greater than smaller than.

 a leaf even dry, dropped, has no independent existence for its birth growth decay .

it's finally a part of the infinite universe,

if it drops where can it go , except to the earth? 
where is the earth,? 

it's not independent of galaxy, which is again not independent of the sky, 
we feel sun and stars are remote as if of no concern, but they are a part of the whole , without them , i cannot imagine my existence , my birth even 

why to look my house is only the four walls, when the city is mine, the country, when the earth, when the universe is really is mine , it's really my universe, like my body and limbs
my whole personality is not limited to some feet height, it is far far , it is all every one of us is really parts of one another , no separate 

i am there , since you are all there , since the whole universe is there
i am alive since the universe is alive

leaf is alive, since the tree is alive 
there is no need for leaf thinking that it is leaf 
where is it's beginning and end ?
even earth holding the tree is a part of tree part of leaf .
every dust particle is part of infinity , even in vastu shastra if you do not know the meaning of this phrase you cannot understand the science.

https://www.academia.edu › The_Im...

The Implications of Anoraniyan Mahato Mahiyan As Related to Vaastu Science ...

it's existing since universe is existing 
so dust particle can claim ''i am the universe''

Therefore, in the Vedic language God is described,
anor aniyan mahato mahiyan:
“He is greater than the greatest and smaller than the smallest 

Mahato mahīyān means greater than the greatest, and aṇor aṇīyān, and smaller than the smallest.

What is the difference between Supersoul and individual soul? One is very small, minute, and the other is very big. God is great. Aṇor aṇīyān mahato mahīyān, God is greater than the greatest. You can conceive in your idea, the greatness of something, but God is still greater. And you can conceive the smallest—just like the atom—yet God is smaller than the atom. That is God. Not that He's only the great, but He is the smallest also. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greater than the greatest, and aṇor aṇīyān, and smaller than the smallest. We cannot imagine the dimension of the atom, or you can imagine, but still God is smaller than that. This is the position of God. So He has got His form, as the atom has got form. Similarly, within the atom, God has got form, and as this whole universe has got form, that God has also got form. When there is a statement in the Vedic language that God has no form, it does not mean God has no form, but He has form which you cannot imagine. That is called formless. Actually God is not formless, but what is that form, you cannot imagine. Because He is greater than the greatest and smaller than the smallest.

Mahato mahīyān means greatest of the great, and aṇor aṇīyān, the smallest of the small.

So Garbhodakaśāyī Viṣṇu; then next Viṣṇu, the third incarnation, is Kṣīrodakaśāyī Viṣṇu. Within this universe there is a planet near the polestar which is called Kṣīrodakaśāyī planet, and there Lord Viṣṇu in His incarnation of antaryāmi, Supersoul... He is acting as the Supersoul. And He is the universal form. When you think of universal form of the Lord, that is the manifestation of this Kṣīrodakaśāyī Viṣṇu. And that Kṣīrodakaśāyī Viṣṇu as Paramātmā, Supersoul, is situated in everyone's heart, even within the atom also. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Paramāṇu means atom. Within the atom also. We think of God as very great, universal form, but God can take also form less than the atom. That is God's power. He is not only great, greatest, but He is the smallest. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greatest of the great, and aṇor aṇīyān, the smallest of the small. We cannot think how small He can become. That is His inconceivable potency. So within this material world, He is within the atom, and He is within everyone's heart, in everywhere, all-pervading, and at the same time universal form, the biggest form.

Mahato mahīyān means greater than the greatest and the smaller than the smallest.

The Supersoul is within the aṇḍa. Aṇḍa means brahmāṇḍa, universe, and everybody up to the atom. He's within the atom also. Paramāṇu. Paramāṇu means atom. The Supersoul is within the atom. That is the power of God. He can become bigger than the universe. He can put many millions of universes within His belly. At the same time, He can enter within the atom. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greater than the greatest and the smaller than the smallest. So in this way, first realization, Brahman, impersonal. Then next higher realization is Paramātmā, Supersoul. Brahman realization more or less realized by philosophical speculation, and Paramātmā realization is achieved more or less by meditation. But Bhagavān realization is transcendental devotion. That is beyond the philosophical speculation and mental meditation, beyond.

