II. THE MAHABHARATA WAR: THE TANTRA MAHAJIHAD AT KURUKSHETRA

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II. THE MAHABHARATA WAR: THE TANTRA MAHAJIHAD AT KURUKSHETRA

ARJUNA TO KRISHNA: " YOU AND ME AGAINST THE WORLD "

THE TANTRAYUDHA: THE STRUGGLE FOR RASA TANTRA SADHANA

CHAPTERS 2 & 9 OF THE BHAGAVAD GITA: WHY YOU MUST TRY

http://www.dlshq.org/download/bgita.htm#_VPID_10

http://www.krishna.com/node/915

http://www.gitamrta.org/audio/english/bg_english.html

http://oaks.nvg.org/b-gita1.html#in

http://www.salvationscience.com/v222.htm

 

How can those so badly outnumbered triumph over their enemies? One must " think

outside the box " for an answer. Try this one: These two Saints - Arjuna and Lord

Krishna - were only " fighting " to SAVE the enemy from their own ignorance.

 

Blinded by stupid, condescending arrogance, the enemies of Salvation from

Suffering, struggled for a shorter, more miserable Life, against those who

fought to Save them from themselves. Help rejected is help not received,

resulting in the death of the insane.

 

Those so intent on hurting and harming others and who enjoy cruel domination of

others: These are the ones who will do as Holy Scriptures prophesied: " They will

fall into the same pit they dug for others. " Like Jesus said: " As you sow, so

shall you reap. "

 

Those who have knowingly conformed to an erroneous norm, will have " hell to pay "

for it. Always remember that Krishna and Arjuna are against nobody. Those who

knowingly do wrong, became the enemies of the Righteous, trying to prevent them

from helping.

 

Those who only wish to hurt and harm others, have a " blaspheming Goliath "

majority. This is the final stage of their own demonic possession. Now you see

Krishna and Arjuna alone against an insane world which opposes their Holy

Mission of Salvation from Suffering.

 

It is demoralizing to be so badly outnumbered, but real, quantifiable protection

from the Eight Sufferings, is the only Way out. The masses have created their

own demon from within their own ignorance. Then, they breathed life into this

imaginary demon.

 

The Book of the Revelation of John prophesies of them: They will " kowtow to

puta " with this timid and cowardly thought: " Who can contend against the beast? "

The beast has an " Achilles heel " : It doesn't WANT to live. Knowing its time is

short, it " raises hell " .

 

" Who can contend against the beast? " has deluded you into total surrender to

evil powers. Such a coward has no moral courage and will do nothing to prevent

evil. Like Jesus lamented: " My Kingdom is not of this world, because men will

not FIGHT to prevent me from being executed. "

 

Your timid moral cowardice has made you a non-entity in the Tantrayudha of

Salvation Science. You will not support it and will knowingly conform to an

erroneous anti-life norm. You have created a death-trap power vacuum ,which can

only be filled by the selfish elite.

 

Such moral cowardice is a danger both to the True Religion (which succumbed to

it long ago) as well as to the Democratic Constiturional Republic. Corrupt

politicians will ride in on such " braying ass " " dumb-ass " " ass-kissers " without

discernment.

 

I have little doubt that Americans will continue to ass-kiss their selfish way

ever deeper into a black hole from which no Divine Light will be permitted to

escape. Sectarian fundamentalist Americans, who opposed Salvation, now get a

" dose of their own medicine " : They must now contend against other anti-life

sectarian fundamentalists.

 

Fears that were once imaginary are becoming real. The Salvation you once freely

rejected when offered, will be made unavailable by the corrupt politicians who

rode in on such " braying asses " as those who have less respect for Salvation

from Suffering than a pig has for Sunday.

 

It is death to refuse the Longer, Happier Life. It is death to reasonable

resolutions, to be in a state of denial about the mountain of scriptural and

scientific evidence for Rasa Tantra. If " push and shove " and intimidation are

the only arbiters of Truth, there will be none.

 

It is death to punish Gnosis and Righteousness while rewarding ignorance and

evil. Krishna and Arjuna are only " fighting " to help you - to Save you from

yourselves, lest you destroy yourselves. Like Jesus said: " Love thine enemies " .

Is it not kind and loving to try to Save lives?

 

The only real " enemy " was the ignorance of those who opposed their only known

chance for a Longer, Happier Life. Americans are their own worst enemies. Those

who do not love their neighbors, find it hard to receive their assistance,

because it makes them feel guilty to receive what they would not give.

