Friday 31 May 2013

Osho :You Could Smoke Meditatively

Q: I cannot drop the habit of chain-smoking. I have tried hard but i have failed always. Is it a sin to smoke?

A: Don't make a mountain out of a molehill! Now, what are you really doing when you are smoking? Just taking some smoke inside your lungs and letting it out. It is a kind of pranayama -- filthy, dirty, but still a pranayama! You are doing yoga, in a stupid way. There is only one sin and that is unawareness, and only one virtue and that is awareness. 

I am less interested in your chain-smoking; I am more interested in your habit. Any habit that becomes a force, a dominating force over you, is a sin. One should live more in freedom. Do things not according to habits but according to situations.

Life is continuously changing but habits are stagnant. The more you are surrounded by habits, the more you are closed to life. You are not open, you don't have windows. You don't communicate with life; you go on repeating your habits. That's the failure of your life.

Habits are all bad because habit means you are no more the deciding factor. The response is not coming out of awareness but out of a pattern that you have learned in the past.

If you really want to do something about your life, dropping smoking is not going to help -- because I know people who drop smoking; then they start chewing gum or paan; it is the same. You will do something or other. Your unconsciousness will demand some activity, some occupation. And it is only a symptom; it is not really the problem. 

Whenever people feel tense they start smoking. The problem is tension, the problem is emotional disturbance -- the problem is somewhere else; smoking is just an occupation. 

You have not tried to be conscious of it; without trying to be conscious you have tried to drop it. It is not possible. It will come back, because your mind is the same; its needs are the same, its problems are the same, its anxieties, tensions are the same. And when those anxieties arise, what will you do? Immediately, mechanically, you will start searching for the cigarettes.

You may have decided again and again, and again you have failed -- not because smoking is such a great phenomenon that you cannot get out of it, but because you are trying from the wrong end. Rather than becoming aware of the whole situation -- why you smoke in the first place -- rather than becoming aware of the process of smoking, you are simply trying to drop it. It is like pruning the leaves of a tree without cutting the roots.

And my whole concern here is to cut the roots, not to prune the tree. By pruning the leaves and the branches the tree will become thicker, the foliage will become thicker. You will not destroy the tree; you will be helping it, in fact. If you really want to get out of it you will have to look deeper, not into the symptoms but the roots. 

I will suggest: smoke as much as you want to smoke -- just smoke meditatively. If Zen people can drink tea meditatively, why can't you smoke meditatively? And you will be surprised: by watching your smoking, slowly smoking will become less and less. And one day suddenly...it is gone. Ah, This!

Courtesy Osho International Foundation, www.osho.com

May 31,2013.Day 236 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 6.TEXT :9

Chapter 6. Sankhya-yoga
TEXT 9
suhrn-mitrary-udasina-
madhyastha-dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate
SYNONYMS
su-hrt--by nature a well-wisher; mitra--benefactor with affection; ari--enemy; udasina--neutral between belligerents; madhya-stha--mediator between the belligerents; dvesya--envious; bandhusu--among relatives or well-wishers; sadhusu--unto the pious; api--as well as; ca--and; papesu--unto the sinners; sama-buddhih--having equal intelligence; visisyate--is far advanced.

TRANSLATION
A person is said to be still further advanced when he regards all--the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial--with an equal mind.

May 31,2013.Day 158. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

                           
                   Book I : Bala Kanda - The Youthful Majesties            ASHVA-MEDHA BEGUN; 
             SAGE VASHISTA'S ARRAGEMENT

