barney

Please let him say his piece. This is a democratic way of saying what he feels in his heart. By him denying God would God be not there? If one believes he is there than he is there but if one says he is not there than he is not there for him. That is all. It is your faith that brings you closer to him. Some do not have such faith and wish to deny him. Even such people too are his children. It is all in one's mind.

Dear Guest' Your views are accepted. In fact there is no class where God is concerned. Any one, I mean all class of people can approach God in a manner he desires. Be thy a Gay, Scarlet, Transvestites and all. These class of people did not chose their life but was chosen for them according to their past karmas. May be in their past karma they had abused women and so in this life they have been cast inot this class to realize what is abuse and humilation is all about. But by accepting God and realizing their birth and they wish to make amends so that they will be spared in their next birth. Anyone who says they cannot or would not be allowed to par take in spritual path are fools who do not know what they are talking about.

I do agree with you in certain aspect as follows Who created world? God> Yes, Brahma created the Universe. Who created Maya? God> Yes it is the cosmic illusion created by God. Who created God? Mind!!> Yes again. But you forgot the SPIRIT or ATMAN as we call it. Without the Atman the mind would not function. The Atman is the energy which is more greater than the burning ember. And without ths energy the mind would not function and the Rishis would not have been able to communicate with the creator. So, in short it was the atman that discovered that the Supreme Power we call Brahman exist and that was how the Vedas came to be.

SLOKAS ON LORD GANESH Shuklaambara Dharam Vishnum Shashi Varnam Chatur Bhujam Prasanna Vadanam Dhyaayet Sarva Vighna Upashaanthaye Meaning: We meditate on Lord Ganesha - who is clad in white (representing purity), who is all pervading (present everywhere), whose complexion is gray like that of ash (glowing with spiritual splendor), who has four arms, who has bright countenance (depicting inner calm and happiness) and who can destroy all obstacles (in our spiritual and worldly path). Vakratunda Mahakaaya Suryakoti Samaprabha Nirvighnam Kuru Mey Deva Sarva Kaaryeshu Sarvada Meaning:The Lord with the curved trunk and a mighty body, who has the luster of a million suns, I pray to thee Oh Lord, to remove the obstacles from all the actions I intend to perform. Agajaanana Padmaarkam Gajaananam Aharnisham Anekadantham Bhaktaanaam Ekadantam Upaasmahey Meaning:I worship day and night that elephant faced Lord Ganesha who is like sun to the lotus face of Mother Parvati. Giver of many boons, the single tusked Ganesh, I salute Thee to give e a boon. Gajaananam Bhoota Ganaadhi Sevitam Kapitta Jamboophaala Saara Bhakshitam Umaasutam Shoka Vinaasha Kaaranam Namaami Vighneswara Paada Pankajam Meaning: The Lord with the elephant face, served by all the Ganas, One who takes as His food, the essence of Kapitta and Jamboophala (these are two favorite fruits of Ganesh), son of Uma (Mother Parvati), destroyer of misery of the devotees, controller of obstacles, we worship Your Lotus Feet. Ganaanaam Twam Ganapathi Gam Havaamahe Kavim Kaveenaam Upamasra Vastamam Jyeshta Raajam Brahmanaam Brahmanaspatha Aanashrunvanna Oothibhi Seedha Saadanam Meaning: We invite You, the Lord of spiritual faith (of Lord Shiva). You are the wisest among the wise, the best to be given as a standard of comparison. You are the senior Lord, Lord of the Vedic manthras, listening to our prayers. Please visit our home with prosperous things and be seated here. GANESH GAYATHRI Tatpurushaaya Vidmahe Vakratundaaya Dheemahe Tanno Danthihi Prachodayaat Meaning: We meditate on that super power, we invoke the single tusked boon giver, Ganesh. GANESHA PANCHARATNAM 1.Mudakaraatha Modakam Sada Vimukti Saadhakam Kalaadharaavatamsakam Vilasiloka Rakshakam Anaaya Kaika Naayakam Vinasitebha Daityakam Nataasubhasu Naashakam Namaami Tham Vinaayakam. Meaning: I prostrate before Lord Vinaayaka who joyously holds modaka in His hand, who bestows salvation, who wears the moon as a crown in His head, who is the sole leader of those who lose themselves in the world. The leader of the leaderless who destroyed the elephant demon called Gajaasura and who quickly destroys the sins of those who bow down to Him, I worship such a Lord Ganesh. 2.Natetaraati Bheekaram Navoditaarka Bhaasvaram Namat Suraari Nirjanam Nataadhi Kaapa Duddharam Suresvaram Nidheesvaram Gajesvaram Ganeshvaram Mahesvaram Samaasraye Paraatparam Nirantaram. Meaning: I meditate eternally on Him, the Lord of the Ganas, who is frightening to those not devoted, who shines like the morning sun, to whom all the Gods and demons bow, who removes the great distress of His devotees and who is the best among the best. 3.Samasta Loka Samkaram Nirasta Daitya Kunjaram Daredarodaram Varam Vare Bhavaktra Maksharam Krupaakaram Kshamaakaram Mudaakaram Yasaskaram Manaskaram Namaskrutaam Namaskaromi Bhaasvaram. Meaning: I bow down with my whole mind to the shining Ganapati who brings happiness to all the worlds, who destroyed the demon Gajasura, who has a big belly, beautiful elephant face, who is immortal, who gives mercy, forgiveness and happiness to those who bow to Him and who bestows fame and a well disposed mind. 4.Akimchanaarti Marjanam Chirantanokti Bhaajanam Puraari Poorva Nandanam Suraari Garva Charvanam Prapancha Naasha Bheeshanam Dhananjayaadi Bhushanam Kapola Daana Vaaranam Bhajaey Puraana Vaaranam. Meaning: I worship the ancient elephant God who destroys the pains of the poor, who is the abode of Aum, who is the first son of Lord Shiva (Shiva who is the destroyer of triple cities), who destroys the pride of the enemies of the Gods, who is frightening to look at during the time of world's destruction, who is fierce like an elephant in rut and who wears Dhananjaya and other serpents as his ornaments. 5.Nitaantikaanta Dantakaanti Mantakaanta Kaatmajam Achintya Rupa Mantaheena Mantaraaya Krintanam Hrudantarey Nirantaram Vasantameva Yoginam Tameka Danta Meva Tam Vichintayaami Santatam. Meaning: I constantly reflect upon that single tusked God only, whose lustrous tusk is very beautiful, who is the son of Lord Shiva, (Shiva, the God of destruction), whose form is immortal and unknowable, who tears asunder all obstacles, and who dwells forever in the hearts of the Yogis. 6.Mahaaganesa Pancharatnam Aadarena Yonvaham Prajapati Prabhaatake Hrudi Smaran Ganesvaram Arogatham Adoshataam Susaahitim Suputrataam Samaahitaayu Rastabhootim Abhyupaiti Sochiraat. Meaning: He who recites this every morning with devotion, these five gems about Lord Ganapati and who remembers in his heart the great Ganesha, will soon be endowed with a healthy life free of all blemishes, will attain learning, noble sons, a long life that is calm and pleasant and will be endowed with spiritual and material prosperity. TWELVE NAMES OF GANESHA 1.Pranamya Shirasa Devam Gauriputram Vinaayakam Bhakataavaasam Smare Nityam Aayuh Kaamartha Siddhaye M eaning:Every day, I bow down to that Lord, the son of Gowri, the Lord one who lives in the heart of the devotees, blessing them always with good health and prosperity. 2.Prathamam Vakratundam Cha Ekadantam Dviteeyakam Thriteeyam Krishna Pingaaksham Gajavaktram Chaturthakam Meaning: Starting from here the twelve names of Ganesha are mentioned and he is worshipped in those different forms. The first as the Lord with the curved trunk; second, as the one with only one tusk, third, as the one with black (red/brown) eyes, fourth, as the one with giant structure. 3.Lambodaram Panchamaam Cha Shashtam Vikatameva Cha Saptamam Vighnaraajendram Dhoomravarnam Tathaashtamam Meaning: Fifth, as the one with a big (long) stomach, six, as the one with a huge body Seven, as the remover of obstacles, eight, as the one with smoke gray color 4.Navamam Phaalachandram Cha Dasamam Tu Vinaayakam Ekaadasam Ganapatim Dvaadasam Tu Gajaananam Meaning: Ninth, as the one with moon on the front of His head, tenth, as the foremost leader, eleventh, as the leader of the ganas, twelfth as the one with elephant face. 5.Dvaadasaitaani Naamaani Trisandhyam Yah Pathernnarah Na Cha Vighna Bhayam Tasya Sarva Siddhikaram Prabho Meaning: Any person, who remembers these twelve names of Ganesha, three times in a day, will have all their obstacles and fear removed and will attain success. (This group of verses is said to be sage Narada's offering to Lord Ganesh.) SIXTEEN NAMES OF GANESHA 1.Sumukhascha Ekadanthascha Kapilo Gajakarnakaha Lambodarascha Vikato Vighnaraajo Ganaadhipaa Meaning: The various names and associated forms of God Ganesha are enumerated and need to be meditated upon here - the one with an auspicious face, the single tusked Lord, the one who is of red color, the one with the ears of an elephant, the one with a big stomach, the one with a jovial disposition, the controller of obstacles, the Lord of the Ganas. 2.Dhoomaketur Ganaadhyashah Phaalachandro Gajaanana Vakratundo Shoorpakarno Heyrambho Skandapoorvajaha Meaning:The one of smoke gray color, the leader of the ganas, the one who has moon in the front of his forehead, the elephant faced one, the one with a curved trunk (or broken tusk), the one with big (basket like) ears, the one who is heroic like a buffalo, the elder brother of Skanda (Skanda is another name for Lord Subrahmanya) 3.Shodashaitaani Namaani Yah Pateth Srunuyaadapi Vidyaarambhe Vivahe Cha Praveshey Nirgamey Tatah Sangraamey Sarva Kaaryeshu Vighnas Tasya Na Jaayathe Abheepsitaartha Siddhyartham Poojitoya Surairapi Sarva Vighna Chhido Tasmai Sree Ganaadhipataye Namaha Meaning:Whoever the one who recites and listens to these sixteen names at the beginning of studies, at the time of marriage, while entering or departing a place, or at the battle field, all their obstacles will be removed. Even the Gods worship Lord Ganesha to receive the fulfillment of their actions. Oh Lord Ganesh, the One who has this power of destroying all the obstacles in the way of the devotees, I prostrate before you. Ohm Eikdantaye Vidmahe, Vakratundaye Dhi-Mahi Tan No Buddhih Prachodayat