 

Like the Beatles song said: " And in the end, the love you take is the love you

make. " Give and ye shall receive. What about those hopelessly possessed by

darkness? Theirs is the " mass murder-suicide " we warn about. How can they care

about you when they don't care for themselves?

 

The only thing positive about the passing of evil people, is that it imroves

one's chances to attain the Longer, Happier Life those more arrogant and stupid

refused. Righteousness or death: The choice is yours, and don't forget about

your family and friends, who might be dragged down with you by a wrong decision

on your part.

 

Meanwhile the Americans continue to obliviously " burn every bridge behind them " ,

whereby they might have escaped the tribulations of famine and disease. Rabid

mad dogs have " Hydrophobia " ( " fear of water " ) - an unexplained fear of water.

Trying to save one is dangerous, and " Animal Control " just puts them away.

 

Sad, but there was no alternative, lest others be bitten with the " Hydrophobia "

bug. We are like a herd which has grown too large and eaten too much " loco

weed " . Make yourself important in God's sight by assisting all to attain a

Longer Happier Life. What better Life Insurance is there than to DESERVE to

live? Jai Om. - Sw. Tantrasangha

-------------------

 

THE BHAGAVAD GITA, TRANSLATED BY SWAMI SIVANANDA

http://oaks.nvg.org/b-gita1.html#in

 

Sivananda

 

Sivananda was a proponent of Yoga and Vedanta. He was also the author of 296

hand-written books on yoga, vedanta and other subjects. Before he became a

swami, he worked as a doctor in Malaya for ten years. One day he had the

opportunity to cure a wandering sannyasin (renunciate or monk) who then gave the

doctor instruction on yoga and Vedanta. Afterwards he felt a need to help people

on a deeper level.

 

Back in India he travelled extensively for a year, visiting ashrams (holy

places). He was initiated by Swami Visvananda Saraswati in Rishikesh in North

India in 1924, and next exercised himself strenuosly in yoga living (sadhana)

for ten years or so. He settled in North India, and people started coming to him

for instruction.

 

He founded the Divine Life Society in 1936, after finding an old kutir

(simple hut) on the Ganges quite near Rishikesh. It was dilapidated and disused,

looking like an abandoned cowshed. It has been washed and expanded since then -

and is now the international headquarters of a worldwide organization.

 

He called his yoga the Yoga of Synthesis, aiming at balanced development

of the 'hand', 'head' and 'heart'.

 

HERE IS a slightly modified version of the English translation of the Bhagavad

Gita by Sivananda (1887-1963) of Divine Life Society in the Himalayas. His work

is for free distribution. The Sanskrit of the verses is retained along with an

English translation.

 

I consider Swami Sivananda's English translation one of the best. Still, I

have modified it: updated and simplified the web design, the headings, and the

language of the work somewhat. The spelling and capitalisation of some words are

also slightly modified in some places to make the main content stand out

readily. Sivananda's commentaries and introductory matters are dropped for

similar reasons. His very good work is online here: [Gita]

 

EXCERPTS FROM THE BHAGAVAD GITA

 

2 Sankhya Yoga

 

Swadharmam api chaavekshya na vikampitum arhasi;

Dharmyaaddhi yuddhaacchreyo'nyat kshatriyasya na vidyate.

 

31. Further, having regard to your own duty, you should not waver, for there is

nothing higher for a Kshatriya than a righteous war.

 

Yadricchayaa chopapannam swargadwaaram apaavritam;

Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

 

32. Happy are the Kshatriyas, Arjuna, who are called upon to fight in such a

battle that comes of itself as an open door to heaven!

 

Atha chettwam imam dharmyam samgraamam na karishyasi;

Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.

 

33. But, if you will not fight in this righteous war, then, having abandoned

your duty and fame, you shall incur sin.

 

Akeertim chaapi bhootaani kathayishyanti te'vyayaam;

Sambhaavitasya chaakeertir maranaad atirichyate.

 

34. People, too, will recount your everlasting dishonour; and to one who has

been honoured, dishonour is worse than death.

 

Bhayaad ranaad uparatam mamsyante twaam mahaarathaah;

Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.

 

35. The great car-warriors will think that you have withdrawn from the battle

through fear; and you will be lightly held by them who have thought much of you.

 

Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah;

Nindantastava saamaryouram tato duhkhataram nu kim.

 

36. Your enemies also, cavilling at your power, will speak many abusive words.

What is more painful than this!

 

Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem;

Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah.

 

37. Slain, you will obtain heaven; victorious, you will enjoy the earth;

therefore, stand up, son of Kunti, resolved to fight!

 

Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;

Tato yuddhaaya yujyaswa naivam paapamavaapsyasi.

