Chankya Neeti Shastra

Dear Reader,

All the posts related to Chanakya Neeti Shastra are being moved to a separate blog and can be found at the following link.

Chanakya Neeti Shastra blog
(aryachankyaneeti.blogspot.com)

This new blog is dedicated only to Chanakya Neeti Shastra.

Thank you.
with regards,
Hrishikesh Sonalikar.

Dhari Devi's Wrath: The Cause of Kedarnath Destruction

Dhari Devi's Wrath: The Cause of Kedarnath Destruction

I found this article on internet, I am including it here as it contains some ancient historical aspects of the temple of Dhari Devi. 

Atheistic Government leaders think that they are the controllers of the world, and for their baseless beliefs they cause countless troubles to the masses who innocently put faith on them. A Government, which can't show subordination to the Universal Government (under the Supreme Creator), will never ever do any good to anyone. 

On June 15th, 2013, the ancient deity of Dhari Devi was removed from her temple to be shifted to another location to facilitate the construction of a dam, which locals were opposing ever since the conception of the project with the belief that the moving of the Dhari Devi would somehow agitate Kali. Exactly on the next day a massive cloudburst and flash flood started in Uttarakhand, which devastated Kedarnath, washing the city completely away.

This may sound like a story from a comic book, but it is not so – its reality that most people today like to ignore and push aside as superstition. The fury of the goddess is well known and any attempt to instigate her would lead to great destruction. Let us look at the events leading to the great devastation of Uttarakhand by flooding of Uttar Kashi.

The government has tried to build up dams to overcome the power shortage in the country. This has been opposed by locals and some prominent politicians like Uma Bharti and B. C. Khanduri of the BJP since it would lead to the submergence of the temple of Dhari Devi. As a result efforts to construct dams have been delayed indefinitely. Previously, in 1882, an attempt to shift the Dhari Devi shrine was immediately followed by havoc in Kedar Valley. There is some strange connection between this guardian goddess and the Kedarnath jyotirliñga.
 

The Joint Temples

These are not just any other Shakti temples, they are among the 108 Shakti Pitha mentioned in the Devi Bhagavat. Dhari Devi is a temple on the banks of the Alakananda River in the Garhwal Region of Uttarakhand state, India. It houses the upper half of a deity of goddess Kali specifically called "Dhari Devī" that, according to local lore, changes in appearance during the day from a girl, to a woman, and then to an old lady. Perched atop a 20 metre high rock, the temple of Dhari Devi is situated on the banks of river Alakananda. One has to travel a distance of 19km from Srinagar (Pauri Garhwal) on Srinagar-Badrinath highway upto Kaliya Saur, then down trek another half a kilometre towards Alakananda river.

According to a local legend, the temple was once washed off by floods, while floating the deity struck against a rock, the villagers heard the cries of the deity. On reaching the site they heard a divine voice instructing them to install the deity as it was, on the spot it was found. Since then the fierce looking deity remains where it was, known as Dhari Devi, under the open sky, and thousands of devotees on the way to Badrinath pay their obeisance to it. The temple of Dhari Devi in Srinagar hosts only the upper part of the deity of Godess Dhari, the remaining lower part is believed to be in Kalimath in Rudraprayag district.

It is believed that the deity of Dhari Devi shall not be put under a roof. For the same reason, the deities in Dhari Devi Temple are put under open sky. Taking photographs of the Dhari Devi deities are strictly prohibited. The village near the temple is named after godess Dhari and known as Dhari Village. A hanging bridge over Alaknanda river connects the Dhari Devi temple to Dhari Village.

Now, the lower half of the deity of Kali is located in Kalimath Temple. These joint temples are aligned exactly at NE-SW direction (see image above) symbolizing Kali as sleeping with her feet in NE direction and head in the SE direction.

This causes the energy to flow in the NE direction, which in jyotiṣa, is the direction of Jupiter (Ishana Shiva), the parameṣṭhi guru. The upper part of the devi with the head symbolizes the calming of Kali by Shiva, the Guru. The lower part of Kali is not in the form of an deity and instead, is worshipped as the Sri Yantra. In this manner we learn that the Sri Yantra, as established by Adi Shankara at Kalimath, is the yoni of Shakti from which all creation proceeds.

The Kedarnath jyotirlinga is exactly North from Kalimath (see adjoining image) symbolising the husband-wife or Shiva-Shakti relationship. In this, Kedarnath being to the north is constantly calming the devi who is in the south.

On June 15th, 2013, the deity of Dhari Devi was removed from her ancient temple to be shifted to another location to facilitate the construction of the same dam (a 330 megawatt hydro electric project which now stands in ruins), which locals were opposing ever since the conception of the project with the belief that the moving of the Dhari Devī would somehow agitate Kali. They were right in their belief as any movement would lead to a change in the angle of the Dhari Devi and Kalimath alignment, besides altering the distance. There are energies we human beings do not understand as yet and it is best to let these spiritual shrines where these energies contain, be maintained.

With the shifting of Dhari Devi, the agitated Kali has been woken up, and she seeks the demon Raktabija (seed of blood). As per mythology, Raktabija took various bodies and she continued to destroy each one. Primarily this indicates unimaginable bloodshed and death. Exactly on the next day a massive cloudburst and flash flood started in Uttarakhand. Today, when official death figures are at 1,000 (identified people/bodies), the unofficial figure is way beyond 5,000 deaths and more are still following as the rains are returning.

Restore the deity of Dhari Devi (Kali torso) to its original shrine and start the prayers that calm her down. Shri Yantra sadhana has to be maintained at Kalimath and Bael leaf must be offered to Kedarnath. If this is done, then Kali will calm down and the agitation of nature will stop. If this is not done, then the agitation of Kali shall spread throughout India and this will prove to be one of the worst years in the history of modern India.

Udupi

Udupi

This article is moved to following link.

http://historyancientindia.blogspot.in/2013/08/udupi.html

Benefits of studying Bhagavad-Geeta

Benefits of studying Bhagavad-Geeta

from

Skanda Purana

स्कन्दे अवन्ती खण्डे श्री व्यासोक्तौ

गीता सुगीता कर्तव्या अन्यैः शास्त्रविस्तरैः |
या स्वयं पद्मनाभस्य मुक्तपद्माद् विनिःसृता ||

In the Skanda-purana, Srila Vyasadev says, “Memorize and sing sweetly this Bhagavad-gita. What need is there to elaborate on other scriptures? She has descended directly from the lotus mouth of Lord Padmanabh (Krishna).”

सर्वशास्त्रमयी गीता सर्वदेवमयी यतः |
सर्वधर्ममयी यस्मात् तस्मात् एतां समभ्यसेत् ||

The Bhagavad-gita contains the essence of all literatures. It is the sum total of all the demigods and the sum total of all religion. Therefore, one should study the Bhagavad-gita thoroughly.

शालग्रामशिलाग्रे  तु गीताध्यायं पठेत् तु यः |
मन्वन्तरसहस्राणि वसते ब्रह्मणः पुरे ||

One who recites a chapter from the Bhagavad-gita in front of a shalagrama-shila resides for a thousand manvantaras in Lord Brahma’s abode.

हत्वा हत्वा जगत् सर्वं मुषित्वा सचराचरम् |
पापैर् न लिप्यते चैव गीताध्यायी कथञ्चन ||

One who reads the Bhagavad-gita is not touched  by sin even by repeatedly killing or plundering the whole world with its moving and non-moving entities.

तेनेष्टं क्रतुभिः सर्वैर् दत्तं तेन गवायुतम् |
गीतां अभ्यस्यता नित्यं तेनाप्तं पदं अव्ययम् ||

Such a person attains the result of donating ten thousand cows and the result of conducting all Vedic sacrifices. Those who constantly study the Bhagavad-gita attain to the eternal spiritual world.

