Greedy Humans!!!

I read somewhere that God gave equal life span to Humans, donkeys, dogs and Owl, It was to live 40 years to each, but then donkey whose life was meant to be a labour and carry goods on his back requested God to cut down his life by 50% to 20 years and on his request God agreed and that time greedy human asked god to transfer those 20 years in his span of life and increase it to 60 and to which God agreed and said to human "take this donkeys balance 20 years as you desire", then dog came forward and requested God that all his life he has to sit at the doorstep or in one corner of the house which is very painful and requested to God to cut his dog life to 50% ie.20 years and immediately the greedy human asked God to give him this balance 20 years of the dogs life and increase his life from 60 to 80 and to which God agreed and told the human "Take this dog life of 20 years as you desire", then Owl came forward and prayed to God that for his entire life of 40 years he cant sleep which is extremely painful and a punishment and hence requested to cut down his life span to 20 years and again the greedy human jumped forward and requested God to add this Owls life of 20 years in his 80 years life span and make it 100 years and as usual God agreed to this request also and said " Take this Owl life of 20 years as you desire".

Thus the human life span which was without any pain and struggle for 40 years was added by 1st 20 years of donkey and hence from 40 to 60 all are struggling very hard, working very hard for survival and further 20 years of dog from 60 to 80 hence between 60 to 80 due to ill health and other health problems and old age, low energy one remains at home most of the time just waiting for his end to come soon and further 20 years of Owls life added and hence from 80 onwards one can hardly sleep, remains awake most of the time, no proper sleep, uneasy sleep, even if one is able to sleep its for a very short period.

Glimpse of the Gita

Some really interesting words from the Bhagavad gita:

• To Remain absorbed in Krishna Consciousness
• That Reactions to all actions are burned up when action performed is devoid of sense gratification thus renouncing all material desires, no fruitive action is performed.
• Engaging in devotional service to the lord and abandoning all attachments to results of actions, be satisfied of gain which comes of its own accord.
• To remain steady in both success and failure.
• That work performed should be un-attached to the 3 modes of material nature, ie.mode of goodness, passion and ignorance.
• Acts of sacrifice should never be given up and these should always be performed like - mind control, control over the hearing process, restrained sex life, charity, helping the needy, no meat eating, no alcohol, pranaayam etc.
• That Without sacrifice one cannot live happily on this planet or in this life, what then of the next?
• To Practice remaining in a state of shutting out all external sense objects.
• That Mind is said to be a friend of soul and his enemy as well, one who has conquered his mind, mind will remain his best friend and to such a person happiness and distress, heat and cold, honor and dishonor all are same thus one remains neutral.

Lord Krishna - "Always think of me"

Lord Krishna (chapter 18) -" Perfection of Renunciation" - "Always think of me, become my devotee, worship me and offer your homage unto me, thus you will come to me without fail. I promise you this because you are my very dear friend"

Lord Krishna- "Abandon all varieties of religion and just surrender unto me. I shall deliver you from all sinful reactions. Do not fear"

Lord Krishna - "This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to those who is envious of Me."

Lord Krishna = "There is no servant is this world more dear to me than he, nor will there ever be one more dear"
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Wish All A Very Happy Janmashtami..

Beautiful Krishna Bhajan......

