Ganeshprasad

Jai Ganesh where does he say Brahman is covered by Maya? Jai Shree Krishna

Jai Ganesh why close it? is it because Pankaj-dasa can not defend himself. all he seems to be doing is blowing his head. Knocking all the other sidhanta without actually saying much. Jai Shree Krishna

Jai Ganesh Nice verses Pankaj,ji Unlike you i will not reject them, let us consider what he is saying here. he say in my unmanifest form i prevade the entire universe, so in the brahman form he is omnipresence fine there is no argument here. then you quote "And yet everything that is created does not rest in Me." so here he is not talking of brahman is he? brahman is eternal it is never created, you can never disassociate him from it. you are confusing all being with brahman. " Atha to Brahm jigyasa now is to inquire in to the absolute truth" bg.4.24 brahmarpanam brahma havir brahmagnau brahmana hutam brahmaiva tena gantavyam brahma-karma-samadhina brahma--spiritual in nature; arpanam--contribution; brahma--the Supreme; havih--butter; brahma--spiritual; agnau--in the fire of consummation; brahmana--by the spirit soul; hutam--offered; brahma--spiritual kingdom; eva--certainly; tena--by him; gantavyam--to be reached; brahma--spiritual; karma--activities; samadhina--by complete absorption. now you did not like the trnslation given by my source, but contemplate the above witout any translation. <CENTER></CENTER> <CENTER>Chapter 14. The Yoga of the Supreme Person</CENTER> TEXT 27 brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca dharmasya sukhasyaikantikasya ca SYNONYMS brahmanah--of the impersonal brahmajyoti; hi--certainly; pratistha--the rest; aham--I am; amrtasya--of the immortal; avyayasya--of the imperishable; ca--also; sasvatasya--of the eternal; ca--and; dharmasya--of the constitutional position; sukhasya--happiness; aikantikasya--ultimate; ca--also. Jai Shree Krishna

Jai Ganesh This to me is a new concept, that brahman is separate from the absulate, if so would it not be imposible for form to be omnipotent, omnipresent and omniscient Jai Shree Krishna

__ How can Brahman, which is eternal, assume form? __ Jai Ganesh What is so difficult for the absolute? Did he not appear from the pillar? Jai Shree Krishna

Jai Ganesh How can Brahman, which is eternal, assume form? Pankaja-dasa you asked Let me ask you do you see Brahman different from god? Vedas proclaims atha to Brahma jigyasa. Now is the time to inquire in to the absolute truth. Note the word brahm, So tell me are Vedas wrong? Maduka Upanishad 7 Nantah-prajnam, na bahih prajnam, no'bhayatah- prajnam, na prajnanaghanam, na prajnam, na-aprajnam; adrishtam-avyavaharayam-agrahyam-alakshanam-acintyam avyapadesyam-ekatmapratyayasaram, prapancopasarnam, santam, sivam-advaitam, caturtham manyante, sa atma sa vijneyah. Translation 1 He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is he the sum of all that might be known. He can not be seen, grasped, bargained with. He is undefineable, unthinkable, indescribable. The only proof of his existence is union with him. He is the peaceful, the good, the one without a second. This is the fourth condition of the self- the most worthy of all. (Mandukya Upanishad 7 Pushpadant sings thus 2. Atitah panthanam tava ca mahima vanmanasayor Atad vyavrttya yam cakita mabhi dhatte srutirapi, Sa kasya stotavyah katividha gunah kasya visayah Pade tvarvacine patati na manah kasya na vacah. Your greatness is beyond the reach of mind and speech. Who can properly praise that which even the Vedas describe with trepidation, by means of' 'not this, not this'? How many qualities does He possess? By whom can He be perceived? Yet whose mind and speech do not turn to the form later taken by Him (saguna) ? So Pankaja-dasa my common sense says naiti naiti. Since the subject matter is beyond the realms of logic no amount of reasoning will get us there. In the end you and I and every one of us are dependent on his mercy. That is not to say we do not endeavor, far from it, with out the effort on our part and our sincere desire to know the truth we will not find it. Jai Shree Krishna

