Tirumala Tirupati Devasthanam (TTD) pledged to establish a system for proper initiation into Hindu religion to welcome people from other faiths during a three-day conclave being held in Tirumala—Dharmika Sadas.
I. Introduction:
Aa no Bhadraha, krutva Yantu Vishwataha. RK Veda I.18 1
Let Noble thoughts come to us from every side
Dear and respected Acharyas, Elders, and faith leaders at the revered Tirumala Tirupathi Devasthanam,
I rejoiced when I read this report: “The Tirumala Tirupati Devasthanams (TTD) has invited people from other faiths who want to embrace Hinduism voluntarily to do so at the feet of Sri Venkateswara Swamy in Tirumala. “If people of any other religion come forward to practice Hinduism voluntarily, such persons will be welcomed to the Hindu way of life. They will be trained in Hindu rituals, traditions and practices rooted in the Sanatana Dharma. This will be initiated in Tirumala,’’ TTD Trust Board chairman Bhumana Karunakara Reddy said on Monday. This is harmony with my memories of my travels there and sitting on the road overnight for early morning treasured darshan of Tirumala Balaji in a long line of devotees from all parts of India and come from foreign lands, cheek by jowl irrespective of our caste and station of birth. This is in total concordance with truths taught by my Lord Adi Shankara in Maneesha Panchakam.
I have as have some members of my family trudged our way up the Saptagiri chanting, Govinda, Govinda, Govinda as well as listening to beautiful compositions including Annamacharya Kirtanas and songs praising Sree Venkateswara and Padmavati. I also recall to my mind chant the Sree Venkateswara Ashtotra Shatanamavali as well as the wonderful rendition of MSS Amma of Kurai Ondrum Illai Marai Moorthi Kanna! with even more fervor as I inch ever closer in the long lines of devotees to full darshan of Tirumalai Balaji.
I respectfully offer you many prayers that have helped me to maintain my integrity, and spirit of devotional service both in our Sree Satya Narayana Swamy Temple to fellow devotees and Poojaris as well as in my Clinical work as a Physician with team members and while we render care to people of all backgrounds and in my community advocacy work across the state and even when I travelled through Cambodia and Vietnam. The essays in first part of my eBook, Sadhana Path were distributed among visitors including guests from neighboring Institutions, Private and Community based Organizations and devotees attending especially sacred events such as Prana Pratisthapana. Many of the devotees and visitors are students, faculty members of a nearby university and colleges and people of diverse nationalities, racial origins, cultural and faith traditions. A few of these essays were published in February 2001 in Saptagiri. I have framed the cheque and the acceptance letter from N.S. Ramamurthi, M.A., Editor Saptagiri, TT Devasthanam, Tirupathi 517507. A photograph of these blessed articles is included in the Book.
I am most willing to share my experiences in creating the substratum to support the work of the Faith restoring Sanatana Dharma Pracharaks [ the dedicated individuals who will be engaging humbly, ethically and with reverence those blessed individuals who are seeking to accept, acknowledge and adopt the Noble and Transformative Fundamental truths that are divinely inspired constituents of Sanatana Dharma. One thing is certain in my mind. The whole process of engaging and working with fellow devotees seeking to affiliate with us in the practice of our hallowed faith Tradition must be codified and standardized and adhere to highest code of personal ethics. A simple source text for this purpose would be the Bhaja Govindam. [Section III.H]. There are specific discourses of Srimad Bhagavad Gita that I have included including the 18th Discourse, II, IV, VI, XIII that can set the appropriate standards for all those engaged in this divine endeavor while sustaining the very challenging personal demands on individuals to remain steadfast to the highest standards of personal conduct that is repeatedly stressed to transition from periods of Vishad to transcendence and Moksha by being committed to renunciation and unshakeable faith in the precepts of the scriptures that constitute our ancient, highly regarded, tested and true Sanatana Dharma Faith Tradition
II. Salutations
A. 1
Saraswati Namastubhyam Varade Kamarupini
Vidyarambham Karishyami Siddhir Bhavathu Mey Sada
Salutations to the Goddess Saraswati, one who bestows all the wishes, who resembles the form of passion, beauty, and wish-fulfilling nature (Kamarupini)
I am going to start my studies, O Goddess please bestow me always with the powers to accomplish the tasks (Siddhi).
A.2
Om Jayanti Mangala Kali
Bhadrakali Kapalini
Durga Kshama Shiva Dhatri
Svaha Svadha Namosthuthe
“O The Great Goddess who is called with the names of Jayanthi (The ever victorious), Mangala (the auspicious), Kali (the remover of darkness and the conqueror of time), BhadraKali ( the form of the Devi representing protection and destruction of enemies), Kapalini ( the one wearing a garland of skulls).Durga (The primordial Goddess), Kshama (forgiving one), Shiva (The bestower of auspiciousness), Dhatri (one who supports the life of all the beings), Svaha (The one who receives the oblations of the rituals), Svadha (one who gets the oblations given to the ancestors), My salutations to you.”
