CHAPTER 1- THE SLAYING OF MADHU AND KAITHAV part 3

Vishnu was in his yoga nidra (cosmic sleep) and so was oblivious to what was happening outside. So Brahma started reciting praises of mahamaya so that mahamaya emerges from Vishnus body and Vishnu becomes aware of the presence of asuras and takes some steps.

The mahmaya, the yoga nidra devi thus evoked by Brahma emerges from Vishnu’s body and Vishnu wakes up. Then a furious battle ensures between Vishnu on one side and Madhu and Kaithav duo on the other side.

 The battle ranges for 5000 years but there is no end in sight. At this time mahamaya comes in aid and deludes the asura twins. Under the influence of maya and occupied by a false ego the asuras proclaim. O Vishnu! We are pleases to see your valour. You fight really well. We want to grant you a boon ask for any and you shall have it. The Vishnu thus given a golden opportunity was quick to respond. He asked that the two asuras may be killed by him. The asuras agreed but on one condition that they have to be killed on dry place. (They asked for this condition as the world was submerged and there was not a visible piece of land. They thought asking for this condition would give them immunity as Vishnu would not be able to find a dry place and so would not be able to kill them.) But Vishnu too them on his loin and killed them with the spinning discuss (sudarshan chakra) and slicing off their heads.

Thus completing his task Vishnu went back to his ananta sajya to resume his yoga nidra and Brahma resumed meditation......Here ends the first chapter.

CHAPTER 1- THE SLAYING OF MADHU AND KAITHAV part 2

The Rishi said reassuringly not to despair over this thing as men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya( the Great Illusion), who makes the existence of the world possible. Marvel not at this. This Mahamaya is the Yoganidra, of Vishnu, the Lord of the world. It is by her the world is deluded. Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, throws them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords.

The king was curious. He wanted to know more. He asked about the origin of Mahamaya. He wanted to know who she is. He wanted to comprehend maya.

The Rishi started describing. He said that she is eternal the one without a defined structure she embodied the whole of universe. She does not take birth nor does she dies. She only incarnates herself in manifold ways whenever the devas are in despair. (The devas may mean the gods of heaven or the daivi sampad in us. Or there may be a distict meaning. That is Indian philosophy it is considered that within the one body there exist two distinct, primeval instincts. There is first the pious treasure of divinity that provides access to the Supreme Spirit who stands for the most sublime dharma. On the other hand, there are the demoniacal impulses made up of impiety which lead a man to accept the mortal world as real. When the demonic impulses become too great there may sometimes be a war initiated betweed the divine and the demonic impulses. So when the divine impulses or the devas(whatever the writer may have tried to imply) are not able to defeat their demonic counterparts by themselves the devi manifests herself and aids the divinity   ) When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal.

At the end of a kalpa when the universe was one ocean( with the waters of the deluge) and the adorable Lord Vishnu stretched out on Sesa (Sesa or ananta is visualized as a big snake with several hoods on which Vishnu rests. Actually sesha represents time and it shows that vishnu overrules time. It is said that when vishnu was born as krishna ananta or sesh nag was born as Balarama.) and took the mystic slumber. From vishnu’s navel emerged lord Brahma seated on lotus.

At this time Madhu and Kaitabha, sprung into being from the dirt of Vishnu’s ears and sought to slay Brahma; the father of beings.

But under the influence of mahamaya Vishnu was in his yoga nidra (cosmic sleep) and so was oblivious to what was happening outside.

So what happens now will the creation be destroyed?....To know the answer read on.... next

CHAPTER 1- THE SLAYING OF MADHU AND KAITHAV...part 1

CHAPTER 1- THE SLAYING OF MADHU AND KAITHAV

The mahatma begins as a story (rather lesson) being delivered by rishi Markandeya to his disciple Krasustuki Bhaguri. He describes the story of how Savarni (Who was the son of savarna the wife of god surya) became the lord of eighth manvantara{One cycle of creation is divided into fourteen manvantaras. The period ruled over by one Manu is called a Manvantara. There are, therefore, fourteen Manus as follows: Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksha-savarni, Brahma-savarni, Dharma-savarni, Rudra-savarni, Deva-savarni, and Indra-savarni.To have a detailed understanding of time units you may visit http://en.wikipedia.org/wiki/Hindu_units_of_time} by the grace of Mahamaya.

