Every decision to control only breeds resistance, even the determination to be aware. "Meditation is never the control of the body. There is no actual division between the organism and the mind. The brain, the nervous system, and the thing we call the mind are all one, indivisible. It is the natural act of meditation that brings about the harmonious movement of the whole. To divide the body from the mind and to control the body with intellectual decisions is to bring about contradiction, from which arise various forms of struggle, conflict, and resistance. Every decision to control only breeds resistance, even the determination to be aware. Meditation is the understanding of the division brought about by decision. Freedom is not the act of decision but the act of perception. The seeing is the doing. It is not a determination to see and then to act. After all, will is desire with all its contradictions. When one desire assumes authority over another, that desire becomes will. In this, there is inevitable division. And meditation is the understanding of desire, not the overcoming of one desire by another. Desire is the movement of sensation, which becomes pleasure and fear. This is sustained by the constant dwelling of thought upon one or the other. Meditation really is a complete emptying of the mind. Then there is only the functioning of the body; there is only the activity of the organism and nothing else; then thought functions without identification as the me and the not-me. Thought is mechanical, as is the organism. What creates conflict is thought identifying itself with one of its parts which becomes the me, the self, and the various divisions in that self. There is no need for the self at any time. There is nothing but the body and freedom of the mind can happen only when thought is not breeding the me. There is no self to understand but only the thought that creates the self. When there is only the organism without the self, perception—both visual and non-visual—can never be distorted. There is only seeing ‘what is’ and that very perception goes beyond ‘what is’. The emptying of the mind is not an activity of thought or an intellectual process. The continuous seeing of "what is" without any kind of distortion naturally empties the mind of all thought and yet that very mind can use thought when it is necessary. Thought is mechanical and meditation is not." J. Krishnamurti Excerpt from Beginnings of Learning To read online, click here Dear Prabha, We invite you to read our most current Annual Report, which highlights financial statistics for 2020-21, as well as key information about the Foundation, Center, and the School’s activities.  Krishnamurti says that meditation is not another form of control and instead suggests that one understands desire and conflict. He states, “There is no self to understand but only the thought that creates the self,” implying that it is actually the different ways in which one identifies with the fragments of thought that need to be understood. Therefore, meditation is not something thought does; it is the continuous seeing of “what is.” The pandemic has certainly altered the way we live and connect with one another. We have adapted to these developments in various ways at the KFA: while we have started offering in-person programs again, we are following all city, state, and county guidelines, such as requiring masks in all indoor spaces. Our online programs and online dissemination efforts are continuing as usual. The Foundation has an enormous state-of-the-art repository of Krishnamurti's original writings. On the Krishnamurti Center YouTube channel, we offer a rapidly increasing free library of video and audio. The Immeasurable, our online magazine, is an introduction to the teachings for a younger readership. We create short videos based on snippets from Krishnamurti's public presentations, which have garnered a lot of positive feedback on social media. Every year, our publishing department releases new books and distributes rights to publishers all around the world. We also continue to expand our outreach initiatives worldwide in order to increase the number of individuals who are exposed to the teachings. As part of our Residential Student/Scholar Program, we also provide a unique opportunity for young people to live, study, and work within the community at the Krishnamurti Center. Applications are now being accepted for Spring 2022. The Krishnamurti Center in Ojai maintains a Retreat and a Study Center for individuals who come to explore the teachings. Every month, our online programs draw individuals from all around the world. Click here to see all upcoming online and in-person programs.  On behalf of the Foundation's trustees and staff, I would like to express my heartfelt thanks to each and every one of our contributors and supporters for your critical role in advancing the KFA's mission for current and future generations. Sincerely,  Jaap Sluijter Executive Director Can Krishnamurti's Teachings Make a Difference? Online Program February 7-11, 2022   Can K’s teaching really make a difference to our lives and to today’s world? Krishnamurti says, “To transform the world, we must begin with ourselves; and what is important in beginning with ourselves is the intention. The intention must be to understand ourselves and not to leave it to others to transform themselves or to bring about a modified change through revolution, either of the left or of the right. It is important to understand that this is our responsibility, yours and mine…”   REGISTER NOW Oak Grove School The Senior Class Hawaii Trip Interacting with the greater Krishnamurti community, immersing themselves in a different culture, and making new friends at their sister schools are three of the intentions of Oak Grove’s annual senior trip to India.    READ NOW Annual Report 2020-21 Digital Version This has been a year of numerous changes, some of which have restricted our activities while others have broadened them. We are grateful to each and every one of our contributors for understanding and supporting the critical relevance of our work for current and future generations. Our annual report contains highlights from the foundation as well as financial statistics for the previous fiscal year. Essays by those who have been influenced by Krishnamurti's work are also featured.   READ REPORT Timeless Change Calendar 2022 The 2022 calendar is now on sale. It contains quotes from Krishnamurti's talks, along with beautiful photographs by Krishnamurti's good friend Friedrich Grohe and others.   ORDER NOW Facebook Twitter Website Email Copyright © 2022 Krishnamurti Foundation of America, All rights reserved. You are receiving this email because you are on our mailing list View this email in browser Our mailing address is: Krishnamurti Foundation of America PO Box 1560 Ojai, CA 93024 Add us to your address book Want to change how you receive these emails? You can update your preferences or unsubscribe from this list

