Gita Navaneetam: Introduction-2

[Guest guest]

The Teacher and the Taught:

 

Bhagavad Gita is the song celestial. It was sung by the Lord of the

entire universe who took birth in a human form to redeem the mankind, to

the blessed couple, Vasudeva and Devaki. The teaching was to Arjuna who

was pure hearted one (arjunaH means white, which stands for purity,

anagha, a sinless one) and through Arjuna to the whole mankind. In

Bhagavad Gita Krishna reveals the secret of His avataara, incarnation in

human form to uplift Dharma. Whenever people forget their divine origin

and their sanaatana dharma or Vedic dharma, the degradation of the

society occurs, materialism prevails. The standards of the society are

measured in terms of materialistic possessions than on spiritual

development. There is nothing wrong in possessing but something wrong

in depriving others that deserve the basic amenities of life. In a

materialistic society desires for sensuous pleasures increase, people

become greedy to satiate their desires, and dharma is compromised.

People resort to compromising means to achieve the ends they want. The

four-fold human pursuit, purushhaartha (dharma, artha, kaama and moksha)

are forgotten to give importance to only acquiring wealth, artha, and

fulfilling sensuous desires, kaama. Dharma or righteousness which is

essential to maintain the universe in equilibrium (dhAranAt iti dharmaH

– that which supports) declines. When dharma declines, Bhagavaan has to

take appropriate action to restore it. The purpose of avataara or

incarnation is not just to punish the culprits, which solves only a

temporal problem, but also to redeem the masses by teaching Brahma

vidya, which helps generations to come. Getopadesha stands therefore a

monumental contribution of MahAbhArata times for the humankind. Its

utility for generations to come is unquestionable because of its

universal application. The teacher is a universal being, and the

teaching is an eternal flow of knowledge of Vedas and it was brought

down to a dynamic earthly man in downtown (pArtha). Krishna is a

universal personality, loved and revered by all, from innocent children

to matured sages, king of all kings while refusing to own any kingdom

for himself, yet with kings and emperors bowing down to him, who is the

very back bone of the Hindu culture. He permeates every part of the

Hindu society, in every form of art, in every form of Indian dance,

Indian music, Indian paintings to Indian literature. His childhood

pranks to his adult plays, his mature and calculated political moves to

restore the goodness in the society and to establish dharma, are all

sung in many ways and in many languages, from lullabies to Gitagovindas.

His presence reverberates in every segment of the Hindu society.

Hence, Bhagavad Gita forms the very essence of Hindu culture, the

pinnacle of Hindu thought with divine signature and with universal

application. While teaching, Krishna uses a universal pronoun, yah,

meaning whoever he may be he who, that is whoever follows the teaching

will reach Me, the universal goal. Therefore, Gita should be understood

in the spirit of that teaching, application to all, without any

reservations, without any prejudices, without any privileges. It

confirms to the Vedic teaching, yet adopting the language and meaning to

suite a rational human being. Bhagavad Gita stands as one of the three

pillars of SanAtana dharma, sustaining and supporting it. Many AchAryas

in the past and many scholars in the present have written bhAshyAs and

commentaries, each one from their perspective, each one claiming that

their interpretation is correct, some even claiming that their

interpretation is ‘as it is’ compared to those of others, yet all

converge in essence, in directing the human being towards the pinnacle

of evolution, each in their own way.

 

I present here my own understanding, without claiming it to be

objective, based on the assimilation of the teaching that I received,

particularly from my teacher, H.H. Swami Chinmayanandaji. He traveled

until his last breath from one end of the world to the other, as

Krishna’s ambassador, preaching Bhagavad Gita, in the form of Gita

Jnaana Yagnas, in the language that people like me can understand and

appreciate the age-old science of manual of self-unfoldment. His last

Gita Jnaana Yagna was in Washington D.C., the capital of the United

States, where he delivered thundering discourses on Gita, sitting on a

dais, while his heart was functioning only one fourth of its capacity.