108 names of Lord Krishna
Achala Still Lord
Achyuta InfalliblSe Lord

Adbhutah Wonderful God
Adidev The Lord Of The Lords
Aditya The Son Of Aditi
Ajanma One Who Is Limitless And Endless
Ajaya The Conqueror Of Life And Death
Akshara Indestructible Lord
Amrut One Who Is Sweet As Nectar
Anaadih One Who Is The First Cause
Anandsagar Compassionate Lord
Ananta The Endless Lord
Anantajit Ever Victorious Lord
Anaya One Who Has No Leader
Aniruddha One Who Cannot Be Obstructed
Aparajeet The Lord Who Cannot Be Defeated
Avyukta One Who Is As Clear As Crystal
Balgopal The Child Krishna, The All Attractive
Bali The Lord Of Strength
Chaturbhuj Four-Armed Lord
Danavendra Granter Of Boons
Dayalu Repositiory Of Compassion
Dayanidhi The Compassionate Lord
Devadidev The God Of The Gods
Devakinandan Son Of Mother Devaki
Devesh Lord Of The Lords
Dharmadhyaksha The Lord OF Dharma
Dwarkapati King Of Dwarka
Gopal One Who Plays With The Cowherds, The Gopas
Gopalpriya Lover Of Cowherds
Govinda One Who Pleases The Cows, The Land And The Entire Nature
Gyaneshwar The Lord Of Knowledge
Hari The Lord Of Nature
Hiranyagarbha The All Powerful Creator
Hrishikesh The Lord Of All Senses
Jagadguru Preceptor Of The Universe
Jagadisha Protector Of All
Jagannath Lord Of The Universe
Janardhana One Who Bestows Boons On One And All
Jayantah Conqueror Of All Enemies
Jyotiraaditya The Resplendence Of The Sun
Kamalnath The Lord Of Goddess Lakshmi
Kamalnayan The Lord With Lotus Shaped Eyes
Kamsantak Slayer Of Kamsa
Kanjalochana The Lotus-Eyed God
Keshava One Who Has Long, Black Matted Locks
Krishna Dark-Complexioned Lord
Lakshmikantam The Lord Of Goddess Lakshmi
Lokadhyaksha Lord Of All The Three Lokas (Worlds)
Madan The Lord Of Love
Madhava Knowledge Filled God
Madhusudan Slayer Of Demon Madhu
Mahendra Lord Of Indra
Manmohan All Pleasing Lord
Manohar Beautiful Lord
Mayur The Lord Who Has A Peacock Feathered-Crest
Mohan All Attractive God
Murali The Flute Playing Lord
Murlidhar One Who Holds The Flute
Murlimanohar The Flute Playing God
Nandgopala The Son Of Nand
Narayana The Refuge Of Everyone
Niranjana The Unblemished Lord
Nirguna Without Any Properties
Padmahasta One Who Has Hands Like Lotus
Padmanabha The Lord Who Has A Lotus Shaped Navel
Parabrahmana The Supreme Absolute Truth
Paramatma Lord Of All Beings
Parampurush Supreme Personality
Parthasarthi Charioteer Of Partha - Arjuna
Prajapati Lord Of All Creatures
Punyah Supremely Pure
Purshottam The Supreme Soul
Ravilochana One Who Eye Is The Sun
Sahasraakash Thousand-Eyed Lord
Sahasrajit One Who Vanquishes Thousands
Sahasrapaat Thousand-Footed Lord
Sakshi All Witnessing Lord
Sanatana The Eternal Lord
Sarvajana Omniscient Lord
Sarvapalaka Protector Of All
Sarveshwar Lord Of All Gods
Satyavachana One Who Speaks Only The Truth
Satyavrata The Truth Dedicated Lord
Shantah Peaceful Lord
Shreshta The Most Glorious Lord
Shrikanta Beautiful Lord
Shyam Dark-Complexioned Lord
Shyamsundara Lord Of The Beautiful Evenings
Sudarshana Handsome Lord
Sumedha Intelligent Lord
Suresham Lord Of All Demi-Gods
Swargapati Lord Of Heavens
Trivikrama Conqueror Of All The Three Worlds
Upendra Brother Of Indra
Vaikunthanatha Lord Of Vaikuntha, The Heavenly Abode
Vardhamaanah The Formless Lord
Vasudev All Prevailing Lord
Vishnu All Prevailing Lord
Vishwadakshinah Skilfull And Efficient Lord
Vishwakarma Creator Of The Universe
Vishwamurti Of The Form Of The Entire Universe
Vishwarupa One Who Displays The Universal Form
Vishwatma Soul Of The Universe
Vrishaparvaa Lord Of Dharma
Yadavendra King Of The Yadav Clan
Yogi The Supreme Master
Yoginampati Lord Of The Yog Lordi

The Modes of Goodness and Passion...

