Friday, August 15, 2014

IS INDIAN FLAG SPIRITUAL OR SECULAR?

Is Indian Flag Spiritual or Secular?
(Compilation for a Discourse by N.R.Srinivasan, August 2014)

Indian National flag was based on the flag of Indian National congress with three bands of saffron, white and green with spinning wheel or Charaka so dear to Mahatma Gandhi in the middle on the white background.  The Chakra or wheel which replaces Charaka is at the center of the National Flag of the Republic of India where it appears in navy-blue color on a white background.   A few days prior to India’s Independence (July 27 1947), a specially constituted Constituent Assembly decided that the flag of India must be accepted by all parties and communities. The modified version retained the three bands as such but replaced the Chraka with Chakra, the Wheel of   Dharma from Buddhism with 24 spokes.  They also justified that way the flag takes care of the least represented Buddhist followers in India which guarantees protection of minority interests by its secular constitution.

When Buddha attained enlightenment in Gaya   he came to Saranath on the outskirts of Varanasi. There    he re-found his Panchavargeeya  Bikshus or  five disciples (Buddhist monks)who had earlier moved out of him. He gave his first sermon to them, promulgating Dharmachakra containing eight spokes to represent eight paths of duty. An eight-fold Dharmachakra resembles traditional ship's wheel.  As a nautical emblem this image is a common sailor's tattoo.   Later Dharmachakra had 12 spokes. Asoka Chakra is an adoption of Dharmachakra of Buddha. This had   24 spokes as in the Indian National Flag.  Later Buddhists followers during Asoka’s time interpreted 12 out 24 spokes as representing twelve casual links to life taught by Buddha. These are: 1.  Avidyaa  (lack of spiritual knowledge; 2) Samskaara (sacrament); 3) Vijnaana (Consciousness);  4) Naamaroopa (name and form);  5) Shadyaatana (six sense including mind); (6) Sparsa (contact); (7) Vedanaa (Pain); (8) Trishnaa (Thirst); 9) Upaadaana  (Seeking alms);  10) Bhaava  (existing) 11) Jaati (Birth in specific society) and 12) Jaraa-marana (old age and death).  These 12 together with the reflection on the other side constituted 24 Dhamma or Life (in Pali language).Probably these 24 represents 24 aspects of the Sun.    Buddhist explanation of 24 spokes in Ashoka Chakra is actually 12 on one side and the mirror image of 12 on the other side, making it, 24. 

Extending this Buddhist explanation above of  Asokachakra Hindus may explain this twenty-four spokes to be representing 48 letters of Sanskrit which 48 symbolizes Supreme Principle  (Kshetra of Akshara or Ksherjana). Svetasvatara Upanishad describes Brhamachakra of 50 spokes which includes in addition to 48 alphabets Bindu  (.) and Visarga (:) which are not alphabets. Sanskrit language has 48 alphabets from A to Ha which represents Supreme Principle who is described as aksharah and aham as contained in Mahavakya aham Brahmaasmi. The consonants ka to Bha containing 24 alphabets are also said to symbolize 24 aspects of Sun according to Hindu Scriptures. 16 vowels represent Moon the transcendental aspect of Brahman.  The consonants from ma to the last letter ha are ten aspects of Fire.  Parabrahman is also called Rudra and glorified with Panchabrahma Mantras in MNU.  Sun, Moon and Fire are the three eyes of Parabrahman or Rudra praised in Vedas in Rudraprasna. It is therefore logical to conclude that Asokachakra lends itself more towards Brahmachakra than Buddhist Dharmachakra. The forty-eight spokes of the wheel back and forth together represent 48 alphabets of Sanskrit or Parabrahman. 24 spokes could also represent 24 hours in a day and the wheel Kaalachakra whose custodian is Kaala or Time that is Brahman which is in continuous forward motion as a wheel. It is likely 24 aspects of Sun represented by consonants Ka to Bha might have given the idea for Western astronomers to divide a day into 24 equal divisions moving away from 30 Muhurtas for a day as originally followed by ancient Hindu astrologers for time calculation.

