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DASAMAH VIDY
EPILOGUE - What is the
im portance of these ten
akti-s? Why the Divine
dynam ic energy is projected
in different form s w ith
different attributes? Why
they are m ostly r...
5 weeks ago
Kas cosmic form as seen by Arjuna is being described by Sajaya to his king.
Arjuna saw in the Vivarpa of Ka, the Supreme Lord with many mouths and eyes, bedecked with
celestial ornaments and weaponries, adorned with divine robes and garlands and besmeared with
divine fragrances. The Form was full of marvels, glorious and infinite with faces on all sides. Even if
thousands of suns appear in the sky at the same time, could hardly be of any comparison to the
effulgence of the Lord. Arjuna saw in a corner of His Vivarpa, the entire universe with its multifarious
manifestations.
Arjuna could see Kas cosmic form only with the help of the divine eyes given to Arjuna by the Lord.
When Arjuna looked at the True form of the Lord, he could see everything in one place. The whole
universe is held by the Lord and Arjuna could get to see the universe in its miniscule form. This goes to
prove that the Brahman is smaller than the smallest and bigger than the biggest. The Self effulgence of
the Lord was powerfully radiating and is the cause for illuminating the universe. Every aspect of creation
is governed by automated mechanisms. For example, the Lord has appointed the sun to provide energy.
The sun however sources its energy from the effulgence of the Lord. The Lords omnipresence was also
witnessed by Arjuna by the seeing the presence of His faces on all sides. The robe that the Lord wears,
the garlands that adorn the Lord and the fragrance that is associated with Him are totally divine and
without any known comparisons. By ascribing the pinnacle of everything associated with the Brahman,
His superior cosmic form is differentiated from His incarnated human form, the Ka form of the Lord.
Ka chooses to show His cosmic form to Arjuna, merely to stress the point of His omnipresence and
how He supports the universe, which is only a miniscule of His cosmic form. Arjunas faith in the Lord
was instrumental for Arjunas divine vision.
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Ka said, Behold Arjuna, My innumerable and multifarious forms of Mine. Behold the twelve
ditya-s, the eight Vasu-s, the eleven Rudra-s, the two Avin-s, the forty nine Marut-s and many
wonders that you have not seen before. Behold the essence of My entire creation, both animate and
inanimate along with what you desire to see. But, Arjuna, you are incapable of seeing Me with your
biological eyes. Therefore, I give you divine vision. With this, behold My divine yogic form.
Sajaya said, O, king, having said this, Ka showed His cosmic form to Arjuna.
The Lord asks Arjuna to concentrate on the vision that is going to be shown to him. Ka insists on
Arjunas absolute attention because Arjuna will never have another opportunity to witness His cosmic
form. As Ka Himself says, His Brahman form cannot be seen with normal eyes and one needs
clairvoyant eyes to look at the Cosmic Form of the Brahman. The effulgence of the Brahman will blind the
sensory eyes. Hence Ka says that He would give Arjuna the divine eyes to see His blazing Cosmic
Form. Ka also gives a brief of what Arjuna is going to see in His cosmic form. Ka had in the earlier
chapter already described about ditya-s, Vasu-s, Rudra-s, Avin-s, Marut-s and others. What had been
described earlier by Ka (chapter X. 21 and 23) is going to be seen by Arjuna as a miniscule part of
His cosmic form. Ka says that Arjuna is going to witness several wonders in His cosmic form that
Arjuna has not witnessed so far. The cosmic form of the lord is going to contain both movable and
immovable, in accordance with His omnipresent nature.
Ka has thus given a briefing to Arjuna, as the Lord never wanted Arjuna to be in for shocks and
surprises about His cosmic form. Thus, the Lord calibrates Arjunas mental condition. Ka now plays a
dual role, one as Arjunas spiritual preceptor and another as the Supreme Lord.
Sajaya tells his king Dhtartra (please refer Chapter I.1) that the Supreme Yogi, Lord Hari in the form
of Ka revealed His Cosmic form to Arjuna.
