tag:blogger.com,1999:blog-77101397433154029262024-03-12T17:31:59.508-07:00Flash MirrorsDr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.comBlogger32125tag:blogger.com,1999:blog-7710139743315402926.post-80196458028076289682009-04-02T20:31:00.001-07:002009-04-03T00:10:19.174-07:00How to configure and use Text-to-Speech in Windows XP and in Windows Vista<p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Text-to-Speech (TTS) capabilities for a computer refers to the ability to play back text in a spoken voice. This article describes how to configure and use text-to-speech in Windows XP and in Windows Vista.<br /><br />TTS is the ability of the operating system to play back printed text as spoken words. An internal driver, called a TTS engine, recognizes the text and using a synthesized voice chosen from several pre-generated voices, speaks the written text. A TTS engine is installed with the operating system. Additional engines are also available through third-party manufacturers. These engines often use a certain jargon or vocabulary; for example, a vocabulary specializing in medical or legal terminology. They can also use different voices allowing for regional accents such as British English, or speak a different language altogether such as German, French, or Russian.<br /><br />The <span style="color: rgb(153, 0, 0);">Text-to-Speech</span> tab in the <span style="color: rgb(153, 0, 0);">Speech</span> tool in Control Panel presents the options for each TTS engine. See the individual Help topics for specific help. In addition to the general options, each engine can have a different set of specific features. For that reason, not all the resulting dialog boxes will look the same. It is possible that no special features have been included and some of the properties buttons will not have an associated dialog box.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><i><br /></i></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><i>Setting Up Your Hardware</i></b></span><span style="font-size:100%;">: This article assumes that you use Classic View in Control Panel. To change views, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(153, 0, 0);">Start</span>, and then click <span style="color: rgb(192, 0, 0);">Control Panel.</span><o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">In Control Panel, click <span style="color: rgb(204, 0, 0);">Switch to Classic View or Switch to Category View.</span><o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><i><br /></i></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><i>Set Up Speakers: </i></b></span><span style="font-size:100%;">Speakers vary greatly in design and purpose. Consult the speaker manual for hardware and software specifics. However, most models can be installed in a similar fashion.<br /><br />To set up speakers, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Locate the sound connections and connect the speaker jack to the computer. Most computers use an internal sound card and often the connections are in the back of the computer. These are a series of connections the same size and diameter as the speaker jack. In many cases there are two sound out connections: <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">One will be labeled as a line-out connection. Most speakers that require a separate power supply (such as an electrical (AC) adapter or batteries) should use this connection. It is also used to export amplified sound to recording devices including recordable CDs and tape cassette systems. <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The other connection is for the non-powered speakers. Because the signal is boosted by the computer, powered speakers may be damaged if connected.<br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Plug the speaker into the proper connection. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To test the connection, follow these steps: <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><ol style="margin-top: 0cm;" start="1" type="a"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start</span>, click <span style="color: rgb(204, 0, 0);">Control Panel</span>, and then double-click<b><span style="color: rgb(204, 0, 0);"> </span></b><span style="color: rgb(204, 0, 0);">Speech</span>. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, click <span style="color: rgb(204, 0, 0);">Preview Voice</span> to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken. If the speakers are working properly, you will hear the spoken words. <o:p></o:p></span></li></ol></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">If you do not hear sound after you connect the speakers, see the "Possible Text-to-Speech Problems" section of this article for troubleshooting procedures. <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Select an Audio Output Device: </b></span><span style="font-size:100%;">To select an audio output device, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,<b> </b></span>click <span style="color: rgb(204, 0, 0);">Control Panel,</span> and then double-click <span style="color: rgb(204, 0, 0);">Speech. </span><o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, click <span style="color: rgb(204, 0, 0);">Audio Output.</span><o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Select either <span style="color: rgb(204, 0, 0);">Use preferred audio output device or Use this audio output device. </span><o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="color: rgb(204, 0, 0);font-size:100%;" ><br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="color: rgb(204, 0, 0);font-size:100%;" >Use preferred audio device</span><span style="font-size:100%;"> sets the output device as the default for the system. Select this option if you want to use the same output device for speech as all other sound for the system. It is also the default option for Speech properties. Often, computers will have only one output device, such as a pair of speakers. The default device is designated in the appropriate sounds or multimedia properties in Control Panel for each operating system. Additional information for the specific panel is available through the associated Help files. <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="color: rgb(204, 0, 0);font-size:100%;" ><br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="color: rgb(204, 0, 0);font-size:100%;" >Use this audio output device</span><span style="font-size:100%;"> allows you to select another device for speech programs only. The drop-down list is active if other devices are available. In this drop-down list, select the device that you want. This does not change the default device for other audio programs. For example, you may want all speech output to go through your headset rather than the speakers.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Set Audio Output Device Options: </b></span><span style="font-size:100%;">By default, this option is disabled. However, other speech engines may include advanced properties for audio line out options. If so, <span style="color: rgb(204, 0, 0);">Audio Output</span> will be available. Follow instructions on the screen or those documented separately for the specific engine.<br /><br />To set up audio output device options, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start<b>,</b></span> click <span style="color: rgb(153, 0, 0);">Control Panel</span>, and then double-click <span style="color: rgb(204, 0, 0);">Speech</span>.<o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, click <span style="color: rgb(204, 0, 0);">Audio Output.</span> <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Follow the instructions presented on the screen. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style="">Configure Text-to-Speech Options: </b></span><span style="font-size:100%;">Determine the Selected TTS Voice or Engine<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">To determine the selected Text-to-Speech voice, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start, </span>click <span style="color: rgb(204, 0, 0);">Control Panel</span>, and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span><br />On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, the displayed name in the <span style="color: rgb(204, 0, 0);">Voice selection</span> drop-down list is the currently active voice. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Preview Voice</span> to hear the active voice. The text is spoken and the words are highlighted as they are spoken. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Preview TTS Voice : </b></span><span style="font-size:100%;">To preview the Text-to-Speech voice, follow these steps: <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,</span> click <span style="color: rgb(204, 0, 0);">Control Panel</span>, and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span><br />On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, the displayed name in the <span style="color: rgb(204, 0, 0);">Voice selection</span> drop-down list is the active voice. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Preview Voice</span> to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">During playback, <span style="color: rgb(204, 0, 0);">Preview Voice</span> will change to<span style="color: rgb(204, 0, 0);"> Stop.</span> Click <span style="color: rgb(204, 0, 0);">Stop</span> to interrupt the voice playback. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Note:You can change the text to be read by the <span style="color: rgb(204, 0, 0);">Preview Voice</span> by highlighting the text and typing in new text. These changes are not permanent and when you reopen <span style="color: rgb(204, 0, 0);">Speech</span> properties or select a different voice, the text will reset to the default.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Change the TTS Voice or Engine : </b></span><span style="font-size:100%;">To change the Text-to-Speech voice or engine, follow these steps:</span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style=""> </span><o:p></o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,</span> click <span style="color: rgb(204, 0, 0);">Control Panel,</span> and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span> <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, the name displayed in the <span style="color: rgb(204, 0, 0);">Voice selection</span> drop-down list is the active voice. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="3" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click the active voice inside the drop-down list, or use the arrow to display a list of available voices. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="4" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click a new voice to select it.<br />The newly selected voice speaks the text in <span style="color: rgb(204, 0, 0);">Preview Voice</span> box. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="5" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">OK </span>or <span style="color: rgb(204, 0, 0);">Apply</span> to accept the new voice. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Notes</b></span><span style="font-size:100%;">:<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">A Text-to-Speech voice is closely associated with a particular speech engine. It may not be clear from the displayed name which language a voice is using. After selecting a speech engine or voice, test the voice and language by clicking <span style="color: rgb(204, 0, 0);">Preview Voice.</span> <o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">The language or voices supported by a speech engine may not be obvious from the engine's displayed name. Refer to the specific user's guide for detailed information about the engine. This includes not only the language supported, but also the lexicon purpose. The lexicon purpose indicates whether it is a general grammar or jargon specific to a profession such as legal or medical. <o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Microsoft does not provide additional speech engines (voices), but a number of third-party products are available that support the new Microsoft Speech API. For information on these products, visit the following Microsoft Web site:<o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><a href="http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx"><span style="color:blue;">http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx</span></a> (http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx) <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Change TTS Voice Rate: </b></span><span style="font-size:100%;">To change the Text-to-Speech voice rate, follow these steps:<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start</span>, click <span style="color: rgb(204, 0, 0);">Control Panel,</span> and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span> <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Select the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Move the <span style="color: rgb(204, 0, 0);">Voice speed</span> slider to change the rate of the Text-to-Speech voice. By default, it is set to <span style="color: rgb(204, 0, 0);">Normal. </span><o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Preview Voice</span> to hear the currently selected voice at the new rate. The text is spoken and the words are highlighted as they are spoken. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>To Change the Text-to-Speech Volume: </b></span><span style="font-size:100%;">To adjust the volume output levels, follow the procedure below. Note that not all devices support this option in the same way. Some devices will not support volume control and the <span style="color: rgb(204, 0, 0);">Volume</span> button will be unavailable. Other devices may use their own display. In those cases, follow the instructions presented on the screen or documented separately with the engine.</span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,</span> click <span style="color: rgb(204, 0, 0);">Control Panel,</span> and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span> <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, click <span style="color: rgb(204, 0, 0);">Audio Output,</span> and then click <span style="color: rgb(204, 0, 0);">Volume.</span> <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">A volume control mixer will be displayed. Adjust the appropriate device to the required level. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style="">Using Text-to-Speech with Narrator: </b></span><span style="font-size:100%;">Narrator is a Text-to-Speech utility for users who are blind or have impaired vision. Narrator reads what is displayed on your screen: the contents of the active window, menu options, or the text that you type.</span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br />Narrator is designed to work with the Notepad, WordPad, Control Panel programs, Microsoft Internet Explorer, the Windows desktop, and Windows Setup. Narrator may not read words aloud correctly in other programs.</span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br />Narrator has a number of options that allow you to customize the way screen elements are read.<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">You can have new windows, menus, or shortcut menus read aloud when they are displayed. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">You can have typed characters read aloud. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">You can have the mouse pointer follow the active item on the screen. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">You can adjust the speed, volume, or pitch of the voice.<o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The accessibility tools included with Windows are intended to provide a minimum level of functionality for users with special needs. Most users with disabilities will need utility programs with more advanced functionality for daily use.<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Narrator is not available for all languages and is only supported on the English version of Windows XP and Windows Vista.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>To Have Narrator Announce Events on the Screen</b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Start Narrator by using one of the following methods: <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,</span> point to <span style="color: rgb(204, 0, 0);">Programs,</span> point to <span style="color: rgb(204, 0, 0);">Accessories,</span> point to <span style="color: rgb(204, 0, 0);">Accessibility,</span> and then click <span style="color: rgb(204, 0, 0);">Narrator.</span><br />-OR-<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Press CTRL+ESC, press R, type narrator, and then press ENTER. <o:p></o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="2" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">In the <span style="color: rgb(204, 0, 0);">Narrator</span> dialog box, select the <span style="color: rgb(204, 0, 0);">Announce events on screen</span> check box. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>To Have Narrator Read Typed Keys Aloud</b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Press CTRL+ESC, press R, type narrator, and then press ENTER. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Select the <span style="color: rgb(192, 0, 0);">Read typed characters</span> check box. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>To Have the Mouse Pointer Move to Active Items When You Use Narrator</b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Press CTRL+ESC, press R, type narrator, and then press ENTER.<o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Select the <span style="color: rgb(204, 0, 0);">Move mouse pointer to the active item</span> check box. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Navigating with the Keyboard and Narrator<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Reading options<br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To read an entire window, click the window and then press CTRL+SHIFT+SPACEBAR. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To get information about the current item, press CTRL+SHIFT+ENTER. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To get a more detailed description of an item, press CTRL+SHIFT+INSERT. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To read the title bar of a window, press ALT+HOME. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To read the status bar of a window, press ALT+END. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To read the contents of an edit field, press CTRL+SHIFT+ENTER, or use the arrow keys. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To silence the speech, press CTRL. <o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>Keyboard Options<br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><ul style="margin-top: 0cm; text-align: justify;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To switch to another program, press ALT+TAB. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To switch to the next button or tool, press TAB. To go back, press SHIFT+TAB. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To select an item from a drop-down list, use the arrow keys. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To select a check box or option button, press SPACEBAR. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To open Utility Manager, press the Windows logo key+U. <o:p></o:p></span></li></ul><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style="">To Set Narrator Voice Options</b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><b style=""><span style=""><o:p></o:p></span></b></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Press CTRL+ESC, press R, type narrator, and then press ENTER. Click <span style="color: rgb(204, 0, 0);">Voice. </span><o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">In the <span style="color: rgb(204, 0, 0);">Voice Settings</span> dialog box, select the voice options that you want to change: <o:p></o:p></span></li><ul style="margin-top: 0cm;" type="circle"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To change the speed of the voice, click a number in the <span style="color: rgb(204, 0, 0);">Speed</span> box. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To change the volume of the voice, click a number in the <span style="color: rgb(204, 0, 0);">Volume</span> box. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">To change the pitch of the voice, click a number in the <span style="color: rgb(204, 0, 0);">Pitch</span> box. <o:p></o:p></span></li></ul></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 72pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Note: When you change voice settings, it may take from a few seconds to a minute before the new settings take effect. <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style="">To Start Narrator Minimized: </b></span><span style="font-size:100%;">You may find it useful to run Narrator minimized (after you have set the options in Narrator), because you do not need to see the <span style="color: rgb(204, 0, 0);">Narrator</span> dialog box when Narrator is running.<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Press CTRL+ESC, press R, type narrator, and then press ENTER. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Select the <span style="color: rgb(192, 0, 0);">Start Narrator minimized</span> check box. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style=""><br /></b></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b style="">Troubleshooting<span style=""><o:p></o:p></span></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><i style="">Troubleshooting Text-to-Speech<o:p></o:p></i></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><i style=""><o:p> </o:p></i></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">To determine if Text-to-Speech is working properly, use the following tests.<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">Click <span style="color: rgb(204, 0, 0);">Start,</span> click <span style="color: rgb(204, 0, 0);">Control Panel,</span> and then double-click <span style="color: rgb(204, 0, 0);">Speech.