B. 1. Guru Mantra, Gurur Brahma Guru Vishnu Lyrics & Meaning in English (bhaktiras.net)
Gurur Brahma Gurur Vishnu
Gurur Devo Maheshwaraha
Guru Saakshaata Parabrahma
Tasmai Shri Guruve Namah
Guru Brahma – Guru is Brahma, who is the Lord of Creation, Guru Vishnu means Guru is Vishnu, Guru Devo Maheshwaraha means Guru is the Maheshwara Guru Sakshat Parabrahma means Parabrahma who is the supreme Lord.
B.2. Om Namah Shivaye Gurave - In sanskrit with meaning (greenmesg.org)
Om Namah Shivaaya Gurave
Sac-Cid-Aananda Muurtaye |
Niss-Prapan.caaya Shaantaaya
Nir-Aalambaaya Tejase ||
Om, Salutations to the Auspicious Guru Who is an Embodiment of Sat-Cit-Ananda (Existence - Consciousness - Bliss),Who is Free from (i.e., Beyond) Manifoldness, and Who is Tranquil,
Who is the Self-Effulgent Divine Illumination without any external Support.
B.3. Dhyana Mulam Gurur Murti - In sanskrit with meaning (greenmesg.org)
Dhyaana-Muulam Gurur-Muurtih
Puujaa-Muulam Gurur-Padam |
Mantra-Muulam Gurur-Vaakyam
Mokssa-Muulam Guruur-Krpaa ||
The Root of Meditation is the Form of the Guru,
The Root of Worship is the Feet of the Guru,
The Root of Mantra is the Word of the Guru,
The Root of Liberation is the Grace of the Guru.
C
scripture - What's the meaning of Satyam Sivam Sundaram? - Hinduism Stack Exchange
Spirituality is a journey from the outer world of names and forms to the subtle world of energies, to the innermost core of our being, the Self.
“To be able to perceive truth or beauty in creation, calmness is essential. An agitated mind can neither see the truth nor appreciate beauty. That's why Satyam, Shivam and Sundaram always go together. The whole of Creation is nothing but 'Waves of Beauty” With God’s grace and guidance I have written my commentary on the 100 verses of Shiva Ananda Lahiri. This title translates to Waves of Auspicious Bliss. My Lord Adi Shankaracharya was residing in Sri Sailam In Kurnool District in Andhra Pradesh while his blessed Self was composing and reciting the 100 stanzas offer specific allusions form scripture in beautiful Sanskrit Poetry on hillock in view of the shrine to Mallikarjuna and Bramarambhika who are consecrated in the Temple. In fact the first verse is in praise to divine couple Shivaa and Parvati. I am somewhat familiar with this location and do imagine sitting there and singing[audibly/inaudibly] joyfully and reverentially when I sitting at any time and in any location that I find myself in the World or even in transit to a location to inspire and sustain my efforts to experience transcendence.
Satyam Shivam Sundaram - Lyrics in English with Meanings - Bhajan Sandhya |
Ishwar Satya hai, Satya hi Shiv hai,
Shiv hi sunder hai
Jaago uthkar dekho,
Jivan Jyot ujaagar hai
Satyam Shivam Sundaram,
Satyam Shivam Sundaram
D. Rudram- Namakam 11th Anuvaka
OM Namo Bhagavathe Rudraaya Vishnave mruturme paahi, Praanaanaam grandhi rasi rudro vishaanthaka Thenaa annena aapya swa. 6
Om, my salutations to God, Who is everywhere, And to the Rudra “Let not death come near me. “ “You Rudra who lives in the junction of the soul and senses, I pray to you who destroys everything, to be within me, And due to that be satisfied, With the food that I take as offering.
Read more at: https://shaivam.org/scripture/English-Script/1431/rudram-english-translation/#gsc.tab=0
E. 1
Strinaam Paadatalam Drstvaa- Guruvad Bhaavayet Sadaa:
Who has observed the feet of women, regard them respectfully like you would your Guru’s feet. Kubjika Tantra
E.2. a. Annapoorna Stotram - In sanskrit with meaning (greenmesg.org)
Annapuurnne Sadaa-Puurnne Shangkara-Praanna-Vallabhe |
Jnyaana-Vairaagya-Siddhy[i]-Artham Bhikssaam Dehi Ca Paarvati ||11||
(Salutations to Mother Annapoorna) O Mother Annapoorna, You Who are always Full (with the gift of Food and Blessings), You Who are the Beloved of Shankara, ... O Mother Parvati, Please grant me the Alms of Your Grace, to awaken within me Spiritual Knowledge and Freedom from all Worldly Desires.
E.2.b.
Maataa Ca Paarvatii Devii Pitaa Devo Maheshvarah |
Baandhavaah Shiva-Bhaktaash-Ca Svadesho Bhuvana-Trayam ||12||
(Salutations to Mother Annapoorna) My Mother is Devi Parvati, and my Father is Deva Maheswara (Shiva), My friends are the devotees of Shiva, and my homeland is all the Three Worlds (Whose Lord is Shiva-Parvati).
