Class Warfare and Proselytism - An Explosive Mix

(Taking a jab at what is already known to many.. just for the sake of penning my thoughts. Not naming any religion directly.. so hope no one has a hurt ego, 'coz my points are general in nature.)

So, let us get to the definition of class warfare as per the great learning site:

Class warfare:
"...Class conflict, also class war or class warfare, is both the friction that accompanies social relationships between members or groups of different social classes and the underlying tensions or antagonisms which exist in society due to conflicting interests that arise from different social positions. Class conflict is thought to play a pivotal role in history of class societies (such as capitalism and feudalism) by Marxists who refer to its overt manifestations as class war, a struggle that is viewed by them as a product of capitalism..."

and proselytism:

Proselytism:
".. Proselytism is the practice of attempting to convert people to another opinion and, particularly, another religion. The word proselytism is derived ultimately from the Greek language prefix 'πρός' (towards) and the verb 'έρχομαι' (I come). Incidentally, proselytism is prohibited in Greece, according to the constitution of Greece. Historically in the New Testament, the word proselyte denoted a person who had converted to Judaism. Though the word proselytism was originally tied to Christianity, it is also used to refer to other religions' attempts to convert people to their beliefs or even any attempt to convert people to another point of view, religious or not. Today, the connotations of the word proselytism are often negative but this article will use the word neutrally to refer to any attempts to convert a person or people to another faith...."

Well, in simple class warfare within a people of the same religious domain, conflict resolution may be easy. That is assuming that both the 'proletariat' and the 'bourgeoisie' have the same cultural underpinnings.

But when another religion starts chipping into the 'proletariat', wanting them to denounce their former religion with false propaganda and try to ally them with the culture of the new religion, especially when the religion is an alien one, things get murkier. For now, the cultural common ground using which a conflict maybe resolved, is lost. The proselytes, aided by the foreign power grow more aggressive in their demands because they do not identify the 'bourgeoisie' as their own. And again, they have found a new entity batting for their interests. Any punishment of even rogue elements among the rebellious proletariat becomes 'persecution of the religion', the proselytes look to the homeland of the new religion for support, and seeing a chance at expanding its power, the foreign country seeks to establish a stronghold in this new land. What was a simple conflict now becomes a clash between two countries.

For those who think that missionaries are right in converting groups of underprivileged people, or even right in converting anybody at all, I have this from the Bhagwada Gita:

Always remember that key emphasis in the Bhagwada Gita is on "Moksha" from the cycles of life and death. Shree Krishna divides Nature into three parts, the good, the passionate and the ignorant. The good get liberated from the cycle of life and death, the passionate return to earth and the ignorant get a lower birth.

Classifying properties attributable to the good.
Ch. 16
१-३
श्री-भगवान उवाचा
अभयम सत्त्व-सम्सुद्धिर
जनाना-योग-व्यवस्थितिः
दानं दमास का यज्नस च
स्वध्ययास तप आर्जवं।

अहिंसा सत्यम अक्रोद्हस
त्यागः शंतिर अपैसुनाम
दया भुतेस्व अलोलुप्त्वं
मार्दवं हरीर अचापलं।

तेजः कसम ध्र्तिः शौचं
अद्रोहो नाती-मनीता
भवन्ति संपदं दैविम
अभिजातस्य भरता।

"The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature."

Thus, if this is good, then my question to people is - what is the need of proselytism? Can't people just tend to be good and spiritual rather than invoking a new God at every available opportunity? We have already divided the landmass of the world into various countries, countries into states, states into districts, districts into talukas (From the Indian PoV - perhaps translatable into counties?) and so on. We have divided water bodies, resources, even air (In times of war, we do talk of this country's airspace and that country's airspace.) We have divided people, into classes, and now, even God among different religions. Such is the arrogance of the human race.

And for the demoniac:
४

दम्भो दर्पो ’भिमानस च
क्रोधः परुस्यम एव च
अज्नानाम काभिजतस्य
पर्थ संपदं असुरिम

"Pride, arrogance, conceit, anger, harshness and ignorance—these qualities belong to those of demoniac nature, O son of Pritha."

These are the attributes we see in the religion of the proselytizers.. "you believe in false Gods, you worship idols, you worship animals,.. forget that and look at our God".

As far as proselytism is carried out by force, it is certain that that will be opposed by a country's people. What may pull wool over their eyes is when people start converting by allurement.