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 𝙊𝙣𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙢𝙤𝙨𝙩 𝙥𝙧𝙤𝙢𝙞𝙣𝙚𝙣𝙩 𝙋𝙧𝙖𝙖𝙮𝙘𝙝𝙚𝙚𝙣𝙖 𝙎𝙩𝙝𝙖𝙡𝙖𝙢 𝙬𝙞𝙩𝙝 𝙎𝙝𝙧𝙞 𝙑𝙖𝙞𝙠𝙝𝙖𝙣𝙖𝙨𝙖 𝘼𝙖𝙜𝙖𝙢𝙖𝙢 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙨𝙩𝙖𝙧𝙩𝙞𝙣𝙜 𝙞𝙨 𝙩𝙝𝙚 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙆𝙤𝙞𝙡 𝙞𝙣 𝙈𝙖𝙮𝙪𝙧𝙖𝙥𝙪𝙧𝙞 (𝙣𝙤𝙬 𝙈𝙮𝙡𝙖𝙥𝙤𝙧𝙚) 𝙞𝙣 𝙩𝙝𝙚 𝙝𝙚𝙖𝙧𝙩 𝙤𝙛 𝙈𝙖𝙙𝙧𝙖𝙨. 𝙏𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚 𝙩𝙝𝙖𝙩 𝙝𝙖𝙨 𝙖 𝙧𝙞𝙘𝙝 𝙝𝙞𝙨𝙩𝙤𝙧𝙮 𝙖𝙩𝙩𝙖𝙘𝙝𝙚𝙙 𝙩𝙤 𝙞𝙩 𝙞𝙨 𝙨𝙖𝙞𝙙 𝙩𝙤 𝙗𝙚 𝙖𝙩 𝙡𝙚𝙖𝙨𝙩 1000 𝙮𝙚𝙖𝙧𝙨 𝙤𝙡𝙙 ( 𝙞𝙣 𝙞𝙩𝙨 𝙘𝙪𝙧𝙧𝙚𝙣𝙩 𝙛𝙤𝙧𝙢) 𝙩𝙝𝙤𝙪𝙜𝙝 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙫𝙞𝙚𝙬𝙨 𝙩𝙝𝙖𝙩 𝙩𝙝𝙞𝙨 𝙩𝙚𝙢𝙥𝙡𝙚 𝙢𝙖𝙮 𝙝𝙖𝙫𝙚 𝙚𝙭𝙞𝙨𝙩𝙚𝙙 𝙖𝙧𝙤𝙪𝙣𝙙 𝙩𝙝𝙚 𝙩𝙞𝙢𝙚 𝙤𝙛 𝙩𝙝𝙚 𝘼𝙯𝙝𝙫𝙖𝙖𝙧𝙨 𝙤𝙧 𝙟𝙪𝙨𝙩 𝙖𝙛𝙩𝙚𝙧.

𝙄𝙣 𝘽𝙧𝙖𝙝𝙢𝙖𝙖𝙣𝙙𝙖 𝙋𝙪𝙧𝙖𝙣𝙖𝙢, 𝙪𝙣𝙙𝙚𝙧 𝙩𝙝𝙚 𝙨𝙚𝙘𝙩𝙞𝙤𝙣 𝙈𝙖𝙮𝙪𝙧𝙖𝙥𝙪𝙧𝙞 𝙈𝙖𝙝𝙖𝙩𝙢𝙞𝙮𝙖𝙢, 𝙤𝙣𝙚 𝙛𝙞𝙣𝙙𝙨 𝙧𝙚𝙛𝙚𝙧𝙚𝙣𝙘𝙚 𝙩𝙤 𝙩𝙝𝙞𝙨 𝙥𝙡𝙖𝙘𝙚 𝙖𝙨 ‘𝙈𝙖𝙙𝙝𝙖𝙫𝙖𝙥𝙪𝙧𝙖𝙢’.

𝘼𝙣𝙤𝙩𝙝𝙚𝙧 𝙞𝙣𝙙𝙞𝙘𝙖𝙩𝙞𝙤𝙣 𝙩𝙝𝙖𝙩 𝙩𝙝𝙞𝙨 𝙩𝙚𝙢𝙥𝙡𝙚 𝙞𝙨 𝙧𝙚𝙖𝙡𝙡𝙮 𝙨𝙚𝙫𝙚𝙧𝙖𝙡 𝙘𝙚𝙣𝙩𝙪𝙧𝙞𝙚𝙨 𝙤𝙡𝙙 𝙞𝙨 𝙩𝙝𝙚 𝙛𝙤𝙪𝙧 𝙥𝙞𝙡𝙡𝙖𝙧 𝙢𝙖𝙣𝙙𝙖𝙥𝙖𝙢 𝙞𝙣 𝙛𝙧𝙤𝙣𝙩 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚, 𝙩𝙮𝙥𝙞𝙘𝙖𝙡 𝙤𝙛 𝙨𝙤𝙢𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙋𝙖𝙡𝙡𝙖𝙫𝙖 𝙘𝙤𝙣𝙨𝙩𝙧𝙪𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙖𝙩 𝙩𝙞𝙢𝙚. 𝙄𝙩 𝙘𝙖𝙣 𝙗𝙚 𝙨𝙚𝙚𝙣 𝙩𝙝𝙖𝙩 𝙩𝙝𝙚 𝙢𝙤𝙨𝙩 𝙩𝙧𝙖𝙙𝙞𝙩𝙞𝙤𝙣𝙖𝙡 𝙖𝙣𝙙 𝙝𝙞𝙨𝙩𝙤𝙧𝙞𝙘𝙖𝙡 𝙤𝙛 𝙩𝙚𝙢𝙥𝙡𝙚𝙨, 𝙙𝙚𝙙𝙞𝙘𝙖𝙩𝙚𝙙 𝙩𝙤 𝙇𝙤𝙧𝙙 𝙑𝙞𝙨𝙝𝙣𝙪, 𝙝𝙖𝙫𝙚 𝙩𝙝𝙚 𝙛𝙤𝙪𝙧 𝙥𝙞𝙡𝙡𝙖𝙧𝙚𝙙 𝙨𝙩𝙧𝙪𝙘𝙩𝙪𝙧𝙚 𝙞𝙣 𝙛𝙧𝙤𝙣𝙩 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚 𝙖𝙣𝙙 𝙨𝙪𝙘𝙝 𝙩𝙚𝙢𝙥𝙡𝙚𝙨 𝙖𝙧𝙚 𝙨𝙖𝙞𝙙 𝙩𝙤 𝙗𝙚 𝙖𝙩 𝙡𝙚𝙖𝙨𝙩 𝙖𝙗𝙤𝙪𝙩 500-600 𝙮𝙚𝙖𝙧𝙨 𝙤𝙡𝙙.