Graha Pravesh (i.e. first entry into the newly built house) is also as important aspect of Vaastu-Shastra. After the house is complete in all respects, living in that house is started at some auspicious moment determined on astrological considerations. The first entry in the house at the auspicious moment is called Graha Pravesh ceremony. For any newly built house house warming is considered a holistic occasion. This custom is done so as to keep evil forces away from entering new home. Even after land acquisition, a prayer (puja) is performed which is called as "Bhumi Poojan", and later house warming ceremony is called as "Vaastu-shanti" When the house is ready to be occupied, a muhurta is selected for grihya pravesha which consists mainly of Ganesha puja (Ganapati), The mandala is drawn to invoke the gods and nine planets, which act as witnesses to the ceremony. The offerings in the form of fire (Agni) which is supposed to convey to the gods. The family carries the havan kunda into every room. The various medicinal ingredients in the smoke from the havan disinfect and purify the air within. The house is encircled with thread three times from the east, which is the most auspicious direction. Both these signify the erection of protective barriers around the house to keep away evil influences, and are done to the accompaniment of the Rakshoghna Mantra and the Pavamana Mantra. Three types of Graha Pravesh have been mentioned in the scriptures - (1) Apoorva - First entry to live in house newly constructed on a newly selected land is called Apoorva (new) Graha Pravesh. (2) Sapoorva - Entry into an already existing house to live in it after traveling abroad or migration elsewhere, is called Sapoorva graha pravesh. (3) Dwandwah - Entry into a house to live in it after reconstruction/renovation of the house damaged by fire, flood waters, electricity, wind etc. is termed as Dwandwah (or old) Graha Pravesh. Scriptures have described the procedures of Graha Pravesh at auspicious time (muhurat) and purity (defectless) of Panchang. For Apoorva Graha Pravesh perfect auspicious time should be adhered to and fro Graha Pravesh in a reconstructed house or after migration the purity of Panchang should be given consideration. As far as possible Graha Pravesh should be accomplished in the day only, it will be auspicious. Normally, it can be done at any auspicious moment in the day or night. Guru (Jupiter) or Shukra (Venus) being set (invisible) i.e. Tara does not matter in case of Graha Pravesh in a old renovated house. No harm as long as the house you switch on the lights at night. Never leave the house in dark after the rituals. Also the puja deepam must be lit all throughout.

It may be a waste of time for you but not for millions who believe in Bhraman. The mind is like a hard drive and the atman is the energy that gives the power to the mind so that it would funcion. So, without that atman your brain will not funtion. Now, who do you think this atman is? Try to discover it and you will know why millions of people believe in the CREATOR.