III. Fundamental Truths that are integral to our hallowed Sanatana Dharma Faith Tradition.
A. Mandukya Upanishad- An inquiry into what is Real And Unreal-4 (esamskriti.com)
Esha Sarveshwara esha sarvajna Esho. antaryamy esha yonih sarvasya prabhavapyayau hi bhutanam. .. 6..
This is the Lord of all; this is the knower of all; this is the controller within; this is the source of all; and this is that from which all things originate and in which they finally disappear.
B. 1.BG 7.6: Chapter 7, Verse 6 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
This mantra describes the Atman. We find the same idea conveyed by Sri Krishna in the Bhagavad Gita (the common words are indicated in bold type).
etadyonini bhutani sarvanityupadharaya . aham kritsnasya jagatah prabhavah pralayastatha .. SBG 7:6
Know all matter to be born from these (the higher and lower natures - prakritis - of The Lord). I am the reason for the origin of the entire universe and its dissolution.
B. 2. I offer the wisdom in the enlightened teachings bestowed on all seekers in Discourses VIII and X of Srimad Bhagavad Gita
Chapter 8: Akṣhar Brahma Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
With practice, O Partha, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.8.8
Verses 8.11 to 8.22 teaches us about the Supreme, Imperishable Self, “Scholars of the Vedas describe Him as Imperishable; great ascetics practice the vow of celibacy and renounce worldly pleasures to enter into Him. I shall now explain to you briefly the path to that goal. From 8.23-8.26 Lord Sri Krishna teaches us about the last journey of embodied souls, “I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth”
B.3. Chapter 10: Vibhūti Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
In this chapter, Shree Krishna desires to increase Arjun’s bhakti by describing His infinite glories and opulence. The verses are not only pleasing to read but also enchanting to hear. He helps Arjun to meditate on God by reflecting upon His magnificence.
Lord Krishna reveals that He is the source of all that exists. It is from His mind, the seven great sages, the four great saints, and the fourteen Manus were born. All the people of this world then descended from them. The various exceptional qualities in humans also arise from Him. Those devotees who know this engage in His devotion with great faith. They derive immense satisfaction by conversing about His glories and also help enlightening others about them. God dwells in the hearts of such devotees whose mind is always united in Him. He then bestows upon them His divine knowledge, through which they can attain God-realization.
Arjuna is now fully convinced that Shree Krishna is the Supreme Divine Personality and requests Him to describe further His divine glories, which are like divine nectar. Shree Krishna then discloses that everything that exists is a manifestation of His energies. He is the beginning, middle, and end of all. All beings and things get their splendor from Him. He is the powerhouse of magnificence and the infinite reservoir of knowledge, power, beauty, and glory. Whatever catches our imagination and infuses us with bliss is nothing but a tiny spark of His opulence.
The rest of the chapter describes the personalities, objects, and activities that best display His magnificence. Shree Krishna finally says that the magnitude of His glory cannot be described in words, as within a fraction of His being, He upholds infinite universes. Since God is the source of all the splendor and glory, we must make Him the object of our devotion. In the next the Eleventh Chapter Lord Sri Krishna blessed Arjuna and Sanjay with the singular boon of Vishwa Roopa Darshanam
C. 1.The Taittiriya Upanishad – Lessons on the Upanishads – Chapter 6 (swami-krishnananda.org)
What is Brahman? Satyam Jnanam Anantam Brahma.
“Whoever knows this Brahman attains the Supreme Being. Brahma-vid apnoti param, tad eshabhyukta, satyam jnanam anantam brahma (Tait. 2.1.1). How do we define this Brahman? Satyam jnanam anantam: This is the name of the Supreme Being. It is Pure Existence, satyam, Ultimate Truth. It is Omniscience, All-Knowledge, so it is called jnanam. It is everywhere, infinite; therefore, it is called anantam. What is Brahman? Satyam jnanam anantam brahma.”
D. Purnamadha Purnamidam - In Sanskrit, English with Translation, Meaning and Notes (shlokam.org)
“That is Whole and this whole, the perfect has emerged from the perfect Sources, having taken the perfect from the perfect, only the perfect remains. Let there be peace in the three domains.”
This is the Shanti Sloka from Isavasya Upanishad, and it indicated the relationship between Individual Soul to the Divine Supreme Spirit
E. 1. Manishā Panchakam Verses in Sanskrit, English with Commentary (shlokam.org)
This is has commentary by Pavan K. Varma, author of “Adi Shankaracharya.” This is an excerpt, “ …It Is noteworthy that, In a period of deeply entrenched social orthodoxies discrimination, Shankara, in conformity with the logical inference of the Advaita Doctrine had the courage to publicly his views to th contrary. I plan to offer one such towering precept, “Brahman Satyam, Jagat Mithyam, Jivo Brahmaiva na parah!
F. 2. maniShA panchakaM with translation (sanskritdocuments.org) This includes discourse by Kanchi Maha Swami Periava
[ The late Shri Chandrasekharendra Sarasvati Swamigal, Peetadipathi of Kanchi Matam] I have previously written about my crucial visit with Periava before we started to construct our Sree Satyanarayana Swamy Temple in Middletown, CT and long relationship with HH Jayendra Saraswati who served as the Peetadipathi between Periava and HH. Vijayendra Saraswati Swamigal is the current [70th]Peetadipathi of the Kanchi Adi Shankaracharya Matam.