𝙄𝙩 𝙞𝙨 𝙗𝙚𝙡𝙞𝙚𝙫𝙚𝙙 𝙩𝙝𝙖𝙩 𝙇𝙤𝙧𝙙 𝙑𝙞𝙨𝙝𝙣𝙪 𝙘𝙖𝙢𝙚 𝙝𝙚𝙧𝙚 𝙛𝙧𝙤𝙢 𝙝𝙞𝙨 𝙖𝙗𝙤𝙙𝙚 𝙞𝙣 𝙑𝙖𝙞𝙠𝙪𝙣𝙩𝙖𝙢 𝙖𝙨 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙩𝙤 𝙢𝙖𝙧𝙧𝙮 𝘼𝙢𝙧𝙪𝙩𝙝𝙖𝙫𝙖𝙡𝙡𝙞 𝙏𝙝𝙖𝙖𝙮𝙖𝙧. 𝙃𝙚𝙣𝙘𝙚, 𝙩𝙝𝙞𝙨 𝙥𝙡𝙖𝙘𝙚 𝙘𝙖𝙢𝙚 𝙩𝙤 𝙗𝙚 𝙘𝙖𝙡𝙡𝙚𝙙 𝙈𝙖𝙙𝙝𝙖𝙫𝙖𝙥𝙪𝙧𝙖𝙢.

𝙏𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚 𝙬𝙝𝙞𝙘𝙝 𝙬𝙖𝙨 𝙨𝙪𝙥𝙥𝙤𝙨𝙚𝙙𝙡𝙮 𝙞𝙣 𝙖 𝙙𝙞𝙡𝙖𝙥𝙞𝙙𝙖𝙩𝙚𝙙 𝙘𝙤𝙣𝙙𝙞𝙩𝙞𝙤𝙣 𝙞𝙣 𝙩𝙝𝙚 𝙚𝙖𝙧𝙡𝙮 𝙥𝙖𝙧𝙩 𝙤𝙛 𝙡𝙖𝙨𝙩 𝙘𝙚𝙣𝙩𝙪𝙧𝙮 𝙞𝙨 𝙨𝙖𝙞𝙙 𝙩𝙤 𝙝𝙖𝙫𝙚 𝙗𝙚𝙚𝙣 𝙧𝙚𝙫𝙞𝙫𝙚𝙙 𝙩𝙤 𝙞𝙩𝙨 𝙤𝙡𝙙 𝙜𝙡𝙤𝙧𝙮 𝙗𝙮 𝙩𝙝𝙚 𝘾𝙝𝙚𝙩𝙩𝙞𝙖𝙧𝙨, 𝙖𝙗𝙤𝙪𝙩 100 𝙮𝙚𝙖𝙧𝙨 𝙖𝙜𝙤, 𝙬𝙝𝙤 𝙞𝙣𝙨𝙩𝙖𝙡𝙡𝙚𝙙 𝙩𝙝𝙚 𝙐𝙩𝙨𝙖𝙫𝙖 𝙙𝙚𝙞𝙩𝙞𝙚𝙨 𝙩𝙝𝙖𝙩 𝙤𝙣𝙚 𝙨𝙚𝙚𝙨 𝙩𝙤𝙙𝙖𝙮.

𝙎𝙖𝙣𝙩𝙝𝙖𝙣𝙖 𝙋𝙪𝙨𝙝𝙠𝙖𝙧𝙖𝙣𝙞, 𝙬𝙝𝙞𝙘𝙝 𝙞𝙨 𝙣𝙤𝙬 𝙛𝙤𝙪𝙣𝙙 𝙩𝙤 𝙩𝙝𝙚 𝙎𝙤𝙪𝙩𝙝 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚 𝙬𝙖𝙨 𝙩𝙝𝙚 𝙨𝙖𝙘𝙧𝙚𝙙 𝙩𝙖𝙣𝙠 𝙤𝙛 𝙨𝙩𝙪𝙙𝙚𝙣𝙩 𝙤𝙛 𝙎𝙝𝙧𝙞 𝙑𝙞𝙠𝙝𝙖𝙣𝙖𝙨𝙖𝙧 𝙎𝙖𝙜𝙚 𝘽𝙧𝙞𝙜𝙪, 𝙬𝙝𝙤 𝙡𝙞𝙫𝙚𝙙 𝙞𝙣 𝙩𝙝𝙚 𝙖𝙨𝙝𝙧𝙖𝙢 𝙝𝙚𝙧𝙚. 𝙏𝙝𝙚 𝙖𝙜𝙚 𝙤𝙡𝙙 𝙗𝙚𝙡𝙞𝙚𝙛, 𝙖𝙨 𝙧𝙚𝙛𝙚𝙧𝙧𝙚𝙙 𝙩𝙤 𝙞𝙣 𝙈𝙖𝙮𝙪𝙧𝙖𝙥𝙪𝙧𝙞 𝙈𝙖𝙝𝙖𝙖𝙩𝙢𝙞𝙮𝙖𝙢, 𝙞𝙨 𝙩𝙝𝙖𝙩 𝙘𝙤𝙪𝙥𝙡𝙚𝙨 𝙬𝙝𝙤 𝙗𝙖𝙩𝙝𝙚 𝙝𝙚𝙧𝙚 𝙤𝙣 𝙩𝙝𝙚 𝙛𝙪𝙡𝙡 𝙢𝙤𝙤𝙣 𝙙𝙖𝙮 𝙞𝙣 𝙩𝙝𝙚 𝙏𝙖𝙢𝙞𝙡 𝙘𝙖𝙡𝙚𝙣𝙙𝙖𝙧 𝙢𝙤𝙣𝙩𝙝 𝙤𝙛 𝙈𝙖𝙖𝙨𝙞 (𝙢𝙞𝙙 𝙁𝙚𝙗-𝙢𝙞𝙙 𝙈𝙖𝙧𝙘𝙝) 𝙖𝙣𝙙 𝙬𝙝𝙤 𝙤𝙛𝙛𝙚𝙧 𝙩𝙝𝙚𝙞𝙧 𝙥𝙧𝙖𝙮𝙚𝙧𝙨 𝙩𝙤 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙖𝙣𝙙 𝘼𝙢𝙧𝙪𝙩𝙝𝙖𝙫𝙖𝙡𝙡𝙞 𝙏𝙝𝙖𝙖𝙮𝙖𝙧 𝙬𝙞𝙡𝙡 𝙗𝙚 𝙞𝙢𝙢𝙚𝙙𝙞𝙖𝙩𝙚𝙡𝙮 𝙗𝙡𝙚𝙨𝙨𝙚𝙙 𝙬𝙞𝙩𝙝 𝙘𝙝𝙞𝙡𝙙𝙧𝙚𝙣.