He gave us the last drop of his blood in trying to educate us, and in

making us see the beauty and grandeur of the vision of a realized

person, sthitaprajna. Gita was his speech, Gita was his action, nay,

Gita was his life. Gurudev’s vision and accomplishments are monumental

in educating and propagating to the rational intellects the logic of

spirituality packed in Gita and Upanishads, in building Sandeepany

SadhanAlayas to train the young rational minded budding Krishnas by

providing intensive courses on Brahma vidya, in formulating Vedantic

study groups, in popularizing the teaching even in vernacular languages

to masses of India and abroad, in providing Gita chanting competitions

for children of all ages, in building Chinmaya vidhyAlayas where culture

is brought into the classrooms, in redirecting the energetic youth to

yoga of action and contemplation, in building old-age retirement

communities where retirees can devote to the scriptural study and

contemplation, thus penetrating every fabric of the society in every

city and town. Gurudev taught us inside as well as outside the class

room, watching and correcting every misstep that we took towards

understanding and applying this science of spirituality, with full of

love and compassion. With full of gratitude and humility, I proceed to

churn my understanding of Gita as my offerings at his lotus feet.

 

Role of a Teacher and the Scriptures:

 

The spiritual journey involves essentially two stages of evolution. The

first stage involves refining ones likes and dislikes expressed through

ones desires, and the next stage involves internalizing the teaching

until it becomes one with the seeker. Refinement of desires are

refinement of thought patterns that involves decreasing the quantity,

changing the quality and redirecting them towards the higher goal.

Everyone is born with likes and dislikes or vAsanas which are due to

the impressions left by egocentric actions in the past life or past

lives. These are called together as prArabda karma. In the process of

growing, one acquires new ones called AgAmi karma, which can either be

exhausted in this life or put into one’s total account called sanchita

karma. VAsanas express as desires at the intellect level, agitations at

the mental level and egocentric actions at the body level, which in turn

leaves or reinforces one’s vAsanas. Thus eternal cycle is set in motion

consisting of birth, actions and birth. In animal forms, vAsanas only

are exhausted without acquiring new ones, since they do not act with

ego. On the other hand, human being is provided with intellect to make

a choice. Hence he has the capacity to refine his vasAnas by refining

his desires. For refinement, one should understand the mechanics of the

processes involved. Desire for any an object, for a place or

environment, or for people is only to gain happiness from them. Hence

longing for happiness is root cause for desire. Yet, happiness is not

with any object, place or people. In the fulfillment of desires, our

minds become calm and contended. In those moments of happiness, we are

back to ourselves, where our minds feel adequate with themselves, until

of course other desires prop up due to pressure of vAsanas. Craving for

objects, therefore, is not for objects sake, but for happiness sake.

What we are truly seeking is happiness and not the object per se.

‘Aatmanastu kaamaaya sarvam priyam bhavati’ says the shruti. Recognition

of this fact is the first step in the evolution. Hence, desire for

happiness manifests as desire for objects. Next to understand is the

desire for happiness is not desire for an object since there is no

happiness in any object, but desire for myself whose nature is

happiness. At this stage, desires for all objects are redirected to one

desire and that is the desire to know oneself. He becomes a jignAsu,

seeker of knowledge. To know myself is to see myself by myself.

‘dyaanena Aatmani pasyati kaschit AtmAnam AtmanA’ ‘by contemplation, one

sees oneself in oneself by oneself’, says Krishna. Since I am the

subject and not an object for me to see myself, I need a means to know

myself. It is similar to the fact that I need a mirror to see my face.