So he starts his story by talking about former times when there was a king named Suratha, born of the Chitra dynasty, ruling over the whole world in the period of Svarocisamanvantara. He protected his subjects duly like his own children. At that time a nomadic tribe, who were the destroyers of the chola, became his enemies. King Suratha fought a battle with the tribe, but was defeated by them despite them having a small force. Then he returned to his own city, and ruled over his own country. Then that illustrious king was attacked by those powerful enemies.Even in his own city, the king, (now) bereft of strength, was robbed of his treasury and army by his own powerful, vicious and evil-disposed ministers. Thereafter, deprived of this sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting.(Kings returning to forests after losses for contemplating on future move is a common affair. Even Maharana Pratap a great Rajput, had retired to cave on back of his horse chetak only to come back later and attack again. At the forests the kings had useful and knowledgeable encounters with powerful sages who taught them new lessons in kingship and battle tactics. Also hermitage of sage was considered to be a safe place for hiding as most kings revered and patronized them for their knowledge and did not interfere in their daily matters) In the forest Suratha came across the hermitage to sage Medhas. He decided to spend some days at the hermitage and was welcomed by the sage. In the hermitage Suratha was constantly worried about the wellbeing of his subjects, his elephant, his riches, his followers etc...(This worrying about worldly things is abhorred by the hindu philosophy because it considers this false attachment with worldly objects as the act of ego. It is the ego telling what we are (the imaginary self) but it is actually not who we really are. It is the perceived I not real I, This is an illusion under the influence of maya the root of problems. Under this veil of maya we think about brother, mother, sister. Lord Krishna narrated Gita to Arjuna so that he could overcome the powerful maya and participate in the battle.) . Near the hermitage of the sage he saw a merchant, and asked him: ‘Ho! Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?’ Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king. The merchant said:

 ‘I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good of bad of my sons, kinsmen and wife. At present is welfare or ill-luck theirs at home? How are they? Are my sons living well or evil lives?’

The king was surprised to see that like him the merchant under the influence of maya thought about loved ones or the people one considers as their own despite being shunned by them. So they decided to go to the sage medhas for guidance and approached the sage (Medhas) (Because a teacher who is a tatvadarshi, the learned can help in this regard. As Krishna advices arjuna to visit and learn from tatvadarshi.)

The king asked in a tone of bewilderment the rishi that despite them being knowledgeable persons who know the defect of attachment to objects can’t abstain from it. Where this delusion does comes from?  Please help us and provide a solution.

To know what soln Rishi gives and to know more read here....next

The glory of Durga- Durga saptasati

Most of Bengali’s become aware of Goddess’s (Durga)  power by listening to virendra Krishna Bhadra reciting Devi’s powers and glory in the program that is aired by prasar bharati on the occasion of Mahalaya. Although now the no. of Bengalis tuning in to the program on their radio sets has dwindled and they have become minority but that is a different issue. So I too became attracted to devi’s stories through listening to the mahalaya programme and later through tv programs. But I found out that the mahalaya programme ends with devi’s slaying of mahisasura (may be due to time constraint). I was inquisitive and wanted to know the full story. So, I surfed the net found the whole durga saptasati and found a website that explained it in English. I found the entire story (i.e. Durga saptasati) to be far more interesting. So, I thought of sharing it with my blog readers. So, here I begin….

