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All Article bySadhu Bhadreshdas, Ph.D., D.Litt.
Adhyãy 5 - Experiencing Liberation Whilst Alive (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Dec 2018
Shri Krishna says, ‘ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥’ – ‘Gnãnena tu tadagnãnam yeshãm nãshitamãtmanaha; Teshãmãdityavaj-gnãnam prakãshayati tatparam’ – Meaning: ‘One who has destroyed the ignorance of the atman with knowledge, for him that knowledge, like the sun, reveals Paramatma (Gita 5.16).
Adhyãy 5 - Experiencing Liberation Whilst Alive (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Nov 2018
Thus, from shastras like the Gitã and the Vachanamrut, we understand that although liberation is indeed to be attained, one does not have to wait for the body to pass away to experience it.
Adhyãy 5 - Experiencing Liberation Whilst Alive (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
15 Nov 2018
Shri Krishna says, ‘योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥’ – ‘Yogayukto vishuddhãtmã vijitãtmã jitendriyaha; Sarvabhootãtmabhootãtmã kurvannapi na lipyate.’ – Meaning: ‘A brahmarup devotee who has control over his body and mind, has a pure atman and is endowed with yoga does karmas without being smeared/stained by them’ (Gitã 5.4).
Adhyãy 4 - Faith, Enthusiasm and Self-Control (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Aug 2018
Enthusiasm is the second step to attaining knowledge. Enthusiasm is needed alongside trust. Enthusiasm is the confluence of intense desire, eagerness and engrossment.
Adhyãy 4 - Faith, Enthusiasm and Self-Control (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
30 Jul 2018
The Gitã tells us that the faithful attain knowledge. Here, knowledge and faith are both presented together, where knowledge is the ultimate goal and faith is the means to attain it. Realization is the fruit of faith, and peace is the fruit of realization. This is the gist of the shloka.
Adhyãy 4 - Bowing, Enquiring and Serving (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Jun 2018
Thus, the word sevan tells us a lot. By sevan of the guru, a disciple is able to closely observe the most subtle actions of the guru. By this, the disciple is able to understand the purpose behind those actions and is able to see the guru’s skilful manner of working.
Adhyãy 4 - Bowing, Enquiring and Serving (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
29 May 2018
Explaining that anyone who wants to attain such knowledge must go to a guru, Shri Krishna says, ‘उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदíशनः’ – ‘Upadekshyanti te gnãnam gnãninastattvadarshinaha’ – ‘Wise and realized men will teach you that knowledge’ (Gitã 4.34).
Adhyãy 4 - Divine Birth and Actions (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Dec 2017
Here, it mentions two attainments that those who are wed to divyabhãv receive. The first is ‘tyaktvã deham punarjanma naiti’ – after they leave this body, they will never have to be born again. They are freed from the chains of mãyã. They are liberated. Secondly, ‘mãmeti’ – they attain Paramãtmã.
Adhyãy 4 - Divine Birth and Actions (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Dec 2017
Life starts at birth. Life is swamped with karmas. We are continually doing something – speaking, walking, sitting, standing, seeing, thinking… one action follows another. Even if we sleep, karmas continue in our dreams.
Adhyãy 4 - Divine Birth and Actions (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
28 Nov 2017
Shri Krishna Bhagwan says, ‘Janma karma cha me divyamevam yo vetti tattvataha, tyaktvã deham punarjanma naiti mãmeti sorjuna.’ – ‘O Arjuna, one who realizes that my birth and actions are completely divine does not attain another birth after departing from his body, but attains me’ (Gitã 4.9).
True Karmayoga – Associating Karmas with Paramatma (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 May 2017
If one abandons the desire for the fruits related to dharma, arth and kãm, and if one performs pious karmas only to please Paramãtmã, then those pious karmas become a form of bhakti and aid in the attainment of liberation.