Mirror does not bring my face but is only an instrument that reflects my

face so that I can see my face. When I am standing in front of the

mirror, what I am seeing is not the mirror not the image but myself

reflected in the mirror. If I see a black patch in the image, I use a

towel to wipe my face than try to wipe the image. Without a mirror, it

is impossible to see my face. Similarly, to know myself, 'the subject

I', I need to use Vedanta mirror or darshana. Vedanta to act as

darshana I need proper understanding of the scriptures and that is

possible only with the help of a competent teacher. Hence Vedanta says

‘arE dRishTavaya, shrotavyaH, mantavyaH, nidhidhyAsitavyaH’ – one has to

see oneself, for that one has to listen from the scripture from a

competent teacher, shravaNam, and reflect on the teaching until there

are no more doubts, mananam, and contemplate on the teaching till the

knowledge is internalized, nidhidhyAsanam. Hence, when Krishna said

that by contemplation one sees oneself in oneself by oneself,

contemplation involves internalization of the teachings of the Vedanta.

Shravanam involves a systematic, consistent study of Vedantic scriptures

for a length of time under a competent teacher. A competent teacher is

one who was a competent student, who learned from a competent teacher.

Thus, there is a guruparampara or lineage of a teacher to a student, all

the way pointing to the Lord Krishna himself. Hence, Krishna is called

‘jagat guru’, world teacher. Krishna says

 

tad viddhi praNipAtena pariprashnena sevayA|

upadekshyanti te jnAnam jnAninaH tatva darshinaH||

 

Approach a teacher with complete humility and respect by surrendering to

him, and asking him with appropriate questions to learn the nature of

the reality. The teacher in turn will import that knowledge to such a

student, since he himself learned from his teacher by approaching in the

same way.

>From this, it follows that Vedanta is pramaaNa or the means of

knowledge. Since it is not an objective knowledge but knowledge about

one self, Vedanta acts like mirror, darpaNa or darshana, when it is

tuned in the hands of a competent teacher. Thus, two things are

essential; one is the teacher and the second is Vedanta shaastra, and

the teacher is such that he has learned himself from another competent

teacher. In gaining the knowledge, one should have complete

‘shraddhaa’, which is loosely translated as faith. Shankara defines

shraddhaa as

‘shAtrasya guruvAkyasya satya budhyAvadhAraNA’ – shraddhA is the faith

in the truth expounded in the scriptures as interpreted by the teacher.

Thus, scripture and the teacher together come as one package.

Therefore, a right teacher is one who points to the scriptural authority

as interpreted by his teacher and not to himself as an authority.

Hence, a guruparampara, lineage of teachers is emphasized in the

scriptural study.

There is also a sampradAyam or tradition of teaching the scripture and

is emphasized since teaching is very subtle and requires a competent

teacher who can communicate the knowledge properly. Thus, Bhagavad Gita

and upanishads have to be learned through a teacher.

 

Inquiry and knowledge: It is important to understand the nature of the

self-inquiry or Brahman-inquiry, and the knowledge that one gains

because of the inquiry. There are many miss conceptions about saadhana,

role of Vedanta, and self-realization or Brahman realization. Brahman

cannot be ‘object’ for inquiry, since any object is limited by

definition. In the beginning of the study, convenience it is treated as

an object for analysis. That which is infinite and all pervading

self-existent and self-consciousness entity cannot be objectified.

Brahman inquiry has to lead to inquiry of oneself, the subject, I, which

is also self-conscious and self-existent principle. It cannot be

separate from Brahman since there cannot be divisions in existence or in

consciousness. This identity has to be recognized by inquiry into the

nature of Brahman or nature of myself. This is exactly what Vedanta

darshana provides, if it is correctly explained by a competent teacher.

People have a misconception that one has to experience this identity or

this state of oneness. It is not the lack of advaitic experience, but it

is the lack of advatic understanding since in deep sleep state every one

experiences the advaita. It is the knowledge of the experience that is

needed. In addition, any understanding is done by buddhi, since that is

the only instrument of knowledge that we have. The truth is advaita.