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Arjuna said, You have spoken about spiritual wisdom out of your kindness for me
causing the disappearance of my illusion. I have heard from You, creation and
dissolution of all beings and Your infinite glory. I have seen Your form that has
been declared so far. But, I long to see Your cosmic form. Lord, If You feel that I
can see It, then please reveal It to me.
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Arjuna underlines the need of a spiritual master. Ka had imparted the highest level of spiritual
knowledge to Arjuna, after having decided that he is fit enough to receive it. Though Ka and Arjuna
were close associates for a long time, Ka had chosen the battle field to impart the Supreme
knowledge which goes to prove that a perfected student can listen to his spiritual guru irrespective of the
situation he is in. When Arjuna says that his illusion has gone completely after Kas holy sermons, it
shows the importance of capacities and capabilities of a spiritual master. Unless a person is a Self
realised person, He cannot impart knowledge to others. Spiritual knowledge can be imparted only
through personal experience and not through the study of scriptures alone. Arjuna was fortunate to have
the Lord Himself as his spiritual guru.
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BHAGAVAD GITA.
CHAPTER XVII.
11 - 13
BHAGAVAD GITA.
CHAPTER XVII. 8
- 10
BHAGAVAD GITA.
CHAPTER XVII. 5
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Ka had dealt at length, His primary acts of creation, sustenance and dissolution. The Lord had also
told Arjuna, how the universe originates from Him, how He sustains and dissolves the universe. Ka
had also told Arjuna that all that exist in this universe are nothing but His representations. Being a devout
student of the Lord, Arjuna submits an appeal to Him to show His cosmic form, provided Ka feels that
Arjuna is fit enough to see His real glorious form. Divine visions are hard to see, as the Brahman is the
embodiment of bright light, which alone sustains the universe. When the brightness of the sun cannot be
seen directly, how that Light from whom the sun draws his light can be seen? It is said that if Brahman
appears before someone in His original form, he would be burnt to ashes. There are Vedic verses to
substantiate this statement. Since Arjuna was a scholar himself, Arjuna approaches the Lord with
extreme caution. Arjuna first wants to know whether he is fit enough to have the true vision of Ka.
It should be remembered that Arjuna submits his request to Ka after ensuring that He has totally
understood what Ka had taught him through the previous chapters. Arjuna makes this submission to
his spiritual master to unravel the true form of the Brahman.
BHAGAVAD GITA.
CHAPTER XVII. 1
-4
BHAGAVAD GITA.
CHAPTER XVI. 17
- 24
BHAHAVAD GITA.
CHAPTER XVI. 13
- 16
BHAGAVAD GITA.
CHAPTER XVI. 7 12
BHAGAVAD GITA.
CHAPTER XVI. 4 6
BHAGAVAD GITA.
CHAPTER XVI. 1 3
BHAGAVAD GITA.
CHAPTER XV. 18
- 20
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BHAGAVAD GITA.
CHAPTER XV. 15
- 17
CHAPTER XVII. 5
-7
BHAGAVAD GITA.
CHAPTER XV. 11
- 14
BHAGAVAD GITA.
CHAPTER XV. 7 10
BHAGAVAD GITA.
CHAPTER XV. 3 6
BHAGAVAD GITA.
CHAPTER XV. 1 2
BHAGAVAD GITA.
CHAPTER XIV. 19
- 27
BHAGAVAD GITA.
CHAPTER XIV. 14
- 18
BHAGAVAD GITA.
CHAPTER XIV. 9 13
BHAGAVAD GITA.
CHAPTER XIV. 4 8
BHAGAVAD GITA.
CHAPTER XIV. 1 3
BHAGAVAD GITA.
CHAPTER XIII. 29
- 35
BHAGAVAD GITA.
CHAPTER XIII. 24
- 28
BHAGAVAD GITA.
CHAPTER XIII. 19
- 23
BHAGAVAD GITA.
CHAPTER XIII. 12
-18
BHAGAVAD GITA.
CHAPTER XIII. 7 11
BHAGAVAD GITA.
CHAPTER XIII. 4 6
BHAGAVAD GITA.
CHAPTER XIII. 1 3
BHAGAVAD GITA.