WHAT IS HINDUISM? It is the true culture of Indians in India. Many call it A WAY OF LIFE. It is not an organized religion like Christianity or Islam. It has no founder. It has no Pope. It has no hierarchy. Just a lot of scriptures. In Hindu scriptures, you are actually studying about the HISTORY AND CULTURE OF INDIA, like in 66 books of the Holy Bible you are actually studying about the CULTURE AND HISTORY OF JEWS. As far as I know, HINDUISM AND JUDAISM are mothers of all modern religions in the world. JAINISM, BUDDHISM, ZOROASTRIANISM etc came from Hinduism. ISLAM and CHRISTIANITY came Judaism. WHO IS ITS FOUNDER? No body in particular. It is the research output of countless learned men called RISHIS who were Christ like masters. WHEN DID HINDUISM TAKE BIRTH? Nobody knows. If you go by Hindu mythological stories, Hinduism is trillions of years old. If you go by Max Muller, the German philosopher, it is at least 8000 to 9000 years old. Hinduism might have started as Dravidian civilization and later merged with civilization. Studying the relics of Mohenjadaro and Harappa excavations that what I conclude. Hinduism has the strange capability to ABSORB AND GROW FROM ALL QUARTERS and that is why in it you can see relics of all other civilizations like Egyptian, Celtic, Mayan, Greek, Roman etc. To me it does not matter the exact date it was born, since nobody can prove or disprove the exact date. I am more concerned about what it has to give to the world. WHAT WAS THE ORIGINAL NAME OF HINDUISM? SANATHANA DHARMA or RIGHTEOUSNESS FOREVER was the original name of Hinduism. It was Persians who invaded India during 6th century B.C. who gave the name HINDUISM meaning the RELIGION OF PEOPLE LIVING NEAR RIVER INDUS. In Persian the letter H and S are pronounced almost the same so they mistook the word SIND [ Sanskrit name for Indus] to H and then started calling HINDUS and HINDUISM. WHAT IS THE LANGUAGE IN WHICH THE HINDU SCRIPTURES WERE WRITTEN? SANSKRIT older than Hebrew and Latin. The first words in English language came from Sanskrit. The word MOTHER came from SANSKRIT word MATA and FATHER came from SANSKRIT word PITA as per the PBS video THE STORY OF ENGLISH. WHO IS A HINDU? Hindus believe anyone who search after truth is a Hindu. There is ONE AND ONLY GOD and ONE TRUTH. The very first book of Hindus named RIGVEDA proclaim, " EKAM SAT, VIPRAH BAHUDHA VADANTI" ( There is only one truth, only men describe it in different ways). So a Jew or a Christian or a Moslem who is in search after truth is automatically a Hindu. WHAT ATTRACTS ONE TO HINDUISM? The concepts of UTMOST FREEDOM OF THOUGHTS And ACTIONS. That what attracts many to Hinduism. WHAT IS THE HINDU CONCEPT OF GOD? Hindus believe in ONE AND ONLY GOD BRAHMAN which expresses itself in millions of forms. Hindus do not believe God has human form or any other form. God is nameless and timeless. But there is nothing wrong to worship a God with name and form [nama-roopa], since man cannot conceive anything without any name and form. IF THERE IS ONLY ONE GOD, WHY HINDUS WORSHIP MANY GODS? To begin with Hinduism is a very ancient CULTURE and it never ever had a house cleaning in its entire history. Almost everything that came was written in scriptures since it is birth unlike in other religions they have thrown out many beliefs calling Council time and time again. Believe it or not there is no word TRINITY in the entire Bible and it originated only after emperor Constantine became a Christian. Now coming back to Hinduism, Hindus believe that BY WORSHIPING GOD BY ANY NAME, YOU ARE ACTUALLY WORSHIPING ONE AND ONLY GOD BRAHMAN and that is why they have no problem even worshiping Buddha or Jesus Christ. So a Hindu believes by worshiping any form of God, you are indeed worshiping the ALMIGHTY. The Gita said: CALL HIM BY WHATEVER NAME YOU LIKE, WORSHIP HIM IN ANY FORM YOU LIKE, IT ALL GOES TO THAT ONE ULTIMATE, INFINITE, SUPREME REALITY. Coming back to Trinity doctrine....Only mention of TRINITY concept of God in the Bible, is in the St. Matthew's account of Christ's last command to the apostles, GO THEREFORE, AND MAKE DISCIPLES OF ALL NATIONS, BAPTIZING THEM IN THE NAME OF FATHER, AND THE SON, AND OF THE HOLY SPIRIT [MAT 28:19] According to SCHAFF-HERZOG ENCYCLOPEDIA, TRINITY doctrine was not established until 363 A.D. It says that TRINITY is the result of three or four centuries of theological development. The New Catholic Encyclopedia also states that devotion to Trinity had begun in monasteries at Aniane and Tours, during 8th century. WHY HINDUS WORSHIP IDOLS? Show me any person, who does not believe in an idol, image, or symbol and I will show you the greatest liar on earth. All religions have some concept of God with name and form, but Hindus alone have the courage to admit that fact. The Cross in the Christian church, the picture of Jesus Christ, the statue of Mary, statues of patron saints are all idols. If anyone bow in front of any of them, they are breaking laws of Old Testament [LED . . . 26:1, and EX 20:2-5.] Idol worship is every where and I never ever met a man who does not worship something or someone. In fact, the first sculpture of Christ was in the form of a small boy holding on to a sheep. Now, everywhere in the world, people have pictures of Christ according their culture. A loving young white man in USA, a tough man looking like a judge in Russia, a nice black man in Africa and a man looking like a typical man from China with a sheepish beard in China. I RESPECT ALL THOSE PICTURES. Believe it or not, ALL OF THEM ARE IDOL WORSHIPS. Once again, God is spirit...NO WORD OR IMAGE CAN DESCRIBE OR DEPICT GOD OR CAN ENCOMP THE GREATNESS OF GOD. God is neither the father nor the mother. But since man cannot conceive anything without NAME AND FORM, man has the right to worship God with a form. HOW WAS HINDUISM STARTED? According to Hindu scriptures it started as SRUTI---THAT WHICH IS HEARD. The great seers of ancient times called RISHIS who had perfected themselves have heard in their hearts, eternal truths and they taught those truths to disciples by telepathy and later they wrote them in books. VEDAS and UPANISHADS are known as SRUTI literature rest is called SMRITI [ THAT WHAT IS REMEMBERED ] literature. All Hindu scriptures were considered as revealed truths of God. In fact Hindu scriptures say that ALL HINDU SCRIPTURES WERE WRITTEN BY GOD. According Christian theologians Holy Bible is considered to be HOLY SPIRIT INSPIRED BOOK. According to Mimamsa school of thought, all sruti literature existed all through eternity in the form of sounds. Therefore those sounds of words of Vedas and Upanishads are very important to Hindus. WHAT ARE THE SACRED BOOKS OF HINDUISM? The very first sacred books of Hinduism is called VEDAS. VEDAS means KNOWLEDGE. There are four VEDAS and they claim to teach men the highest aspects of truths which can lead them to God. Vedas and Upanishads are SRUTI scriptures. The word VEDA came from the root word "vid" meaning "to know". Vedas are the very first scriptures of Hinduism. Vedas as per scriptures was written by God. Vedas state "SELF REALIZATION" is one and the goal of human life. Vedas also discuss in detail rituals and ceremonies to attain self-realization. There are 4 Vedas. The first Vedas are known as the TRIPLE VEDAS. They are: RIG VEDA------- KNOWLEDGE OF HYMNS --10589 verses YAJUR VEDA--- KNOWLEDGE OF LITURGY -3988 verses SAMA VEDA--- KNOWLEDGE OF MUSIC ---1549 verses ATHARVA VEDA- KNOWLEDGE GIVEN BY SAGE ATHARVA---6000 verses WHAT EACH VEDA CONSISTS OF? A---SAMHITAS----basic texts for hymns to deities, formulas and chants. The Sankrit word SAMHITA means "put togther". B---BRAHMANAS--description as well as directions for performance of rituals. The word orginated from the word Brahmins. Brahmins are the original Hindu priests and they follow Brahmans to conduct rituals. C---AKAS--contains Mantras interpretations of rituals--This book also known as "the forest books" since book is used by saints who meditate in the forests. D---UPANISHADS--texts revealing ultimate truths by different saints. Upanishads teach men that there is ONE AND ONLY thing and that is BRAHMAN. You and I just reflections of Brahman. Or we are indeed God... Upanishads teach us "Tat tvam Asi" —— THAT THOU ART. In fact, the word UPANISHAD can be broken down as UPA [near] NI [down] SHAD [sit] meaning that teachings of Upanishads were conveyed from masters to students when students sat very next to masters and nobody overheard those teachings. TOTAL 108 UPANISHADS . Principle ones 13. Some of the Upanishads are named after the sages who answered all questions. Some as per the first word in the Upanishad. [ I shall write details separately] 1. ISA UPANISHAD- 2. KENA UPANISHAD 3. KATHA UPANISHAD 4. PRASNA UPANISHAD 5. MUNDAKA UPANISHAD 6. MANDUKYA UPANISHAD 7. AITAREYA UPANISHAD 8. TAITTIRYA UPANISHAD 9. CHANDOGYA UPANISHAD 10. BRIHAD-ARANYAKA UPANISHAD 11 KAUSHIITAKI UPANISHAD 12. SHVETASHVATARA UPANISHAD 13 MAITRI UPANISHAD

3 Wisdom You know the Self, 1 By nature one Without end. You know the Self, And you are serene. How can you still desire riches? When from ignorance 2 You see silver in mother-of-pearl, Greed arises. From ignorance of the Self Desire arises For the world where the senses whirl. Knowing yourself as That 3 In which the worlds rise and fall Like waves in the ocean, Why do you run about so wretchedly? For have you not heard? 4 You are pure awareness, And your beauty is infinite! So why let lust mislead you? The man who is wise 5 Knows himself in all things And all things in himself. Yet how strange! He still says, "This is mine." Determined to be free, 6 He abides in the oneness Beyond all things. Yet how strange! Indulging in passion, he weakens, And lust overwhelms him. Feeble with age, 7 Still he is filled with desire, When without doubt he knows That lust is the enemy of awareness. Indeed how strange! He longs to be free. . . 8 He has no care for this world Or the next, And he knows what is passing Or forever. And yet how strange! He is still afraid of freedom. But he who is truly wise 9 Always sees the absolute Self. Celebrated, he is not delighted. Spurned, he is not angry. Pure of heart, 10 He watches his own actions As if they were another's. How can praise or blame disturb him? With clear and steady insight 11 He sees this world is a mirage, And he no longer wonders about it. How can he fear the approach of death? Pure of heart, 12 He desires nothing, Even in despair. He is content In the knowledge of the Self. With whom may I compare him? With clear and steady insight 13 He knows that whatever he sees Is by its very nature nothing. How can he prefer one thing to another? He is beyond all duality. 14 Free from desire, He has driven from his mind All longing for the world. Come what may, Joy or sorrow, Nothing moves him.