Chapter [Sarga] 13

भवान् स्निग्धः सुहृन् मह्यम् गुरुः च परमो महान् |
वोढव्यो भवता च एव भारो यज्ञस्य च उद्यतः || १-१३-४
4. bhavaan snigdhaH suhR^it mahyam = you are, friendly, kind-hearted, to me; paramaH mahaan guruH cha = very, reverent, royal priest, also;yaj~nasya udyataH bhaaraH = ritual's, upheaved, burden; bhavata eva voDhavyaH = by you, alone, that shoulder it.
"You being my very reverent royal priest are friendly and kind-hearted to me, and you alone shall shoulder the burden of the commenced ritual in all good faith and credence. [1-13-4]
तथा इति च स राजानम् अब्रवीत् द्विजसत्तमः |
करिष्ये सर्वम् एव एतत् भवता यत् समर्थितम् ||१-१३-५
5. dwija sattama = Brahman, the reverent; saH = he, Sage Vashishta; bhavataa yat samarthitam = by you, that which, is requested, or decided;etat = all that; sarvam tathaa kariSye = all, accordingly, I will make happen; iti raajaanam abraviit = thus, to king, said.
Then that reverent Brahman Vashishta said to king, "Whatever that is requested or decided by you, I will see that all of them are materialised accordingly. [1-13-5]

ततोऽब्रवीत् द्विजान् वृद्धान् यज्ञ कर्मसु निष्ठितान् |
स्थापत्ये निष्ठिताम् च एव वृद्धान् परम धार्मिकान् || १-१३-६
कर्म अन्तिकान् शिल्पकारान् वर्धकीन् खनकान् अपि |
गणकान् शिल्पिनः च एव तथा एव नट नर्तकान् || १-१३-७
तथा शुचीन् शास्त्र विदः पुरुषान् सु बहु श्रुतान् |
यज्ञ कर्म समीहन्ताम् भवन्तो राज शासनात् || १-१३-८
इष्टका बहु साहस्री शीघ्रम् आनीयताम् इति |
उपकार्याः क्रियन्ताम् च राज्ञो बहु गुणान्विताः || १-१३-९
6,7,8,9. tataH abraviit dwijaan vR^iddhaan = then [Sage Vashishta,] spoken to, to Brahmans, elderly scholars; yaj~na karmasu niSTitaan = in ritual performance, proficient persons; vR^iddhaan parama dhaarmikaan = elderly experts, very, virtuous ones; sthaapatye niSTitaam cha eva = to architects, proficient ones, thus; karma antikaan = supervisors; shilpakaraan = brick makers; vardhakiin = carpenters; khanakaan api = earth-diggers, too; gaNakaan = accountants; shilpinaH cha eva = sculptors, also, thus; tatha eva = like that only; naTa = actors; nartakaan = dancers; tathaa suchiin shaastra vidaH puruSaan = thus, flawless, scriptures, scholars, to those men; su bahu shrutaan = well, many, heard [well-read in Vedas]; bhavantaH = by you all; raaja shaasanaat = by king's order; yaj~na karma = ritual, performance; samiihantaam = be organised; iSTakaa bahu sahasrii = bricks, many, thousands; shiighram aniiyataam iti = quickly, be brought, thus; raajaanaam = for kingly [guests]; bahu guNaanvitaa = very many, facilities included;upakaaryaH kriyantaam cha = royal palaces [guest houses,] be built, also.
Then Sage Vashishta then summoned and spoke to elderly Brahman scholars, and elderly architects who are all proficient and elderly experts in conducting the construction of the ritual hall etc. Then summoned are the construction supervisors, brick-makers, carpenters, earth-diggers, accountants, and sculptors. So also the actors and dancers are summoned. Thus flawless scholars in scriptures and those men who are well read in Veda-s, are called and he addressed them saying, "Performance of the ritual be organised by the order of the king. Bricks in many thousands be brought quickly and royal palaces as temporary guesthouses be built for the kingly guests, with very many facilities included in them. [1-13-6,7,8,9]
A detailed description of the components of Vedic ritual hall is given at the endnote of next chapter, wherein King Dasharatha enters. Vedic ritual cannot be performed in ordinary households or in small temples. A very large place is selected, as per architectural science, and at its centre a homa kunda, an altar of fire will be constructed. This area will not have any roofing so as to let the vapours of oblations of ghee, sandalwood paste and others offered into the fire of altar, get into the atmosphere and thereby to Heavens. Around this altar of fire, huge sheds will be constructed to accommodate thousands of participants and onlookers. Apart from this, mammoth kitchens and dining halls are to be constructed as all of the thousands of participants, who are to be fed as long as ritual is conducted. Some of the many tradesmen are listed in a bird's eye view as above.
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Monday 27 May 2013

The Four Truths And The Eight Fold Path Of Buddhism



After the Buddha attained enlightenment, he preached a sermon, sharing the wisdom he had just attained so as to benefit humanity at large. The wisdom comprised of four noble truths and an eightfold path by which man could overcome his day to day problems and live a happier life. In effect, it was wisdom made simple.

