Shiv Ratri (Adapted & Recapitalized)

Introduction

Shiva (Lord Shiva) + ratri (night), so Shivaratri means the night of Lord Shiva.

Every lunar month on the 13th or 14th day of the dark half of the moon phase there is a Shivaratri but in the Vedic month of Phalgun (February-March) there is a Maha Shivaratri. The ceremony takes place mainly at night, which is observed in the honour of Lord Shiva, who was married to Parvati (Mother Durga) on this day. Devotees of Lord Shiva generally observe a strict fast on this day and some go to the extent of a nirjal fast i.e. they do not even have a sip of water.

They stay awake the entire night. The Shiva lingam is worshipped throughout the night by washing it every three hours with milk, yogurt, ghee, honey and so forth, whilst chanting of the mantra “Om namah shivaya”, continues. Offering of bael leaves are made to the Lingam. Bael leaves are very sacred (as Tulsi to Lord Vishnu and dhar to Mother Durga are very pleasing to Them) and Lord Shiva becomes pleased with that offering. Many different hymns glorifying Lord Shiva are sung with intense fervour and devotion. Aspirants perform japa of the Panchakshara mantra “ Om namah Shivaya”

He who utters the names of Lord Shiva during Shivaratri with perfect devotion and concentration is freed from all sins that he/she have committed. He/she reaches the abode of Lord Shiva and resides very happily there.

NOTE: the Vaishnavas however worship Lord Shiva on this day in order to receive His blessings to become a better devotee of Lord Krishna (Vishnu) and not to attain residence in the abode of Shiva.

When creation was completed Lord Shiva and Parvati Mata went to live on the top of Mount Kailash.

Parvati asked, “O adorable lord, which of the many rituals observed in your honour pleases you the most.” 

The Lord replied, “the fourteenth night of the new moon in the dark fortnight during the month of Phalgun, is my favorite day. It is called Maha Shivaratri. My devotees give me great joy and happiness bymere fasting than by ceremonial baths and offerings of flower, sweets and incense.”

“The devotee observes strict spiritual discipline in the day and worships me in four different forms during each of the four successive three hour periods of the night. The offering of a few bael leaves is more precious to me than precious jewels and flowers. My devotee should bath me in milk  in the first period, in yogurt in the second period, in ghee in the third, and in honey in the fourth  and the last. In the morning he should feed Brahmins (that is if this is possible), and after doing   that he/she breaks his/her fast. No ritual can compare with this simple routine in sanctity.”

 

  Parvati was deeply impressed by the words of her husband. She repeated this to her friends, who in turnpassed it on to everyone else. Thus the sanctity of Maha Shivaratri was broadcast all over the world.

The Shivaratri fast is aimed at controlling a persons’ two biggest vices (rajas – the quality of passionate activity) and (tamas - that of inertia).

At many ashrams around the world Shivaratri is celebrated in the following manner.

Aspirants fast the whole day, many of them without taking a single drop of water. Some ashrams perform a grand havan (fire yajnas) to Lord Shiva for peace and welfare of all. The whole day is spent in chantinge of the mantra “Om namah Shivaya” and in meditation upon the Lord. At night all assemble in the temple and chant this mantra and during the four quarters of the night the Shiva lingam is worshipped with intense devotion.

Srila Prabhupada says –

Demon Sankhacuda Killed - taken from Krsna Book (Chapter 34.)

“Once upon a time, the cowherd men of Vrindavana, headed by Nanda Maharaja, desired to go to Ambikavana to observe the Siva-ratri ceremony. The rasa-lila was performed during the autumn, and after that the next big ceremony is Holi, or the Dolayatra ceremony. Between the Dolayatra ceremony and the rasa-lila ceremony there is one important ceremony called Siva-ratri, which is especially observed by the Saivites, or devotees of Lord Siva. Sometimes the Vaishnavas also observe this ceremony because they accept Lord Siva as the foremost Vaishnava. But the function of Siva-ratri is not observed very regularly by the bhaktas, or devotees of Krishna.

Under the circumstances, it is stated in Srimad-Bhagavatam that Nanda Maharaja and the other cowherd men “once upon a time desired.” This means that they were not regularly observing the Siva-ratri function but that once upon a time they wanted to go to Ambikavana out of curiosity.”

“...observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted.”

- ( Srila Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.)

"In this verse Lord Siva is described as midhushtama, the best of the benedictors. He is also known as Asutosha, which indicates that he is very quickly satisfied and very quickly angered. It is said in Bhagavad-gita that less intelligent persons go to the demigods for material benedictions.

In this connection, people generally go to Lord Siva, and because he is always quickly satisfied and gives benedictions to his devotees without consideration, he is called midhushtama, or the best of the benedictors. Materialistic persons are always anxious to get material profit, but they are not serious about spiritual profit.

Sometimes, of course, it so happens that Lord Siva becomes the best benedictor in spiritual life. It is said that once a poor brahmana worshiped Lord Siva for a benediction, and Lord Siva advised the devotee to go to see Sanatana Gosvami.

The devotee went to Sanatana Gosvami and informed him that Lord Siva had advised him to seek out the best benediction from him (Sanatana). Sanatana had a touchstone with him, which he kept with the garbage. On the request of the poor brahmana, Sanatana Gosvami gave him the touchstone, and the brahmana was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanatana, he thought, “If a touchstone is the best benediction, why has Sanatana Gosvami kept it with the garbage?” He therefore returned and asked Sanatana Gosvami, “Sir, if this is the best benediction, why did you keep it with the garbage?” Sanatana Gosvami then informed him, “Actually, this is not the best benediction. But are you prepared to take the best benediction from me?” The brahmana said, “Yes, sir. Lord Siva has sent me to you for the best benediction.” Then Sanatana Gosvami asked him to throw the touchstone in the water nearby and then come back. The poor brahmana did so, and when he returned, Sanatana Gosvami initiated him with the Hare Krishna mantra. Thus by the benediction of Lord Siva the brahmana got the association of the best devotee of Lord Krishna and was thus initiated in the maha-mantra, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.(Srila Prabhupada. Srimad Bhagavatam 4:7:7. purport.)