Day to day life looks easier if we decide to remain connected with God. I mean actually if God decides to remain connected with us. Meditation... ? Does it really work?, just a thought arises that if in reality each and every human being meditates on regular basis, will that make a difference? Is it going to effect the atmosphere around ?, how would things look like ?, what would be the body language of all ?, how would people act, walk, talk, think under the influence of regular meditation ?, I mean if maximum number of people on earth start meditating. The mode of Ignorance would seem to be wiped out completely. The identity with the "self" will become more prominent. just a thought which I know is just not possible in this age of darkness "Kalyug". The Vedic astrology says to be in touch with the "Isht dev", Isht dev (Appropriate God) one can know from the birth chart. , anyway a beautiful song by elton john "Sacrifice", check out..

"Its no sacrifice, but a simple word, its two hearts living in two seperate worlds" WOW, what lyrics..

The Greatest Love Song Ever.. You will fall in love with this song

Awesome............

The Good and Simple Things to do

The Indian Astrology says that if you know your "Isht Dev" (your appropriate God), just pray to him/her regularly atleast 4-5 times in a day and life becomes much easier, but strange to note that if theres only "One" God then where is the question of an appropriate God?. The Supreme authority of Godhead is definetely only One but the vedas talk about various demigods, known to be around 33 crores of them who are in charge and control of different departments as per the vedic scriptures which says like Lord Indra to be in charge of the Rains and seasons, similarly Goddess Lakshmi is the one who represents Fortune, Lord Kuber represents Wealth, Goddess Sarasvati represents Education, Lord Brahma represents the scientific knowhow, Similarly the 9 planets represent different things like Sun gives fame and authority, Moon gives emotions and a balance mind, Mars gives physical strength and also represents arms, ammunitions, Mercury responsible for intellect, fine speech, Jupiter gives knowledge and represents spirituality, Venus for a pleasing personality, good looks, diamonds, air travel, hotel industry, female, sex etc, similarly saturn is the lord of law and order, punishments, Iron, Oil, plumbing, colour black, dark blue etc. Rahu and Ketu also have certain things in there control.

Now as per your vedic horoscope if you know your appropriate God or Goddess, praying to him/her 4-5 times a day can do wonders as per the vedic astrology.

The vedic astrology and the rituals also suggest that one of the finest ways of reducing stress and trying to live a stress free life would be to lit a lamp every morning and evening regularly before the altar of Lord and just start noticing the slow positive changes that happen in your life in next 25-30days, this could really work, the flame moves upwards similarly the atmosphere around also generates positive energy to take our life upwards on a higher plane, our thoughts upwards to be more positive and peaceful, and then not knowing why, but the obstacles in day to day life if not completely gone but atleast start reducing to a greater extent.

Thoughts keep reeling in the mind, negative or positive most of the time but hardly the peaceful ones, and its become in human nature to keep struggling with these positive or negative thoughts because even they ignite anxiety, having fulfilled a particular desire, the thoughts move to some other target and this keeps on like a never ending story, it definitely ends with the end of life but only takes a short break at death and the same story starts all over again with the beginning of next life whether a human, animal, plant, an insect, or may be a super human.

But the Indian sciptures say that atleast being in touch with your appropriate God/Goddess can help one to sail through the ups and downs of life easily without much trouble

Meditation further is believed to do wonders, may be if we are actually able to sit for an hour or so and successfully go in deep meditation, it means for that one hour you are completely cut off from the materialistic world, gone deeper and deeper into the dark between your two closed eyes and further able to experience the presence of the Lord, would this not really put a massive positive impact on your inner self? would there be any kind of reactions happening within you? definitely it should happen.

This is not about teaching spirituality or religion, I would myself like to learn to be spiritual, its only about trying to find out the science of the "self". The simplest method one of which would be for understand your inner self would be to meditate on the Supreme Personality of Godhead "Lord Krishna", no rules and rituals are required to be followed for this.