Again, the wheel consists of Hub the origin representing Creation, Spokes Sustenance, and Rim the Ending representing three aspects as Srishti, Sthiti, Laya and the wheel as a whole the cyclic nature of these three aspects. Again of the three colors the green represent Motherland, Orange represents spirit of sacrifice and white represent maintenance of Peace which reminds the duty of every Indian to protect the Motherland in a spirit of sacrifice and maintain universal peace. From Vedantic point of View wheel Represents Parabrahman and three colors represents Parasakti in her three aspects of Jnaanasakti, Icchaasakti and Kriyaasakti.   Chandrasekharanada Saraswati in his speech on August 15, 1947 when India got its Independence says Green represents Durga as the Universal Mother (Earth is hailed as Universal Mother in MNU) orange of golden hue indicating Prosperity for Lakshmi and white representing Saraswati or Knowledge. It is also possible Green represents Mother Earth or Lakshmi indicating Prosperity; orange (kesari) representing Veerya of Durga  (veera-kesari often referred to lion), strength or power   and  White    Saraswati representing Light or Knowledge.  He also refers Wheel of Dharma as Bhagawan represented by   Sudharsana Chakra which Krishna occasionally wielded to preserve Dharma as dharmachakra (vinaasaaya cha dushkritaam).  Just as Vishnu with Sudarsana Chakra, Siva is always identified with the Trident.  However Swamiji does not refer to Brahmachakra of Upanishads. Thus the Indian Flag is complete in itself as representing Brahman in his Nirguna aspect (Purusha) and Saguna aspect (Prakriti) and as the manifestation of Kaalachkra with twenty four wheels to represent twenty-four hours in a day in a continuous process in motion as a wheel.  Whatever may be the explanation of the flag to defend the secular declaration of Government of India it represents the Supreme Being in all aspects and completely in concurrence with the motto Satyameva Jayate where Satya means Truth which again means Brahman alone. Thus it is a wheel focused on Sanatana Dharma. 

Radhakrishnan, the philosopher was an authority in Hindu philosophy.  He was aware of Sri Rama’s statement in Ramayana “Jananee janmabhoomischa praanaadapi gareeyaci” (Mother and Mootherland are dearer than life). He also knew   the famous Vedic quote Charaiveti Charaiveti (Move on and move forward).  He also associated  the flag  with  the motto Satyameva Jayate—Truth alone triumphs   or prevails or Brahman alone is True. Sarvapalle Radhakrishnan   who later became India's first Vice President and then second  President, explained the features the adopted flag and described its significance as follows:

“The saffron color or Bhagwa denotes renunciation or disinterestedness.  Our leaders must be indifferent to material gains and dedicate themselves to their work. The White in the center is light, the path of Truth to guide our work. The green shows our relation to (the soil); our relation to the plant life here, on which all other life depends. The Ashoka Chakra in the center of the white is the wheel of Dharma. Truth or Satya-dharma or virtue ought to be the controlling principle of those who work under the flag. Again, the wheel denotes motion. There is death in stagnation. There is life in movement. India should no more resist change, it must move and go forward. The wheel represents the dynamism of peaceful change.” Probably The President was recalling the Vedic Mantra Charaiveti Charaiveti from Vedas meaning move on and move forward, represented by the motion of the wheel.

America’s motto “In God we Trust” with no reference to any God based on religion is free from any religious bias.  USA’s other quote found in all currencies “E pluribus Unum” meaning “Out of many One” clarifies that God is One, the Universal Lord as defined in Vedas Tadekam,  that alone or Truth. Similarly India’s motto   Satyameva Jayate” reference to Supreme Principle often referred as “Truth” with no reference to later Puraanic Hindu deities—Satyam, sivam, sundaram is free from any religious bias. Hindu origin is Sanatana Dharma which is obligated to treat all people on earth as one family-- Vasudeka Kutumbakam.   It is  interesting to note the Dharmachakra  is also  US armed forces military chaplain's insignia for Buddhist chaplains. Thus the two countries are spiritually secular if not politically secular but fail to politically convince atheists whose number is growing in the material world.  

REFERENCES AND ACKNOWLEDGEMENT
1.      Jagadguru Chandrasekharananda Saraswati, India’s Independence Day Speech on August 15, 1947.
2.       Seshiengar A, India through the Ages, Sri Ramchandra Book Depot, Mysore, India.
3.      Srinivasan N.R., Srichakra of Sri Lalita and Brahmachakra of Parabrahman, <nrsrini.blgspot.com>
4.      Srinivasan N.R., Sanskrit Language is Divine, is Tamil too?
5.      Wikipedia and other Internet sources.



[This discourse material is a compilation from the reference above    as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganeha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other  discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further.  These  lectures are  posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done.]