So, as far as charities given by the foreign missionaries practicing proselytism is concerned:

Ch. 17

२०

दताव्यम इति यद् दानं
दीयते ’नुपकरिने
देस काले च पत्र च
ताड़ दानं सात्त्विकं स्म्र्तम।

"Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness."

२१

यात तू प्रत्युपकारार्थं
फलं उद्दिस्य व पुनः
दीयते च परिक्लिस्तम
ताड़ दानं राजसं स्म्र्तम।

"But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion."

२२

अदेसा-काले यद् दानं
अपत्रेभ्यास च दीयते
असत-कृतं अवज्नतम
तट तामसं उदाह्र्तम।

"And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance."

With this, I leave it upto you to decide what should be our attitude towards proselytism. As far as my opinion is concerned, people should be generally suspicious when some stranger to a country does charity, and preach some alien religion that doesn't arise from the soil of the land, just as we would be suspicious of strangers in general and not get too close to them just because they are showing us some moolah and promise small time benefits.

Take a stand. Protect your land from poachers. It is indeed true that God protects those who protect themselves. But in times like these, it is us too who have to protect God (deities.. to be specific). For without our worship, they will fade into the oblivion. Besides.. I also see it fit to oppose proselytism for the reason mentioned at the start.. that other countries can't get a say in another's sovereignty.

Food! For the Good, the Passionate and the Ignorant.

Shri Krishna classifies nature into three forms in the Bhagvada Gita: the good, the passionate and the ignorant. And in Chap. 17,.. classifies food, sacrifice, prayer, etc. into the three. Here is what the Bhagvada Gita talks on food.

८

आयुः-सत्त्व-बलारोग्य-
सुखा-प्रीटी-विवार्धनाह
रस्याः स्निग्धः स्थिर ह्रदय
अहरह सात्त्विका-प्रियः।

"Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart."

९

कतव-अमला-लावानाटी-उसना-
तिक्सना-रुक्सा-विदाहिनाह
अहारा राजसस्येस्ता
दुह्ख-सोकामय-प्रदाह।

"Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease."

१०

यता-यमं गता-रसम
पुती पर्युसितम का यात
उच्चिस्तम अपि कामेध्यम
भोजनं तमासा-प्रियम।

"Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness."

Of the 9th we may agree. As we know from modern science,.. too much of salt can cause high blood pressure, too much of hot food can also cause problems and so on. And I believe the 10th bats against fast food (McD goers, keep this in mind!)

But of the 8th I have doubts, as we know of the current problems that people have with atherosclerosis, diabetes and all.

But perhaps, just perhaps, these lines were spoken in times where people were physically fit and did a lot of manual labor.

One place where I find the Gita doubtful.. and wished to point it out.

It's a grey world.

Friends.. this is a twisted version of an original post made on my 1st blog. Trying to see if there can be any matching between this and the Bhagwada Gita. Please comment honestly if you find it wrong.

IT’S A GREY WORLD

(An interview takes place between Mr. X and Mr. Y. Discussing about some philosophies, they finally come to this topic.)

Mr. Y: So after all these topics.. let's discuss what it means to be a good human being.

Mr. X: Honestly speaking, I don't believe in this nonsense of right and wrong.

Mr. Y: What do you mean? Dharma, Adharma.. all this stuff have no importance to you?

Mr. X: No they don't.

Mr. Y: So.. departing from the event under discussion for a while, would you please allow our viewers an insight into your line of thoughts?

Mr. X: Sure

Mr. X: (Facing the camera) Generally speaking.. there is nothing like right or wrong in this world. All people do what they think is right. Human rights activists, gay rights activists, environmentalists, feminists, evangelists, thieves, murderers, terrorists, rapists.. whatever category that may come to your mind, they will only do what they believe is right.

Mr. Y: So you would club all groups of people into being right?

Mr. X: (Facing the interviewer) Exactly,.. like how would you define something as right or wrong? When we some event in the society.. how do we know which side to take? At this instant, somebody would answer that this is defined in this religious scripture or that. But pray how, did the writers of those scriptures got the idea as to what to classify as right or wrong?

(Back to the camera) The thing is, that this too comes from our selfish mindset of self satisfaction. What I think is that something which is right to us, is something that satisfies us,.. something that gives us pleasure or something that is proven to be good for us. Like, remaining healthy, maintaining cordial relations and so on. Whatever does not satisfy us, does not give us pleasure.. we relegate it to being wrong.

Mr. Y: But religion defines for us these things clearly..

Mr. X: (Interrupts) Remember that almost all major religions were written by consent of the majority of the society.. and most of the religions we see today had started before the advent of materialism. Which is why we see a distinction between our religious ideas and what is required of us in the industrialised, globalized world of today.