First of all why it is called Durga saptati? It is because it contains 700 verses describing the glory of the godess that has been taken from Markandeya purana. It is a long tradition that one reads the Devi-Bhagavatam or the Devi Mahatmyam (Durga saptashati, 700 verses on Durga) during Navaratra to invoke the blessings of Mother Durga. Navaratri is celebrated four times a year. They are Ashada Navaratri, the Sharada Navaratri, the Maha Navaratri and the Vasantha Navaratri. Of these, the Sharada Navaratri of the month of Puratashi and the Vasantha Navaratri of the Vasantha kala are very important. If you refer to the agni purana, then it is said that the Puratashi and Panguni (in Tamil months) i.e. Asvin and Chaitra are like the two jaws of Lord Yama. If one wants to escape the mouth of Yama, then one should celebrate Navaratri on these two occasions. A similar analogy is presented in the devi bhagavatam. Devi bhagavatam also talks in detail on how one should observe fasts, and how one should meditate/work on these days. According to legend, Durga sat on the tip of a needle for nine days, doing a severe penance to destroy the evil Asura Mahisha. On the first three days, she meditated as Herself, the next three days as Mahalakshmi and the last three days as Sarasvati. This signifies progression from tamsik, to rajasik to satvik and eventually obtaining liberation. The tenth day during Sharada Navaratri is called vijayadashami to signify the victory on the day of dashami. It is, however, a long tradition that one reads the devi-bhagavatam or the devi mahatmyam (Durga saptashati, 700 verses on Durga) during this period. Devi bhagavatam notes that Rama meditated and fasted for nine days after Sita was kidnapped by Ravana. The worship of Devi Durga in the month of Ashwin is called 'Akalbodhan'- an uncoventional time for inauguration of the worship. It is so called since the period of this worship differs from the conventional period (during the spring - 'Basanta').

According to Puranas (the epics) , King Suratha, used to worship the goddess Durga in spring. Thus Durga Puja was also known as Basanti Puja (Basanta being Spring). While the vernal worship of Durga still goes on but it is the Ram's Akalbodhan during the autumn that came to be a most widely accepted practice.
In the 'Ramayana', as it goes, Rama went to 'Lanka' to rescue his abducted wife, Sita, from the grip of Ravana, the king of the Demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga . He came to know that the Goddess would be pleased only if she is worshipped with one hundred 'NeelKamal' or blue lotuses. Rama, after travelling the whole world, could gather only ninety nine of them. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, being pleased with the devotion of Rama, appeared before him and blessed him. The epical battle started on the 'Saptami' and Ravana was finally killed on the 'Sandhikshan' i.e. the crossover period between Ashtami (the next day) and Navami (the day after). Ravana was cremated on Dashami. This is why Dashera is celebrated in India with so much of fanfare and the effigy of Raavana is burnt.

In course of time Indians adopted the autumnal worship of Durga performed by Rama and made it their main festival. The Pujas span over the four days, the time taken by Rama to finally kill and cremate Ravana.

Durga - the goddess of power and strength, is perhaps the most important goddess of the Hindus. She is a multi-dimensional Goddess, with many names, many personas, and many facets. As Mahishasuramardini or Shakti, she is the destroyer of evil - with her ten mighty arms carrying lethal weapons she triumphantly slays the demon Mahishasura. As Sati, beloved daughter of King Daksha and Queen Menaka she gives up a kingdom and earns her father's wrath. As Kali, she turns black as the night and omnipotent, terrible in rage and fury, with just a string of skulls as her garland and her only garb. As Parvati, she is serene, the pretty consort of Lord Shiva by his side in the snowy peaks of the Kailash mountain. She is Bhawani, symbol of life. She is Sati, the object of death. She is Basanti, the heralder of springtime. She is also Amba, Jagadhatri, Tara, Ambika, Annapurna.

Durga, through all her forms, encompasses the essence of salvation and sacrifice. She is the mother of bounty and wealth, as also of beauty and knowledge, for her daughters are Lakshmi and Saraswati (Hindu goddesses of wealth and knowledge, respectively).

She is the embodiement of purity, knowledge, truth and self-realization. The highest form of truth present in any being or Jiva is known as "Aatman" or supreme consciousness. This supreme consciousness or the absolute soul is infinite, birthless, deathless, beyond time and space, and beyond the law of causation. Goddess Durga is the inherent dynamic energy through which this supreme consciousness manifests itself.