GEETAA"S TEACHINGS AND GUIDANCE TO HUMANITY FOR SALVATION

Geeta’s  Teaching and Guidance to Humanity for salvation

(Compilation for a discourse at   by N.R.Srinivasan, August 2014)


The basic spiritual truths are Revelations received and proclaimed by the ancient sages thousands of years ago and consolidated by sage Vedavyaasa who is also a minor incarnation of Vishnu. It is no surprise these basic spiritual truths found in this earlier compilations of Vedas and Upanishads are echoed in Bhagavadgeeta for which he is also the concealed author. The main Truths as reflected in Bhagavadgeeta are briefly as follows: 

1. There is only one Supreme Spirit called Paramaatman who is the Reality or Truth behind all that is seen and experienced in the Universe, who cannot be described by anything we know of. He is called Brahman, Narayana, Akshara, Bhagawan etc.  Mandookya Upanishad says he is invisible, incomprehensible, Om, peace, auspiciousness and without a second. He is often described as Sat-Chit-Ananda--Existence, Consciousness and Bliss. Upanishads address   Brahman with the demonstrative pronoun  “That” (tad ekam) in neuter gender and not He or She though we often address Brahman  as “He” living in the male chauvinistic society.

2. Out of Brahman’s divine will called Maayaa, Nirguna Brahman (formless Brahman) manifests in the form of Eeeswara and Sakti for the purpose of creation, maintenance and final absorption of the universe into Brahman alone which is projected from Brahman, with  various names and forms  and qualities.   Brahman also creates laws of nature and orderliness harmony and rhythm and precision and will of God, coming out of   Brahman and being dissolved into Brahman. Everything in the world is but a part of Brahman alone however minute or however big it may be.

3) Human body with its perceived senses, mind and intelligence does not describe the   individual completely. It is the soul or Aaatman inside which gives the body personality, quality and capacity to function. Even without functioning of the one or more sense organs humans do function with this driving force called Aatman. At the so called death the physical body perishes but the soul takes its journey and more often than not returns to this world and passes on to another body. This goes on from life to life and so we say the soul undergoes a cycle of births and deaths. The soul is not affected by the actions of the body as it is an integral part of the Supreme Being.   Although the Aatman is not affected by the actions of the body being the tiny portion of Brahman   it has to go through the ordeal of births and deaths as it associates itself   with the body by the Supreme Will. Taittareeya Upanishad says the Aatman which is sometimes called Jeevaatman is distressed by associating with the human body and has a longing for joining its source, the Supreme Soul or Paramaatman. This we call Liberation from its bondage with the physical body.

4. The soul which is of the same nature as the Supreme Being gets clouded by the bond of three Gunas (Sattva, Rajas and Tamas)  as a result  of Paramaatman’s own Maayaa sakti, gets identified with the body creating the sense ego “I” or “Mine” and for a while becomes ignorant of its own divine nature. If this cloud or ignorance is removed it comes in direct contact with its source and identifies itself with the Supreme Being and then after will be in Eternal Bliss thus ending its long and winding journey.

5. Mere learning and mastering of scriptures will not bring the knowledge of the soul or Jnaana.  Kathopanishad says Jnaana can be acquired only by sincere devotion to Paramaatman   and intuition which can be further helped by purity of mind and thought, meditation and prayer (yoga practice).

6.  Once a person realizes by the grace of Paramaatman the only Reality is Brahman and that he is also a part and parcel of Brahman, he will feel  himself one with Brahman.   He will then after feel the God is not only within himself but in everything he looks at.  His journey for search for Eternal Bliss comes to an end (Bhagavadgeetaa says; Yo maam pasyati sarvatra sarvam cha mayi pasyati—One who sees Me in everything sees me alone in himself). What else can be the ultimate goal of life than getting back to its source after wandering for long time through pain and pleasurers!

Bhagavadgeetaa while echoing the thoughts of Upanishads elaborates both on Bhakti Maarga, Path of Knowledge and Jnaana Maarga, Path of Devotion. It strongly recommends Jnaana co-ordinated with steadfast devotion as the only means to attain that Bliss as expressed in Bhagawan’s last advice to Arjuna in the 18th chapter before the commencement of War of Dharma.  Selected verses from Bhagavadgeetaa given below explain the nature of soul and with proper explanation convey the message for Liberation for the guidance of spiritually motivated devotees. Bhagavaan’s teachings and advice are given belo:



Na jaayatae mriyatae vaa kadaachin naayam bhootvaa  bhavitaa vaa na  bhooya- h | Ajoe nitya-h  saasvata-h ayam puraanoe na hanyate hanyamaane sareeray ||  (2-20)

The soul is never born, nor dies, nor does it come into being at physical birth. It is unborn, eternal, everlasting and ancient. Soul does not perish even when the body perishes.