And in those days, (before the industrial age) a majoriy of people would have abhorred stealing, kidnapping, telling lies, and so on and so forth. These have been propagated down the generations, although somewhat diluted these days. What we recognize as good today, is nothing but the will of the majority imposed on the minorities or a will of the powerful imposed on the masses. What is bad today is what is/was abhorred by the majority in the bygone days. Heck, most of our constiutional laws are based on ideas of the ancients..

So in a nutshell.. I would say that as far as right and wrong is considered.. there is nothing like that. You cannot divide the world into two parts, white and black.. good and evil respectively. It is all mixed up, in shades of grey. This must be the right way.. for as you see.. both good and evil are selfish forces to some extent or the other. Both are in an eternal struggle, to impose one group's interests over the other. The world is a constant battle of groups with self interests, and this can be easily seen if we remove our rose - glassed goggles.

Mr. Y: So,.. what would you say a common man must choose? You have even nullified the purpose of being good and linked it to selfishness.

Mr. X: To propagate peace and order in the world, I have to say this. Every human is there for a cause in this world. And his choices must serve the cause he intends to live his life for. But at the same time, he must also greet the choices of other humans with respect, and not be intellectually smug about his goodness. Be choosy, of neither goodness nor badness, but only observe the intent. Inspite of different opinions.. he must show love and peace to all humans.. after all, all are made of the same matter but for their views and he should share his views among the deprived sections of the society with an intention of selfless reform without walking over any sentiments. It is after all,.. a grey world.

Epilogue: And then friends.. we come to my favourite shloka again.

२ - ४७
कर्मन्य एवाधिकरस ते
म फलेसू कदकाना
म करमा-पहला-हेतुर भुर
म ते संगो ’सत्व अकर्मणि।
"You have a right to perform your prescribed duty, but you are not entitled to the fruits of action। Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty."

Reflections on the Bhagwada Gita

Departing from the normal line of sermonising.. we wish to present to you something new today..

FAMOUS REFLECTIONS ON THE BHAGAVAD GITA

Albert Einstein: When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous.

Mahatma Gandhi: When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day.

Henry David Thoreau: In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and trivial.

Dr. Albert Schweitzer: The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.

Sri Aurobindo: The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.

Carl Jung: The idea that man is like unto an inverted tree seems to have been current in by gone ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it states..." behold we are not an earthly but a heavenly plant." This correlation can be discerned by what Krishna expresses in chapter 15 of Bhagavad-Gita.

Prime Minister Nehru: The Bhagavad-Gita deals essentially with the spiritual foundation of human existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the spiritual nature and grander purpose of the universe.

Herman Hesse: The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion.

Ralph Waldo Emerson: I owed a magnificent day to the Bhagavad-gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

Rudolph Steiner: In order to approach a creation as sublime as the Bhagavad-Gita with full understanding it is necessary to attune our soul to it.

Adi Shankara: From a clear knowledge of the Bhagavad-Gita all the goals of human existence become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedic scriptures.

Aldous Huxley: The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity.

Ramanuja: The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion to God which is the essence of all spiritual knowledge. The Supreme Lord Krishna's primary purpose for descending and incarnating is relieve the world of any demoniac and negative, undesirable influences that are opposed to spiritual development, yet simultaneously it is His incomparable intention to be perpetually within reach of all humanity.

Bhaktisiddhanta Saraswati: The Bhagavad-Gita is not seperate from the Vaishnava philosophy and the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation of the soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised to engage in warfare. When the second chapter has been read it can be clearly understood that knowledge and the soul is the ultimate goal to be attained. On studying the third chapter it is apparent that acts of righteousness are also of high priority. If we continue and patiently take the time to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can see that the ultimate conclusion is to relinquish all the conceptualized ideas of religion which we possess and fully surrender directly unto the Supreme Lord.

Madhvacarya: The Mahabharata has all the essential ingredients necessary to evolve and protect humanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee is the essence of milk and pollen is the essence of flowers.

Original Article

Well,.. the main reason for posting this article is that apart from the people from whom we expect any comments, there are many more who read the Gita in the recent past.. and it is surprising to see that greats like Einstein, Emerson and Thoreau had also spared time for the Gitopanishad.