CHAPTER XII. 17
- 20
BHAGAVAD GITA.
CHAPTER XII. 13
- 16
BHAGAVAD GITA.
CHAPTER XII. 10
- 12
BHAGAVAD GITA.
CHAPTER XII. 6 9
Arjuna, I am the beginning, the middle and the end of all creations; among knowledge, I am the
knowledge of Self; among debaters, I am the reasoning; among the letters, I am the letter / A;
among grammar, I am the conjunction. In reality, I am eternal, maintainer of the universe having face
on all directions. I am the all destroying death; I am the origin of all births. Among women I am Krti,
BHAGAVAD GITA.
CHAPTER XII. 1 5
BHAGAVAD GITA.
CHAPTER XI. 47 55
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r, Vk, Smti, Medh, Dhti and Kam; among Vedic hymns I am Bhatsma; among Vedic
meters, I am Gyatr; among the lunar months I am mrgara; among the seasons, I am the winter;
among the fraudulent practices, I am the gambling; among the splendour, I am the Splendid; among
the victorious, I am the victory; among the resolves, I am the resolute; among the goodness, I am the
good.
Ka continues to list out the best ones and says He is in that form. Instead of saying that He is
Omnipresent, Omnipotent and Omniscience He refers to those who have excelled in a particular aspect.
The Brahman is responsible for creation, sustenance and dissolution. Knowing about the Brahman is
called knowledge, which is different from worldly knowledge or materialistic knowledge. Spiritual
knowledge is the Supreme knowledge that elucidates the ways and means to realise the Brahman.
Spiritual knowledge is Supreme because, it discusses about the subtlest of all, the Brahman, leading to
liberation.
There are three types of deliberations jalpa, vda and vitaa. These are the types of deliberations
and analysis to prove ones point of view on a subject. Vda is purely based on reasoning. Hence Ka
says that He is the reasoning in such deliberations. Any deliberation without reasoning is the job of
ignorant and not of the wise. When Krsna says that He is in the form of or A, He actually refers to the
first letter of any language, as all the languages are divine. Conjunction is a grammatical term that
establishes a connection between two linguistic units, without which a sentence cannot be formed.
Without a proper sentence, the intended meanings of different words cannot be expressed.
Time is a factor that is applicable only to mortals. In verse X. 30 also, there is a reference to time. There
Ka means the division of time for mortals. Here, He means the time of the Brahman. Since the
Brahman is beyond time, He is the beginning, the middle and the end of the universe. Brahman alone
transcends time factor. Because of His of eternity, He is the perpetual sustainer of the universe, yuga-s
after yuga-s. Brahman having faces in all directions is the characterisation of cosmic form of the
Brahman and His omnipresence. This could also mean that He rules over both gross and subtle aspects
of the universe. He is the supreme ruler of both birth and death. The intended message of Ka is to
shed the ego during ones life time.
BHAGAVAD GITA.
CHAPTER XI. 32 34
BHAGAVAD GITA.
CHAPTER XI. 14 31
BHAGAVAD GITA.
CHAPTER XI. 10 13
BHAGAVAD GITA.
CHAPTER XI. 5 9
BHAGAVAD GITA.
CHAPTER XI. 1 4
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qualities. They are the presiding deities of these seven great virtues associated with women. Again
Ka refers to Sma Veda. A proper recitation of Sma Veda soothes the mind because of the melody
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nor rainy and hence, it is always pleasant. As per Indian lunar calendar twelve solar months are divided
into six groups of two months each known as tu-s. The month of mrgara falls under hemanta tu, the
winter season. For a good meditation, the climate should be neither hot nor cold. Because of the
pleasant weather conditions, Ka makes a reference to this season. Gambling is considered as a
fraudulent game because, for winning the game no skills are required. Victory is achieved by cheating
others. This statement of Ka is a typical example of His omnipresence. He not only exists in good, but
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LALITA SAHASRANAMA
55
BHAGAVAD GITA.