गीताध्यायं पठेद् यस् तु श्लोकं श्लोकार्धं एव वा |
भवपापविनिर्मुक्तो याति विष्णोः परं पदम् ||

By reading a chapter, a verse or even half a verse from the Bhagavad-gita, one is liberated from all sins and attains the topmost destination of Lord Vishnu’s (Krishna's) planets.

यो नित्यं विश्वरूपाख्यं अध्यायं पठति द्विजः |
विभूतिं देवदेवस्य तस्य पुण्यं वदाम्यहम् ||

A brahmin who studies the tenth and eleventh chapter of the Bhagavad-gita attains the following result [as described in the next verse].

वेदैर् अधीतैर् यत् पुण्यं सेतिहासैः पुरातनैः |
श्लोकेनैकेन तत् पुण्यं लभते नात्र संशयः ||
आब्रह्मस्तम्बपर्यन्तं जगत् तृप्तिं करोति सः |
विश्वरूपं सदाध्यायं विभूतिं च पठेत् तु यः ||

By studying a single verse from these two chapters one attains the same result as studying all the Vedas, Itihasas and Puranas (histories), of which there is no doubt. One who studies the tenth and eleventh chapters enjoys all pleasures enjoyed by all living entities - from the ordinary blades of grass up to Lord Brahma (Leader of demigods).

अहन्य अहनि यो मर्त्यो गीताध्यायं पठेत् तु वै |
द्वात्रिंशद् अपराधांस् तु क्षमते तस्य केशवः ||

Lord Keshava (Krishna) forgives all thirty-two kinds of offences for a mortal who recites a chapter of the Bhagavad-gita.

लिखित्वा वैष्णवानां च गीताशास्त्रं प्रयच्छति |
दिने दिने च यजते हरिं चात्र न संशयः ||

There is no doubt that those who copy and gift this literature to the devotees of the Lord attain the same result as worshipping Lord Hari (Krishna) daily.

चातुर्णां एव वेदानां सारं उद्धृत्य विष्णुना |
त्रैलोक्यस्योपकाराय गीताशास्त्रं प्रकाशितम् ||

For the benefit of the three worlds, Lord Vishnu (Krishna) has extracted the essence of the four Vedas and manifested that essence in the form of the literature known as Bhagavad-gita.

भारतामृतसर्वस्वं विष्णोर् वक्त्राद् विनिःश्रुतम् |
गीतागङ्गोदकं पीत्वा पुनैर् जन्म न विद्यते ||

Everything in the Mahabharata has emanated from the mouth of Lord Vishnu (Krishna). Those who drink the Ganges-like water of the Bhagavad-gita do not take birth again in the material world.

धर्मं चार्थं च कामं च मोक्षं चापीच्छता सदा |
श्रोतव्या पठनीया च गीता कृष्णमुखोद्गता ||

Those who desire religiosity, economic development, sense gratification, or liberation should always hear, study and sing the Bhagavad-gita, which has emanated from the mouth of Lord Krishna.

यो नरः पत्ते नित्यं गीता शास्त्रं दिने दिने |
विमुक्तः सर्वपापेभ्यो याति विष्णोः परं पदम् ||

The person who constantly reads the Bhagavad-gita day after day gets liberated from all sins and attains Lord Vishnu’s (Krishna's) abode.

 

Kali Santarana Upanishat

कलिसन्तरनोपनिषत्

हरि ॐ
द्वापरान्ते नारद ब्रह्माणं
जगाम कथं भगवन् गां
पर्यटन कलिं सन्तरेयं इति |

Hari Om! After traveling all over the world, Shrila Narada Muni approached Lord Brahma (his own father and guru) during the time when Dvapara-yuga was about to end. He asked him, “O Lord! How will all the living entities be able to deliver themselves from the most degraded age of Kali which is about to begin.” (1)

स होवाच ब्रह्मा साधु पृष्टोsस्मि
सर्वश्रुतिरहस्यं गोप्यं तच्छृणु
येन कलिसंसारं तरिष्यसि |

Lord Brahma replied, “You have asked the most important and relevant question for the benefit of humanity. I will tell you now the most concealed secret of the Vedic literatures, with the help of which everyone can easily cross this most dangerous age of Kali. (2)

भगवत आदिपुरुषस्य नारायणस्य
नामोच्चारणमात्रेण निर्घृतकलिर्भवतीति |

“Simply by chanting the transcendental names of the original enjoyer and the Supreme Personality of Godhead, Lord Narayana, all the sins will be cleansed in Kali-yuga.” (3)

नारदः पुनः प्रपच्छ तन्नाम किमिति |

Narada Muni again asked, “Which are those specific names of the Lord which are most effective in Kali-yuga?” (4)

Purport

This is a very important question for all of us. Everyone should ask this question before taking up the chanting process. Narada Muni is now asking for our benefit about the specific mantra which one should chant to become purified of all sins in Kali-yuga. If one accepts the chanting process after properly understanding the authenticity and power of the maha- mantra, then one will never be deviated or cheated and thus one will be assured of all perfection.

स होवाच हिरण्यगर्भः
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे
हरे राम हरे राम राम राम हरे हरे  |
इति षोडशकं नाम्नां कलिकल्मषनाशनम्
नातः परतरोपायः सर्ववेदेषु दृश्यते |

Lord Brahma replied, “The sixteen words-Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare-are especially meant for completely destroying all the contamination of Kali. To save oneself from the contamination of Kali-yuga, there is no alternative in all the Vedas except the chanting of this sixteen-word mantra. (5-6)

Purport

Some editions of Kali Santarana Upanishad describe the Hare Krishna Maha Mantra with Hare Rama first and then Hare Krishna. But such a change seems to have been made in recent editions of Kali Santarana Upanishad published by Ramanandis who want to put Lord Rama’s Name before Lord Krishna’s. As quoted, in the Ananta Samhita, Shri Chaitanya Upanishad (Atharva Veda), Agni Purana, Sanat-kumara Samhita and Vayu Purana, the Hare Krishna maha-mantra begins with Hare Krishna first. And the Supreme Personality of Godhead Lord Shri Gauranga Mahaprabhu who advented in Kali-yuga to establish the yuga-dharma of chanting the maha-mantra accepted, established and propogated the chanting of the maha-mantra with Hare Krishna first as described in all the above revealed scriptures. Some unverified stories about how Lord Gauranga changed the Maha Mantra from Hare Rama first to Hare Krishna first for giving it to the most fallen are not authorized by any scripture. Lord Gauranga who is the ultimate source, composer and knower of all the Vedic scriptures propagated the Hare Krishna Maha Mantra with Hare Krishna first as it is described in all the scriptures without any alteration.

इति षोडशकलावृत्तस्य  जीवस्यावरण विनाशनम्
ततः प्रकाशते परब्रह्म मेधापाये
रवि रश्मि मण्डली वेति |

“This maha-mantra consisting of sixteen names of Krishna is the destroyer of the (16 layered) illusory covering of all the living entities. Only when the coverings are destroyed, Lord Krishna, the Supreme Personality of Godhead will appear in the heart of the living entities, just like the sun appears with full intensity when the clouds are removed.” (7)

पुनर्नारद प्रपच्छ भगवन् कोsस्य  विधिरिति |

Shrila Narada again inquired from Lord Brahma, “What are the procedures and rules for chanting this maha-mantra?” (8)

तं होवाच नास्य विधिरिति
सर्वदा शुचिरशुचिर्वा पठन् |

Lord Brahma replied, "There are no rules and regulations to chant this maha-mantra. It should be chanted always irrespective of whether one is in a pure or impure condition." (9)

यदास्य षोडशिकस्य सार्धत्रिकोटिर्जपति 
तदा ब्रह्महत्यां तरति |
तरति वीरहत्यां |
स्वर्णस्तेयात् पूतो भवति |
पित्रुदेवमनुष्याणामकारात् पूतो भवति |

“When one chants the 16 names of the maha-mantra 35 million times (sardha trikotir), he absolves himself of the sins of killing a brahmana or a kshatriya, stealing of gold or engaging in harmful activities towards ones forefathers or other living entities." (10)