An answer to "The Ashwattha Tree Riddle"

Hello friends,
I believe it is time for me to provide an answer for the question I had posed in my previous post:
"Is the Bhagavat Geeta, against the Vedas since it asks to cut the Ashvattha tree, the leaves of which are the Vedas themselves?"
Before I provide one answer to this question (there could be others, far far better that mine), let me tell you that when the answer struck me, my first reaction was to bow to this wonderous land called Bhaarat, that has produced such a culture and such Mahatmas (and we call just one man now-a-days as the "Mahatma", how much have we fallen!). Hopefully, the esteemed readers would realise the greatness and gravity of what I am going to say. So, here goes:

Vedas are no doubt the important and fundamental (well, as fundamental as leaves are, to a tree) philosophical constructs of the Indian philosophy, but they can be understood or chanted only through the indriyas (senses). In this sense, they are only equal to something called "shadba brahman"--The state that has attributes, and is just below complete perfection.So what?
The point is, we are looking at something beyond the indriyas, the state which has no attribute, no qualities, completely neutral, i.e., a state that is nowhere near to anything we see, hear, touch, feel, smell, or taste. We need to aspire for that "totality of nothingness".
When a person becomes "Vedavit" (this word occurs at the end of the first verse), he has no need of either chanting, or understanding the Vedas-- he "knows" the crux of them. In this state, just as a snake sheds its skin when it has to grow, even the mighty and lofty Vedas, which are but a layer and just instruments to help towards that way to perfection, just wither away like leaves on a tree in autumn, when the person has grown to that state.
Then, in such a state, the presence of that cosmic tree called the wordly "samsaara" is an impediment to attain that moksha. Hence, it needs to be cut.

Fine! But there is one more thing that I struck me here. Just imagine-- can Islam exist without Holy Quran, or christianity without the Bible? These personality cults are stuck within their own "koopasthamandookas" and keep revolving around the the personae and books that they themselves have created. On the contrary, just imagine our culture: You take any book-- the puraNas, dharma shastras, geeta, even the Vedas-- everyone of them point to the fact that they are not a central or "indispensable" part of the sanaatana dharma. Thats because we dont worship books or persons in the way they do. They are only a part of our belief system, not central. The real Sanaatana Dharma exists within us. We are the puraNas, shaastras, and the Vedas ourselves.

We need to awaken to this fact and arise as a nation.

Purushottama Yoga: The Ashvattha Tree And the Vedas

Hello friends,

Firstly, apologies for breaking the flow of Attila's thought and beginning an already discussed chapter in the Geeta, but please allow me to defend my decision to do so: Ever since my childhood, the fifteenth adhyaaya of the Geeta was fed into my ears through the everyday chantings of my grandfather. Hence, my natural inclination is to begin any discussion about Geeta from the fifteenth chapter: "Purushottama Yoga". (edited by Attila) I feel that given our lives today, we need--
a) a sneek preview of how deep was our ancestors' philosophy,
b) to know how to interpret what was written thousands of years ago by our seers, and
c) to stimulate those sleeping cells in our minds responsible for higher thinking. A nation devoid of the knowledge of the ultimate truth cannot survive for long.

This is a learning process for myself as well, as I am new to this world of Srimad Bhagavad Geeta. So let us help each other out in this quest for knowledge and truth.

By its very definition, this chapter deals with qualities and attributes of Purushottama or the "supreme person" or the "best among the humans". This is a very important chapter and it reveals the nature of the ultimate truth. Since this is one of the smallest chapters of the Geeta, it is profitable to memorise both the chants and the meaning. Right now, I would like to discuss the symbolism of the imperishable "Ashvattha tree" (with the inputs and blessings from my Guruji) mentioned in the first three verses of this chapter:

ऊर्ध्वमूलम् अध:शाखम् अश्वत्थम् प्राहुरव्ययम्
छांदान्सि यस्य पर्णानि यस्तं वेद स वेदवित्

Meaning: With roots at the top (in heaven), branches below, and with chhandaas (meters of vedic hymns) as its leaves stands the imperishable (avyayah= a-vyayah, i.e., that which cannot be spent) Ashvattha tree (Peepal tree, Ficus religiosa). He who knows this is "vedavit", i.e., knower of the truth in the Vedas.

अधश्चोर्ध्वं प्रस्तुतातस्य शाखा गुणप्रवृद्धा विषयप्रवाला:
अधश्च मूलानि अनुसंततानि कर्माणु बन्धीनि मनुष्य लोके

Meaning: The branches of that tree spread upwards and downwards (Urdhva and adah) and its shoots of sensuality (vishaya) sprout according to the gunAs. The roots spread downwards into the world of humans thereby producing karmas and its reactions.