In the Vedic language God and the realized individuals are  described as “anor aniyan mahato mahiyan” (Katha Upanisad 1-2-20), meaning “God is smaller than the smallest and greater than the greatest.” This means that whether something is extremely large or infinitesimal, it is still made of the same divine source.  God is present everywhere and in everyone.
Paradigm Shift
Quantum physicists, neuroscientists, psychologists and mystics have evolved to the point where a significant paradigm shift is happening as predicted by Dr Amit Goswami, endowed with a Rishis insight: “While mainstream science remains materialist, a substantial number of scientists are supporting and developing a paradigm based on the primacy of consciousness…”  Goswami is convinced that the universe, in order to exist, requires a conscious sentient being to be aware of it.
The universe is and can be viewed as symbiotically and totally unbroken, interconnected, highly networked, integrated, and harmonized.  The entire universe is contained holographically in each of its parts, unifying matter, energy and consciousness by systems, subsystems and sub, sub, systems at macro and at micro levels through nonlocal, local, vacuum energy, strings and other entities yet to be understood or to be established.
The consciousness that comprises the universe can be tapped into by practicing the yogic art of laser focusing of the mind through Gayatri Mantra, leading to downloading of the contents of transcendent domains through tuned resonant circuits by kindling one’s mind there while tending towards Brahmatejas (the effulgence of Brahman),
The Gayatri Mantra (GM)
The Gayatri Mantra is a highly revered mantra in Hiduism, based on a Vedic Sanskrit verse from a hymn of the Rigveda (3-62-10):and is universal in its directive “Dhiyo Yo Nah Prachodayat” meaning let our Buddhi/Mind Complex (BMC)  be kindled
Om Bhur Bhuvah Svaha
Tat Savitur Varenyam
Bhargo Devasya Dhimahi
Dhiyo Yo Nah Prachodayat.