𝙏𝙝𝙞𝙨 𝙞𝙨 𝙖𝙡𝙨𝙤 𝙖 𝙋𝙧𝙖𝙧𝙩𝙝𝙖𝙣𝙖 𝙎𝙩𝙝𝙖𝙡𝙖𝙢 𝙛𝙤𝙧 𝙪𝙣𝙢𝙖𝙧𝙧𝙞𝙚𝙙 𝙥𝙚𝙤𝙥𝙡𝙚. 𝙊𝙛𝙛𝙚𝙧𝙞𝙣𝙜 𝙥𝙧𝙖𝙮𝙚𝙧𝙨 𝙩𝙤 𝙇𝙤𝙧𝙙 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙬𝙝𝙤 𝙞𝙨 𝙨𝙚𝙚𝙣 𝙞𝙣 𝙆𝙖𝙡𝙮𝙖𝙣𝙖 𝙆𝙤𝙡𝙖𝙢 𝙞𝙨 𝙨𝙖𝙞𝙙 𝙩𝙤 𝙝𝙚𝙡𝙥 𝙤𝙣𝙚 𝙛𝙞𝙣𝙙 𝙝𝙞𝙨 𝙤𝙧 𝙝𝙚𝙧 𝙢𝙖𝙩𝙘𝙝 𝙞𝙢𝙢𝙚𝙙𝙞𝙖𝙩𝙚𝙡𝙮.

𝙎𝙝𝙧𝙞 𝙠𝙤𝙙𝙝𝙖𝙞 ( 𝘼𝙣𝙙𝙖𝙡 ) 𝙉𝙖𝙖𝙘𝙝𝙞𝙮𝙖𝙧:

𝙄𝙣 𝙩𝙝𝙚 𝙏𝙖𝙢𝙞𝙡 𝙘𝙖𝙡𝙚𝙣𝙙𝙖𝙧 𝙢𝙤𝙣𝙩𝙝 𝙤𝙛 𝘼𝙖𝙙𝙞, 𝙇𝙤𝙧𝙙 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙞𝙨 𝙨𝙚𝙚𝙣 𝙞𝙣 𝙖 𝙨𝙡𝙚𝙚𝙥𝙞𝙣𝙜 𝙥𝙤𝙨𝙩𝙪𝙧𝙚 𝙤𝙣 𝙩𝙝𝙚 𝙡𝙖𝙥 𝙤𝙛 𝘼𝙣𝙙𝙖𝙡- 𝙖 𝙨𝙥𝙚𝙘𝙞𝙖𝙡 𝙚𝙫𝙚𝙣𝙩 𝙖𝙩 𝙩𝙝𝙞𝙨 𝙩𝙚𝙢𝙥𝙡𝙚.

𝘼𝙣𝙙𝙖𝙡 𝙢𝙖𝙠𝙚𝙨 𝙥𝙖𝙨𝙨𝙞𝙣𝙜 𝙧𝙚𝙛𝙚𝙧𝙚𝙣𝙘𝙚 𝙩𝙤 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙞𝙣 𝙝𝙚𝙧 𝙏𝙝𝙞𝙧𝙪𝙥𝙥𝙖𝙫𝙖𝙞…

“𝙈𝙖𝙖𝙢𝙖𝙖𝙣 𝙈𝙖𝙜𝙖𝙡𝙚𝙮 𝙈𝙖𝙣𝙞𝙠𝙖𝙩𝙝𝙖𝙫𝙪𝙢 𝙏𝙝𝙖𝙖𝙯𝙝𝙩𝙝𝙞𝙧𝙖𝙫𝙖𝙖𝙞

……………..

𝙈𝙖𝙖𝙢𝙖𝙖𝙮𝙖𝙣 𝙈𝙖𝙙𝙝𝙖𝙫𝙖𝙣, 𝙑𝙖𝙞𝙠𝙪𝙣𝙩𝙖𝙣 𝙀𝙣𝙧𝙚𝙣𝙧𝙪

𝙉𝙖𝙖𝙢𝙖𝙢 𝙋𝙖𝙡𝙖𝙫𝙪𝙢 𝙉𝙖𝙫𝙞𝙣𝙧𝙚𝙡𝙤𝙧𝙚𝙢𝙗𝙖𝙖𝙫𝙖𝙖𝙞”

𝘼𝙣𝙤𝙩𝙝𝙚𝙧 𝙧𝙚𝙛𝙚𝙧𝙚𝙣𝙘𝙚 𝙞𝙨 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙖𝙨𝙩 𝙫𝙚𝙧𝙨𝙚 : 𝙑𝙖𝙣𝙜𝙖 𝙠𝙖𝙙𝙖𝙡 𝙆𝙖𝙙𝙖𝙞𝙣𝙩𝙝𝙖 𝙈𝙖𝙙𝙝𝙖𝙫𝙖𝙣𝙖𝙞 𝙆𝙚𝙨𝙖𝙫𝙖𝙣𝙖𝙞…..

