Don’t miss to-day of remembering the God

Don’t miss to-day of remembering the God

(Ishwar Putra Arun)

The God

God gave consolation to His Devotees and said call upon Me in the Day of Trouble and I will deliver you.

Remembering God is not a chore or duty that we must do. Remembering God is something that must come out of us out a sense of love and belonging. The fact is that God is the only reality and the world we see has also been created by God.

We always postpone praying to God. We remember him only when we are in some trouble that we cannot handle on our own. We also postpone praying to God and we prefer to first do those things that we consider more important. This is not the correct approach. We should not put off establishing a relationship with God for tomorrow since that tomorrow may never come.

The fact is that this world does not sustain us-it is God who sustains all life. God sustains us because God saw in us something worth preserving. It could be that we made some heartfelt prayer to God that was not selfish and self seeking. Most of our prayers are fake and selfish but even one prayer made with sincerity is enough to get God to support us through our life. God knows what is essential for us and it may not exactly be what we ask for in our prayers since our knowledge of our own circumstances is limited while God can see what is required from the perspective of his own plan. A certain prophet saw many miracles in his life and he saw his family members healed from chronic diseases. But for him the only real thing was Love for God and he felt bad when his daughter stopped believing in God. For him that was the biggest tragedy.

If our desires are not vain, selfish or worldly, then our desires will become God’s desires. And the only way to step out of your selfish nature is to seek God. It is only when the man’s seeking for God becomes urgent and all consuming, that is when that seeking bears fruit and man can see God face to face.

For such a person, nothing is as important as God and that person first seeks God before seeking anything else. Such a man is not distracted even by the desires and passions of youth. In fact it is fair to say that God must be seeked when a person has all his energies and strengths with him rather than seeking God in old age, when man’s passions and desires have naturally waned. The man who can sacrifice his youth and passions for the love of God, such a man easily finds God. The point is that God can never be found if we treat Him as a second choice.

Most people are attached to their petty and selfish lives and they have no idea about God’s plan for them. It doesn’t matter whether you have committed sins in your past. What matters is whether you love God from your heart. That is enough. Jesus went and dined with Zacchaeus and promised to abide by Him only because He found that Zacchaeus truly loved God.

When you hear the word of God, you must believe it and obey it. Sometimes God sends trials and tribulations and other difficulties your way. This is done because they are necessary for your spiritual journey to reach the point of culmination. So you must not lose heart and stick to the word of God even in times of trouble. That is when you will see God face to face.

Always remember that God is concerned about His sincere devotees and watches over them at all times.

Lord said – Call to Me, and I will answer you and show you great and mighty things which you do not know (Bible, Jeremiah 33:3) He gave consolation and said call upon Me in the Day of Trouble and I will deliver you.

Gita-Saar, Chapter – 3

Gita-Saar

Gita Chapter 3

(Ishwar Putra Arun)

 

Gita-Saar

Gita-Saar – Lord Krishna says to Arjuna that for pious people in the world, there are two paths that have already been enumerated by God. The first is for Sankhyayogis and for its practitioners; the Yoga of knowledge is the path. For the other seekers-Yogis, the Yoga of action is the path. The goal reached by following both these paths is exactly the same. That means that the person who sees both Karma Yoga and Gyan yoga as resulting in the same result is the one who has the right perspective.

Without taking action, the yoga of knowledge cannot bear fruit. And for this reason, the karma yogi, who works while keeping the Lord in his heart makes the fastest progress. Although both the ways lead to the Lord, Karma yoga is faster and easier when done with the right knowledge. That is why it is considered superior.

The fact is that no being, who lives in the world, can ever remain without carrying out relentless action because that is the way nature has been designed. Nature works through the three modes of action and every being is tied to nature and to the law of cause-and-effect through the three modes of nature. There are only a few people who even though taking action, remain untied to the fruits of that action and are instead tied to the Lord. This is why King Janaka, although a great king, who had to take many actions, remained unaffected by the fruits of his actions-since those actions were not done with any attachment.

This is God’s advice to all men- that they should act, but not with attachment to the fruit of the act but do the action as a righteous duty. This will result in such a man finding his way to God in the shortest possible time. The person, who does all actions as an ambassador of God and not because of his selfish attachment, is like a lotus that remains pure even though living in a dirty pool of water.

Lord Krishna tells Arjuna that before doing Karma-Action, Arjuna should know the nature of the action per sey. Actions taken by man are of three types. One-Karma; Two-Akarma and three-Vikarma. The person who sees action in inaction and inaction in action, that person alone has understood the real meaning of Karma-action. That person, whose scripture oriented actions are without attachment or desire, and whose actions are made sacred by the fire of knowledge, such a person is worthy of being called a learned man.

A person who has naturally let go of all desire and attachment to his action and is not dependent on worldly things, such a person finds refuge in the Lord and even though he acts, he finds that that his action creates no karma for him. It was as if he had not committed that action at all even though the act was committed.