2 Awareness Yesterday 1 I lived bewildered, In illusion. But now I am awake, Flawless and serene, Beyond the world. From my light 2 The body and the world arise. So all things are mine, Or nothing is. Now I have given up 3 The body and the world, I have a special gift. I see the infinite Self. As a wave, 4 Seething and foaming, Is only water So all creation, Streaming out of the Self, Is only the Self. Consider a piece of cloth. 5 It is only threads! So all creation, When you look closely, Is only the Self. Like the sugar 6 In the juice of the sugarcane, I am the sweetness In everything I have made. When the Self is unknown 7 The world arises, Not when it is known. But you mistake The rope for the snake. When you see the rope, The snake vanishes. My nature is light, 8 Nothing but light. When the world arises I alone am shining. When the world arises in me, 9 It is just an illusion: Water shimmering in the sun, A vein of silver in mother-of-pearl, A serpent in a strand of rope. From me the world streams out 10 And in me it dissolves, As a bracelet melts into gold, A pot crumbles into clay, A wave subsides into water. I adore myself. 11 How wonderful I am! I can never die. The whole world may perish, From Brahma to a blade of grass, But I am still here. Indeed how wonderful! 12 I adore myself. For I have taken form But I am still one. Neither coming or going, Yet I am still everywhere. How wonderful, 13 And how great my powers! For I am without form, Yet till the end of time I uphold the universe. Wonderful! 14 For nothing is mine, Yet it is all mine, Whatever is thought or spoken. I am not the knower, 15 Nor the known, Nor the knowing. These three are not real. They only seem to be When I am not known. For I am flawless. Two from one! 16 This is the root of suffering. Only perceive That I am one without two, Pure awareness, pure joy, And all the world is false. There is no other remedy! Through ignorance 17 I once imagined I was bound. But I am pure awareness. I live beyond all distinctions, In unbroken meditation. Indeed, 18 I am neither bound nor free. An end to illusion! It is all groundless. For the whole of creation, Though it rests in me, Is without foundation. The body is nothing. 19 The world is nothing. When you understand this fully, How can they be invented? For the Self is pure awareness, Nothing less. The body is false, 20 And so are its fears, Heaven and hell, freedom and bondage. It is all invention. What can they matter to me? I am awareness itself. I see only one. 21 Many men, One wilderness. Then to what may I cling? I am not the body. 22 Nor is the body mine. I am not separate. I am awareness itself, Bound only by my thirst for life. I am the infinite ocean. 23 When thoughts spring up, The wind freshens, and like waves A thousand worlds arise. But when the wind falls, 24 The trader sinks with his ship. On the boundless ocean of my being He founders, And all the worlds with him. But O how wonderful! 25 I am the unbounded deep In whom all living things Naturally arise, Rush against each other playfully, And then subside.

I'm an Indian but was not born in India. If you ask me why I would blame the Muslims and British. My grand father left India and settled down in another country. But being an Indian I still have love for India as it was the country of origin of Indians. It is a pity my religion forbids me to be violent. The Indians should have drove away the Muslims the day they set foot on Bharat's soil and so the British too. Robert Clive was a sneaky thief who actually came as a porper and robbed innocent mother India of her riches. The Mogul invader who was a Muslim was a greedy asura who forced the Hindus in the north with his mighty barbaric soldiers or shall I say thieves by their sword to convert the Hindus. It is a sad story but this two devils will fall one day for invading and robbing countries which do not belong to them.

This is an exellent reply. Instead of confusing the approacher with answers like [Govindram:"supreme God called Krsna all other are His servants technically called 'demi-gods"]. It is trying to tell the enquirer the others are stupid while only Krishna followers are true Hindus. This are the people who are making others feel uncomfortable about Hinduism. Thank you.

All converting religions are dangerous: Swami Dayananda Saraswati 'Missionaries are the most violent people' T R JAWAHAR A religious teacher of supreme wisdom, Swami Dayananda Saraswati is also extremely articulate, a combination that is very rare, given the stereotype of a Hindu protagonist that often raises the hackles of the 'intellectuals'. His superb command over the White man's tongue is backed by phenomenal knowledge of not only the Vedas, Vedantas, Upanishads, Gita et al but also the religious texts and practices of other faiths, not to speak of modern literature. In a way he is the ideal foil for those at the other end of the ideological spectrum, namely, Communists, atheists, JNU historians and lest I forget, 'other miscellaneous secularists': He is one who could be more than a match to them, word for word and in wits. And he does not have the habit of mincing words either, as the reader will observe from his explicit, extensive, exclusive interview to News Today on a wide range of topics, past, present and future ...and even the eternal. For a moment, the journalistic impulse of brevity the penchant for wielding the scissors overcame me. But on second thoughts, thankfully, I decided that the verbatim account should be presented to the readers, even if it meant carrying it over for more than one day. Now, over to Swami Dayananda Saraswati: Q: You have come out strongly against the Pope's statements on the anti-forcible conversions laws. You have also been a campaigner against conversions, terming it as violence. Can you elaborate? Ans: Okay. What is violence? When you physically hurt me it is violence. When you do anything that can instigate physical violence, that is an act of violence, too. And if you can hurt me emotionally it is also violence. If you can hurt me spiritually that is the worst violence, rank violence. All these are there in conversion because it leads to physical violence. When you convert somebody you have to criticise the person's religion, his worship, his culture; all these hurt. Even when he changes it hurts. How will he change? He has to disown his parents, and their wisdom and their culture, his ancestors, and entire community; you are isolating him, uprooting him and all the uprooted people are emotionally unsettled. For instance, Blacks in America are uprooted people. Even after generations they are not emotionally settled. It will never help the persons who are uprooted from their culture. So it is great violence against culture, tradition etc. Q: Is the religious person, then, the core person? Ans: Yes, we find some people die for their religion because in their scripture it is told that if your religion is in danger then you will have to sacrifice your life so that you will also have a better place in paradise. The fellow begins to believe that and he is ready to give up his life. This is indoctrination. So, for their religion's sake, they have double standards. One who does not believe in their religion is anti-god as if God has given only their religion to follow. If he does not follow that he is an enemy to God, an infidel and deserves to be killed. Though God any way is going to destroy him, but if you destroy him, God will be pleased that you have proved your faith. This is the double standard. The values are not common. For followers one set of values, for non-followers another set of values. Killing gets a sanction. That is why these are all dangerous religions. And I say all converting religions are dangerous. They have created problems. It is like somebody wanting freedom to destroy me. If I do not give this freedom, I become a fundamentalist. But if I give them the freedom to destroy me, then I am a liberal, my religion a free religion. That's it. Now this very concept of freedom itself has to be questioned, examined and told to the people. Q: And to the Pope? Ans: Not only Pope. Pope told this because they have got away with it for 2,000 years in the name of freedom of Religion. They have wiped out continents, cultures in various continents, religions in countries ... where are those religions and cultures that built those pyramids? Show me one fellow now as a sample. Greek and Roman monuments are there, but where are the religions? In Europe they completely wiped out all the indigenous religions. In North America and South America they have finished off all the native cultures. Even in Africa it is almost finished. So now in Asia they are planting their religion. They want to be successful, between these two people they want to destroy all cultures in this world. So therefore, I say enough is enough. I don't want to ask them to give up their (the converts) religions now. But their concepts, their beliefs are not acceptable to me. I give them the freedom to follow what they follow. But I want them to leave me free to follow what I believe! They cannot say evangelising is not against other religions. It is against other religions; Conversions are against other religions. We don't believe in conversion itself. We do not accept that, we do not do that. Q: Then how do you deal with this problem when it is so basic? What are the practical ways? Ans: The theologians have to change. But they will not. That is because they have enough in-built programming. What we call indoctrination. There is no use even to make an attempt. But we should keep talking about that to them. But there is one thing with them. They just wait for a time when there is more freedom for them to do. So let that time be kept away. That conducive time for them to convert be kept away. The people have to be made aware and proud of their religion and that would take care of that in course of time. They should be able to say enough is enough. Q: But there is the lure of money and incentives and other benefits that the naive fall for... Ans: It is not really the money that buys. What do they do? Small things, and then they try to tempt them. That gives the thumb space. They begin to enter the heart. Then they tell the most unkindly cut. When the missionary tells that the fellow's daily pooja is wrong, that his altar of prayer is not the altar, he has to alter that. That is the unkindest cut you can get. It is a stab in the heart, where this fellow innocently gives some space for the missionary to enter. That very place becomes a place for attack. He attacks at the heart of the person, his religious core. And therefore the missionaries are the most violent people in the world. They have committed violence and nobody has committed violence as they have done. They continue to do that. But people do not realise this. They do seemingly good things in order to commit this violence. Q: What is the effect of missionary activity on national security? Ans: Look at the Northeast. I wonder if I can go and talk there, in my own country. They ask if I am from India! This is what the missionaries have done. Those people are made to feel they are non-Indians. It is very unfortunate. It is a major problem for national integrity. And not good for our tradition. In fact, Hindu religion has to be saved for the sake of humanity because the Christians don't believe the Muslims will go to heaven, the Muslims don't believe the Christians will go anywhere. They both are fighting each other in trying to reach heaven or paradise. And both believe that the other is not going there, so they will fight forever. The only person who says paradise is not up there but here is the Hindu. Hindu is the only one who makes sense. He has also got a methodology to teach, it is not just a belief. Only they are working on belief. We are working on wisdom. There it is just beliefs, many of which cannot be proved and several of which are wrong and foolish. See, a belief is above reason. When you say there is heaven it is above reason. You can believe that. You survive death then you will go to heaven, which is also a belief. But when you say that you will survive death, but you will go to heaven or hell, then it is difficult to believe. And another thing they say is God is formless. But he needs a location. You cannot define foolishness in a better way. When you believe against all the evidence then it is called foolishness. Q: The inequalities that have cropped up in Hinduism are used as handle against? Ans: Even they have their own inequalities. They have their own problems that are endless. But that doesn't give us a sanction for us to have problems. We should try and solve them. But still all these are our problems. Brothers are fighting each other over a property and if a third fellow comes and says, since you two are fighting let me occupy the property, that cannot be allowed. You remain an encroacher. You can help us, but you cannot become a beneficiary of our fight. Therefore we should resolve our own fights. You have no business interfering in our house and I would not intrude in yours. Indian Christians and Indian Muslims are converted from Hinduism, without themselves knowing what they are getting into. But once converted they are told that their brethren and forefathers are devil worshippers! This is what I say is dangerous. As Indians they have a right to know the religions, the people and their culture and forms etc. If they know there will be no problems. But they are purposely kept away. The clergy is responsible for that, Islamic and Christian clergy are responsible for that. Q: But if they want to know or even reconvert, will the Hindu 'clergy' allow that... Ans: In India, there is no clergy. Here all are Hindus until they call themselves different because when I allow every form of worship then where is the problem? We deem you another Hindu, only you are saying I am this and that. There is no re-conversion. There is a prodigality and they come back. like a prodigal son. We do not even need to baptise. We have to ask him to give up beef that is all.