CHAPTER XI. 35 46
Among the horses, I am the celestial horse Uccairava, born out of the nectar;
among the mighty elephants, I am Airvata; among men, I am the emperor;
among the weaponries, I am the thunderbolt; among the cows, I am the celestial
cow Kmadhenu; among desires, I am the sexual desire; among the serpents, I
am Vsuki; among nga-s, I am Ananta; among the aqualtic creatures, I am
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Varua, among the pit-s, I am Aryam; among the rulers, I am Yama; among the
demons, I am Prahlda; among reckoners, I am the time; among animals, I am
the lion; among birds, I am Garua; among purifiers, I am the wind; among the
warriors, I am Rma; among the fishes, I am the shark; among the rivers, I am the
Ganges.
Uccairava is the name of the horse obtained during churning of the ocean by gods and demons. This
horse originated along with the nectar. It is considered as the chief of amongst the horses because of its
divine origin. This horse is being used by lord Indra. Airvata, a white elephant, is also said to have been
obtained while churning the ocean. This elephant is also being used by Indra. Emperor is the king of
kings and hence considered as the supreme amongst the kings. Indra has got a thunderbolt as his
weapon. This thunder bolt is the spinal cord of the great sage Dadhci. This thunderbolt is described in
Bhgavata. The spinal cord of sage Dadhci is highly energised because of his meditating power and
devotion. Subsequently, this spinal cord was further energised by Lord Vishnu and handed over to Indra.
Hence, Indras thunderbolt is considered as the most powerful weapon. Kmadhenu is the celestial cow.
She was also obtained during churning of the ocean. She is capable of providing whatever is asked for.
(Churning of ocean: It is said that ocean of milk was churned by gods on one side and demons on the
other side by using the serpent Vsuki as the churning chord and a mountain as the churner. At the end
of this mythological churning, nectar (amta) was obtained and shared amongst gods)
Krishna says that He is the desire of procreation amongst all the desires. Krishna draws a line between
sensual pleasure and the pleasure of procreation. Pleasure of procreation is considered as one of the
important and sacred duties of mankind. As far as animals are concerned, they do not indulge in sex as
a duty. Hence any over indulgence in sensual pleasure is considered as bestial act. If someone thinks
that indulgence in sex is a sinful act, it means he does not know stra-s. stra-s only prohibits certain
days when sex is to be avoided. Krishna says that He is in the form of sexual desire, subject to the
precepts of stra-s.
Vsuki is the name of a serpent that adorns the ring finger of Shiva. This serpent offered its services to
be used as a rope during the churning process of the ocean. Ananta is a nga. There is difference
between serpents and nga-s. Serpents are single hooded and nga-s are multi hooded. Ananta is the
name of the nga on which Lord Vishnu has His famous yogic sleep. Varua is the rain god or the god of
waters. Because of the purification nature of water, its lord Varua is adored as the best amongst
purifiers. Since water forms the major portion of the universe, the chief of water is praised by the Lord.
Pit-s are the deceased ancestors. It is believed that when a soul leaves the gross body, it first reaches
the world of ancestors for a sojourn. The world of ancestors is ruled by Aryam.
Yama is the lord of death. Krishna has given a lot importance to the moment of death. At the time of
death, Krishna repeatedly says that one should think about Him. According to Hindu mythology, Yama
takes away the soul with him and gives its due treatment depending upon its karmic account. It is also
believed that an afflicted soul undergoes two stages of punishment. One is in the astral plane without
embodiment and another at earth with embodiment. Yama is the lord who decides how a soul is to be
treated in the astral plane. These astral planes are known as heaven and hell. There are several versions
of theory of incarnation. Yama is the god of justice and he never does anything that is prescribed as
unjust in scriptures. He also guards the southern side of the universe.
Prahlda belongs to demonic lineage. He developed great devotion towards Vishnu. Narasiha avatar
of Vishnu is only to prove that His devotee is right about the omnipresent nature of the Lord. Time is the
most important aspect of the universe. A mans life span is decided by time. The duration of the universe
is decided by time. All those that are bound by time are perishable. The Brahman alone is beyond time,
hence He is Imperishable. Lion is known as king of animal kingdom and hence considered as supreme
amongst animals. Garua is a mythical bird and is considered as the vehicle of Vishnu. Apart from
water, Krishna says that wind is also a purifier. Water is a gross purifier and wind is the subtle purifier.