Jatasya hi dhruvo mrityur dhruvam janma mritasya cha | (2- 27 )

For to one who is born, death is certain, to one who dies, rebirth is certain.

Vaasaamsi jeernaani yathaa vihaaya navaani grihnaani nara-h-aparaani |
tathaa sareeraani vihaaya jeernaany-anyaani samyaati navaani  dehee ||  (2-22)

Just as a person gives up worn out clothes and puts on other new ones, even so does the embodied Self gives up decrepit bodies and enter other new ones.

{This soul is born and again and again and subjected to worldly temporary pleasures and pains   through an endless process.  In order to avoid the same and attain permanent bliss   one has to follow the divine advice as given in Geetaa.]

Mamaivaamso mjeevaloke h jeevabhootah sanaatanah |
Manah shashteenderyaani prakritisthaani karshati || 15-7 ||

The Jeevaatman (the eternal individual soul) is My (Paramaatman’s) integral part alone. It associates with the sensory faculties of perception and mind (six Indriyas) and activates them. [Jeevaatman is the prime mover of all sense organs. When Jeevaatman quits the body these sense organs do not function any further.]

Lobah pravittir aarambhah  karmana asamah sprihaa |
Rajasy-etaani jaayante  vivridhe bharatarshabha  || 14-12 ||

When greed, inactivity, undertaking of selfish works, restlessness, desire etc., prevail, Rajoe-guna (passion; ego) predominates.

Aprakaaso apravrittischa pramaado moha eva cha |
Tamasya etaani jaayante vivriddhe kurunandana || 14-13 ||

When darkness, inactivity, inadvertence, as also delusion prevail Tamoguna (inertia; darkness) predominates.

Sarva dwaareshu dehe asmin prakaasa upajaayate |
Jnaanam yadaa vidyaad vivriddham sattvamityuta || 14-11 ||

When through all the sense openings of the organs in the human body the Light of Knowledge radiates, then one should know that Sattva (goodness; light) predominates.  [Though endowed with all Sattvaguna one is not ready yet to enter into Brahmaloka without having the complete knowledge of Brahman. He enjoys the Swarga for some time and returns back  to this world to exhaust even his Sattvagunas,   understands Brahman fully and  then proceeds to Brahmaloka direct or through Chandraloka.]

Gunaan etaan ateetya treen dehee dehasmudbhavaan |
 Janmamrityu jaraadukhair vimukto amritam asnute || 14-20||

Having transcended these three Gunas, which are the cause of this body (reason for our births), the embodied Self, bereft of birth, death, old age and misery, one attains immortality.


Brahman aadhaaya karmaai sangam tyaktvaa karoti  yah |  
lipyate na  sa  papena  padmapatramivaambhasa || 5-10 ||

One who does all good    work as an offering to Lord abandoning selfish attachment to the fruits of action remains untouched by the working of Karma or sin like the lotus leaf which never gets wet by surrounding water.


Karmanyeva adhikaaraste maa phaleshu kadaachana |

To work alone you have the right, but never claim its results.

Vihaaya kaamaan  yah  sarvaan pumaans-charati nihsprihah |
nirmamo nirahankaarah sa saantim adhigacchati  || (2-71)

That person who is giving up all sense-objects goes about unattached, devoid of the idea of ownership and free from egoism attains the bliss or permanent peace.

Na hi Jnaanena sadrisam | (4-38)

There is indeed nothing so purifying here as knowledge (of Brahman). [The intense knowledge of Brahman purifies and illuminates and leads   one to salvation]. Among   Jnaanayoga, Karma yoga and Bhakti Yoga,  Jnaana Yoga which culminates in devotion  is the best.  

Bahoonaam janmanaam ante jnaanavaan maam prapadyate || 7-29 ||

After many births, the enlightened one (one blessed with Jnaana) resorts to the Supreme Being by realizing everything is indeed that Being only and its manifestation.

Abrahma bhuvanaallokaah punraavartino  Arjuna |
Maam upetya tu kaunteya punarjanma na vidyate  || 8- 16 ||

Even from the field of Brahman and from all fields (sameepya; saalokya) there is always a need to return to this world by rebirth; but having merged with Brahman (saayujya) there is no more need for any rebirth.