Goddess Durga represents the power of the Supreme Being that preserves moral order and righteousness in the universe. She is the energy aspect of the Lord. Without Durga, Lord Shiva has no expression and without Shiva, Durga has no existence. Lord Shiva is only the silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. Shiva has no direct connection with the tangible elements in the universe and is obliged to emanate a manifestation, an emission of energy, shakti, through the goddess. It is Durga who is the doer of all actions. Shiva and Durga are regarded as the twofold personalization of Brahman, the primeval substance.

Goddess Durga keeps up the play of the divine universal God through the three attributes of Nature, namely, Satva (equilibrium and serenity), Rajas (dynamism and kinesis) and Tamas (ignorance and inertia). Knowledge, peace, lust, anger, greed, egoism and pride, all are Her forms. Maha Saraswati is Her Sattviki Shakti or power of equilibrium. Maha Lakshmi is Her Rajasik Shakti or power of activity. And Maha Kali is Her Tamsik Shakti the power of destruction. All these are feminine forms.

Shiva's power is Shakti, the dynamic creative mother aspect of the Godhead. It is she who creates and at the time of dissolution, it is she who swallows her own creation. Shakti cannot exist without Shiva and Shiva cannot personify without Shakti.

Worship of goddess Durga signifies the process by which the divine potential within every being removes its layers of ignorance and achieves the state of self-realization. Hindus celebrate this occasion at an auspicious time every year to constantly remind themselves of the significance of this very process. They contemplate the progress made on their spiritual journey and celebrate with great joy the victory of the supreme consciousness over the demons of ignorance. The festival is also a reminder that evil can never triumph over the power of truth.

Durga Puja is the greatest Hindu festival in which God is adored as Mother. Hinduism is the only religion in the world, which has emphasized to such an extent the motherhood of God. Perhaps the greatest testament to the power of Durga Puja is that even today the Mother is worshipped by billions of Hindus world wide in exactly the same manner as she was thousands of years ago.

Therefore Hinduism proclaims the highest personification of God, the supreme energy, to be feminine. Hinduism is the only religion in the world, which conceptualizes the supreme form of Divinity to be a woman. This demonstrates the elevated status of women in Hinduism as a religion.Durga is a devi who is considered to be eternal without birth or death but when need arises she takes form and destroys the demon.

This aspect I feel is rather similar to the power of lord Krishna which he had stated it Gita….

”yada yada hi dharmasya, Glani bhabati bharata,

Abhyuthanam adharmasya tadatmanam srijamaham

Paritranaya sadhunam binasayacha dushkritam

Dharma sanasthapanathaya sambhami yuge yuge….”

So let’s listen to the fascinating story of the devi starting with the slaying of Madhu and kaithava….

Ath Rigvediya Devi suktam

                                              ऋग्वेदोक्त देवीसूक्तम्                                              

                           -  Rig Veda 10.8.125

ॐ अहमित्यष्टर्चस्य सूक्त स्य वागाम्भृणी ऋषि: सच्चित्सुखात्मक: सर्वगत: परमात्मा देवता,द्वितीयाया ऋचो जगती, शिष्टानां त्रिष्टुप् छन्द:, देवीमाहात्म्य पाठे विनियोग:।

ध्यानम्

ॐ सिंहस्था शशिशेखरा मरकतप्रख्यैश्चतुर्भिर्भुजै: शङ्खं चक्रधनु:शरांश्च दधती नेत्रैस्त्रिभि: शोभिता।
आमुक्ताङ्गदहारकङ्कणरणत्काञ्चीरणन्नूपुरा दुर्गा दुर्गतिहारिणी भवतु नो रत्‍‌नोल्लसत्कुण्डला॥

देवीसूक्तम्

Vak Uwachवाक् उवाच 

 ॐ  अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवै:। 
अहं मित्रावरुणोभा बिभ‌र्म्यहमिन्द्राग्नी अहमश्रि्वनोभा॥१॥

Om ! I move along with the Rudras, Vasus, Adithas and all other Devas. I bear the Mithra, Varuna, Indra, Agni and the two Ashwini Devas. [1]