Four Noble Truths

The Four Noble Truths or chatvari-arya-satyani, as they are known in Sanskrit, are meant to be understood, which makes the person who understands them, noble.

First Noble Truth: Life Means Suffering

If you are experiencing Life on earth, you cannot avoid suffering. Awareness of this truth is actually what made Prince Gautama take the first step towards becoming the Buddha. Used to being pampered at his palace and protected from all pains and suffering, he was shocked to leave his palace and discover that the world was full of suffering, in the form of illness, disease, old age, poverty and death. Even all the joys that one experiences are not meant to last because of their transient nature.

Second Noble Truth: Suffering Is Rooted In Desire

Our suffering, especially mental suffering, is related to everything we desire and crave for, oblivious of the fact that the objects of our desire, may it be love, money, or family, will all go in unpredictable ways. The greater the attachment, the greater the suffering, therefore.

Third Noble Truth: Your Suffering Can End

Such suffering can reduce by practising a policy of detachment. This means dispassion as opposed to passion. Attaining and perfecting dispassion is a process of growing at many levels, that ultimately results in the state of nirvana or freedom from all worries, troubles, complexes, fabrications and ideas.

Fourth Noble Truth: There Is A Path Out Of Suffering

There is a path that will lead to the end of suffering, and this is a gradual path of self-improvement. This path is the middle way between the two extremes of living life as we do, veering between self-indulgence or hedonism to excessive asceticism or self-mortification, both of which are applauded in some other religions. Choosing the middle path makes life easier too as one does not have to give up everything at one go nor become victims of illusionary pleasures.

The Eightfold Path

The Eightfold Path or Astangika Marga is the path explained by the Buddha, which can be practiced in our daily lives to improve it and raise it above suffering. Just as it is not about the Four Noble Truths themselves but about understanding them, it is not so much about knowing the Eightfold Path as following it. The Eightfold Path is usually depicted by the eight-spoked Dhamma Chakra.

First Path: Correct View

Correct View means having the right perception and an accurate understanding of things. It is all about seeing things and people and Life with a spiritual and compassionate eye.

Second Path: Correct Intention

If the mind is where it all starts, it should be free of harmful intention towards another living being. Ill-will towards another due to envy or hatred is the root of all evil.

Third Path: Correct Speech

Correct speech means to refrain from verbal misdeeds such as lying, divisive speech, harsh speech and senseless speech. Words and language can instead be used to heal and create peace and happiness for others.

Fourth Path: Correct Action

Correct action means to do good karma and avoid bad karma by helping others, doing acts of charity, praying, and also refraining from physical misdeeds such as killing, stealing, sexual misconduct and violence.

Fifth Path: Correct Livelihood

Correct livelihood means choosing a vocation that does not harm others, to earn one's living through ethical and legal means, avoiding trades that directly or indirectly harm others, such as trading in illegal weapons, human trafficking, animal slaughter and drugs.

Sixth Path: Correct Effort

Correct effort means to make a conscious effort to think positive thoughts, abandon negative states of mind, take positive action to help others, to do the right thing by another human being.

Seventh Path: Correct Mindfulness

Correct Mindfulness means to become aware of one's thought processes, where are they arising, where are they going, what are the reactions in our body, what are our feelings and thoughts,etc. Once one practices this daily, one will be able to change oneself positively and not be at the mercy of one's circumstances.

Eighth Path: Correct Concentration

Correct concentration means single-mindedness or devoted attention to the task at hand. Only such an attitude can help achieve perfection in one's job.

The End of Dhukka

The Four Noble Truths and the Noble Eightfold Path was Buddha's gift to help mankind stop suffering and start living through the process of self-awakening.


May 27,2013.Day 235 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 6.TEXT :8

Chapter 6. Sankhya-yoga
TEXT 8
jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah
SYNONYMS
jnana--acquired knowledge; vijnana--realized knowledge; trpta--satisfied; atma--living entity; kuta-sthah--spiritually situated; vijita-indriyah--sensually controlled; yuktah--competent for self-realization; iti--thus; ucyate--is said; yogi--the mystic; sama--equipoised; lostra--pebbles; asma--stone; kancanah--gold.
TRANSLATION
A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same.

PURPORT
Book knowledge without realization of the Supreme Truth is useless. This is stated as follows:

atah sri-krsna-namadi na bhaved grahyam indriyaih 
sevonmukhe hi jihvadau svayam eva sphuraty adah


"No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krsna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Padma Purana)
This Bhagavad-gita is the science of Krsna consciousness. No one can become Krsna conscious simply by mundane scholarship. One must be fortunate enough to associate with a person who is in pure consciousness. A Krsna conscious person has realized knowledge, by the grace of Krsna, because he is satisfied with pure devotional service. By realized knowledge, one becomes perfect. By transcendental knowledge one can remain steady in his convictions, but by mere academic knowledge one can be easily deluded and confused by apparent contradictions. It is the realized soul who is actually self-controlled because he is surrendered to Krsna. He is transcendental because he has nothing to do with mundane scholarship. For him mundane scholarship and mental speculation, which may be as good as gold to others, are of no greater value than pebbles or stones.



May 27,2013.Day 157. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

                           Book I : Bala Kanda - The Youthful Majesties
                ASHVA-MEDHA BEGUN; SAGE VASHISTA'S ARRAGEMENT

Chapter [Sarga] 13

Introduction

King Dasharatha requests Sage Vashishta, the Royal Priest to commence works for the Vedic ritual. Sage Vashishta instructs all the concerned about the discipline to be observed in executing the works. Sage Vashishta also instructs the minister Sumantra to invite various kings of other countries, and those kings will be received with great hospitality. King Dasharatha along with his wives takes ritual vow and enters ritual hall.
पुनः प्राप्ते वसन्ते तु पूर्णः संवत्सरोऽभवत् |
प्रसवार्थम् गतो यष्टुम् हयमेधेन वीर्यवान् || १-१३-१
1.punaH praapte vasante tu = again, recurred, spring season, but in; puurNa samvatsaraH abhavat = full, year, over; viiryavaan = determined one;prasava artham = progeny, requiring; yaSTum haya medhena = to ritualize, with Horse ritual; gataH =entered [ritual hall.]
On completion of one full year another springtime arrived, and then Dasharatha a determined one to beget progeny by performing Horse Ritual entered the ritual hall. [1-13-1]
The performer of such Vedic rituals has to perform preliminary rituals for a period of one year in order to attain eligibility to perform the final one. Here Dasharatha is said to have completed such preludes as he entering into the Vedic ritual hall in the springtime of the succeeding year to the one referred in last chapter.
अभिवाद्य वसिष्ठम् च न्यायतः प्रतिपूज्य च |
अब्रवीत् प्रश्रितम् वाक्यम् प्रसवार्थम् द्विजोत्तमम् || १-१३-२
2. dwija uittamam vashiSTam abhivaadya = to that Brahman, the best, to Vashishta, on greeting; nyayataH pratipuujya cha = customarily, adoring him, also; abraviit pra shritam prasavaartham vaakyam = said, very, humble, words.
Greeting and even adoring the Sage Vashishta customarily Dasharatha said these very humble words to him. [1-13-2]
यज्ञो मे क्रियताम् ब्रह्मन् यथोक्तम् मुनिपुङ्गव |
यथा न विघ्नाः क्रियन्ते यज्ञांगेषु विधीयताम् || १-१३-३
3. muni pungavaH = sage, the eminent; braahman = oh, Brahman; me yaj~naH yatha uktam kriyataam = ritual, of, mine, as said [in scriptures] be performed; yajna angeSu = ritual's, ancillary functions; yathaa na vighnaH kriyate = as to how, no, obstacles, be occurred; that way; vidhiiyataam = be conducted.
"Let my ritual be performed scripturally, oh eminent Brahman, let it be conducted in such a way that no obstacle occurs even in its ancillary functions. [1-13-3]
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Tuesday 21 May 2013

Srila Prabhupada speaks on: "Sex Life-Spiritual Life"

                         Srimad-Bhagavatam 7.12.03
                             Bombay, April 14, 1976 


Pradyumna: "Being called by the spiritual master, one should study the Vedic mantras regularly, and every day, before beginning his study and at the end of the study, the disciple should offer respectfully his obeisances unto the spiritual master."