True Karmayoga – Associating Karmas with Paramatma (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
10 May 2017
Shri Krishna says, “कर्मण्येवाघिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि॥” – “Karmanyevãdhikãraste mã faleshu kadãchana, mã karmafalaheturbhoormã te sango’stvakarmani.” – “O Arjuna! You are entitled only to do karmas, never to the fruits thereof. Therefore, do not hope for the fruits, yet do not decide to refrain from karmas” (Gitã 2.47).
Brahmi Sthiti Yoga (Part 26)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
23 Apr 2014
Thus, Arjuna’s question, “स्थितप्रज्ञस्य का भाषा समाघिस्थस्य केशव। स्थितघीः किं प्रभाषेत किमासीत व्रजेत किम्॥” – “Sthitapragnasya kã bhãshã samãdhisthasya keshava, sthitadheehi kim prabhãsheta kimãseeta vrajeta kim.”
Brahmi Sthiti Yoga (Part 25)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
9 Apr 2014
“Just as the ocean is filled with water from all sides yet maintains unwavering stability, in the same manner, a person in whom all pleasures enter yet remains unagitated, such a person attains peace, not one who desires pleasures” (Gitã 2.70).
Brahmi Sthiti Yoga (Part 24)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Mar 2014
“What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.”
Brahmi Sthiti Yoga (Part 23)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
9 Aug 2013
A sthitapragna satpurush is continuously in this state of ‘param drushtvã’. His whole life is spent on a stable platform of realization of Paramãtmã. As a result of attaining Paramãtmã, his life overflows with bliss.
Brahmi Sthiti Yoga (Part 22)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
26 Jul 2013
‘If one contemplates on sensual pleasures, one develops an attachment for them. That attachment gives rise to desires. Desires give rise to anger. Anger gives rise to foolishness. Foolishness gives rise to delusion. Delusion leads to irrationality, and irrationality leads to downfall’ (Gita 2.62-63).
Brahmi Sthiti Yoga (Part 21)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Jul 2013
Shri Krishna clarifies this matter further with the words, ‘Yatato hyapi Kaunteya purushasya vipashchitaha, indriyãni pramãtheeni haranti prasabham manaha.’ – ‘O Son of Kunti (Arjuna)! The senses, which have a tendency to disturb, forcefully capture the minds of even the intelligent who try to repel them (Gita 2.60).’
Brahmi Sthiti Yoga (Part 20)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Jun 2013
The sthitapragna state represents self-control. Lack of self-control is the result of an unsteady mind. The free-minded cannot accept self-control. They cannot turn away from indulging in pleasures.
Brahmi Sthiti Yoga (Part 19)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Dec 2012
Success and Failure – two things that disturb the mind. Generally, if things happen as we like, we consider it success, and if not, we count it as failure.
Brahmi Sthiti Yoga (Part 18)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Dec 2012
‘One who is free of all desires, and on attaining good or bad things does not become elated or miserable, such a person is steady-minded (Gita 2.57).’
Brahmi Sthiti Yoga (Part 17)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
21 Jul 2012
Spruhã means desires. Here, the word sukh refers to mundane pleasures and comforts. In reality, the root of miseries lies in the desire for pleasures.
Brahmi Sthiti Yoga (Part 16)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
9 Jun 2012
Life is like a camel ride. We never know when the next bump will come, like Bhagwan Rama did not know what was going to happen the next morning. Such occurrences are inevitable.
Brahmi Sthiti Yoga (Part 15)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
24 May 2012
Answering the question, Shri Krishna says, ‘प्रजहाति यदा कामान्सर्वान्पार्थ मनोज्ज्तान्। आत्म’येवात्मना तुष्टः स्थितप्रज्ञस्तदो’यते॥’ – ‘Prajahati yada kaman sarvan Partha manogatan, atmanyevatmana tushtaha sthitapragnastadochyate.’
Brahmi Sthiti Yoga (Part 14)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
10 May 2012
‘Ãtmanyevãtmanã tushtaha sthitapragnastadochyate’ – ‘When one finds contentment only in Paramãtmã who resides within one’s own ãtmã, one can be called sthitapragna.’