Purport

If one chants 16 rounds of the Hare Krishna maha-mantra, he will complete the chanting of 35 million maha-mantras in around 55.5 years. If he doubles his chanting i.e. 32 rounds daily, then he will take around 28 years. And if he can chant the ideal prescribed quota of chanting i.e. 64 rounds daily, he will take around 15 years to complete the great sacrifice of chanting the maha-mantra 35,000,000 times. If one chants 64 rounds of the maha-mantra for 15 years while strictly following the principles of bhakti-yoga in the association of pure devotees, then one is sure to see the Supreme Personality of Godhead face to face in this very life and ultimately achieve the highest abode of the Lord called Goloka Vrindavana. And if one is intensely eager to achieve the personal association of the Lord without much delay, he can achieve the target of 35 million maha-mantras by chanting 120 rounds (200,000 names) daily for around 7.5 years, preferably by residing in the transcendental abode of the Lord like Navadvipa, Vrindavana or Puri. Such devotees are called bhajananadis as described in Shrila Bhaktivinoda Thakuras Jaiva Dharma. Of course one has to gradually increase his chanting to this standard. Many of the previous Vaishnava acaryas who have excelled as great preachers and saviors of humanity have successfully completed this great sacrifice of chanting 35 million maha-mantras or more before beginning their missionary activities. If one wants to take any vow in spiritual life, then this is the best vow to take (na nama sadrsham vratah) i.e. to complete the chanting of 35 million maha-mantras in this lifetime as described in the Kali-santarana Upanishad. Completing this vow will ensure without any doubt the complete perfection of this human form of life and complete and permanent freedom from the repeated cycle of birth and death. We encourage all the readers of this book irrespective of their age, status, caste, creed, color, race, sex, country, position etc. to think of seriously taking up and completing this vow in this lifetime and thus making it their last life in this material world. The more we delay to begin the chanting of the maha-mantra, the more difficult it becomes to accomplish this task in this lifetime. We are emphasizing the importance of this great vow to elevate the people to the level of constant chanting, which is the only way to achieve pure love of God. The nullification of all our sinful reactions (past, present and future) and liberation from the miseries of material existence are by-products of fulfilling this vow. The real and the prime achievement of completing this vow should be to realize and become situated in our eternal, loving constitutional relationship with Supreme Personality of Godhead Lord Krishna and thus achieve the kingdom of God. 

Of course those who cannot take up this vow have nothing to lose but everything to gain just by the regular chanting of the Hare Krishna maha-mantra. Because generally, it may take many lifetimes to come to the level of achieving complete spiritual perfection by the offense less chanting of the Hare Krishna maha-mantra.

सरवधर्मपरित्यागपापात् सद्यः शुचितामाप्नुयात् |
सद्यो मुच्यते सद्यो मुच्यते इत्युपनिषत् |

“By chanting the maha-mantra, one becomes quickly purified from all sins accumulated due to rejecting all of ones duties in our past lives. Thus the Hare Krishna maha-mantra, is the only means, the only means, the only means of thoroughly and immediately purifying oneself in Kali-yuga. Thus ends the Kali-santarana Upanishad.” (11)

ॐ तत् सत्

Notes:

1. Purports are given by Swami Gaurangapada.

Blazing Narasimha Dev

The Deity of Jwala Narasimha

In district Sangli in southwestern Maharashtra, India lies a little known village by the name of Narasimhapur, and an even lesser known form of Lord Narasimhadeva. Known to the locals as “Jwala [flaming] Narasimha”, this impressive sixteen handed form of the Lord standing on one foot has been the protector and benefactor of his reverential devotees for thousands of years. The local tradition related to this deity has been compiled in a book known as Krishna-mahatmya. A verse reads as follows:

यदा पुनस्तदा भक्त्या तपः कर्तुं पराशरः  |
नारसिंहं तदा ध्यायन् कृष्णा तीरे मुनीश्वरः ||

''The foremost amongst the sages, Parashar, performed austerities on the bank of the river Krishna with a heart full of devotion, meditating on Lord Narasimhadev.''

According to the local tradition, Lord Narasimhadev was pleased with the devotion of Parashar Muni and hence appeared in a wonderful sixteen-handed form. This was the same blazing form that the Lord had assumed while killing Hiranyakashipu. 

Seeing that it was not possible for anyone to establish this ferociously blazing form on earth, the Lord ordered Parashar Muni to immerse him in the river Krishna. With a heavy heart, the sage immersed the deity in the water. 

Centuries later, around the year 178 A.D., a brahmin couple staying at a village named Anjana had been cursed to become blind and dumb by a sage. On begging forgiveness, they were advised by the sage to perform austerities for the pleasure of Lord Narasimha to absolve themselves of the curse. After twelve years of rigorous austerities, the Lord appeared in their dreams and told them that he now wished to establish himself on earth as a deity and asked them to approach the local king named Bhimadev to get him out of the river. When asked how they would find the exact location where he was under the water, the Lord told them to place some dry kusha grass in the stream and that they would find him exactly under the place where the grass caught fire. After having darshana of the Lord in the dream, the couple immediately regained their sight and speech and set off to inform the king. 

On hearing the request of the couple, the king sent his entourage to discover the deity. While searching in the river according to the procedure specified by the Lord, one of the blades of grass caught fire and the wonderful sixteen-handed form of the Lord was discovered from the depths of the river. 

On examining the deity, the devotees could see that the Lord was positioned with his left leg raised and bent in order to place the demon Hiranyakashipu upon it, and also to hold the left arm of the demon to prevent him from escaping. His other foot was placed firmly on the doorstep of Hiranyakashipu. 

On the left side of the Lord were small deities of Lakshmi-devi and Prahlad Maharaja. On the right side were deities of Bhudevi (the earth goddess) and Garuda. All around the form of Lord Narasimha were wonderful carvings of the famous dashavataras, ten incarnations of Lord Krishna. Most of these carvings can be seen even today. Unfortunately, the carving of Garuda has been lost and two hands of the Lord have been separated due to rough handling. These two hands have been preserved at a priest’s home nearby. 

Jwala Narasimha has been worshipped since then with great pomp and reverence, and was visited by many prominent saints of Maharashtra. The current temple structure was built under the guidance of Hemadri Pant, the disciple of the great vaishnava scholar Vopadev and commentator on Vopadev’s magnum opus entitled Muktaa-phalam. Hemadri Pant was an expert diplomat, administrator, poet, theologian, and scholar. 

Mentioned by Srila Jiva Goswami in Tattva- Sandarbha as a historical authority, Hemadri Pant held the position of minister in the court of King Ramachandra Dev of the Yadava dynasty of Maharashtra. It was under the guidance of Hemadri Pant that the temple was constructed by the king in 1273 A.D. The architecture of the temple is of a unique style named after Hemadri Pant, which relies on usage of locally available raw material. 

The temple has two main doors — one on the northern side and another on the eastern side. Visitors generally enter through the eastern door. The deity is located 14 feet under the ground, and in order to reach there one has to climb down steep staircases and pass through narrow tunnels many of which are under several inches of flowing water from the nearby Krishna river. The temple complex contains a painting and samädhi of a siddha- mahätma named Sri Siddheshwar Maharaja. 