Only the wind gets converted into pra and purifies the body.
The main character of the famous epic Rmyaa is r Rma, known for His virtuous deeds. He is also
a great warrior. Both r Rma and r Kria are the incarnations of Lord Viu. Shark is one of the
biggest and mightiest of aquatic kingdom. The river Ganges is considered to be most sacred river and
is said to originate from the heavens and flows across after washing the sacred feet of the Lord Viu.
There are different stories associated with the origin of the river Ganges.
Krishna has thus identified Himself with the best amongst different activities of life. Krishna would not
have dealt in such a great length merely to describe the best amongst His creations. There are subtle
interpretations to each of these bests. His Krishna discreetly makes a reference to kualin energy
through these verses. For example, Ganges is said to represent the spinal cord and r Rma is the
symbolic representation of sense control.
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Krishna replies: Arjuna, I will tell you only the most important of My divine glories,
as it is limitless. I am the universal Self seated in the hearts of all beings. I alone
am the beginning, middle and end of all beings. I am Vishnu among the twelve
sons of Aditi, I am the sun amongst luminaries, I am Marichi among the Maruts
and I am the moon among the asterism. I am Samaveda amongst Vedas, I am
Indra amongst gods, I am the mind amongst organs of perception, I am the
consciousness amongst the living beings
Krishna says that it is difficult to talk about His entire glory, as It has no limitations.
Every sentient and insentient being is His reflection. To cite an example, such
beings are nothing but the reflection of sun in the water kept in different vessels. There is only a single
sun and its innumerable reflections are nothing but mirror images of the sun. In the same way, the
Brahman is only one and the entire manifestation is nothing but reflection of the Brahman. Due to the
lack of discriminative knowledge, all the beings are seen as different entities. When Krishna says that
His manifestations have no limitations, He means His Omnipresent nature. Krishna simply explains this
by saying that He is seated in the heart of all beings as the soul. The process of understanding this is
Self-realisation. Self mean the Brahman and self means the soul. Soul is nothing but His direct
representation in a body. Only when his representative is realised within, the next logical step would be
to understand His omnipresent nature or the universal brotherhood. The soul enters the body at the time
of conception and continues to remain till the body falls. At the time of death, the soul leaves the body
either to enter another body immediately, or to take a sojourn in the heaven or to merge with the
Brahman, not to be born again.
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Krishna now beings to declare the best among the bests, and cite them as examples of His divine
manifestations. He is Vishnu among the twelve ditya-s. The twelve ditya-s are Dht, Mitra, Aryam,
Indra, Varua, Aa, Bhaga, Vivasvn, P, Savit, Tva and Viu. They are also known as
Dvdaditya-s (dvdasa means twelve). They are born to Aditi and aditi means boundless. Amongst
the luminaries, the Lord says that He is the sun, as the sun alone reflects the Light of the Brahman. Other
luminaries derive light from the sun for their functioning. Marut-s are the sons of Rudra and Pini. There
are forty nine of them and known as storm gods. Best among Marut-s is Marci. He is said to be in the
form of a particle of light. Moon is the best amongst the stars and the natural satellite of the earth. Among
the four Vedas, Sma Veda is considered to be superior as it contains only verses and sung. Indra is
the chief of gods and goddesses.
The Lord says that He is the mind among the organs of perception. Mind is considered as supreme as
the mind is nothing but the power of the Brahman. Realising that mind is His power is realisation. Mind is
the cause for both bondage and liberation and is the seat of faculty reasoning. Hence Krishna says that
He is the mind among the organs of perception. Both mind and consciousness are the two important
factors in Self-realisation. Consciousness alone has the capacity to manifest and His creation can be
known only through the presence of consciousness. According to Dr. David R. Hawkins from the
Unmanifest to the Manifest, the energy of consciousness itself interacted with matter, and as an
expression of Divinity, by that interaction life arose. Therefore it is not surprising when Krishna says that
He is the mind and the consciousness, the twin factors that are needed to realise Him in His true form.