“Vaishnavanams yatha Shambu - Lord Shiva is the greatest devotee of Lord Vishnu.”

Story – The unknown fast

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on a bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.

Once, King Chitrabhanu was observing a fast with his wife, and it was the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the king’s court.

The sage asked, “ O king why are you observing a fast today?” King Chitrabhanu explained the reason, as he had the gift of remembering the incidents of his previous birth.

The king said to the sage, “in my past birth I was a hunter in Varanasi (Kashi). My name was Suswara. My livelihood was to kill and sell birds and animals. One day, I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day, but I did not have time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away time that night I engaged myself in plucking bael leaves and dropping them down onto the ground. “The day dawned and I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.”

“ At the time of death, I saw two messengers of Lord Shiva, they were sent down to take me to his abode. I then learnt for the first time of the great merit I had earned but the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a lingam under that tree and that I had dropped the leaves on that Lingam. My tears, which I had shed out of pure sorrow for my family, fell onto the Lingam and washed it. And I had fasted all day and all night. Thus, I unconsciously worshipped Lord Shiva on that most auspicious day.” “I lived in the abode of the Lord and enjoyed divine bliss for long ages. And now I am reborn as Chitrabhanu.”

Slokas and Quotes from the Scriptures

Brahma Samhita chapter 5 TEXT 45

ksiram yatha dadhi vikara-visesa-yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam api tatha samupaiti karyad

govindam adi-purusam tam aham bhajami

SYNONYMS

ksiram--milk; yatha--as; dadhi--yogurt; vikara-visesa--of a special transformation; yogat--by the application; sanjayate--is transformed into; na--not; hi--indeed; tatah--from the milk; prthak--separated; asti--is; hetoh--which is the cause; yah--who; sambhutam--the nature of Lord Siva; api--also; tatha--thus; samupaiti--accepts; karyat--for the matter of some particular business; govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.

TRANSLATION

Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.

PURPORT

(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.)

Sambhu is not a second Godhead other than Krsna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. The nondistinction is established by the fact that just as milk treated with acid turns into curd so Godhead becomes a subservient when He Himself attains a distinct personality by the addition of a particular element of adulteration. This personality has no independent initiative. The said adulterating principle is constituted of a combination of the stupefying quality of the deluding energy, the quality of nonplenitude of the marginal potency and a slight degree of the ecstatic-cognitive principle of the plenary spiritual potency.

This specifically adulterated reflection of the principle of the subjective portion of the Divinity is Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, Govinda manifests Himself as guna-avatara in the form of Sambhu who is the separated portion of Govinda imbued with the principle of His subjective plenary portion.

The personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the Bhagavata slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort Durgadevi by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-sastras, etc., suitable for jivas in different grades of the conditional existence. In obedience to the will of Govinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism (Mayavada) and the speculative agama-sastras.

The fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and five additional attributes not attainable by jivas are also partly found in him. So Sambhu cannot be called a jiva. He is the lord of jiva but yet partakes of the nature of a separated portion of Govinda. (Sri Brahma Samhita, translation by Srila Bhaktisiddhanta Saraswati Thakur Prabhupad.)

Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products - Krishna tu bhagavan swayam, and so Krishna or Vishnu is the origin of everything. When Krishna wants activity overseen of the modes of Tamo guna He expands Himself transforming His supreme powers to act in that way, as no-one else could, and in that state He is Shambu - Shiva. So it may be seen that milk that is transformed becomes yogurt, but that yoghurt can never again become milk, this is presented in Brahma samhita 5:45.

vrndavanavani-pate! Jaya soma soma maule

sanaka-sanandana-sanatana-naradedya

gopisvara! Vraja-vilasi-yugangri-padme

prema prayaccha nirupadhi namo namaste

"O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara (Shiva), desiring that you bestow upon me that prema for the lotus feet of Sri Sri Radha-Madhava who perform joyous pastimes in Vraja-dhama, I offer obeisances unto you time and again."

Quotes from Vaishnava smriti compilation Hari Bhakti Vilas of Srila Gopal Bhattar Goswami, and the Dikdarshini Tika of Srila Sanatan Goswami Prabhupada.

Siva ratri vrtam krsna catur-dasyantu phalgune

Vaisnaver api tat karyam sri krsna pritaye sada

(hari bhakti vilasa 14/187 from gautamiya tantra)

On the fourteenth day of the dark fortnight of the month of Phalguna (February-March), for the pleasure of Lord Sri Krsna, a Vaisnava should always take a vow to fast. (It is called Siva Ratri, or the night of Lord Siva.)

Parat parataram yanti narayana parayanah

Nate tatra gamisyanti ye dvisanti mahesvaram

(Hari Bhakti Vilasa 14/189 from Kurma Purana the Supreme Lord speaks to Bhrgu

Muni)

(One who avoids fasting on Siva Ratri or the "night of Lord Siva", he becomes very offensive. Whatever offenses one accumulates by not fasting on Siva Ratri day is explained here.) The destination of the Supreme Personality of Godhead, Lord Narayana, is certainly in the spiritual world. But if one is envious of Lord Sri Siva, he does not attain the spiritual world.

