explained, Yonder you see a temple of Bhagawan Siva! The Siva-lingam inside was consecrated
by the Creator, Brahma Deva himself. A pious man, Sukarma, by name, was performing the Pooja there daily.
One day, a guest (Athithi) visited him. Sukarma extended his full hospitality to him with due respect and
kindness.
Before departing, the guest asked him, O, pious man! You are doing the same puja every day. What do you get
in return?
Sukarma, the wise man replied, I do not know. I am doing the pooja to Bhagawan Sankara and pray to Him to
give me Gyana-Upadesam, that is knowledge of the Self and of the Supreme, Paramatma.
The guest was immensely pleased and wrote Chapter 2 of Srimad Bhagawat Geeta on a big slab of a rock,
taught and explained the meaning thereof to Sukarma, and asked him to recite this every day, adding that if he
did accordingly, he would realize all his desires. He then disappeared.
Sukarma realized that the Guest was none other than Bhagawan Sankara Himself, and started reciting chapter 2
of Srimad Geeta daily, with Bhakthi and Sraddha, with the result that perfect Peace prevailed within him and
wherever he went. No one around felt the pangs of thirst and hunger.
The monkey continued So, all of us, restless monkeys too visited that sacred place, where Chapter 2 of
Srimad Geeta was written. Much against our nature, we all sat quietly and enjoyed Peace in our minds; not just
absence of thoughts but some inexplicable mental happiness, not born from senses.
Deva Sarma thanked Mahatma Mitravindan profusely, returned to his place, approached a learned Brahmana
and learned the meaning of the Slokas of Chapter 2. He took to his recitation of the Slokas
Seriously, with Bhakthi towards the Paramatma, Sri Krishna and of course, attained Paramapadam,in due
course of time.

Arun! Thus, the recitation of the Slokas of Chapter 2 of Srimad Bhagawat Geeta can help you, not only in
discharging your duties as a Gruhasta of house-holder but imbibe in you, Atma-Gyaana and ultimately
Sayujyam, effortlessly. The transformation is slow but sure. Hence, I would strongly advise
you to take up the study of this chapter, whenever you have the time and inclination. There are 72 Slokas in this
chapter. So, do not rush through but proceed at a steady pace. When we meet next time,
we shall discuss this chapter at some length , befre proceeding to the next Chapter.
After a few days, my young friend Arun, visited me and informed me that he had finished studying Chap.2 of
Srimad Geeta, described as Sankhya Yoga (Yoga of Knowledge). At my request, he summarized this chapter,
as under:
On hearing Arjunas lamentation, and seeing his pitiable condition, Sri Krishna asked him, how, at the eleventh
hour, he had become a victim of mental confusion and urged him, not to yield to unmanliness and faint-
heartedness, but to get up and fight.
Instead of heeding to Sri Krishnas words, Arjuna continued his wailings, and said,
Krishna! How can I fight against Pithamaha Bhishma and Guru Dronacharya?
Both of them are elders worthy of my utmost respect and reverence. Instead of slaying these elders and then
enjoying blood-stained pleasures, it is better to live on alms.
I really do not know whether to fight or not; nor do we know who will win in a war.
My mind is puzzled. Please treat me as you disciple and tell me what we should do.
I take refuge in you. Even after we get the kingdom by killing the venerable elders and close relatives, the grief
that would result cannot be wiped off. So, I will not fight
He then kept quiet.
Sri Krishna listened to Arjunas words carefully and patiently, and started reasoning it out with him, point by
point:
Arjuna! (It does not behoove you to behave like this at this juncture). You grieve over those who should not be
grieved. Still, out of your misplaced compassion, you speak like
a learned person. By killing them, they will not cease to exist. They will be reborn again in some form or the
other. In fact, there was never a time, when I did not exist (because He is the eternal Para Brahman), or you or
these kings didnt exist. They existed in some form or the other.
All beings are born as infants; pass through boyhood, youth, middle age and finally old age and death. It is the
body which undergoes all these changes, and not the Atma or Soul within. So, the wise men do not get deluded
about this. They are very clear that the Soul or Atma within is indestructible (Sat), and the physical body is
ephemeral (Asat).
(It is a composition of the five elements or Bhootas).
As such the contacts between the sense-organs and senses, which give rise to feelings
of pleasure and pain, heat and hold etc., are also transitory and fleeting. There are some persons who have
mentally trained themselves to treat pain and pleasure alike and are not at all tormented by these sense contacts,
and thus qualify themselves for Liberation or Moksha.