Brahmi Sthiti Yoga (Part 13)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Apr 2012
Shri Krishna informed Arjuna that ‘Shrutivipratipannã te yadã sthãsyati nishchalã, samãdhãvachalã buddhistadã yogamavãpsyasi.’ – ‘You will attain yoga when your int ellect, which has become unstable due to hearing a variety of words, becomes stable in samãdhi’ (Gitã 2.53). Now let us take a look at what
Brahmi Sthiti Yoga (Part 12)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
9 Apr 2012
Shri Krishna has referred to Arjuna’s intellect as ‘shrutivipratipannã’. Shruti means to listen. Vipratipannã means confused. An intellect that has become confused by listening to variety of words is called shrutivipratipannã.
Brahmi Sthiti Yoga (Part 11)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Mar 2012
"Now we will examine the teachings regarding the means to attaining that Brahmi Sthiti yoga - a mind stable in samadhi."
Brahmi Sthiti Yoga (Part 10)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
14 Mar 2012
‘Asya dharmasya’ means ‘this dharma’. Let us take a look at the word ‘this’. ‘This’ is a pronoun. A pronoun is a word used instead of and to indicate something already mentioned.
Brahmi Sthiti Yoga (Part 9)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Dec 2011
‘O Arjuna, I explained this everlasting yoga to Vivasvãn, i.e., the Sun’ (Gitã 4.1). Thereafter, it had been spread in the world, but as time went on it gradually diminished and was forgotten.
Brahmi Sthiti Yoga (Part 8)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
22 Nov 2011
O Parth, I have explained sãnkhya jnãn, I will now explain the knowledge of yoga. Listen carefully. By this knowledge you will be freed of all bonds’ (Gitã 2.39).
Brãhmi Sthiti Yoga (Part 7)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
8 Jul 2011
Krishna tells Arjun, ‘अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिघनान्येव तत्र का परिदेवना॥’ – ‘Avyaktãdeeni bhootãni vyaktamadhyãni bhãrata, avyaktanidhanãnyeva tatra kã paridevanã’ – ‘O Arjun! All beings were unmanifest before they were born. They are manifest only in the middle, or so long as they live. When they die, they become unmanifest once again. What is the cause then for grief?’ (Gita 2.28).
Brãhmi Sthiti Yoga (Part 6)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
27 Jun 2011
FOR ONE WHO IS BORN, DEATH IS INEVITABLE Bhagwan Shri Krishna tells Arjun, ‘जातस्य हि घ्रुवो मृत्युर्घ्रुवं जन्म मृतस्य च । तस्माद् अपरिहार्येर्थे न त्वं शोचितुम् अर्हसि ॥’ – ‘Jãtasya hi dhruvo mrutyur dhruvam janma mrutasya cha; Tasmãd aparihãryerthe na tvam shochitum arhasi’ – ‘For one who is born, death is inevitable. And for one who has died, birth too is inevitable. This fact is unavoidable, and thus it does not call for your sorrow’ (Gita 2.27).
Brãhmi Sthiti Yoga (Part 5)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
10 Jun 2011
THE FORM OF THE ATMA Shri Krishna Bhagwan says, ‘न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥’ – ‘Na jãyate mriyate vã kadãchinnãyam bhootvã bhavitã vã na bhooyaha, ajo nityaha shãshvato’yam purãno na hanyate hanyamãne shareere.’
Brãhmi Sthiti Yoga (Part 4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
25 May 2011
Why is there no end to our miseries? Why can we not experience everlasting happiness? The answer is simple – a lack of some basic understanding.
Brãhmi Sthiti Yoga (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
9 May 2011
Krishna, with a grin on his face, said to Arjuna, ‘अशोत्व्यानन्वशोचस्त्वं प्रज्ञावादांश्र्च भाषसे। गतासूनगतासूंश्र्च नानुशोचन्ति पण्डिताः॥’–‘Ashochyãnanvashochastvam pragnãvãdãnshcha bhãshase, gatãsoonagatãsoonshcha nãnushochanti panditãhã.’