Yani kany atra lingani sthavarani carani ca

Tesu sankramate devas tasyam ratrau yato harah

Sivaratris tatah prokta tena sa hari vallabhah

(Hari Bhakti Vilasa 14/200 from Skanda purana, Nagara khanda)

Whatever deities of Lord Siva that can be found on this earthly planet, on the night of this fourteenth day of the dark fortnight of the month of Phalguna, Lord Siva, who is a leading demigod, enters into them. For this reason, this day is called Siva Ratri. For this reason, this day is very dear to Lord Sri Hari.

Sri krsne vaisnavanantu prema bhakti vivardhate 

Krsna bhakti rasa sara varsi rudra anukampaya 

(hari bhakti vilasa 14/221 from skanda purana) 

Being a Vaisnava, if somebody fasts on Lord Siva's night (Siva Ratri day), by the mercy of him (Lord Siva) who is diving in the ocean of the mellow of devotion to Krsna, one's devotion to Krsna increases rapidly.

Chapter wise Summary of Bhagavad-Gita As It Is (Adapted and re-capitalised)

Chapter wise Summary of Bhagavad-Gita As It Is

Chapter 1: Observing the Armies on the Battlefield of Kurukshetra

Two armies, those of the Pandavas and the Kauravas, face each other on the Battlefield of Kurukshetra. Many signs indicate victory for the Pandavas. Dhrtarashtra, the Pandavas’ uncle and the Kauravas’ father, doubts the possibility of his sons’ victory and asks Sanjaya, his secretary, to describe the scene on the battlefield.

Arjuna, one of five Pandava brothers, undergoes a crisis just before the fight. He is overwhelmed by compassion for his family members and teachers, whom he is supposed to kill. After submitting before Krishna many noble and moral reasons why he wishes not to fight, Arjuna casts aside his weapons, overwhelmed with grief. Arjuna’s reluctance to fight indicates his kind heart; such a person is fit to receive transcendental knowledge.

Chapter 2: Contents of the Gita Summarized

Krishna does not sympathize with Arjuna’s arguments. Rather, He reminds Arjuna that his duty is to fight and orders him to overcome his weakness of heart. Arjuna is torn between his aversion to killing his relatives and Krishna’s desire that he should fight. Aggrieved and confused, Arjuna asks Krishna for guidance and becomes his disciple.

Krishna takes up the role of Arjuna’s Spiritual Master and teaches him that the soul is eternal and cannot be killed. Dying in battle promotes a fighter to the heavenly planets, so Arjuna should rejoice that those persons he is about to kill will achieve superior births. A person is eternally an individual. Only his body perishes. Thus, there is nothing to lament.

Arjuna’s decision not to fight is based on his desire to enjoy life with his relatives, even at the cost of wisdom and duty. Such a mentality keeps one bound to the material world. Krishna advises Arjuna to engage in buddhi-yoga, work without attachment to the results. By fighting in this way, Arjuna will free himself from the cycle of birth and death and become eligible to enter the kingdom of God.

Chapter 3: Karma - Yoga

Arjuna is still confused. He thinks that buddhi-yoga means that one should retire from active life and practice penance and austerities. But Krishna says, “no. Fight! But do it in a spirit of renunciation and offer all the results to the Supreme. This is the best purification. By working without attachment, one attains the Supreme.”

Performing sacrifices for the pleasure of the Lord guarantees material prosperity and freedom from sinful reactions. Even a self-realized person never gives up his duty. He acts for the sake of educating others.

Arjuna then asks the Lord what it is that causes one to engage in sinful acts. Krishna answers that it is lust which induces one to sin. This lust bewilders one and entangles one in the material world. Lust presents itself in the senses, mind, and intelligence, but it can be counteracted by self - control.

Chapter 4: Transcendental Knowledge

The science of Bhagavad - gita was first spoken by Krishna to Vivasvan, the sun-god. Vivasvan taught the science to his descendents, who taught it to humanity. This system of transmitting knowledge is called disciplic succession.

Whenever and wherever there is a decline in religion and a rise of irreligion, Krishna appears in His Original Transcendental Form, untouched by material nature. One who understands the transcendental nature of the Lord attains the Lord’s eternal abode at the time of death.

Everyone surrenders to Krishna, directly or indirectly, and Krishna reciprocates according to one’s surrender.

Krishna created a system called varnasrama, with divisions of social and spiritual life, to engage people according to their psychophysical natures. By sacrificing the results of work to the Supreme, people gradually rise to the platform of transcendental knowledge. Ignorant and faithless people who doubt the revealed knowledge of the scriptures can never be happy, nor attain God Consciousness.

Chapter 5: Karma - yoga – Action in Krishna Consciousness

Arjuna is still confused about what is better: renunciation of work or work in devotion. Krishna explains that devotional service is better. Since everything belongs to Krishna, nothing is one’s own to renounce. Thus whatever one possesses one should use in Krishna’s service. A person working in such consciousness is renounced. This process, called karma yoga, helps one escape the result of fruitive action—entanglement in rebirth.

One, who works in devotion with his mind and senses controlled, is in divine consciousness. Although his senses are engaged with sense objects, he is aloof, situated in peace and happiness.