Excerpt from revered Periava’ s commentary: “Although we perform or experience in different states acts and mental attitudes distinct from one another and although these acts and attitudes seem to be the work of distinct bodies and minds, we know that it is one and the same person that performs these acts or experiences these attitudes. Likewise the acts and mental attitudes, seemingly of other persons, are in reality our own. Bodies alone are separate but the inner self (the .I.) is the same. We should thus look at the entire world in this unitary view and not be misled by apparent differences.”
F.1
Brahma satyam jagat mithya, jivo brahmaiva näparah- Adi Shankaracharya
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self
Brahman Satyam Jagat Mithya (speakingtree.in)
The philosophy of Advaita Vedänta has been briefed in the following sloka attributed to Äcärya Sankara:
slok- ärdhena pravakshyämi yad-uktam granthakotibhih |
brahma satyam jagan-mithyä jivo brahmaiva näparah ||
‘In half of a sloka I state what has been stated by millions of texts; that is, Brahman alone is real and this jagat is mithyä, and the jiva is non-different from Brahman.’ From this statement, the Advaita philosophy can be divided into three distinct areas of analysis – i) Brahman is Satyam, ii) Jagat is Mithyä and iii) Relationship between the jiva and Brahman
The Three Orders of Reality:
Adi Sankara has used three orders of realities in his explanation of Advaita-Vedänta - i) prätibhäshika (ii) vyävahärika (iii) päramärthika. This has already been discussed. The appearance of the snake on the rope, or the objects seen in the dream-state, which is negated in waking-state, belongs to prätibhäshika - subjective reality. Before knowledge of Brahman/Ätmä, whatever appears as real, and wherein transaction is possible, is vyävahärika - objective reality. And Nirguna-Brahman from whom Ätmä is non-different, that can never be negated is päramärthika - absolute reality.
Thus, the jagat has some kind of reality that is neither prätibhäshika, nor päramärthika. Therefore, while trying to understand the mithyätvam of the jagat, one should not lose sight of this vyävahärika reality.
F.2
Atma Shatakam of Adi Shankara | The Song of Self-Realization | Technology of the Heart (techofheart.com)
My Lord Adi Shankaracharya when he met the Teacher he had sought ardently Acharya Govinda Bhagavadpada was asked, “ who are you? He composed the 6 stanzas of Atma Shatakam or Nirvana Shatakam which reflected the deep insights he had acquired about the Self at a very young age.
The First stanza reflects the great depth of his self- realization that is in harmony with his precepts I shared earlier.. These insights are integrated into each of the verses of the poem which describes the various descriptions of the ramifications of this insight Brahma Satyam, Jagat Mithyam, Jivo Brahmaiva na parah and the truths expressed in Maniah Panchakam by Adi Shankaracharya: Oh Lord ! In the form of body I am your servant . In the form of life, O three-eyed one, I am part of yourself . In the form of soul, you are within me and in every other soul. I have arrived at this conclusion through my intellect and on the authority of the various scriptures.
Mano Buddhi Ahankara Chittani Naham
Nacha Shrotra Jihve Na Cha Ghrana Netre
Nacha Vyoma Bhoomir Na Tejo Na Vayu
Chidananda Rupa Shivoham Shivoham!
Earlier I had shared this precept to be able to perceive truth or beauty in creation, calmness is essential. An agitated mind can neither see the truth nor appreciate beauty. In verse 6 of Atma Shatakam
Aham Nirvikalpo Nirakara Roopaha
Vibhur Vyapya Sarvatra Sarvendriyanam
Sada Me Samatvam Na Muktir Na Bandhah
Chidananda Rupa Shivoham Shivoham!
G. Srimad Bhagavad Gita Aarthi. Gita Aarti and 2 youth - Krishna Murari Bhajans (wordpress.com) Aarti - Jai Bhagavad Gita - DHARMYOG.COM
Shri Gita Aarti : Om !Jaya Bhagvad Gite Maiya Jaya Bhagvad Gite Hari hiya kamala viharini [2x] sundara supunite
“Om jaya Bhagavad Gite Glory unto Thee, O Mother Bhagavad Gita, Who plays in the lotus heart of Lord Hari, Who is most beautiful and pure. “
“Karma sumarma prakashini, kama sakti hara hara [2x], tattva jnana vikasini [2x] vidya brahma para. Om jaya Bhagvad Gite.”
Enlightener of all the secrets of action, Remover of all attachment to desires, Enlightener of intuitional knowledge Thou art the knowledge of Brahman itself.
“Nischala bhakti vidhaayini, nirmala mala hari [2x] sharana rahasya pradayini [2x] saba vidi sukhakari. Om jaya Bhagvad Gite”
Giver of supreme steadfast devotion, ever pure, Remover of all obstacles, bestower of the secrets Of supreme surrender And giver of all kinds of happiness.