अहं सोममाहनसं बिभ‌र्म्यहं त्वष्टारमुत पूषणं भगम्। 
अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते॥२॥

I bear the Soman who is the destroyer of enemies and the Twashta, Bushan and Bagan. I give wealth to the performer of the Yajna or Sacrifice who submits sacrificial things in the Yajna, who pours the Soma rasa, and who makes the Devas receive the Havis or their due of the Sacrifice. [2]

अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम्। 
तां मा देवा व्यदधु: पुरुत्रा भूरिस्थात्रां भूय्र्यावेशयन्तीम्॥३॥

I am the Queen of the Universe; I give wealth to those who worship me. I am the all-knowing one and the prime one among the worshippable deities. I enter many bodies as the Atma, taking various forms and with different manifestations, in various ways. Hence, the Devas have incorporated me in various places.[3]

मया सो अन्नमत्ति यो विपश्यति य: प्राणिति य ई श्रृणोत्युक्त म्।
अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि॥४॥

That one who eats food, who sees, breathes, and hears whatever is said, he does all that only through me (my powers). Those who do not understand me, die. O dear one ! (to the worshipper or devotee), hear this singing of mine with concentration. [4]

अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभि:।
यं कामये तं तमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम्॥५॥

"All these are me (and various manifestations of mine). I am the one worshipped by the Devas and the earthly beings. If I like someone (for his meditation towards me), I make him the greatest, the most intelligent as a Sage, and as a Self-Realised soul. [5]

अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ। 
अहं जनाय समदं कृणोम्यहंद्यावापृथिवीआविवेश॥६॥

I bend the bow of the Rudra to kill all those enemies who detest all good things. I fight these bad elements / enemies only for the people. I enter, pervade and persist throughout the earth and the sky.[6]

अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्त: समुद्रे ।ततो वि तिष्ठे भुवनानु विश्वोतामूं द्यां व‌र्ष्मणोप स्पशमि॥७॥

I created the sky, which is (as a shelter) above the earth and which is fatherly for all beings. My creativity (power) is within the Ocean and waters. By that, I am present in all the worlds. And I touch the sky with my body.[7]

अहमेव वात इव प्रवाम्यारभमाणा भुवनानि विश्वा।
परो दिवा पर एना पृथिव्यैतावती महिना संबभूव॥८॥

When I start creating all the worlds, I function like the air (so fast in the function). I am taller and higher than the Sky. I am greater than this earth. Such is my valor, might, prowess and greatness. [8]

Note: Vak  - the daughter of Rishi Ambhrina, she had connection with Devi.

Got the text from the site - http://shivu360.blogspot.in/2010/02/rig-vede-devi-suktam.html and video from You tube.

Purusha sukta from vedas

Proud to be human

We are humans, the finest product of evolution,

Fit to be the ruler of the world by mere definition,

We effortlessly turn away our faces from a man dying on the street,

Illiterates and jobless may worry; we don’t ‘even a little bit’.

We boast of our clean house and clean clothes,

And it is the same we who spits in government offices and roads!

We ardently ask for mercy from our merciful father,

But to the poor chap, hardly we show any mercy ever

But worry not, for we are the flag bearers of new age and culture,

And these concepts are for the old fashioned sympathizers.

Instead we taunt and entertain ourselves at the expense of the poor mad beggar

We boast proudly about our religion and culture,

Yet it is some among us who molests somebody’s sister, mother or daughter.

We proclaim that animals are unpredictable

And we the civilized of all have the right to kill for mere perishables (don’t we?).

We fight often in the name of god and religion,

When the massage of all religions have been of love and compassion.

But these words are only for the fools to follow (isn’t it?)

We are learned enough (aren’t we?), why think about these things and wallow?

Skeptics may say whatever till their voice slowly begins to wane…

Still we are and will always remain human

The finest product of evolution!!