The devotees meditate on the wonderful sixteen arms of Jwala Nrsimha as follows:

ध्येयो यदा महत्कर्म तदा षोडशहस्तवान |
नृसिंह सर्व लोकेशः सर्वाभरणभूषितः ||

द्वौ विदारण कर्माहौ द्वौ चत्रोद्धरणक्षमौ  |
चक्र शङ्ख धरौ अन्यौ अन्यौ बाणधनुर्धरौ ||

खड्ग खेट धरौ अन्यौ द्वौ गदा पद्म धारिणौ |
पाशाङ्कुशौ धरौ अन्यौ द्वौ रिपोर्मुकुटार्पितौ ||

इति शोडषदोर्दण्डमण्डितं नृहरिं विभुम् |
ध्यायेदंबुजनीलाभं कर्मण्यनन्यधिः ||

''Amongst all types of meditations on the great activities of the Lord, let there be meditation on the sixteen-handed Lord Narasimha, the Lord of all the worlds, decorated with all ornaments. Two of his arms are engaged in tearing apart the demon Hiranyakashipu, while two others prevent the demon from resisting. Two others carry the disc and the conch, while two others carry a bow and arrows. Two others carry a sword and a shield, while two others carry a club and a lotus. Two other hands carry a rope and a chastisement rod, while two others are placed on the crown of the demon. In this way, the sixteen hands of the almighty Lord Narasimhadev are decorated. One should meditate upon this dark-hued lotus like form of the Lord, who is the performer of ferocious activities and the master of infinite universes.''

Bibliography

1. Ek Alaukik Teerthakshetra, Shree-kshetra-Narasimhapur, third edition, researched, edited and re-written by Shyam D. Ghalsasi, 11, Vishwasgarden B, Suncity Road, Anand Nagar, Pune, Maharashtra.

2. Tattva-Sandarbha, transcribed edition from Gaudiya Grantha Mandira (http://www.granthamandira.com)

3. http://www.jwalanarsimha.blogspot.in

Notes : 

1. This article is taken from a bi-monthly e-magazine named Krishna Kathamrita Bindu. This magazine contains beautiful stories about Lord Krishna and various teachings from the authorized scriptures. To subscribe to this magazine for free, please visit Gopaljiu website. On top right corner of the page, you will see box for subscription. Back issues of this magazine are also available on the website. You can access them here.

2. I am looking for the book Krishna Mahatma written by Parashara Muni and a book mentioned  in Bibliography point 1 and also Muktaa phalam by Vopadev. If anybody has or can find these books (especially people in Maharashtra state) , then please let me know by sending email at hrishikeshsonalikar@gmail.com. I will be eternally grateful. 

Eastern Gate of Jwala Narasimha Temple

I visited this temple few years back when I went on a casual trip with some of my school friends. The trip was almost unplanned and surprisingly we ended up visiting only temples, although the original purpose was just to wander around and explore.  At that time I did not know about the ancient history of this ancient temple. Now that I know it, I find a renewed eagerness to visit this temple once again with more spiritual seriousness and humility.

Denkanikottai

Denkanikottai 

A report by

 Hrishikesh Sonalikar and Nagraj Swami

17 June 2012

Denkanikottai is a place of the Betrayaswami temple. It is situated at 25 kilometers from Hosur. Hosur is around 40 kilometers from Bangalore. Denkanikottai can be reached by a bus from Hosur. Hosur is accessible from Bangalore by bus as well as by train. This place can be visited from Bangalore as a one day trip. The temple of Betrayaswami is situated at around 2 km from the bus station. This 2 kilometer stretch is an enjoyable walk on the small road surrounded by houses and some very big and beautiful trees. History of this place is as follows.

There are eight chapters of the Skanda Purana which describe the glories of this place. The Yaksha brother of Kubera's maternal grandfather, whose name was Maharnavan, underwent a rugged penance for achieving the blessings of Brahma. When Brahma was impressed by Maharnavan's penance, he gave Maharnavan the boon of deathlessness. However, excited by this new strength, he started harassing the devatas (celestials) and turned their abodes into rubble. He did this with such a determination that he was given a nickname `Deva Gandakan' meaning the harrier of the devas.

Many many years ago, when this area was covered with very dense forest, Kanva muni was performing austerities at this place. Once Deva Gandakan decided to harass him as well. When Kanva muni found himself put into trouble by Deva Gandakan, he requested Lord Venkateshwara to save him. Hearing the plea of his dear devotee, Lord decided to teach Deva Gandakan a good lesson. He appeared at this place in the guise of a hunter. He called for Lord Rama in order to learn Dhanurvidya (archery) and procure weapons needed to defeat the daemon. Deva Gandakan had this ability to come alive from his own blood when his blood would be spilled from his body on the ground. So the Lord called for mother Durga to drink the blood of daemon Deva Gandakan. When this was done, the Lord engaged in the battle with Deva Gandakan. Deva Gandakan also, confident about his immortality, charged the Hunter Lord, but the Lord hit him and severely wounded Deva Gandakan. The Yaksha then achieved not only redemption but also realization. He then asked the Lord that the place be named as Denkanipuram in memory of this incident. Kanva muni was also blessed with a Darshan of the Lord Venkateshwara who accepted the name `Betrayaswami' which means the Lord as a hunter.

While the battle was going on between the Lord and Deva Gandakan, some of his blood was spilled at the spot where Kanva muni was performing austerities. A tree stands at that spot now and, according to local tradition, even if that tree has been cut again and again, it grows again. This tree is today inside the temple wall just behind the small shrine dedicated to Kanva muni. The main deity of Lord Betrayaswami is at the center of the temple complex. This deity is same in appearance as that of Lord Venkateshwara who resides in Tirumala hills (Lord Tirupati). The deity is very beautiful and decorated with flowers and many ornaments. The deity of Lord Betrayaswami is accompanied by Sridevi and Bhuvedi at His sides. They are also very beautifully decorated. The temple of Lord Rama along with Lakshmana, mother Sita and Anjaneya is situated on the left hand side of Lord Betrayaswami. There is a separate shrine of Anjaneya  inside the temple complex. This Anjaneya (Hanuman) is quite big in size.  

When the Lord was done with Deva Gandakan, he was still filled with rage and anger. To calm down the Lord, mother Saundarya Valli took her birth in nearby village. Lord very much liked Saundarya Valli and He was married with her. The temple of Sundarya Valli is situated at the right hand side of the Lord inside the temple complex. The village in which mother Saundarya Valli took her birth is situated to the south direction from the temple, behind the coconut trees. The original deity of the Lord, who was filled with rage, is smaller in size and very Ugra (angry). This deity is kept in separate room inside the main temple hall and is not available for Darshan. Local tradition is that whoever touches that deity burns with fire.

There are other shrines in the hallways of this temple, which include Venugopala with Rukmini and Satyabhama, shrine of Alwars and a separate shrine of Ramanujacharya.

A five tiered gopuram of the ornate Hoysala style of architecture rises over the eastern entrance of the temple. The temple itself sits on one acre of land. A wall that surrounds it is 244 feet long and 204 feet wide. In front of the temple is the Swami Pushkarini Lake that is 220 feet square. The northern gate of the temple is called Swarga Dvara (A gate to heaven). This gate is normally closed. It is opened only two times in a year, once on Sankranti day and once more on Ugadi day. On these days, there is a festival in the temple and Lord's `Utsav Murti' travels through this door. One who passes through this door goes to heaven (Swargaloka) after death.

On 17 June 2012, I started from Yeshwantpur at 8:00 am and reached Majestic after half an hour. There I joined with Nagaraj and had breakfast. Then we went to Attibelle in BMTC Volvo bus. The bus fare was 70 rupees and we proffered one day gold pass which costs 90 rupees. From Attibelle, we took bus to Hosur (time taken = 25 to 30 minutes, bus fare 6 rupees). From Hosur we took bus to  Denkanikottai (time taken = 1 hour, bus fare 10 rupees). While returning we followed the same pattern reversed. One can directly go to Hosur or Denkanikottai by boarding bus at K.R Market in Bangalore. We did not know this at that time. 

We reached Denkanikottai at around 12:30 pm and started walking towards the temple. Local people told us the way to the temple and it is pretty straight forward. Along the way we saw some very big Pimpal trees. The surrounding area is covered by houses, farms, bushes and occasional water pond. We reached temple by 1:00 pm. The temple was closed at that time and we came to know that it would open at 2:00 pm. One family group of devotees and some other devotees were already present there, waiting for Lord to give Darshan. They were chanting Holy names of the Lord and singing devotional songs. We also joined in. We also started enquiring about the book which will give detail information about the place, but were not fortunate enough to find one.