</span> <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">On the <span style="color: rgb(204, 0, 0);">Text-to-Speech</span> tab, click <span style="color: rgb(204, 0, 0);">Preview Voice.</span> The text in <span style="color: rgb(204, 0, 0);">Preview Voice</span> should be spoken audibly with each word highlighted in turn. If so, TTS and the speakers are working. If you cannot hear the Preview Voice and see words highlighted as they are spoken, see "Possible Text-to-Speech Problems" section of this article for troubleshooting solutions. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><i style="">Possible Text-to-Speech Problems<o:p></o:p></i></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><i style=""><o:p> </o:p></i></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">If you do not hear speech after testing the system, consider the following:<br /></span></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><ol style="margin-top: 0cm; text-align: justify;" start="1" type="1"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">The speaker volume is not turned up or is muted. Some speakers have external controls for volume and muting. Make sure the volume is turned up sufficiently or that muting is off. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">The speakers may not be selected as the current output device. On the tab, click <span style="color: rgb(204, 0, 0);">Text-to-Speech </span>tab, click <span style="color: rgb(204, 0, 0);">Audio Output</span> to make sure that the speakers are selected.<o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">The speakers might not be connected properly. Consult the speaker hardware documentation for additional information. Make certain that the sound card for the computer is also properly seated and installed, and that the correct drivers are available. See "Set Up Speakers" for additional connection information. <o:p></o:p></span></li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><span style="font-size:100%;">The Text-to-Speech engine may be corrupted. To test for corruption, switch to another engine. See the "Changing the TTS voice or engine" section of this article. If another engine is working properly, reinstall the specific engine from the original source. If no engine is working properly, reinstall the speech engine from the original source or CD. <o:p></o:p></span></li></ol><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><o:p> </o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-indent: -28.9pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><br /></b></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-indent: -28.9pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b>APPLIES TO</b></span></p><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-indent: -28.9pt; line-height: normal; text-align: justify;"><br /><span style="font-size:100%;"><b><o:p></o:p></b></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-indent: -28.9pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><b><o:p> </o:p></b></span></p><div style="text-align: justify;"> </div><span style="font-size:100%;">1. Microsoft Windows XP Professional<o:p></o:p></span><br /><span style="font-size:100%;">2. Microsoft Windows XP Home Edition<o:p></o:p></span><br /><span style="font-size:100%;">3. Windows Vista Ultimate<o:p></o:p></span><br /><span style="font-size:100%;">4. Windows Vista Home Premium<o:p></o:p></span><br /><span style="font-size:100%;">5. Windows Vista Home Basic<o:p></o:p></span><br /><span style="font-size:100%;">6. Windows Vista Enterprise<o:p></o:p></span><br /><span style="font-size:100%;">7. Windows Vista Business<o:p></o:p></span><br /><span style="font-size:100%;">8. Windows Vista Business 64-bit Edition<o:p></o:p></span><br /><span style="font-size:100%;">9. Windows Vista Ultimate 64-bit Edition<o:p></o:p></span><br /><span style="font-size:100%;">10. Windows Vista Home Premium 64-bit Edition<o:p></o:p></span><br /><span style="font-size:100%;">11. Windows Vista Home Basic 64-bit Edition<o:p></o:p></span><br /><span style="font-size:100%;">12. Windows Vista Enterprise 64-bit Edition</span>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-65842218669898302482009-04-02T04:22:00.000-07:002009-04-02T05:17:12.075-07:00Chapter 5: The Yoga of Work in Detachment<div style="text-align: justify;"><span style="font-size:100%;">About the reality of detachment.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(1) Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(2) The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(3) He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(4) The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(5) He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, actually sees it as it is.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(6) But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(7) Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(8-9) 'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(10) He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(11) With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(12) United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(13) By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(14) Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(15) Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(16) But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(17) With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(18) In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(19) In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(20) Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(21) The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(22) In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(23) He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(24) Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(25) Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(26) The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(27-28) Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in his nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(29) One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Source Texts </span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 1</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 1 </span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">arjuna uvaca</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sannyasam karmanam krsna</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">punar yogam ca samsasi</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yac chreya etayor ekam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tan me brûhi suniscitam</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">arjunah uvaca <sub>=</sub> Arjuna said; sannyasam <sub>=</sub> renunciation; karmanam <sub>=</sub> of all activities; krsna <sub>=</sub> O Krishna; punah <sub>=</sub> again; yogam <sub>=</sub> devotional service; ca <sub>=</sub> also; samsasi <sub>=</sub> You are praising; yat <sub>=</sub> which; sreyah <sub>=</sub> is more beneficial; etayoh <sub>=</sub> of these two; ekam <sub>=</sub> one; tat <sub>=</sub> that; me <sub>=</sub> unto me; bruhi <sub>=</sub> please tell; su-niscitam <sub>=</sub> definitely.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 2</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 2 </span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sr<sub>i</sub> bhagavan uvaca</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sannyasah karma-yogas ca</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nihsreyasa-karav ubhau</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tayos tu karma-sannyasat</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">karma-yogo visisyate</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">sri-bhagavan uvaca <sub>=</sub> the Personality of Godhead said; sannyasah <sub>=</sub> renunciation of work; karma-yogah <sub>=</sub> work in devotion; ca <sub>=</sub> also; nihsreyasa-karau <sub>=</sub> leading to the path of liberation; ubhau <sub>=</sub> both; tayoh <sub>=</sub> of the two; tu <sub>=</sub> but; karma-sannyasat <sub>=</sub> in comparison to the renunciation of fruitive work; karma-yogah <sub>=</sub> work in devotion; visisyate <sub>=</sub> is better.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 3</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 3 </span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jneyah sa nitya-sannyas<sub>i</sub></span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yo na dvesti na kanksati</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nirdvandvo hi maha-baho</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sukham bandhat pramucyate</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">jneyah <sub>=</sub> should be known; sah <sub>=</sub> he; nitya <sub>=</sub> always; sannyasi <sub>=</sub> renouncer; yah <sub>=</sub> who; na <sub>=</sub> never; dvesti <sub>=</sub> abhors; na <sub>=</sub> nor; kanksati <sub>=</sub> desires; nirdvandvah <sub>=</sub> free from all dualities; hi <sub>=</sub> certainly; maha-baho <sub>=</sub> O mighty-armed one; sukham <sub>=</sub> happily; bandhat <sub>=</sub> from bondage; pramucyate <sub>=</sub> is completely liberated.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 4</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 4</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style=""><span style="color: rgb(204, 0, 0);">sankhya-yogau prthag balah</span></span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pravadanti na panditah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ekam apy asthitah samyag</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ubhayor vindate phalam</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">sankhya <sub>=</sub> analytical study of the material world; yogau <sub>=</sub> work in devotional service; prthak <sub>=</sub> different; balah <sub>=</sub> the less intelligent; pravadanti <sub>=</sub> say; na <sub>=</sub> never; panditah <sub>=</sub> the learned; ekam <sub>=</sub> in one; api <sub>=</sub> even; asthitah <sub>=</sub> being situated; samyak <sub>=</sub> complete; ubhayoh <sub>=</sub> of both; vindate <sub>=</sub> enjoys; phalam <sub>=</sub> the result.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 5</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 5</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yat sankhyaih prapyate sthanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tad yogair api gamyate</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ekam sankhyam ca yogam ca</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yah pasyati sa pasyati</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">yat <sub>=</sub> what; sankhyaih <sub>=</sub> by means of Sankhya philosophy; prapyate <sub>=</sub> is achieved; sthanam <sub>=</sub> place; tat <sub>=</sub> that; yogaih <sub>=</sub> by devotional service; api <sub>=</sub> also; gamyate <sub>=</sub> one can attain; ekam <sub>=</sub> one; sankhyam <sub>=</sub> analytical study; ca <sub>=</sub> and; yogam <sub>=</sub> action in devotion; ca <sub>=</sub> and; yah <sub>=</sub> one who; pasyati <sub>=</sub> sees; sah <sub>=</sub> he; pasyati <sub>=</sub> actually sees.