𝙎𝙝𝙧𝙞 𝘽𝙝𝙤𝙤 𝙑𝙖𝙧𝙖𝙝𝙖𝙧:

𝙊𝙣 𝙩𝙝𝙚 𝙬𝙚𝙨𝙩𝙚𝙧𝙣 𝙨𝙞𝙙𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙚𝙢𝙥𝙡𝙚 𝙞𝙨 𝙩𝙝𝙚 𝘽𝙝𝙤𝙤 𝙑𝙖𝙧𝙖𝙝𝙖𝙧 𝙨𝙖𝙣𝙣𝙞𝙙𝙝𝙞. 𝘼 𝙨𝙥𝙚𝙘𝙞𝙖𝙡 𝙝𝙤𝙢𝙖𝙢 𝙞𝙨 𝙥𝙚𝙧𝙛𝙤𝙧𝙢𝙚𝙙 𝙞𝙣 𝙁𝙚𝙗𝙧𝙪𝙖𝙧𝙮 𝙚𝙫𝙚𝙧𝙮 𝙮𝙚𝙖𝙧 𝙖𝙝𝙚𝙖𝙙 𝙤𝙛 𝙩𝙝𝙚 𝙛𝙞𝙣𝙖𝙡 𝙚𝙭𝙖𝙢𝙨 𝙤𝙛 𝙨𝙩𝙪𝙙𝙚𝙣𝙩𝙨…𝙄𝙩 𝙞𝙨 𝙗𝙚𝙡𝙞𝙚𝙫𝙚𝙙 𝙩𝙝𝙖𝙩 𝙑𝙖𝙧𝙖𝙝𝙖𝙧 𝙝𝙚𝙡𝙥𝙨 𝙨𝙩𝙪𝙙𝙚𝙣𝙩 𝙙𝙚𝙫𝙤𝙩𝙚𝙚𝙨 𝙘𝙤𝙢𝙚 𝙤𝙪𝙩 𝙨𝙪𝙘𝙘𝙚𝙨𝙨𝙛𝙪𝙡𝙡𝙮 𝙞𝙣 𝙩𝙝𝙚𝙞𝙧 𝙚𝙭𝙖𝙢𝙞𝙣𝙖𝙩𝙞𝙤𝙣𝙨.𝘽𝙝𝙤𝙤 𝙑𝙖𝙧𝙖𝙝𝙖𝙧 𝙞𝙨 𝙥𝙡𝙖𝙘𝙚𝙙 𝙞𝙣 𝙩𝙝𝙞𝙨 𝙏𝙚𝙢𝙥𝙡𝙚 𝙖𝙡𝙡 𝙖𝙧𝙤𝙪𝙣𝙙 𝘾𝙝𝙚𝙣𝙣𝙖𝙞.

𝙎𝙝𝙧𝙞 𝙍𝙖𝙢𝙖𝙧:

𝙊𝙣𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙨𝙥𝙚𝙘𝙞𝙖𝙡 𝙛𝙚𝙖𝙩𝙪𝙧𝙚𝙨 𝙖𝙩 𝙩𝙝𝙚 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙆𝙤𝙞𝙡 𝙞𝙨 𝙩𝙝𝙚 9 𝙙𝙖𝙮 𝙛𝙚𝙨𝙩𝙞𝙫𝙖𝙡 𝙙𝙪𝙧𝙞𝙣𝙜 𝙋𝙖𝙣𝙜𝙪𝙣𝙞 𝙬𝙝𝙚𝙣 𝙍𝙖𝙢𝙖 𝙞𝙨 𝙗𝙧𝙤𝙪𝙜𝙝𝙩 𝙩𝙤 𝙡𝙞𝙛𝙚 𝙬𝙞𝙩𝙝 𝙨𝙥𝙚𝙘𝙞𝙖𝙡 𝙙𝙚𝙘𝙤𝙧𝙖𝙩𝙞𝙤𝙣𝙨 𝙚𝙫𝙚𝙧𝙮 𝙙𝙖𝙮 𝙧𝙚𝙡𝙖𝙩𝙞𝙣𝙜 𝙩𝙤 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩 𝙚𝙫𝙚𝙣𝙩𝙨/𝙚𝙥𝙞𝙨𝙤𝙙𝙚𝙨 𝙞𝙣 𝙝𝙞𝙨 𝙡𝙞𝙛𝙚.

𝙎𝙝𝙧𝙞 𝘽𝙖𝙖𝙡𝙖 𝘼𝙖𝙣𝙟𝙖𝙣𝙚𝙮𝙖𝙧:

𝘼𝙖𝙣𝙟𝙖𝙣𝙚𝙮𝙖𝙧 𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙖𝙨 𝙍𝙖𝙖𝙢𝙖 𝙩𝙝𝙤𝙤𝙙𝙝𝙖𝙣, 𝙚𝙫𝙚𝙧𝙮 𝙩𝙚𝙢𝙥𝙡𝙚 𝘼𝙖𝙣𝙟𝙖𝙣𝙚𝙮𝙖𝙧 𝙞𝙨 𝙝𝙤𝙡𝙙𝙞𝙣𝙜 𝙜𝙖𝙙𝙝𝙖𝙞 𝙖𝙣𝙙 𝙖𝙗𝙝𝙖𝙮𝙖 𝙃𝙖𝙨𝙩𝙝𝙖𝙢

𝙃𝙚𝙧𝙚 𝙞𝙣 𝙤𝙪𝙧 𝙎𝙖𝙣𝙣𝙞𝙙𝙝𝙞 𝘼𝙖𝙣𝙟𝙖𝙣𝙚𝙮𝙖𝙧 𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙖𝙨 𝘽𝙖𝙖𝙡𝙖 𝘼𝙖𝙣𝙟𝙖𝙣𝙚𝙮𝙖𝙧. 𝙃𝙚 𝙞𝙨 𝙝𝙖𝙫𝙞𝙣𝙜 𝘼𝙗𝙝𝙖𝙮𝙖 𝙃𝙖𝙨𝙩𝙝𝙖𝙢 𝙖𝙣𝙙 𝙥𝙪𝙨𝙝𝙥𝙖𝙢 𝙞𝙣 𝙤𝙣𝙚 𝙝𝙖𝙣𝙙.