Although my parents were Hindus I was an atheist till I married my sweetheart who is an Eurasian and Catholic my birth. From the age of 27 I began to study various books on Hinduism and that helped me alot. Being born in a country of multiracial and multi religious society I was destined to be atrue Hindu and so is my wife who followed my path giving up her own religion. I had stuied the bible and Quran too. But if you are destined to be a true Hindu than God will show you the way as I was. Do not worry soemone will come your way to direct you. I am not an expert in Hinduism as I am still learning and I know I cannot achieve it in this life time mastering the vedas. So, I pray to God so that after this life I would be given a second chance in my next life to be able to master the vedas. Because I am now nearing my sixties and have difficulty in remmembering what I have studied and every now and than I have to refer to the text and this is my disadvantage over those who can remmember an quote the text. Anyway, with the internet I am sure you would not have any difficulty in learning more about the Sanathana Dharma. Whereas during my younger days it was either the library or the book stores for information. So, youngsters naow a days are very lucky and have the advantage. Most important you must learn comperative theology in order to understand your own religion. Barney.

http://www.geocities.com/dipalsarvesh/mahabharat_astronomy1.html

As Shri Shankara, the great Hindu sage who propounded Advaita, once said : “one must forget all notions of caste, creed, religion, race and nationality and only then will the search for Brahman be fruitful”. (Don't take the quotation out of context, but understand its implication: religion/spirituality/mysticism goes way beyond the outer shell. Isn't Hinduism all about the temporal nature of the body and mind and call for a realization of Divinity of One's Soul, either through self-discovery or Love of a Manifestation of Brahman (in the form of Deities)?) Vedanta and Yoga between them thus constitute both a comprehensive philosophy of life as well as practical means for divine realization. The subtle concepts involved have been articulated and elaborated by great thinkers and realized souls through the centuries down to our very day. These men and women have been drawn from all castes and creeds within and outside Hinduism and, in the case of Bhakti, have also included a number of Muslim saints and poets. In India alone, there have been remarkable men who epitomized the four yogas – Sri Ramana Maharshi was par excellence the Jnanayogi; Swami Vivekananda the Karmayogi; Sri Auriobindo the Rajayogi; and Sri Krishnaprem the Bhaktiyogi. It is against this rich and noble background that Hindus have to judge certain developments that are taking place in Hinduism today. And as Joseph Campbell put it: "It is ironic that our great western civilization, which has opened to the minds of all mankind the infinite wonders of a universe of untold billions of galaxies should be saddled with the tightest little cosmological image known to mankind? The Hindus with their grandiose Kalpas and their ideas of the divine power, which is beyond all human category (male or female). Not so alien to the imagery of modern science that it could not have been put to acceptable use. "There is an important difference between the Hindu and the Western ideas. In the Biblical tradition, God creates man, but man cannot say that he is divine in the same sense that the Creator is, where as in Hinduism, all things are incarnations of that power. We are the sparks from a single fire. And we are all fire. Hinduism believes in the omnipresence of the Supreme God in every individual. There is no 'fall'. Man is not cut off from the divine. He requires only to bring the spontaneous activity of his mind stuff to a state of stillness and he will experience that divine principle with him."

Excuse me! Krishna and Vishnu, who are they? Your personla God? What is the difference, its all temple and God resides in all temples. Why do you want to differentiate? Do you have any special bonus when you talk only about Krishna and Vishnu?

God has no race or sects. If whoever think so are either ignorant or blinded by their ego. God belongs to the whole of human race and what he hears for you is not your language but what your atman transmit. But I think not many knows about it. That is why they say when you pray in your heart he respons quickly. That is why meditaion is more powerful than chanting mantras. When you meditate your are in direct contact with Bhraman. No amount of chanting would pull you nearer to him than silent meditation and selfless service to mankind.

As far as I know in my 54 years experience going to temples[in my country]I have never seen any such incident occuring. There had been and still having many non Hindus especially Chinese, and europeans visiting our temples and receiving darshans. They love to come to our temples because of the serene enviorment and chanting od mantras by the priest makes them feel they are in the abode of God. But I think you are talking about India's temples. Well, let me tell you the experience my sister went through when visiting Palani and Venkadachalapathy temples. She being a tamilian and a born hindu had to wittness such arogance by the temple authorities and she had to pay extra 200 rupees as bribe to go nearer to receive darshan. What a shame. But I assure you nothing of that sort ever happens in my country. I know people in India are arogant and unkindly to visitors and non Indians [citizen of India]. May be they had been learned this lesson form foreign invaders and colonizers. And that had somewhat embeded in their genes. We have to forgive such ignorant people. But I think may not the whole of India behave in such mannre. Anyway with all this suicide bombers threat may be they are taking extra precution to avoid such incidents in temples. I hope that was the reason they were rude to you. As a Hindu I would like to extend my humble apologies on behalf of these ignorant Hindus. Please forgive them.

Typical of Hindus in India. They seem to think they know all but in fact they know nothing except talk. They are very egoistic and obnoxious. Who are they to decide who should be allowed and who should not. Ragavendra did not talk about cast but there are those who think they are pure. Are they really?