                                                                                               -Debabrata Banerjee

Lead Me, dear, O my dear

With the wind gliding smoothly across your sail,

I look in amazement, o sailor! How you sail your boat in gale;

At this fateful day of the year,

When the nature has gone black with fear

And one trembles as the clouds roar and heaven tear.

Followed by occasional spewing of fire by some terrible monster is in the sky,

That can make even the mighty wail and cry

Where have you come from, ferrying what in valuables so dear?

Who are you, ferrying at such ease without showing a sign of fear?

Beating and penetrating the darkness with all your might,

You have come sailing O, warrior of light.

With a smile lingering on your face

You navigate the turbulent waters with grace

Will you lend me a place in your boat o, navigator?

To, let me travel with you somewhere very far?

I have traded all my life on this bank,

Now, as the day is nearing its end, I want to see life’s other flank.

But my boat is lying battered, & my sailor is drunk

But I want to leave all liabilities and assets behind,

Before, the darkness makes me too blind,

And move forward in search of new light.

Be my guide, o! Dexterous sailor to cut through this dark night

Help me find my path, a path to new dawn, filled with new light….

-Debabrata Banerjee  

Gita in brief according to my understanding-3

Having looked at the three fundamental points about understanding Gita in my previous posts namely :-

1.    Where is the battle field (kurukhetra)?

2.     Who is Krishna? & 3. Who is Arjuna?

Let us now look at the point why Krishna took the pain of illustrating whole of Gita to Arjuna.

As I have stated before Arjuna represents a devotee of the highest order. A devotee so ideal that even Krishna says “among Pandavas I am Arjuna”… Chapter11, Sloka 37.  We also learn from Gita that Arjuna is Khatriya. (Before someone associates it with the four classes prevalent today in the Hindu society I must clarify that it is not. To understand it in detail please clicks on the hyperlink over the word.) When a yogi comes to this Khatriya stage there begins a decisive battle between his good qualities and bad qualities like kam, krodh etc. Even Krishna says in sloka 31 of chapter 2 even if you look at your swadharma, there is no other better option available for you than to engage in this battle. At this point it also became relevant to Arjuna that he had to cut off ties with his families in order to proceed further as a yogi.

 At this point in time Arjuna gets caught in a big dilemma. His mind revolts and does not want to cutoff ties with his family. His senses start getting better of him and he laments saying that he is not ready for this war. He says “my mind is not under my control.” Chapter1, Sloka 30. He goes on to add that I don’t want any thing. “Neither the kingdom of whole world nor the position of Indra (ruler of gods) will convince me in fighting this war.” Chapter2, Sloka 8.  “How will I fight against my family members” (how will I cut ties with them)... Chapter1, Sloka 32-33. These questions and dilemma are not of Arjuna alone but every devotee who comes in this Khatriya stage and is of Rajarsha characteristics has to face this dilemma. But every devotee is not so lucky to get a teacher like Krishna. They get attracted to the psychic powers that they receive due to the practice of yoga up to this stage. They do not wish to go further and the process of spiritual development prematurely stops in them. This is stated by lord Krishna as “evam paramparapraptamimang rajashrayo biduh, Sa kaleneha mahata yoga nasta parantapa”… Chapter4, Sloka 2. So Krishna clarifies this dilemma not only for arjuna but for all other devotees in future.Infact Krishna clarifies the doubt so well that even Arjuna admits in the penultimate chapter that "All my doubts have ended and I have recovered my memory and now I am ready to do whatever you say"....  Chapter4, Sloka 73.

To be continued....4

1st page...

You and your grand design

I have traveled to places where the mountains kiss the clouds,

I have felt the joy of the birds when they jumped into unknown & let go their doubts,

I have dived into the deepest depths of the oceans,

And to the highest peaks of the great mountains,

I have praised the whale’s acrobatic stunts,

And have rejoiced at the birth of new stars.

With the monkeys I have jumped from branch to branch,

With the lions I have done my lunch.

As a flower I have daily offered to you my little offerings,

As a bird and bee I have sung your praise in every uttering’s.

I have run with the charismatic sun on his golden chariot across the sky.