𝙀𝙫𝙚𝙧𝙮 𝙙𝙚𝙞𝙩𝙞𝙚𝙨 𝙞𝙣 𝙈𝙖𝙙𝙝𝙖𝙫𝙖 𝙋𝙚𝙧𝙪𝙢𝙖𝙡 𝙏𝙚𝙢𝙥𝙡𝙚 𝙝𝙖𝙫𝙞𝙣𝙜 𝙪𝙩𝙨𝙖𝙫𝙖𝙢𝙨 𝙞𝙣 𝙩𝙝𝙚𝙞𝙧 𝙨𝙥𝙚𝙘𝙞𝙛𝙞𝙘 𝙢𝙤𝙣𝙩𝙝

𝙋𝙚𝙮𝙖𝙡𝙬𝙖𝙧 𝙖𝙫𝙖𝙩𝙝𝙖𝙧𝙖𝙢 𝙨𝙩𝙝𝙖𝙡𝙖𝙢 𝙞𝙣 𝙩𝙝𝙞𝙨 𝙏𝙚𝙢𝙥𝙡𝙚 .

All the utsava moorthy are beautiful and lovely to behold with smiling face. Varaha Murphy too is very dear ❤ to watch. The ambience and the people here are a close knit family .

V P G M

Dharo Uvacha:-

The earth said:-

1.Bhagawan parameshaanaa Bhakthiravyabhi charinee ,

Prarabdham bhujyamanasya kadam bhavathi hey Prabho.

Oh God , Oh divine lord , how can spotless devotion arise and,

Exist in one who is affected by domestic problems?

Sri Vishnor Uvacha:-

Lord Vishnu said:-

2.Prarabdham bujyamano hi Gita abhyasatha sadaa,

SA muktha , sa sukhee loke Karmana nopalipyathe.

If those affected by domestic problems always practice Gita,

They would become free, have a pleasant life and would not be tied by Karma.

3.Maha paapadipaapaani Gitadhyayanam karothi cheth,

Kwachith saparsam na kurvanthi nalinidalam ambuvath.

If one reads and masters Gita , even the greatest sins ,

Would not able to touch you like water would not be able to make lotus leaf wet.

4.Gitayah pusthakam yatra yatra paathaah pravarthathe ,

Tatra sarvaani theerthaani prayagadheeni thathra vai.

Wherever the book of Gita is read , there all sacred waters,

Do act and sacred places like Allahabad are also there.

5.Sarve devaancha rishayo yogeena pannagascha ye,

Gopala Gopika vaapi naaradha uohava parasadai.

All devas, sages , yogis , serpents , Cowherds,

Gopis and sages like Narada and Udhava exist there.

6.Sahayo jayathe seegram yatra Gita pravarthathe ,

Yatra Gita vicharascha patanam srutham,

Tatraaham nischitham prithvi nivasami sadaiva hi.

Help will reach quickly where Gita is there,

And Oh earth, in the places where Gita is read or heard,

I would definitely be there always.

7.Gitashrayeham thishtaami Gita may cha uthamam Graham,

Gita janam upasrithya , treen lokaan palayamyaham.

I Stay in Gita as Gita is my best home,

I protect all the three worlds , taking recourse to Gita.

8.Gita may parama Vidhyaa, brahma roopa ne samsaya,

Ardha mathra akshara nithyaas sva nirvachya padathmika.

Gita is the divine knowledge and has the form of Brahman without any doubt.

And the half syllable letter “om “ is the one defining one’s own self.

9.Chid aanandena Krishnena prokthaa swamuktho Arjuna,

Vedastrayee Paranandaa thathwartha Jnana samyutha.

It was spoken by Krishna who is divinely happy and free of himself to Arjuna,

And it has the knowledge of the philosophy of divine joy of the three Vedas.

10.Yo ashta dasa japen nithyam naro Nischala Manasa,

Jnan sidhim sa labhathe thatho yaathi parmam padam.

Those men who read its eighteen chapters would not have a wavering mind,

They would get wisdom and power and later attain the feet of the divine lord.

11.Padathe asamartha sampoornam tatho ardham patam aachareth,

Thadaa Go danajam punyam labhathe naatra samsaya.

Those who are not able to read it fully , Should read half of it,

And they would get the blessing of Cow as a gift, There is no doubt about it.

12.Tribagam padamaanasthu , ganga snana phalam labeth,

Shadamam japmanastha soma yaga phalam labeth.

Those who read one third of it would get the effect of taking bath in Ganga,

And those who read one sixth would get the effect of performing Somayaga.

13.Yeka adyaanam thu yo nithyam padathe , bhakthi samyutha,

Rudralokam avapnothi , gano bhoothwaa vaseth chiram.

Those who read one chapter a day along with devotion,

Would reach the land of Rudra and live there as a Gana for a long time.

14.Adhyayam sloka padam vaa nithyam yah padathe nara,

Sa yaathi naraatham yaava manvantharam , Vasundare

Oh earth, the human being who reads one verse of a chapter daily ,

Would retain their human form in the rule of one Manu.

15.Gitayo sloka Dasakam saptha Pancha chathushtayam,

Dwathrin yekam thadhaa ardham vaa slokanaam ya paden nara.