The Word 'Hindu' History is mostly guessing; the rest is prejudice. (Will Durant) The word 'Hindu' has its origin in Sanskrit literature. In the Rig Veda, India was referred to as the country of'Sapta Sindhu', i.e. the country of seven great rivers. The word 'Sindhu' refers to rivers and sea and not merely to the specific river called the Sindhu (Indus), now in Pakistan. In Vedic Sanskrit, according to ancient dictionaries, 'sa' was pronounced as 'ha'. Thus 'Sapta Sindhu' was pronounced as 'Hapta Hindu'; similarly 'Saraswati' was pronounced as 'Haravyati' or 'Harahwati'. This is how the word 'Hindu' came into being. The ancient Persians also referred to India as 'Hapta Hind', as recorded in their ancient classic 'Bern Riyadh'. That is why some scholars came to believe that the word 'Hindu' had its origin in Persia. The Greeks who invaded India under Alexander the Great, dropped the 'H' completely and used the name Indoos or Indus which later led to the formation of the word 'India'. The Origin and Other Names of Hinduism As explained above, there is no equivalent word for 'Dharma' in English. Dharma is not confined to the performance of religious rituals and ceremonies but is used in a much wider sense. It is a synthesis of worship, morals, a code of conduct and duty. It is based on the laws of nature. Buddhism, Sikhism and Jainism all come within the fold of this Sanatana (eternal) Dharma (laws of nature). Because the earliest known Hindu scriptures are the Vedas, it is also known as the Vedic Dharma. As depicted in the family tree of Hindu scriptures, the Vedic literature is the root of almost all Hindu scriptures. Some Hindu scholars and philosophers have defined Hinduism as a noble way of life. The Sanskrit word for 'noble' is 'Arya', hence Hinduism is also called Arya Dharma. In fact, the ancient name of India found in many Hindu scriptures is 'Aryavarat', meaning the abode of noble people. Some scholars have misunderstood the use of the word 'Arya' in Hindu scriptures, and have made the mistake of thinking that 'Arya' is the name of a race which came from outside India. Hindu scholars reject these ideas based on the evidence from recent archaeological findings. The Aryan invasion of India is at best an unproven theory and at worst a myth. There is a period in Hindu history during which Hinduism is often identified as 'Brahmanism' by some Western scholars. This is the period when the true teachings of the Vedas were forgotten and ritualism propagated by some Brahmin (priestly) classes became popular. Whilst it is true that Hinduism went through a period of experimentation or perhaps some degradation, it would be illogical and incorrect to assign to Hinduism the name of just one class within the whole Hindu community. Often followers of a particular sect or movement may use a name to identify themselves. For example, generally non-reformist adherents of the ancient Hindu traditions and rituals are known as 'Sanatanist'. The followers of a reformist movement, Arya Samaj, may call themselves 'Arya Samajist'. Many other names, like Vaishnavite, Jain, Lingayat, will also be found. The most important point to remember is that Hinduism is not founded by any one person and it is not based on any one book. Its name as well as its traditions have changed throughout its long history. Finally, it should be noted that whilst the term 'Hinduism' is popular in the English language, Hindu religious leaders prefer to use the name 'Sanatana Dharma' or Hindu Dharma instead of Hinduism. The General Secretary of the World Council of Hindus, Shri Ashok Singhal, has explained that in spite of the rich diversity of religious sects and traditions in Hinduism, there is a certain unity because their principles are based on the 'eternal laws of nature' which can be rightly defined as Sanatana Dharma. This name also signifies unity in diversity. The Land of Hindus: Hindusthan Etymologically, what is Sindhu in Sanskrit is Hindu in Persian and India in English. This establishes the simple fact that Hindus originate from the country now known as India. In the present Indian Constitution, the country is referred to as 'India that is Bharat'. Before it was termed India, the country was known as Hindusthan, i.e. the land of Hindus and Hinduism. In the Baarhaspatya Shastra (400 BCK), Hindusthan was described as the vast stretch of land spreading between the Himalayas and the Indian ocean. Prior to that it was Bharat Varsha, named after Bharat, the son of Rishabhdev. Some people believe that the country was so named because it is the land of the Vedas, which are called 'Bharati', meaning dedicated to the pursuit of knowledge and wisdom. The ancient name for India is 'Aryavarat', literally meaning 'abode of the Aryans'. Unfortunately, in the Western mind the term Aryan has negative connections with Nazism, but in the Sanskrit language the root 'Arya' means 'worthy, holy, noble'. Some scholars believe that Aryans invaded India from some other part of Asia or Europe. A German scholar, Max Muller, first proposed the hypothesis that conquering legions of white 'Aryans' invaded North India on horseback around 1500 BCK and ultimately displaced India's Dravidian tribes. This theory of Aryan invasion of India is now strongly contested by many scholars on the grounds that the internal evidence in the scriptures like the Vedas points to India as the immemorial home of the Hindus (Aryas). Furthermore, no one has been able to fix the starting point of this imaginary journey, which some believe to be propaganda by German nationalists, whilst others have alleged that the Aryan-Dravidian split provided a convenient precedent for British subjugation of India. New astrological and archaeological evidence has come to light which suggests that the people who composed the Vedas called themselves Aryan and were indigenous to India. Evidence to discredit the invasion theory comes from Rig Veda which mentions in verses 6-51-14/15 that the winter solstice occurs when the sun rises in Revati nakshatra (Aries); this was only possible in 6000 BCK, long before the alleged invasion. Carbon dating has confirmed the presence of horses in Gujarat (a state in western India) in 2400 BCK, disproving the hypothesis that Aryans brought the horses to India. NASA satellite photographs prove that the Sarasvati river basin is real, not a myth. Kunal, a new archaeological site in Harayana (another state in India), has revealed the use of writing and silvercraft dating from about 7000 BCH. Finally, six seals excavated from the Indus Valley depict animals and indicate that some form of early Hindu yogic arts existed there more than 4000 years ago. The Time Line, depicting the chronology of Hindu history, published by the newspaper Hinduism Today (December 1994, London edition) and articles in The Organiser (Vol. XLV No.25, January 1994, published in New Delhi, India) present the views of contemporary researchers which, in short, conclude that the Aryan invasion of India is at the most an unproven theory and in all likelihood just a myth.

bhagavad gita chapter 10: manifestation of the absolute The Supreme Lord said: O Arjuna, listen once again to My supreme word that I shall speak to you, who are dear, for your welfare. (10.01) Neither the Devas nor the great sages know My origin, because I am the origin of all Devas and sages also. (10.02) One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and gets liberation from the bondage of Karma. (10.03) Discrimination, knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, pleasure, pain, birth, death, fear, fearlessness; (10.04). Nonviolence, equanimity, contentment, austerity, charity, fame, and ill fame; all these diverse qualities in human beings arise from Me alone. (10.05) The seven great sages and four ancient Manus, from whom all these creatures of the world were born, originated from My potential energy. (10.06) One who truly understands My manifestations and yogic powers, is united with Me in unswerving devotion. There is no doubt about this. (10.07) I am the origin of all. Everything emanates from Me. Understanding this, the wise ones worship Me with love and devotion. (10.08) With their minds absorbed in Me, with their lives surrendered unto Me, always enlightening each other by talking about Me; they remain ever content and delighted. (10.09) I give the knowledge, to those who are ever united with Me and lovingly adore Me, by which they come to Me. (10.10) Out of compassion for them I, who dwell within their heart, destroy the darkness born of ignorance by the shining lamp of knowledge. (10.11) Arjuna said: You are the Supreme Brahman, the supreme abode, the supreme purifier, the eternal divine spirit, the primal God, the unborn, and the omnipresent. (10.12) All sages have thus acclaimed You. The divine sage Narada, Asita, Devala, Vyaasa, and You Yourself tell me. (10.13) O Krishna, I believe all that You have told Me to be true. O Lord, neither the Devas nor the demons fully understand Your manifestations. (See also 4.06) (10.14) O Creator and Lord of all beings, God of all gods, Supreme person and Lord of the universe, You alone know Yourself by Yourself. (10.15) (Therefore), You alone are able to fully describe Your own divine glories, the manifestations, by which You exist pervading all the universe. (10.16) How may I know You, O Lord, by constant contemplation? In what form (of manifestation) are You to be thought of by me, O Lord? (10.17) O Lord, explain to me again in detail, Your yogic power and glory; because, I am not satiated by hearing Your nectar-like words. (10.18) The Supreme Lord said: O Arjuna, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19) O Arjuna, I am the Atma abiding in the heart of all beings. I am also the beginning, the middle, and the end of all beings. (10.20) I am Vishnu among the (twelve) sons of Aditi, I am the radiant sun among the luminaries, I am Marici among the gods of wind, I am the moon among the stars. (10.21) I am the Sama Veda among the Vedas; I am Indra among the Devas; I am the mind among the senses; I am the consciousness in living beings. (10.22) I am Shiva among the Rudras; (I am) Kubera among the Yakshas and demons; I am the fire among the Vasus; and I am Meru among the mountain peaks. (10.23) Among the priests, O Arjuna, know Me to be the chief, Brihaspati. Among the army generals, I am Skanda; I am the ocean among the bodies of water. (10.24) I am Bhrigu among the great sages; I am the monosyllable OM among the words; I am Japa among the Yajna; and I am the Himalaya among the immovables. (10.25) I am the Peepal tree among the trees, Narada among the sages, Chitraaratha among the Gandharvas, and sage Kapila among the Siddhas. (10.26) Know Me as Uchchaihshrava, born at the time of churning the ocean for getting the nectar, among the horses; Airaavata among the elephants; and the King among men. (10.27) I am thunderbolt among the weapons, Kaamadhenu among the cows, and the cupid among the procreators. Among the serpents, I am Vaasuki. (10.28) I am Sheshanaaga among the Naagas, I am Varuna among the water gods, and Aryamaa among the manes. I am Yama among the controllers. (10.29) I am Prahlaada among Diti's progeny, time or death among the healers, lion among the beasts, and the Garuda among birds. (10.30) I am the wind among the purifiers, and Lord Rama among the warriors. I am the shark among the fishes, and the Ganges among the rivers. (10.31) I am the beginning, the middle, and the end of the creation, O Arjuna. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32) I am the letter "A" among the alphabets, among the compound words I am the dual compound, I am the endless time, I am the sustainer of all, and have faces on all sides (or I am omniscient). (10.33) I am the all-devouring death, and also the origin of future beings. Among the feminine nouns I am fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) I am Brihatsaama among the hymns. I am Gaayatri among the mantras, I am Maargsirsha (November-December) among the months, I am the spring among the seasons. (10.35) I am the fraud of the gambler; I am the splendor of the splendid; I am victory (of the victorious); I am resolution (of the resolute); I am the goodness of the good. (10.36) I am Vaasudeva among the Vrishni, Arjuna among the Paandavas, Vyaasa among the sages, and Ushanaa among the poets. (10.37) I am the power of rulers, the statesmanship of the seekers of victory, I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.38) I am the origin or seed of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39) There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40) Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a fraction of My splendor. (10.41) What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a small fraction of My energy. (10.42)