Chapter 6: Dhyana - yoga

The process of mystic yoga entails cessation of material activities. Yet the true mystic is not he who performs no duty. A real yogi works according to duty, without attachment to results or a desire for sense gratification. Real yoga entails meeting the Supreme Soul within the heart and following His dictation. This is achieved with the help of a controlled mind. Through knowledge and realization, one becomes unaffected by the dualities of material existence (heat and cold, honor and dishonor, etc.). By regulation of eating, sleeping, work, and recreation, the yogi gains control over his body, mind and activities and becomes steady in his meditation on the transcendent self. Ultimately, he achieves Samadhi, characterized by the ability to relish transcendental pleasure through transcendental sense. The highest yogi is he who always thinks of Krishna, the Supreme Soul.



Chapter 7: Knowledge of the Absolute



Krishna reveals Himself as the origin of all material and spiritual energies. Although His energy manifests material nature, with three states of being (goodness, passion, and ignorance), Krishna is not under material control. But everyone else is, except those who have surrendered unto Him.

Krishna is the essence of everything; the taste of water, the heat in fire, the sound in ether, the light of the sun and the moon, the ability in man, the original fragrance of the earth, the intelligence of the intelligent, and the life of all that lives.

Four types of men surrender to Krishna, and four types don’t. Those who do not surrender remain covered by Krishna’s temporary, illusory potency and can never know Him, but pious people become eligible for surrender to devotional service. Among them, those who understand that Krishna is the cause of all causes engage in devotional service with great determination and become dear to Krishna. These rare souls are sure to attain Him.

Chapter 8: Attaining the Supreme



Arjuna asks Krishna seven questions: What is Brahman? What is self? What are fruitive activities? What is material manifestation? Who are demigods? Who is the Lord of sacrifice? And how can those engaged in devotional service know Krishna at the time of death?

Krishna replies “brahman” refers to the indestructible living entity (jiva): the “self” refers to the soul’s intrinsic nature of service; and “fruitive activities” means actions that develop material bodies. The material manifestation is the ever -changing physical nature; the demigods and their planets are part of the universal form of the Supreme Lord; and the Lord of sacrifice is Krishna Himself as the Super soul.

As for knowing Krishna at the time of death, it depends on one’s consciousness. The principle is this: “Whatever state of being one remembers when he quits his body, that state he will attain without fail.”

Krishna says, “whoever, at the end of life, quits his body remembering Me alone at once attains My nature without a doubt. Therefore, My dear Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.”

During each day of Brahma, all living entities become manifest, and during his night they merge into the unmanifested nature. Although there are auspicious and inauspicious times for leaving one’s body, devotees of Krishna do not care about them, for by engaging in pure devotional service to Krishna they automatically attain all the results derived from studying the Vedas or engaging in sacrifice, charity, philosophical speculation, and so on. Such pure devotees reach the Lord’s Supreme Eternal Abode.

Chapter 9: The Most Confidential Knowledge

According to Lord Krishna, the most confidential knowledge, knowledge of devotional service, is the purest knowledge and the topmost education. It gives direct perception of the self by realization, and it is the perfection of religion. It is everlasting and joyfully performed.

Krishna’s unmanifested form pervades everything, but Krishna Himself remains detached from matter. Material nature, working under His direction, produces all moving and non-moving beings.

Krishna’s unmanifested form pervades everything, but Krishna Himself remains detached from matter. Material nature, working under His direction, produces all moving and non-moving beings.



Different worshipers reach different goals. Men who want to attain the heavenly planets worship the demigods and then take birth among them to enjoy godly delights; but such men, after exhausting their pious credits, return to earth. Men, who worship ancestors, go to the planets of the ancestors, and those who worship ghosts become ghosts. But one who worships Krishna with exclusive devotion goes to Him forever.

Whatever Krishna’s devotee does, eats, offers, or gives away in charity, he does as an offering unto the Lord. Krishna reciprocates by carrying what His devotee lacks and preserving what he has. By taking shelter of Krishna, even lowborn people can attain the Supreme destination.

Chapter 10: the Opulence of the Absolute

Devotees know Krishna as the unborn, the beginning less, the Supreme Lord of all worlds, the creator of the patriarchs from whom all living being descend, the origin of everything.

Intelligence, knowledge, truthfulness, mental and sensory control, fearlessness, non-violence, austerity, birth, death, fear, distress, infamy–all qualities, good and bad, are created by Krishna. Devotional service helps one develop all good qualities.

The devotees who lovingly engage in devotional service have full faith in Krishna’s opulences, mystic power, and supremacy. The thoughts of such devotees dwell in Krishna. Their lives are devoted to His service, and they derive great bliss and satisfaction by enlightening one another and conversing about Him.

Devotees engaged in pure devotional service, even if lacking education or knowledge of the Vedic principles, are helped from within by Krishna, who personally destroys the darkness born out of ignorance.

Arjuna has realized Krishna’s position as the Supreme Personality of Godhead, the ultimate abode and the Absolute Truth, the purest, the transcendental and the original person, the unborn, the greatest, the origin, and the Lord of all. Now Arjuna wants to know more. Lord Krishna tells more, and then concludes: “All opulent, beautiful, and glorious creations spring from but a spark of My splendor.”

Chapter 11: The Universal Form



To protect innocent people from imposters, Arjuna asks Krishna to prove His divinity by exhibiting His universal form - a form that anyone who claims to be God should be prepared to show. Krishna gives Arjuna divine vision by which to see the brilliant, glaring, unlimited universal form, which reveals, in one place, everything that ever was or now is or will be.

Arjuna offers obeisances with folded hands and glorifies the Lord. Krishna then reveals that except for the five Pandavas, all the soldiers assembled on the battlefield will be killed. Therefore Krishna exhorts Arjuna to fight as His instrument and guarantees him victory and a flourishing kingdom.

Arjuna requests Krishna to withdraw His fearful form and show His original form. The Lord then exhibits His four-armed form and at last His original two-armed form. Upon seeing the Lord’s beautiful humanlike form, Arjuna becomes pacified. One who is engaged in pure devotional service can see such a form.

Chapter 12: Devotional Service



“Who is more perfect,” Arjuna asks, “the devotee worshiping and servicing the Lord’s personal form or the transcendentalist meditating on the impersonal Brahman?”

Krishna replies, “the devotee who fixes his mind on My personal form is most perfect.”

Because devotional service employs the mind and senses, it is the easy, natural way for an embodied soul to reach the supreme destination. The impersonal path is unnatural and fraught with difficulties. Krishna does not recommend it.

In the topmost stage of devotional service, one’s consciousness is totally fixed on Krishna. A step lower is the practice of regulative devotional service. Lower than that is karma-yoga, renouncing the fruits of action. Indirect processes for attaining the Supreme include meditation and cultivating knowledge.

A devotee who is pure, expert, tolerant, self-controlled, equipoised, non-envious, free from false ego, friendly to all living entities, and equal to friends and enemies is dear to the Lord.

Chapter 13: Nature, the Enjoyer and Consciousness



Arjuna wants to know about prakriti (nature), purusa (the enjoyer), ksetra (the field), ksetra-jna (the knower of the field), jnana (knowledge), and gnaya (the object of knowledge).

Krishna explains that the ksetra is the conditioned soul’s field of activity the body. Within it reside both the living entity and the Supreme Lord, who are called ksetra-jna, the knowers of the field. Jnana, knowledge, means understanding of the body and its knowers. Knowledge involves qualities such as humility, nonviolence, tolerance, cleanliness, self-control, absence of false ego, and even - mindedness amid pleasant and unpleasant events.

Jnaya, the object of knowledge, is the Super soul. Prakriti, nature, is the causes of all material causes and effects. The two purusas, or enjoyers, are the living entity and the Super soul. A person who can see that the individual soul and the Super soul remain unchanged throughout various types of material bodies they successfully inhabit and is said to possess the vision of eternity. By understanding the difference between the body and the knower of the body, and by understanding the process of liberation from material bondage, one reaches the supreme goal.

Chapter 14: The Three Modes of Material Nature

The total material substance is the source of the three modes of material nature: goodness, passion and ignorance. These modes compete in exerting their influence upon the conditioned soul. By observing the modes at work, we can understand that they are active, not we, and that we are separate. In this way, the influence of material nature gradually diminishes and we attain Krishna’s spiritual nature.

The mode of goodness illuminates. It frees one from all sinful reactions but conditions one to a sense of happiness and knowledge. One who dies in the mode of goodness attains the higher planets.

A person influenced by the mode of passion is plagued by unlimited desires for boundless material enjoyment, especially sex pleasure. To satisfy those desires, he is always forced to engage in hard work that binds him to sinful reactions, resulting in misery. A person in the mode of passion is never satisfied with the position he has already acquired. After death, he again takes birth on earth among persons engaged in fruitive activities.

The mode of ignorance means delusion. It fosters madness, indolence, laziness, and foolishness. If one dies in the mode of ignorance, he has to take birth in the animal kingdom or the hellish worlds.

A person who transcends the three modes is steady in his behavior, aloof from the temporary material body, and equally disposed towards friends and enemies. Such transcendental qualities can be achieved by full engagement in devotional service.

Chapter 15: The Yoga of the Supreme Person

The “tree” of this material world is but a reflection of the real “tree”, the spiritual world. Just as a tree’s reflection is situated on water, the material reflection of the spiritual world is situated on desire, and no one knows where it begins or ends. This reflected tree is nourished by the three modes of material nature. Its leaves are the Vedic hymns, and its twigs are the objects of the senses. One who wants to disentangle himself from this tree must cut it down with the weapon of detachment and seek shelter of the Supreme Lord.

Everyone in this world is fallible, but in the spiritual world everyone is infallible. And beyond all others is the Supreme Person, Krishna.

Everyone in this world is fallible, but in the spiritual world everyone is infallible. And beyond all others is the Supreme Person, Krishna.

Chapter 16: The Divine and Demoniac Natures

Two classes of created beings, the divine and the demoniac, are endowed with different qualities. Godly men like Arjuna possess the godly qualities: charity, self-control, gentleness, modesty, forgiveness, cleanliness, austerity, simplicity, non-violence, truthfulness, tranquility, fearlessness, freedom from anger, cultivation of spiritual knowledge, aversion to fault-finding, compassion for all living beings, freedom from covetousness, and steady determination.



Demoniac qualities such as pride, anger, envy, harshness, arrogance, ignorance, Impudence, uncleanliness, and improper behavior bind people in a network of illusion that makes them take birth again and again in demoniac species of life. Unable to approach Krishna, the demoniac gradually sink down to hell.

Two kinds of action - regulated and unregulated—yield different results. A person who discards scriptural injunctions attains neither perfection, nor happiness, nor the supreme destination. People regulated by scripture understand what duty is and what is not. They gradually attain the supreme destination by performing acts conducive to self–realization.

Chapter 17: The Divisions of Faith

Arjuna asks. “what mode of nature governs those who do not follow the principles of scripture but worship according to their own imagination?”

In reply, Krishna analyzes the different kinds of faith, food, charity, austerity, sacrifice, and penance that mark the different modes of material nature.

The three words "om tat" sat are symbolic representations of the Supreme Absolute Truth. Om indicates the Supreme, tat is used for getting free from material entanglement, and sat indicates that the Absolute Truth is the objective of devotional service. Any sacrifice, charity, or penance performed without faith in the Supreme is called asat, impermanent.

Chapter 18: Conclusion: The Perfection of Renunciation

Arjuna asks Krishna about the purpose of tyaga (renunciation) and sannyasa (the renounced order of life). Krishna explains these and the five causes of action, the three factors that motivate action, and the three constituents of action. He also describes action, understanding, determination, happiness, and work according to each of the three modes of material nature.

One attains perfection by doing one’s own work, not another’s, as prescribed duties are never affected by sinful reactions. Thus one should work as a matter of duty, without attachment or expectation of result. One should never give up one’s duty.

The highest platform of self-realization is pure devotional service to Krishna. Accordingly, Krishna advises Arjuna to always depend on Him, work under His protection, and be conscious of Him. If Arjuna refuses to fight for Krishna, he will still be dragged into warfare as it is his nature as a ksatriya to fight. Nonetheless, he is free to decide what he wants to do.

By Krishna’s grace, Arjuna’s illusion and doubt vanish, and he chooses to fight according to Krishna’s directions.

Science beyond science - Divine healing - True story with TV interview

Requesting to visit the below attached link, which is 31 minutes interview with Mrs. Anita Moorjani, lady who has came out of 4th stage cancer through - miracle / science beyond science / divine healing whatsoever you call it - to normal human being for last 6 years.

I'm sure with this kind of actual incidences are thought provoking, what are we doing? why are we here? what should be our life's goal?

I'm sure this clipping will help you to come out of any level of concern in life.

She is an Author of "Dying to be me" She is also available in Face book. Her copy message as below:
- Author of "Dying to be Me - My journey from cancer to near death to true healing." This is a loving and peaceful community page. Please post respectfully. 

http://www.youtube.com/watch?v=y1VG7895XnU

How can we cure in spiritual world?

It's a nice answer I found it from my Nigerian spiritual circle:

When we go to the hospital, as soon as we walk in, we are not free from disease. Usually after we walk in, there is more pain than before we walked in. They may cut us up, stitch us, do so many painful tests and exams. They will give us as many painkillers as we want. There is a lot of pain, many restrictions and many problems. So when we go to a hospital as a patient, expect things to get worse before they get better. Because that is the process of taking out the disease - restrictions of diet, restrictions of movements and medication. You are not even allowed out until they discharge you. Similarly spiritual life is like coming into a hospital for the heart. There are going to be a lot of difficulties that we wouldn’t have to deal with if we just remained in the diseased condition, without trying to get better.

What do you gain by Prayer?

What do you gain by Prayer?

Best Answer given by Swami Vivekanand :I gain nothing,In fact I Lost...Anger, Depression,Jealousy,Irritation AND Insecurity.

Inspiring Mathematician

A Must SHARE Story , Inspiring real life story of a Mathematician !!!

the person you are seeing in this picture is Anand kumar , A mathematician from Patna, Bihar, India. He developed an indomitable affection and love towards mathematics and possesses exceptional mathematical abilities. His role model is great Indian mathematician “Ramanujan”. During graduation, He submitted papers on Number Theory, which were published in Mathematical Spectrum and The Mathematical Gazette. He worked hard and dreamed of getting into one of the world’s best university “Cambridge”. And one day he got it, admission to Cambridge.
But…
Very soon he realized that his father cannot afford his education at Cambridge. He and his father searched helplessly for a sponsor all over India but nobody came up. And one day his family’s only breadwinner: his father died and his last hope of getting good education diminished. He gave up the dream of Cambridge and came back to his home in Patna, Bihar.
He would work on Mathematics during day time and would sell papads in evenings with his mother, who had started a small business from home, to support her family. He also tutored students in maths to earn extra money. Since Patna University library did not have foreign journals, for his own study, he would travel every weekend on a six-hour train journey to Varanasi, where his younger brother, learning violin under N. Rajam, had a hostel room. Thus he would spend Saturday and Sunday at the Central Library, BHU and return to Patna on Monday morning.

He rented a classroom for Rs 500 a month, and began his own institute, the Ramanujam School of Mathematics (RSM). Within the space of year, his class grew from two students to thirty-six, and after three years there were almost 500 students enrolled. Then in early 2000, when a poor student came to him seeking coaching for IIT-JEE, who couldn’t afford the annual admission fee due to poverty, Kumar was motivated to start the Super 30 program in 2003, for which he is now well-known.

Every year in August, since 2003, the Ramanujan School of Mathematics, now a trust, holds a competitive test to select 30 students for the ‘Super 30’ scheme. About 4,000 to 5,000 students appear at the test, and eventually he takes thirty intelligent students from economically backward sections which included beggars, hawkers, auto-driver’s children, tutors them, and provides study materials and lodging for a year. He prepares them for the Joint Entrance Examination for the Indian Institutes of Technology (IIT). His mother, Jayanti Devi, cooks for the students, and his brother Pranav Kumar takes care of the management.

Out of 270 students he tutored from 2002-2011 236 students have made an admission to IIT. All of them came so poor background that their parents were Hawkers, Auto-drivers, laborer etc.
During 2003-2009, 182 students out of 210 have made it to the IITs.
In 2010, all the students of Super 30 cleared IIT JEE entrance making it a three in a row for the institution.
Anand Kumar has no financial support for Super 30 from any government as well as private agencies, and manages on the tuition fee he earns from the Ramanujam Institute. After the success of Super 30 and its growing popularity, he got many offers from the private – both national and international companies – as well as the government for financial help, but he always refused it. He wanted to sustain Super 30 through his own efforts. After three consecutive 30/30 results in 2008-2010, in 2011, 24 of the 30 students cleared IIT JEE.