The meaning of GM is this: let the omnipresent, primordial force, Brahman, govern our BMC.  Swami Vivekananda paraphrased the GM as follows: “We meditate on the glory of that Being who has produced this universe; may He enlighten our minds.”
The Gayatri Mantra (GM) is said to enable one to tune to this field and if tuned up as prescribed, will ultimately make anyone realize that he is none else than that primordial force:
“My dear boy, when a man dies, his voice is absorbed (sampad) into the mind, his mind into breath, breath into light, heat and light, and heat into the highest substance. This finest essence—the whole universe has it as its Self; that is the Real: that is the Self: That you are, Svetaketu!”  ~ Chandogya Upanishad 6-8-7
Anyone can profit from kindling his BMC, gradually shedding his ego, greed etc. By chanting the Gayatri  Mantra, one can tend to achieve Brahmatejas and for the mundane world, collectively a better place to live in.
Ashtanga Yoga
GM paves the way and opens the door for Ashtanga Yoga, which aims at the final state of spiritual absorption through eight component parts. The eight limbs of Yoga according to Patanjali taken together is called as Raja Yoga. The eight limbs are:
Yama aims at internal purification or moral code
Niyama aims at external purity or personal discipline
Asana consists in the performance of the postures of Yoga
Pranayama is breath control
Pratyahara results from the withdrawal of sense organs from the corresponding sense objects
Dharana is concentration
Dhyana is meditation
Samadhi is the final state of spiritual absorption
The first five steps are the preliminaries promoting Samanya (normal) Dharma, infusing and elevating the personality of individuals.
These five steps are within the reach of most of the people to usher all its unlimited worldly benefits. Such individuals forming sizable groups in every nation and across the globe will be eligible citizens of “VASUDEVA KUTUMBAM” (the world as one family).  After the family acquires a critical mass, it will set up its own chain reaction to multiply its growth exponentially and in the process gradually and eventually eradicating ethnic, religious, and political tensions that fuel violence and conflict between individuals, communities and nations.
Such a trend is now seen picking up globally stemming out of all-round increasing frustrations. Many right thinking people and institutions are very earnestly involved in integrating massive network of brains to input positive emotions and to cultivate “do good” attitudes as a global mass movement. Of them, the most prominent one is the “Quantum Activists” movement, catalyzed and led by Dr. Amit Goswami.
That is why it is said that in earlier Yugas, (cosmological time cycle of Hindus) there was profound happiness, peace, prosperity, health, and all round fragrance as those who lived then is attributed to have lead a highly Dharma life, (forming and inputting benevolent Strings instead of malevolent ones of the present days) creating a better world, each previous Yuga being better than the succeeding Yuga. Garbage in garbage out phenomena is thus conspicuous.
Unity Consciousness
British historian, Arnold J. Toynbee, wrote the following regarding the Hindu philosophy of life and its culture: “We witness such unique mental approach and consciousness among Indians as may help humanity progress like a family unit. If we do not wish to perish in this atomic age, we have no other alternative left.”
According to David Pratt in his article “David Bohm and the Implicate Order,” Bohm believed that the general tendency for individuals, nations, races, social groups, etc., to see one another as fundamentally different and separate was a major source of conflict in the world. It was Boehm’s hope that one day people would come to recognize the essential interrelatedness of all things and would join together to build a more holistic and harmonious world. What better tribute to David Boehm’s life and work than to take this message to heart and make the ideal of universal brotherhood the keynote of our lives.
In his introduction to the book The Highest State of Consciousness, editor John White said:
“If the border between self and environment can be made to disappear, this is likely to have profound effects on man’s attitude to his environment, both social and physical. If the self is experienced as actually embracing other people, self-consciousness becomes social consciousness.”
Such words match in spirit, if not in letter, the profound sayings of the Upanishads: Yas-tu sarvani bhutani Atmani-evanupasyati, Sarva-bhuteshu catmanam tato no vijugupsate.Yasmin-sarvani bhutani Atmai-vabhudvijanathah,Tatra ko mohah kah sokah ekatamanupasyathah (Isa up), which means: He who sees all beings in his own self and his own self in all beings, he does not feel any revulsion to any being.
Dr.S. Radhakrishnan, one of the most profound philosophers of the 20th century, author, educator and past president of India advocated the world embrace the Indian approach in order to save humanity:
“Today, the western scientific progress has physically united the world. It has not only got rid of the ‘space’ factor, it has also equipped the various countries of the world with deadly arms. But they have not yet learnt the art of knowing and loving one another. If we want to save humanity at this most critical juncture, the only option is the Indian approach. India has a perception of life force and has a vital role to play in the performance of human conduct, which will be beneficial not only to India but to the whole world in the present sorry state of affairs.”
Gayatri Mantra only deals with nature and we all of us are part of it. GM is therefore an universal tool to cut across borders, shattering barricades, has the potential to generate Viswa Mitras (meaning friends of the world) and can create a better world to live in manned by evolved souls of 

VASUDEVAKUTUMBAM which is “Quantum Activism” 

Mystery

 It's easier to comprehend the meaning of the vedas than what is currently unfolding in the world. 

While some have been mysteriously blessed others have lost it all. Those who have gone have just gone once but those left behind have died a 1000 deaths. What is this strange stage. What is this game. Just can not comprehend one minute everything is there next everything gone.

It's all unfolding so strangely it's beyond our power to understand what direction it's all taking.

It's the lords drama we have to participate.

Yet there are things we have to thank him immensely for. What is this wonder it's full of a special grace beyond comprehension.

TRUST IN THE LORD.

Abhidarmakosha.