bhagavad gita chapter 8: imperishable brahman Arjuna said: O Krishna, what is Brahman? What is Adhyaatma? What is Karma? What is called Adhibhoota? And what is known as Adhidaiva? (8.01) O Krishna, who is Adhiyajna, and how does He dwell in the body? How can You be remembered at the time of death by the steadfast? (8.02) The Supreme Lord said: Brahman is the Supreme imperishable. The individual self (or Jeevaatma) is called Adhyaatma. The creative power that causes manifestation of beings is called Karma. (8.03) All perishable objects are called Adhibhoota, and the soul is Adhidaiva. I am Adhiyajna, the five basic elements, in the body, O Arjuna. (8.04) The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this. (8.05) Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjuna, because of the constant thought of that object (one remembers that object at the end of life and achieves it). (8.06) Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are fixed on Me. (8.07) By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna. (8.08) The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality; (8.09) At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (See also 4.29, 5.27, and 6.13) (8.10) I shall briefly explain to you (the process to attain) that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11) Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice; (8.12) One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal. (8.13) I am easily attainable, O Arjuna, by that ever steadfast yogi who always thinks of Me and whose mind does not go elsewhere. (8.14) After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection. (8.15) The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to (the miseries of) repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16) Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17) All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night. (8.18) The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night. (8.19) There is another eternal unmanifest state higher than (both Purusha and) Prakriti that does not perish when all beings perish. (8.20) This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return (or take rebirth). (8.21) This Supreme abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded. (See also 9.04 and 11.55) (8.22) O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23) Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun; departing by the path of these gods the yogis, who know Brahman, attain nirvana. (8.24) Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun; departing by these paths, the righteous person attains lunar light (or heaven) and reincarnates. (8.25) The path of light (of spiritual practice of Kundalini yoga and Self-knowledge) and the path of darkness (of materialism and ignorance) are thought to be the world's two eternal paths. The former leads to nirvana and the latter leads to rebirth. (8.26) Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, O Arjuna, be steadfast in yoga (of meditation) at all times. (8.27) The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains the Supreme eternal abode. (8.28)

bhagavad gita chapter 18: nirvana through renunciation Arjuna said: I wish to know the nature of Samnyasa and Tyaaga and the difference between the two, O Lord Krishna. (18.01) The Supreme Lord said: The sages call Samnyasa the renunciation of selfish work. The wise define Tyaaga as the renunciation of attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02) Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03) O Arjuna, listen to My conclusion about Tyaaga. Tyaaga is said to be of three types. (18.04) Acts of sacrifice, charity, and austerity should not be abandoned, but should be performed, because sacrifice, charity, and austerity are the purifiers of the wise. (18.05) Even these (obligatory) works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06) Renunciation of obligatory work (or duty) is not proper. The abandonment of duty is due to delusion, and is declared to be Taamasika Tyaaga. (18.07) One who abandons duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of Tyaaga by performing such Raajasika Tyaaga. (18.08) Obligatory work performed as duty, renouncing attachment to the fruit, is alone regarded as Saattvika Tyaaga, O Arjuna. (18.09) One who neither hates a disagreeable work nor is attached to an agreeable work, is Saattvika, wise, a renunciant, and free from all doubts. (18.10) Human beings cannot completely abstain from work. Therefore, the one who completely renounces the attachment to the fruits of all works is considered a Tyaagi (or renunciant). (18.11) The threefold fruit of works -- desirable, undesirable, and mixed -- accrues after death to a non-Tyaagi but never to a Tyaagi. (18.12) Learn from Me, O Arjuna, the five causes, as described in the Saamkhya doctrine, for the accomplishment of all actions. (18.13) The physical body or the seat of Karma, the doer or the Guna, various instruments or the organs (of perception and action), various Pranas or bioimpulses, and the fifth is the presiding deities (or the five basic elements). (18.14) Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15) This being the case; the ignorant person who considers oneself as the sole agent due to imperfect understanding does not understand. (18.16) The one who is free from the notion of doership and whose wisdom is not befouled; even after slaying these people, neither slays nor is bound (by the act of killing). (18.17) The subject, the object, and the knowledge (of the object) are the threefold impetus to action. The (ten) organs, the Karma, and the Gunas are the threefold factors involved in any action. (18.18) The Jnana (or knowledge), the Karma (or action), and the Kartaa (or agent) are said to be of three types according to the Guna theory of Saamkhya doctrine. Hear duly about these also. (18.19) Knowledge by which one sees a single imperishable reality in all beings as undivided in the divided; such knowledge is considered to be Saattvika. (18.20) Knowledge by which one sees different realities of various types among all beings as separate from one another, consider that knowledge to be Raajasika. (18.21) Knowledge by which one clings to one single effect (such as the body) as if it is everything, and which is irrational, baseless, and worthless; such knowledge is declared to be Taamasika. (18.22) Obligatory duty performed without likes, dislikes, and attachment by the one who does not desire fruit is said to be Saattvika. (18.23) Action performed with ego, with selfish motives, and with too much effort; is declared to be Raajasika. (18.24) Action that is undertaken because of delusion; disregarding consequences, loss or injury to others, as well as one's own ability is said to be Taamasika action. (18.25) The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called Saattvika. (18.26) One who is passionate, desires the fruits of work, who is greedy, violent, impure, and is affected by joy and sorrow; such an agent is proclaimed to be Raajasika. (18.27) Undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating; such an agent is called a Taamasika agent. (18.28) Now hear the threefold division of Buddhi (or intellect) and resolve, based on Gunas, as explained by Me fully and separately, O Arjuna. (18.29) O Arjuna, the Buddhi by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that Buddhi is Saattvika. (18.30) The intellect (or Buddhi) by which one incorrectly distinguishes between Dharma and Adharma, and right and wrong action; that intellect is Raajasika, O Arjuna. (18.31) O Arjuna, the intellect which, obscured by ignorance, accepts Adharma as Dharma and thinks everything to be which it is not, that is Taamasika intellect. (18.32) The unwavering resolve by which one regulates the activities of mind, Prana (or the bioimpulses), and senses through yoga (of meditation); that resolve is Saattvika, O Arjuna. (18.33) The resolve by which a person, craving for the fruits of work, clings to Dharma or righteous deeds, Artha or accumulation of wealth, and Kaama or enjoyment of sensual pleasures with great attachment; that resolve, O Arjuna, is Raajasika. (18.34) Resolve by which a dull person does not give up sleep, fear, grief, despair, and arrogance; that resolve is Taamasika, O Arjuna. (18.35) And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure one enjoys from (spiritual) practice results in cessation of sorrow. (18.36) This pleasure, appears as poison in the beginning but is like nectar in the end, comes by the grace of Self-knowledge; is good or Saattvika. (18.37) Sensual pleasures appear as nectars in the beginning, but become poison in the end; such pleasures are called Raajasika pleasures. (See also 5.22) (18.38) Pleasure that deludes a person in the beginning and in the end; which comes from sleep, laziness, and confusion; such pleasure is called Taamasika (pleasure). (18.39) There is no being, either on the earth or in the heaven or among the Devas, who is free from these three Gunas of Prakriti, the material nature. (18.40) The division of labor into the four cate-goies -- Braahmana, Kshatriya, Vaishya, and Shudra -- is also based on the Gunas inherent in peoples' nature (or the natural propensities, and not necessarily as one's birth right), O Arjuna. (See also 4.13) (18.41) Those who have serenity, self control, austerity, purity, patience, honesty, knowledge, Self-realization, and belief in God are labeled as Braahmanas, the intellectuals. (18.42) Those having the qualities of heroism, vigor, firmness, dexterity, not fleeing from battle, charity, and administrative skills are called Kshatriyas, the protectors. (18.43) Those who are good in cultivation, cattle rearing, business, trade, and industry are known as Vaishyas. Those who do service and labor type work are classed as Shudras. (18.44) One attains the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in natural work. (18.45) He from whom all beings originate, and by whom all this universe is pervaded; worshipping Him by performing one's natural duty for Him one attains perfection. (See also 9.27, 12.10) (18.46) One's inferior natural work is better than superior unnatural work. One who does the work ordained by one's inherent nature (without selfish motives) incurs no sin (or Karmic reaction). (See also 3.35) (18.47) One's natural work, even though defective, should not be abandoned; because all undertakings are enveloped by defects as fire is covered by smoke, O Arjuna. (18.48) The person whose mind is always free from attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of freedom from (the bondage of) Karma through renunciation. (18.49) Learn from Me briefly, O Arjuna, how one who has attained such perfection realizes Brahman, the supreme state of knowledge. (18.50) Endowed with purified intellect, subduing the mind with resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; and (18.51) Living in solitude, eating lightly, controlling the thought, word, and deed; ever absorbed in yoga of meditation, and taking refuge in detachment; and (18.52) Relinquishing egotism, violence, pride, lust, anger, and desire for possession; free from the notion of "my", and peaceful; one becomes fit for attaining oneness with Brahman. (18.53) Absorbed in Brahman, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains My supreme devotion. (18.54) By devotion one truly understand what and who I am in essence. Having known Me in essence, one immediately merges into Me. (See also 5.19) (18.55) One attains the eternal imperishable abode by My grace, even while doing all duties, just by taking refuge in Me. (18.56) Mentally offering all actions to Me, be devoted to Me. Resorting to equanimity, always fix your mind on Me. (18.57) When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish. (18.58) If due to ego you think: I shall not fight; this resolve of yours is vain. Your own nature will compel you (to fight). (18.59) What you do not wish to do out of delusion; you shall do even that against your will, bound by your own nature-born Karma, O Arjuna. (18.60) The Lord abides in the heart of all beings, O Arjuna, causing all beings to act (or work out their Karma) by His power of Maya as if they are (puppets of Karma) mounted on a machine. (18.61) Seek refuge in Him alone with all your heart, O Arjuna. By His grace you shall attain supreme peace and the eternal abode. (18.62) Thus the knowledge that is more secret than the secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63)