Anand’s work is now well received from all over the world :

USA’s president obama read about Anand in TIME magazine and sent a special envoy to check the work done by him and offered all the assistance and Anand never accepts help irrespective of helper.

Discovery Channel broadcast a one-hour-long program on Super 30, and half a page has been devoted to Kumar in The New York Times.

Actress and ex-Miss Japan Norika Fujiwara visited Patna to make a documentary on Anand’s initiatives.

Kumar has been featured in programmes by the BBC.

He has spoken about his experiences at Indian Institute of Management Ahmedabad.

Kumar is in the Limca Book of Records (2009) for his contribution in helping poor students crack IIT-JEE by providing them free coaching.

Time Magazine has selected mathematician Anand Kumar’s school – Super 30 – in the list of Best of Asia 2010.

Anand Kumar was awarded the S. Ramanujan Award for 2010 by the Institute for Research and Documentation in Social Sciences (IRDS) in July 2010.

Super 30 received praise from United States President Barack Obama’s special envoy Rashad Hussain, who termed it the “best” institute in the country. Newsweek Magazine has taken note of the initiative of mathematician Anand Kumar’s Super 30 and included his school in the list of four most innovative schools in the world.
Anand Kumar has been awarded by top award of Bihar government “Maulana Abdul Kalam Azad Shiksha Puraskar” November 2010.
He was awarded the Prof Yashwantrao Kelkar Yuva Puraskar 2010 by Akhil Bharatiya Vidyarthi Parishad (ABVP) in Bangalore.
In April 2011, Anand Kumar was selected by Europe’s magazine Focus as “one of the global personalities who have the ability to shape exceptionally talented people.

Amrut Sanjivani Mantra story (On application of mantra died person can get life again)

Inspiring story from Nigerian religious group:

There is a famous story from Mahabharat, to insist on how we should surrender whole-heartedly and accept the instructions from superiors. Indra once offended his spiritual master Brhaspati. The demons were quite submissive to their spiritual master Sukracharaya and when there was battle between devas and demons, the demons were victorious, on account of their submission to their Guru Shukracarya. When the devas found that Shukracharya was using amrta sanjeevani mantra which was bringing the dead and injured demons back to life, Brhaspati summoned his son Kacha to go and learn the mantra from Shukracarya. Kacha wholeheartedly accepted his father's instruction and kept it as his only goal. So Kacha went to other camp and offered respects to Shukracharya and told him to accept him as his disciple. Sukracharya knew that Kacha's inner motive is to learn the amrta sanjeevani mantra. So he was determined not to teach that to him, but still allowed him to stay with him. In course of time, Shukracharya's daughter, Devayani fell in love with Kacha and decided that she will marry him. The asuras did not like Kacha's presence and so they decided to kill him. They chopped him into pieces and threw all the pieces in different directions. In the evening Devayani, not finding Kacha, went to her father and said, "Father, I feel that something wrong has happened. Please use your amrta sanjeevani and bring Kacha back as I want to marry him." So to please his daughter, Shukracharya chanted the mantra and from nowhere Kacha appeared again. Kacha requested him to teach the mantra with which he brought him back. But Shukracharya refused to give it. Kacha waited patiently. 

The next time the demons took him to a faraway place to kill him. They ground his body in the grinding mortar into a nice paste and trew the paste into the ocean. Again Devayani cried and amrta sanjeevani was chanted and Kacha came back. Kacha requested Shukracharya for the mantra, but again he was denied. Kacha did not lose heart. He remembered the force and power of obedience - the potency of obedience. Next time the asuras wanted to make sure that the mantra is not used. So they killed Kacha, they chopped him up, they ground him, made him into a paste and then they took a glass of wine and they poured the powder into the wine and gave it to Sukracharya to drink. So in the evening, when Devayani asked for Kacha, Sukracharya realized that Kacha is in his stomach. But if he comes out, he will kill Shukracarya himself. Kacha spoke from within the stomach. Kacha said, "Shukracharya, I have a suggestion. You have no choice. If you want to live, you have to teach me amrta sanjeevani because when you first use amrta sanjeevani, and I come out, you will be dead. Before that if you teach me amrta snjeevani, then when you are dead, I will use amrta sanjeevani and bring you back to life." Then Shukracharya had no choice and he had to teach the mantra. Grudgingly he blessed Kacha and said, "I do not know where you learnt this trait, but by the power of your obedience to your father and spiritual master, you have literally extricated this mantra from me which even the greatest of the devatas could not learn." 

We can see Kacha has taken the instructions of his father to his heart with full surrender and so he was able to tolerate all the troubles. The result is complete success. Most of the time, we will take only those instructions which fit into our mind and intelligence and we will completely ignore those instructions which are not palatable to our mind, ego and intelligence. Arjuna surrendered with his heart to the instructions of the Lord and in the end came out successful in the battlefield of Kurukshetra.