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 6</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 6</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sannyasas tu maha-baho</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">duhkham aptum ayogatah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yoga-yukto munir brahma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na cirenadhigacchati</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">sannyasah <sub>=</sub> the renounced order of life; tu <sub>=</sub> but; maha-baho <sub>=</sub> O mighty-armed one; duhkham <sub>=</sub> distress; aptum <sub>=</sub> afflicts one with; ayogatah <sub>=</sub> without devotional service; yoga-yuktah <sub>=</sub> one engaged in devotional service; munih <sub>=</sub> a thinker; brahma <sub>=</sub> the Supreme; na cirena <sub>=</sub> without delay; adhigacchati <sub>=</sub> attains.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 7</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 7</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yoga-yukto visuddhatma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vijitatma jitendriyah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarvabhûtatmabhûtatma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kurvann api na lipyate</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">yoga-yuktah <sub>=</sub> engaged in devotional service; visuddha-atma <sub>=</sub> a purified soul; vijita-atma <sub>=</sub> self-controlled; jita-indriyah <sub>=</sub> having conquered the senses; sarva-bhuta <sub>=</sub> to all living entities; atma-bhuta-atma <sub>=</sub> compassionate; kurvan api <sub>=</sub> although engaged in work; na <sub>=</sub> never; lipyate <sub>=</sub> is entangled.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 8-9</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 8-9</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">naiva kincit karom<sub>i</sub>ti</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yukto manyeta tattva-vit</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pasyan srnvan sprsanjighrann</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">asnan gacchan svapan svasan</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pralapan visrjan grhnann</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">unmisan nimisann api</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">indriyan<sub>i</sub>ndriyarthesu</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vartanta iti dharayan</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">na <sub>=</sub> never; eva <sub>=</sub> certainly; kincit <sub>=</sub> anything; karomi <sub>=</sub> I do; iti <sub>=</sub> thus; yuktah <sub>=</sub> engaged in the divine consciousness; manyeta <sub>=</sub> thinks; tattva-vit <sub>=</sub> one who knows the truth; pasyan <sub>=</sub> seeing; srn van <sub>=</sub> hearing; sprsan <sub>=</sub> touching; jighran <sub>=</sub> smelling; asnan <sub>=</sub>,eating; gacchan <sub>=</sub> going; svapan <sub>=</sub> dreaming; svasan <sub>=</sub> breathing;<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">pralapan <sub>=</sub> talking; visrjan <sub>=</sub> giving up; grhnan <sub>=</sub> accepting; unmisan <sub>=</sub> opening; nimisan <sub>=</sub> closing; api <sub>=</sub> in spite of; indriyani <sub>=</sub> the senses; indriya-arthesu <sub>=</sub> in sense gratification; vartante <sub>=</sub> let them be so engaged; iti <sub>=</sub> thus; dharayan <sub>=</sub> considering.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 10</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 10</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">brahmany adhaya karmani</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sangam tyaktva karoti yah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">lipyate na sa papena</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">padma-patram ivambhasa</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">brahmani <sub>=</sub> unto the Supreme Personality of Godhead; adhaya <sub>=</sub> resigning; karmani <sub>=</sub> all works; sangam <sub>=</sub> attachment; tyaktva <sub>=</sub> giving up; karoti <sub>=</sub> performs; yah <sub>=</sub> who; lipyate <sub>=</sub> is affected; na <sub>=</sub> never; sah <sub>=</sub> he; papena <sub>=</sub> by sin; padma-patram <sub>=</sub> a lotus leaf; iva <sub>=</sub> like; ambhasa <sub>=</sub> by the water.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 11</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 11</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kayena manasa buddhya</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kevalair indriyair api</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yoginah karma kurvanti</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sangam tyaktvatma-suddhaye</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">kayena <sub>=</sub> with the body; manasa <sub>=</sub> with the mind; buddhya <sub>=</sub> with the intelligence; kevalaih <sub>=</sub> purified; indriyaih <sub>=</sub> with the senses; api <sub>=</sub> even; yoginah <sub>=</sub> Krishna conscious persons; karma <sub>=</sub> actions; kurvanti <sub>=</sub> they perform; sangam <sub>=</sub> attachment; tyaktva <sub>=</sub> giving up; atma <sub>=</sub> of the self; suddhaye <sub>=</sub> for the purpose of purification.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 12</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 12</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yuktah karma-phalam tyaktva</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">santim apnoti naisthik<sub>i</sub>m</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ayuktah kama-karena</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">phale sakto nibadhyate</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">yuktah <sub>=</sub> one who is engaged in devotional service; karma-phalam <sub>=</sub> the results of all activities; tyaktva <sub>=</sub> giving up; santimn <sub>=</sub> perfect peace; apnoti <sub>=</sub> achieves; naisthikim <sub>=</sub> unflinching; ayuktah <sub>=</sub> one who is not in Krishna consciousness; kama-karena <sub>=</sub> for enjoying the result of work; phale <sub>=</sub> in the result; saktah <sub>=</sub> attached; nibadhyate <sub>=</sub> becomes entangled.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 13</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 13</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarva-karmani manasa</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sannyasyaste sukham vas<sub>i</sub></span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nava-dvare pure deh<sub>i</sub></span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">naiva kurvan na karayan</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">sarva <sub>=</sub> all; karmani <sub>=</sub> activities; manasa <sub>=</sub> by the mind; sannyasya <sub>=</sub> giving up; aste <sub>=</sub> remains; sukham <sub>=</sub> in happiness; vasi <sub>=</sub> one who is controlled; nava-dvare <sub>=</sub> in the place where there are nine gates; pure <sub>=</sub> in the city; dehi <sub>=</sub> the embodied soul; na <sub>=</sub> never; eva <sub>=</sub> certainly; kurvan <sub>=</sub> doing anything; na <sub>=</sub> not; karayan <sub>=</sub> causing to be done.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 14</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 14</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na kartrtvam na karmani</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">lokasya srjati prabhuh</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na karma-phala-samyogam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">svabhavas tu pravartate</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">na <sub>=</sub> never; kartrtvam <sub>=</sub> proprietorship; na <sub>=</sub> nor; karmani <sub>=</sub> activities; lokasya <sub>=</sub> of the people; srjati <sub>=</sub> creates; prabhuh <sub>=</sub> the master of the city of the body; na <sub>=</sub> nor; karma-phala <sub>=</sub> with the results of activities; samyogam <sub>=</sub> connection; svabhavah <sub>=</sub> the modes of material nature; tu <sub>=</sub> but; pravartate <sub>=</sub> act.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 15</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 15</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nadatte kasyacit papam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na caiva sukrtam vibhuh</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ajnanenavrtam jnanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tena muhyantijantavah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">na <sub>=</sub> never; adatte <sub>=</sub> accepts; kasyacit <sub>=</sub> anyone's; papam <sub>=</sub> sin; na <sub>=</sub> nor; ca <sub>=</sub> also; eva <sub>=</sub> certainly; su-krtam <sub>=</sub> pious activities; vibhuh <sub>=</sub> the Supreme Lord; ajnanena <sub>=</sub> by ignorance; avrtam <sub>=</sub>,covered; jñanam <sub>=</sub> knowledge; tena <sub>=</sub> by that; muhyanti <sub>=</sub> are bewildered; jantavah <sub>=</sub> the living entities.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 16</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 16</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnanena tu tad ajnanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yesam nasitam atmanah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tesam adityavaj jnanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">prakasayati tat param</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">jnanena <sub>=</sub> by knowledge; tu <sub>=</sub> but; tat <sub>=</sub> that; ajñanam <sub>=</sub> nescience; yesam <sub>=</sub> whose; nasitam <sub>=</sub> is destroyed; atmanah <sub>=</sub> of the living entity; tesam <sub>=</sub> their; aditya-vat <sub>=</sub> like the rising sun; jñanam <sub>=</sub> knowledge; prakasayati <sub>=</sub> discloses; tat param <sub>=</sub> Krishna consciousness.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 17</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 17</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tad-buddhayas tad-atmanas</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tan-nisthas tat-parayanah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">gacchanty apunar-avrttim</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnana-nirdhûta-kalmasah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">tat-buddhayah <sub>=</sub> those whose intelligence is always in the Supreme; tat-atmanah <sub>=</sub> those whose minds are always in the Supreme; tat-nisthah <sub>=</sub> those whose faith is only meant for the Supreme; tat-parayanah <sub>=</sub> who have completely taken shelter of Him; gacchanti <sub>=</sub> go; apunah-avrttim <sub>=</sub> to liberation; jñana <sub>=</sub> by knowledge; nirdhuta <sub>=</sub> cleansed; kalmasah <sub>=</sub> misgivings.