Is the Jain Diksha ceremony justified

OM NAMAH SADGURUDEVAY SRIMADBHAGVADGITA YATHARTHGITA. compiled and written by SVAMI ADGADANAND

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3 OM NAMAH SADGURUDEVAY SRIMADBHAGVADGITA YATHARTHGITA compiled and written by SVAMI ADGADANAND (the humble student of the most revered Sri Paramhansji Maharaj) Complete edition with original Sanskrit verses, German synonyms, translations and detailed explanations

4 All rights reserved. The reproduction or transmission of the copyrighted work, the texts and the photos is not permitted without the consent of the publisher. All processes, including photocopy, storage on tapes, plates, electronic, mechanical or similar media, with the exception of short quotations in interviews or in critical comments about the work, stating the source, are considered to be reproduction. Our other titles * BOOKS Yatharth Gita (Indian) (foreign) Shanka Samadhan Jiwandarshan Ewam Atmanubhuti Ang Kyon Phadakte Hain? Kya Kahate Grove? Anchuye Prashna Eklaya Ka Angutha Bhajan Kiska Kare? TRANSLATED INTO LANGUAGES Hindi, Marathi, Urdu, Bengali, Punjabi, Gudjarati, Tamil, Malayalam, Kannada, Telugu English, German, Spanish French, Italian, Nepalese Hindi, Marathi, Gudjarati Hindi, Marathi, Gudjarati English, Hindi, Gudjarati Hindi Hindi Marathi Hindi * AUDIO CASSETTES Yatharth Gita Amrutwani (Sermons from Revered Svamiji Volume 1-44 Guruvandana Aarti) * AUDIO CDs (MP3) Yatharth Gita Amrutwani Hindi, Marathi, Gudjarati, English Hindi Hindi, Marathi, Gudjarati, English Hindi

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7 VANDANA Bhavsagar-taran karan he, ravinandan-bandhan-khandan he Sharnagat kinkar bhit mane, gurudev daya kar din jane Hridi-kandar-tamas-bhaskar he, tum vishnu prajapati shankar he Parbrahma paraatpar ved bhane Man, karudevane vaaran-kaaran ankush he, nar traan kare hari chakshush he Gun-gaan-paraayan devgane, gurudev daya kar din jane Kul-kundalini tum bhanjak he, hridi-granth vidaaran kaaran he Mahima tav gochar shuddha mane, gan-urudev daya kar din jane praabhav-vimardak he, ati hin jane tum rakshak he Man-kampit-vanchit-bhakti-ghane, gurudev daya kar din jane Ripusudan mangalnayak he, sukh-shanti-varaabhai daayak he Bhay-taap hare tav naam gune, kar durudinev Tav naam sada sukh-saadhak he, patitaadham-maanav paavak he Mam maanas chanchal raatri dine, gurudev daya kar din jane Jai sadguru! Ishvar Praapak hey! Bhavrog-vikaar vinaashak he Man lin rahe tav shri charne, gurudev daya kar din jane Let us pay homage to Sadguru Bhagwan SRI SVAMI ADGADANAND JI

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14 THE GITA, A CORRECT, HOLY SCRIPTURE FOR ALL HUMANITY Shri Maharshi Ved Vyas - Shri Krishna Era Shastra is a text based on the Vedas with religious and moral regulations. The 4 Vedas, the Bhrahmasutra, the Mahabharat, the Bhagwat and the Gita had long been known to those who were taught and for a long time were only transmitted orally. It was Maharishi Vyas who for the first time conceived the texts, comparing the rules and actions contained therein, in the form of a written work and presenting them to the general reader. He also noted the fact that the Gita offers a consistent view and is the quintessence of all the Vedas and Upanishads. And that its author, Gopalkrishna, is the only friend of the multitudes of needy who move in the area of ​​fickleness. Only He can free people from vacillations and timidity and lead them to eternal peace. Maharishi Vedvyas attached great importance to the work by calling it "Shastra". He recommended to each individual to encounter the contents of the Gita in a spirit of devotion and to be aware of the Gita with full reverence. Because the Gita contains the only true, transcendental regulation, the highest, most mysterious word of God, which only came out of the mouth of the lotus hub, Devaki's son, as a song for the benefit of mankind. And what does this song teach us? To envision the Supreme Absolute is our ultimate goal. The truth conveyed by Him teaches that the soul is immortal. He recommends that we repeat the sacred syllable "Om": "Repeat the sacred syllable" Om "and always think of Me", because another name for the immortal, everlasting is "Om ". The only deed we have to do is to serve devotedly to the Absolute praised in the Gita.

15 So the Gita as "Shastra" assists us to this extent. Thousands of years have passed since the Gita was proclaimed, and since then innumerable commentators have tried to spread the same teaching of Krishna. That only He, Srikrishna, can fulfill our worldly as well as transcendental wishes, that we do not need to be in awe of anyone but Him, and that we only have to remember His, this is what every Mahapurush strongly recommended to us. But no one clearly describes the way to get there. It is only the Gita that makes a transparent representation of it. With its clear, emphatic presentation and its references to the performance of prayer, the Gita enables us on the one hand to worldly well-being, happiness and tranquility, on the other hand it also promises us to be one with Brahma. It is a mistake to say that the Gita is only intended for a certain community. The Gita is there for everyone, at all times, in all countries. Gital doctrine does not correspond to any theories, dogmas or traditions that are already known to us. It contains the message for all of humanity. It expresses the aspirations of the followers of all sects. It is therefore the task of everyone to give the Gita the status of the national book, so that its teaching illuminates our existence regardless of race, caste, gender, religion, country or community.

16 THE ONE PRINCIPLE: DHARMA 1. 15/7: We are all sons of God HkeSoka'kks thoyksds thohqkr% lukru% a eu% "k" bkuhfunz; kf.k izd`frlfkkfu d "kzfraa15 / 7 All people are creatures God's 2. 9/33: The dignity of human existence fda iquczkzgk.kk% iq.; K HkDrk jkt "kz; lrfkka vfur; elq [ka yksdfe; a izki; HktLo eke ~ AA9 / 66 '' Since you came into this hapless, ephemeral world as a person, always think of me. This means that only people are entitled to prayer / 6: Two kinds of people} ks HwkrlxkSZ yksdsmfleu ~ ns vklqj, o pa nsoks folrj'k% izksä vklqja ikfkz es J`.kqAA16 / 6 "There are only two kinds of people, the divine and the demonic. With the increase in divine qualities man becomes god-like, and with the influence of demonic the same man becomes demon. There is no third kind of man. 4. 9/20: Every wish comes true = Sfo k eka lkseik% iwrikik ; KSfj "V`ok LoxZfra izkfkz; ursa rs iq.; Eklk lqjsunzyksde'ufur fno; kfunfo nsohkksxku ~ AA 9/20 '' I also grant paradise to him who prays to me and himself

17 desires paradise as a reward for this. God makes everything possible. 5. 4/36: Liberation from all sins vfi psnfl ikish;% loszh;% ikid`ùe% a loza KkuIyosuSo o`ftua lurfj "; kflaa4 / 36 Even the most sinful of the sinful will undoubtedly become the sea of ​​the with the boat of wisdom Crossing sins / 11 Jnana v /; krekkfur; roa rùokkukfkzn'kue ~, rtkkufefr izksäekkua; nrksmu; fkkaa13 / 11 '' True knowledge is that which leads to the knowledge of the soul and its principles, and which helps to see the sublime is that which contradicts this knowledge. 7. 9 / 30-31 Everyone has the right to prayer vfi psrlqnqjkpkjks Hktrs ekeuu; hkkdwa lk / kqjso l euro;% le; xo; flrks fg l% aa f {kiza Hkofr / kekzrek 'k'opnfura fuxpnfra dksurs; izfrtkuhfg u esa Hkä% iz.k'; fraa 9 / 30-31 '' Even a wicked person can soon be called a righteous person by virtue of his prayer and a sinner as a Dharmatma. Dharmatma is one who himself 8. 2/40 The germ is never lost usgkfhkøeuk'kks flr izr; ok; ks u fo rsa LoYieI; L; / kezl; = k; rs egrk s Hk; kr ~ AA2 / 40

18 'kuch a concise exercise on this yoga path frees you from the fear of rebirth / 61 place of worship bz'oj% lozhkwrkuka g)' ks tqzu fr "bfra Hkzke; U; oZHkwrkfu; U = k:

19 11. 4/31 The right to Yajna performance; Kf'k "Vke`rHkqtks; kfur Czkã lukrue ~ uk; a yksdks LR ;; KL; dqrks U;% dq # lùeaa4 / 31 '' The one who does this work not performed as a sacrifice, he cannot even be born as a human being. That means that only the human being is empowered to perform Yajna / 54, 2/29: God is evident HkDR; k RouU ;; k 'kd; vgesofo / kks tqzua Kkrqa nz "vqa p rùosu izos" vqa p izuriaa 11/54 '' Through unshakable devotion it is easy to recognize myself in my primal principle and to be absorbed smoothly in me. vk'p; zori '; fr df'pnsu & ek' p; zo} nfr efkso pku;% a vk'p; zoppsueu;% J`.kksfrJ`RokI; sua osn u pso df'pr ~ aa2 / 26 '' It rarely happens that a wise man sees this miracle. This means that this is not to be perceived as a miracle, but as a reality / 24 God is eternal, ancient vpns ks; enkº; ks; edys ks' kks ";, o pa fur;% lozxr% LFkk.kqjpyks; a lukeu% AA 2/24 '' The soul is ancient. The soul is everlasting.