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After listening to Krishna this long, Arjuna has some more doubts. Being a true and sincere disciple,
Arjuna never raised his doubts during Krishnas sermons. He waited till Krishna stopped at a point.
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LALITA SAHASRANAMA
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Arjuna, listen to Me carefully once again. I am your well wisher, as you always
listen to Me keenly. Neither celestial beings nor sages are aware of my origin, as I
am the source of their origin. Among the men, he who knows Me as the unborn,
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If all these prerequisites are complied with, he develops a deep devotion to the Lord, which subsequently
transforms into pure love for Him. As he longs for the Lord, the Lord also yearns for His devotees. Love
for the Lord quickly becomes mutual and at a point of time the Lords love for the devotee becomes
more intent. Lord grants His devotee whatever is needed for him even without the devotee asking for it.
His dependence on the Lord is reciprocated by the Lord. When the time is ripe for the devotee and when
his karmas are totally spent away, Lord appears in person, takes the hand of his devotee and walks
away with Him into eternity. After all, the Lord is the embodiment of compassion and He treats His
devotees like His children.
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Every being is equally important to the Lord. There is no favouritism in the domain of
the Lord. All are equal. Lord looks at His creations only from one angle, the intensity
and truthfulness of devotion. If one is truly devout to Him, He reveals Himself to the devotee. A devotees
visualisation manifests in any form, as the Lord is not bound by any particular shape and form. Such
manifestations can happen in all the stages of consciousness, the active state, dream state, deep sleep
state, turya state and turyatita state. Generally, such manifestations happen when one is in isolation.
Brahman is waiting for His devotees to think about Him all the time. The devotion that is discussed here
is not the type of devotion that is exhibited as a daily ritual. It is not the devotion by visiting places of
worship. It is the devotion arising out of pure love, expecting nothing in return. Nearest comparison to this
kind of love is the love of a mother towards her newborn baby. The devotion for the Lord has to be
absolutely pure. The devotion has to transform into love for Him. The Lord is always waiting for this kind
of love. When He sees the tinge of this kind of love in someone, He is ready to shower His grace on him,
in some way or other. However the experience differs from person to person.
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If a perpetual sinner begins to love the Lord, Krishna says that the sinner should henceforth be known as
a saint. Saints and sages always dwell in the Lords domain. When Krishna gives such a great
importance to a sinner, who is just entering the spiritual path, it means that his transformation is more
important. But Krishna does not say that He will declare Himself to Him. To put it the other way, Krishna
says that the change in his thought process is important. It is like rising up from an abysmal fall. He
knows the pains of his fall and would never resort to his evil thoughts and actions again. As he knows the
pains of his fall, he turns into a sincere devotee and leaves no stone unturned to attain the eternal peace.
A mere thought of the Lord is more than enough for Him to shower His Divine Energy to protect him at all
times. This energy enters into his body through brahmarandra, an orifice at the top of the head and
through the back head chakra, the medulla oblongata. Once a sinner has transformed as a devotee, the
Brahman never lets him down. He is not allowed to fall, as a sincere devotee is always protected by the
Lord.
There are no preconditions to become a devotee. A man or a woman does not matter. A rich or a poor
does not matter. Nothing matters when it comes to spirituality. The door to spiritual path is always kept
open for anyone with sincerity and perseverance to enter and reach the destination. But the glittering and
inducing world of illusion distracts and pulls down many, making them to not even look at the ever open
gate to bliss and liberation.
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whatever you give in charity, whatever austerities you perform, offer them all to Me. If you do this, you
will be freed of all your karmas, both good and bad. With your mind fixed on Me by way of
renunciation, you will attain Me.