 Abhidharmakosha, also called Abhidharmakosha-shastra (Sanskrit: “Treasury of Higher Law”),

Its author, Vasubandhu, who lived in the 4th or 5th century in the northwestern part of India, wrote the work while he was still a monk of the Sarvastivada (Doctrine That All Is Real) order, before he embraced Mahayana, on whose texts he was later to write a number of commentaries. As a Sarvastivada work the Abhidharmakosha is one of few surviving treatments of scholasticism not written in Pali and not produced by Theravadins, who follow the Pali canon. The product of both great erudition and considerable independence of thought, the Abhidharmakosha authoritatively completed the systematization of Sarvastivada doctrine.

Translated into Chinese within a century or two of its creation, the Abhidharmakosha has been used in China, Japan, and Tibet both as a standard introduction to Hinayana Buddhism and as a great authority in matters of doctrine. In China it provided the basis for the Abhidharma (Chinese Chü-she; Japanese Kusha) sect. The work has inspired numerous commentaries. It also provides scholars with a unique amount of information on the doctrinal differences between ancient Buddhist schools.

The text is composed of 600 stanzas of poetry plus the equivalent of 8,000 stanzas of prose commentary supplied by the author himself. As an introduction to the seven Abhidharma treatises in the Sarvastivada canon and a systematic digest of their contents, the Abhidharmakosha deals with a wide range of philosophical, cosmological, ethical, and salvational doctrine.

viveka

The Vivekachudamani is a collection of poetical couplets authored by Shankara around the eighth century. The philosophical school this compilation attempts to expose is called ‘Advaita Vedanta’, or non-dualism, one of the classical orthodox philosophies of Hinduism. The book teaches Viveka: discrimination between the real and the unreal.

 जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता

तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् ।
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः
मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥ २ ॥

jantūnāṃ narajanma durlabhamataḥ puṃstvaṃ tato vipratā
tasmādvaidikadharmamārgaparatā vidvattvamasmātparam |
ātmānātmavivecanaṃ svanubhavo brahmātmanā saṃsthitiḥ
muktirno śatajanmakoṭisukṛtaiḥ puṇyairvinā labhyate || 2 ||

2. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmin-hood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births.

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् ।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ ३ ॥

durlabhaṃ trayamevaitaddevānugrahahetukam |
manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ || 3 ||

3. There are three things which are rare indeed and are due to the grace of God –namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.

अमृतत्वस्य नाशास्ति वित्तेनेत्येव हि श्रुतिः ।
ब्रवीति कर्मणो मुक्तेरहेतुत्वं स्फुटं यतः ॥ ७ ॥

amṛtatvasya nāśāsti vittenetyeva hi śrutiḥ |
bravīti karmaṇo mukterahetutvaṃ sphuṭaṃ yataḥ || 7 ||

7. There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.

 

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

śāstrasya guruvākyasya satyabuddhyavadhāraṇam |
sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||

25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śraddhā or faith, by means of which the Reality is perceived.

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा ।
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥ २६ ॥

sarvadā sthāpanaṃ buddheḥ śuddhe brahmaṇi sarvadā |
tatsamādhānamityuktaṃ na tu cittasya lālanam || 26 ||

26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness.

मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी ।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥ ३१ ॥

mokṣakāraṇasāmagryāṃ bhaktireva garīyasī |
svasvarūpānusandhānaṃ bhaktirityabhidhīyate || 31 ||

31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.

ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः
युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय ।
संतप्तं भवतापदावदहनज्वालाभिरेनं प्रभो
धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः ॥ ३९ ॥

brahmānandarasānubhūtikalitaiḥ pūrtaiḥ suśītairyutaiḥ
yuṣmadvākkalaśojjhitaiḥ śrutisukhairvākyāmṛtaiḥ secaya |
saṃtaptaṃ bhavatāpadāvadahanajvālābhirenaṃ prabho
dhanyāste bhavadīkṣaṇakṣaṇagateḥ pātrīkṛtāḥ svīkṛtāḥ || 39 ||

39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thine eye lights, accepting them as thine own.

श्रद्धाभक्तिध्यानयोगाम्मुमुक्षोः
मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः ।
यो वा एतेष्वेव तिष्ठत्यमुष्य
मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥ ४६ ॥

śraddhābhaktidhyānayogāmmumukṣoḥ
mukterhetūnvakti sākṣācchrutergīḥ |
yo vā eteṣveva tiṣṭhatyamuṣya
mokṣo'vidyākalpitāddehabandhāt || 46 ||

46. Faith (Śraddhā), devotion and the Yoga of meditation – these are mentioned by the Śruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.

अविद्याकामकर्मादिपाशबन्धं विमोचितुम् ।
कः शक्नुयाद्विनात्मानं कल्पकोटिशतैरपि ॥ ५५ ॥

avidyākāmakarmādipāśabandhaṃ vimocitum |
kaḥ śaknuyādvinātmānaṃ kalpakoṭiśatairapi || 55 ||

55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles?

अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।
विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ ५९ ॥

avijñāte pare tattve śāstrādhītistu niṣphalā |
vijñāte'pi pare tattve śāstrādhītistu niṣphalā || 59 ||

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

शृणुष्वावहितो विद्वन्यन्मया समुदीर्यते ।
तदेतच्छ्रवणात्सद्यो भवबन्धाद्विमोक्ष्यसे ॥ ६८ ॥

śṛṇuṣvāvahito vidvanyanmayā samudīryate |
tadetacchravaṇātsadyo bhavabandhādvimokṣyase || 68 ||

68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra.

मोक्षस्य हेतुः प्रथमो निगद्यते
वैराग्यमत्यन्तमनित्यवस्तुषु ।
ततः शमश्चापि दमस्तितिक्षा
न्यासः प्रसक्ताखिलकर्मणां भृशम् ॥ ६९ ॥

mokṣasya hetuḥ prathamo nigadyate
vairāgyamatyantamanityavastuṣu |
tataḥ śamaścāpi damastitikṣā
nyāsaḥ prasaktākhilakarmaṇāṃ bhṛśam || 69 ||

69. The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.

 विषयाशामहापाशाद्यो विमुक्तः सुदुस्त्यजात् ।

स एव कल्पते मुक्त्यै नान्यः षट्शास्त्रवेद्यपि ॥ ७८ ॥

viṣayāśāmahāpāśādyo vimuktaḥ sudustyajāt |
sa eva kalpate muktyai nānyaḥ ṣaṭśāstravedyapi || 78 ||

78. He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Śastras.

मोहं जहि महामृत्युं देहदारसुतादिषु ।
यं जित्वा मुनयो यान्ति तद्विष्णोः परमं पदम् ॥ ८६ ॥

mohaṃ jahi mahāmṛtyuṃ dehadārasutādiṣu |
yaṃ jitvā munayo yānti tadviṣṇoḥ paramaṃ padam || 86 ||

86. Conquer the dire death of infatuation over thy body, wife, children etc., -- conquering which the sages reaches that Supreme State of Vishnu.

स्थूलस्य संभवजरामरणानि धर्माः
स्थौल्यादयो बहुविधाः शिशुताद्यवस्थाः ।
वर्णाश्रमादिनियमा बहुधामयाः स्युः
पूजावमानबहुमानमुखा विशेषाः ॥ ९१ ॥

sthūlasya saṃbhavajarāmaraṇāni dharmāḥ
sthaulyādayo bahuvidhāḥ śiśutādyavasthāḥ |
varṇāśramādiniyamā bahudhāmayāḥ syuḥ
pūjāvamānabahumānamukhā viśeṣāḥ || 91 ||

91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours. 

to be continued.

GTU

 kṛiṣhṇa eva paro devas taṁ dhyāyet taṁ rasayet taṁ yajet taṁ bhajed

(Gopāl Tāpani Upaniṣhad)

“Lord Krishna is the Supreme Lord. Meditate upon Him, relish the bliss of His devotion, and worship Him.” 

yo ’sau paraṁ brahma gopālaḥ
(Gopāl Tāpani Upaniṣhad) 

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: |

अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: || 18||

yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ

ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ

yasmāt—hence; kṣharam—to the perishable; atītaḥ—transcendental; aham—I; akṣharāt—to the imperishable; api—even; cha—and; uttamaḥ—transcendental; ataḥ—therefore; asmi—I am; loke—in the world; vede—in the Vedas; cha—and; prathitaḥ—celebrated; puruṣha-uttamaḥ—as the Supreme Divine Personality

Translation

BG 15.18: I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.

Commentary

So far in this chapter, Shree Krishna has detailed that His opulence is the source of all the magnificence in nature, and in creating the visible universe he does not deplete Himself. In this verse, He has called Himself Puruṣhottam, the Divine Supreme Person who transcends over the material world, which includes both kṣhar the perishable and akṣhar the imperishable divine souls.

Does that mean the Puruṣhottam He has referred to and Lord Shree Krishna Himself are two different entities? To eliminate any such doubts, in this verse, while referring to Himself Shree Krishna has used the term aham (I), which is first person singular. He also said that the Vedas and the Smritis have described Him similarly:

kṛiṣhṇa eva paro devas taṁ dhyāyet taṁ rasayet taṁ yajet taṁ bhajed

(Gopāl Tāpani Upaniṣhad)

“Lord Krishna is the Supreme Lord. Meditate upon Him, relish the bliss of His devotion, and worship Him.”

yo ’sau paraṁ brahma gopālaḥ

(Gopāl Tāpani Upaniṣhad)

“Gopal (Lord Krishna) is the Supreme Being.”

pavit

 Pavitram means “pure.”  Knowledge of devotion is supremely pure because it is untainted by petty selfishness.  It inspires sacrifice of the self at the altar of divine love for the Supreme Lord.  Bhakti also purifies the devotee by destroying pāp, bīja, and avidyā.  Pāp is the stockpile of past sins of endless lifetimes of the individual soul.  Bhakti burns them up as a fire burns up a bundle of straw.  Bīja refers to impurities of the heart, which are the seeds of sinful activities.  If the seeds exist, then destroying the results of past sins will not suffice, for the propensity to sin will remain in the heart and one will sin again.  Bhakti purifies the heart and destroys the seeds of sin, which are lust, anger, and greed.  However, even the destruction of the seeds is not enough.  The reason why the heart becomes impure is that there is avidyā (ignorance), because of which we identify with the body.  Because of this misidentification, we think of the body as the self, and hence create bodily desires thinking they will give happiness to the self.  Fulfillment of such material desires further leads to lust, anger, greed, and all the other impurities of the heart.  As long as the ignorance remains, even if the heart is cleansed, it will again become impure.  Devotion ultimately results in realized knowledge of the soul and God, which in turn destroys the ignorance of material existence.  The benefits of bhakti are described in the Bhakti Rasāmṛit Sindhu as follows:  kleśhas tu pāpaṁ tadbījam avidyā cheti te tridhā  (1.1.18)  “Bhakti destroys the three poisons—pāp (sins), bīja (the seed of sins), avidyā (the ignorance in the heart).”  Only when the three are completely destroyed, does the heart become truly and permanently pure. 

analysis BG

 The Bhagavad Gita

The Bhagavad Gita is one of the major scriptures of Hinduism. Originally written in Sanskrit, it is part of the larger Hindu epic, Mahabharata, which tells the story of the Kurukshetra War, a real conflict which historians believe occurred somewhere between 1000 and 700 BCE. But the Gita’s tone is quite different than the rest of the epic—instead of a the details of an outside war, its focus is instead on the inward war for self-mastery and spiritual fulfillment.

The Gita is told as a conversation between a prince, Arjuna, and his military counselor, Lord Krishna, who also happens to be a Hindu deity. Krishna is believed to have been the eighth incarnation of the Hindu god, Vishnu, and is worshipped as a god in his own right. Through their conversation, Krishna teaches Arjuna about topics such as Dharma and Karma, which would form much of the basis of both Hindu and Buddhist thought. He also teaches Arjuna about humanity’s true nature and the path and practices required to attain it.