And what is the way to commit sacred action? It is to dedicate all that one does, to the feet of the Lord. Whatever one eats, drinks, donates whatever austerities one does and all actions should be dedicated to the Lord. That way all the fruits of the actions-the results-good or bad will not accrue to the person and he will be free of the bondage of Karma and such a person will soon find his place in the Lord.
Lord Krishna thus addressed the Lord that “Hear brave Arjuna, Know the Lord as your witness and commit all your actions dedicated to him as his ambassador. Cut the cords of ignorance though the sword of wisdom and commit attachment free action on the battlefield and do your duty!

Gita Saar, Remaining Part of Chapter – 2

Gita Saar

Remaining Part of Chapter – 2

(Ishwar Putra Arun)

Gita Saar, Remaining Part of Chap 2

Gita Saar – Lord Krishna further explained to Arjuna about why the character of man and his morals take a fall.
The first cause is that quality of being, which is known as Rajo Guna. Rajo Guna basically indicates a desiring nature. A man dominated by this quality always chases desires and when desire is not achieved, he gives way to anger. This quality does not allow a person to detach himself from worldly indulgences and the righteous man must be free of this quality if he has to find success in the spiritual life. This quality also leads to attachment to the objects of the world. The person, who desires an object, thinks about that object ceaselessly and he gets attached to it sooner than later. And when denied that object, that person gives way to anger and that leads to the fall of that man to a coarse level. This leads to a refusal to recognize reality and such a man is prone to make major mistakes and blunders. Thus Attachment; desire and anger-these are the biggest enemies of a man who wants to walk on the righteous path.

Lord Krishna further enlightened Arjuna through the concepts of the Yoga of action. Lord Krishna did this because he wanted this knowledge to free Arjuna from the bonds of his action. By following the percepts of the Yoga of action, man can be free of the effects of life-sapping fear. The Yoga of action provides the being with a single focussed wisdom but people who cannot focus their minds on one object and who are unwise are lost to the Yoga of action. Instead they have wavering, flickering and many-objects focussing attention spans that flit from worldly object to worldly object. In this regard Lord Krishna advised Arjuna that the moment that a person’s mind and wisdom are no longer trapped to the objects of the world, that very moment, that person is free of not only this world but of all the worlds that are yet to come.
Lord Krishna further said to Arjuna that once Arjuna was free of the desire to listen to various kinds of sayings and advices and instead focussed rock solid on the Lord that is when Arjuna would achieve the Yoga of action and would be one with the Lord. In short, the moment the being is free of attachment and desire, that very moment that being finds his place in the stillness of the Lord.

Gita Saar – Chapter 2

Gita Saar/Kalki Maha Avatar

Chapter-2 http://kalkimahaavatar.in/

(Ishwar Putra Arun)

Gita - Saar - Copy 2

Gita Saar – On seeing the Arjuna’s pathetic mental state, Lord Krishna realized that Arjun was feeling conflict in his heart about the upcoming battle, because of his attachment to worldly relationships and objects. Due to this attraction Arjun seemed to have lost the sense of right and wrong and was confused about his real duties.

On seeing his state, Lord Krishna advised Arjun to not be a prisoner of his attachments and not be emotionally weak. He advised him to realize his true duty and get ready to fight the righteous battle that faced him.

He further reminded Arjun that, duty was above everything and Arjun- being of the warrior caste, had a sacred duty to fight the battle that faced him. That, the most holy act that a warrior could do was to wage a righteous battle. Lord Krishna extorted Arjun by saying that a righteous battle was the open doorway to heaven for the warrior and only a few warriors were lucky enough to be granted that doorway.

He further said that, the warrior who shirked his duty to fight the righteous fight, would lose his dharma, his reputation, his fame and he would also be a partaker of sin. If Arjuna did not fight, his infamy would spread across the worlds and remain in people’s memory till the end of time. Lord Krishna further said that Infamy for the righteous person was worse than death.

Lord Krishna further warned Arjuna that by the act of shirking the battle, he would achieve nothing good. That those who now respected him and his prowess would be the ones who would think that him as a coward. Lord Krishna further said to Arjun that his enemies would openly call him a coward and call him insulting names and what could be a greater grief than that?

Lord Krishna further said that only two choices existed for Arjuna. One that he be martyred in battle and attain heaven and the other was to win the battle and experience the life of a king. Since these were the only two honorable choices, lord Krishna encouraged Arjuna to get up and get ready to fight the battle.

Lord further explained that victory or defeat; profit or loss; happiness or sorrow, they were all the same and without being influenced by these thoughts, the warrior must be ready to do battle as was his duty. That way, whatever the results of the battle, only good would result for the soul of the warrior and he would escape committing any sin.

On hearing these words of Lord Krishna, Arjuna told Lord Krishna that he was highly confused as to the nature of his duty. He also did not know what constituted cowardice and what constituted dharma and duty. Arjuna said that when he saw that his own kin were standing against him in the battlefield, he lost his will to fight.