What one always thinks, he becomes that, is the general principle. Successful men have become
successful mainly because of their positive affirmations. Positive thoughts make a person highly
successful. This is what Krishna says here. Worship is nothing but ones faith. If one places his faith on a
god, the sheer thought of the god makes him to become one with that god. But, as already discussed,
such celestial beings are not empowered to give liberation. Krishna had earlier said that at the time of
death, one should fix his consciousness in the place between the two eye brows, thinking only about the
Lord. Though it is extremely difficult to do this at the time of death, it is worth doing that as that soul
attains liberation. A few seconds of intense concentration liberates a soul. A wise man, who has pursued
the right spiritual path not only by practice, but also personally experiencing the bliss of the Lord will be
able to do that. His knowledge and experience makes the difference here. A wise man knows that he
can be liberated only by the Brahman. Other celestial beings cannot give liberation, though they are
capable of granting material prosperity. A wise man knows the difference between the eternal and
perishable and he obviously chooses to go with the eternal. An ignorant man develops too many desires
and he is not bothered about liberation, basically because he does not have faith either in the Lord or in
liberation. The lack of faith makes him to get connected to celestial beings or ancestors who can offer
temporary solutions. Only the Brahman can offer eternal liberation.
The Brahman should be worshiped with love and devotion. The Lord does not like grandeur, as grandeur
is the greatest distraction. In the midst of grandeur, true devotion gets lost. In the absence of true
devotion, the Lord does not even look at that place. He is willing to go to a place where someone offers
him a drop of water with unstinted love and devotion. Festivities nowadays have turned into cultural
extravaganzas. There can be celebrations, but not spoofed ecstasies. Pure love and devotion do not
make noise. Krishna says that in those places where there is profound love for Him, He personally takes
the offerings. Importance should be given to devotion alone and not to the associated rituals and
offerings.
The next point that Krishna highlights here is the concept of surrender. A wise man understands that
whatever he does is nothing but the will of the god. He has surrendered his ego, the deadliest enemy of
mankind, as a result of which he does not take credit for his actions. On the other hand, an ignorant man
is full of ego and takes credit not only for his actions, but also for others actions. His name and fame is
important to him and he fails to realise that such elations are of impermanent nature. If one surrenders to
the Lord, he is not affected by accumulation of karmas as the effects of his actions do not belong to him,
but to the Lord, who is beyond karmas. Connecting to the Lord is a very simple process. One does not
need a separate place to do this. The only requirement is to keep the mind free of other thoughts, and
think about the Lord all the time, irrespective of any actions he does. When he smiles, the Lord smiles,
when he cries, the Lord cries and when he walks, the Lord walks and when he eats, the Lord eats. Only
such a person is liked by the Lord and surely not the one who indulges in vanity and pride. Lord is
waiting for him to offer liberation.
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Krishna begins to unravel the true nature of the Brahman. He once again stresses
the importance of faith. Spiritual advancement purely depends upon the level of faith
one reposes on the Lord. Deep affirmation always creates positive vibrations,
paving way for the fructification of the affirmation. Suppose one suffers from ailment and if he repeatedly
affirms that his ailment has gone, he gets cured fast. On the contrary, if he begins to pray that his ailment
should go soon, his prayers are not answered. Prayers are meant for those who do not have faith in the
Lord. The one, who has surrendered unto Him, never asks for anything from the Lord, as the Lord
Himself personally takes care of all the needs of his sincere devotees. For the Lord also, it is hard to find
a true devotee.
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When a person has too many desires, he tries to appease different gods and goddesses. For example,
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to get wealth, he prays to a god, for health he prays to another god, etc. Ultimately, he wastes his solid
time by offering prayers to different gods and goddesses and in the process forgets the Lord, who is the
Supreme and under whose control, these gods and goddesses function. A spiritually ignorant person
does not understand this reality and fails to realise the Supremacy of the Lord. Upanishads repeatedly
talk only about the Brahman and ways and means to known Him. They do not attribute any physical form
to the Lord. They say that Truth, Knowledge and everything else is the Brahman. Brahman is the most
potent energy on which the whole universe rests. Failing to understand this reality, spiritually ignorant
men worship demigods and goddesses and prolong their period of transmigration. As the Lord of all
beings, Krishna says that such worships are not in the direction of attaining liberation. The ultimate aim
of any spiritual aspirant is to become one with the Lord. A person with any other desire, other than
attaining liberation, is not a true spiritual aspirant.