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 18</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 18</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vidya-vinaya-sampanne</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">brahmane gavi hastini</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">suni caiva svapake ca</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">panditah sama-darsinah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">vidya <sub>=</sub> with education; vinaya <sub>=</sub> and gentleness; sampanne <sub>=</sub> fully equipped; brahmane <sub>=</sub> in the brahmana; gavi <sub>=</sub> in the cow; hastini <sub>=</sub> in the elephant; suni <sub>=</sub> in the dog; ca <sub>=</sub> and; eva <sub>=</sub> certainly; sva-pake <sub>=</sub> in the dog-eater (the outcaste); ca <sub>=</sub> respectively; panditah <sub>=</sub> those who are wise; sama-darsinah <sub>=</sub> who see with equal vision.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].<br /></span><span style="font-size:100%;"><span style="">Text 19</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 19</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ihaiva tair jitah sargo</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yesam samye sthitam manah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nirdosam hi samam brahma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tasmad brahmani te sthitah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">iha <sub>=</sub> in this life; eva <sub>=</sub> certainly; taih <sub>=</sub> by them; jitah <sub>=</sub> conquered; sargah <sub>=</sub> birth and death; yesam <sub>=</sub> whose; samye <sub>=</sub> in equanimity; sthitam <sub>=</sub> situated; manah <sub>=</sub> mind; nirdosam <sub>=</sub> flawless; hi <sub>=</sub> certainly; samam <sub>=</sub> in equanimity; brahma <sub>=</sub> like the Supreme; tasmat <sub>=</sub> therefore; brahmani <sub>=</sub> in the Supreme; te <sub>=</sub> they; sthitah <sub>=</sub> are situated.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 20</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 20</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na prahrsyet priyam prapya</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nodvijet prapya capriyam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sthira-buddhir asammûdho</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">brahma-vid brahmani sthitah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">na <sub>=</sub> never; prahrsyet <sub>=</sub> rejoices; priyam <sub>=</sub> the pleasant; prapya <sub>=</sub> achieving; na <sub>=</sub> does not; udvijet <sub>=</sub> become agitated; prapya <sub>=</sub> obtaining; ca <sub>=</sub> also; apriyam <sub>=</sub> the unpleasant; sthira-buddhih <sub>=</sub>self-intelligent; asammudhah <sub>=</sub> unbewildered; brahma-vit <sub>=</sub> one who knows the Supreme perfectly; brahmani <sub>=</sub> in the transcendence; sthitah <sub>=</sub> situated.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 21</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 21</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">bahya-sparsesv asaktatma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vindaty atmani yat sukham</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sa brahma-yoga-yuktatma</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sukham aksayam asnute</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">bahya-sparsesu <sub>=</sub> in external sense pleasure; asakta-atma <sub>=</sub> one who is not attached; vindati <sub>=</sub> enjoys; atmani <sub>=</sub> in the self; yat <sub>=</sub> that which; sukham <sub>=</sub> happiness; sah <sub>=</sub> he; brahma-yoga <sub>=</sub> by concentration in Brahman; yukta-atma <sub>=</sub> self-connected; sukham <sub>=</sub> happiness; aksayam <sub>=</sub> unlimited; asnute <sub>=</sub> enjoys.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 22</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 2</span> <span style="">2</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ye hi samsparsaja bhoga</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">duhkha-yonaya eva te</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">ady-antavantah kaunteya</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na tesu ramate budhah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">ye <sub>=</sub> those; hi <sub>=</sub> certainly; samsparsa-jah <sub>=</sub> by contact with the material senses; bhogah <sub>=</sub> enjoyments; duhkha <sub>=</sub> distress; yonayah <sub>=</sub> sources of; eva <sub>=</sub> certainly; te <sub>=</sub> they are; adi <sub>=</sub> beginning; anta <sub>=</sub> end; vantah <sub>=</sub> subject to; kaunteya <sub>=</sub> O son of Kunti; na <sub>=</sub> never; tesu <sub>=</sub> in those; ramate <sub>=</sub> takes delight; budhah <sub>=</sub> the intelligent person.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not.delight in them.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 23</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 2 3</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">saknot<sub>i</sub>haiva yah sodhum</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">prak sar<sub>i</sub>ra-vimoksanat</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kama-krodhodbhavam vegam</span> <span style="color: rgb(204, 0, 0);">s</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">a yuktah sa sukh<sub>i</sub> narah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">saknoti <sub>=</sub> is able; iha eva <sub>=</sub> in the present body; yah <sub>=</sub> one who; sodhum <sub>=</sub> to tolerate; prak <sub>=</sub> before; sarira <sub>=</sub> the body; vimoksanat <sub>=</sub> giving up; kama <sub>=</sub> desire; krodha <sub>=</sub> and anger; udbhavam <sub>=</sub> generated from; vegam <sub>=</sub> urges; sah <sub>=</sub> he; yuktah <sub>=</sub> in trance; sah <sub>=</sub> he; sukhi <sub>=</sub> happy; narah <sub>=</sub> human being.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 24</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 24</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yo'ntah-sukho 'ntararamas</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tathantar-jyotir eva yah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sa yog<sub>i</sub> brahma-nirvanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">brahma-bhûto 'dhigacchati</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">yah <sub>=</sub> one who; antah-sukhah <sub>=</sub> happy from within; antah-aramah <sub>=</sub> actively enjoying within; tatha <sub>=</sub> as well as; antah-jyotih <sub>=</sub> aiming within; eva <sub>=</sub> certainly; yah <sub>=</sub> anyone; sah <sub>=</sub> he; yogi <sub>=</sub> a mystic; brahma-nirvanam <sub>=</sub> liberation in the Supreme; brahma-bhutah <sub>=</sub> being self-realized; adhigacchati <sub>=</sub> attains.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 25</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 25</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">labhante brahma-nirvanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">rsayah ks<sub>i</sub>na-kalmasah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">chinna-dvaidha yatatmanah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarva-bhûta-hite ratah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">labhante <sub>=</sub> achieve; brahma-nirvanam <sub>=</sub> liberation in the Supreme; rsayah <sub>=</sub> those who are active within; ksina-kalmasah <sub>=</sub> who are devoid of all sins; chinna <sub>=</sub> having torn off; dvaidhah <sub>=</sub> duality; yata-atmanah <sub>=</sub> engaged in self-realization; sarva-bhuta <sub>=</sub> for all living entities; hite <sub>=</sub> in welfare work; ratah <sub>=</sub> engaged.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme..<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 26</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 26</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kama-krodha-vimuktanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yat<sub>i</sub>nam yata-cetasam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">abhito brahma-nirvanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vartate viditatmanam</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">kama <sub>=</sub> from desires; krodha <sub>=</sub> and anger; vimuktanam <sub>=</sub> of those who are liberated; yatinam <sub>=</sub> of the saintly persons; yata-cetasam <sub>=</sub> who have full control over the mind; abhitah <sub>=</sub> assured in the near future; brahma-nirvanam <sub>=</sub> liberation in the Supreme; vartate <sub>=</sub> is there; vidita-atmanam <sub>=</sub> of those who are self-realized.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 27-28</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 27-28</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sparsan krtva bahir bahyams</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">caksus caivantare bhruvoh</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pranapanau samau krtva</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nasabhyantara-carinau</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yatendriya-mano-buddhir</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">munir moksa-parayanah</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vigateccha-bhaya-krodho</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yah sada mukta eva sah</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">sparsan <sub>=</sub> sense objects, such as sound; krtva <sub>=</sub> keeping; bahih <sub>=</sub> external; bahyan <sub>=</sub> unnecessary; caksuh <sub>=</sub> eyes; ca <sub>=</sub> also; eva <sub>=</sub> certainly; antare <sub>=</sub> between; bhruvoh <sub>=</sub> the eyebrows; prana-apanau <sub>=</sub> up-and down-moving air; samau <sub>=</sub> in suspension; krtva <sub>=</sub> keeping; nasa-abhyantara <sub>=</sub> within the nostrils; carinau <sub>=</sub> blowing; yata <sub>=</sub> controlled; indriya <sub>=</sub> senses; manah <sub>=</sub> mind; buddhih <sub>=</sub> intelligence; munih <sub>=</sub> the transcendentalist; moksa <sub>=</sub> for liberation; parayanah <sub>=</sub>being so destined; vigata <sub>=</sub> having discarded; iccha <sub>=</sub> wishes; bhaya <sub>=</sub> fear; krodhah <sub>=</sub> anger; yah <sub>=</sub> one who; sada <sub>=</sub> always; muktah <sub>=</sub> liberated; eva <sub>=</sub> certainly; sah <sub>=</sub> he is.