However, understanding of the advaitic nature of the truth has to take

place only in Buddhi. This is the reason, why study of the scriptures

and contemplation on the truths expounded in the scriptures by buddhi

are what is implied by dhyAnam or nidhidhyAsana. Some people say this is

all intellectual and the truth is beyond the intellect and we need to

sit and meditate,the study of scriptures is useful only up to some

point, etc. When Vedanta say tat vijnAnasva, it implies that it is to

be known through inquiry using scriptural study and internalization of

that knowledge by contemplation. It is not Atma or Brahman that has

misconceptions. They are immaculately pure. The misconceptions are in

the mind and it is the mind that needs to realize that ‘aham brahmaasmi’

‘I am that Brahman’. Brahman, which is infinite, includes the Buddhi

that has the wrong notions about oneself. In the realization of ‘aham

bramhAsmi’ in the buddhi all wrong notions about oneself drops out and

replaced by the recognition that I am Brahman raises – where? – in the

Buddhi itself. Hence it is the not the experience that I am longing

for, it is the removal of misconceptions about myself in the buddhi to

be done by appropriate inquiry using Vedanta as a tool. ‘Truth is

beyond the intellect’, ‘one has to go beyond the intellect’, ‘I do not

want to be trapped in the intellectual stuff’ are the statements people

make. 'Truth is beyond the intellect' is alright but misconceptions are

in the intellect that need to be removed. These cannot be removed by

doing japa ‘ aham brahmAsmi’ or ‘who am I’ etc, but using Vedanta

darshana to see clearly, who I am. There are no other direct paths for

this. When misconceptions drop out in the awakening of the knowledge,

the ever shining truth is recognized in the intellect. That truth is

beyond the intellect in the sense that it includes everything including

the intellect, since it is infinite ever-existent, self-illuminating

principle. Since the misconceptions are in the intellect, realization

of one intellect does not mean the realization by other intellects.

Hence, saadhana has to be done by each individual whose buddhi is

separate, and whose misconceptions in each buddhi are different from

those of others. Each student has to approach an appropriate teacher or

is led to an appropriate teacher to gain that knowledge. ‘mana eva

manushyAnAm kAraNam bandha moksha yOH|’ - mind is responsible for both

bondage and liberations’ says manusmruti. The fact of the matter is

even when I am ignorant; I am that sat-chit-ananda – that ever-shining

eternal existent principle. However, due to misconceptions in the

intellect, and identifying with the intellect I am the intellect, I take

myself to be limited and ignorant.

 

Question that is raised is by intellectual understanding, can one

realize the truth. The answer is yes, provided as JK puts it, it is an

understanding as an understanding as a fact, and not as understanding as

understanding as a thought. To give a simple and baser example, I

understand that I am a man. Since childhood, I was brought up with this

knowledge. It is an understanding as a fact and not as a thought. It

is not a japa that I have to do all the time that ‘I am man’ and ‘I am

man’ that brings out this knowledge that I am man or repeat, ‘who am

I?’, ‘who am I?’ etc. It is an assimilated understanding based on the

teaching received from parents and other elders, when I was a child.

That knowledge remains with me in the background, in all my

transactions. Swami Chinmayandaji used to teach this in a story form.

There was one, Mr. Jones, who suddenly got a notion that he is rat and

not a man. Whenever he sees a cat, he used to hide in a closet, since

he is rat and not a man. His wife noticing his problem took him to a

psychologist and after many sittings and repeating many times that ‘I am

man and not a rat’, he understood that he is a man and not a rat. After

paying doctors fees and going back home, he returned back rushing to the

doctor, gasping for his breath. The doctor asked – “what is the

problem, Mr. Jones? I thought you understood that you are a man and not

a rat”. Mr. Jones replied, “ Yes, Doctor, I understand very well that I

am a man and not a rat. But what I am afraid is whether the cat in my

house knows that I am man and not a rat.” There is difference in just

intellectual understanding but factual understanding. NidhidhyAsana

helps to internalize the knowledge gained by shravaNa and mananam. Thus,

study of the scriptures and contemplating on the truth expounded in the

scriptures are essential for factual understanding. Pressure of vAsanas

formed through many lives, where the notions about oneself are deep

rooted, obstruct the factual understanding to take place. Hence, chitta

suddhi or purification of the mind is emphasized before the study of the

scriptures. Chitta suddhi can be accomplished effectively through karma

yoga, as emphasized by Krishna.