May be this was the reason that in past it was tradition in indian households to lit a lamp daily morning and evening but with the passage of time these practices have reduced drastically and when these were followed, life was much simpler, easy going, peaceful and prosperous but the present times are full of struggle, so mechanical, faithless because these simple techniques are not applied these days which look simple but seem to be very much effective.

SO.....LIT A LAMP..

The Opulence of the Absolute (Krishna)

Lord Krishna :- Neither the hosts of demigods nor the great sages know my origin or opulences, for in every respect, I am the source of the demigods and sages. He who knows me as the unborn, as the beginningless, as the Supreme lord of all the worlds - He who only undeluded among men is freed from all sins. Intelligence, knowledge, freedom from doubt and delusion, for-giveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy --- All these various qualities of living beings are created by Me alone.

Lord Krishna :- The Seven great sages and before them the four other great sages and the Manus (progenitors of mankind) come from Me, born from my mind, and all the living beings populating the various planets descend from them.

Lord Krishna :- I am the source of all spiritual and material worlds. Everything emanates from me. The wise perfectly knowing this engage in my devotional service and worship me with all their hearts. The thoughts of my pure devotees dwell in me.

The Science Of Getting Rid Of Anxiety, Grief and Attachment

Vyasa said: The mind creates (within itself) numerous ideas (of objects or existent things). The Understanding settles which is which. The heart discriminates which is agreeable and which is disagreeable. These are the three forces that impel to acts. The objects of the senses are superior to the senses. The mind is superior to those objects. The understanding is superior to mind. The Soul is regarded as superior to Understanding. (As regards the ordinary purposes of man) the Understanding is his Soul. When the Understanding, of its own motion, forms ideas (of objects) within itself, it then comes to be called Mind.

[Note: In the original, the word Atman is used in various senses. Sometimes it stands for the Jiva-soul (embodied soul), sometimes for the Supreme Soul, sometimes for essence or the principal portion of anything, sometimes for one’s own self, and sometimes even for the person or body. It is not difficult to distinguish in which sense the word is used in what place.]

In consequence of the senses being different from one another (both in respect of their objects and the manner of their operation), the Understanding (which is one and the same) presents different aspect in consequence of its different modifications. When it hears, it becomes the organ of hearing, and when it touches, it becomes the organ of touch. Similarly, when it sees, it becomes the organ of vision, and when it tastes, it becomes the organ of taste, and when it smells, it becomes the organ of scent. It is the Understanding that appears under different guises (for different functions) by modification.

It is the modifications of the Understanding that are called the senses. Over them is placed as their presiding chief (or overseer) the invisible Soul. Residing in the body, the Understanding exists in the three states (of Sattwa, Rajas, and Tamas). Sometimes it obtains cheerfulness, sometimes it gives way to grief; and sometimes its condition becomes such that it is united with neither cheerfulness nor grief. The Understanding, however, whose chief function (as already said) is to create entities, transcends those three states even as the ocean, that lord of rivers, prevails against the mighty currents of the rivers that fall into it.

When the Understanding desires for anything,it comes to be called by the name of Mind.The senses again, though (apparently different) should all be taken as included within the Understanding. The senses, which are engaged in bearing impressions of form, scent etc., should all be subdued. When a particular sense becomes subservient to the Understanding, the latter though in reality not different (from that sense), enters the Mind in the form of existent things. Even this is what happens with the senses one after another (separately and not simultaneously) with reference to the ideas that are said to be apprehended by them.

[Note: If I have understood this verse correctly, the theory of perception laid down is a sort of idealism which has not, perhaps, its counterpart in European metaphysics. The senses are first said to be only modifications of the understanding. The mind also is a modification of the same. A particular sense, say the eye, becomes subservient to the understanding at particular moment. As soon as this happens, the understanding, though in reality it is only the eye, becomes united with the eye, and entering the mind raises an image there, the consequence of which is that that image is said to be seen. External world there is, of course, as independent of mind and understanding. That which is called a tree is only an idea or image created in the mind by the understanding with the aid of sense of vision.]