Jai Ganesh I would not want to get in to the argument of saguna and nirguna there is enough literature on this regard. Both are a valid path worthy to attain. Neither if followed properly injures the other or an obstacle in any way to each other unless one wants to make it Maduka Upanishad 7 Nantah-prajnam, na bahih prajnam, no'bhayatah- prajnam, na prajnanaghanam, na prajnam, na-aprajnam; adrishtam-avyavaharayam-agrahyam-alakshanam-acintyam avyapadesyam-ekatmapratyayasaram, prapancopasarnam, santam, sivam-advaitam, caturtham manyante, sa atma sa vijneyah. Translation 1 He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is he the sum of all that might be known. He can not be seen, grasped, bargained with. He is undefineable, unthinkable, indescribable. The only proof of his existence is union with him. He is the peaceful, the good, the one without a second. This is the fourth condition of the self- the most worthy of all. (Mandukya Upanishad 7 In ghagvat Gita Bhagvan and Brahman has been interchanged many times have look your self. Bg.4.24 brahmarpanam brahma havir brahmagnau brahmana hutam brahmaiva tena gantavyam brahma-karma-samadhina Brahman is the oblation. Brahman is the clarified butter. The oblation is poured by Brahman into the fire of Brahman. Brahman shall be realized by the one who considers everything as (a manifestation or) an act of Brahman. 8.3 sri-bhagavan uvaca aksaram brahma paramam svabhavo 'dhyatmam ucyate bhuta-bhavodbhava-karo visargah karma-samjnitah 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) I shall fully describe the object of knowledge, knowing which one attains immortality. The beginningless Supreme Brahman is said to be neither Sat nor Asat. (13.13) Having hands and feet everywhere; having eyes, head, and face everywhere; having ears everywhere; the creator exists in the creation by pervading everything. (13.14) He is the perceiver of all sense objects without the senses; unattached, yet the sustainer of all; devoid of the Gunas, yet the enjoyer of the Gunas. (13.15) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. He is very near as well as far away. (13.16) Undivided, yet appears as if divided in beings; He, the object of knowledge, is the creator, sustainer, and destroyer of (all) beings. (13.17) The light of all lights, He is said to be beyond darkness. He is the knowledge, the object of knowledge, and seated in the hearts of all beings, He is to be realized by the knowledge. (13.18) Thus the creation as well as the knowledge and the object of knowledge have been briefly described. Understanding this, My devotee attains Me. (13.19) Know that Prakriti and Purusha are both beginningless; and also know that all manifestations and Gunas arise from the Prakriti. (13.20) The Prakriti is said to be the cause of production of physical body and organs (of perception and action). The Purusha (or the consciousness) is said to be the cause of experiencing pleasures and pains. (13.21) The Purusha associating with Prakriti (or matter), enjoys the Gunas of Prakriti. Attachment to the Gunas (due to ignorance caused by previous Karma) is the cause of the birth of Jeevaatma in good and evil wombs. (13.22) (Jeevaatma or Jeeva is defined as Atma accompanied by the subtle (or astral) body consisting of the six sensory faculties and vital forces; the living entity; the individual soul enshrined in the physical body. ) The Supreme Spirit in the body is also called the witness, the guide, the supporter, the enjoyer, and the great Lord or Paramaatma. (13.23) They who truly understand Purusha and Prakriti with its Gunas are not born again regardless of their mode of life. (13.24) Some perceive God in the heart by the intellect through meditation; others by the yoga of knowledge; and others by the yoga of work (or Karma-yoga). (13.25) Some, however, do not understand Brahman, but having heard (of it) from others, take to worship. They also transcend death by their firm faith to what they have heard. (13.26) Whatever is born, animate or inanimate, know them to be (born) from the union of the field (or Prakriti) and the field knower (or Purusha), O Arjuna. (13.27) The one who sees the imperishable Supreme Lord dwelling equally within all perishable beings truly sees. (13.28) Seeing the same Lord existing in everybeing, one does not injure the other self and thereupon attains the Supreme goal. (13.29) Those who perceive that all works are done by the (Gunas of) Prakriti alone, and thus they are not the doer, they truly understand. (13.30) When one perceives diverse variety of beings resting in One and spreading out from That alone, then one attains Brahman. (13.31) The imperishable Supreme Self, being beginningless and without Gunas, though dwelling in the body (as Atma) neither does anything nor gets tainted, O Arjuna. (13.32) As the all-pervading ether is not tainted because of its subtlety, similarly the Self, seated in everybody, is not tainted. (13.33) O Arjuna, just as one sun illuminates this entire world, similarly the creator illumines (or gives life to) the entire creation. (13.34) They, who understand the difference between the creation (or the body) and the creator (or the Atma) and know the technique of liberation (of Jeeva) from the trap of Maya with the help of knowledge, attain the Supreme. (13.35) Consider what Krishna says in chapter 5 and 12 The ignorant, not the wise, consider Karma-Samnyasa and Karma-yoga as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04) Chapter 12: Path of Devotion Arjuna said: Those ever-steadfast devotees (or Bhaktas) who thus worship You (as the manifest or personal God), and those who worship the eternal unmanifest (the formless or impersonal) Brahman (by developing Jnana), which of these has the best knowledge of yoga? (12.01) The Supreme Lord said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on Me as personal God, I consider them to be the best yogis. (See also 6.47) (12.02) But those who worship the imperishable, the undefinable, the unmanifest, the omnipresent, the unthinkable, the unchanging, the immovable, and the eternal Brahman; (12.03) Restraining all the senses, even minded under all circumstances, engaged in the welfare of all creatures, they also attain Me. (12.04) Self-realization is more difficult for those who fix their mind on the formless Brahman, because the comprehension of the unmanifest Brahman by the average embodied human being is very difficult. (12.05) But, to those who worship Me as the personal God, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single minded devotion; (12.06) I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna. (12.07) Jai Shree Krishna