 

With this background we enter into the study of Bhagavad Gita.

[Guest guest]

post number 38277

 

Sadaji,

 

your Glowing tribute to Poojya Gurudev Swami Chinmayananda really

touched my heart. Yes , the Jnana yagna started by Gurudevji is now

ably carried out by his successor Swami Tejomayanandaji who visited

Washington DCc recently. i happened to listen to some of his lectures

on 'jnana sara' ( along the lines of Sri Ramana's upadesa sara)and i

was simply overwhelmed on hearing the 'devotional' rendering of

vedantic truths. Swamiji's child like innocence and sense of humor is

very appealing and he is truly an ambassador of Goodwill for the

Chinmaya Mission.Swamiji himself humbly admits that He is not in

his 'gurudeva's shoes ' but at his lotus feet! what ananya guru

bhakti! I was so impressed by him that on my recent trip to Orlando,

Florida , i enrolled my two grand kids ( aged 3 and 5 respectively)

in Chinmaya mission sunday classes - my gifts to them for their

spiritual growth and devlopment.

 

i am also delighted to note that you mentioned about Guru Paramapara -

this is very important. In this context, i would like to recall a

verse on Advaita Guru Parampara

 

nArAyaNam. padmabhuvam. vasishTham. Saktim. ca tatputra parASaram. ca

vyAsam. Sukam. gauDapadam. mahAntam. govindayogIndram athAsya

Sishyam. |

SrI Sam.karAcAryam athAsya padmapAdam. ca hastAmalakam. ca Sishyam.

tam. toTakam. vArttikakAramanyAn asmad gurUn santatamAnatosmi ||

sadASiva samArambhAm. SankarAcArya madhyamAm.

asmadAcArya paryantAm. vande guru paramparAm. ||

 

 

These are the advaita guru paramparA verses, which salute the

prominent gurus of advaita, starting from nArAyaNa through Sankara

and his disciples, upto the AcAryas of today. It is typical of

advaita that the first guru is called nArAyaNa (vishNu) in the first

verse and sadASiva (Siva) in the second. The paramparA thus lists:

nArAyaNa

padmabhuva (brahmA)

vasishTha

Sakti

parASara

vyAsa

Suka

gauDapAda

govinda bhagavatpAda

SankarAcArya

padmapAda, hastAmalaka, toTaka, sureSvara (vArttikakAra),

and others (anyA:).

(http://www.ittc.ku.edu/~krsna/AdvaitaVedanta/history.htm )

 

When i read messages on the Advaitin Message Board, i can

immediately feel the presence of a 'guru' in some of the members

posts and i can also kind of figure out which lineage they belong to!

smile! is it not amazing how the same 'advaitic truth' is presented

in so many different ways by members ? something to think about ! in

recent times , i have been particularly impressed by the writings of

Sri subbuji specially his posts on Sri Dakshinamurthy stotram, and i

could immediately sense that he is a disciple of a guru from the

great adi shankara lineage! please correct me, subbuji, if i am

wrong!

 

To learn Advaita, you need to approach a guru from the advaitic

lineage; a dwaita guru may help you to see the contradictions in

advaita just as an advaitic guru can help you see the contradictions

in dwaita philosophy . However, in the ultimate analysis , you can

not learn Shankara's advaita philosophy from Sri Ramanujacharya or

learn Dwaita from sri Adi Shankara! Imagine going to a Kuchipudi

teacher to learn Bharatanatyam or to a Bharatanatyam teacher to learn

Kuchipudi ! WHAT A ROYAL MIX UP THAT WOULD BE!