 

38. Having made pleasure and pain, gain and loss, victory and defeat the same,

engage you in battle for the sake of battle; thus you shall not incur sin.

 

Eshaa te'bhihitaa saankhye buddhir yoge twimaam shrinu;

Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.

 

39. This which has been taught to you, is wisdom concerning Sankhya. Now listen

to wisdom concerning Yoga, endowed with which, Arjuna, you shall cast off the

bonds of action!

 

Nehaabhikramanaasho'sti pratyavaayo na vidyate;

Swalpam apyasya dharmasya traayate mahato bhayaat.

 

40. In this there is no loss of effort, nor is there any harm (the production of

contrary results or transgression). Even a little of this knowledge (even a

little practice of this Yoga) protects one from great fear.

 

Vyavasaayaatmikaa buddhir ekeha kurunandana;

Bahushaakhaa hyanantaashcha buddhayo'vyavasaayinaam.

 

41. Here, joy of the Kurus, there is a single one-pointed determination!

Many-branched and endless are the thoughts of the irresolute.

 

Yaam imaam pushpitaam vaacham pravadantyavipashchitah;

Vedavaadarataah paartha naanyad asteeti vaadinah.

 

42. Flowery speech is uttered by the unwise, who take pleasure in the eulogising

words of the Vedas, Arjuna, saying: " There is nothing else! "

 

Kaamaatmaanah swargaparaa janmakarmaphalapradaam;

Kriyaavisheshabahulaam bhogaishwaryagatim prati.

 

43. Full of desires, having heaven as their goal, they utter speech which

promises birth as the reward of one's actions, and prescribe various specific

actions for the attainment of pleasure and power.

 

Bhogaishwarya prasaktaanaam tayaapahritachetasaam;

Vyavasaayaatmikaa buddhih samaadhau na vidheeyate.

 

44. For those who are much attached to pleasure and to power, whose minds are

drawn away by such teaching, that determinate faculty is not manifest that is

steadily bent on meditation and Samadhi (the state of superconsciousness).

 

Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;

Nirdwandwo nityasatwastho niryogakshema aatmavaan.

 

45. The Vedas deal with the three attributes (of Nature); be above these three

attributes, Arjuna! Free yourself from the pairs of opposites and ever remain in

the quality of Sattwa (goodness), freed from the thought of acquisition and

preservation, and be established in the Self.

 

Yaavaanartha udapaane sarvatah samplutodake;

Taavaan sarveshu vedeshu braahmanasya vijaanatah.

 

46. To the Brahmana who has known the Self, all the Vedas are of as much use as

is a reservoir of water in a place where there is a flood. (Note the obvious

double meaning here.)

 

Karmanyevaadhikaaraste maa phaleshu kadaachana;

Maa karmaphalahetur bhoor maa te sango'stwakarmani.

 

47. Your right is to work only, but never with its fruits; let not the fruits of

actions be your motive, nor let your attachment be to inaction.

 

Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;

Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

 

48. Perform action, Arjuna, being steadfast in Yoga, abandoning attachment and

balanced in success and failure! Evenness of mind is called Yoga.

 

Doorena hyavaram karma buddhiyogaad dhananjaya;

Buddhau sharanamanwiccha kripanaah phalahetavah.

 

49. Far lower than the Yoga of wisdom is action, Arjuna! Seek you refuge in

wisdom; wretched are they whose motive is the fruit.

 

Buddhiyukto jahaateeha ubhe sukrita dushkrite;

Tasmaad yogaaya yujyaswa yogah karmasu kaushalam.

 

50. Endowed with wisdom (evenness of mind), one casts off in this life both good

and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action. (We

do NOT " cast off " good deeds - only bad ones. Sorry if that contradicts the

original writer.)

 

Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;

Janmabandha vinirmuktaah padam gacchantyanaamayam.

 

51. The wise, possessed of knowledge, having abandoned (attachment to) the

fruits of their actions (success or failure), and being freed from the fetters

of birth, go to the place which is beyond all evil.

 

Yadaa te mohakalilam buddhir vyatitarishyati;

Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.

 

52. When your intellect crosses beyond the mire of delusion, then you shall

attain to indifference as to what has been heard and what has yet to be heard.

(You will see the anti-life non-Tantric delusions of all.)

 

Shrutivipratipannaa te yadaa sthaasyati nishchalaa;

Samaadhaavachalaa buddhistadaa yogam avaapsyasi.

 

53. When your intellect, perplexed by what you have heard, shall stand immovable

and steady in the Self, then you shall attain Self-realisation. (Do not allow

complexity to confuse you.)