For instance; There is a HUGE difference between Saivism and vaishnavism....Their view of universe are totally different,Their Gods are totally different....Even their "moksha" are totally different.. One of them says "When I attain Moksha I will serve Krishna directly forever I will be in his paradise" The other one says "When I attain Moksha I will be one with brahman" Those are just a few examples..There are tons of difference...We can safely say "vaishnavism and Saivism and Shaktism are TOTALLY different religions"

Jai Ganesh How a discussion about Muslims and their atrocities turns in to a philosophical sort coming of Hindus, truly amazing. Over the centuries the conflict between the suras and ashura are well documented in our puranas and in the end the good will always triumph over the bad. Islam has always been associated with violence and the Hindus have bear the brunt of it, but the whole world is now in the grip of this social problem. There are no clear cut answers to it,only way in my opinion this can stop is by intelectualy changing the minds and heart of the followers of islam, they must wish for the peace they so desire, on one hand Islam greet each other by saying shalamalekum(spelling) meaning peace be upon you and yet all they dis to others is violence why? There is inheritly some thing lacking here.what could it be? Submit to the will of Allah they say, nothing wrong with that but contrast this with Krishna he instructed Arjun and yet in the end left him to decide for him self.without this important ingredient the free will, all the arguments falls apart. What choice do they have? follow or go to eternal hell. If one has no power of discrimination then there will always be a great danger of people misusing the will of god,to push their own dogmatic view. Therefor I prefer the wishy washy Hindu (a misguided term) any time, for if you read Gita Krishna says many things for example Chapter 9. TEXT 15 jnana-yajnena capy anye yajanto mam upasate ekatvena prthaktvena bahudha visvato-mukham SYNONYMS jnana-yajnena--by cultivation of knowledge; ca--also; api--certainly; anye--others; yajantah--worshiping; mam--Me; upasate--worship; ekatvena--in oneness; prthaktvena--in duality; bahudha--diversity; visvatah-mukham--in the universal form. TRANSLATION Others, who are engaged in the cultivation of knowledge, worship the Supreme Lord as the one without a second, diverse in many, and in the universal form. You can hardly term that as wishy-washy can you? Maduka Upanishad 7 Nantah-prajnam, na bahih prajnam, no'bhayatah- prajnam, na prajnanaghanam, na prajnam, na-aprajnam; adrishtam-avyavaharayam-agrahyam-alakshanam-acintyam avyapadesyam-ekatmapratyayasaram, prapancopasarnam, santam, sivam-advaitam, caturtham manyante, sa atma sa vijneyah. Translation 1He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is he the sum of all that might be known. He can not be seen, grasped, bargained with. He is undefineable, unthinkable, indescribable. The only proof of his existence is union with him. He is the peaceful, the good, the one without a second. This is the fourth condition of the self- the most worthy of all. (Mandukya Upanishad 7 Translation 2 That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness, nor the two together; not an indifferentiated mass of consciousness; neither knowing, nor unknowing; invisible, ineffable, intangible, devoid of characteristics, inconceivable, indefinable, its sole essence being the consciousness of its own Self; the coming to rest of all relative existence; utterly quiet; peaceful; blissful; without a second: this is the Atman, the Self; this is to be realised. Spiritual path is not a matter of numbers but a quest for self-realization. Dharma is to follow the rules laid down in shastra. God I have gone on a bit, what is this got to do with Muslims I wonder Jai Shree Krishna

Jai Ganesh Re (you're a hindu fanatic ) How did you work this out? Re (this is a vaishnava forum where we respect devoted muslims more than we do hindu fanatics.) Are you a spoke person for all Vaishnava? I find your comment very funny, how you state this is a vaishnava forum, building up wall trying to keep those who you perceive to be of different view than yours. So what is the difference between you and Gokulkr who would like to see Islam out of Vedic land? At least he is in India suffering the affects of terror what is your gripe? No one respects fanaticism whatever form it may take but your comment stinks of hatred of Hindus I wonder why? You say we respect a devoted Muslim, so we should but have you asked a Muslim if he respect you and your faith? To him if you are a deity worshiper or a non Muslim you are a Kafir, fair game to be beheaded and no sin incurred in fact you go to haven (janat) where you will enjoy 72 virgins. Wonderful is it not? We Hindus respect all faith and because of it we are ridiculed and laughed at. People take advantage of our generosity. The Hindus have tested the bitter side of Islam, which came as an aggressor, who inflicted tremendous pain, forcibly converted us but we remained true to our faith why? Because it is Vedic. Muslims enjoys more right than the Hindus, still they are not satisfied so we speak the truth or have an opinion we get labeled as fanatics. Wow. Re (Muslims are reacting to hindu terrorism.) What planet are you from? It is ironic how always the aggressors get rewarded? It is quite simple to see half the problem world over, what is at heart? The faith has been riddled with terror from the birth And other half is in appeasing those perpetrators in the name of tolerance. It is interesting to note some one advocate’s removal of Buddhist from the land also. Such views could only stem from some one that thinks his is the only way correct. Such views only breeds fanatics I will be happy to remain a wishy washy Hindu atleast I remain responsible for my own Karma. Jai Shree Krishna

Jai Ganesh Sorry in haste I copied many verses in my previous post, Below is my naive attempt at translating the verse please furgive me if I err. Vakratunda mahakaya Koti soorya samaprabhaNirvighnam kurume deva Sarva karyeshu sarvadaa.</PRE>Vakratunda (twisted trunk) mahakaya (huge body) Koti (thousands) soorya ( sun) samaprabha (luminous like) Nirvighnam (with out obstacle) kurume ( I perform) deva (Lord) sarva (all) karyesu (endeavour) sarvadaa (always) Invoking Lord Ganesha, Who has a huge body and twisted trunk who is as effulgent as thousand sun Please remove all obstacles o lord in executing all my work. In some places sarva is substituted by Subh, which means Auspicious Jai Shree Krishna