20 14. 8/16: Brahma like what is created are perishable vkczãhkqoukyyksdk% iqujkofrzuks tqzua ekeqisr; rq dksurs; iqutzue u AA 8/96 '' All worlds, from that of Brahma to the world of vermin and gods created by Brahma, are perishable and the cause of mourning / 20: Worship of God dkelrslrsâzrkkuk% izi Urs U; nsork% A ra ra fu; eeklfkk; iz; rk% Lo; k AA 7/20 '' Anyone who worships other deities instead of me actually only prays to me. ; s I; U; nsork Hkäk; turs J); kfUork% A rs fi ekeso dksurs; ; tur; fof / kiwozde ~ AA 9/23 But this prayer is illegal and therefore transitory. d "kz; ur% 'kjhjlfka HkqrXkzkeepsrl% A eka psokur%' kjhjlfka rkfuo) îlqjfu'p; ku ~ aa17 / 6 Do these people mourn the elements adhering to their body and me too, because I am inside, recognize them Foolish people as demons / 5: Sin and injustice: v'kkófofgra / kksja ri; urs; s riks tuk% a nehkkgadkjla; qdrk% dkejkxcykfuork% aa 8/13 '' These people perform strict asceticism according to their invented rules, and they give way the scriptures, which are evildoers and the wicked among men.

21 rigsten / 13: The prescribed process ÕvksfeR; sdk {kja czã O; kgjUekeuqLeju ~ A;% iz; kfr R; tUnsga l; kfr ijeka xfre ~ aa 8/13 '' Repeat the sacred syllable Om - because this syllable represents me , the imperishable - and think of me, the imperishable, the one who is fixed in the original principle / 20, 16/24: Shastra bfr xqárea 'kkl = feneqä e; ku? k, rn ~ cqn ~ / ok cqf) ekul; krd` r; 'p HkkjrAA 15/20' 'The Gita is holy scripture. rlekpnkl = a izek.ka rs dklkzdk; zo; flfkrksa KkRok 'kkl = fo / kkuksäa dez drqzfegkgzflaa16 / 24' 'The answer to the question of doing and leaving can only be sought in the holy scriptures. So we should follow the instructions of the Gita / 66: Dharma loz / kekzuifjr; t; ekesda 'kj.ka oztaa18 / 66' 'Do not be confused by the many types of ritual duties and seek refuge with me,' 'i.e. respect for the One Most High is the true basic principle of religious duty. Do only this duty. 2/40: '' Whoever fulfills this duty will soon become one

22 Dharmatma, 9/30: `` even if he should be a sinner. '' / 27: the quintessence czã.kks fg izfr "bkgee`rl; ko ;; l; pa 'kk'orl; p / kezl; lq [kl; sdkfurdl; paa 14/27 '' I am the refuge of the immortal Brahma, the eternal, the ambrosia, the original religion and the everlasting, fickle, always constant happiness. '' The Gita is the quintessence of all religions in the world.

23 COMMENTS AND CONFESSIONS OF THE SCIENCE FROM HISTORICAL PERIOD TO TODAY IN CHRONOLOGICAL ORDER (Svami Adgadanand made these statements on the occasion of Gangadeshahras in 1993 on a poster at the entrance to his ashram in Barani, Katshwa, Mirzapadur) Bttarat Pradur (Uttareshwa) The Guru of the World Vedic Rishi (year unknown - Narayan Sukta) The unchangeable truth is that Brahma is the Lord of All. Even knowing this fact can bring salvation to us. Bhagwan Shri Ram (Treta Yug - Ramayan) He is a fool who claims that he can win bliss without invoking God. Yogeshwar Srikrishna (5000 years ago - Gita) God is the truth. One can perceive the Eternal in the perfection of meditation. Idol worship is the product of one who has fallen. Mahatma Musa (3,000 years ago Judaism) You have offended God by having malevolent idols erecting him, despising him. Return to Him! Mahatma Zarathustra (2700 years ago Parsi religion) The evil that resides in the heart of all causes all misfortune. Destroy it with the help of the name of God! Bhagvan Mahavir (2600 years ago from the holy book of the Jain religion) Through strict asceticism you can already recognize in this birth the fact that the only real thing is the soul. Gautam Buddha (2500 years ago Mahaparinibbansutta - Buddhism) I have attained the imperishable degree that was granted to the original Maharishis. That is salvation.

24 Jesus (Christianity 2000 years ago) God can be reached through prayer. Come to me (the Sadguru) so that you can also be appointed Son of God. Hazarat Mohammed (1400 years ago - Islam) "laa [laahi [illalaah mauhmmadur- rsaula] llaah" Apart from God there is no one else to perform prayer. Mohammad is His Messenger. Adi Shankracharya (1200 years ago) Wrong is the world. The only truth here is Hari and the repetition of his name. Sant Kabir (Sufi saint 600 years ago) Difficult to win is the name Rams, which undoubtedly leads to your well-being. "rama naama Ait dula-ba AaOrna to nahim kama.aaid ​​maqya AaOr Anth ^ UM ramaihm to samga``ama .." It is difficult to perfect the name of Rams. At the beginning, in the middle and at the end is our struggle for Ram, i.e. perfection. "Guru Nanak (500 years ago - Sikhism)" ek AaoMkar satgau $ prsaaid .. "" Omkar is without exception the one true. You can only achieve that with the grace of a sadguru. "Svami Dayanand Sarasvati (200 years ago) Pray to Him, the One, Immortal, Everlasting with pious devotion. His main name is" Om ". Svami Shri Parmanandji (n.ch) With God's grace turns the enemy into friend, evil into salvation.

25 Knowing the truth once is not enough. If the truth is not renewed over and over again, it will be lost. The truth is like a marble statue that stands in the desert and is always in danger of being buried by the sand. Diligent hands have to work incessantly so that the marble can continue to shine in the sun. - Albert Einstein

26 Our Side When we received the assignment to translate the Yatharthgita into German, we were initially full of misgivings because there were many difficult decisions to be made here with regard to words, expressions and interpretations. In addition, we have always been aware that translating the original could lose some of its beauty. On the one hand, the translator wants to remain true to the original, and on the other hand, he tries to address the target group with his new text and to convey the message of the original without sounding artificial and superficial. His task is therefore twice as difficult as that of a writer who is not exposed to such criticism. And then we came across this passage by Franz Rosenzweig: Translating means serving two gentlemen. So nobody can. So, like everything that (theoretically) nobody can, practically everyone's job. Everyone has to translate and everyone does s. I speak, that is, I translate from the language of my thinking into the language of everyone. I hear, that is, I translate the other person's words into the language of my mouth. Everyone has their language. Speaking and listening is always translating. (Freely adapted from Franz Rosenzweig) This made our task easier insofar as we went to work with a clear conscience in agreement with Rosenzweig.We took on the role of a mediator who should slip into the skin of the original author so that the text is not only understandable for the target group, but also acceptable. To achieve this, we often had to break free from the original - just break free, not avoid the original. So it is not a verbatim reproduction of the original text.