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exists everywhere, He also exists within us. Searching the Lord within is realization and searching Him
as an extraneous person is worship. For liberation, realizing Him is important, rather than worshipping
Him as someone different from us. For example, when Krishna says that He is the clarified butter, the
sacrificial fire and the oblations, the three important ingredients of a fire ritual, naturally the question
arises, for whom the sacrifice is made? If He is in the form of our ancestors, then for whom offerings to
ancestors are made? For the one who has totally surrendered to the Lord, such questions do not arise in
His mind, as he considers everything and everyone as the Lord Himself. Lord becomes his friend,
philosopher and guide and maneuvers him further either directly or indirectly to attain liberation. Such a
person does not attach any importance to rituals. But, this does not mean that rituals are to be
dispensed with. They are only the stepping stones into the spiritual world that is full of bliss. Even the sun
awaits His command to shine and the rain awaits His command to shower. Upanishads say that only out
of fear for Him, the sun shines and every other celestial objects carryout their duties.
Krishna makes every possible attempt to make His disciple, Arjuna. to understand Him thoroughly. As
far as Arjuna is concerned, Krishna plays a dual role. One, as his Master and another as the Lord.
Having taught him about the necessity to understand Him as the Brahman or the Lord or Brahma
(Brahm is different from Brahma. Brahm refers to the Lord of Creation and Brahma is the Supreme
Reality, also known as the Brahman), Krishna through these verses explains the attributes of the
Brahman. To make Arjuna understand better, He chooses to explain difference aspects of His creative,
constructive and dissolving powers. He could have simply chosen to say that He is the cause of every
action that unfolds in this universe. But in order to drive home this point firmly, Krishna says that He exists
in different actions and different things. The Lord sets an example for other masters to follow. The
primary duty of a master is to infuse knowledge without the disciple nurturing any doubts. We should not
forget that the Lord has two forms. One is His my form, the illusionary one and another is his Selfilluminating form, literally speaking, His formless form.
Krishna lays strong foundation in the first half of Gita and sets the trend for the second section of Gita
where He discloses more of His secrets and finer ways to attain Him.
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Krishna does not consider those men who are not following spiritual path as human
beings and calls them as demons. Seeking spiritual knowledge not only paves the
way for liberation, but also makes the person highly successful. It is not that God makes him to succeed.
It is because of his ability to concentrate and focus his mind he is able to perform better in his work
environment as well. A sage always thinks that whatever he does is at the behest of the Lord. A
mediocre person believes in the existence of the Lord and seeks His benediction before he begins a
work. An ignorant man, afflicted by ego and selfishness does not even think about the Lord, loses his
focus and ultimately end up in failures. An evil man never has concern for others and always indulges in
evil thoughts and actions, finds no time to think about his Creator as a result of which, drowns himself in
more pains and miseries without any chances for recovery. This is because, they are not even aware of
the Lord. Krishna says such men are equivalent to demons, whose quality is always to inflict injuries on
others. Such men could have attained many skills, but they are all considered as ineffectual. The basic
knowledge in spirituality is faith. Because of lack of faith, their hopes do not fructify.
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On the contrary, spiritually advanced persons have developed deep faith in the Lord. They understand
and firmly believe that the Lord is present not only in them. but everywhere. During the initial stages of
spiritual pursuits, they attempt to realize the Lord within and while making further spiritual progress, they
realize His universal presence or His omnipresence. They have acquired Supreme knowledge and know
that the Lord is eternal and is the source of all that exists in the universe. They always stand connected to
the Lord, consciously all the time. They develop deep love for Him, which is also known as devotion.
They do not approach Him for self betterment. They know that they would get all that is permitted by their
karmas. For their own failures, they do not resort to blaming Him. In general, they do not fail, because
they have the ability to concentrate. Irrespective of what is happening to them, they praise the Lord all the
time. They always think about Him, focusing their mind only on the Lord. Even for a moment, they do not
take their mind off from the Lord. They are in the stage of perpetual meditation, thereby establishing a
two way communication between the Lord and themselves. The Lord takes them over for their further
spiritual upliftment.
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