Aneka-chitaa-vibhraantaa mohajaala samaavritaah | 
Prasaktaah kaambhogeshu patanti narake asuchau  || 16-16 ||

Misled by all kinds of thoughts (self-conceited, stubborn, filled with pride, intoxication of wealth and showmanship with sacrifices with no regard to scriptures) entangled in mental confusion as well as immersed in sensual pleasures, they fall into filthy hell.

Trividham narakasyedam dwaaram naasanam aatmajah |
kaamah  krodhah tathaa lobhaan tasmaad etat trayam tyajet || 16-21 ||

The doorway to this hell is made up of three folds--greed, anger and covetousness,  that lead to destruction of the individual.  Therefore one should abandon these three.

Agnir jyotir-ahah suklah  shanmaasaa uttaraayanam |
Tatra prayaataa gacchanti  brahma brahma vido  janaah || 8-24  ||

The knowers of Brahman who depart during six months Uttarrayana (Northern solstice) attain  Brahman  described as the path of  fire, radiance, day and the bright half of the month.

Suklakrishne gatee hyete jagatah  saasyate mate |
Ekayaa yaaty-anaavritim  anyaavartate punah  || 8-25 ||

The yogis who die during six months of dark half the months of Dakshinaayana (Southern solstice) reach the light of the moon  and return to this world through the path described as smoky, night, and the dark half.  (No doubt they enjoy Swarga because of their meritorious deeds but  have to return back if they have not perfected their thoughts in knowing Brahman). 

[What happens to a person like Bheeshma who know Brahman perfectly well but die in Dakshinaayana. According to Upanishads they rest for a while in the Chandraloka and then proceed onwards to Brahmaloka according to Mahaanaaraayana Upanishad. Bheeshma completed Dakshinaayaana here itselfand proceeded direct to merge with the Supreme. ]

Kaamais taistair hritajnaanaah  prapadyante anyadevataah |
Tam tam niyamam aasthaaya prakrtyaa niyataah svayaa || 7-20 ||

Deprived of discrimination by specific desires, people worship other deities observing various rites and rituals, being swayed away by their own Samskaaras (own nature).

Sa tayaaa nsraddhaayaa yuktam tasyaaraadhanameehate |
Labhate cha tatah kaamaan mayaiva vihitaan  hi taan || 7-22 ||

Endowed with steady faith people worship other deities and get their desires fulfilled. Those     when granted are indeed granted   by Me only.

Antavat  tu phalam teshaam tad bhavyam alpamedhasaam |
Devaan devayajo yaanti madbhaktyaa yaanti maam api || 7-23 ||

But the fruit of worship of these men of limited understanding has an end; the worshipers of these devataas (divines) go to devatas only; but Mydevotees come to me (desirous of Liberation)  
[A distinction has to be made between Devatas and the one and only Deva  (Brahman)]

Yo maam pasyati sarvatra sarvam cha mayi pasyati |
tasyaaham na pranasyaami sa ch me na pranasyati  || 6-30 ||

He who sees Me (Supreme Being) everywhere and sees all things abide in Me, does not lose sight of Me, nor do I of him. [If you want to see, remember, and be with the Lord at all times, then you must practice and learn to see the Lord in everything and everywhere].

Sarvadwaaraani samyamya mano hridi nirudhya cha |
moordhnyaadhaayaatmanah praanaan aasthito yogadhaaranaam || 8-12 ||

Om ity-ekaaksharm  brahma  vyaaharan maam anusmaran | 
Yah  prayaaati  tyajan  deham sa yaati parammam gatim  || 8-13||

When one leaves the physical body by controlling all the senses, focusing the mind on the Supreme, and Praana in the cerebrum; engaged in yogic practice; mediates on Me, utters Om, the sacred monosyllable sound power of Eternal Being, that one will attain the Supreme abode.



Traividyaa   maam somapaah pootpaapaa  yajnairishtva svargatim prarthayante  |
Te punyamaasaadya surendralokamasnaaati divyaandivi devabhogaan || 9-20 ||
Te te bhuktvaa svargalokam visaalam ksheene punye martyalokam visanti |
evam trayeedharmamanuprapanna gataagatam kaamakaamaa labhante || 9-21 ||

Ritualistic spiritualists who attain the knowledge of the Vedas and purified from sins, drink the divine Soma juice and worship   Me with sacrifice and pray for access to Swargaloka (heaven).They having reached the prestigious  sphere of Indra, experience in heaven , celestial enjoyments  of the Gods. Having enjoyed the extensive Swarga, when their virtuesgets exhausted, they enter again the mortal world. Thus the sole ritualistic seekers of religion of the Vedas (who have not known Me fully), desirous of enjoyment, go back and forth to Swarga and this mortal world.