Jain Ganesh This small prayer is usually chanted before starting anything auspicious.This prayer invokes Lord Ganesha, who has a huge body and twisted trunk to remove all obstacles which normally come our way while we start any new work. <CENTER> Vakratunda mahakayaKoti soorya samaprabhaNirvighnam kurume devaSarva karyeshu sarvadaa.</PRE></CENTER> <HR color=#000080> Agaajaana Padmaarkam : We pray to Lord Ganesha,on seeing whom Mother Parvati's face lights up like a lotus flower blooms at the sight of the rising sun. We pray day and night to the one tusked Lord Ganesha who grants many boons to his devotees. <CENTER> Agajaanana padmaarkam GajaananamaharnishamAnekadam tham bhaktaanaam Ekadantam upaasmahe</PRE></CENTER> <HR color=#000080> Gajaanana : O, Lord Ganesha, master of hordes of ganas, who loves wood apples and the juice of rose apples, who is the son of Uma and destroyer of all sorrows and obstacles, I bow to your lotus feet. <CENTER> Gajaananam bhoothaganaadhi sevithamKapitha jamboo phalasaara bhakshitamUmaasutham shokha vinaasha kaaranamNamaami Vighneshwara paada pankajam</PRE></CENTER> <HR color=#000080> GajaananaChaaru : <CENTER> Gajaananam chaaru vishaalanetramLambodaram mooshaka vahananchaChaturbhujam chanchalokarna yugmamprasanna meede sutameeshwarasya</PRE></CENTER> <HR color=#000080> Sri Maha Ganesha Pancharatnam : <CENTER> Mudaa karaatha modhakam sadaa vimukthi saadhakamKalaadharaavathamsakam vilasilokarakshakamAnaayakaikanaayakam vinaashithebhadaityakamNathaashubhaashunaashakam namaami tham Vinaayakam </PRE></CENTER>(I prostrate before Lord Vinaayaka who joyously holds a modaka in His hand, who bestows salvation, who wears the moon as a crown on 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 Ganesha) <CENTER> Nathetharaathibheekaram navodithaarkabhaasvaramNamathsuraarinirjaram nathaadhikaapadudharamSureshvaram nidheesvaram Gajeshvaram GaneshwaramMaheshvaram thamaashraye paraathparam nirantharam</PRE></CENTER>(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,the one who removes the great distress of His devotees and who is the best among the best.) <CENTER> Samasthalokashankaram nirasthadaithyakunjaramDaretharodaram varam varebhavakthramaksharamKripaakaram kshamaakaram mudaakaram yashaskaramNamaskaram namaskrithaam namaskaromi bhaasvaram</PRE></CENTER>(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, a 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.) <CENTER> Akimchanaarthimaarjanam chiranthanokthibhaajanamPuraaripoorvanandanam suraarigarvacharvanamPrapanchanaashabheeshanam dhananjayaadibhooshanamKapoladaanavaaranam bhajepuraanavaaranam </PRE></CENTER>(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 the 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 a rut and who wears Dhananjaya and other serpants. as his ornaments.) <CENTER> Nithaanthakaanthadanthakaanthim anthakaanthakaatmajamAchinthyaroopam anthaheenam antharaayakrinthanamHridanthare nirantharam vasanthameva yoginaamThamekadantameva thamvichinthayaami santhatham </PRE></CENTER>(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.) <CENTER> Mahaa Ganesha pancharathnam aaharena yonvahamPrajalpathi prabhaathake hridi smaran GaneshwaramArogathaam adoshathaam susaahitheem suputhrathaamSamaahithaayurashtabhoothim abhyupaithi sochiraath</PRE></CENTER>(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.) <HR color=#000080>

Jai Ganesh Siva is not Tamasik. He is Sivam The most auspicious Om Namah Sivaya May Lord Sambhu lead us out of darkness to light (shivamahimna stotra) shmashAneshhvAkrIDA smarahara pishAchAH sahacharaaH chitAbhasmAlepaH sragapi nR^ikaroTIparikaraH . amaN^galyaM shIlaM tava bhavatu nAmaivamakhilaM tathApi smartR^INAM varada paramaM maN^galamasi .. O,boon giver! O,destroyer of Cupid! You play in the burning ghats . your friends are the ghosts . Your body is smeared with the ashes of the dead bodies . Your garland is of human skulls . Every aspect of your character is thus inauspicious . Let it be . It does not matter . Because, with all these known oddness, you are quick to grant all auspicious things to the people who just think of you . Jai Shree Krishna