“Raga dvesha vidarini karini moda sada [2x] bhava bhaya harini tarini [2x] Paramananda prada. Om jaya Bhagvad Gite”
Remover of all likes and dislikes, Giver of happiness and bliss always, Dispeller of all fear of birth and death, Thou who helps us to cross (the ocean of samsara), Giver of supreme bliss.
This inspiring and enlightening Aarti provides a wonderful guide to inform and sustain the progress of very person who is figuring out trudging along a Sadhana Path because each verse offers prayers that seek specific boons to successfully engage and overcome every kind of challenge a Sadhaka is likely to experience and encounter within ourselves in our arduous journey. In fact when I was formulating my account of my Sadhana path for my eBook Sadhana Path I was helped by the wonderfully expressed precepts in the Srimad Bhagavad Gita Aarti. This is Chapter 1.01 and entitled, “ Touchstones on the path from Despondency to Transcendence:” Amazon.com: Sadhana Path eBook : Manohar MD, Velandy
H. 1.a.
Bhaja Govindam By C. Rajagopalachari Centenary Edition Bhavan Book University. Bharatiya Vidya Bhavan 1978 No link is available
“ Sri Sankara crossed the Ocean of Samsara as easily as one steps over a small irrigation channel in the field. He teaches us when intelligence matures and lodges securely in the heart t becomes wisdom. When that Wisdom is integrated with life and issues out in action it becomes devotion. Thus Knowledge which has become mature is spoken as devotion. Unless knowledge does not get transformed into devotion, such knowledge is useless tinsel. To hold and to say that Jnana and Bhakti, Knowledge and Devotion, are as different from each other wisdom as gold is from baser metal is to expose one’s ignorance. Sri Sankara has packed into Bhaja Govindam the substance of all Vedantic knowledge and set the truth of the Union of Devotion and Knowledge to enlightening and enrapturing verse. It is most helpful to read and experience the whole text of Bhaja Govindam as a whole poem. Right from the second verse which recalls to mind the first verse of Isavasya Upanishad to last verse Sri Sankara teaches us ‘Our body and heart are Temple of God. It is our duty to keep them pure and guard them from defilement. Our great ancestors teach us the means to this end. Several Verses of the Bhaja Govindam teaches us fundamental Truths of Sanatana Dharma e.g., verses 4, 11, 18, 21[birth and death and rebirth], 27, 31.” They have taught us in person and in sacred writings they have left behind. Their teachings are for all of us for all time. We should endeavor our utmost; making Obeisance to these great teachers and we must surrender ourselves to God’s will. Bhaja Govindam [Praise Govinda] is also known as Moha Mudgaram: Destroyer of Illusion. This one great poem offers the essence of Veda and Upanishad and embodies the noble ideals of Santana Dharma.”
H.1.b
Bhaja Govindam of Adi Shankaracharya - Slokas, Traslation, Meaning [This is a link to all the Verses of the Bhaja Govindam which includes verses contributed by several Disciples especially Padmapada, Toṭakācārya, Hastamlakacharya, Sureshwaracharya and several others.]
Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death. [1] and chorus
I. Srimad Bhagavad Gita: Teachings on evolution of our Inner embodied self and building of one’s character embedded in several discourses especially in the Discourses listed below
I.1.a.
Discourse II Verses 54-72 Chapter 2: Sānkhya Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
In this chapter, Arjun reiterates to Shree Krishna that he is unable to cope with his current situation, where he has to kill his elders and teachers. He refuses to take part in such a battle and requests Shree Krishna to be his spiritual teacher and guide him on the proper path of action. Then the Supreme Lord starts imparting divine knowledge to Arjun. He begins with the immortal-nature of the soul, which is eternal and imperishable. Death only destroys the physical body, but the soul continues its journey. Just as a person discards his old clothes and adorns new ones, the soul keeps changing bodies from one lifetime to another.
Gita Ch 02 - Sankhya Yoga - Shlokam. Verses 54-72. HW notes.
I.1.b
Discourse IV Chapter 4: Jñāna Karm Sannyāsa Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
“…Shree Krishna goes back to karm yoga, the subject from the previous chapter. He continues to explain the nature of work and its three principles: action, in-action, and forbidden action. He elaborates that the karm yogis, even while performing the most engaging task, are in the state of inaction and do not get entangled in the karmic reactions of such action. Knowing this: the ancient sages performed all their work as an act of sacrifice for the pleasure of God. They were not affected by happiness, distress, success, or failure. He explains that when sacrifice is suitably dedicated, performed with proper knowledge and pure sentiments, then its remnants become like nectar. And by partaking such nectar, the devotees are cleansed of all impurities. Even the biggest sinner can cross over the ocean of material miseries by boarding this boat of eternal knowledge.
Shree Krishna says that such knowledge should be acquired only from a genuine spiritual master, who himself is God-realized. Being his Guru, Shree Krishna instructs Arjun to cut apart all doubts that have arisen in his heart with this sword of knowledge. He asks Arjun to now get up and perform his duty as a warrior.