At 2:00 pm sharp, the doors of the innermost chamber of the temple hall were opened. The Lord was still behind the curtain. The temple priests then started chanting vedic hymns and finally we had the beautiful Darshan of the Lord. The Lord was then worshiped with lamps, flowers, fruits and many other sacred items along with vedic chanting and ringing bells. Nobody was allowed to have closer look at the Lord at this time. When the Arati of the Lord was complete, priests closed the curtain and all of us went to the temple of Saundarya Valli Devi. There mother Saundarya Valli also was worshiped in a similar way. After the Arati of Devi was complete, we were allowed to go near Her and pay our humble obeisances. She is very kind to allow devotees to have her Darshan from closer distance. Then again we came back to the main temple hall of Lord Betrayaswami. Curtains were removed and this time priests personally asked the names of all devotees present there and prayed to Lord on their account. This time Lord also allowed closer Darshan. The priests then blessed everybody by giving them Tulasi leaves, Teerthamrita, Kumkum powder and lamp offered to the Lord. Many people offered donations at this time.

Then we all took our seats outside the temple hall and the priests served us lunch prasadam. Prasadam was served on banana leaves and consisted of four different kinds of cooked rice. It was extreamly delicious. One can not forget the spiritual taste of sweet rice made in pure ghee for the pleasure of the Lord.

We were fortunate enough to meet Mr. Ramamurti, an elderly but very enthusiastic and cheerful person along with Mr. Jayapal, a kind and generous resident of Denkanikottai. They told us so many things about this place and about the Lord. After taking some pictures of the temple, all four of us decided to go to Gavi Shree Laxmi-Narasimha temple which is located at 2 kilometers to the east of Lord Betrayaswami temple. History of this temple is as follows.

This temple is more that 5000 years old. In Dwapara Yuga, Pandava brothers along with their wife Draupadi had to undergo an exile from their kingdom. During their exile, Arjuna used to carve deities of the Lord Krishna in his many incarnations. Once during their exile, Pandava brothers were staying at this place which was covered with very dense forest. There Arjuna carved the deity of Lord Narasimha inside the underground cave. After some time Pandava brothers left this place.

During Kali Yuga (current age which started around 5000 years ago and will last for 4,27,000 more years), a king named Dharma was ruling this area. During one of his hunting expeditions, he found this ancient cave and decided to go inside thinking that he might get a prey. When he reached inside the underground cave, he saw the deity but could not identify whose deity it was. Kanva muni was residing nearby. King then went to Kanva muni and told him about his discovery and asked for guidance. Kanva muni came to visit the cave and using his mystic powers, he could know all about the deity. Kanva muni told king Dharma that the deity belonged to none other than Lord Narasimha who had appeared in Ahobilam (in Andhra Pradesh) during Satya Yuga to kill daemon Hiranyakashipu and protect his dear devotee Prahlada. He told that the deity was carved personally by Arjuna and asked the king to worship the deity by performing Vedic Yadnyas (fire sacrifices). When Lord Narasimha was pleased with the king, he appeared to the king and told him to ask a boon. King Dharma then requested Lord that he (king) will be very pleased if Lord (Narasimha) resides here along with Lakshmi Devi. Lord granted king's request and Lakshmi Devi also appeared at the place along with the Lord.

Today one can find an underground cave inside the temple in which Lord Narasimha resides with Lakshmi Devi on his lap. There is another deity of Lakshmi Devi inside the cave. On the pillars of the temple are carved various incarnations of the Lord. On some distance outside the temple wall, there is a stone marked with lotus feet of the Lord.

Until recently, this temple was not accessible. People used to avoid coming into this area due to dense forest and the fear of big snakes as well as wild elephants. But recently the place was cleared and the stairs were constructed to reach the temple which is situated on the hill. The ancient temple complex itself, which was partially destroyed during Muslim rule, was renovated with its new Gopuram and wall. One can see a collection of pictures of these developments kept inside the temple complex. Also in memory of big snakes found during the reconstruction of the temple, a small sanctuary dedicated to these snakes is built.

We came to know that when Lord Betrayaswami defeated Deva Gandakan, one of his leg was near the Narasimha temple and other leg was near Betrayaswami temple. On the way towards Shree Laxmi Narasimha temple there are two more temples. One is dedicated to Draupadi, the wife of Pandavas. The other is dedicated to mother Mariyamma who has not allowed the roof to be constructed on the top of her temple. She prefers to reside inside the walls but without the roof.

The temple of Durga Devi, who drank the blood of Deva Gandakan is situated in the Denkanikottai village itself. It opens only on Tuesdays and Fridays.

We also came to know that there is an underground hidden passage which connects Shree Laxmi-Narasimha temple to Betrayaswami temple, another connecting Denkanikottai to Hosur, and another connecting Hosur to Srirangapatinam.

After a brief visit to the home of Mr Jayapal, we headed back to Bangalore. During our return journey we revised what we had learnt during our first holy expedition in south India. When I reached my room in IISc at 10:15 pm in night, I found myself thinking about the questions which were still unanswered. Where Kanva muni went after leaving Denkanikottai? How were the Lord Betrayaswami's dealings with mother Saundarya Valli and temple priests? Did Ramanujacharya visit this temple during his travels? If yes, then what happened when he visited the temple in 11th century? Where I will find the Sanskrit text of Skanda Purana which describes all these incidents? Will I ever find these eight chapters given that the Sthala Puranas are becoming rare these days and generally excluded from the standard printed editions of the Puranas? ..... These and so many other questions keep us anxious. We will try to get them answered during our next visit to Denkanikottai. Govinda!

References

1. Spiritual India Handbook by Stephen Knapp, Jaico Publishing House, 2011, Page no. 268.

2. Interview with mister Jayapal.

3. Interview with mister Ramamurti.

4. Interview with temple priest of Gavi Shree Lakshmi Narasimha Swami temple. 

Acknowledgements

This journey would not be so interesting without the blessings and guidance of Mr Jayapal and Mr Ramamurti. We are very much grateful for their help and hospitality. We also thank many people who helped us along the way in different ways.

Notes

1. Present age is called Kali yuga. Its total duration is 4,32,000 solar years. Before this was Dwapara yuga which lasts for 2*(Kali yuga duration). Before that was Treta yuga which lasts for 3*(Kali yuga duration). Before that was Satya yuga also called as Krita yuga which lasts for 4*(kali yuga duration). Set of these four ages is called one Divya yuga. One thousand such sets make up one day of Brahma. Same is a night of Brahma. Brahma lives for  100 such years, one year containing 360 days of Brahma. So life of Brahma is very very long and same is the life of this universe. At the beginning of the universe, Brahma is born on the huge lotus flower which sprouts from the navel of Lord Vishnu who resides in the nether regions of the universe. Then Lord gives Brahma all the elements and ingredients required to carry out the secondary creation of the universe.

2. There are eighteen main Puranas (Historical accounts) one of which is Skanda Purana. Puranas are part of vedic literature and composed by Vyasadeva who is again the incarnation of the Lord for the purpose of writing such literatures for the benefit of people in the Kali yuga. Previously, before Kali yuga started, the knowledge was transfered orally and written books were not required because of very good memory of the people in those ages.

3. Although there are many incarnations of Lord like Narasimhadeva, Vyasadeva .... who appeared for different purposes and appear to have different personalities, there is no really difference between them. Incarnations and their activities are always mentioned and predicted in the authorized scriptures and so incarnations are always identified by their symptoms given in the scriptures. Although there are many incarnations, they all have originated from the same original supreme personality of godhead, whose spiritual body is full of eternity, knowledge and bliss and who resides in Goloka Vrindavan which is outside this material realm and beyond impersonal brahman.