[Mastery of scriptures and elaborate rituals alone are not enough to get Liberation. These are the result of JnaanaYoga and Karmayoga.  Jnana and Karma  has to end in in Bhakti  or devotion and dedication to the Supreme to enjoy eternal Bliss]




Ananyaa- chintayanto maam ye janaah paryupaasate |
tesham nityaabhiyuktaanaam yogakshemam Vahaamy-aham || 9-22 ||

Those person, who think of nothing else and worship Me (Supreme Being or Paramaatman) through meditation, I look after to the accession to and the maintenance of such ever devout persons.
 [Sri Rama said “I always take care of those who worship Me with unswerving devotion as a mother takes care of a child”].

Manmanaa bhava madbhakto madyaajee maam namaskuru= |
Maam evaishayaci yuktvaivam aatmaanam mat paraayanah || 9-34 ||

Fix your mind on Me, be My devotee, worship Me and bow down to Me; thus fixing the mind on Me and having Me as the supreme goal, you will  certainly attain Me.

Sreyo hi jnaanam abhyaasaaj jnaanaad dhyaanam visishyate |
Dhyaanaat karmaphalatyaagas   tyaagaac chaantir anantaram  || 12-12 ||

Knowledge of scriptures is superior to mere practice; meditation is superior to knowledge; superior to meditation is renunciation of the fruit of action; from renunciation results peace.  

Anapekshah suchir daksha udaaseeno gatavyathah |
sarvaarambha parityaagee yo madbktha sa me priyah || 12-16 ||

Independent, clean dexterous, indifferent, untroubled, who has renounced the doer-ship in all undertakings as his (who dedicates all his good doings to Supreme)—such a devotee is dear to me.


Yah saastravidhim utsrijya vartate kaamakaaratah  |
na sa siddhim avaapnoti na sukham paraam gatim || 
Tasmaat saastram pramaanam te  kaaryaakarya vyavasthitau…. || 16-23, 24||

He, who setting aside the ordinances of the scriptures, acts under the impulse of greed, attains neither perfection, nor happiness, nor the supreme goal of Liberation; So let the scriptures be your authority in ascertaining what ought to be done and what ought not to be done.


[That is why all Upanishads end with the saying; Ya evam veda and Ityupanishat meaning this is the advice from Vedas. Kathopanishad also says: Uttishthata jaagrata praapya varaannibodhata—Arise, Awake, Learn approaching superiors (who have mastered Saastras).]



Patram pushpam phalam toyam yo me bhaktya Prayacchati |
tad-aham bhakty-upahritam asnaami prayataatmanah || 9-26 ||

Whoever offers   Me (Supreme Being) a leaf, a flower, a fruit or little water with devotion I accept and enjoy the offering of devotion by the pure-hearted and devoted.

[A dedicated heart,  not complicated rituals, is needed to please God to obtain His grace or in other words attain Liberation].


Sarvadharmaan parityjya maamekam saranam vraja |  
Aham tvaam sarva opaapebhyo mochayishyaami maa suchah || 18-66 ||

Giving up all other religious and spiritual duties, take refuge in Me alone (Supreme Being) [it is difficult for us to choose the right path, therefore it is best to surrender to him completely with firm faith after acquiring Knowledge  and acting wisely  in  loving contemplation].

Human mind is always engaged and engrossed in pursuing worldly objectives such as acquiring more and yet more of wealth, fame, and power.  These will lead one ultimately to misery and disappointments and will bring no one any permanent happiness in this life or after. Bhagavad-geetaa gives special prominence to Bhakti as the best of all Yogas. It says a true    Bhakta (devotee) is one who even while engaged in worldly activities, sees God in everything, worships Him, dedicates all his actions to Him and finally surrenders to Him as inferred from  its  concluding gospel.







REFERENCES AND ACKNOWLEDGEMENTS:

1.      Ramanada Swarup, The Bhagavad-geetaa, American Gita Society, Fremont, CA, USA.
2.      Swami Vireswarananda, Srimad Bhagavad-gita, Sri Ramakrishna Math, Chennai, India.
3.      Vrinda Nabar & Shanta Tumkur, The Bhagavadgeetaa, Wordsworth Classics, Hertfordshire, UK.
4.      Balakrishnan S, Sankara on Bhakti, Bharatiya Vidya Bhavan, Mumbai, India.







[This discourse material is a compilation from the reference above    as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple, Nashville, TN, USA, which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other  discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further.  These  lectures are  posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done.]