All the three states that exist (viz., Sattwa, Rajas and Tamas), inhere to these three (viz., Mind, Understanding, and Consciousness) and like the spokes of a car-wheel acting in consequence of their attachment to the circumference of the wheel, they follow the different objects (that exist in Mind, Understanding, and Consciousness).

[Note: The speaker here combats the theory that the qualities of Sattwa, Rajas, and Tamas inhere to the objects themselves of the senses. His own view is that they inhere to the Mind, the Understanding, and Consciousness. The qualities may be seen to exist with objects, but in reality they follow objects in consequence of their permanent connection with the mind, the understanding, and consciousness, which have agency in the production of objects. The commentator cites the instance of a wife’s beautiful and symmetrical limbs. These excite pleasure in the husband, envy in a co-wife, and desire (mixed with pain at its not being gratified) in a weak hearted gazer. All the while the limbs remain unchanged. Then again, the husband is not always pleased with them, nor is the co-wife always filled with envy at their sight, nor is the gazer always agitated. Like the spokes of a wheel which are attached to the circumference and which move with circumference, the qualities of Sattwa, Rajas and Tamas, attached to the mind, understanding and consciousness, move along with them, i.e., follow those objects in the production of which the mind etc., are causes.]

The mind must make a lamp of the senses for dispelling the darkness that shuts out the knowledge of the Supreme Soul. This knowledge that is acquired by Yogis with the aid of all especial agency of Yoga, is acquired without any especial efforts by men that abstain from worldly objects. The universe is of this nature (viz., it is only a creation of the understanding). The man of knowledge, therefore, is never stupefied (by attachment to things of this world). Such a man never grieves, never rejoices, and is free from envy (at seeing another possessing a larger share of earthly objects).

The Soul is incapable of being seen with the aid of the senses whose nature is to wander among all (earthly) objects of desire. Even righteous men, whose senses are pure, fail to behold the Soul with their aid, what then should be said of the vicious whose senses are impure? When, however, a person with the aid of his mind, tightly holds their reins, it is then that his Soul discovers itself like an object (unseen in darkness) appearing to the view in consequence of the light of a lamp. Indeed, as all things become visible when the darkness that envelopes them is dispelled, even the soul becomes visible when the darkness that covers it is removed. [Note: As soon as the darkness of the understanding is dispelled and true knowledge succeeds, the Soul becomes visible.]

As an acquatic fowl, though moving on the water is never drenched by that element, after the same manner the Yogi of freed soul is never soiled by the imperfections of the three attributes (of Sattwa, Rajas and Tamas). After the same manner, the man of wisdom, by even enjoying all earthly objects without being attached to any of them, is never soiled by faults of any kind that arise in the case of others from such enjoyment. He who avoids acts after having done them duly (i.e., who adopts the Sannyasa or the last mode of life of Renunciation, after having duly gone through the preceding modes), and takes delight in the one really existent entity, viz., the Soul, who has constituted himself the soul of all created beings, and who succeeds in keeping himself aloof from the three attributes, obtains an understanding and senses that are created by the Soul.

The qualities (Sattwa, Rajas and Tamas) are incapable of apprehending the Soul. The Soul, however, apprehends them always. The Soul is the witness that beholds the qualities and duly calls them up into being. Behold, this is the difference between the understanding and the Soul both of which are exceedingly subtle. One of them creates the qualities. The other never creates them. Though they are different from each other by nature, yet they are always united. The fish living in the water is different from the element in which it lives. But as the fish and the water forming its home are always united, after the same manner Sattwa and Kshetrajna (Soul) exist in a state of union. The gnat born within a rotten fig is really not the fig but different from it. Nevertheless, as the gnat and the fig are seen to be united with each other, even so are Sattwa, and Kshetrajna. As the blade in a clump of grass, though distinct from the clump, nevertheless exists in a state of union with it, even so these two, though different from each other, each existing in its own self, are to be seen in a state of constant union.