Temple complex of Betrayaswami

Inside the wall of Betrayaswami temple

Swami Pushakarini lake outside the Betrayaswami temple

On the way to Lakshmi Narasimha Swami temple

Gopuram of Lakshmi Narasimha Swami temple

Way to the underground cave of Lakshmi Narasimha Swami temple

Snake deities

Govindam

Dear friends,

Brahma Samhita is a very rare text. It contains the prayers recited by Brahma in the glorification of Shri Krishna. Brahma recites these prayers in the beginning of this universe. Originally it contained a 100 chapters but today only fifth chapter is available to us. This fifth chapter was recovered in 15th century by Lord Chaitanya Mahaprabhu. The story about how he recovered this text is given in the book Chaitanya Charitamrita. 

In 1971 George Harrison produced a modern recording of these prayers along with the Hare Krishna devotees of the Radha Krsna Temple in London.  The name of this song was 'Govindam'. This song contained 2 Sanskrit verses out of 62 verses of the 5th chapter. Here is the Sanskrit text, its meaning and the song by George Harrison.

Translation

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock’s feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids. 5.30

I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane. 5.32

You can hear this song here

If you want to study complete 5th chapter of Brahma Samhita, then please send me email at hrishikeshsonalikar@gmail.com. I will be happy to send you an ebook of Brahma Samhita.

The Glory of Kashmir Valley

This dialogue is between Janamejaya, the great grandson of Arjun and Vaishampayana, the disciple of Vyasadeva. Vaishampayana is telling Janamejaya about glories of Kashmir valley. This conversation is found in Neelamat Puran.  

यैव देवी उमा सैव कश्मीरा नृपसत्तम |

आसीत् सरः पूर्णजलं सुरम्यं सुमनोहरम् ||   12

कल्पारम्भप्रभृति यत् पुरा मन्वन्तराणि षट् |
अस्मिन् मन्वन्तरे जातं विषयं सुमनोहरम् ||   13

O best amongst the kings, the goddess Uma resides in the valley of Kashmir. Formerly, this valley was an enjoyable, heart-enrapturing lake for six Manvantaras since the beginning of the Kalpa. In this Manvantara, this region became a beautiful valley.

शालिमालाकुलं स्फ़ीतं सत्फ़लाद्यैः समन्वितम् |
स्वाध्यायध्यानेनिरतैर्यज्ञशीलैर्जनैर्युतम् || 14

तपस्विभिर्धर्मपरैर्वेदवेदाङ्गपारगैः |
क्षत्रियैः सुमहाभागैः सर्वशस्त्रास्त्रपारगैः || 15

वैश्यैः वृत्तिपरैः शूद्रैः द्विजातिपरिचारकैः |
देवतायतनोपेतं सर्वतीर्थमयं शुभम् || 16

Filled with rows of rice-fields, fully thriving and endowed with good fruits , this valley is inhabited by the people who perform sacrifices and are engaged in self-study and contemplation. Virtuous ascetics well-versed in the Vedas and the Vedangas live here. Highly prosperous Ksatriyas adept in the use of all the arms and weapons rule this valley. Here Vaisyas are engaged in earning the means of livelihood, and sudras are engaged in serving the twice-born Brahmins.  It is bedecked with the holy temples and the holy places. This valley is very auspicious.

पृथिव्यां यानि तीर्थानि तानि तत्र नराधिप |
ऋष्याश्रमसुसंबाधं शीतातपसुखं शुभम् || 17

0 protector of men ! all the sacred places, which are on the earth, are present in this Kashmir valley. It is thronged with the hermitages of the sages. This auspicious place is pleasant in both hot and cold seasons.

अधृशं परराष्ट्राणां तद्भयानामकोविदम् |
गोश्र्वनागादिबहुलं दुर्भिक्षातन्कवर्जितम् || 18

Unconquerable by the enemy-kingdoms, ignorant of the fears born of them, rich in cows, horses. elephants etc. it is devoid of the fear of famines.

अदेवमात्रिकं रम्यं पुण्यं प्राणभुतां हितम् |
सवसस्यगुणोपेतंह्यनातन्कं बहुप्रजम् ||   19

Not dependent on rains, enjoyable, holy, beneficial for living beings, endowed with the qualities of producing all grains, it is devoid of dangers and is thickly populated. 

स्त्रीभिश्र्च सुकुमाराभिर्देवालयसमश्रियम् |
दुष्टैः भुजन्गशार्दूलमहिषक्शैर्विवर्जितं || 20

Due to the presence of tender ladies, this valley possesses the grace like that of a temple . It is devoid of evil serpents, tigers, buffaloes and bears.

ब्रम्हघोशधनुघोषनित्योत्सवसमाकुलम् |
केलिप्रायजनाकीर्णं नित्यहृष्टैः जनैव्रितम् ||  21

Always full of festivals and twanging of the bows and the sounds of the Vedic recitals, it is crowded with ever- sportive men and is surrounded by ever happy persons. 

उद्यानारंभसंबाधं वीनापटहनादितम् |
नित्यशौण्डजनोपेतं संतां हृदयवल्लभम् || 22

Full of gardens and pleasure-groves and resounding with the sounds beautifully sounding musical instruments and flutes, it is always crowded with people fond of drinks and is dear to holy men.

नानापुष्पफ़लोपेतं नानादृमलतौषधं |
नानामृगगणकीर्णं सिद्धचारणसेवितम् || 23

Laden with various types of flowers, fruits, trees, creepers and medicinal herbs, it is full with hosts of wild beasts and is enjoyed by the Siddhas and the Caranas.

कश्मीरामण्डलं पुण्यं सर्वतीर्थमरिन्दम |
तत्र नागहृदाः पुण्यास्तत्र पुण्याः शिलोच्चयाः || 24

तत्र नद्यास्तथा पुण्याः पुण्यानि च सरांस्यपि |
देवालया महापुण्यास्तेषां चैव तथाश्रमाः ||  25

O controller of the enemies, the holy region of Kashmir is possessed of all the sacred places. There are sacred lakes of the Nagas and the holy mountains; there are holy rivers ; there are highly sacred temples and also the hermitages attached to them.

Notes :

1. There is further description of Kashmir in Neelamat Puran. 

2. Manvantara is a period equal to lifetime of one Manu. 

     

     1 day of Brahma = 1 Kalpa

     1 Kapla = 14 Manvantaras

     1 Manvantara = 71 Daivayugas

     1 Daivayuga = Satya yuga + Trata yuga + Dwapara yuga + Kali yuga
     1 Satya yuga = 4 * Kali yuga
     1 Trata yuga = 3 * Kali yuga
     1 Dwapara yuga = 2 * Kali yuga

     1 Kali yuga = 432000 solar years (human years)

Life of Brahma is 100 "Brahma years". Life of universe is same as life of Brahma.

3. Janamejaya is son of Maharaj Parikshit. Parikshit is son of Abhimanyu. Abhimanyu is son of Arjun. Arjuna is one of the Pandavas and a son of Kunti. 