Thus the physical body, which is undergoing changes (right from birth), has no permanent existence. Every
moment, it is changing. On the other hand, the Soul or Atma within (the Prime mover) or the Primordial Force
is permanent, unchanging and imperishable. This is what the Yogis have perceived. The Paramatma pervades
the entire Universe. It is just indestructible. The Soul neither kills anyone, nor is killed by anyone.
The Soul or Atma is never born, nor dies; nor does it come into existence only when a (Jeeva) creature is born.
It is unborn and primeval, while the body is not so.
As a man casts off his worn-out garments, and wears new ones, so also the embodied Soul or Atma casts off
worn-out bodies and enters new ones. Weapons cannot cut this Soul or Atma; nor fire burn it; water cannot wet
it, nor wind or air dry it. (Thus the five elements or Pancha Bhootas cannot affect it in any manner.).It is eternal
and immovable.
Again, the Soul or Atma is not manifest in any material form. (We may say that it is some supernatural or
divine Force, beyond the power of perception of the senses.)
On the other hand, if you consider that this Soul is subject to constant birth and death, then also one should not
grieve, because whatever dies will be born again. In any case,
no living being is eternal. It comes from the Unmanifest Para Brahman and goes back to the ParaBrahmam.
Thus, in either case, you should not mourn for anyone.
After thus explaining the difference between the Atma (Sat) and the physical body (Asat),
from the philosophical angle, Sri Krishna advises Arjuna from the practical or worldly point of view, described
as Gnyaana Yoga in Sloka 39. (This is not Para Brahma Gyana):

Arjuna! You are a Kshatriya.As such, it is your duty to fight and that too in a righteous war like this, thrust
upon you. Not every Kshatriya gets this kind of (golden) opportunity.
If you refuse to fight this righteous war, but shirk your duty, you will lose your reputation and people will pour
everlasting infamy on you. It is better to die for a man enjoying popular esteem than to suffer from infamy. All
the Generals of both sides would conclude that you ran away from the battle-field out of fear of death (and not
out of a deep sense of compassion.)
Treat victory and defeat, gain and loss, pleasure and pain, all alike. If you win, you enjoy the sovereignty of
the earth. If you die fighting courageously you will reach the heavens. Hence, get ready for the fight.
Next, Sri Krishna explains to Arjuna ( and through him to us), how to fight a war, treating victory ands defeat
alike, gain and loss, and pleasure and pain all alike. This is described as (Nishkamya) Karma Yoga that is,
discharging ones duty without attachment to the results or fruits thereof, (that is, the Yoga of self-less action.).
Arjuna! In this Yoga, called Karma Yoga, the intellect is determinate and is totally focused towards one ideal,
unlike the ignorant man, who performs an action expecting some fruit thereof and whose mind wanders in all
directions and after innumerable aims.

Adverting to the statements of Arjuna about the ancestors life in the heaven or Swarga, Sri Krishna enlightens
him by saying, Arjuna! Those who are full of worldly desires and devoted to the letter and spirit of the Vedas,
who look upon heaven or Swarga, as the supreme goal, or the ultimate destination are unwise. They utter
flowery speech, recommending many rituals of various kinds for the attainment of pleasure and power, with
rebirth as the fruit. Such persons, whose minds are carried away by such words, and who are deeply attached to
pleasure and worldly power, cannot attain the determinate intellect focused on the God-head or Paramatman.
(So, they keep on moving in the cycle of births and deaths.)
At this stage, I interrupted, Arun! This must be a surprise to Arjuna, that God-head or the Paramatman is the
origin and destination of all the creatures:
Later, at the end of the Maha Bharatha War, Pithamaha Bheeshma declares the above truth in the preliminary
Slokas of Sri Vishnu Sahasra Namam :
: | | 7| |
17 |7
Also, Ill tell you at the end of this chapter, an incident that happened in the life of King Arishtanemi, that
describes the real state of affairs in the so-called Swarga or Heaven. Now, you may go ahead.
Arun resumed his summarization.
Arjuna! The Vedas deal with the three Gunas, Sattwa, Rajas and Tamas, agents of Prakruti or Maya, and the
means of attaining enjoyments, here in this world and in the heavens. These three are the motivators which
induce a person in a particular manner, at a particular time, (according to his Prarabda Karma) and create the
sense of pleasure and pain in him.
Arjuna! Be indifferent to these enjoyments, arising from external sense-objects and develop disinterestedness
or desirelessness.
Once again, I interrupted and told Arun that I would narrate another incident that happened in the life of
Brahma Rishi Suka, son of Maha Rishi Veda Vyasa.