न रूपमस्येह ततोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा
अश्वत्थमेनं सुविरूढमूलं असंगशस्त्रेण दृढेन छित्वा

Meaning: Within this world, that inverted form of the Ashvattha tree cannot be seen--Neither its end, nor its beginning, nor its foundations. (So), sever this tree, strongly rooted in attachment, with the sharp sword of detachment (to attain the blissful state from where there is no need to return to the cycle of birth and death).

To start the discussion, lets begin with the obvious things-- what we already know from the straight meaning of the verses:
We know that
1) there is an imperishable fig tree that has roots above and branches below with leaves being the vedic meters,
2) the branches of the tree spread upwards, sideways or downwards depending upon the gunas (satva, rajas, and tamas) of the individual,
3) the roots of the tree spread according to the karmas, or the actions (good or evil) of the individual,
4) we cant see it, and one who sees it as it is, is the knower of the vedic truth (sort of like Neo in The Matrix who can see the source code),
5) one needs to cut this tree (with the sharp axe of detachment), to attain salvation.

The Ashvattha Tree, or the Peepal tree grows only in south Asia and it belongs to the Ficus family of trees. It is considered the best of the trees with many medicinal and spiritual properties in the Sanatana Dharma and Sri Krishna himself declares "I am Ashvattha among the trees." The symbolism behind being inverted is that this tree is the cosmic tree of life, so it was born in the heaven, and is continuously growing downwards into the world of mortals. This kind of symbolism is one of the common traits in many religions, possibly a central seed of thought was carried many millennia ago to many civilisations.

So the Ashvattha tree is the way in which the samsaara, or the dream of the Supreme Being (according to Sri Adi Sankara's Advaita philosophy), called the "mundane life" manifests itself as. He who performs righteous deeds causes the branches to grow upwards, and he who performs evil ones is further entangled in the roots of his actions and has the branches moving downwards.

Now there is a problem here: since one needs to cut this tree, the obvious conclusion here is, this Ashvattha tree---certainly not good! But then, the very first verse calls the leaves of this tree to be "chhandaah" , the vedic meters (or the Vedas themselves). Hmm! So does this imply that the Geeta, or rather Sri Krishna, is against the Vedas?

This would be a nice riddle to meditate upon. I eagerly await the responses of the learned readers.

Yada yada hi dharmasya?

Today, we come to the 4th chapter of the Bhagvada Gita.

Whenever we Indians (particularly hindus) are in distress, we (at least a few do) invoke these shlokas from the Bhagvada Gita.

७
यदा यदा ही धर्मस्य
ग्लानिर भवति भरता
अभ्युत्थानं अधर्मस्य
तदात्मानं स्र्जमी अहम्।
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself."

८
परित्रनाया सधुनम
विनासाया का दुस्क्रितम
धर्मं-सम्स्थापनार्थाया
सम्भावामी युगे युगे।
"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium."

Now, with this post, I don't want to criticize what has been written in the Gita since long, and don't want to come out as a heretic personality. As has been agreed upon millenia ago, He will come down onto earth once again, and clear up this mess.

But we in India seem to be obsessed with this. Rising corruption, bad roads, ill-maintained railways, internal tensions, vote-bank politics, you name it, we have it. Also having a look at the rabble of states we have around us, sometimes gives me a thought, that why doesn't a concerned power do something about them. (wicked smiles)

My question is, who are we waiting for to clean all of this up? We do not know as yet when 'Kalki' avatar of Shri Vishnu is coming. But from my questions to Gurus, it seems that it will still take centuries if not millennia for him to come. Are we going to sit on our palms for this long a time?

People who consider themselves atheist and agnostic are more at fault than commoners in India. (This I write because I consider that most people in India would associate themselves with one religion or the other, and hence those are what I refer to as commoners). Since they do not believe in God, then why don't they take up the responsibility of reforming the society themselves?

Whenever people have stood up in unison in India, things have taken place. I would like to see that sort of unity occurring in rooting out all evils from India, no matter what the cost.

Again, from the last shloka of the chapter.

४२
तस्माद अज्नना-सम्भुतम
हर्ट-स्थं ज्नानासिनात्मनाह
चित्त्वैनाम सम्सयम योगं
अतिस्थोत्तिस्था भरता।
"Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight."

New Author

Ladies and Gentlemen,

To enrich our understanding of the Bhagvada Gita, we have a new author on board. I will soon be giving a link to his profile and blog on my sidebar.

I assure you that he's a more prolific and versatile writer than me, and you should expect to get more intelligible and coherent posts in the future.

Yours sincerely,

Admin.