4. Neelamat puran is one of the upa-puranas and has 1453 Sanskrit verses.

5. Sidhaas and Caranaas are living beings on higher planetary systems of the universe.

Links

Kashmir 
History of Kashmir
Kashmir Conflict

Shikshaashtakam

|| शिक्षाष्टकम् ||

चेतोदर्पणमार्जनं भवमहादावाग्नी निर्वापणम्
श्रेयः कैरवचन्द्रिका वितरणं विद्यावधूजीवनम् |
आनंदंबुधीवर्धनं प्रतिपदं पूर्णांमृतस्वादनम्
सर्वात्मस्नपनं परं विजयते श्रीकृष्ण संकीर्तनम् ||   

Glory to the Śrī Kṛṣṇa sańkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sańkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. 1

नाम्नामकारी बहुधा निजसर्वशक्तीस्
तत्रार्पित नियमितः स्मरणे न कालः |
एतादृशी तव कृपा भगवन् ममापि
दुर्दैवं इदृशं इहजनि नानुरगः ||

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. 2

तृणादपि सुनीचेन तरोरपि सहिष्णुना |
अमानिना मानदेन कीर्तनीयः सदा हरिः ||

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. 3

न धनं न जनं न सुन्दरीम्

कवितां वा जगदीश कामये |
मम जन्मनी जन्मनीश्वरे
भवताद् भक्तिः अहैतुकी त्वयि ||

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth. 4

अयि नन्दतनुजा किंकरम्
पतितां मां विषमे भवाम्बुधौ |
कृपया तव पादपङ्कज
स्थित धूलिसदृशं विचिन्तय ||  

O son of Mahārāja Nanda, Kṛṣṇa, I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet. 5

नयनं गलदश्रूधारया
वदनं गद्गद रुधया गिरा |
पुलकैर्निचितं वपुः कदा
तवनामग्रहणे भविष्यति ||  

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?  6

युगायितं निमिषेण
चक्षुषा प्रावृशायितं |
शून्यायितं जगत् सर्वम्
गोविन्द विरहेण मे ||

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. 7

आश्लिष्य वा पदरतं पिनष्टु मां
आदर्शनान् मर्महतां करोतु वा |
यथा तथा वा विदधातु लंपटो
मत्प्राण नाथस्तु स एव नापरः ||

I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally. 8

Glories of Bhagavad Gita

|| श्री गीता महात्म्य ||

गीता शास्त्रं इदं पुण्यं यः पठेत प्रयतः पुमान् |
विष्णोः पदं अवाप्नोति भय शोकादि वर्जितः || 

If one properly follows the instructions of Bhagavad-Gita, one can be freed from all the miseries and anxieties of life and achieves lotus feet of Lord Vishnu. 1

गीताध्यायनशीलस्य प्राणायामपरस्य च |
नैव सन्ति हि पापानि पूर्व जन्म कृतानि च ||

If one reads Bhagavad-Gita very sincerely and with all seriousness, then by the grace of the Lord the reactions of his past misdeeds will not act upon him. 2

मलनिर्मोचनं पुंसां जलस्नानं दिने दिने |
सकृद् गीतामृतं स्नानं संसार मल नाशनम् ||

One may cleanse himself daily by taking a bath in water, but if one takes a bath even once in the sacred Ganges water of Bhagavad-Gita, for him the dirt of material life is altogether vanquished. 3

गीता सुगीता कर्तव्या किं अन्यैः शास्त्र विस्तरैः |
या  स्वयं पद्मनाभस्य मुखपद्माद्  विनिःसृता ||

Because Bhagavad Gita is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad Gita. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. But this is not necessary. This one book, Bhagavad-Gita, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead.  4

भारतामृतसर्वस्वं विष्णुवक्त्राद विनिःशृतं |
गीतागङ्गोदकं पीत्वा पुनर्जन्म न विद्यते ||

One who drinks the water of the Ganges attains salvation, so what to speak of one who drinks the nectar of Bhagavad-Gita? Bhagavad-Gita is the essential nectar of the Mahābhārata, and it is spoken by Lord Krishna Himself, the original Vishnu.  5

सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः |
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ||

This Gītopaniṣad, Bhagavad-Gita, the essence of all the Upaniṣads, is just like a cow, and Lord Kṛṣṇa, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-Gita. 6

एकं शास्त्रं  देवकीपुत्रगीतं
एको देवो देवकीपुत्र एव |
एको मन्त्रस् तस्य नामानि यानि
कर्माप्य एकं तस्य देवस्य सेवा || 

In this present day, people are very much eager to have one scripture, one God, one religion, and one occupation. Therefore, let there be one scripture only, one common scripture for the whole world — Bhagavad-gītā, let there be one God for the whole world — Śrī Kṛṣṇa, and one hymn, one mantra, one prayer — the chanting of His name: Hare, Kṛṣṇa and Rāma and let there be one work only — the service of the Supreme Personality of Godhead. 7

Author : आद्य शंकराचार्य

Advent of Srimad Bhagavad Gita

17 December 2010, Moksha Ekaadashi.

This is the anniversary day commemorating the day that Srimad Bhagavad Gita was spoken by Lord Sri Krishna to His dear most devotee Arjuna at the place now known as Jyotisar Tirtha amid the waring families of the Kurus and the Pandavas at Kurukshetra. If one wishes one can still go and visit that place and see the monument erected there with Krishna as Parthasarati (the chariot driver) and Arjuna the warrior on their chariot. It is claimed by the ashram who maintain the shrine that the tree that is next to Them is a continuum growth of the original tree witness that was there at the actual day of speaking.

Traditionally devotees come to Kurukshetra (Dharmakshetra) and recite Bhagavad Gita from early morning until the next morning, perform aarati to Bhagavad Gita and to Krishna and Arjuna upon the chariot, offer lamps 'deep daan' at Brahma Sarovar, shloka recitals, shobha yatras and seminars on the significance of the Gita.

Devotees who cannot get to Jyotisar Tirtha remember the blessed event by reciting Bhagavad Gita, performing Bhagavad Gita ahuti of each verse or selected chapters into the sacred fire, and discussing the subject matter of Bhagavad Gita in the association of devotees. Distribution of Bhagavad Gitas on this day is also a very auspicious activity to perform.

Remembering the Scene:

The Pandava army took the western side of the battlefield of Kurukshetra. They were facing the east. Their army was stationed near a lake. A white royal umbrella was seen in the Kaurava army. The soldiers started warming up at the thought of the battle ahead. Blowing of couch-shells raised a great tumult and beating of drums and many other instruments were sounded to announce the readiness for the war. Excitement was building up.

The warriors of both the sides met and settled the rules of the war. Only equals will fight in personal duels. Those who surrender, their lives will be spared, No charioteer, animal, or servants who were not soldiers were to be attacked. These and some other rules that were usual in a Dharma-Yuddha or a righteous war were finalized and both the sides agreed to abide by them.

On the eve of the war, sage Vyasa visited the palace of Dhritarastra, who was his son. He said to Dhritarastra as follows. " Now the terrible days are ahead. All your sons and the kings will be killed soon. This is settled by fate. It is ordained so, do not be sorry. I shall grant you your eyesight so that you may witness the war". 

Dhritarastra was shaken by the stark words of the sage. He said, ‘ My lord, I have been blind all my life. I do not want to see my sons dying in the battlefield. If someone can give me an account of the war as it unfolds, I shall be happy'. 

Vyasa said, " Sanjaya would get the power to see everything that happens in the war. He will be able to see during the day as well as in the night. He shall be even able to know the thoughts of the persons engaged in the war. He shall not be tired or exhausted. The omens are all against the Kauravas." Saying this the great sage departed.

After this the entire account of the war is as related by Sanjaya to the blind king Dhritarastra.

Duryodhana was busy arranging his troops in a battle array. He told Dusshasan, ‘take care to protect our grand sire, Bhishma. All the chariots and warriors should be placed in such a position to protect Bhishma. He alone is capable of destroying the entire army of the Pandavas led by Dhristadhyumna. We should pay special attention to kill Shikhandi. He could be a source of danger to Bhishma.

One akshauhini of army comprises of 21870 chariots, 21870 elephants, 65610 horses and 109350 men. Then eleven akshauhinis of the Kaurava army was arranged in Vyuha (battle array) and one akshauhini was under the direct control of Bhishma. Bhishma's chariot was white-silver colored, it was driven by white horses and his flag was golden, bearing his personal insignia. The Sun was rising in a golden dawn. Bhishma spoke to his soldiers, "Today is a very auspicious day. The gates of heavens are open to all the Kshatriyas who will be fortunate to die in the battle. It is not beckoning of a Kshatriya to die in bed or of sickness. Battlefield is the only glorious place to die. Without thinking about tomorrow do your best to win the war. Karna was the only warrior who had not joined the war. Bhishma's chief body guard was Ashwathama, who was supported by seven more warriors. Salya and Bhurishrava were among them. Duryodhana's banner was proudly fixed at the top of his chariot.