 

Arjuna Uvaacha:

 

Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava;

Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.

 

Arjuna said:

 

54. What, Krishna, is the description of him who has steady wisdom and is merged

in the superconscious state? How does one of steady wisdom speak? How does he

sit? How does he walk?

 

Sri Bhagavaan Uvaacha:

 

Prajahaati yadaa kaamaan sarvaan paartha manogataan;

Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.

 

The Blessed Lord said:

 

55. When a man completely casts off, Arjuna, all the desires of the mind and is

satisfied in the Self by the Self, then is he said to be one of steady wisdom!

 

Duhkheshwanudwignamanaah sukheshu vigatasprihah;

Veetaraagabhayakrodhah sthitadheer munir uchyate.

 

56. He whose mind is not shaken by adversity, who does not hanker after

pleasures, and who is free from attachment, fear and anger, is called a sage of

steady wisdom.

 

Yadaa samharate chaayam kurmo'ngaaneeva sarvashah;

Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

 

58. When, like the tortoise which withdraws its limbs on all sides, he withdraws

his senses from the sense-objects, then his wisdom becomes steady.

 

Vishayaa vinivartante niraahaarasya dehinah

Rasavarjam raso'pyasya param drishtwaa nivartate.

 

59. The objects of the senses turn away from the abstinent man, leaving the

longing (behind).

 

Yatato hyapi kaunteya purushasya vipashchitah;

Indriyaani pramaatheeni haranti prasabham manah.

 

60. The turbulent senses, Arjuna, do violently carry away the mind of a wise man

Though he be striving (to control them)!

 

Taani sarvaani samyamya yukta aaseeta matparah;

Vashe hi yasyendriyaani tasya prajnaa pratishthitaa.

 

61. Having restrained them all he should sit steadfast, intent on me; his wisdom

is steady whose senses are under control.

 

Dhyaayato vishayaan pumsah sangas teshupajaayate;

Sangaat sanjaayate kaamah kaamaat krodho'bhijaayate.

 

62. When a man thinks of the objects, attachment to them arises; from attachment

desire is born; from desire anger arises.

 

Krodhaad bhavati sammohah sammohaat smriti vibhramah;

Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.

 

63. From anger comes delusion; from delusion the loss of memory; from loss of

memory the destruction of discrimination; from the destruction of discrimination

he perishes.

 

Raagadwesha viyuktaistu vishayaanindriyaishcharan;

Aatmavashyair vidheyaatmaa prasaadamadhigacchati.

 

64. But the self-controlled man, moving among objects with the senses under

restraint, and free from attraction and repulsion, attains to peace.

 

Prasaade sarvaduhkhaanaam haanir asyopajaayate;

Prasannachetaso hyaashu buddhih paryavatishthate.

 

65. In that peace all pains are destroyed, for the intellect of the

tranquil-minded soon becomes steady.

 

Naasti buddhir ayuktasya na chaayuktasya bhaavanaa;

Na chaabhaavayatah shaantir ashaantasya kutah sukham.

 

66. There is no knowledge of the Self to the unsteady, and to the unsteady no

meditation is possible; and to the un-meditative there can be no peace; and to

the man who has no peace, how can there be happiness?

 

Indriyaanaam hi charataam yanmano'nuvidheeyate;

Tadasya harati prajnaam vaayur naavam ivaambhasi.

 

67. For the mind which follows in the wake of the wandering senses, carries away

his discrimination as the wind (carries away) a boat on the waters.

 

Tasmaad yasya mahaabaaho nigriheetaani sarvashah;

Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

 

68. Therefore, mighty-armed Arjuna, his knowledge is steady whose senses are

completely restrained from sense-objects!

 

Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee;

Yasyaam jaagrati bhootaani saa nishaa pashyato muneh.

 

69. That which is night to all beings, then the self-controlled man is awake;

when all beings are awake, that is night for the sage who sees. (Like the

Biblical Old Testament states: " Woe unto you who take good bad and bad good. " )

 

Aapooryamaanam achalapratishtham

Samudram aapah pravishanti yadwat;

Tadwat kaamaa yam pravishanti sarve

Sa shaantim aapnoti na kaamakaami.

 

70. He attains peace into whom all desires enter as waters enter the ocean,

which, filled from all sides, remains unmoved; but not the man who is full of

desires (for he cannot have peace of mind).

 

Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah;

Nirmamo nirahankaarah sa shaantim adhigacchati.

 

71. The man attains peace, who, abandoning all desires, moves about without

longing, without the sense of mine and without egoism.