I.1.c.
Discourse VI Chapter 6: Dhyān Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
Shree Krishna continues the comparative evaluation between karm yoga (the practice of spirituality while performing worldly duties) and karm sannyasa (the practice of spirituality in a renounced state) in this chapter. He reiterates that karm yoga is a more practicable path than karm sannyasa. When work is done with devotion, it purifies the mind and enhances the spiritual realization. The mind then becomes tranquil, and meditation becomes the primary means of elevation.
Shree Krishna then explains yoga sādhanā or the spiritual practice for uniting the mind with God. He says, similar to a lamp that does not flicker in a windless place: a sādhak should practice keeping his mind steady in meditation. He agrees that it is difficult to restrain the mind, but it can be controlled by practice and detachment. Therefore, whenever it wanders away, one needs to bring it back and continue to focus on God. Then the mind gets purified and is established in Transcendence or Samādhi, which is a joyous state where one experiences infinite divine bliss.
Arjuna asks what happens to those spiritual aspirants who begin their journey, but due to an unsteady mind, they are unable to reach their goal. Shree Krishna reassures him that those who strive for God-realization are able to overcome evil. God keeps an account of all our accumulated spiritual merits from past lives and reawakens their wisdom in future births. In this way, they can continue their journey from where they had left off. And with the help of their accrued merits from previous lives, in their present life, the yogis fast track towards God.
The Lord then concludes this chapter with a declaration that the yogi (who strives to unite with God) is superior to the tapasvī (ascetic), the jñānī (person of learning), and the karmī (ritualistic performer). And highest among all the yogis is the one who engages in bhakti (loving devotion of God.
I.1.d.i
Discourse XIII: 8-9-10-11- Bhagavad-Gita: Chapter 13, Verse 8, 9, 10, 11, 12 Link offers detailed commentary on these crucial verses.
I.1.d.ii
Chapter 13: Kṣhetra Kṣhetrajña Vibhāg Yog – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
Based on its content, the eighteen chapters of the Bhagavad Gita can be divided into three sections. The first six chapters describe Karm Yog or the path of duty. The second set, from chapters seven to twelve, glorify the path of bhakti or loving devotion of God. They also describe the opulence of God as the divine nectar that nourishes devotion. The third set, starting from this chapter, expounds upon tattva jñāna or the of knowledge scriptural terms and principles.
In this chapter, Shree Krishna introduces two terms—kṣhetra (the field) and kṣhetrajña (knower of the field). In simple terms, the ‘field’ may be considered the body and the soul as the ‘knower of the field.’ However, the field is actually much more than just the physical body—it includes the mind, intellect, ego, and all other components of material energy that are part of our personality. In broader terms, except for the soul, who is the ‘knower of the field,’ all material aspects of our entire personality are considered—the ‘field’ of the body.
After describing the Supreme Soul, the soul, and the material nature of the living beings, Shree Krishna explains which of these is responsible for their actions. Also, who is responsible for the cause and effect in the universe at large. Those who understand these differences and identify the correct causes of actions; are the ones who see the ultimate truth; and are situated in knowledge. They do not degrade themselves by the illusions of their minds and perceive the presence of the Supreme Soul in every living being. In the same material nature, they are able to identify a variety of living beings and look at all existence pervaded by a common spiritual substratum. With this knowledge, they attain consciousness of the Brahman or God-realization.
Verses 13.8- 13.23 Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.
Bhagavad-Gita: Chapter 13, Verse 8, 9, 10, 11, 12 Detailed commentary on these crucial verses.
Prayers seeking forgiveness and offering Gratitude and Praise.
J.1. Prayers seeking forgiveness and offering Gratitude and Praise.
J.1.a Samudra Vasane Devi - In sanskrit with meaning (greenmesg.org)
Samudra-Vasane Devi Parvata-Stana-Mannddale |
Vishnu-Patni Namas-Tubhyam Paada-Sparsham Kssamasva-Me ||
(Oh Mother Earth) O Devi, You Who have the Ocean as Your Garments, and Mountains as Your Bosom,
O Consort of Lord Vishnu, Salutations to You; Please Forgive my Touch of the Feet (on Earth, which is Your Holy Body).
J.1.b. Devi Kshama Prarthana Stotram - Hindupedia, the Hindu Encyclopedia
Aparadha sahasrani kriyanthe aaharnisam maya,
Daso aayamithi maam mathwa kshamaswa parameshwari., 1
Oh great goddess, I commit thousands of offences routinely,
So please think me as your slave and please pardon me.
J.1.c. Devi Kshama Prarthana Stotram - Hindupedia, the Hindu Encyclopedia
Manthraheenam, kriyaheenam, Bhakthiheenam, Sureswari,
Yath poojitham maya devi paripoornam thadasthuthe., 3
I do not know chants or holy action or devotion, Oh God of the devas,
And so whatever worship I do, please make it complete.