Prabhupada:

chandamsy adhiyita guror
ahutas cet suyantritah
upakrame 'vasane ca
caranau sirasa namet
 [SB 7.12.3]

This is the training. The brahmacari should rise early in the morning and worship guru, agni, fire, surya, and in the morning there should be class, and on the order of the guru, they should assemble and begin reading Vedic literature, chandamsi.

So for reading Vedic literatures it does not require any erudite scholarship. Simply one has to hear. Therefore the another name of Vedic literature is called sruti. Sruti smrti puranadi [Brs. 1.2.101]. This class means that everyone has to learn Sanskrit? No, that is not necessary. You may be a very good scholar or not, but Krsna has given you the facility of seeing and hearing. You have got eyes; you have got ear. So in the gurukula the students, they first of all attend the mangala-arati, guru-vandana, hearing. Then hear this Vedic literature. Here is Vedic literature, Srimad-Bhagavatam or Bhagavad-gita. They are all Vedic literature. The Mahabharata is Pancama-veda. The four Vedas are there, Sama, Yajur, Rg, Atharva. And Mahabharata is Pancama-veda, the fifth Veda. Stri-sudra-dvija-bandhunam trayi na sruti-gocara [SB 1.4.25]. Woman and sudra and dvija-bandhu, they cannot understand Vedic language. It is difficult. For them Vyasadeva made Mahabharata. In the manner of studying history, Mahabharata... Mahabharata means the great history of greater India. So in that history, Vedic literature, Pancama-veda, there is the Bhagavad-gita, essence. So if you read Bhagavad-gita, even if you read Mahabharata, that is all Vedic literature, Mahabharata, Ramayana, the Puranas, the Upanisad, Vedanta-sutra, and the Vedas, original Vedas. Original Veda is Atharva Veda. Atharva Veda was divided into four parts, Sama, Yajur, Rg, Atharva. So they are all Vedic literatures.

So especially in this age Bhagavad-gita is essence of Vedic literatures, and it is based on the Vedanta-sutra. It is stated in the Bhagavad-gita, hetumadbhir viniscita. Brahma-sutra padais caiva hetumadbhir viniscita. This Bhagavad-gita is based on Brahma-sutra. Brahma-sutra means Vedanta-sutra. Vedanta-sutra is very important. It is the summary of Vedic study, sutra. The janmady asya yatah [SB 1.1.1], this is a sutra, a synopsis. And you can explain very nicely from the Vedas. So there are small sutras, aphorism. From that aphorism you can expand. The Vedanta is the summary of all the Vedic literatures, anta, the supplement of the Vedic literatures. And Srimad-Bhagavatam is the explanation of Vedanta-sutra. Bhasyayam brahma-sutranam. In every chapter of Srimad-Bhagavatam you'll find brahma-sutra-bhasya: "This is real commentary on the Brahma-sutra." So one should read daily at least one, two hours. That is human life. They are going to the libraries for reading newspaper and nonsense literature, but they will not come to hear Bhagavad-gita, Srimad-Bhagavatam. Srimad-Bhagavatam is the essence of Vedic literature. Nigama-kalpa-taror galitam phalam idam [SB 1.1.3]. It is stated in the Srimad-Bhagavatam, nigama. Nigama means Vedas. Agama, nigama. So nigama-kalpa-taru. Vedas just like desire tree. Whatever knowledge you want to get, there is perfectly there, without any mistake, without any illusion, without any cheating. All other literatures, man-made literatures, you will find these things: cheating, imperfectness, mistake, and illusion. In the Vedic literature you won't find these four defects. Therefore, according to Vedic civilization, if you give evidence from the Vedic literature, it is to be accepted. No more argument. Anything which is accepted in the Vedas, vedavata, there is no more argument. This is Indian civilization. All our literatures you'll find, therefore, full of quotation from Vedic literature to prove it. That is the actual. It is not imaginary.