 

Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;

Sthitwaasyaamantakaale'pi brahmanirvaanamricchati.

 

72. This is the Brahmic seat (eternal state), son of Pritha! Attaining to this,

none is deluded. Being established therein, even at the end of life one attains

to oneness with Brahman.

 

(Like Buddha said: " Erroneous, unfulfilled desires, for things other than

Nirvana, are the reasons for suffering. " Jesus said: " Seek ye first the Kingdom

of Heaven, and all else will be added unto you. "

---------------

 

9 The Kingly Science and Secret

 

11. Fools disregard me, clad in human form, not knowing my higher Being as the

great Lord of (all) beings.

 

(The ignorant see people as all the same - a sort of undiscerning

" meat market " , seing only the outer appearances and disregarding the character

qualities which make each individual separate and unique - spiritually inferior

or superior. Thus, one can never find the True Guru or discern false teachings

from Sat Sanatana Dharma. Thus bound by stupid ignorance, the undiscerning fail

to attain Tantra Moksha.)

 

Moghaashaa moghakarmaano moghajnaanaa vichetasah;

Raakshaseemaasureem chaiva prakritim mohineem shritaah.

 

12. Of vain hopes, of vain actions, of vain knowledge and senseless, they verily

are possessed of the deceitful nature of demons and undivine beings.

 

(Rosie Cross Grand Master Robert Fludd's epitaph was: " It is all vanity. " That

means both petty pride and eventual loss of what one has worked hard for to

attain. Like Jesus said: " Put your treasure where moth and rust doth not

corrupt. " The " treasure " which lasts beyond death, is Kundalini Shakti or the

Holy Spirit of Genetic Rejuvenation and the ESP siddhis it Engenders.)

 

Mahaatmaanastu maam paartha daiveem prakritimaashritaah;

Bhajantyananyamanaso jnaatwaa bhootaadimavyayam.

 

13. But the great souls, Arjuna, partaking of my divine nature, worship me with

a single mind (with the mind devoted to nothing else), knowing me as the

imperishable source of beings!

 

Satatam keertayanto maam yatantashcha dridhavrataah;

Namasyantashcha maam bhaktyaa nityayuktaa upaasate.

 

14. Always glorifying me, striving, firm in vows, prostrating before me, they

worship me with devotion, ever steadfast.

 

Jnaanayajnena chaapyanye yajanto maamupaasate;

Ekatwena prithaktwena bahudhaa vishwatomukham.

 

15. Others also, sacrificing with the wisdom-sacrifice (the Hermetic Gnosis of

Tantra Vidya), worship me, the all-faced, as one, as distinct, and as manifold.

 

Aham kraturaham yajnah swadhaa'hamahamaushadham;

Mantro'hamahamevaajyam ahamagniraham hutam.

 

16. I am the Kratu; I am the Yajna; I am the offering (food) to the manes; I am

the medicinal herb and all the plants; I am the Mantra; I am also the ghee or

melted butter (a primary Tantric dietary substance); I am the fire (Kundalini,

Holy Spirit, Christ within you)); I am the oblation (the 5 Sacraments of Genetic

Efflux).

 

Pitaahamasya jagato maataa dhaataa pitaamahah;

Vedyam pavitramonkaara riksaama yajureva cha.

 

17. I am the father of this world, the mother, the dispenser of the fruits of

actions, and the grandfather; the (one) thing to be known, the purifier, the

sacred monosyllable (Om), and also the Rig, the Sama and Yajur Vedas.

 

Gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit;

Prabhavah pralayah sthaanam nidhaanam beejamavyayam.

 

18. I am the goal, the support, the Lord, the witness, the abode, the shelter,

the friend, the origin, the dissolution, the foundation, the treasure-house and

the imperishable seed.

 

Tapaamyahamaham varsham nigrihnaamyutsrijaami cha;

Amritam chaiva mrityushcha sadasacchaahamarjuna.

 

19. (As the sun) I give heat; I withhold and send forth the rain; I am

immortality and also death, existence and non-existence, Arjuna!

 

Traividyaa maam somapaah pootapaapaa

Yajnairishtwaa swargatim praarthayante;

Te punyamaasaadya surendraloka-

Mashnanti divyaan divi devabhogaan.

 

20. The knowers of the three Vedas, the drinkers of Soma, purified of all sins,

worshipping me by sacrifices, pray for the way to heaven; they reach the holy

world of the Lord of the gods and enjoy in heaven the divine pleasures of the

gods.

 

http://oaks.nvg.org/b-gita1.html#in

http://www.salvationscience.com/v222.htm

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