25 Life Lessons from Ramayana

I've got another mail from Nigeria on religious topic. It's worth reading:

1. Power of Bad Association: It was a known fact in Ayodhya that Kaikeyi loved Lord Rama more than his own son Bharath, then how could she become so evil. It is by her bad association with Mantara.
2. Attachment to service & not to the position: Lord Ram was willing to become the king as a service to Maharaj Dasarath and He was also willing to go to the forest as a service to His father.
3. Mission of Life should be to vanquish the demoniac tendencies in our heart: Lord Ram’s purpose to kill the demons was fulfilled by His banishment to the forest.
4. Even extreme reversals if taken in the proper spirit will help us fulfill our mission in life: For example, Law of gravity is only in effect in the Earth’s sphere and not beyond. So also Laws of material nature act only in material consciousness not in spiritual consciousness.
5. Ram or Aaram, A test for every seeker: Citizens of Ayodhya wanted to go with Lord Ram to forest and leave behind all the comforts (Aaram) of the City Ayodhya.
6. Alertness in Spiritual Life: Lord Ram leaves Ayodhyavasis when they were asleep. If one is inattentive or lazy, one will loose taste in Bhakti.
7. (Sometimes) Saintly persons might cause pain to others not to hurt them but benefit them: Bharat disowns Kaikeyi, or Prahlad disregards Hiranyakashipu, a Doctor may cause pain (operation) to patient to cure him.
8. Goal is to please the Lord: For Bharat, he wanted to stay in the forest which was easier than to return and rule the Kingdom but he did it to please Lord Ram.
9. Lord is the Proprietor: Bhoktaram Yajna tapasam (Bhagavad Gita 5.29). Bharat was ruling the kingdom on Lord Ram’s behalf by keeping the Paduka’s on the Throne. We are only caretakers, He is the real proprietor, He can give and take away. The Caretaker acts according to the will of the owner.
10. Anybody can make a show of greatness: The reversals test us who we are. When Lakshmana cuts Surpanaka’s nose, gone was the charming form, gone was the facade and then the real ugly form manifested. One’s greatness is tested by one’s ability to tolerate provoking situations.
11. Bhakti (Sita) cannot be achieved by Deception: Ravana wanted to kidnap Sitadevi by deception, but he gets Maya-Sita at the end. Greed and lust are never satiated, they lead to arrogance and envy.
12. Attachments can creates traps and make us suffer: Marichi takes up a golden dear form to which Sitadevi developed deep attachment to have it and thus trapped Sitadevi. We should see the substance through the eyes of the scripture. Marichi was all about false promises. For example, spider web is most attractive to the fly but actually it’s a trap.
13. Maya knows our weaknesses: She can make our strength into weaknesses and take us away from the circle of instructions of great souls. Ravana uses Sitadevi’s attitude to serve great souls to disobey Lakshmana.
14. Always stand by the Right: Jatayu’s integrity. Real success is to please the Lord. Jatayu lost his life fighting for Lord Ram but achieved the purpose of Life to please the Lord. It is better to lose & win than to win & lose.
15. Patience, Determination & Enthusiasm: Example of Shabari. Long time ago, Guru had asked her to wait for Lord Ram while all other disciples and Guru himself went back to Godhead. She showed her enthusiasm by working hard everyday to clean the place, plucking flowers & fruits for the Lord. She had complete faith in the words of Guru and patiently waited with determination. The Lord reveals only when He wants.
16. Honesty, We can’t put a facade before the Lord: Hanumanji disguises when he went to meet Lord Ram. Lord knows within who we are, we have to be honest to receive the mercy of the Lord. Lord Ram didn't speak to Hanuman for four months.
17. Obstacles on the path of Bhakti: The demons who came to stop Hanuman during his jumping across the ocean. Mainaka (Gold Mountain) - temptation to seek comfort before achieving our real purpose. Simhika (Shadow catching demoness) - While striving for Bhakti, people will chastise, criticize and misunderstand us, we should have the willingness to tolerate. Surasa (Serpent): Being envious of people in higher position and try to stop their progress. This is jealousy of the mind. By devotional service, we have to devour Simhika who represents Envy.
18. Arrogance cannot understand wellwishers: The world is a mirror of our own consciousness. Ravana was thinking Mandodari was envious of Sita, but actually he was envious of Lord Ram. Ravana was thinking Vibhisana was disloyal and taking the side of Lord Ram, but he was disloyal to Kubera, his cousin brother. When we think we know, we are not willing to listen to good counsel. Spiritual progress means simplicity and humility. If they are lacking, we won’t listen thinking that we know better, that was Ravana.
19. Big or Small, we can swim the ocean of Samsara by chanting Lord Ram’s holy name: Big or Small, all the stones floated by writing Lord Ram’s name.
20. Pride or Attachment leads to loss of intelligence: dhyayato visayan pumsah (Bhagavad Gita 2.62). Every stage of this sloka was exhibited by Ravana. Loss of intelligence - Even when all his stalwart warriors including Kumbakarna, Indrajit died but he still didn’t give up.
21. Hearing about the Lord - Revival of dormant love: Lord Ram being Paramatma in the heart of everyone including Ravana could have killed him just by turning off Ravana’s heart. But the Lord and His pleasure potency Sitadevi went through this whole ordeal so that we can hear about the Lord and revive our dormant love.
22. Righteousness: Vibhishana comes to take shelter of Lord Ram, all the monkeys were against, except Hanumanji. Vibhishana was willing to be misunderstood or even chastised to surrender to the Lord.
23. Counsel and Advise in battle against Illusion: In battle against Illusion, at every stage association of devotees to put us straight without which we will fall. Lord Ram doesn’t need but takes the counsel of Vibhishana.
24. Grace of a Sadhu needed to kill demons within: Agastya muni had given a divine arrow to Lord Ram. That arrow was used by Lord Ram to kill Ravan by piercing his heart.
25. Welcoming the Lord in hearts with lamps: That is Dipavali festival. Lord Ram is welcomed back into Ayodhya with lamps. Dipavali is not just physical fire but lighting the hearts with light of Lord’s grace and process of devotional service. When heart is fully illuminated, then we can experience Lord Ram within ourself. When our love awakens, in that love, compassion for all living beings awakens. Then Ramrajya is awakened within the heart and then without (i.e. out in the world).