16.Chandralokam avapnothi varshaanaam aayutham druvam,

Gita Pata samayuktho mritho manu shathaam vrajeth.

If one reads ten or seven or five or four or two or one stanza

Of Gita or at least one half the stanza , he would,

Reach the land of moon and live there for ten thousand years,

And when a human being has the habit of reading Gita.

After his death , he comes back again as a human being.

17.Gitabhyasam puna kruthwa labhathe mukthim uthamam,

Geethethyu charana samyuktho mriyamano gathim labheth.

By thoroughly learning the Gita one gets very great salvation,

And one who utters a word of Gita at the time of death attains liberation.

18.Gitartha shravana aasaktho maha papa yutho apivaa,

Vaikuntam samavapnothi Vishnunaa saha modathe.

Those who are interested in hearing the meaning of Gita,

Though they are great sinners , they would go to Vaikunta,

And lead a life of Joy in the presence of Vishnu.

19.Gitartham dhyayathe nithyam, kruthwaa karmaani bhoorisaha,

Jevan mukthaa sa vijneyo deha anthe paramam padam.

Those who daily meditate on the meaning of Gita ,

After doing very many good deeds,

Would be deemed as ones who have got salvation while being alive,

And at the end of his life , he would reach the divine status.

20.Gitam ashrithya bahavo bhoobujo janakadhayaa,

Nirdhootha kalmashaa loke Geeta yatha paramam padam

Many kings like Janaka have taken refuge in Gita,

Have attained highest status in the divine world

After leading a life without any sin in this world.

21.Gitayaa patanam krithvaa mahathmyam naiva ya padeth,

Vrithaa pato bhaveth thasya srama hyudarithaa.

Those who read Gita and do not read the Gita Mahatmya,

Are doing a reading without any aim ,

And only their great effort would remain.

22.Yetan mahathmya samyuktham Geeta bhasyam karothi ya,

Sa that phalamapnothi durlabhaam gatrhim aapnuyath.

One who studies Gita along with Gita Mahatmya,

Would get results for that and would get an unattainable state.

23. Sutha Uvacha

Sutha said

Mahathmyam yethad Gitaya maya proktham sanathanam

Gitanthe cha padethyastha yaduktham thath phalam labeth.

This eternal Gita Mahatmya which was told by me ,

Should be read at the end of Gita and then one would realize the results mentioned.

Ithi Sri Varaha purane Sri Gita Mahatmyam sampoornam

Thus ends the “greatness of Gita”, which occus in the Varaha Purana.

Gita

Margasirsha month is also mentioned in the Bhagvad Gita by Lord Sri Krishna. The below sloka tells about the significance and spiritual importance of margasirsha maasa.

Bruhatsama thatha samnam  Gayatri Chandasamaham

Masanam Margashirshoam Ruthunam Kusumakarna ||   [ BG 10.35 ]

It means – Lord Krishna says “I, myself, stay in Bruhathsama in the Samaveda, Gayatri in Chandassu or literature, Margashira or Margasirsha in months and Vasant rithu in rithus or seasons”. I manifest more in Margasirsha Masa among the different months in a year. The Sannidhana of the Lord is more in Margasirsha Masa. Hence this Masa is regarded as superior to other Masas.

And the other important event in Dhanur Masa is the “Gita Jayanti” which is observed It is on this day many ages ago, in the sacred battlefield of Kurushetra, Lord Krishna not only blessed Arjuna with His amrutopadesha but the entire world with His words. Bhagavad-gita is also known as Gitopanishad. The Bhagavadgita, or the Song of the Lord, is a dialogue between Krishna, an incarnation of Vishnu, and His friend and disciple, Arjuna. This dialogue takes place in the Bhishma Parva of the Mahabharata. The Bhagavad Gita is composed of 701  shlokas (verses) arranged in 18 chapters. It is one of the best-known philosophical texts of Hinduism, and is said to contain the essence of Upanishadic thought. No other work in the world has been translated in as many different languages as the Gita. It is eternal and applicable to entire world at all times.

The Bhagavad Gita has not only attained the status of Classics in literature but also accepted as the Pre-eminent scripture.  The fact that it has attracted numerous commentaries by many saints exhibits that it is the philosophy of  perennial nature.  The word Gita  itself would mean nectar. The Baghavad Gita scores a point over the vedhas for the  following reason.  The vedhas praise the Lord Krishna  and therefore the paramatma is superior to the vedhas.  Gita being the essence of the vedhas is the word of the Lord and hence the conclusion. And we need to note here with gratitude, our great Acharyaru has written not one but two granthas on Gita in Gita Bhasya and Gita Tatparya. Such is the emphasis and greatness of this Gita. No other Acharya has done this.

In the first of the series on Gita, we would look at Gita Mahatmayam in this article. Varaha Purana has this and it is also found in Padma Purana where the Gita Mahatmayam is mentioned and there is a story associated with every chapter of Bhagavad Gita in it. Padma Purana discusses in detail the glory and greatness of The Bhagavad Gita in Uttarkhand section of the purana. Uttarkhand contains a discussion about the metaphysical knowledge of religion presented in a dialogue style between Lord Shiva and Parvati.  Lord Vishnu says He himself has manifested in the form of Bhagavad Gita and anyone who daily recites one chapter or even one shloka will attain great position by His grace.

Thanks to Samskrita Bharati and in particular, Sri Venkatakrishnan Mahodaya for bringing me closer to Bhagavad Gita and helping me to sail steady in this Ocean of Knowledge.

Well researched

 https://youtu.be/UOcJGkl3qlw

Jiva

 Sastras say that the relationship of the jiva with God is eternal and unbroken. Visishtadvaita philosophy explains the nature of the association between the ‘jiva tatva’ and ‘Ishwara Tatva’ as that which exists between the body and the atma. This perspective known as ‘sarira-sariri bhava’ or ‘sarira-atma bhava’ is unique to this school of thought, pointed out Asuri Sri Madhavachariar in a discourse. The import is that the entire creation comprising the sentient, chetana and the insentient, the achetana, form the body of the Lord who is the ‘sarva antaratma’, the antaryami or indweller in each and every aspect of creation.