Brãhmi Sthiti Yoga (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
23 Apr 2011
‘NA YOTSYE’ – I WILL NOT FIGHT Sanjay then describes what Arjuna did after taking Shri Krishna’s refuge: ‘एवमुक्त्वा हृषीकेशं गुडाकेशः परंतप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णी´ बभूव ह॥’ – ‘Evamuktvã Hrusheekesham Gudãkeshaha paramtapa, na yotsya iti Govindamuktvã tooshneem babhoova ha.’
Brãhmi Sthiti Yoga (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
11 Apr 2011
Arjuna’s surrender is loyal to Krishna alone. He says, ‘नहि प्रपश्यामि ममापनुद्याद् यत्व्छोकम्’ – ‘Nahi prapashyãmi mamãpanudyãd yachchhokam’
Arjuna in the Eyes of Krishna (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
28 Jan 2011
HOW HAS THIS COME OF YOU, ARJUNA? Shri Krishna Bhagwan said to Arjuna, ‘कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टम् अस्वर्ग्यम् अकीíतकरम् अर्जुन॥’ – ‘Kutastvã kashmalamidam vishame samupasthitam, anãryajushtam asvargyam akeertikaram Arjuna’ –
Arjuna in the Eyes of Krishna (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Translated By
: Sadhu Paramvivekdas
Published On:
10 Jan 2011
On the outset of the second adhyãy, Sanjaya says to Dhritarãshtra, ‘तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मघुसूदनः॥’– ‘Tam tathã krupayãvishtamashrupoornãkulekshanam, visheedantamidam vãkyamuvãcha madhusoodanaha.’ –
The Shrimad Bhagavad Gitã Arjuna Vishad Yoga (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Dec 2010
In Arjuna’s own words, let us see what decisions he makes in this emotional state. Arjuna says, “O Keshav! I see negative omens. By killing my relatives in war I do not see my liberation. O Krishna! I do not wish for victory nor a kingdom nor happiness. O Govind! What is the purpose of such a kingdom? What is the purpose of such (material) pleasures or even of life itself?
The Shrimad Bhagavad Gitã Arjuna Vishad Yoga (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Nov 2010
‘O Achyut!’ What a fitting address! It shows Arjuna’s subtle view of his charioteer. ‘Achyut’ means one who never wavers from his state, remains stable, calm and unagitated. Arjuna knows well about the ups and downs of life, and about the distractions caused by the good and bad feelings that arise due to such incidents.
The Shrimad Bhagavad Gitã Arjuna Vishad Yoga (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Nov 2010
ARJUNA’S ENTHUSIASM TO FIGHT The collective sound of conch-shells and other instruments of the Kaurava army filled the sky with a deafening clamour. It was a proclamation to begin the war. The Pandava army replied to this call with the thundering sounds of their own conch-shells. Hearing this, the unrighteousness in the hearts of the Kaurava army started to crush, along with their courage which began to crumble.
Shrimad Bhagavad Gitã Vishãd Yoga (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Oct 2010
Sanjaya was well acquainted with Dhritarashtra’s inner feelings. ‘Mãmakãhã’ were more dear to Dhritarashtra, and even amongst them, Duryodhan was the most. Duryodhan was everything to Dhritarashtra. Therefore Sanjaya wisely commences by speaking about Duryodhan.
Shrimad Bhagavad Gitã Vishãd Yoga (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Oct 2010
Yuddhishtir gambled, and lost. Uncle Shakuni had deceitfully robbed the Pandavas of everything they had. The Pandavas were exiled into the forest for twelve years, and ordered to spend a thirteenth in hiding thereafter. They did accordingly. On completing their time in the forest and in hiding, the Pandavas returned.