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Text 29</span><br /></span><span style="font-size:100%;">One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Sanskrit Verse 29</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">bhoktaram yajna-tapasam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarva-loka-mahesvaram</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">suhrdam sarva-bhûtanam</span><br /></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnatva mam santim rcchati</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">bhoktaram <sub>=</sub> the beneficiary; yajna <sub>=</sub> of sacrifices; tapasam <sub>=</sub> and penances and austerities; sarva-loka <sub>=</sub> of all planets and the demigods thereof; maha-isvaram <sub>=</sub> the Supreme Lord; su-hrdam <sub>=</sub> the benefactor; sarva <sub>=</sub> of all; bhutanam <sub>=</sub> the living entities; jnatva <sub>=</sub> thus knowing; mam <sub>=</sub> Me (Lord Krishna); santim <sub>=</sub> relief from material pangs; rcchati <sub>=</sub> one achieves.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.</span></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-90051871499551166612009-04-02T03:25:00.000-07:002009-04-02T05:16:31.765-07:00Chapter 4: The Yoga of Knowledge<p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">About sacrificing and the importance of knowledge<br /><br />(1) The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn said it to Ikshvaku [founder of the dynasty where Rama descended in].<br /><br />(2) Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.<br /><br />(3) This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.'<br /><br />(4) Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?<br /><br />(5) The Supreme Lord said: 'Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.<br /><br />(6) Despite of being unborn by nature, the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.<br /><br />(7) Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.<br /><br />(8) To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles, I do appear age after age.<br /><br />(9) Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.<br /><br />(10) Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.<br /><br />(11) All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.<br /><br />(12) Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.<br /><br />(13) Of the four vocations [of labor, trading, ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.<br /><br />(14) Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.<br /><br />(15) Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.<br /><br />(16) What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.<br /><br />(17) Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.<br /><br />(18) One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.<br /><br />(19) The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.<br /><br />(20) He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.<br /><br />(21) Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.<br /><br />(22) Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.<br /><br />(23) With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.<br /><br />(24) The sacrifice itself, that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.<br /><br />(25) Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.<br /><br />(26) Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sense- gratification relating to material objects [like food] in the fire.<br /><br />(27) Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.<br /><br />(28) Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the also studying of the Vedas.<br /><br />(29) Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward going air while still others sacrifice the inhaled air into itself in controlling their eating.<br /><br />(30) Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.<br /><br />(31) When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?<br /><br />(32) Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.<br /><br />(33) Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, o son of Pritha, finds its end in knowledge.<br /><br />(34) Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.<br /><br />(35) Knowing it so you will never fall victim to illusion again as from this you will, o son of Pritha, go for the vision of the soul of all living beings, that is in Me.<br /><br />(36) Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.<br /><br />(37) Like firewood ablaze with fire turns to ashes, o Arjuna, so the fire of knowledge turns all of your karma to ashes.<br /><br />(38) Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.<br /><br />(39) A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.<br /><br />(40) But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.<br /><br />(41) One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, o conqueror of riches.<br /><br />(42) Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!<br /><br />Source Texts<br /><br /><span style="">Text 1</span><o:p></o:p></span></p><div> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn spoke it to Iksvaku [founder of the dynasty where Rama descended in].<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 1</span><br /><br /><span style="color: rgb(204, 0, 0);">sri bhagavan uvaca</span><br /><br /><span style="color: rgb(204, 0, 0);">imam vivasvate yogam</span><br /><span style="color: rgb(204, 0, 0);">proktavan aham avyayam</span><br /><span style="color: rgb(204, 0, 0);">vivasvan manave praha</span><br /><span style="color: rgb(204, 0, 0);">manur iksvakave 'bravit</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">sri-bhagavan uvaca = the Supreme Personality of Godhead said; imam = this; vivasvate = unto the sun-god; yogam = the science of one's relationship to the Supreme; proktavan = instructed; aham = I; avyayam = imperishable; vivasvan = Vivasvan (the sun-god's name); manave = unto the father of mankind (of the name Vaivasvata); praha = told; manuh = the father of mankind; iksvakave = unto King Iksvaku; abravit = said.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><br /><br />The Personality of Godhead, Lord S'ri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.<br /><br /><span style="">Text 2</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 2</span><br /><br /><span style="color: rgb(204, 0, 0);">evam parampara-praptam</span><br /><span style="color: rgb(204, 0, 0);">imam rajarsayo viduh</span><br /><span style="color: rgb(204, 0, 0);">sa kaleneha mahata</span><br /><span style="color: rgb(204, 0, 0);">yogo nastah parantapa</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">evam = thus; parampara = by disciplic succession; praptam = received; imam = this science; raja-rsayah = the saintly kings; viduh= understood; sah = that knowledge; kalena = in the course of time; iha = in this world; mahata = great; yogah = the science of one's relationship with the Supreme; nastah = scattered; parantapa = O Arjuna, subduer of the enemies.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">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.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 3</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 3</span><br /><br /><span style="color: rgb(204, 0, 0);">sa evayam maya te 'dya</span><br /><span style="color: rgb(204, 0, 0);">yogah proktah puratanah</span><br /><span style="color: rgb(204, 0, 0);">bhakto 'si me sakha ceti</span><br /><span style="color: rgb(204, 0, 0);">rahasyam hy etad uttamam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">sah = the same; eva = certainly; ayam = this; maya = by Me; te =unto you; adya = today; yogah = the science of yoga; proktah = spoken; puratanah = very old; bhaktah = devotee; asi = you are; me = My; sakha = friend; ca = also; iti = therefore; rahasyam =mystery; hi = certainly; etat = this; uttamam = transcendental.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">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 and can therefore understand the transcendental mystery of this science.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 4</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?'<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 4</span><br /><br /><span style="color: rgb(204, 0, 0);">arjuna uvaca</span><br /><br /><span style="color: rgb(204, 0, 0);">aparam bhavato janma</span><br /><span style="color: rgb(204, 0, 0);">param janma vivasvatah</span><br /><span style="color: rgb(204, 0, 0);">katham etad vijaniyam</span><br /><span style="color: rgb(204, 0, 0);">tvam adau proktavan iti</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">arjunah uvaca = Arjuna said; aparam- junior; bhavatah = Your; janma = birth; param = superior; janma = birth; vivasvatah = of the sun-god; katham = how; etat = this; vijaniyam = shall I understand; tvam = You; adau = in the beginning; proktavan = instructed; iti = thus.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 5</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The Supreme Lord said: ' Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 5</span><br /><br /><span style="color: rgb(204, 0, 0);">sri bhagavan uvaca</span><br /><span style="color: rgb(204, 0, 0);">bahûni me vyatitani</span><br /><span style="color: rgb(204, 0, 0);">janmani tava carjuna</span><br /><span style="color: rgb(204, 0, 0);">tany aham veda sarvani</span><br /><span style="color: rgb(204, 0, 0);">na tvam vettha parantapa</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">sri-bhagavan uvaca = the Personality of Godhead said; bahuni = many; me = of Mine; vyatitani = have passed; janmani = births; tava = of yours; ca = and also; arjuna = O Arjuna; tani = those; aham = I; veda = do know; sarvani = all; na = not; tvam = you; vettha = know; parantapa = O subduer of the enemy.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 6</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Despite of being unborn by nature , the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 6</span><br /><br /><span style="color: rgb(204, 0, 0);">ajo 'pi sann avyayatma</span><br /><span style="color: rgb(204, 0, 0);">bhûtanam isvaro 'pi san</span><br /><span style="color: rgb(204, 0, 0);">prakritim svam adhisthaya</span><br /><span style="color: rgb(204, 0, 0);">sambhavamy atma-mayaya</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">ajah = unborn; api = although; san = being so; avyaya = without deterioration; atma = body; bhutanam = of all those who are born; isvarah = the Supreme Lord; api = although; san = being so; prakritim = in the transcendental form; svam = of Myself; adhisthaya = being so situated; sambhavami = I do incarnate; atma-mayaya = by My internal energy.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 7</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 7</span><br /><br /><span style="color: rgb(204, 0, 0);">yada yada hi dharmasya</span><br /><span style="color: rgb(204, 0, 0);">glanir bhavati bharata</span><br /><span style="color: rgb(204, 0, 0);">abhyutthanam adharmasya</span><br /><span style="color: rgb(204, 0, 0);">tadatmanam srjamy aham</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">yada yada = whenever and wherever; hi = certainly; dharmasya = of religion; glanih = discrepancies; bhavati = become manifested; bharata = O descendant of Bharata; abhyutthanam = predominance; adharmasya = of irreligion; tada = at that time; atmanam = self; srjami = manifest; aham = I.