How could he battle Bhishma-his great grandfather? And Drona- his own Guru? How could victory obtained by killing his own family be worth anything? Was it not better to take renunciation and live on alms? Arjuna further said that he was totally confused and demoralized since he saw no way out of his dilemma about whether he should fight or not fight his own family members. Arjuna then beseeched Lord Krishna to give him the true and best advice that if followed would result only in auspicious results. Arjun further said that he saw himself as a disciple of Lord Krishna and wanted his guidance to get himself out of his confusion.

All living creatures, while in the world, try to get knowledge about what interests them but in the Gita, the Lord does not talk about worldly knowledge. Instead he talks about the knowledge that enlightens the being about God, God’s kingdom and the soul. Lord Krishna talks about what is dharma-duty and how a person should live his life so that he is aligned to God’s wishes.

Lord Krishna explained to Arjuna that the person who is born is bound to die. That is the law of nature and Karma but in all these cycles of birth and death, the soul remains unborn and undying, pristine and unaffected by the whole cycle of birth and death. If that being the case, why should anyone fear death or feel sorrowful by the death of someone they know?

Lord Krishna further said that if the living being does not do his natural duty-as assigned by his place in life, then it can only result in ignominy and that is far worse than death. Lord Krishna again reminded Arjuna that for a warrior, the duty is righteous war and if the warrior shirks his duty for any reason, it results in shame and that is worse than death.

Lord Krishna explained that each person should through the experiences of his life, while trying to find the nature of Truth, the nature of the individual soul and try to do the natural actions that are his duty. Such a person, who does the above, finds that the acts of his karma that he has done as his natural duty, do not bind him to the cycle of birth and death. Lord Krishna further said that man should do his natural duties and not worry about the results of his actions since if the actions are sincere, something good will always come out of them. Doing actions with attachment for a particular result is wrong. One should only practice the Yoga of selfless action since that is the only path to liberation.

The person who practices the Yoga of selfless action and does so with wisdom, is not attached to the fruits of the action. He sacrifices the fruit of his action and is therefore free of the karma associated with the action. He finds liberation in the formless nature of God. Once this detached state is achieved, that man is free and never tied down to anything by attachment. Such a man becomes one with Brahma. A person who reaches this state even at the end of his life, such a man will reach the state of Brahmananda.

 

Gita Saar | Kalki Maha Avatar

Gita Saar

Gita Saar_Chapter – 1

(By Ishwar Putra Arun)

gita saar

Gita Saar – The Bhagwat Gita is the song divine. It is the word of God, spoken to Arjun on the battlefield of Kurukshetra. It explains the meaning and purpose of life through the situations that Arjun faces on the battlefield. The Kauravas and Pandavas are two sets of cousin brothers who are fighting for the throne of Hastinapur. The succession lineage from their fathers in not clear and even though Yuddhisthir is the first born amongst all the cousins, Duryodhana, disputes this, since he is the eldest son of Dhritrashtra, who is the present king. The consensus is that Yuddhisthir is the rightful successor but through a series of betrayals and conspiracies, Duryodhana usurps the throne. The Pandavas are forced into a corner and they find no sympathy from the Kauravas even when they are ready to compromise. The situation comes to a head and war is imminent between the two clans.

The Bhagwat Gita opens with Sanjaya, granted with the boon of divine vision, describing the battlefield to the blind king Dhritrashtra. He describes the two armies arrayed against each other on the battlefield of Kurukshetra and the mighty warriors arrayed against each other. As the warriors prance around and blow their conches, Arjuna asks Lord Krishna to take the chariot to a vantage point from where he can observe the battlefield properly.

Lord Krishna, being the charioteer does so and for the first time Arjuna-the supreme archer, comes face-to-face with the armies of his cousin brothers. What he sees shocks him because he sees his own relatives arrayed against him. Not just his cousins –the Kauravas, but his grandfathers, great grand fathers, Gurus, friends, acquaintances and other relatives-who he has utmost reverence for, are getting ready to fight him. This shakes Arjuna’s belief in his own cause. After-all if his cause his just then why are his own relatives and friends standing against him? And the fact is that if he-Arjuna fights them, then to win, he would have to slaughter his own friends and relatives.

Arjuna wonders to himself that would such a victory be worth it? Would it not be better to simply leave the battlefield and abandon a worldly life? Would not even death be better than killing his own brethren? Arjun feels overwhelmed and faint hearted and asks Lord Krishna to guide him about what he should do. In the end of the chapter, Arjun collapses in his chariot and his bow-the mighty Gandiva slips from his hands…

In the brief we can say that Chapter one introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the war.  The setting is a battlefield. The circumstances is war. The main characters are the Supreme Lord Krishna and Arjuna, witnessed by eighteen achauhani soldiers led by their respective military commanders. Arjunas growing dejection is described due to the fear of losing friends, Gurus and relatives in the course of the impending war and the subsequent sins attached to such actions. This the reason this chapter is entitled: Lamenting the Consequence of War.