 

AS SRI KRISHNA HIMSELF SAYS IN THE SRIMAD BHAGWAT GITA

 

evam parampara-praptam

imam rajarsayo viduh

sa kaleneha mahata

yogo nastah parantapa (CH 4, VERSE 2)

 

SRILA PRABHUPADA'S TRANSLATION

 

This supreme science was thus received through the chain of disciplic

succession, and the saintly kings understood it in that way. But in

course of time the succession was broken, and therefore the science

as it is appears to be lost.

 

 

 

It is now important to see what Sri KRISHNA SAYS IN THE NEXT VERSE

 

sa evayam maya te 'dya

yogah proktah puratanah

bhakto 'si me sakha ceti

rahasyam hy etad uttamam (CH 4 , VERSE 3)

 

 

That very ancient science of the relationship with the Supreme is

today told by Me to you because you are My devotee as well as My

friend; therefore you can understand the transcendental mystery of

this science.

 

It is important to note that not only should the Guru be competent ,

the disciple should also be 'fit' to receive this knowledge ! this is

called 'adhikaratvam' - otherwise it is like 'sevidan kaathil sanghu

oothrapole' ( that is blowing the conch in to the deafman's ears)!

 

Sadaji, please continue blowing the 'panchjanya' conch shell of Sri

Krishna THROUGH THIS CELESTIAL SONG OF srimad Bhagwat gita and on

hearing the sound of which all the negative energies will vanish!

 

Hari Aum!

 

Vande Guru Paramparam!

[Guest guest]

Dhyanasaraswatiji - My praNaams to you. Thanks for your kind

encouragement. Yes, Guruparampara is important.

 

Swamiji's mark is evident in all mission activities. Recently Swami

Paramaarthanandaji who was the product of the Sandeepany Saadhanalaya of

Bombay, was paying tributes to the Gurus, acknowledging the vision of

Gurudev in establishing the Sandeepany Saadhanaalayas to train

Brahmachaaries. Now there are many many swamis and aachaarayas

throughout India and in many centers around the world, some swamis

working in the mission and some working out side the mission, yet

passing on the knowledge of the Vedas to the next generation. Many of

us gruhasta-s cannot go to a monastery to learn. Because of his vision,

the monasteries are coming to the people to teach Vedanta. Currently

Swami Tejomayanandaji is traning a new batch of students who will be the

teachers for the future. What a vision! I do not know how to express my

gratitude. Words fail to express the feelings.

 

It is said that because of merits accumulated from many lives one is led

to proper teacher that too an advaita master, as you noted. In AvadhUta

Gita Bhagavaan Dattaatreya says -

Iswaraannugrahat eva pumsaam advaita vaasanaa| Only by the grace of god

one gets the inclination to advaita vaasana. Otherwise, it is so

storage that a person born to a great vishisTaadvaitin gets exposed to

J. Krishnamurthy's teachings, rejects all scriptures, but eventually is

led to an advaitic master. His leela is incredible.

 

I was reading the biography of Anandamayi maa, the Kerala lady who was

born to a fisherman. What an incredible story. I could not contain my

tears as I was reading. How the Lord takes up an innocent girl,

ignorant by all standards, born in small village in Kerala,

discriminated by her own family for being darker than them, and shapers

up into a gigantic personality that the whole world honors. Kerala and

the Bhaarat are blessed by these giants who lead the nation by their own

lives.

 

How much of punyam we must have done in our past lives to be born in

such a country that produces such giants.

 

I cannot but acknowledge the Moderators of this list, particularly Shree

Ram Chandran, who had the farsightedness to start this advaitin list

serve and maintain it with enthusiasm, in spite of many odds and

criticisms. Other wise how can we communicate, discuss and grow, sitting

miles apart yet reaching each other at an incredible speed. My PraNaams

Shree Rama Chandran and to all others moderators who work in union to

provide a vehicle for all of us to learn and grow. It is my good fortune

to be included as part of this discussion group centered on advaita.