Looking at the vast army of the Kauravas, Yudhisthira said to Arjuna," Their army is so huge. They have eleven akshauhinis against which we have only seven. How best can be arrange our army in battle formation? Bhishma is quite formidable". Arjuna said that he would arrange the army in a ‘Vyuha’ named ‘Vajra’. This was the favorite arrangement of lord Indra. Dhristadhyumna was in the center of the army. Bhima, Yudhisthira protected him and Arjuna supported Shikhandi. The most prominent banner in the Pandava side was that of Arjuna, having lord Hanumana himself on it, driven by Krishna, having white horses. All those who knew the reality, saluted Krishna. Krishna said to Arjuna, ‘See the army of the Kauravas, led by your old grand sire. The lion among the Kaurava heroes, is your first victim.

What is the Bhagavad Gita?

The Bhagavad Gita (BG) was spoken by Sri Krishna to His friend and disciple, Arjuna at the beginning of the epic war, Mahabharata. BG provides the concise conclusion of the millions of verses in all the Vedic scriptures. In just eighteen chapters containing seven hundred verses, Sri Krishna answers all questions about the duty of the living entity. In glorifying the BG, Lord Shiva says in the Gita Mahatmya (Padma Purana) that it is sufficient to lead one to liberation.

How should one read the BG?

The BG should be studied in the same mood as it was heard by Arjuna. Sri Krishna declares that He is revealing this most confidential knowledge to Arjuna because Arjuna is not envious of Krishna and is a friend.  So one must read and understand the BG in the mood of at least theoretically accepting the position of Krishna as God. This knowledge is never revealed to one who reads it in a challenging and speculative mood.

Owing to the universal message in the BG, many people take to it instinctively. Unfortunately its importance has also given rise to many people speculating and misinterpreting it. In order to protect the trusting people from this kind of cheating, Sri Krishna stresses the importance of Paramapara (disciplic succession) and Guru (spiritual master) in receiving the knowledge of the BG.

Who should read the BG?

The BG is often referred to as the "Handbook for humanity". Never in the BG has Sri Krishna restricted the scope of the BG to Hindus or Indians. It is completely non-denominational, meant for any one inquiring about his reason for existence. Indeed many people following Christianity or Islam get a much better perspective of their own religion after reading the BG and are able to follow their religions with greater conviction.

What is Purpose of the BG?

The BG was spoken to guide the conditioned soul on the path of the spiritual advancement. It is presented as principle and details. The dominating principle of the BG is to develop God consciousness. In the details, Sri Krishna explains three primary ways of doing this and then further expands on these paths. He then relates them to each other and brings forth the single most effective path for returning back to God.

What are the three paths?

These paths are explained as yoga. The Sanskrit word "yoga" means connecting to the absolute, and it is in this context that the word yoga is used in the BG.

The three paths given by Sri Krishna are Karma yoga, Dnyana yoga and Bhakti yoga. The first six chapters primarily discuss Karma yoga, liberation by performing prescribed activities. The last six chapters primarily talk about Dnyan yoga, liberation by worshiping the Lord through one's intelligence. Ensconced between these two "protective" covers, like a pearl in the oyster, in the middle six chapters, Krishna reveals the most confidential of all knowledge, Bhakti yoga, the path of pure, unalloyed devotional service. He declares this to be the highest, the easiest and the fastest path to Him, and for one who is fortunate to embark on it, the binding illusions of Maya are dispelled in no time.

What is Karma yoga?

A person situated in Karma yoga executes one's prescribed duties. These duties are as prescribed by the Varnashrama system created By Krishna through the Vedas. According to one's ability and inclination, a person may acquires a particular varna. He may become a Brahaman (teacher, guide), Ksatriya (administrator, warrior), Vaishya (merchant, farmer) or Sudra (worker). According to his situation he lives in one of the four ashrams: Brahamacari (student), Grahastha (married), Vanaprastha (retired) and Sannyasa (detached). The eight fold Varnashram system is created to allow one to be aware of his prescribed duties and execute them properly. It is important to note here that the BG stresses that a varna is acquired by one's ability and inclination, never by birth. So in the BG, there is no support of the "caste-system" prevalent in India. The Varnashram system appears naturally in all societies over the world.

Performing prescribed duties will earn a person much pious credit, but it will also continue to bind him to the material world. So Karma can be "sakarma" (done in anticipation of enjoying its fruits) or "nishkarma" (detached from the results). In both cases a person is attached to performing the activity. However, when a person performs activities only for the pleasure of the Lord, he has reached the stage of Bhakti. For instance Sadhana (japa, arati, kirtan) are activities performed with no material motives, simply to glorify or remember the Lord. Thus Karma yoga can be used to elevate one self to the position of Bhakti yoga by first performing prescribed activities, then renouncing the fruits of the activities to Krishna and finally by renouncing the activity in itself to Krishna.

What is Bhakti yoga?

The path of devotion is described as the most confidential path back to Godhead. It is described as the "elevator" approach to Krishna as opposed to all the other "staircase" paths. The essence of the Bhakti yoga is summarized by Sri Krishna in Chapter 9, Verse 34, as follows: "Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

This verse, often considered to be the summary verse of the entire BG, contains the essence of the existence of a spirit soul. In the material world, trapped in the illusory sense of identifying with the body and its extensions, a spirit soul remains forever bewildered by the duality of existence. However by simply surrendering to Krishna, understanding Him to be the original, primeval cause of all causes and thus worshiping Him without any desires of material benefit, one can easily go back to Him.

Bhakti yoga does not mean inactivity. Indeed a bhakta is the most active, for he sees all his activities now in relation to the Supreme. But he is detached from the activity and the fruits of the activity, neither happy in success nor distressed in failure, understanding that all this is ultimately for Krishna and coming from Him only.

What is Jnana yoga?

In the Jnana section Krishna elaborates about the five factors of existence: Isavara (God), Jivatma (Soul), Kala (Time), Karma (actions) and Prakriti (Nature). He explains that while Kala, Prakriti, Jiva and Isavara are eternal, Karma is not. As long as one is involved in fruitive activities, the cycle of Karma, performed in one of the three modes of material Nature (goodness, passion, ignorance) is binding. For every action, good or bad, there is a reaction. This cycle can only be broken by performing devotional service, since that does not have any reactions, good or bad. In this stage the person transcends the material plane of existence and enters into the spiritual realm.

When Krishna explains the path of spiritual advancement by knowledge, Arjuna gets confused between the Karma (action) and Jnana (inaction). Krishna explains that one must strive for activities performed in knowledge of Him, which will ultimately lead to Bhakti. Philosophy without faith is speculation, and faith without philosophy is rituals. The two must complement each other. Thus, Krishna once again stresses that the ultimate goal of all transcendentalists is Him. They may reach Him directly by Bhakti or first reach Bhakti through Karma or Jnana.


Why has Krishna given alternatives?

A confusing aspect of the BG is the fact that while acknowledging the superiority of Bhakti yoga, Krishna spends considerable time talking about Jnana and Karma yoga. He even speaks briefly about the eight fold Ashtanga yoga process followed by the mystics. For many people this is very confusing if not apparently contradictory.

In reality, Krishna is offering some thing for every one according to their levels of advancement and inclination. As God, He does not interfere with the free will of a living entity. But as the most compassionate well wisher, He wants every one to leave this material world of misery and return to the original spiritual abode.

So, for a person attracted to action, there is Karma yoga. For the intellectual there is Jnana yoga. For the mystic there is Ashtanga yoga. The BG meets the person at the level they are in and gradually elevates them to the platform where they become qualified to execute Bhakti yoga, pure devotional service. A very few fortunate souls, by the causeless mercy of Krishna and His devotees, are able to take directly to Bhakti, and for them the way back to Godhead is quick and easy.

Conclusion
We hope that these points address your interests and motivate you to read the Bhagavad Gita As It Is.