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">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.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 8</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles I do appear age after age.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 8</span><br /><br /><span style="color: rgb(204, 0, 0);">paritranaya sadhûnam</span><br /><span style="color: rgb(204, 0, 0);">vinasaya ca duskrtam</span><br /><span style="color: rgb(204, 0, 0);">dharma-samsthapanarthaya</span><br /><span style="color: rgb(204, 0, 0);">sambhavami yuge yuge</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">paritranaya = for the deliverance; sadhunam = of the devotees; vinasaya = for the annihilation; ca = and; duskrtam = of the miscreants; dharma = principles of religion; samsthapana-arthaya = to reestablish; sambhavami = I do appear; yuge = millennium; yuge = after millennium.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 9</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 9</span><br /><br /><span style="color: rgb(204, 0, 0);">janma karma ca me divyam</span><br /><span style="color: rgb(204, 0, 0);">evam yo vetti tattvatah</span><br /><span style="color: rgb(204, 0, 0);">tyaktva deham punar janma</span><br /><span style="color: rgb(204, 0, 0);">naiti mam eti so 'rjuna</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">janma = birth; karma = work; ca = also; me = of Mine; divyam = transcendental; evam = like this; yah = anyone who; vetti = knows; tattvatah = in reality; tyaktva = leaving aside; deham = this body; punah = again; janma = birth; na = never; eti = does attain; mam = unto Me; eti = does attain; sah = he; arjuna = O Arjuna.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 10</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 10</span><br /><br /><span style="color: rgb(204, 0, 0);">vita-raga-bhaya-krodha</span><br /><span style="color: rgb(204, 0, 0);">man-maya mam upasritah</span><br /><span style="color: rgb(204, 0, 0);">bahavo jnana-tapasa</span><br /><span style="color: rgb(204, 0, 0);">pûta mad-bhavam agatah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">vita = freed from; raga = attachment; bhaya = fear; krodhah = and anger; mat-maya = fully in Me; mam = in Me; upasritah = being fully situated; bahavah = many; jñana = of knowledge; tapasa = by the penance; putah = being purified; mat-bhavam = transcendental love for Me; agatah = attained.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me = and thus they all attained transcendental love for Me.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 11</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style=";font-size:100%;color:black;" >All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.</span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 11</span><br /><br /><span style="color: rgb(204, 0, 0);">ye yatha mam prapadyante</span><br /><span style="color: rgb(204, 0, 0);">tams tathaiva bhajamy aham</span><br /><span style="color: rgb(204, 0, 0);">mama vartmanuvartante</span><br /><span style="color: rgb(204, 0, 0);">manusyah partha sarvasah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">ye = all who; yatha = as; mam = unto Me; prapadyante = surrender; tan = them; tatha = so; eva = certainly; bhajami = reward; aham = I; mama = My; vartma = path; anuvartante = follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 12</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 12</span><br /><br /><span style="color: rgb(204, 0, 0);">kanksantah karmanam siddhim</span><br /><span style="color: rgb(204, 0, 0);">yajanta iha devatah</span><br /><span style="color: rgb(204, 0, 0);">ksipram hi manuse loke</span><br /><span style="color: rgb(204, 0, 0);">siddhir bhavati karmaja</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">kanksantah = desiring; karmanam = of fruitive activities; siddhim = perfection; yajante = they worship by sacrifices; iha = in the material world; devatah = the demigods; ksipram = very quickly; hi = certainly; manuse = in human society; loke = within this world; siddhih = success; bhavati = comes; karma-ja = from fruitive work.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 13</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Of the four vocations [of labor, trading , ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 13</span><br /><br /><span style="color: rgb(204, 0, 0);">catur-varnyam maya srstam</span><br /><span style="color: rgb(204, 0, 0);">guna-karma-vibhagasah</span><br /><span style="color: rgb(204, 0, 0);">tasya kartaram api mam</span><br /><span style="color: rgb(204, 0, 0);">viddhy akartaram avyayam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">catuh-varnyam = the four divisions of human society; maya = by Me; srstam = created; guna = of quality; karma = and work; vibhagasah = in terms of division; tasya = of that; kartaram = the father; api = although; mam = Me; viddhi = you may know; akartaram = as the nondoer; avyayam = unchangeable.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 14</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 14</span><br /><br /><span style="color: rgb(204, 0, 0);">na mam karmani limpanti</span><br /><span style="color: rgb(204, 0, 0);">na me karma-phale sprha</span><br /><span style="color: rgb(204, 0, 0);">iti mam yo 'bhijanati</span><br /><span style="color: rgb(204, 0, 0);">karmabhir na sa badhyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">na = never; mam = Me; karmani = all kinds of work; limpanti = do affect; na = nor; me = My; karma-phale = in fruitive action; sprha = aspiration; iti = thus; mam = Me; yah = one who; abhijanati = does know; karmabhih = by the reaction of such work; na = never; sah = he; badhyate = becomes entangled.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 15</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 15</span><br /><br /><span style="color: rgb(204, 0, 0);">evam jnatva krtam karma</span><br /><span style="color: rgb(204, 0, 0);">pûrvair api mumuksubhih</span><br /><span style="color: rgb(204, 0, 0);">kuru karmaiva tasmat tvam</span><br /><span style="color: rgb(204, 0, 0);">pûrvaih pûrvataram krtam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">evam = thus; jnatva = knowing well; krtam = was performed; karma =work; purvaih = by past authorities; api = indeed; mumuksubhih = who attained liberation; kuru = just perform; karma = prescribed duty; eva = certainly; tasmat = therefore; tvam = you; purvaih = by the predecessors; purva-taram = in ancient times; krtam = as performed.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty following in their footsteps.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 16</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 16</span><br /><br /><span style="color: rgb(204, 0, 0);">kim karma kim akarmeti</span><br /><span style="color: rgb(204, 0, 0);">kavayo 'py atra mohitah</span><br /><span style="color: rgb(204, 0, 0);">tat te karma pravaksyami</span><br /><span style="color: rgb(204, 0, 0);">yaj jnatva moksyase 'subhat</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">kim = what is; karma = action; kim = what is; akarma = inaction; iti = thus; kavayah = the intelligent; api = also; atra = in this matter; mohitah = are bewildered; tat = that; te = unto you; karma = work; pravaksyami = I shall explain; yat = which; jnatva = knowing; moksyase = you will be liberated; asubhat = from ill fortune.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 17</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 17</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">karmano hy api boddhavyam</span></span><span style="color: rgb(204, 0, 0);font-size:100%;" ><br />boddhavyam ca vikarmanah<br />akarmanas ca boddhavyam<br />gahana karmano gatih<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">karmanah = of work; hi = certainly; api = also; boddhavyam = should be understood; boddhavyam = should be understood; ca = also; vikarmanah = of forbidden work; akarmanah = of inaction; ca = also; boddhavyam = should be understood; gahana = very difficult; karmanah = of work; gatih = entrance.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 18</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 18</span><br /><br /><span style="color: rgb(204, 0, 0);">karmany akarma yah pasyed</span><br /><span style="color: rgb(204, 0, 0);">akarmani ca karma yah</span><br /><span style="color: rgb(204, 0, 0);">sa buddhiman manusyesu</span><br /><span style="color: rgb(204, 0, 0);">sa yuktah krtsna-karma-krt</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">karmani = in action; akarma = inaction; yah = one who; pasyet = observes; akarmani = in inaction; ca = also; karma = fruitive action; yah = one who; sah = he; buddhi-man = is intelligent; manusyesu = in human society; sah = he; yuktah = is in the transcendental position; krtsna-karma-krt = although engaged in all activities.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 19</span><br /><br />The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.<br /><br /><span style="">Sanskrit Verse 19</span><br /><br /><span style="color: rgb(204, 0, 0);">yasya sarve samarambhah</span><br /><span style="color: rgb(204, 0, 0);">kama-sankalpa- varjitah</span><br /><span style="color: rgb(204, 0, 0);">jnanagni-dagdha-karmanam</span><br /><span style="color: rgb(204, 0, 0);">tam ahuh panditam budhah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">yasya = one whose; sarve = all sorts of; samarambhah = attempts; kama = based on desire for sense gratification; sankalpa = determination; varjitah = are devoid of; jñana = of perfect knowledge; agni = by the fire; dagdha = burned; karmnanam = whose work; tam = him; ahuh = declare; panditam = learned; budhah = those who know.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 20</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 20</span><br /><br /><span style="color: rgb(204, 0, 0);">tyaktva karma-phalasangam</span><br /><span style="color: rgb(204, 0, 0);">nitya-trpto nirasrayah</span><br /><span style="color: rgb(204, 0, 0);">karmany abhipravrtto 'pi</span><br /><span style="color: rgb(204, 0, 0);">naiva kincit karoti sah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">tyaktva = having given up; karma-phala-asangam = attachment for fruitive results; nitya = always; trptah = being satisfied; nirasrayah = without any shelter; karmani = in activity; abhipravrttah = being fully engaged; api = in spite of; na = does not; eva = certainly; kincit = anything; karoti = do; sah = he.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 21</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 21</span><br /><br /><span style="color: rgb(204, 0, 0);">nirasir yata-cittatma</span><br /><span style="color: rgb(204, 0, 0);">tyakta-sarva-parigrahah</span><br /><span style="color: rgb(204, 0, 0);">sariram kevalam karma</span><br /><span style="color: rgb(204, 0, 0);">kurvan napnoti kilbisam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">nirasih = without desire for the result; yata = controlled; citta-atma = mind and intelligence; tyakta = giving up; sarva = all; parigrahah = sense of proprietorship over possessions; sariram = in keeping body and soul together; kevalam = only; karma = work; kurvan = doing; na = never; apnoti = does acquire; kilbisam = sinful reactions.