Jai Ganesh On this auspicious day "Om namah Shivaya" to all Jai Shree Krishna

Jai Ganesh Re (Come on Hinduisum is so vast.) That is so true, such is the nature of dharma, it is eternal you can not quantify that, it is very complex as well as so simple. In this age of kali the simple method is to chant the holy names.that is not to say we abandon the Dharma of truthfulness and so on. Simply chanting is a method the easiest one for this age. Re ( If you say we are all Hindus. [in the religious sence]. Then it misindentifies ourselves with our Body. But in spiritual sence we are not Hindus. ) You are asking and then answering at the same time which makes it very difficult to follow or answer. The whole idea of following Hindu Dharma is to remove this misconception that we are this body, that is well understood by all but to achieve that state we have to practice and live by the Dharma.When one follow this Dharma someone may identify that follower as a Hindu. In spiritual sense we are all creation of one god. Our main purpose in life is to know our self, we follow Vadic shastra (Hindu Dharma) and as such we can call our self-Vedic or Hindu what so difficult to understand in this. Re (I'm not saying we forget we are Hindus. That we realize we more then that. We souls.) I would say simply saying I am a soul is not enough, seek that state live by what is laid down in Shastra that is a Hindu way a Vedic way. Satyame vijayete. TamsoMa Joyartir gamaya, MrituMa AmrutamGamaya Om Shanti Om Namah Sivaya Jai Shree Krishna

Jai Ganesh Re (Same argument rolls on again..) And what did you expect, have you anything tangible to contribute? You start a thread titled Hindu, so what did you expect people come to your site and become self realized? Are you telling us any different from what we already know? Re (Are we Hindu or not?) Vedas proclaims Ahem BrahmAnsmi, we follows certain way of life, which has survived through a lot of turbulence both from within and more from outsiders. This way of life has been identified as Hindu for whatever reason, so as such I am a Hindu. I do not know about you. I am happy to follow the Hindu Dharma in pursuit of self realization, I do not go about imposing my will on anyone but should you wish we can discuss that is the Hindu way. Re (It's not case are we Hindu it's are we god realized? If we stick to the label Hindu, then I am not too sure what we shall attain, think about it.) I don’t know what you are going on about, what use is Dharma if you do not follow it, in that sense it does not matter what you call your self. Follow the Dharma as prescribed in shastra then gradually one becomes god realized, label has no meaning in that sense, nor does walking around in dhoti and tilak with japa in hand. Re ( How the Old Brahmins in India became proud, and caused Indians to convert to Islam. Was it not that they were proud of being Hindus? ) What are you a Muslim in disguise? Are you serious, a Brahmin can never be proud, and if you were proud of being a Hindu you would never let any one convert you. You are defeating your own argument. There were many reasons why Islam was able to enter the land of Bharat and most prominent was the quality of mercy shown by the king towards the invaders. Islam was spread by force get your facts right. Jai Shree Krishna

Jai Ganesh Re ( We are not Hindus we are Souls. Part and parcel of God or Krishna. He is Supreme and we are small. Please download Bhagavad-gita As It Is at below link, then goto winsite. Good choice. You will be saved) Govindram you say you get abused here, but I wonder who is abusing whom? Personally you can call me what you want but when you say and include all the Hindus than you are out of order you are suggesting here, hindus do not know the difference between the soul and a body, that is your first mistake. You are also suggesting prior to your version of Gita Hindus did not know how to save them self. All the sacrifice by our ancestors were of no use because they were in ignorance; I wonder how the culture and the Dharma survived. Think about it, all the odds were staked against them, the two different ideologies tried to impose their will over it and yet it survived have you asked why? Are you self realized? I ask this not out of disrespect, but if you were, how would I interact with you? Would I not mistake your body to be your self? The two is interchanged very difficult to identify, the Hindu Dharma is a way of life, the underline current is well understood by most, even a street cleaner (no disrespect) knows he is not the body, his present position is due to his karma and it is up to him to uplift him self by sat karma. Re (Says in Gita whoever preaches this message is very Dear to Him. I am not preaching just giving His books. Thats it. It's not really brain science. You can take a look and see for youself and judge. It's really good books. AnD free.) I have no doubt the Gita is most wonderful, but Krishna also said, idam te natapaskaya nabhaktaya kadacana na casusrusave vacyam na ca mam yo 'bhyasuyati This (knowledge) should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67) Jai Shree Krishna