BG 11.36: Chapter 11, Verse 36 – Bhagavad Gita, The Song of God – Swami Mukundananda (holy-bhagavad-gita.org)
Arjuna uvācha
sthāne hṛiṣhīkeśha tava prakīrtyā
jagat prahṛiṣhyaty anurajyate cha
rakṣhānsi bhītāni diśho dravanti
sarve namasyanti cha siddha-saṅghāḥ
Arjuna said: O Master of the senses, it is but apt that the universe rejoices in giving You praise and is enamored by You. Demons flee fearfully from You in all directions and hosts of perfected saints bow to You.
J.2.a. Aparadha-shodhana | The Hare Krishna Movement
mantra-hinam kriya-hinam bhakti-hinam janardana
yat pujitam maya deva paripurnam tad astu me
O my Lord, O Janardana, whatever little puja or worship that has been performed by me, although it is without devotion, without proper mantras, and without the proper performance, please let that become complete.
J.2 b. Gita Dhyanam - In Sanskrit, English with Translation, Meaning and Notes (shlokam.org)
Sottīrṇā Khalu Pandavai rana nadi, Kaivartakah Kesavah! [6]
The Pandavas were able to ford this River of Conflict with the help of Kesavah as their helmsman. [There are numerous such circumstances beyond enumeration when I have been blessed with my Govinda’s grace, guidance, support to successfully and safely adapt, improvise and overcome the challenges in my Sadhana Path. ]
Mukam Karoti Vacalam… [8]
“I salute that Maadhava, the Source of Suprema Bliss, whose grace makes a non-speaking person eloquent and a disabled person cross mountains.”
J. 2. c. Gita Dhyanam - In Sanskrit, English with Translation, Meaning and Notes (shlokam.org)
Yam Brahma, varuṇendrarudramarutaḥ… [9]
“I salute him who is worshipped with Divine Chants of Brahma, Varuna, Indra, Rudra and Vayu. Who is pleased by singers of the Sama Veda, by singing the Vedas and Upanishads, by following the word sequence. Who is seen by Yogi’s who are absorbed in Him with their mind merging in Him and Whose end is not known by Devas and Asuras.”
Om Tat Sat Sarvam Sree Krishna Arpanam Astu.
IV.
I offer you additionally a separate document which lists contents of my eBook Sadhana Path and many links in my website velandymanoharmd.com Sadhana Path- The essays in first part of the book were distributed among visitors including guests from neighboring Institutions, Private and Community based Organizations and devotees attending especially sacred events such as Prana Pratisthapana. Many of the devotees and visitors are students, faculty members of a nearby university and colleges and people of diverse nationalities, racial origins, cultural and faith traditions A few of these essays were published in February 2001 in Saptagiri. I have framed the cheque and the acceptance letter from N.S. Ramamurthi, M.A., Editor Saptagiri, TT Devasthanam, Tirupathi 517507
I have made available some of the contents of the Book on my website:velandymanoharmd.com to facilitate sharing of the foundational Information about the ancient Sanatana Dharma Faith tradition.
IV. A
Sadhana Path - The eBook (velandymanoharmd.com) One can preview the book on Kindle.
Sadhana Path-
Contents of Educational and Devotional Treatise.
Parts 1- 18,+ 2- 2.09+ 2.10 A- H plus Awards and Correspondence, plus Contributions plus Guideposts, Milestones and Affirmations and About the Author.
The essays in first part of the book were distributed among visitors including guests from neighboring Institutions, Private and Community based Organizations and devotees attending especially sacred events such as Prana Pratisthapana. Many of the devotees and visitors are students, faculty members of a nearby university and colleges and people of diverse nationalities, racial origins, cultural and faith traditions A few of these essays were published in February 2001 in Saptagiri. I have framed the cheque and the acceptance letter from N.S. Ramamurthi, M.A., Editor Saptagiri, TT Devasthanam, Tirupathi 517507
{Excerpt from the first part of the Book}
Cover page : Swagatam, Sharanagatam.
Foreword
Touchstones in the Path from Despondency to Transcendence 1.01 This designation of my journey over the past 4-5 decades. I was inspired by the composition of Srimad Bhagavad Gita which starts in Discourse I with “Vishaad yogonama Pratamoadhyaya” and leaves us in Discourse XVIII with “Moksha Sannyasa Yogonama Ashtadaso dhyayaya” with life transforming teachings that have stood the test of Time.
Introduction to the Educational and Devotional Treatise 1.02
Introduction to Symbolism and Significance of Iconography of Deities enshrined in the Temple.1.03 Sree Satyanarayana Temple, Middletown, CT [cvhts.org]
Sections 1 through 12 [Photographs of the 12 deities consecrated in the Sree Satyanarayan Temple in Middletown, CT are provided to permitted devotees to gain darshan where ever they are at whatever time of the day or night and chant their own prayers or the prayers offered in this section or spend quiet serene time gaining darshan when they are yeaning such a special healing experience.