And in lonely nights have soaked in the motherly love of the timid moon.

Haunted by her scars and spreading love by sacrifice...

 I have witnessed the baby earth waking up to its first morning,

From the arrival of Dinosaurs to the great mammoth,

I have seen them all arrive on its face and disappear again

I have seen the changing moods and faces of sky,

From time immemorial I have seen so many things,

I have laughed, danced and watched the nature at every step of its being,

I have changed places, dresses and names,

And the anonymous I with the same curiosity have seen you again and again.

Still I cannot comprehend, define, nor a end can I find,

Of you and your grand design.

                                                                                        -Debabrata Banerjee  

Gita in brief according to my understanding-2

The second fundamental question that arises after this is if the body is the Khetra then who really is Arjuna and who is Krishna? 

Is Arjuna a particular mortal being or does he represent something else.  Before answering the question let us look at the following slokas.

Antabanta ime deha nityasokta saririna,

Anasino prameyasya tasmat yudhasaya bharata….Chapter 2 verse 18.

Which literally means “Fight, O Bharat (Arjun), because while the bodies which clothe the Soul are said to come to an end, the embodied Spirit itself is forever, indestructible, and boundless.’’

Krishna says to Arjuna “Fight o Arjuna as all bodies are mortal”. He goes on to add that "for a Khatriya (Click on highlighted khatriya to know more) there is no such thing as more rewarding as a fight for dharma (lawful)”(Chapter 2, sloka 31).

He also says that “If you lose the war you will win a place in heavens and if you win you will rule over earth” (Chapter 2, sloka 37) although Arjuna had already proclaimed that “Even if I am given the empire of entire earth and the coveted seat of the ruler of heaven, I am not ready to fight this war” (Chapter 2, sloka 8).

Now returning to the question who is Arjuna?

I feel that Arjuna does not represent a man in particular. The word Arjuna represents divine love (anurag) for the god which is born out of piousness (Pandu). Because if he had been a mere mortal then there would have been no point in Krisna standing as guard for him in the battle field when he (Krishna) himself says that the body is mortal and the soul is immortal.  

Now the question that arises is who is Krishna?

If we believe that Krishna is god then we have to look at the portion of Gita which says “There is no such thing as other God. But whenever a man influenced by desire worships any other God then I myself posing as other God satisfy his desire”(Chapter 7, sloka 21). He also says that “all the species upto Brahma is bound by the cycle of life and death” (Chapter 8, sloka 16).

If we believe that he is incarnation stemmed by these sloka of Gita “Whenever there is an increase in ungodliness and unlawfulness over holiness, I manifest myself and come to destroy evil” (Chapter 4, sloka 07) then one should look at the sloka that follows this sloka more carefully. “My Birth and death are divine which can’t be seen through the mortal eyes and only can be seen by a yogi who knows the reality and thus experiencing the divine phenomenon the yogi is saved from the cycle of life and death”(Chapter 4, sloka 8).

So from the above discussion it becomes clear that Krishna is neither god nor an incarnation. Then who is he?

Krishna himself defines who he really is when he says “only by worship carried on through innumerable births does a sage gain identity with him.” (Chapter 6, sloka 45)There is then not even the least distance between them. He says again that “among all who worship him the wise man of realization is I believe identical with me” (Chapter 7, sloka 18). So it is clear that Krishna is a yogi. One who has become one with godhead or the one and only god, Paramatma. Through his mouth it is now that God himself speaks. It is the same state where Prophet Muhammad had reached through yogic practices and so through him was the Quran revealed.

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Gita in brief according to my understanding

Gita begins with the lines, basically as a question from Dhitarashtra, who is asking Sanjaya:

dharma-kshetre kuru-kshetre, samaveta yuyutsavah
mamakah pandavas caiva, kim akurvata sanjaya…..chapter 1 verse 1

Picture-An artist’s imagination of the conversation between Dhitarashtra and Sanjaya.