27 Our aim is to bring two cultures together. How far we have succeeded can be seen. With regard to the translation, we would also like to draw your attention to the following: a) the conversations between Srikrishna and Arjuna are in the present tense, because they represent the everlasting truth b) the translation of the original Sanskrit verses is in italics and in quotation marks c) the entire Yatharthgita is a compilation of the lectures by Svami Adgadanand; very often he speaks to his audience directly d) the meaning of some Sanskrit words and expressions is in favor of the German reader from the Lexicon of Eastern Wisdom, Otto Wilhelm Barth Verlag 1986, and from the Hindi-German dictionary by Aryendra Sharma - Hans J. Vermeer , Julius Groos Verlag Heidelberg 1984, has been taken over.

28 Table of Contents Page 1. Foreword ... I-XII Chapter 2 Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Upasham

29 FOREWORD Thousands of comments - a large number of them in Sanskrit - innumerable interpretations and attitudes towards the same work - the Gita of Srikrishna. What could have prompted so many perspectives? Actually, one would not need a new commentary on the Gita if the existing ones had hit the core of the undeniably highest teaching! There are countless controversies. It is apparently due to the fact that every person under the influence of the three guna (Sattvik, Rajasik and Tamasikguna) interprets what he hears according to his own judgment. In addition, the temporal, historical and linguistic factors play a decisive role. This triggers despair in the person, because every commentator wants to know the truth. It is an exhausting task to find the right one out of so many old and present attitudes. There are, of course, those who became incontestably aware of the true Secret Doctrine, but for some reason never presented their works to society. The main reason for this desperation is that the teaching of Srikrishna - a yogin - can only be perceived verbatim and true to the meaning of a Mahapurush practiced in yoga. Only such a wise man can pass on the teaching. When listening in person, not only the words, but also the gestures and the meaningful practical examples make a significant contribution. Only the wise one is able to read between the lines, to make them his own and at the same time to pass them on to the descendants. My revered Gurumaharaj, Paramhans, was an enlightened, wise Mahapurush. Everything I learned and practiced from him, I have written in this Yatharthgita and presented to humanity. My part in this is only, from the '' practical point of view, the presentation. Everyone who prays must be the same

30 go away. Srikrishna says: _f "kfhkczgq / kk xhra * I am only repeating for you what has often been sung about by the Maharishi. He does not boast, but He says: Serve a wise seer devotedly and acquire the knowledge. Without the instruction of an experienced teacher you repeat only meaningless words. So seek your refuge in a wise man. Taken by itself, the language (Sanskrit) of the Gita is for the most part very easy to understand. But your own interpretations of Revelation are not infallible. For example, Srikrishna says: That Work as sacrifice - the yajna - is the karma intended for you. And what do you do with this teaching? You consider your peasant work for the karma. It describes the yajna process and the many breathing exercises associated with it, as well as the offering - ie the offering Nevertheless, you think that the offering of the incense with the exclamation of the syllable Svaha accomplishes the Yajna. Srikrishna says nothing about such a procedure he at the apprenticeship? Why is it that people only learn the Shloka by heart instead of the truth? - The family not only bequeaths real estate to us, but also the ideas, traditions, dogmas, customs and ceremonies that are carried out in the name of religion. India proudly names 33 crore (ten million = one crore) gods, plus there are others all over the world. The memory of a child is so strongly shaped by the numerous events in its environment that it remains tied to it for life. Man could perhaps stay away from inheritance, but the accumulated samskar become a fixed, incontestable part of the soul. Taking off the samskar is impossible, just as it is impossible to behead yourself and put your head to one side! A mind shaped in this way cannot recognize and decipher the true, promising holy scriptures. Because of their nature-bound germs, people only find defects in it, because in their opinion the Gita teaching does not correspond at all to their known social theories, traditions and their own determinations. Only the Sadguru who is endowed with certain eyesight can

31 know the truth and reveal all secrets. The Gita is for everyone - at all times, in all countries. She teaches everyone regardless of race, caste, gender, religion, country or community. You should avoid following the Gita teaching under whatever pressure, because it has a negative effect on your person. Let the teaching of the Gita and the Vedas - without prejudice and influence - illuminate your existence. Here is a legend: Maharishi Vishwamitra meditated. In recognition of his devotion, Brahma appeared before him and said: From now on you will be recognized as a Rishi. That is not enough, said Vishwamitra, and went on meditating. Now Brahma came with the other gods and offered him the title of Rajrishi. Vishwamitra refused this too and continued his prayers. This time Brahma came with the divine faculty and wanted to give him the title Maharishi. Vishwamitra interceded: I would like to be called Jitendriya - the victor of the senses. - You haven't got that far yet, said Brahma, and went away. Again Vishwamitra practiced such strict asceticism that his forehead steamed. All the gods begged the Blessed One for mercy. Brahma announced: Now you are Brahmrishi. - When that is done, said Vishwamitra, please let the Vedas flow into me. That happened then too. The original principle was revealed to him, i.e. he received true knowledge. Srikrishna also says: The world is like a banyan tree with its roots pointing upwards and its branches pointing downwards. Whoever defeats Prakriti, nature, also recognizes the Supreme. With the expansion of the widespread worldliness and their dissolution, man perceives the Vedas - but only with God's grace. That is why this perception, as well as the Mahapurush giving word to the perception, is not called earthly, impersonal, because the two are beyond the human

32 understanding. Only the unseen speaks through the Mahapurush, who has freed himself from the feeling of self. The Vedas contain a collection of rallies by the approximately 150 Mahapurush. What has been written also includes, as is acceptable, the description of the respective social traditions, which the general public understands to know as part of the Secret Doctrine and which confuses them. Just as influential people with good relationships gain an advantage, so do the writers of these writings use the Vedas for their own benefit. This may be a temporal or temporal short-lived necessity, but the common man takes it seriously and blindly obeys everything. The Gita is meant for the whole world. It is regarded as unique among all religious teachings, because it does not represent a school of faith, but rather serves as a measure of truth. Many scriptures contain descriptions of common ways of life. They even talk about doing and leaving every activity. The general public takes the presented teaching and the additions seriously, although these are not at all related to the actual religious teaching. Like how influential people gain an advantage through relationships without the caregiver being aware of it. Writing down the general social rules and laws is a temporal but short-lived necessity. This fact also applies to the Vedas. The one who is firmly established in the faith of the Blessed One - the Mahapurush - is considered to be the symbol of the holy scriptures in the world. His utterances are the Shastra - the scriptures. And the others are just sayings like: The whole truth is already in the Koran. Nothing more is revealed or Christ was the only Son of God. Whoever does not believe in Him will never get Paradise. - All dogmas! In most of the forms of granthas available today there is much that is just instructions on how to use it and how to use it

33 Methods of Execution of Secular Duties granted. This alone leads to the naughty clashes among sects and communities. The Gita teaching is incontestable in this sense, because not a single stanza of the Gita gives any suggestion about the way of life. Instead, it calls us to internal war, i.e. to prayer and meditation. It does not lead us to hopelessness. It does not allow us to commute between heaven and paradise, but rather to attain the highest state, i.e. the redemption from rebirths. The Gita resolves not only internal disputes, but also worldly ones. Every Mahapurush has a certain writing style and vocabulary. Srikrishna attaches great importance to the terms: Karma, Yajna, Varna, Varnasankar, war, field, knowledge and realization. The repetitions give the word a refinement. In this Hindi representation of the Gita, I have tried to stay true to the original meaning. The following stimulating theses, the importance of which has been lost in modern society, are dealt with in detail in the Yatharthgita. The numbers in brackets refer to the chapters in which the theses are dealt with: 1. Srikrishna - a yogeshwar, one who is on the highest level of yoga (K.1-3, 13) 2. Satya - only the soul is true (from ch. 2) 3. Sanatan - the soul is ancient; the sublime is ancient (ch. 2) 4. Sanatan Dharma - is a process through which man can attain the sublime 5. war - the conflict between the divine and demonic properties causes the annihilation of the two (ch. 4, 11, 16)