 

 

Hari OM!

Sadananda

 

--- dhyanasaraswati <dhyanasaraswati wrote:

> post number 38277

>

> Sadaji,

>

> your Glowing tribute to Poojya Gurudev Swami Chinmayananda really

> touched my heart.

[Guest guest]

ref 30313

 

Sadaji observes :

 

( Otherwise, it is so storage that a person born to a great

vishisTaadvaitin gets exposed to J. Krishnamurthy's teachings,

rejects all scriptures, but eventually is > led to an advaitic

master. His leela is incredible. )

 

who is this great vishistadvaitin that is being refrred to ? Who is

the son ? just curious! smile!

 

Sadaji comments :

 

(I was reading the biography of Anandamayi maa, the Kerala lady who

was born to a fisherman. What an incredible story. I could not

contain my tears as I was reading. How the Lord takes up an

innocent girl, ignorant by all standards, born in small village in

Kerala,........... )

 

Yes, the punyabhumi of Malayala pradesham has produced many saints

including Adi Shankara, Narayana guru, Melputhur Narayana Bhattatiri,

who composed the 'Narayeeniyam' . Mata Amritananana mayee whose very

name means "Mother of Absolute Bliss", Is Present day

Kerala's 'gift' to the modern day world. I had the good fortune of

meeting her thrice in washington dc while she was conducting a world

tour. She is called affectionately as 'Ammachi' by her devotees .

This hugging saint also initiated me by whispering a 'bija' mantra

into my ears while giving me the best hug only a Mother Can give! She

is jagat-janani! Sadaji, Ammachi is not only a jnana .bhakti yogi ,

she is also a karma yogi par excellance. Her organization's recent

efforts in the area of Tsunami relief efforts are commendable. Not

only that , Ammachi and her team of volunteers helped in a big way

during the recent 'Katrina' HAVOC in new Orleans!

 

Sadaji, may i share something with you ?- most saints come from very

humble backgrounds. Kabir das was a weaver. So was Thiruvalluvar.

Jesus himself was the son of a carpenter. Strangely , Sainthood has

something to do with 'humility' and 'compassion' ! This fisherwoman's

daughter was therefore able to feel the 'pain' and 'siuffering ' of

the millions of people affected by the Tsunami disaster in the

coastal areas and no wonder 'AMMACHI' rose to the Occassion and saved

these men and women from more suffering by her magnificent relief

efforts - something even a Government cannot do in such a short span

of time!

 

one last point. I join you in congratulating Sri Ramji for starting

this list and also maintiaing the 'high' standards. Criticism and

praise are part of life and one should know how to handle both.

Smile! Remember, the 'thorn' is there to protect the rose! On another

note , all the nine moderators on the list are like 'nine' gems of

the King Vikramaditya's court. Of late, we are also enjoying

the 'knowledgeble' presence of Sri Ananda wood .i Have a 'sneaking'

admiration for him and his soulful poetry. Nairji has always has the

ability to present different points of view on the same subject and

his posts make excellent reading. His recent exposition of 'shradda'

is a case in point. Of course, Professor VKji has always proved

that bhakti and jnana are the 'twin' eyes of Vedanta through his many

discourses ! Sunderji 's is the invisible hand that guides us all the

time to see 'vedanta' through 'divya' chaksu with wonderful reference

materilals! Gregji is our 'mauna guru but very effective at the

sametime!

 

However, sadaji - you cannot ignore the wonderful members on this

list who through their nummerous contributions make this list the

most 'coveted' one! Some names come readily to mind- chitta, felipe ,

subbuji, sankaraji, rajeshji and of course our inimitable michaelji

among a host of others whose names i cannot readily recall! Can you

imagine a temple without the devotees? can you imagine a congregation

without an audience? Similarly, it is the members who make or mar the

list! so , let us take a moment to acknowledge their valuable

contributions too !

 

 

love and regards