Arun the resumed, When once such a state is achieved, the Vedas have no use to such a
a person, in the same way as a reservoir to a person who is standing at the brink of a perennial stream in which
copious crystal-clear water is flowing. When he can attain unity with the Paramatman Itself, of what use are the
Vedas for him?
The aim of Nishkamya Karma is your duty to work and not to the fruit thereof. Go on doing your duty with
perfection, but with total detachment to the fruits thereof. Total detachment does not mean inaction or
abdication, but effective discharge of ones duties.
So long as actions are done with an attachment to the fruits, the mind will be restless and consequently, there
wont be Peace of Mind. Once the mind attains Equanimity or even-mindedness, one sheds both good and evil
in this life itself. So, strive for this Yoga of Equanimity. One attains perfection by more and more of practice.
When a person renounces the fruits of actions with an equipoise mind, he gets himself freed from the cycle of
birth and death, because no fruit of karma, good or bad, accrues to him. He then attains the supreme state, that
is, realization of God within himself.
Arjuna! One develops desirelessness or disinterestedness, by using ones sense of discrimination and rejecting
Asat and accepting Sat. (Sri Krishna explains Asat and Sat in chapter 17 also.). He thus crosses the mire
of delusion or Maya and thereby becomes indifferent to the sense-enjoyments of this world, and in the other
worlds. (such as Bhuvarloka, Swarloka, Maharloka, Jana loka, Tapo loka and Satya loka).Then, his intellect,
despite hearing conflicting statements, will not get disturbed but remain calm and quiet, by regular meditation
on God.
Arun continues, Nishkamya Karma Yoga, Prakriti or Maya and its three agents, Sattwa, Rajas and Tamas,
desirelessness or disinterestedness (Vairagya), discrimination, equanimity, God-realization were all new terms
that Arjuna was perhaps hearing for the first time in his life, and most of us too.
So, he interrupted Sri Krishna, Krishna! What is the mark of a God-realized person, whose mind is still and
stable, established in Samadhi or perfect tranquility of mind?
How does he speak, sit and walk?
Sri Krishna explains, Arjuna! When a person thoroughly casts off all cravings of the Mind, and is satisfied in
the Self, through the joy of the Self, he is then described as a person of stable Mind or Sthita Pragna (1-
7). His mind remains unperturbed amid sorrows, whose thirst for pleasures has totally disappeared and who
is free from passion, fear and anger; who is unattached to everything and who treats both good and evil alike
and neither rejoices nor grieves; who withdraws all his senses from the sense-objects and keeps his mind
steady, like a tortoise which withdraws all its limbs inward into its shell.
Still, the relish or taste for sense-objects may linger on; but even that relish disappears in the case of the man
of stable mind, that is when he realizes the Supreme in the Samadhi stage.
At this stage, Sri Krishna warns that the senses even of a wise man practicing self-control
forcibly carry away his mind. We are reminded of the oft-quoted Sloka of Sri Devi Mahatmyam:
7|| | | | [ | ||

* |[| [||| U
Gyaninaamapi chetaamsi Devi Bhagawathi hi saa!
Balaadaakrushya mohaaya mahaa maaya prayacchati!!
Mean: Devi Bhagawathi draws even the mind of great Gyaanis with the power of Maya.
Maharishi Viswamitra, before he emerged as Brahma Rishi, was enticed by Menaka and
he fell in her trap.
Sri Krishna continues: So, one should control all his senses and sit for meditation and devote himself, heart
and soul, to Me (Sri Krishna). He, who thus subjugates his mind and sense-organs, is a Sthitha-Pragnya or God-
realized Soul.
Then, Sri Krishna compares the state of mind of a sense-attracted person with that of a Sthitha-Pragnya or God-
realised Soul, as under:
The man dwelling on the sense- objects develops attachment for them; from attachment springs desire: and
from desire (especially when unfulfilled) ensues anger.
From anger arises infatuation; infatuation leads to confusion of memory; confusion of memory leads to loss of
reason; and thereby one goes to complete ruin.
On the other hand, the self-controlled Sadhaka, even while enjoying the various sense-objects through his
senses, attains placidity of mind, as his mind is disciplined and free from likes and dislikes. All his sorrows
come to an end and his mind withdraws itself from all temptations and attains tranquility, and becomes firmly
established in God.
But, one who has not controlled his mind and senses can have no reasoning faculty. He will not have any
happiness or peace of mind. The sense- organs carry away his sense of discrimination, just as the wind carries
away a boat on the waters. Thus he, whose senses are completely restrained from their sense-objects, is said to
have a stable mind, Sthitha-Pragnya)
The God-realized Yogi keeps awake in that state of Divine Knowledge and Supreme Bliss (Self-
Enlightenment), when all others are submerged in the darkness of Ignorance and Maya. Such a Yogi considers
the ever-changing, transient worldly happiness, in which all the others keep engaged themselves, as the night or
darkness of Ignorance.