Litterally translating the lines into English it comes out to be “O sanjaya! What are my and pandu’s children who have assembled in kurukhetra (with the intention of war) doing at present”

But is the question really that simple...Is Gita only a book describing the events occurring in a battle field (more precisely a collection of dialogues between Arjuna and krishna). If Gita really contains the details of the discussion between Arjuna and Krishna on the battle field doesn’t it sound bizarre?

Let me elucidate my point:

If Arjuna had so many doubts cropping up in his mind about the battle wouldn’t it have been better for him to discuss these aspects with Krishna in a safe place…rather than a battle field? And can any of us imagine today that in a war, which is of such high magnitude (both in terms of the no. of kingdom and kings involved and the impact that it would be having on the country as a whole) all the warriors would be standing at attention to let Arjuna clear up his doubts with Arjuna and let the war commence. Or what a type of warrior is Arjuna who asks spiritual questions and comprehends such deep meaning spiritual and psychological massages on a battle field.

What I feel is that the question the metaphorical and has a far deeper significance. In fact the true nature of khetra (field) is revealed at a later chapter in Gita itself, where Krishna says:-

Idam sariram kaunteya khetra mitya vidhiyate

Etad yo vetti tang prahu khetragya iti tatvida………..verse 1, 13th chap 

The verse means that “This body ours is the khetra and the person who knows it perfectly is known as Khetragya”. So it is clear the khetra that was referred to in the opening verse of Gita, is actually body. But our body is one and the opening verse refers to two khetras, Dharma khetra and kurukhetra. Although our body is one but within the one body there exist two distinct, primeval instincts. There is first the pious treasure of divinity that provides access to the Supreme Spirit who stands for the most sublime dharma. On the other hand, there are the demoniacal impulses made up of impiety which lead a man to accept the mortal world as real. When there is abundance of divinity in the realm of the heart, the body is transmuted into a Dharmkshetra (field of dharma), but it degenerates into a Kurukshetra when it is dominated by devilish forces.

The rest of the Gita is actually based on this fundamental idea that this body is the khetra and the battle that happens is between the two forces inside the body one motivated by piousness and other by demonic desires. It teaches the devotees how to reach the god head? What are the ways to reach him? What one achieves by reaching him...

To be continued.....om tatsat (click on hyperlink to continue)

I love to believe

             I love to believe

When the first rays of the morning sun lightens up my face,

I believe that in that light I can somewhere see your face

When I put my naked feet upon the wet morning grass,

I feel as if you are walking with me holding my hands

And when the gentle breeze ruffles my hair,

I can feel your gentle care.

When the sun’s rays provides me warmth,

I feel I am in the care of your arms

And whenever I look up at the stars,

I feel you are beckoning me with open arms

And when after all day of hard work

I retire home dejected and tired

I feel that you come to me,

In the darkness of the night,

Draped in white moon light,

You come with mother’s care

And with your hands running through my hair,

You send me to sleep, while singing a beautiful lullaby…

Don’t know if all this is just a dream, but still I love to believe…..

                                                                                                    

                                                                     -Debabrata Banerjee  

Eternal Companion

Whose company do you see O jilted lonesome?

Whom do you vainly seek in temples and forests so fearsome?

Why do you seek refuge in vain mortal sensory pleasures?

When in your heart lays the ultimate treasure.

O brother look inside and seek recluse at his lotus feet,

Seek the one whose glory and company supersedes everything for which you ever have plead…

                                                                                               -Debabrata Banerjee  

Ssshhh! Listen

Ssshhh! Listen

Listen calmly O my mind!

To the most beautiful music you can ever find.

In the silence of this moment,

Listen as the universe sings to praise the omniscient.

Let go O my mind,

All your fears dragging you behind,

Let go all your worries,

And like a bird flying in the high skies,

Let your dreams fly like kites.

Believe, believe O my mind;

Believe that you are divine

Believe that neither death nor destruction is for you,

And search for that true bliss lying within you.

Believe in the love of your heavenly father,

Believe that you are neither earth, water, fire nor ether

Nor any of those combined together

You are what your soul says,

You are pure consciousness.

                                                                                               -Debabrata Banerjee