Grandeur of the Shrimad Bhagavad Gita (Part 4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Sep 2010
The Bhagavad Gita is an Upanishad. It is brahmavidyã. It is also a shastra of yoga. There are three famous meanings of the word ‘yoga’. Yoga means samadhi, yoga means miraculous powers, yoga means relation
Grandeur of the Shrimad Bhagavad Gita (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Sep 2010
The Mahabharat is history. The Bhagavad Gita is a part of the Mahabharat, therefore it is also history. It is a true event. It is not fiction. The Mahabharat is not a collection of fictional stories like those about birds and animals or made-up incidents to teach some moral. Nor is the Gita a creation of Vyas’s imagination.
Grandeur of the Shrimad Bhagavad Gita (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Aug 2010
A royal palace can be experienced in two ways. First of all, by looking at its exterior grandeur, and secondly by entering and experiencing its inner grandeur. The Bhagavad Gita is a royal palace-like shastra. Its outer and inner grandeur are extremely pleasing.
Grandeur of the Shrimad Bhagavad Gita (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Aug 2010
'The Bhagavad Gita. A remarkable event. An odyssey which commences with the realities of life and conquers the ultimate pinnacles of ideals. A divine elixir that transforms one from the jiva state to the brahmic state. Spiritual contemplation that blends theology and life. A stream of thought that flows from individual peace to universal peace. A reservoir of energy that turns sorrow into delight.
The Bruhadaranyaka Upanishad (pt-4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Jul 2010
'त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यम् ऊषुर्देवा मनुष्या असुराः' – ‘Trayãhã prãjãpatyãhã prajãpatau pitari brahmacharyam ooshurdevã manushyã asurãhã’ – ‘Devas, humans and asuras were all Prajãpati’s children, and they all became their father’s disciples’ (Bruhadãranyaka Upanishad: 5/2/1). The devas first asked, 'ब्रवीतु नो भवानिति' ‘Braveetu no bhavãniti’ – ‘Please counsel us’ (Bruhadãranyaka Upanishad: 5/2/1). 'ते यो हैतदक्षरमुवाच द इति' – ‘Tebhyo haitadaksharamuvãcha da iti’
The Bruhadaranyaka Upanishad (pt-3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Jul 2010
All of the Brahmins were dumbfounded. Who would have the courage to ask next? To everyone’s amazement a Brahmin woman named Gãrgi took on the task. 'अथ हैनं गार्गी वाचक्नवी पप्रत्व्छ' – ‘Atha hainam Gãrgi vãchaknavee paprachchha’ (Bruhadãranyaka Upanishad: 3/6/1). She was a learned scholar and well inclined to talking and asking questions. She asked, 'यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्र्च प्रोताश्र्चेति' – ‘Yadidam sarvamapsvotam cha protam cha kasminnu khalvãpa otãshcha
The Bruhadaranyaka Upanishad (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Jun 2010
Therefore, O Maitreyi, 'आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः' – ‘Ãtmã vã are drashtavyaha shrotavyo mantavyo nididhyãsitavyaha’ (Bruhadãranyaka Upanishad: 2/4/5). Meaning, one must endeavour to realize that Paramãtmã; and in order to do that, ‘one must listen to his glory, his divine actions and incidents, his divine attributes, his divine powers, etc.’. Here, shrotavyaha (श्रोतव्यः) not only deals with listening, but also implies using one’s eyes, nose, etc. to unders
The Bruhadaranyaka Upanishad (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Jun 2010
Whether one is a deva or a human, a householder or a renunciant, male or female, all must realize brahmavidyã. Everyone desires happiness, and the road to happiness becomes visible only by brahmavidyã. This is repeatedly emphasized in the Upanishads. The Bruhadãranyakaa Upanishad is an example of this.
The Chãndogya Upanishad Simple Conversations on Highly Spiritual Matters (Part 4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Apr 2010
There was a woman named Jabãlã. She lived in a hut and survived through hard labour. She had a son named Satyakãm. As Satyakãm grew up, one day, he said to his mother, ‘ब्रह्मचर्यं भवति वित्स्यामि किंगोत्रो न्वहमस्मीति’ – ‘Brahmacharyam bhavati vitsyãmi kimgotro nvahamsmeeti’ – ‘Mother, I am considering studying the Vedas. For that I want to observe celibacy and stay with a guru in a gurukul. Therefore please tell me my ancestral family name’ (Chhãndogya Upanishad: 4/4/1).
The Chãndogya Upanishad Simple Conversations On Highly Spiritual Matters (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Apr 2010
‘अपहतपाप्मा विजरो विमृत्युíवशो• विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्प – ‘Apahatapãpmã vijaro vimrutyurvishoko vijighatso’pipãsaha satyakãmaha satyasankalpaha’ (Chãndogya Upanishad: 8/1/5). The form of that Brahman is sinless, free of mãyã, without old age and untouched by death, i.e., it is eternal. It has no regrets or misery. It has no distractions like hunger or thirst. Its desires are always fulfilled. Its resolves never fail.
The Chãndogya Upanishad Simple Conversations On Highly Spiritual Matters (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Mar 2010
‘SAT’ IS THE CAUSE OF THE ENTIRE CREATION ‘सदेव सोम्येदमग्र आसीद्’ – ‘Sadeva somyedagamagra ãseed’ – ‘Son, before creation there was sat – an eternally unchanging element which is above mãyã’ (Chãndogya Upanishad: 6/2/1). It is from this sat that the entire creation has arisen.
The Chãndogya Upanishad Simple Conversations On Highly Spiritual Matters (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Mar 2010
It is the unique style of the Upanishads to narrate philosophy in a profound manner through simple and clear stories. The precepts on brahmavidyã have been narrated here through the story of Ushasti and Mahãvat, the conversation between Shvetketu and Udãlak, the dialogue of Nãrad and Sanatsujãt, and the story of Indra and Virochan.
The Taittireeya Upanishad The Testimony of a Complete Education (Part 3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Feb 2010
‘सैषाऽऽनन्दस्य मीमांसा भवति’ – ‘Saishã’’nandasya meemãnsã bhavati’ – ‘Let us now contemplate on the supreme bliss’ (Taittireeya Upanishad: 2/8). With these words a meaningful attempt has then been made to measure the bliss of Paramãtmã by using a scale in which a human’s bliss is counted as ‘one bliss’.
The Taittireeya Upanishad The Testimony of a Complete Education (Part 2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Feb 2010
Where there is education, there is progress and upliftment. Where there is no education, there is no progress; there is degradation, and society has to confront misery. That is why, since Vedic times, we have been continually inspired to study. This is evident in this Upanishad.
The Taittireeya Upanishad The Testimony of a Complete Education (Part 1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Jan 2010
India has an ancient heritage of education. The ancestry of Vedic teaching and learning is a superb example of this.
The Aitareya Upanishad
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
11 Jan 2010
The Aitareya Upanishad is contained in the Rig Veda. Because it is encompassed in the ‘Aitareya’ Ãranyaka of the Rig Veda, it is called the Aitareya Upanishad. This Upanishad is spread across three adhyãyas (chapters). The first adhyãya has three khandas (sections), the second and third adhyãyas have one khanda each.
The Mandukya Upanishad
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Dec 2009
The Mãndukya Upanishad is contained within the Atharva Veda. This Upanishad is recited in the Mãndukya Shãkhã of the Atharva Veda, hence it is known as the ‘Mãndukya Upanishad’. Smaller, in size, than the other principle Upanishads, this Upanishad contains only twelve mantras. These twelve mantras are divided into four khandas (sections).
The Mundaka Upanishad (pt-6)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Nov 2009
Can you meditate on the guru? This question will be answered here. Angirã Muni says that the best way to associate with the guru is by meditating on him; contemplating on his divine form, which is above mãyã. This is true association with Brahman through contemplation. ‘ॐ इत्येवं ध्यायथाऽऽत्मानं स्वस्ति वः पाराय तमसः परस्तात्’– ‘Aum ityevam dhyãyathã’tmãnam swasti vaha pãrãya tamasaha parastãt’ (Mundaka Upanishad: 2/2/6).
The Mundaka Upanishad (pt-5)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Nov 2009
Parã vidyã (त्व्परा विद्या’), or brahmavidyã (त्व्ब्रह्मविद्या’) is the means to ultimate liberation. Everything is included in brahmavidya. All vidyãs are known by knowing it. Therefore, when a disciple named Shaunak asked, ‘कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति’– ‘Kasminnu bhagavo vignãte sarvamidam vignãtam bhavateeti’ – ‘By knowing which vidyã does one know everything?’ (Mundaka Upanishad: 1/1/3). Replying with the words, ‘अथ परा’ – ‘Atha parã’ (Mundaka Upanishad: 1/1/5)
The Mundaka Upanishad (pt-4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Oct 2009
Looking carefully at this entire description of Aksharbrahman we can see four distinct functions. One being the all-pervasive, all-supporting cause of all. Bhagwan Swaminarayan has used the word ‘chidãkãsh’ for this (Vachanamrut Gadhada I-46). The second, being the support of Paramãtmã and the countless muktas as an abode.
The Mundaka Upanishad (pt-3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Oct 2009
First Angirã Rishi used the word ‘Akshar’ for the divine entity which is the cause of the whole world. Then to make it known that this entity called Akshar is also known as ‘Brahman’, Angirã uses the word ‘Brahman’ instead of Akshar when he explains how Akshar causes creation.
The Mundaka Upanishad (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Sep 2009
‘Atha parã.’ – ‘Shaunak! Now I will explain what parã vidyã is’ (Mundaka Upanishad: 1/1/5). Angirã pledges to explain parã vidyã, i.e. brahmavidyã. Everything, from here on, till the end of this Upanishad, is in fact an expanded explanation of this brahmavidyã.
The Mundaka Upanishad (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Sep 2009
Statements from the shastras, such as, ‘त्व्विद्ययाऽमृतमश्नुते’’ – ‘Vidyayã’mrutamashnute’ (Ishãvasyã Upanishad: 11) and ‘त्व्विद्यया विन्दतेऽमृतम्’– ‘Vidyayã vindate’mrutam’ (Kena Upanishad: 2/4) describe vidyã (knowledge) as the supreme means for moksha (liberation). Which vidyã is this? Brahmavidyã. Brahmavidyã has the strength too break the ties of the world. What is brahmavidyã? How does it break the ties of the world?
The Kathopanishad (pt-5)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Jul 2009
Describing another form of that same Akshardham, Yama Raja says: ‘तदेव शुक्रं तद् ब्रह्म तदेवामृतमुत्व्यते। तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्र्चन’ – ‘Tadeva shukram tad brahma tadevãmrutamuchyate Tasminlokãhã shritãhã sarve tadu nãtyeti kaschana’ – ‘O Nachiketa! That Aksharbrahman is extremely luminous, extremely pure and eternal. All these people say that infinite brahmands are supported by Aksharbrahman. And apart from Paramatma, none can supercede Aksharbrahman. That is, it is all
The Kathopanishad (pt-4)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Jul 2009
The quality of omnipresence is always linked to the quality of control. So, since Paramatma controls all, he is also omnipresent. Explaining this, Yama Raja says: ‘अणोरणीयान् महतो महीयानात्मास्य जन्तोíनहितो गुहायाम्’ – ‘Anoraniyãn mahato mahiyãnãtmãsya jantornihito guhãyãm’ – ‘This Paramatma is subtler than an atom and pervades and resides even within the atom.
The Kathopanishad (pt-3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Jun 2009
‘येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके। एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः॥’ ‘Yeyam prete vichikitsã manushye’steetyeka nãyamasteeti chaikeÐ Etadvidyãmanushshista-stvayã’ ham varãnãmesha varastruteeyaha॥ (Katha Upanishad 1/20).
The Kathopanishad (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Jun 2009
Yama Raja was extremely impressed by this request. Indeed, Yama Raja knew how many secrets this young child had asked the solutions for in this one boon. There was no option or alternative but to reveal the heart of spirituality. The lofty mental attitude and intellect of Nachiketa, (who at first seemed a mere child) had already been experienced. Nevertheless, in accordance with the established traditions, Yama Raja decided to test Nachiketa’s eligibility and only then teach him the principles.
The Kathopanishad (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 May 2009
Have you ever thought about the secret of life after death? One who does will be able to think more deeply about life. This is shown in the Katha Upanishad (Kathopanishad). This thought flashed to a young child, causing him to keenly desire to attain that secret. He then reached the doors of death. He patiently persevered to discover the secret of that which exists after death.
The Kena Upanishad (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 May 2009
Once there was a battle between the devas and the asuras. Due to the power of Paramãtmã the devas won. However, the devas forgot about the grace and the all-doership of Paramãtmã and became arrogant. They began to boast, ‘अस्माकमेवायं विजयोऽस्माकमेवायं महिमेति’ – ‘Asmãkamevãyam vijayosmãkamevãyam mahi-meti’ – ‘This victory is due to our own effort and strength.
The Kena Upanishad (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Apr 2009
The Kena Upanishad is encompassed in the Sãma-Veda. The Sãma-Veda comprises of a brãhmana (chapter) called the ‘Tavalakãr’. The tenth anuvãk (sub-section) of the fourth adhyãy (sub-chapter) of this Tavalakãr Brãhmana is the Kena Upanishad. This Upanishad starts with the question ‘केन?’ – ‘Kena?’ ‘By whom?’ Hence it is called the ‘Kena’ Upanishad.
A Glance at the Ishãvãsya Upanishad (pt-3)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Apr 2009
The benefit of such wisdom-filled karmayoga is ‘न कर्म लिप्यते नरे’ – ‘Na karma lipyate nare’ (Ishãvãsya Upanishad: 2). This means he is not bound by any karma, i.e. he attains liberation. One only has to take another birth if one is bound by karma. This no longer remains for a karmayogi.
A Glance at the Ishãvãsya Upanishad (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Mar 2009
This Ishãvãsya concept can be easily understood through the life of the Satpurush (guru), since the very life of the Satpurush is a living commentary on the intangible words of the shastras.
A Glance at the Ishãvãsya Upanishad (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Mar 2009
Opening the doors to the Upanishads we are greeted with the Shruti: ‘र्इशा वास्यम् इदं सर्वम्...’ ‘Everything is pervaded by a governor, controller or ruler.’ What a declaration! It is a direct manifestation of experience! This first proclamation says it all.
Introduction to The Prasthãntrayi (pt-2)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
22 Feb 2009
The practical and spiritually elevating philosophy of Akshar-Purushottam revealed by Bhagwan Swaminarayan (1781-1830 CE) in the early nineteenth century is a unique contribution to the annals of Sanãtana Hindu Dharma. It is rooted in the Vedas and is also contained in the Prasthãntrayi: the Upanishads, Bhagavad Gitã and Brahmasutras...
Introduction to The Prasthãntrayi (pt-1)
Written By
: Sadhu Bhadreshdas, Ph.D., D.Litt.
Published On:
8 Feb 2009
The practical and spiritually elevating philosophy of Akshar-Purushottam revealed by Bhagwan Swaminarayan (1781-1830 CE) in the early nineteenth century is a unique contribution to the annals of Sanãtana Hindu Dharma. It is rooted in the Vedas and is also contained in the Prasthãntrayi: the Upanishads, Bhagavad Gitã and Brahmasutras...