bhagavad gita chapter 16: divine and demonic qualities The Supreme Lord said: Fearlessness, purity of heart, perseverance in the yoga of knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; (16.01) Nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness; (16.02) Splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride; these are the qualities of those endowed with divine virtues, O Arjuna. (16.03) Hypocrisy, arrogance, pride, anger, harshness, and ignorance; these are the marks of those who are born with demonic qualities, O Arjuna. (16.04) Divine qualities lead to nirvana, the demonic (qualities) are said to be for bondage. Do not grieve, O Arjuna, you are born with divine qualities. (16.05) There are two types of human beings in this world: the divine, and the demonic. The divine has been described at length, now hear from Me about the demonic, O Arjuna. (16.06) Persons of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07) They say that the world is unreal, without a substratum, without a God, and without an order. The world is caused by lust (or Kaama) alone and nothing else. (16.08) Adhering to this view these lost souls, with small intellect and cruel deeds, are born as enemies for the destruction of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with great anxiety until death, considering sense gratification as their highest aim, convinced that this (sense pleasure) is everything, (16.11) Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unlawful means for the fulfillment of desires. They think: (16.12) This has been gained by me today, I shall fulfill this desire, this is mine and this wealth also shall be mine in the future; (16.13) That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14) I am rich and born in a noble family. I am the greatest. I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15) Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of sensual pleasures; they fall into a foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform Yajna only in name, for show, and not according to scriptural injunction. (16.17) Clinging to egoism, power, arrogance, lust, and anger; these malicious people hate Me (who dwells) in their own body and others' bodies. (16.18) I hurl these haters, cruel, sinful, and mean people of the world, into the wombs of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me. (16.20) Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of Jeeva. Therefore, one must (learn to) give up these three. (16.21) One who is liberated from these three gates of hell, O Arjuna, does what is best, and attains the supreme goal. (16.22) One who acts under the influence of their desires, disobeying scriptural injunctions, neither attains perfection nor happiness nor the supreme goal. (16.23) Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)

Second Mundaka Chapter I 1. This is That, the Truth of things: as from one high-kindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son, from the immutable manifold becomings are born and even into that they depart. 2. He, the divine, the formless Spirit, even He is the outward and the inward and He the Unborn; He is beyond life, beyond mind, luminous, Supreme beyond the immutable. 3. Life and mind and the senses are born from Him and the sky, and the wind, and light, and the waters and earth upholding all that is. 4. Fire is the head of Him and His eyes are the Sun and Moon, the quarters His organs of hearing and the revealed Vedas are His voice, air is His breath, the universe is His heart, Earth lies at His feet. He is the inner Self in all beings. 5. From Him is fire, of which the Sun is the fuel, then rain from the Soma, herbs upon the earth, and the male casts his seed into woman: thus are these many peoples born from the Spirit. 6. From Him are the hymns of the Rig-veda, the Sama and the Yajur, initiation, and all sacrifices and works of sacrifice, and dues given, the year and the giver of the sacrifice and the worlds, on which the moon shines and the sun. 7. And from Him have issued many gods, and demi-gods and men and beasts and birds, the main breath and downward breath, and rice and barley, and askesis and faith and Truth, and chastity and rule of right practice. 8. The seven breaths are born from Him and the seven lights and kinds of fuel and the seven oblations and these seven worlds in which move the life-breaths set within with the secret heart for their dwelling-place, seven and seven. 9. From Him are the oceans and all these mountains and from Him flow rivers of all forms, and from Him are all plants, and sensible delight which makes the soul to abide with the material elements. 10. The Spirit is all this universe; He is works and askesis and the Brahman, supreme and immortal. O fair son, he who knows this hidden in the secret heart, scatters even here in this world the knot of the Ignorance. Chapter II 1. Manifested, it is here set close within, moving in the secret heart, this is the mighty foundation and into it is consigned all that moves and breathes and sees. This that is that great foundation here, know, as the Is and Is-not, the supremely desirable, greatest and the Most High, beyond the knowledge of creatures. 2. That which is the Luminous, that which is smaller than the atoms, that in which are set the worlds and their peoples, That is This, - it is Brahman immutable: life is That, it is speech and mind. That is This, the True and Real, it is That which is immortal: it is into That that thou must pierce, O fair son, into That penetrate. 3. Take up the bow of the Upanishad, that mighty weapon, set to it an arrow sharpened by adoration, draw the bow with a heart wholly devoted to the contemplation of That, and O fair son, penetrate into That as thy target, even into the Immutable. 4. OM is the bow and the soul is the arrow, and That, even the Brahman, is spoken of as the target. That must be pierced with an unfaltering aim; one must be absorbed into That as an arrow is lost in its target. 5. He in whom are inwoven heaven and earth and the mid-region, and mind with all the life-currents, Him know to be the one Self; other words put away from you: this is the bridge to immortality. 6. Where the nerves are brought close together like the spokes in the nave of a chariot-wheel, this is He that moves within, - there is He manifoldly born. Meditate on the Self as OM and happy be your passage to the other shore beyond the darkness. 7. The Omniscient, the All-wise, whose is this might and majesty upon the earth, is this Self enthroned in the Divine city of the Brahman, in his ethereal heaven. 8. A mental being, leader of the life and the body, has set a heart in matter, in matter he has taken his firm foundation. By its knowing the wise see everywhere around them That which shines in its effulgence, a shape of Bliss and immortal. 9. The knot of the heart-strings is rent, cut away are all doubts, and a man's works are spent and perish, when is seen That which is at once the being below and the Supreme. 10. In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is That which the self-knowers know. 11. There the sun shines not and the moon has no splendour and the stars are blind; there these lightnings flash not, how then shall burn this earthly fire? All that shines is but the shadow of His shining; all this universe is effulgent with His light. 12. All this is Brahman immortal, naught else; Brahman is in front of us, Brahman behind us, and to the south of us and to the north of us [Or, “to the right and the left of us”.] and below us and above us; it stretches everywhere. All this is Brahman alone, all this magnificent universe.