Analysis

Like my analysis of the Bible, I wanted to analyze the words used in the Bhagavad Gita to see if we could gain some insight into its key themes. I found an English translation by Ramanand Prasad, and  used a tool from www.writewords.org to count the occurrences of each word. I then filtered out common and less meaningful words—mostly pronouns, prepositions, conjunctions, and determiners.

From here, I began to visualize the data in Tableau, starting with the top 10 words (you can find the full visualization).

The book as a whole has 9,839 words after filtering out the list of common words (including common words, it has 20,826). The top word is “Arjuna”, appearing 175 times, followed “Supreme” at 143, and “Knowledge” at 118. From this top ten list alone, we can confirm the fact that Arjuna and Lord Krishna are the main characters. Also, assuming the characters regularly address each other by name, we can also infer that Krishna does most of the talking since “Arjuna” is the number 1 word and “Krishna” is number 9. Additionally, we can get a very good feel for the major themes of the scripture—Knowledge, Mind, Self, Spirit, Nature, Being.

There are many interesting words in Bhagavad Gita. Some people study it devotedly without understanding the meaning. Some people read it with the help of commentaries. Whatever you do it is useful in one way or other. But if you do word study in Bhagavad Gita and do your own research regarding those words you can retain them in memory. It will lead you towards better understanding. For instance if you look for these words in Marathi or Telugu or Hindi Bhakti literature you will definitely get some good cross references. I have done so with Tamil Bhakti literature just for some words.

1.Jnana Agni =Fire of Knowledge= fire of wisdom 4-19

“He whose undertakings are all devoid of desires and selfish puposes, and whose actions have been burn by the Fire of Knowledge, --him the wise call a sage”.(4-19)

 

2.Jnana Chakshu= Eye of Wisdom (15-10)

The deluded do not see Him who departs, stays and enjoys; but those who possess the Eye of Wisdom behold Him (15-10)

 

 

3.Jnana Tapasa = Austerity of Wisdom (4-10)

“Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the austerity of wisdom, many have attained to My Being”. (4-10)

 

 

4.Jnana Dipena=  Lamp of Wisdom (10-11)

“Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born out of ignorance by the luminous Lamp of Wisdom” (10-11)

5.Jnana Plavena = Boat of Wisdom (4-36)

“Even if thou art the most sinful of all the sinners, yet thou shalt verily cross all sins by the Boat of Wisdom” (4-36)

Tamil saint Appar alias Tirunavukkarasu of seventh century AD also used a simile like this:

He is Narayanan; He is Brahma

He is in the four Vedas;

He is the perfect one

Who is like a ship on the great ocean of wisdom  - 78, 6th Tirumurai

 

 

6.Jnana Yoga= Path of Knowledge (3-3)

“In this world there is a twofold path, as I said before, O Sinless one, -- the Path of Knowledge of the Sankhyas and the path of action of the Yogis” (3-3)

7.Jnana Yajna= Wisdom Sacrifice (4-33, 9-15, 18-70)

“Superior is Wisdom –Sacrifice to the sacrifice with objects, O,Parantapa! All actions in their entirety, O,Arjuna, culminate in wisd0m” (4-33)

 

Tamil devotional poets kept this beautiful Sanskrit word Jnana intact wherever they used divine knowledge or wisdom. They did not translate it in to Tamil. Like Dharma, it is an untranslatable word.

 

Bhuthathalvar, one of the 12 Vaishnavite saints used Lamp of Wisdom in his hymns. Tirumular, one of the 18 Tamil Siddhas (enlightened souls) used Sword of Wisdom. Sambandar ,one of the Four Great Saivite saints, used the word Flame of Widom in his Thevaram hymns. Bharati, the greatest of the modern Tamil poets, used the word Sword of Wisdom in his poems. There are hundreds of places where they used this Jnana with other words as similes or metaphors.