Just as the atma is the support of the jiva’s body mind intellect complex, the Paramatma is the sole support of all creation, the sole Master who commands everything and everyone in this universe. Whether the jiva accepts it or not, he belongs to God alone and is by nature bound to Him. He is always subservient and answerable to Him and this is explained as the Sesha Seshi bhava.

The jiva, through several births in the past, had thought himself to be independent and his own master. Only when, by the grace of Lord and of the preceptor and his own past good samskaras, he is taught about this relationship that the jiva has the chance to shed this ignorance and appreciate his privileged role as Sesha to none other than the Almighty, the Sarva Seshi.

In our daily life the jiva plays different roles in different contexts, as son, father, employee, employer, teacher, student, husband, wife, etc. These roles are owing to individual karma and can change with time or circumstance. But just as a conch is always white, the jiva is never without this quality of ‘seshatva’ with respect to the Lord.

Charioteer sanjay

 Sanjay, a Sanskrit name meaning victory, was the son of Gavalyagana. Like his father before him, he was a charioteer and adviser of Dhritarashtra, the King of Hastinapur. A loyal, humble and devoted man, Sanjay, who was a great devotee of Maharishi Ved Vyasa, didn’t directly participate in the Kurukshetra battle between the Pandavas and the Kauravas but, through his divine vision, which he was blessed with by his guru Maharishi Ved Vyas, he had the knowledge of everything that was happening during the battle.

Charioteer

After Adirath, the charioteer of King Dhritarashtra, took leave from the King to tend to his adopted child, Bheesma along with Guru Kripacharya and Vidur conducted a recruitment process, one which demanded a clear understanding of one’s duties and responsibilities. Sanjay, who was selected for his intelligence and decision-making abilities, displayed his prowess and, along with Vidur, became close confidantes of Dhritarashtra. He was a Suta who drove chariots, attended and provided news and information to the King, composed epic poems that praised the heroic deeds of kings and warriors and entertained the King by singing songs that glorified his achievements.

A good counselor, he made Dhritarashtra aware of Shakuni’s evil schemes and Kauravas’ misdeeds. A true follower of dharma and a man of principle, Sanjay acted as an ambassador between the Pandavas and the Kauravas during the unsuccessful peace negotiations. Such was his nature that Dhritarashtra and the Kauravas believed that the only person who could convey their message of not agreeing to the Pandavas’ demand that Indraprastha be handed back to them was Sanjay, who would put forward the message in the politest way possible.

Divya Drishti (Divine Vision)

In Mahabharata, the night before the war, the Pandavas and the Kauravas have already discussed the plans and strategies for the first day of the war. Bhisma, aware of the ruins the war would certainly bring, is at unease and wants to do something to prevent the war. As a last resort, he visits Lord Krishna and asks him for some solution. Lord Krishna tries to explain that the war isunavoidable but offers Bhisma a glimmer of hope. He advises Bhisma to ask Maharishi Ved Vyasa to visit Dhritarashtra. Ved Vyasa complies and visits Dhritarashtra, who Sanjay is attending to.

Maharishi Vyasa admonishes the King for submitting passively to the immoral desires of his sons, esp. Duryodhana and Dushasana, and tries, albeit unsuccessfully, to persuade Dhritarashtra to act as a mediator between the Kauravas and Pandavas. Furious at Dhritarashtra, Maharishi Vyasa tells him that his name would forever be tainted for his passivity, which has resulted in a chaotic situation. Showing remorse for his actions and asking for forgiveness, Dhritarashtra then mentions to Vyasa his desire to know the events during the battle and puts forward a request to bestow upon his charioteer Sanjay the divine vision or Divya Drishti. Maharishi Vyasa tells Dhritarashtra that if he wants divine vision, he himself could accept it. Dhritarashtra, fearing that he might have to witness the deaths of his sons and his army, refuses to accept it and asks him to grant Sanjay the divine vision. Sanjay, being loyal to his master, accepts it with grace.

After being endowed with Divya Drishti, Sanjay, at the request of King Dhritarashtra, starts to explain to him everything about the then world. This is mentioned at the beginning of Bhisma Parva in the Mahabharata. He describes to his master, in great detail, the diversity of life, his theories on the matter, life forms, geography, etc.

During the battle, Sanjay reports everything to Dhritarashtra in great detail. Clear, honest and without taking sides, Sanjay never turns away from reporting the loss of his master’s sons in the battlefield, though it’s an excruciating job telling a parent the gruesome death of his sons at the hands of the Pandavas. Despite this, he never shies away from narrating the actual events; he, however, comforts Dhritarashtra and Gandhari whenever he reports the loss of their sons.

Along with Arjun, Hanuman, and Barbarika, Sanjay is a direct listener of the Gita, recited by Lord Krishna himself, which he then narrates to his master, King Dhritarashtra. He is also one of the two witnesses to the Vishwaroop, the universal form of Lord Krishna.

After the battle

After the war was over which ended in the Pandavas being victorious, Sanjay followed Dhritarashtra, Gandhari, Vidur and Kunti into retirement to Vyasa’s ashram, or hut, to spend the rest of their lives as sanyasi or saints where Vidur died. They, then, decided to head to Gangadwara, currently known as Haridwara, to meditate along the banks of the holy river Ganges. One day, there was a wildfire, one which Dhritarashtra, Gandhari, and Kunti choose to be consumed by since being engulfed by fire is a death befitting a saint. However, on Dhritarashtra’s instruction to escape the fire and leave them be, he then retired to the Himalayas, never to be seen again, which is described by Narada to Yudhishthir, now the King of Hastinapur, in this chapter of the Ashramavasika Parva of the Mahabharata: