SANATANA DHARMA The greatest compassion you can show others is to share the light of Dharma with them.

The greatest compassion you can show others is to share the light of Dharma with them.

Many people have heard of "Dharma," even the term "Sanatana Dharma" has become quite well known. But exactly what is Dharma? And what is Sanatana Dharma? I will attempt to explain in this post. I have extracted and summarized this from the introduction to Bhagavad-gita As It Is by His Divine Grace Srila Prabhuapda.

The Sanskrit word sanatana means "eternal" and the word dharma means "occupation." Therefore the term "Sanatana Dharma" can be taken to mean our eternal occupation.

The Supreme Lord and His transcendental abode are both sanatana, eternal, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanatana abode (the spiritual world) is the perfection of human life.

Lord Krishna is very kind to the living entities because they are His sons. Lord Krishna declares in the Bhagavad Gita that, "I am the father of all." There are many different types of living entities according to their different karma, and Lord Krishna declares He is the father of them all. Therefore, time and time again, the Lord descends to this material world to reclaim all of these fallen, conditioned souls to call them back to the sanatana, eternal,  sky so that the sanatana living entities may regain their original eternal positions in association with the Lord. Thus Lord Krishna comes himself in different incarnations, or He sends His confidential servants as sons or acaryas to reclaim the conditioned souls.

Therefore sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharama referrs, as stated previously, to the eternal occupation of the living entity.

The English word "religion" is a little different from sanatana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma referrs to that activity which cannot be changed. For instance liquidity can not be taken from water, nor can heat be taken from fire. Similarly the eternal function of the eternal living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living entity. When we speak of sanatana-dharma, then, we must take it forgranted that it has no beginning or end.

That which has neither beginning or end cannot be sectarian, for it cannot be limited by any boundaries. Yet those belonging to some sectarian faith will wrongly consider that sanatana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanatana-dharma is the business of all people of the world--nay, of all the living entities of the universe.

Non-sanatana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanatana-dharma because it remains eternally with the living entities.

The Bhagavad-gita states that the living entity has neither birth nor death, he is eternal and indestructable, and he continues to live after the destruction of his temporary material body.

In reference to the concept of sanatana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma referrs to that which is constantly existing with the particular object.  We conclude that there is heat and light along with the fire; without heat and light there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companian is his eternal quality, and that eternal quality is his eternal religion.

When Sanatana Gosvami asked Sri Chaitanya Mahaprabhu about the constitutional position of the living being He replied that it is the rendering of service to the Supreme Personality of Godhead. If we look at what is happening around us in the world we can easily see every living being is constantly engaged in rendering service to another living being. We can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are non-sanatana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of sect is not to profess one's sanatana-dharma. The rendering of service is sanatana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

Therefore, to summarize, the sanatana-dharma of every living entity is the rendering of service. No matter what religion one professes to belong to, this eternal occupation of rendering service remains with the living entity. To perfect one's life one simply requires the redirection of this service. Instead of serving in the material world, he can serve Lord Krishna, the Supreme Personality of Godhead. This process, transforming one's service from persons and objects in the material world, to the service of Lord Krishna in the spiritual world, is the art of Krishna Consciousness and as we progress in this newsletter we will discover how we can easily transform seemingly material activities into liberating transcendental activities, by performing them for the pleasure of Lord Krishna.

September 30,2012.Day 52. Chapter 2. BHAGAVAD GITA - As It Is Original by His Divine Grace Srila Prabhupada. TEXT 8.

  

Chapter 2. Contents of the Gita Summarized

 TEXT 8

 na hi prapasyami mamapanudyad 
yac chokam ucchosanam indriyanam 
avapya bhumav asapatnam rddham 
rajyam suranam api cadhipatyam

SYNONYMS

         na--do not; hi--certainly; prapasyami--I see; mama--my;apanudyat--can drive away; yat--that; sokam--lamentation;ucchosanam--drying up; indriyanam--of the senses; avapya--achieving;bhumau--on the earth; asapatnam--without rival; rddham--prosperous;rajyam--kingdom; suranam--of the demigods; api--even; ca--also;adhipatyam--supremacy.

  TRANSLATION

        I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.

PURPORT

       Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Sri Krsna. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Krsna. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can only be given by a spiritual master like Krsna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krsna conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Krsna consciousness, regardless of his social position, is the real spiritual master.

  kiba vipra, kiba nyasi, sudra kene naya 
yei krsna-tattva-vetta, sei 'guru' haya 
(Caitanya-caritamrta, Madhya 8.127)

   
"It does not matter whether a person is a vipra [learned scholar in Vedic wisdom] or is born in a lower family, or is in the renounced order of life--if he is master in the science of Krsna, he is the perfect and bona fide spiritual master." So without being a master in the science of Krsna consciousness, no one is a bona fide spiritual master. It is also said in Vedic literatures:

sat-karma-nipuno vipro mantra-tantra-visaradah 

avaisnavo gurur na syad vaisnavah sva-paco guruh

"   A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaisnava, or expert in the science of Krsna consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaisnava, or Krsna conscious." 
The problems of material existence--birth, old age, disease and death--cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth, and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they can achieve real happiness only if they consult Krsna, or the Bhagavad-gita and Srimad-Bhagavatam--which constitute the science of Krsna--or the bona fide representative of Krsna, the man in Krsna consciousness. 
If economic development and material comforts could drive away one's lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets would not be able to drive away his lamentations. He sought, therefore, refuge in Krsna consciousness, and that is the right path for peace and harmony. Economic development or supremacy over the world can be finished at any moment by the cataclysms of material nature. Even elevation into a higher planetary situation, as men are now seeking a place on the moon planet, can also be finished at one stroke. The Bhagavad-gita confirms this: ksine punye martya-lokam visanti. "When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life." Many politicians of the world have fallen down in that way. Such downfalls only constitute more causes for lamentation. 
Therefore, if we want to curb lamentation for good, then we have to take shelter of Krsna, as Arjuna is seeking to do. So Arjuna asked Krsna to solve his problem definitely, and that is the way of Krsna consciousness.

The Philosophy Of Krishna Consciousness

The International Society for Krishna Consciousness (ISKCON) is a worldwide community of devotees practicing Bhakti-Yoga, the eternal science of loving service to God. The Society was founded in 1966 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, a pure devotee of God representing an unbroken chain of spiritual masters originating with Lord Krishna Himself. 

The following eight principles are the basis of the Krishna Consciousness Movement.

I request all readers to consider these few philosophies with an open mind and see how they are being applied in everyday life.

1. By sincerely cultivating a bonafide spiritual science, we can be free from anxiety and come to a state of pure, unending, blissful consciousness in this lifetime.

2. We are not our bodies but eternal spirit souls, parts and parcels of God (Lord Krishna). As such, we are all brothers, and Lord Krishna is ultimately our common father.

3. Lord Krishna is the eternal, all-knowing, omnipresent, all-powerful, and all-attractive Personality of Godhead. He is the seed-giving father of all living beings, and He is the sustaining energy of the entire cosmic creation.

4. The Absolute Truth is contained in all the great scriptures of the world. However, the oldest known revealed scriptures in existence are the Vedic literatures, most notably the Bhagavad-Gita, which is the literal record of God's actual words.

5. We should learn the Vedic knowledge from a genuine spiritual master one who has no selfish motives and whose mind is firmly fixed on Lord Krishna.

6. Before we eat, we should offer to the Lord the food that sustains us. Then Lord Krishna becomes the offering and purifies us.

7. We should perform all our actions as offerings to Lord Krishna and do nothing for our own sense gratification.

8. The recommended means for achieving the mature stage of love of God in this age of Kali, or quarrel, is to chant the holy names of the Lord.

The easiest method for most people is to chant the Hare Krishna mantra:

Ashtavinayak Yatra–Part 9, The Mahaganapati Temple, Ranjangaon,Maharastra, India

Ashtavinayak literally means "Eight Ganeshas" in Sanskrit. Lord Ganesha is the Hindu deity of prosperity and learning.

Lord Shiva is believed to have worshipped Ganesha before fighting the demon Tripurasura here. The temple was built by Shiva where he worshipped Ganesha, and the town he set up was called Manipur which is now known as Ranjangaon.

The idol faces the east, is seated in a cross-legged position with a broad forehead, with its trunk pointing to the left. It is said that the original idol is hidden in the basement, having 10 trunks and 20 hands and is called Mahotkat, however, the temple authorities deny existence of any such idol.

Constructed so that the rays of the sun fall directly on the idol (during the Southward movement of the sun), the temple bears a distinct resemblance to the architecture reminiscent of the 9th and 10th Centuries and faces the east. Shrimant Madhavrao Peshwa used to visit this temple very often and built the stone sanctum around the idol and in 1790 A.D. Mr. Anyaba Dev was authorised to worship the idol.

The Divine Belief

This is a story of Treta Yuga. There was a great and intelligent Sage Gritsamada. Once, Rishi Gritsamada got a very big cough. From that, came alive a reddish child. His ambition was to conquer the three worlds and also to defeat Indra. To turn his mind towards devotion, Rishi Gritsamada told him to worship Ganesh.

The child chanted Mantra given by Gritsamada for years. Penance of the child pleased Ganesh and he offered the child boons saying "Only Lord Shivshankara will be able to defeat you; I give you three cities made of iron, gold and silver. As long as they are, there you cannot be defeated by anyone. You will be called Tripura. All your desires will be fulfilled. And through one arrow from Shankara all your three cities will be destroyed".

Tripura came back and defeated all Kings on earth and all Gods of heaven. He had two sons. He gave kingdom of Brahmaloka (Lord Brahma's abode) to one son and Vishnulok (Lord Vishnu's abode) to another son. Narada adviced grief-stricken Gods to worship Lord Ganesh to get rid of the calamity.

Lord Ganapati getting contented with prayers of all Gods promised to bring about Tripura's defeat through Shankara's hands. Then Lord Ganpati in the guise of Brahmin went to Tripura's abode and told him: "O king! I have mastery over 64 arts. So I am called as "Kaladhar". I have come to meet you from far hearing your brave stories". Tripurasur replied : "Hey, Kaladhar, you show me your art, if I am pleased, I will give away my life also'. Kaladhar said :"O King, I will give you three aeroplanes. You can go anywhere in the world by this planes. You will get anything you desire. Except Lord Mahadev, nobody can destroy these planes".

Tripurasur on being pleased asked Kaladhar to demand anything in the world. Kaladhar demanded idol of Chintamani which was in the possession of Lord Shankar. Shiv Shankara refused to give it to Tripurasur and a war ensued between Shiv Shankara and Tripurasur. All gods started off for the war in a hurry forgetting to worship Ganesh before leaving. Therefore, the Gods lost the battle and Tripurasur found the idol of Chintamani. While returning back to his kingdom, Chintamani suddenly disappeared from the hands of Tripurasur. Thinking it to be ill omen, he returned back with a heavy heart. Sage Narada told Shankara the true reason of defeat of not worshipping Ganesh before beginning the war.

Lord Shankara on getting convinced went to Dandakaranya. He performed Pranayam and chanted six letters Mantra of Ganapati. Ganapati emerged at that time from his face with a peculiar form. He had five faces, ten hands, moon on the crest, garlands of heads on the neck and also the ornament of serpents. He looked both Shankara and Gajanana. He told Shankara : "In future, whenever you will remember me, I will appear to remove obstacles. After chanting my Bijamantra, send an arrow on the aeroplanes of Tripurasur. By that time all these three cities will be burnt. Then you can kill Tripurasur". He also gave Sahasranam Stotra by chanting which one gets victory everywhere, enemies are destroyed and wishes are fulfilled.

At that place, Shiva established a Ganesh Temple and around it a city called Manipur, which is presently called as Ranjangaon. The deity here is hence rightly called as Mahaganapati. Shankara went to fight. This time, Prithvi became the chariot, the Sun and Moon the wheels. Brahma Deva was the charioteer. Meru became the bow, Vishnu the arrow. Ashwinikumar become the horses. Shivshankara chanted the Ganesh Sahasranama. To destroy Tripurasura when he released arrow, there was light everywhere. Tripurasura fainted, fell down dead and his three cities were burnt. The demons life came out of his body in the form of Jyoti and entered Shiv Shankar's body. Thus, Gods got their posts and Sages started studying Vedas. All three worlds were happy.

The temple is situated 50 Km from Pune on the Pune-Ahmednagar highway in the village of Ranjangaon.

(Concluding Part)

Ashtavinayak Yatra – Part 8, The Vighnahar Temple, Ozar Maharastra, India

Ashtavinayak literally means "Eight Ganeshas" in Sanskrit. Lord Ganesha is the Hindu deity of prosperity and learning.

The history encompassing this idol states that Vighnasur, a demon was created by the King of Gods, Indra to destroy the prayer organized by King Abhinandan. However, the demon went a step further and destroyed all vedic, religious acts and to answer the people's prayers for protection, Ganesh defeated him. The story goes on to say that on being conquered, the demon begged and pleaded with Ganesha to show a mercy. Ganesha then granted in his plea, but on the condition that demon should not go to the place where Ganesha worshipping is going on. In return the demon asked a favour that his name should be taken before Ganesha's name, thus the name of Ganesha became Vighnahar or Vighneshwar (Vighna in Sanskrit means a sudden interruption in the ongoing work due to some unforeseen, unwarranted event or cause). The Ganesha here is called Shri Vighneshwar Vinayak.

The temple faces east and is surrounded by a thick stone wall. One can walk on the wall. The main hall of the temple is 20 feet long and the inner hall is 10 feet long. This idol, facing the east, has its trunk towards the left and rubies in its eyes. There is a diamond on the forehead and some jewel in the navel. Idols of Riddhi and Siddhi are placed on the two sides of the Ganesha idol. The temple top is Golden and is possibly built by Chimaji Appa after defeating the Portuguese rulers of Vasai and Sashti. The temple is probably built around 1785 A.D.

The Divine Belief.

The King of Hemavati, Shri Abhinandana once performed a great sacrifice. Indra thought that this sacrifice if completed would deprive him of his post. Hence, he ordered Kala (time) to create obstacles in the sacrifice and then destroyed it.

The fierce looking Kala not only destroyed that sacrifice but also other sacrifices and created obstacles for Sages and others. Hence people called him Vighna. Slowly all vedic rites were reduced and dharma disappeared from earth. Then all Gods worshipped Gajanana and requested him to save the world from Vighneshvar.

Then Ganapati took his Avatar as the son of Sage Parshva and his wife Dipavatsala. Gods headed by Lord Shiva came to Parshva and requested him to relieve Ganapati for having a war with Vighnasura. Sage Parshva was reluctant, but Ganapati convinced him and with his permission proceeded to the Asura's abode. He sent his Ankush (Hook) which caught hold of Vighnasura and brought him before Gods. But the Asura assumed many forms like cyclones, flood, fire, etc. Vinayaka destroyed all such mayas (illusions). Finally, when he found that his power and tactics will not succeed, Vighasura fell at the feet of Ganapati and asked for refuge. He requested that Ganapati should take his name along with his own. Vinayaka accepted his request and hence is called as Vighneshvara or Vighnaraja.

This temple is located just off the Pune-Nashik Highway, in the town of Ozhar. It is enclosed on all sides by high stone walls, and its pinnacle is made of gold. The temple is situated on the banks of river Kukadi. Via. Mumbai-Thane-Kalyan-Bapsai-Saralgaon-Otur, Ozhar is 182 Km.

September 29,2012.Day 51. Chapter 2. BHAGAVAD GITA - As It Is Original by His Divine Grace Srila Prabhupada. TEXT 7.

  Chapter 2. Contents of the Gita Summarized

  TEXT 7

   karpanya-dosopahata-svabhavah 
prcchami tvam dharma-sammudha-cetah 
yac chreyah syan niscitam bruhi tan me 
sisyas te 'ham sadhi mam tvam prapannam

 SYNONYMS

         karpanya--miserly; dosa--weakness; upahata--being inflicted by;sva-bhavah--characteristics; prcchami--I am asking; tvam--unto You;dharma--religion; sammudha--bewildered; cetah--in heart; yat--what;sreyah--all-good; syat--may be; niscitam--confidently; bruhi--tell; tat--that; me--unto me; sisyah--disciple; te--Your; aham--I am; sadhi--just instruct; mam--me; tvam--unto You; prapannam--surrendered.

 TRANSLATION

         Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

PURPORT

   By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse. 
Who is the man in material perplexities? It is he who does not understand the problems of life. In the Garga Upanisad the perplexed man is described as follows: yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanah. "He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization." This human form of life is a most valuable asset for the living entity who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brahmana,or he who is intelligent enough to utilize this body to solve all the problems of life. 

The krpanas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The krpana thinks that he is able to protect his family members from death; or the krpana thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Krsna, the supreme spiritual master, to make a definite solution. He offers himself to Krsna as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Krsna is therefore the original spiritual master of the science of Bhagavad-gita, and Arjuna is the first disciple for understanding the Gita. How Arjuna understands the Bhagavad-gita is stated in the Gita itself. And yet foolish mundane scholars explain that one need not submit to Krsna as a person, but to "the unborn within Krsna." There is no difference between Krsna's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gita.