34 6. The field of war - the human body with the sense organs (K.13) 7. Jnana - to know the sublime - that is the true knowledge (from K. four. In the 13th chapter in detail) 8. Yoga - the coming together with the Invisible (detailed in chapters 1-6 and following) 9. Jnana-Yoga - prayer is the action assigned to us. Anyone who prays assessing their strengths practices jnana yoga (ch. 3-6) 10. selfless action - those who rely on the Lord and pray devotedly practice Nishkam karma yoga (from ch. 2) 11. Srikrishna's revelation - Srikrishna also reveals the truth already sung by many sages, which will also be revealed by the future ones (K. 2,18) 12. Yajna - the meditation process (K. three and four) 13. Karma - the performance of the sacrificial work ( Ch. 2 Sh. 39 and also Ch. 4, 16, 17) 14. Varna - no castes, but the different stages of the meditator (Ch. 3, 4, 18) 15. Varnasankar - Varnasankar arises when the meditator changes from the righteous Path is derived (ch. 18) 16. Classification of human beings: According to his inherent dispositions, human beings are either divine or demonic. Through his actions he can ascend or descend (K. 16) 17. Deities - only an arch-stupid worships the various deities. Our virtuous qualities, which lead us to the sublime, are divine (K. 7,9,17)

35 18. Appearance of God - God appears within us (K. 3,4,6,18) 19. The cosmic appearance of God - this is what a yogi with God's grace feels inside him. Only He can give us this ability to see (K. 7,9,10,11,15) 20. The chosen ideal - the only, true chosen ideal is the sublime who dwells within all. Only the experienced sages can lead us to Him. The warfare that is taught by the Gita does not train you in fencing, archery, club swinging or the like, because these do not assure us of eternal victory. The Gita teaches you how your divine qualities in your life wage war against your enemies, i.e. the demonic qualities and achieve everlasting victory. The Gita is a metaphorical description. Where is this war being waged? Not on any piece of land in India, on any field of war, but ban 'kjhja dksurs; {ks = fer; fhk / kh; rs Srikrishna says: O Kauntaya! This body is the field. What you plant here will flourish as samskar up to eternity. Ten senses and the mind make up the extent of this field. The germs that lie in your nature force you to act without existence iqujfi tuue ~ iqujfi ej.ke ~] iqujfi tuuh tbjs' k; ue ~ a birth after birth. This is the kuru field. With the help and guidance of an experienced, wise Mahapurush you can walk on the righteous path. With every successful step you get closer to your goal. Then the kuru turns into the dharma field. In the innermost part of this body there are two eternal kinds of property, namely the divine and the demonic. The divine includes the virtuous Pandu and the epitome of duty - Kunti. Unknowingly, people carry out their so-called duties. Ignorant: in the absence of the true, i.e. virtuous

36 adhere to knowledge. What Kunti produced before acquiring the virtues was Karna, who fought all her life against Kunti's sons. We can call this opposing Karna the most malicious enemy of the Pandawas, because he is the embodied fetter - the tradition that lies like a rope around the neck. With the inflow of virtues, the innumerable, hidden divine qualities of man are awakened: - Yudhishtir - fulfillment of duty - Arjuna - love - Bhim - sensitivity - Nakul - lawfulness - Sahdev - sociability - Satyaki - decency - Kashiraj - the realm of the body - Kuntibhoj - The victory over sentimentality acquired through the fulfillment of one's duty Aksha also means seeing, the faculty of sight that expands in seven different directions. Seven levels of yoga and yajna lead to the sublime. In other words, the divine qualities inherent in human nature are innumerable. The Kuru field contains the army of eleven Akshauhini, that is, ten senses and one mind. In a pact with the senses, the spirit acts on people and causes demons in them. The demonic includes: - the blind Dhritrashtra who does not want to know the truth

37 - his wife Gandhari - sensual - duryodhan - epitome of delusion - duh-shasan - malevolent action - karna - shameful action - bhishma - confusion - dronacharya - the dualistic behavior - ashvathama - entanglement - vicarna - the result of despair - Kripacharya - the result of incomplete meditation and - Vidur: In the middle of all is Vidur - the embodied soul, which longs for the virtues, which is also understandable, because the soul is a fraction of the original soul. In this way the two kinds of wealth wage their war on the field called the body. One type leads to redemption and the other to the lowest forms of life. The Mahapurush, who recognizes the primal principle of creation, guides us to the yoga path. With this, the divine qualities gradually grow in us, and the demony disappears. With the renunciation of the mind and the senses, even the divine faculty becomes superfluous, because after being absorbed in Brahma there is nothing left to be desired for the soul. But the Mahapurush is acting. He acts for the good of the descendants, in order to lead them to the righteous path. With this in mind, each Mahapurush has demonstrated the finest of the subtle secrets of the Gita with concrete, easily understandable, examples. The Gita is in verse form and according to linguistics

38, and the character actors are to be understood symbolically. 30 to 40 names are mentioned at the beginning of the Gita, half of which are from the virtuous and the other half from the nefarious army. At the appearance of the cosmic form of Srikrishna some names appear again. Otherwise the name Arjuna remains constant in the Gita. At the beginning of the Gita, Arjuna suspects that the killing and dying of the family would destroy family duties and eternal family traditions. Srikrishna calls this way of thinking ignorance. He reveals the eternity of the soul, the transience of the body and calls on Arjuna to fight - not to slay the soul, because the soul cannot be split with the sword. If the ephemeral body is nonexistent, who in that case is Arjuna? Whom does Srikrishna want to give protection and security? - Srikrishna says: The foolish sinner who only works for personal hygiene lives uselessly. Then why is Srikrishna protecting the ephemeral body of Arjuna? Should He also be called foolish here? Arjuna is the epitome of love. He always stands by the loving one who believes in him. Arjuna, the disciple. Srikrishna - the Sadguru who steadily leads to righteousness. Arjuna now expresses his request: Lost your way because of your blindness, I implore you to give me the 'Js; Js; ' to give promising teaching. Arjuna is not asking for materialistic gains because he says: Teach me the lesson. Not only give them to me, but also teach me by taking my protection. In many places in the Gita the fact that Srikrishna and Arjuna have a teacher-disciple relationship is repeated. Whenever a student wanted to reside with my teacher in the ashram, Guruji said: You can stay with your body wherever you want. But visit me inside, with your spirit.Always repeat a sacred syllable and remember me. If you succeed in a short period of meditation, I will adorn you with prayer. If you do more, I will accompany you everywhere like a charioteer. - The distances are irrelevant for the Mahapurush. You will get close to them

39 true as you are aware of the proximity of their limbs. He will stop every surge of your mind. In the eleventh chapter Arjuna sees the cosmic figure of Srikrishna and he is seized by fear. He begs His forgiveness for all his errors. Srikrishna grants him this request and reappears before him in his normal worldly form. He says: O Arjuna! Apart from you, nobody has ever been able to see me in this form, and nobody in this world will see me like that either. In that case the Gita would only be intended for Arjuna and not for all of us! But you should not forget that it was also at this time that Sanjay saw the terrifying cosmic form of Srikrishna. He also says: Many yogins have come to my original form by virtue of their knowledge acquired through strict asceticism. This may seem contradictory to you, but He says that each of us - like Arjuna - can see this figure through our devotion and love. This is never possible for a desperate person. feyfga u j? kqifr fcuq vuqjkxafd; s dksfv ti; ksx fojkxka Without love, Raghupati (Rama) cannot be obtained. Asceticism, yoga or japa do not help either. (Tulsidas) At the end of the eleventh chapter, Srikrishna says: Through unshakable devotion it is quite easy to recognize myself in my original principle and thus to be absorbed in me smoothly - Arjuna therefore represents everyone who prays, everyone who meditates with passion. He is the epitome of love. There may have been a historical figure Krishna and another figure named Arjuna. A world war may also have been waged. Does Srikrishna want to teach Arjuna the art of warrior? Both the army and Arjuna stood before the war, but the army was not disgusted. Arjuna lost his footing. The Gita does not describe the bloodshed war. Art - the means leading to an end - cannot be described. Read and advance! That is the beginning of the Yatharthgita. Devotedly offering my obeisances to my Sadguru, I remain in brotherhood with the whole world Shri Gurupurnima (the day of the full moon usually in July when Teacher is worshiped) July 24, 1983 Svami Adgadanand

40 ã {Hw $ Èj {Ã {g_d {vm `w`wàgd: $ & _m_h $ m: [m S> dmÌM d oh $ _hw $ d V gßo` $ && 1 $ && Dhritrashtra spoke, What did, O Sanjay, who Mine and the Pandavas, since they eagerly faced each other on the kuru field? Dhritrashtra is ignorance embodied, and Sanjay - the embodiment of celibacy. Dhritrashtra was born blind, but through the celibate Sanjay he perceives everything. He knows - only God is true, but as long as the delusion brought about by him in the form of his son Duryodhanas is still alive, his attention will remain constantly on the Kauravas. Dharma (the Hindu righteous way of life) is a field - Kshetra. When the heart overflows with godliness, the body transforms into dharmakshetra. But when the heart contains an abundance of demons, the body is transformed into Kurukshetra. Kuru literally means do it. This expression is clearly imperative! Srikrishna says: Man acts through the innate qualities (properties) of every body. He cannot refrain from acting. His innate nature forces him to act. Even when sleeping there is no indulgence from the act, for even the act of sleeping acts as nourishment for the healthy body. The three guna (Satoguna, Rajoguna and Tamoguna) induce the embodiment of the human soul in different fleshly states (in forms, which occasionally lead to rebirth) - from the divine to the animal. As long as the naturally innate guna are still alive in the being, action, the energy of action, keeps man under control. The field of birth and death - that is, the field of perdition - is the kuru field. And it is also the field of pious acts, of virtuous qualities - guna, which enables one to enter the kingdom of God. Archaeologists are searching for the geographic location of the Kuru Field in Punjab, Central Prayag, and numerous other locations. However, where this war was waged, the Gita author himself said of the place: "BXß earaß H $ m V {` j {ão_à`o ^ yr`v {$ & Arjuna! This human body is the field, and he who recognizes this is the true general. He describes the extent of the field: The field consists of ten sense organs, the heart, the intellect, the vanity, five weaknesses, ie ailments and the three guna. So the body is the field - The place of the fight, the place of the battlefield. The actions facing each other for the fight are the two basic human qualities - on the one hand the divine faculty and on the other hand the demonic faculty - here in the Gita the Pandu sons and the Dhritrashtrasons - the Kauravas: virtuous and nefarious properties.

41 Mahapurush: literally great seer: the ancient seers and saints to whom the truths of the Vedas were revealed and from whom the hymns come. The seven great Rishis are also named like this. Today an honorary title for the enlightened. (Lex.) As soon as one surrenders to an experienced Mahapurush, the conflict between the two opposing capacities begins at the same time. The field and the general get into this conflict. History tells of many world wars, but not even the so-called winners achieve eternal victory, because they only demand vengeance. To be able to wear down one's human nature - that is the real victory; to see the supernatural powerful appearance - that is the true victory. After this victory there is no more defeat. This is the redemption after which the bonds of birth and death no longer exist. In this way, by means of celibacy, every ignorant heart becomes aware of how the field and the general are participating in this conflict. So it all depends on the abstinence level of each one. The more celibate a person is, the wider his horizon. His way of looking at things will expand as his abstinence develops. samjaya uvāch drṣṭṿa tu pānḍạvānīkaṁ uyudhaṁ duryodhanas tadā, acaryam upasaṁgamya raja vacanam abravīt (2) gßo` CdmM ÓQ> dm Vw [m S> dmZrHß` $ Ï`ßyT> $ ß [Xw`Vmm amom dmz_] drv $ && 2 $ && Sanjay said: Then the king Duryodhana saw the army of the Pandavas, which was in battle order. He went to his teacher and said: The dualistic behavior is just Dronacharya. As soon as we become aware of our separation from God (this is the dualistic moment) we long for Him. Then we go looking for a guru. This conflict is also considered to be the first teacher, although the actual teacher will later be Srikrishna in the yoga state. So the king Duryodhana goes to his teacher. The delusion envelops Duryodhana! Delusion is the source of all vices. Dur-yo-dhana. Major means defective (spoiled), so yo-dhana means that spoiled faculty. Only the mental faculty is eternal. The delusion spoils it. On the one hand it draws us to the natural, on the other hand it gives us an incentive to know the truth. The delusion exists, therefore there is also despair. Otherwise everyone would be perfect. At the sight of the army of the Pandavas set up in a circle, that is, when he saw that all similar virtues had come together, Duryodhana - the embodied delusion - went to his teacher and said this: paśyai tāṁ pānḍụputrān ām ācārya mahatīṁ camūmata, uyūūadḥutāỵen dren (3). [Ì` Vmß [m Sw> [wÃmUm_mMm` _hvt M_y_ $ & Ï`yT> mß x [x [wã {u Vd oeó` {u Yr_Vm $ && 3 &&. O teacher, behold, the giant circular army of the sons of Pandu set up by your wise disciple Dhrashtadyuman. Dhrashtadyuman is that determined heart that holds fast to steadfast, eternal sovereignty in its faith, for he is the Lord of virtuous qualities. "lk / ku dfbu u eu dj Vsdk" The means (to an end) cannot lead to a decision to

42 Determination is only capable of the mind. "Now let us look at the size of the army: atra śūrā mahesṿāsā bhīmārjunasamā yudhi, yuyudhāno virātaś ca drupada` ca mahārathah (4) AÃ eyam _h {ódmgm $ &` w_mow Z'wow Z'wow {odamq> w [x _hmaw: $ && 4 $ && This army contains: 1. Maheshvasa - who secures us a place in the kingdom of God 2. Bhim - sentimentality. Many great heroes like: 3. Arjuna - epitome of love 4. Satyaki - die Decency, 5. Viratah - the constant, enduring divine current, the strong general 6. Drupad - the steadfastness dhrṣṭạketuś cekitānah kāśirājas ca vīryavān, purujit kuntibhojaś ca śaibyaś ca narapuṁgavh (5) Y. VMZ {$ HwÌMZ {$ HwÌMZ {$ o VQMZ $ meramOÌM dr` dmz $ & [wèooàh $ p V ^ m {O e `ÌM Za [wL> Jd: $ && 5 && and 7. Dhrashtaketu - committed to duty 8. Chekitan - wherever we go, the heart guides us to the firm belief in God 9. Kashiraj - the kingdom of the body 10. Purujit - the victory over matter, soul and body 11. Kuntibhoj - the one through the fulfillment of duty acquired victory over sentience 12. Shaivya - the best among people, honesty, honest behavior yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān, saubhadro draupadeyāś ca sarva eva mahārathāh (6) `wym_` Omz $ & gm ^ m {m [X {`mÌM gd Ed _hmawm: $ && 6 && 13. Yudhamanyu - the strong general, the heart prepared for battle 14. Uttamauja - the attraction of goodness 15. Subhadra son Abhimanyu - when a heart auspicious based on goodness, it becomes fear-free 16. Draupadi - the auspicious fear-free heart - the embodiment of meditation - and her five sons: 1. parental love, 2. grace, 3. delicacy, 4. gentleness and 5. steadfastness - all strong generals, that is, dispositions capable of following the path of meditation with great skill. So the Duryodhana mentioned some names from the armies of the Pandavas, which form an important part of divine property. Again, it is the delusion, on the one hand, as a ruler

43 shameful properties occurs, but also leads to an understanding of the virtues. Duryodhana summarizes its part in brief. If this were an external war, he would have boasted of the quantitative size of his army. Only a few weaknesses are mentioned, because in these there is the entire temporary external ability, e.g. asmākaṁ tu viśistā ye tān nibodha dvijottama, nāyakā mama sainyasya samjñārthaṁ tān bravīmi te (7) AÒ_mHß $ Vw odoeóq> m `{Vmofi] m {Y o Om {Œm _ $` V `H $ mg {$ && 7 && Now I name you, O best of the twice-born, the excellent leaders of our army, so that you will also be well informed. For the external war - in the literal sense - the salutation of twice-born is unsuitable. Indeed, the Gita is a representation of a conflict - a conflict between the two inner qualities of the spirit. So Dronacharya is the dualistic moment. As long as we are even a tiny bit removed from the venerable, our innate nature persists, there is duality. The impulse to want to conquer this duality comes from Dronacharya, the first guru. Incomplete knowledge gives us impulses for completeness. This is not a place of worship, otherwise one would not use heroic salutations here. But since we are talking about an internal war, the address O best of the twice-born would be absolutely appropriate. Who are the heroes of demonic properties? bhavān bhīsṃaś ca karnạś ca kr paś ca samitiṁjayah aśvatthāmā vikarnạś ca saumadattis tathai va ca (8) ^ dm ^ ró_ìm H $ U ÌM H $ [ÌM go_qvo`: $ & AúÀWm_& MmÒm $ uW yourself are a hero (the embodied dualistic behavior), and the grandfather Bhishma as suspicion is another. Mistrust is the origin of such vices, it sticks to life until the end, that's why he is called grandfather. The whole army fell, but he lived on. During the war, Arjuna pierced his body with arrows in such a way that it resembled a bed of arrows, and he lay on this arrow bed, passed out - but still alive. That is the suspicion - the bhishma that remains until the end. Likewise the Karna, the form of demonic actions, and also the war victor Kripacharya - mercy during the meditation stage. One should not have any feelings of mercy during this study, because one is not yet able to distinguish good from bad: this is how Kripacharya behaves. But God is merciful. And a saint comes to the same state, but only after seeing Him. But during his meditation period, while he is still away from God, the demonic act persists. Suspicion surrounds him. Even the virtuous act is nullified. For example, Sita showed mercy towards an unworthy person and had to pay for it for some time on the island of Lanka. The same thing happened to the viswamitra, and so he suffered defeat. The author of the Yoga Sutra, Great Guru Patanjali also says: "rs lek / kkoqilxz O; qRFkkus fl);% '(3/37). During the ascension time the miraculous powers appear. Miraculous powers are they already, but they are considered to be just as great obstacles on the Path to salvation, such as lust, anger, greed, suspicion, etc. Goswami Tulsidas is of the same opinion.