As the waters of different rivers enter the ocean, which, though full on all sides, remains undisturbed; likewise,
he, in whom all enjoyments merge themselves without causing disturbance, attains peace( Shanthi); but not he
who hankers after such enjoyments.
He, who has given up all desires and moves free from attachment, egoism, and thirst for enjoyment attains
Peace.
Arjuna! Such is the state of the God-realized Soul. He frees himself from all delusion (Maya). Such a Sthitha-
pragnya or God-realized soul attains Brahmic Bliss or Brahma- Nirvana or Merger in the Para Brahmam, even
if such realization comes to him, at the last moment of his life. (In short, life persists as long as desires, god or
bad, continue.)
Arun thus concluded his so-called synopsis of Chapter 2 of Srimad Bhagawat Geeta.
I then added, Arun! You have wonderfully summarized this chapter. This is a very important chapter, as Sri
Krishna exposes Arjuna, and us too through him, to new topics such as Nishkamya Karma, limited worth of
Yagnyaas for seeking better life here in this world and in the heavens etc. Before we proceed further, I would
like to narrate two stories:
one relating to King Arishtanemi who refused Indras invitation to come to Swarga; and the other relating to the
young Brahma Rishi Suka, son of Maharishi Veda Vyasa.
Both are from Yoga Vasishtam taught by Brahma Rishi Vasishta to his Disciple, Sri Rama.
But, I would like that we relax now and take them up in our next meeting.
| [ :
Auspicious acronym
Savitri Puram
What is an acronym? One definition says: "When the first letter of each word is used to help
you remember a list of words or phrases". What makes an acronym ausipcious? When it is
used to represent Puranaas or auspicious stories about the ONE who is responsible for
creation, sustenance, and destruction of the Universe, it becomes an auspicious acronym.
Here is a two line acronym that helps us to remember the names of 18 puraanaas.
MAdwayam BHAdwayam chaiva BRAthrayam VA chathushtayam
NA LIM PA AGNI puraaanaani KOO SKA m GAARUDAM eva cha
This means there are two (dwayam) puraanaas starting with letter MA- Mathsya puraanam
and Maarkandeaya puraanam
Another two starting with BHA- Bhavishya puraanam and Bhaagavatha puraanam
Three starting with BRA - Brahma puraanam, Brahmaanda puraanam, Brahmavaivartha
puraanam
Four starting with VA- Vaaraaha puraanam, Vaamana puraanam, Vaayu puraanam and
Vishnu Puraanam
One puraanam of each starting with NA, LIM, PA, AGNI- Naaradeeya puraanam,
Limgapuraanam, Padma puraanam and Agni puraanam.
KOO and SKA stands for Koorma puraanam and Skanda puraanam.
GAAARUDAM is for Garuda puraanam.
So,
madwayam bhadwayam chaiva brathrayam va chathushtayam
nalimpagni puraanaani kooskam gaarudameva cha
can be chanted as a sloka. There is a risk that we may forget the acronym. Remember the old
man who made knots in his clothes to remind him of the items to be bought from the market,
but forgot the items represented by each knot, while he stood before the vendor?
Once you know the names of the 18 puraanaas, next is the temptation to read and enjoy
them. Vyaasabhagavan's foresight is commendable. He knew that people in Kalikaala are too
busy and restless to sit and read the puranaas. So after writing the 18 puranaas, he wrote
the essence also in one small sloka for our sake. In case people do not have time to read the
entire puraanaas, he advices us to read at least these four lines, understand the meaning
and practice that in our life. How can we thank Vyaasa Bhagavan enough for this thoughtful
action? The slokam below expresses the essence of 18 puraanaas:
Ashtaadasha puraaneshu
Vyaasasya vachana dwayam
paropakaara: punyaaya
paapaaya parapeedanam
Vyaasamuni has two sentences (vachana dwayam) to express the essence of all 18
(ashtaadasha) Puraanaas.
1. Helping and doing service to others (paropakaaram) is punyam.
2. Hurting others in any way, by thoughts, words or deeds (parapeedanam) is paapam.
Let a few more auspicious acronyms brighten our days!
OM- Omnipresent Madhavan
OM- Omnipotent Mukundan
OM- Ominscient Muraleedharan
LOVE- Let us say Om for the Virtual and Eternal nourishment of our soul
Let us do namaskaaram to GOD, who is the Generator, Operator and Destroyer of the
universe.
'' % 7?
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(.D .- 7)