Vyasa said: The objects by which one is surrounded are created by the understanding. The Soul without being connected with them, stands aloof, presiding over them. It is the understanding that creates all objects The three primary qualities (Sattwa, Rajas and Tamas) are continually being transformed (for the production of objects). The Kshetrajna or Soul, endued with puissance, presides over them all, without, however, mingling with them.

Two opinions
The objects, which the understanding creates, partake of its own nature. Indeed, as the spider creates threads (which partakes of its own material substance), the objects created by the understanding partake of the nature of the understanding. Some maintain that the qualities, when driven away by Yoga or knowledge, do not cease to exist. They say this because when once gone, the indications only of their return are not perceptible. (But that is no evidence of their actual destruction). Others say that when dispelled by knowledge, they are at once destroyed never to return.

Reflecting upon these two opinions properly, one should strive one’s best according to the way one thinks proper. It is by this way that one should attain to eminence and take refuge in one’s own Soul alone.

The Soul is without beginning and without end. Comprehending his Soul properly man should move and act, without giving to wrath, without indulging in joy, and always free from envy. Cutting by this means the knot that is in one’s heart, the knot whose existence is due to the operation of the faculties of the understanding, which is hard (to open or cut), but which nevertheless is capable of being destroyed by knowledge, one should live happily, without giving way to grief (for anything that happens), and with one’s doubts dispelled. Know that they who mingle in the affairs of this world are as distressed in body and mind as persons ignorant of the art of swimming when they slip from the land and fall into a large and deep river. The man of learning, however, being conversant with the truth, is never distressed, for he feels like one walking over solid land. Indeed, he who apprehends his Soul to be such, viz., as presenting only the character of Chit (consciousness), which has knowledge alone for its indication, is never distressed. Indeed, a person, by thus comprehending the origin and end of all creatures, and by thus apprehending their inequalities or distinctions, succeeds in attaining to high felicity.

This knowledge is the possession of a Brahmana (Brahmin) in especial by virtue of his birth. Knowledge of the Soul, and felicity like that which has been adverted to, are each fully sufficient to lead to emancipation.
[Note: Janmasamartham is explained as certain to be acquired by virtue of birth or of the practice of the duties laid down for one’s own order. (The four orders are Brahman, Kshatriya, Vaisya and Sudra). Parayanam is moksha-prapakam.]

Indication of a person of knowledge
By acquiring such knowledge one really becomes learned. What else is the indication of a person of knowledge? Having acquired such knowledge, they that are wise among men regard themselves crowned with success and become emancipated. Those things that become sources of fear unto men destitute of knowledge do not become sources of fear unto those that are endued with knowledge. There is no end higher than the eternal end which is obtained by a person possessed of knowledge. One beholds with aversion all earthly objects of enjoyment which are, of course, fraught with faults of every kind. Another, beholding others betake themselves with pleasure to such objects, is filled with sorrow.

As regards this matter, however, they that are conversant with both objects, behold, viz., that which is fictitious and that which is not so, never indulge in sorrow and are truly happy.

That which a man does without expectation of fruits destroys his acts of a former life. The acts, however, of such a person both of this and his previous life cannot lead to Emancipation. On the other hand, such destruction of former acts of this life cannot lead to what is disagreeable (viz., hell), even if the man of wisdom engages in acts.

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All above is really an amazing science of the real self. Isnt it really like that as if we are forced into an undesirable condition or situation and forced to experience through our 5 senses all this unreal world, forced to see everything under the sun, all that is really temperory and of in real sense of no use, because something that is temperory and has to end, of what value it is?, Being forced to go through different actions and reactions utilising the 3 modes of nature ie. Satvic, Rajas and Tamsik modes, just because for that very short period of time we allowed our tongue to taste the flesh of some other animal because during that short period we were in the mode of Rajas and Tamsic and hence later then are forced to suffer as per the bad karma of flesh eating, how stupid it looks. Just because for a particular short time we felt like harassing someone because of our agitated mind, which if could be controlled during that particular time would have resulted in all together a different story and we would have not got the result of this bad action or karma.
This Science of the self is really interesting and amazing.