44 Nksjr xzfufk tkfu [kxjk; ka fo? U vusd djb rc ek; kaa fjf) izsjb cgq HkkbZA cqf) fga ykshk fn [kkofga vkbzaa (Ramcharitmanas 7/127 / 6-7) Maya - the magic power of God. According to Vedanta, the principle of the unreal reality of the world - this Maya causes us many difficulties. Magic powers are productive. You can make man a miracle worker - Siddha. Such a miracle worker can only save the life of a dying person while passing by. The patient should already be cured, but if the meditator claims that this was his personal achievement, then he will perish. Thousands of sick people will circle around it. His meditation and prayer time are interrupted. Second, derived from the path, he will pursue his innate inclinations and only these miraculous powers will accumulate in him. If the goal is still very far and the meditation practitioner shows mercy, he can only defeat the whole army with a single act of mercy. So the meditator has to beware of all this until the end, i.e. until he has achieved his goal. ^ n; k fcuq lur dlã, n; k djh r vkqr vkãa ^ Without mercy, a saint is like a butcher. But if he exercises mercy, disaster will afflict him. With imperfect knowledge, he is an invincible warrior of demonic quality. Likewise, Ashvathama = entanglement, dubious vicarna and Bhurishrava, the confusing breath. All of these are outward-facing movements. anye ca bahavah śūrā madarthe tyaktajīvitah, nānāśastrapraharanāh sarve yuddhaviśaradāh (9). A `{M] hd: eyam _XW} À` VOrodVm: $ & ZmZmeÒÃ haum: gd}` w odemaxm: $ && 9 && And many other highly experienced heroes equipped with various weapons have come here only for my sake - without love for their own Life - gathered on the battlefield. Everyone is ready to give up their lives for my sake. But there is no specific number of them. Well, about which army is protected by which feelings, he says aparyāptaṁ tad asmākaṁ balaṁ bhīsṃābhiraksịtam, paryāptaṁ tu idam etesạṁ balaṁ bhīmābhiraksịtam (10) A [`m flvß VXÒ_mojx_ $] cß [^ m flvss $] {fmß] cß ^ r_mo ^ aojv_ $ && 10 && This army power, which is directed by Bhishma, is unlimited, but also limits that army which is directed by Bhim. The use of ambiguous words such as limited and unlimited or sufficient and insufficient only expresses Duryodhana's despair. Now it remains to be seen what kind of power that of Bhishma is upon which the Kauravas depend.And what a power that is of the Pandavas that all Pandavas depend on. Duryodhana tells of his order

45 ayanesụ ca sarvesụ yathābhāgam avasthitāh, bhīsṃam evā bhiraksạntu bhavantah sarva eva hi (11) A`Z {fw M gd} fw `Wm ^ mJ_dpÒWVm: $ & ^ ró {dmo $ & & g 11 Edw && Set up on all fronts according to your ranks, you should therefore support the Bhishma. If the bhishma is alive, we are invincible. So instead of fighting the Pandavas, you should only give protection to the Bhishma. What kind of hero is Bhishma who cannot protect himself? The Kauravas were only supposed to put order for his safety. This warrior is not flesh and blood. The confusion is the bhishma. As long as the confusion lives, the demonic properties (kauravas) remain invincible. Invincible should not be interpreted here as that which can never be defeated, but as that which is difficult to defeat. Maha Ajay Sansar Ripu Jeeti Sakayi So Beer - Ram Charit Manas 6/80 egk vt; lalkj fjiq] thfr ldb lks chj AA Ram Charit Manas 6/80 The end of confusion does not mean the end of ignorance. The delusion and such qualities, even if only a tiny bit of them is still alive, will soon deteriorate too. Bhishma could order death at his request. The end of desire also results in the obliteration of delusion. Sant Kabir also confirms this as follows: Ichha Kaya, Ichha maya, Ichha Jag Upajaya Kah Kabir Je Ichha Vivarjit Taka Par na Paya bpnk dk; k bpnk ek; k] bpnk tx mitk; ka dg dchj ts bpnk fooftzr] rkdk ikj u ik; kaa Whoever stands beyond desires, says Kabir, is infinite. People are able to reach the highest, namely to be one with the limitless, infinite, unlimited, i.e. the Prime Creator. "lks dke; ' "rns {kr cgql; ka iztk; s; bfra Chhandogya 6/2/3 He who has no confusion is limitless. We receive this mortal body by virtue of desire. We were born into the world at our own request. The wish is the origin of the delusion, it causes the creation of this world. "; ks dkeks fu" dke vkirdke vkredkeks u rl; izk.kk mrøkefur czãso lu czãki; sfr 'Vridaranyak 4/4/6 Whoever stands without desires and in the deepest, indomitable state of mind, no longer experiences defeat. He experiences oneness with Brahma. At first you have countless wishes. But in the end all that remains is the desire to ascend to the highest. As soon as this wish is also fulfilled, the wish itself disappears. If there had been something even greater to wish for, one would have longed for it. Furthermore, if nothing more exists, what could one yearn for? The wishes completely lapse if nothing more is left to be desired. As the desires decline, so does the confusion. This is the optional death of Bhishma. So our Bhishma-led army is invincible in every way. As long as confusion exists, ignorance also exists. With the erasure of confusion, so does ignorance.

46 The army protected by Bhim seems to be easily defeated. The soulful Bhim kos fo rs nso%, feeling has the power with which it forces the appearance of the formless. Hkko ol; Hkxoku] lq [k fu / kku d # uk v; ua Ramcharitmanas 7/92 Feeling enables the virtuous qualities to flourish in us. It is powerful enough to enable the next power, the Prime Creator. Srikrishna calls this submission. The feeling (love of God) has such power that it even brings God the Most High close to us. On the other hand, so delicate that it can turn into want overnight. Today you think Maharaj (Adgadanand, the author of this interpretation) is good. Tomorrow you can say we saw him eat rice pudding. (Rice pudding - a luxury, a delicacy forbidden to an ascetic.) Ghas pat je khat hain tinahi satave came Doodh malayi khat te, tinaki jane ram? Kkl ikr ts [kkr gsa] frugfg lrkos dkea nw / k eykbz [kkr ts ] frudh tkus jkeaa Eaters of the green leaves are also tormented by the sexual instinct. God knows what happens to those who eat fat. Even a tiny bit of doubt in God will make you vacillate. The virtues are shaken. The connection with Him is broken. Therefore it is easy to defeat the army led by Bhim. Maharishi Patanjali came to the same conclusion. l rq nhäzdky usjur; z lrdkjklsfor <Òwfe1 / 14. "Long term, uninterrupted and with total devotion - only such harsh penance lasts." tasya saṁajnayan harsạṁ kuruvrḍdhah pitāmahah, siṁhanādaṁ vinadyo ccaih śaṅkhaṁ dadhmau pratāpavān (12) VÒ` gßoz` hf Hw> Èd: o [vm_h: $ & qghzm $ & _m $> m the power of each other assessed and compared, the mussels were blown. The blowing of shells proclaims who will get what from whom if they win. Bhishma, the glorious old man - among the Kauravas, blew his shell and awakened the joy in the heart of Duryodhanas. Actually, the lion is the scary symbol. When we hear the roar of a lion in the absolutely silent and lonely forest, our hair stands on end, even if the lion is miles away from us. Fear is in our nature and not in God. His power is free from all fears. If the confusion, i.e. the bhishma, wins, then the wilderness of immense fear will still thicken around you and keep you captivated. Another shell of fear will form. This confusion will not be able to give you anything else. The only way out is to detach from this nature. Worldly nature gives illusions. It only represents condensed blackout. Otherwise there is no other proclamation on the part of the Kauravas. Many instruments were struck by the Kauravas at once, but all of them were just frightening, nothing else. Every mistake leaves some fear! Therefore, the Kauravas proclaimed: - tatah śaṅkhāś ca bheryaś ca panāvanakagomukhāh, sahasai vā bhyahanyanta sa śabdas tumulo bhavat (13) VV: eL> ImßÌM ^ {`ÌM [UdmZH $ Jm {_wIm dm &` $ & ghg ' 13 &&

47 After that many shells, kettledrum, tambourines and horns etc. were struck. The noise was enormous. Besides creating fear, the Kauravas have no other proclamation. Outward-facing, extroverted, hostile traits, if successful, reinforce the deluding bonds more and more. Now the virtuous qualities are proclaimed. Among them is the first of Yogeshwar Krishna: - tatah śvetair hayair yukte mahati syandane sthitau, mādhavaḥ pānḍạvaś cai va divyau śankhau pradadhmatuh (14) VV: Ìd {V h` `w V {_hov Ò`: [$ & _òwvydm: m S> dÌM d oxï`m el> Im X _Vw: $ && 14 $ && Sitting on their huge chariot stretched to white horses, the Yogeshwar Krishna and Arjuna blew their unearthly shells. White color symbolizes purity, is noble, without any dark spots. Supernatural means here - beyond all worlds - beyond the world of the dead, the world of the gods and the world of the sublime Brahma, because in these worlds the fears of mortals still prevail. So beyond all worlds, beyond all worlds. Yogeshwar Krishna announced the supernatural and transcendental destiny. This car is not made of wood, silver, or gold. This car is also on the other side. Brahma is above all worlds. He (Srikrishna) proclaims the direct ascent to Brahma. And how will He grant us that? pān cajanyaṁ hrs īkeśo devadattaṁ dhanaṁjayah, paunḍṛaṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vrḳodarah (15) [mƒmo `ß ˆfrH {$ em {X {dXŒmß YZƒ _m`: $ & [$ ßm ^ _ rhm Hhm Hm Hd m {Xa: $ && 15 $ && Hrishikesh - He rules over all hearts and can peer into every heart, ie Srikrishna, blew his Panchajnya shell. The five sense organs (word, touch, shape, taste, smell) are strongly influenced by the five sense organs. To free them from the sense organs and to place them in the hierarchy of love for God, that is the proclamation of Srikrishna. But only a Sadguru (teacher) of the highest capacity has the power to free the five sensory organs, which are immensely lost, from the clutches of the sense organs and to make them his servants. Srikrishna is Yogeshwar, Sadguru. EMOTIONAL AND SENSORY ORGANS: 1. Taste - tongue; Touch - skin; Sight - eye; Feeling - mind; Smell - nose 2. Lust, anger, greed, love for earthly things God! I am your student and subject. Let's forget the outside. We shouldn't see anything except you, hear nothing and touch nothing - not even in our thoughts. And whether we succeed depends on how well the scholar conveys his experiences to us. Devdatt Dhananjay: The love that even the divine has won for itself. Love means: the kindness that adapts to the beloved. Love already contains separation, renunciation of the world, effusion of tears, sentimentality. "JX JX ojam Z`Z] h Zram 'Love - here of course love for God - does not recognize and experience anything else

48 none other than the exalted. If successful, it empowers man to ascend to the place of God. Dhananjay is another form of address for Arjuna. Dhan means wealth. The wealth covers our life needs. It has nothing to do with the soul. Above this capacity stands our own, inner, i.e. mental capacity. This is what the Maitraiyi Yagyavalkya teaches in Vriddaranyakopanishad, when he says: The world domination acquired with the help of money does not guarantee immortality. For this you need the mental faculties. The immeasurably powerful Bhim blew his mighty shell called Paundra, i.e. Priti, love - charity. Love has its origin in the heart. The heart is like feeling. That is why it is also known as the seat of emotions - literally the belly of emotions. You have love for the little child. But actually your heart has the feeling, and this feeling embodies and turns into love for the child. Feeling is endless and extraordinarily strong. The same feeling of love blew the conch named Priti. This feeling contains love. And the feeling represented by Bhim is glorious and powerful. Hari vyapak sarvatra samana Prem te prakat hohin meln jana - (Ram Charit Manas 1/184/5) gjh O; kid loz = lekuka ize rs izdv gksfga esa tkukaa Ramcharitmanas. 1/184/5 God is omnipresent. But only through love does He become visible. anantavijayaṁ rājā kuntīputro yudhisṭḥirah, nakulah sahadevaś ca sughosạmanipus pakau (16) AZ VodO`ß amom Hw $ Vr [wÃm {`woypór> a: $ & ZHw $ c: ghx {dìm gwkm {f_ou [$ && [h $ 16 $ && The Kunti son blew his shell Anantvijaya. Yudhishtir is the son of Kunti. Kunti epitome of the fulfillment of duty generates piety, i.e. Yudhishtir. If man is also always pious, the anantvijay will enable the ascent to the sublime. In the war the Yudhishtir remains unshaken. In the struggle between nature and man, the field and the general, he remains unshaken, even with the greatest grief. And so one day the Endless will surely help him to victory. Nakul blew on his clam called Sughosh. With every fulfillment of duty, calamity gradually perishes and salvation comes to the fore. It is announced. Sahadev, whose company resembles a pastor at a church service, blew his clam Manipushpak. The great scholars compare every human breath with jewels .. Heera jaisi swasa baton main beetee jay .. Precious ones, as precious as diamonds, you let breaths pass carelessly while chatting. We are usually worshiped by the priests. But true worship takes place in us when our spirit is isolated from everything and only dwells in the company of itself. This giving results only from constant reflection, from meditation and immersion. And as the concentration increases in prayer, one gains control over each of one's breaths. Sense organs will inherently succumb to us, and one arrives at the goal. To dwell in the company of scholars means the oneness of spirit with soul, like the harmony of musical instruments with song. The diamond is hard on the outside. But the diamond of the breath is as delicate as a flower.

49 The flower wilts only after the end of flowering or when it falls. But you can't even vouch for her next breath. The teaching of a scholar, on the other hand, brings you mastery over breathing and thereby enables the attainment of the highest goal. He also says: kāśyaś ca paramesṿāsah śikhanḍ ī ca mahārathah, dhrṣṭạdyumno virātạś ca sātyakiś cā parājitah (17) H $ mÌ`ÌM [a_ {ódmg: oei S> rÌM` _hmaw: $ & Y Ómq> wâzm. {Odamq> wâzm. {Odamq> wâzm $ ìmm [amoov: $ && 17 $ && Kashi - (like our body). With the concentration (coming together) of the sense organs together with the heart and mind, one is entitled to be one with the sublime. The body capable of oneness is Kashi. God resides in the body. Parmeshvas does not mean - the skilled archer, but Param + Ish + vas - the oneness with the highest or the place in the highest place. Letting go of the sacred cord is Shikhandi. Nowadays one has one's hair cut, the sacred cord is removed and no sacred fire is kindled, i.e. no more sacrifice. With that a world renunciation takes place! That is precisely what is not wanted. The parting hair is the sign of our intended goal and the cord is that of perfection. Until we have reached our goal, i.e. the oneness with the highest, and the rituals are still a burden on us, there can be no talk of renunciation of the world. We still have a long way to go. Once the goal is achieved, the delusion will be erased and the rituals will no longer torment us. Therefore only the Shikhandi can destroy the embodied delusion Bhishma. The mighty charioteer Shikhandi is a special skill on the path of meditation. Dhrishtadyuman, the dedicated and steadfast heart, Virat, to see the power of God - both divine qualities. Satyaki is the decency. Decency and a sense of truth ensure that we will not be defeated. drupado draupadeyāś ca sarvaśah prṭhivīpate, saubhadraś ca māhābahuh śaṅkhān dadhmuh prṭhakprṭhak (18) w [xmìmm {m {[x {`mìm gd e: [owdr [v {$ & gm] X_w: el [> WH $ [WH $$ && 18 $ & Drupad, the Promising One. The five sons of the meditation power Draupadi - grace, parental love, gentleness, steadfastness and sensitivity - powerful inclinations that aid in meditation. And Abhimanyu, the strong-armed son of Subhadra, all of them blew his clams on all sides. The outstretched arms symbolize the range and breadth of action. The fear-free heart will prevail in the field. O Lord! They all blew their own clams. I have listed each of them here, because each is important and only leads us a certain way. But there is still a route that is beyond our imagination. Only God sitting in our hearts guides us there. It is our eyesight. He is part of our soul and He has the power to reveal himself to us.

50 sa ghoso dhārtarasṭṛān āṁ hrḍayāni vyadārayat, nabhaś ca prịthivīm cai va tumulo vyanunādayan (19) g Km {fm {YmV amóq-> mumß ˆX`moZ Ï`Xma`V $ & Z ^ ÌM Vwdt Mdt `Z $ && 19 $ && The tremendous roar echoed through heaven and earth and tore the hearts of the sons of Dhritrashtra. The army, of course, was also on the side of the Pandavas, but only the hearts of the sons of Dhritrashtra were torn. Panchajnya - the innate qualities are: 1. the dominion over the divine power 2. the victory over the infinite 3. the annihilation of calamity and 4. the proclamation of salvation If these panchajnya prevail, the demonic qualities turned outwards become of the heart, that is, of the Kurukshetras, that is, of the demonic faculty, gradually lose their strength. If the properties are completely successful, the seductive drives will absolutely die down.athan vyavasthitān drṣṭṿā dhārtarāsṭṛan kapidhvajah, pravrṭte śastrasaṁpāte dhanur udyamya panḍạvah (20) AW Ï`dpÒWVm ÓQ> dm YmV amóq-> m H $ o` d` d` m [do: $ & d m [] : $ && 20 $ && hrṣ īkeśaṁ tadā vākyam idam āha mahīpate, senayor ubhayor madhye rathaṁ sthāpaya me cyuta (21) ˆfrH {$ eß VXm dm `o_x_mh _hr [v {$ & g {z`m {è ^` {awß ÒWm [`` wv $ && 21 $ && The celibate Sanjay informs the heart surrounded by ignorance: O King! On the banner is a Kapildhvaj - a head of a monkey. The Rama follower Hanuman is a sign of renunciation of the world. The flag is a national emblem. Hanuman's flag is the aversion to the world. It is said to be called the monkey's head flag because it is restless in the wind like monkeys. But beware! This is not a vulgar monkey, but this is Hanuman himself. He values ​​neither respect nor insult, neither dignity nor indignity, neither respect nor contempt. g mz nzamxa AmXaht Those who withdraw from the world no longer have a preference for worldly or sensual pleasures. The aversion to the world is thus the sign of the flag of Arjuna, who looks at the sons of Dhritrashtra, who are lined up in battle order, in order to direct his bow drawn with the arrow at them. Then he said to Hrishikesh (Srikrishna), who knows all the secrets of our heart, to Yogeshwar Krishna, who is Lord of all hearts: O immovable one, place my chariot between the two armies. This is not an order to a charioteer, but a request to the scholar, the guru. And why should He put the wagon there?

51 āvad etān nirīksẹ haṁ yoddhukāmān avasthitān, kair mayā saha yoddhavyam asmin ranạsamudyame (22) `m {xh $ m_mzdpòwvmz $ & H $ _` m gh `m {Ï`_pÒ_Z me and so that I know who I am dealing with in this fighting activity and with whom I should fight. yotsyamanan avekse haṁ ya ete tra samagatah, dhartarasṭṛasya durbuddher yuddhe priyacikirsavah (23) `g_mjvm: $ & YmV amóq-> ò` Xw] w {` w {o `omh $ sf d: $ && 23 $ && Put it there so that I can at the sight of the kings gathered here for the benevolence of the evil-minded Duryodhanas, I can tell with whom I have to quarrel. Let me see all the kings protecting the deluding tendencies have appeared here. samjaya uvāca evam ukto hrṣ īkeśo gud ākeśena bhārata, senayor ubhayor madhye sthāpayitvā rathottamam (24) gßo` CdmM Ed_w Vm {ˆfrH {$ em {JwS> mH {$ e {g Z ^ ` m {_ `{ÒWm [o`ÀdmaWm {Œm $ && 24 $ && bhīsṃadronạpramukhatah sarves āṁ ca mahīksịtām, uvāca pārtha paśyai tān samavetān kurun iti (25) ^ ró_ m {m} & fjvm: g_dh M {u [Ì` Vm g_d {vm Hw $ Í $ oZoV $ && 25 $ && Sanjay said: "So the knower of all the secrets of the heart was asked by Arjuna, who had overcome sleep, and He put the best of all chariots between the two Armies - between Bhishma, Dron and Mahikshitam - that is, between all rulers who have the earth and the field of the body under their control. Then Krishna said: O Partha! Look at these assembled Kauravas! The best chariot is not a chariot made of gold or silver. The word good or best is interpreted differently here in connection with the body, that is, what is useful and harmful to the body. This interpretation is unsuitable exactly. What is always associated with our soul, our form, is the best, the flawless, there is nothing impure about it. tatrā paśyat sthitān pārthah pitr n atha pitāmahān, ācāryān mātulān bhrātr ṇ putran pautran sakhīṁs tathā (26) śvaśurān suhrḍaś cai va senayor ubhayor api_mpWwz oVm _ [vm_mpwm $: ubhayor api mpwcm: ubhayor ubhayor api [mpwmz $ & ubhayor api mpwm $ $ & ubhayor api mpWmcm $ & v vm [wãm [m Ãm gitòvwm $ && 26 && Ìdewam gwˆxìm dg {z`m {è ^ `m {ao [$ &

52 And after that Arjuna, who never missed the target and who considers his mortal body only for a means of transport, saw among this army only his fathers and fathers-in-law, uncles (paternal and maternal) and grandfathers, brothers and sons-in-law, sons and grandchildren, Teachers and benevolent. In the two armies Arjuna saw his families, the families of his uncles, his fathers-in-law, and the benevolent and friends. According to today's accounting system, Akshohini would be 6.50 billion. This corresponds roughly to the current total world population. Actually, for such a size of the population, even the needs of life could lead to problems. Such a huge population as Arjuna's family - is it possible? Of course not. This is only intended to describe the size of the heart. tān samīksỵa sa kaunteyah sarvān bandhun avashtitān (27) kr payā parayā visṭọ vis īdann idam abravīt Vm g_r `g H $ m V {`: gdm] YyZdpÒWVmZ $ && 27 $ && H $ [`m_] {odfrof drv $ && 1-28 $ && Arjuna was in agony when he discovered that there was only his own family around him. When he saw his relatives, who had been set up in this way, he was overcome with great pity. Sadly, he said: arjuna uvāca drṣṭ ve maṁ svajanaṁ krṣṇạ yuyutsaṁ samupasthitam (28) sīdanti mama gatrani mukhaṁ ca parisusyati, vepathuś ca śarīre me romaharsạś ca jāyate (29) AO wz $ ÒdmZ Óß` {Q wz $ ddmZ Ó Óß `HQ g_w [pòw_ $ && 2-28 $ && grxp V JmÃmoU _wiss M [naewó`ov $ & d {[ww eara {_ {am {_hf Om`V {$ && 29 $ && Arjuna speaks: "O Krishna! If I have my own Seeing people here belligerent, my body becomes weak, that is, I am deprived of my strength, my throat becomes dry and my body hair stands on end. Not only that: gānḍ īvaṁ sraṁsate hastāt tvak cai va paridahyate, na ca śaknomy avasthāthuṁ bhramatī va ca me manahh (30) Jm S> rdß ÚßgV {hòvmàd M d [nax V {$ & ZM e Zm {Â`dÒWmVwß ^ _Vrd M _ {_Z: && 30 && The Gandiva bow slips out of my hand, and my skin burns too. Arjuna is feverish, he gets scared. What kind of war it is where only relatives stand against each other. Arjuna is confused. He says: Now I am even no longer able to stand still. Nimittāṁ ca paśyāmi viparīni keśava, na ca śreyo nupaśyāmi hatvā svajanam āhave (31) ozo_œmmoz M [Ì`mo_ od [arvmoz H {$ ed $ & Z M hàdm ÒdOZ_mhd {$ && 31 $ && O Krishna! All signs speak against this war. And I see no great salvation in this for my family either. How can killing my whole family bring salvation?

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