Stotra mala – for praising enshrined Deities. Including Lord Ganesha, Lord Sri Satyanarayana, Seated Maha Lakshmi, Bhoodevi, Lord Sri Krishna and Radha Devi, Sri Rama Parivar, Sri Adinath and Sri Mahavira, Lord Sri Venkateswara, Maha Shiva Lingam, Sri Subrahmanya, Valli Devi and DevaSena, Mahishasura Mardini devi and Nava-Durgas placed in Sanctum, Lord Ayyappa Swamy, and the Navagrahas.
Final thoughts
IV.B.
I have made available some of the contents of the Book on my website to facilitate sharing of the foundational Information about the ancient Sanatana Dharma Faith tradition.
Temple Book- Touchstones on the path from despondency to liberation andTranscendence (velandymanoharmd.com) [Chapter 1.01 from my eBook]
Foundational Truths exemplified in the eBook Sadhana Path (velandymanoharmd.com)
Response to Teaching: BHAGVAD GITA CHAPTER 18 (velandymanoharmd.com)
Srimad Bhagavad Gita: Teachings on Gunas. (velandymanoharmd.com) In chapters 14, 17, and 18, Lord Sri Krishna portrays the gunas in marvelous detail.
Dharma - Shiva Ananda Lahari Commentary (velandymanoharmd.com)
Sanatana Dharma-P2P-Pedro Ruiz (velandymanoharmd.com)
SANATANA DHARMA VAK - MOKSHA NAAVAM (velandymanoharmd.com)
Response to Teaching: BHAGVAD GITA CHAPTER 18 (velandymanoharmd.com)
Srimad Bhagavad Gita: Teachings on Gunas. (velandymanoharmd.com) Discussion on teaching in Discourse 14,17, 18.
Prana Pratishta (velandymanoharmd.com)
Let us prepare for historic Prana Pratish tapana of Lord Sri Rama on the banks of the Sharayu river in Ayodhya, India (velandymanoharmd.com)
Lord Sri Rama’s precious sacred Vigraha will be consecrated on Jan.22, 2024 by God's Grace and loving guidance. (velandymanoharmd.com)
Prayers to prepare for Inauguration Of Sri Ram Mandir in Ayodhya, India (velandymanoharmd.com)
Pooja Vidhanam (velandymanoharmd.com)
HOLY MATRIMONY (velandymanoharmd.com)
The Human Family (velandymanoharmd.com)
The Wonder of It All, Amen (velandymanoharmd.com) This is the whole Companion book focused on promoting Inter- faith awareness and sustaining discussions about Spiritual traditions around the World.
V. Benediction Prayers
V.A. Tryambakam Yajamahe - In Sanskrit, English with Translation, Meaning and Notes (shlokam.org)
“Om Tryambakam Yajamahe, Sugandhim Pushtivardhanam, Urvarukamiva Bandhanan, Mrityormukshīya mamaritat”
We worship Lord Shiva, the Three Eyed Lord, the One who is the Master of all senses and qualities, and the One who is the sustainer of all growth. May He release us from the Bondage of death, just as a ripened Cucumber is released from its stalk and may He [not deprive us of immortality] and grant us immortality.
V.B
Om Asato ma Sadgamaya, Tamaso ma Jyotirgamaya, Mrityor ma Amritam gamaya, Om Shanti, Shanti, Shantihi.
Brihad Aranyaka Upanishad (1, 3, 38)
O Lord from that which is Unreal, not of the Essence lead Thou me to that which is of the Essence (Sat=Truth); From the darkness caused by the impenetrable shroud of Ignorance to the Illumination of Self Realization; From the death of desires and attachments to identification with the Immortal Self. May Peace pervade in the three regions.
V.C
Om Saha Nau-Avatu |Saha Nau Bhunaktu |Saha Viiryam Karavaavahai |Tejasvi Nau-Adhiitam-Astu Maa Vidvissaavahai |Om Shaantih Shaantih Shaantih ||
Om! Oh! Mind and speech enable me to grasp the Truth that the Vedas teach.
Let not what I have heard forsake me. Let me continuously live my days and nights in my studies.
I am thinking of the Truth. I speak the Truth. May That – the Truth protect me.
May That –the Truth protect my teacher. May that protect me, May that protect my teacher.
These are prayers that are chanted at the end of prayers at home or at a Temple or Shrine.
V.D. 1
“Samatvam Aradhanam Achyutasya”[SBG II: 48]
Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yoga.
V.D.2
Ātmaupamyena sarvatra samam…[SBG VI, V32]”Sama Darshanam”]
I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own
V.D. 3
“Vasudeva sarvam iti…” [SBG VII:19]
After many births of spiritual practice, one who is endowed with knowledge surrenders unto Me, knowing Me to be all that is. Such a great soul is indeed very rare
VI. Dedication
Om Tat Sat Sarvam SRI KRISHNA ARPANAM ASTU
Om Tat Sat means the Absolute Truth is Eternal. And I offer all of my prayers, all of my actions in creating this document and my eBook to That which the Eternal Absolute Truth. [My beloved Govinda!] I offer my Pranaams to my elders [I put my hands together, bow down and touch their feet] and teachers and offer my obeisance to our God, all merciful, gracious and beneficent.
I humbly seek your responses.
Respectfully submitted,
Velandy Manohar, MD