So one should read or hear chandamsi. Chandamsy adhiyita guroh. It is guru's duty. Adau gurv-asrayam. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. Tad-vijnana, transcendental knowledge, one should approach guru. So guru-kula means guru's place. So he keeps the disciples to learn the Vedic literature. This is guru-kula. We are constructing such big, big houses. Why? We are inviting people to come here and live in this guru-kula and learn Vedic literature. This is our purpose. Bombay is a very big city, people are rich, so we can give you nice room, nice prasadam. Come here, live here at least once in a week and learn Vedic literature, Vedic civilization. The essence of Vedic literature is Srimad-Bhagavatam. Bhasyayam brahma-sutranam vedartha-paribrmhitam. Our mission is to invite people to take advantage of learning Vedic literature, chandamsi. And what is the ultimate goal of studying Vedic literature? That is explained in the Bhagavad-gita, vedais ca sarvair aham eva vedyam: [Bg. 15.15] to understand Krsna. So therefore our movement is known as Krsna consciousness movement.

So chandamsy adhiyita guror ahutas cet suyantritah. Very well behaved. Just like machine works systematically. You have seen. Everyone has seen. The machine of the watch is working very systematically, correctly. Similarly, every student, every disciple must work very correctly, like the machine. There is no question, "Why you did not attend school or the class?" You cannot say that "This is this. This is this." No. As machine work, everyone should attend the class, rise early in the morning, attend mangala-arati. This is called suyantritah, working like machine, no discrepancy. That is wanted. Suyantritah. Then upakrame avasane. In the beginning the students should come and offer obeisances to the lotus feet of guru. This is begin. Adau gurv-asrayam. Yasya prasadad bhagavat-prasadah **. This is the principle. If you offer your respectful obeisances to guru, he becomes pleased. Anyone, even one is offender, if he comes and offers obeisances to the superior guru, then even there was offense, he forgets. Father. Father of... The son may be offender, but when he comes and offers his respect to the father, he forgets. So that should be done regularly, suyantritah, just like machine. As soon as one sees guru, immediately he must offer obeisances. Beginning, end also. When he comes to see guru he must offer obeisances, and when he leaves that place he must offer obeisances. And in the in-between, coming and going, he should learn from the guru Vedic understanding. This is the principle of living in gurukula.

So upakrame avasane ca caranau sirasa namet. Just at the lotus feet of guru the brahmacari... So our students, they are very obedient. And if our students see the guru hundred times, he practices this process, offering obeisances while meeting and while going. These things are to be practiced. Then danta. Brahmacari guru-kule vasan danta [SB 7.12.1]. Then he'll be controlled, self-controlled. Obedience is the first law of discipline. If there is no obedience, there cannot be any discipline. And if there is no discipline you cannot manage anything. That is not possible. Therefore this is very essential, that the students should be very disciplined. Disciple means one who follows discipline. This is disciple, sisya. The Sanskrit word is also the same, sisya. I have several times explained. Sisya, it comes from the verb sas, sasana, ruling. So sisya means one who voluntarily accepts the ruling of the spiritual master. He is called sisya. Sisya, sasana, sastra, sastra, sasana -- these things are the same, from the same root. So this is the instruction.

chandamsy adhiyita guror
ahutas cet suyantritah
upakrame avasane ca
caranau sirasa namet

This is essential. To make the human life real civilized, the children should be sent to the gurukula. But there is no gurukula at the present moment. So we are starting. We have got some gurukula in the United States, Texas. We are starting another gurukula in Vrndavana, and we can start another gurukula here in Bombay to train the students. I wanted to start this gurukula long, long, ago before going to the USA, in 1960, say '62, '61, but I approached so many gentlemen friends; they never agreed to give their sons to gurukula. They never agreed. Everyone said, "Swamiji, what benefit there will be by training our students in the gurukula way? They have to earn their bread."

So that is India's position now. They do not care for their original culture. They are after money. You teach them something to earn money. Therefore they are after technology. This is not experience in India. In U.S. also, many Indian students question me. Long ago, when I was speaking in the Berkeley University, one Indian student came forward and he said, "Swamiji, what this Hare Krsna will do? We have to learn now technology." He said. So this is India's mentality at the present moment, that they are not very much interested in the spiritual advancement of life. It is very risky, very risky, because these foolish persons, they do not know how much risky it is to spoil the human life simply for eating, sleeping, mating, and gambling. This is very risky life. This Krsna consciousness movement is very scientific movement. It is trying to save the human society from risky life. Risky life means that if we are not cultured, if we do not take to Krsna consciousness and properly trained up, there is every chance to become again cats and dogs next life. This is the understanding. Tatha dehantara-praptih [Bg. 2.13]. I repeatedly say you. Krsna confirms. Krsna says and we are repeating Krsna's word. Dehantara-praptih: You have to change this body to another. And if you do not properly work like human beings, and if you keep yourself like cats and dogs, then dehantara-praptih means you get the body of cats and dogs and pigs. So they do not know this science. Therefore they want to forget that there is life after death. They think after death everything is finished, but that is not the case. So the Krsna consciousness movement is trying to help everyone so that he may not fall again to the cycle of birth and death at the risk of becoming cats and dogs.

Thank you very much.
CHANT HARE KRISHNA MAHA MANTRA
AND BE HAPPY..........ALWAYS

May 21,2013.Day 234 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 6.TEXT :7


Chapter 6. Sankhya-yoga
TEXT 7
jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh
SYNONYMS
jita-atmanah--of one who has conquered his mind; prasantasya--of who has attained tranquility by such control over the mind; parama-atma--the Supersoul; samahitah--approached completely; sita--cold; usna--heat; sukha--in happiness; duhkhesu--in distress; tatha--also; mana--honor; apamanayoh--and dishonor.
TRANSLATION
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

PURPORT
Actually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone's heart as Paramatma. When the mind is misled by the external illusory energy, one becomes entangled in material activities. Therefore, as soon as one's mind is controlled through one of the yoga systems, one is to be considered as having already reached the destination. One has to abide by superior dictation. When one's mind is fixed on the superior nature, he has no other alternative but to follow the dictation of the Supreme. The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramatma or Supersoul. Because this transcendental position is at once achieved by one who is in Krsna consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical samadhi, or absorption in the Supreme.

May 21,2013.Day 156. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)


Book I : Bala Kanda - The Youthful Majesties
Dasaratha readies to perform Asvamedha ritual

Chapter [Sarga] 12 (Continued)

गतेषु तेषु विप्रेषु मंत्रिणः तान् नराधिपः |
विसर्जयित्वा स्वम् वेश्म प्रविवेश महामतिः ||१-१२-२२
22. dwija agreSu = Brahmans, prominent ones; gateSu = on departing of; mahaa dyuti = great, resplendent one; nara adhipaH = people's, chief [king]; taan = those; mantriNaH = the ministers too were; visharjayitwaa = on leaving them; swam = his; veshma = palace; pravivesha = entered.
On the departure of the prominent Brahmans, King Dasharatha sent off those ministers who are still available there for further orders from the king, and then he the great resplendent king has entered his own palace. [1-12-22]
Indian seasons
The Indian yearly time-cycle is two-kind, one on northern solstice and the other southern solstice. And seasons are twelve and every two months is a season, and they are calculated by almanacs basing on the stars position every year. They roughly compare with the following Gregorian months as below:
No.R^ituSeasonHindu monthsGregorian months
1hemanthaWintermargashiirSa to pouSaDecember to February
2shishiraColdmaagha to phaalgunaFebruary to April
3vasanthaSpringchaitra to vaishaakhaApril to June
4griiSmaHotjyeSTha to aashaaDhaJune to August
5varSaRainyshraavaNa to bhaadrapadaAugust to October
6sharatpost-rainyaashviiiyuja to kaartiikaOctober to December
...
इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे द्वादशः सर्गः

Thus, this is the end of  12th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.


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