Jai Ganesh Introduction to Bhaja Govinda Stotram Seek Govinda, Seek Govinda, Seek Govinda Bhagvadpada Acharya Sankara taught the fundamentals of Vedanta in simple musical verses in 'Bhaja Govindam'. A sincere study of this poem can remove one's delusions (Moha) and so the poem is called as 'Moha Mudgara'. How this poem emanated is a popular story. This poem came into being from the inspiring heart of the Great Teacher Adi Sankara. It is said that once in Kasi (Benares) as Sankara along with his fourteen of his disciples was passing, he overheard a pandit repeating himself the grammar rules for rote memory. It was a futile effort and waste of time, which does not help one to realise the spiritual unfoldment in himself. Then Sankaracharya is said have burst forth the famous Bhaja Govindam Stotram. Grammar rules(Dukrun Karane) will not help any one at the time of death. While alive strive to realise the deathless state of purity and perfection. Jai Shree Krishna

Jai Ganesh Re (There it is. Everyone has different answers to this question. So, which is right? ) That is because we all have different realization, enjoying or surffering the fruits of our karma based on our various desires, and it is the desires that will mould our future. Re (Or should we say, just remember the deity whom you have trusted/believed through out your life?) It is not simply what we trust and believed, but what we did all our life. Just as Krishna says sada tad bhava bhavitah yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah 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) Re (Or should we just think "I am now leaving this place. Do what is good for me. I will leave my onward journey in your hands. Om") Do not leave things for chance, one should make plans for future, unfortunately we like to live for today, enjoy now, who knows the future, that is our sorry state. Is it not amazing, we all know we are going to die yet we do not think about it, or plan for our future. It is nice to have faith and let him guide us in our journey but how will he guide us if we leave the staring and hope to have a good onward journey. Jai Shree Krishna

Jai Ganesh Lead us from darkness to light Yup a tamsic no a rajsik, so is it Vedic? I mean did Vasdev write them? So did he write them so that we may reject them because it does not fit in with our sampradaya? Does any one of them lead us to be tamsic or rajsik reading them? Was that the reason why Srila Vyasdev wrote them? Jai Shree Krishna

Jai Ganesh Pranam Atanu You have always said kind things for me, although I do not deserve it yet I am grateful to you for it motivates me to aspire for that stage from which there is no return. I am forever in debated to my parents who in their lives as well as in passing away gave me all that I aspire for. This particular Upanishad was the result of my brother’s love for Vadic chants inspired by Jashraj Pundits recital, so we purchased it. I must agree it is very powerful and uplifting. I will be away again for a month, coming to Bharat. If i have a chance i will browse. Jai Shree Krishna

Jai Ganesh And that is your opinion Jai Shree Krishna

Jai Ganesh Pranam Atanu ji Re ( I am curious to know how you selected the above verse as your signature tune. This verse makes me very calm and as if spreading a fragrance all around.) The quote is from Mandukya Upanishad, as put in to english by Shree Purohit Swami and Noble Laureate W.B. Yeats Nantah-prajnam, na bahih prajnam, no'bhayatah- prajnam, na prajnanaghanam, na prajnam, na-aprajnam; adrishtam-avyavaharayam-agrahyam-alakshanam-acintyam avyapadesyam-ekatmapratyayasaram, prapancopasarnam, santam, sivam-advaitam, caturtham manyante, sa atma sa vijneyah. He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is he the sum of all that might be known. He can not be seen, grasped, bargained with. He is undefineable, unthinkable, indescribable. The only proof of his existence is union with him. He is the peaceful, the good, the one without a second. This is the fourth condition of the self- the most worthy of all. (Mandukya Upanishad) Jai Shree Krishna