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 22</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 22</span><br /><br /><span style="color: rgb(204, 0, 0);">yadrccha-labha-santusto</span><br /><span style="color: rgb(204, 0, 0);">dvandvatito vimatsarah</span><br /><span style="color: rgb(204, 0, 0);">samah siddhav asiddhau ca</span><br /><span style="color: rgb(204, 0, 0);">krtvapi na nibadhyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style=";font-size:100%;color:black;" >yadrccha = out of its own accord; labha = with gain; santustah = satisfied; dvandva = duality; atitah = surpassed; vimatsarah = free from envy; samah = steady; siddhau = in success; asiddhau = failure; ca = also; krtva = doing; api = although; na = never; nibadhyate = becomes affected.</span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 23</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 23</span><br /><br /><span style="color: rgb(204, 0, 0);">gata-sangasya muktasya</span><br /><span style="color: rgb(204, 0, 0);">jnanavasthita-cetasah</span><br /><span style="color: rgb(204, 0, 0);">yajnayacaratah karma</span><br /><span style="color: rgb(204, 0, 0);">samagram praviliyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">gata-sangasya = of one unattached to the modes of material nature; muktasya = of the liberated; jñana-avasthita = situated in transcendence; cetasah = whose wisdom; yajnaya = for the sake of Yajna (Krishna); acaratah = acting; karma = work; samagram = in total; praviliyate = merges entirely.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 24</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">The sacrifice itself , that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 24</span><br /><br /><span style="color: rgb(204, 0, 0);">brahmarpanam brahma havir</span> <span style="color: rgb(204, 0, 0);">brahmagnau brahmana hutam</span> <span style="color: rgb(204, 0, 0);">brahmaiva tena gantavyam</span> <span style="color: rgb(204, 0, 0);">brahma-karma-samadhina</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">brahma = spiritual in nature; arpanam = contribution; brahma = the Supreme; havih = butter; brahma = spiritual; agnau = in the fire of consummation; brahmana = by the spirit soul; hutam = offered; brahma = spiritual kingdom; eva = certainly; tena = by him; gantavyam = to be reached; brahma = spiritual; karma = in activities; samadhina = by complete absorption.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 25</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 25</span><br /><br /><span style="color: rgb(204, 0, 0);">daivam evapare yajnam</span><br /><span style="color: rgb(204, 0, 0);">yoginah paryupasate</span><br /><span style="color: rgb(204, 0, 0);">brahmagnau apare yajnam</span><br /><span style="color: rgb(204, 0, 0);">yajnenaivopajuhvati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">daivam = in worshiping the demigods; eva = like this; apare = some others; yajnam = sacrifices; yoginah = mystics; par yupasate = worship perfectly; brahma = of the Absolute Truth; agnau = in the fire; apare = others; yajnam = sacrifice; yajnena = by sacrifice; eva = thus; upajuhvati = offer.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 26</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sensegratification relating to material objects [like food] in the fire.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 26</span><br /><br /><span style="color: rgb(204, 0, 0);">srotradinindriyany anye</span><br /><span style="color: rgb(204, 0, 0);">samyamagnisu juhvati</span><br /><span style="color: rgb(204, 0, 0);">sabdadin visayan anya</span><br /><span style="color: rgb(204, 0, 0);">indriyagnisu juhvati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">srotra-adini = such as the hearing process; indriyani = senses; anye = others; samyama = of restraint; agnisu = in the fires; juhvati =offer; sabda-adin = sound vibration, etc.; visayan = objects of sense gratification; anye = others; indriya = of the sense organs; agnisu = in the fires; juhvati = they sacrifice.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 27</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 27</span><br /><br /><span style="color: rgb(204, 0, 0);">sarvanindriya-karmani</span><br /><span style="color: rgb(204, 0, 0);">prana-karmani capare</span><br /><span style="color: rgb(204, 0, 0);">atma-samyama-yogagnau</span><br /><span style="color: rgb(204, 0, 0);">juhvati jnana-dipite</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">sarvani = of all; indriya = the senses; karmani = functions; prana-karmani = functions of the life breath; ca = also; apare = others; atma-samyama = of controlling the mind; yoga = the linking process; agnau = in the fire of; juhvati = offer; jñana-dipite = because of the urge for self-realization.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 28</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the studying of the Vedas also.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 28</span><br /><br /><span style="color: rgb(204, 0, 0);">dravya-yajnas tapo-yajna</span><br /><span style="color: rgb(204, 0, 0);">yoga-yajnas tathapare</span><br /><span style="color: rgb(204, 0, 0);">svadhyaya-jnana-yajnas ca</span><br /><span style="color: rgb(204, 0, 0);">yatayah samsita-vratah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">dravya-yajnah = sacrificing one's possessions; tapah-yajnah = sacrifice in austerities; yoga-yajnah = sacrifice in eightfold mysticism; tatha = thus; apare = others; svadhyaya = sacrifice in the study of the Vedas; jñana-yajnah = sacrifice in advancement of transcendental knowledge; ca = also; yatayah = enlightened persons; samsita-vratah = taken to strict vows.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 29</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward air while still others sacrifice the inhaled air into itself in controlling their eating .<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Sanskrit Verse 29</span><br /><br /><span style="color: rgb(204, 0, 0);">apane juhvati pranam</span><br /><span style="color: rgb(204, 0, 0);">prane 'panam tathapare</span><br /><span style="color: rgb(204, 0, 0);">pranapana-gati ruddhva</span><br /><span style="color: rgb(204, 0, 0);">pranayama-parayanah</span><br /><span style="color: rgb(204, 0, 0);">apare niyataharah</span><br /><span style="color: rgb(204, 0, 0);">pranan pranesu juhvati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">apane = in the air which acts downward; juhvati = offer; pranam = the air which acts outward; prane = in the air going outward; apanam = the air going downward; tatha = as also; apare = others; prana = of the air going outward; apana = and the air going downward; gati = the movement; ruddhva = checking; prana-ayama = trance induced by stopping all breathing; parayanah = so inclined; apare = others; niyata = having controlled; aharah = eating; pranan = the outgoing air; pranesu = in the outgoing air; juhvati = sacrifice.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Translation</span><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;">Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.<o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><br /><span style="">Text 30</span><br /><br />Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.<br /><br /><span style="">Sanskrit Verse 30</span> <!--[if !supportLineBreakNewLine]--> <!--[endif]--><o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarve 'py ete yajna-vido</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yajna-ksapita-kalmasah</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yajna-sistamrta-bhujo</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yanti brahma sanatanam</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />sarve = all; api = although apparently different; ete = these; yajna-vidah = conversant with the purpose of performing sacrifices; yajna-ksapita = being cleansed as the result of such performances; kalmasah = of sinful reactions; yajna-sista = of the result of such performances of yajna; amrta-bhujah = those who have tasted such nectar; yanti = do approach; brahma = the supreme; sanatanam = eternal atmosphere.<br /><br /><span style="">Translation</span><br /><br />All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.<br /><br /><span style="">Text 31</span><br /><br />When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?<br /><br /><span style="">Sanskrit Verse 31</span><br /><br /><span style="color: rgb(204, 0, 0);">nayam loko 'sty ayajnasya</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kuto 'nyah kuru-sattama</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />na = never; ayam = this; lokah = planet; asti = there is; ayajnasya = for one who performs no sacrifice; kutah = where is; anyah = the other; kuru-sat-tama = O best amongst the Kurus.<br /><br /><span style="">Translation</span><br /><br />O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?<br /><br /><span style="">Text 32</span><br /><br />Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.<br /><br /><span style="">Sanskrit Verse 32</span><br /><br /><span style="color: rgb(204, 0, 0);">evam bahu-vidha yajna</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vitata brahmano mukhe</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">karma-jan viddhi tan sarvan</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">evam jnatva vimoksyase</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />evam = thus; bahu-vidhah = various kinds of; yajnah = sacrifices; vitatah = are spread; brahmanah = of the Vedas; mukhe = through the mouth; karma-jan = born of work; viddhi = you should know; tan = them; sarvan = all; evam = thus; jnatva = knowing; vimoksyase = you will be liberated.<br /><br /><span style="">Translation</span><br /><br />All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.<br /><br /><span style="">Text 33</span><br /><br />Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, O son of Pritha, finds its end in knowledge.<br /><br /><span style="">Sanskrit Verse 33</span><br /><br /><span style="color: rgb(204, 0, 0);">sreyan dravyamayad yajnaj</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnana-yajnah parantapa</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarvam karmakhilam partha</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnane parisamapyate</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />sreyan = greater; dravya-mayat = of material possessions; yajnat = than the sacrifice; jñana-yajnah = sacrifice in knowledge; parantapa = O chastiser of the enemy; sarvam = all; karma = activities; akhilam = in totality; partha = o son of Pritha; jnane = in knowledge; parisamapyate = end.<br /><br /><span style="">Translation</span><br /><br />O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.<br /><br /><span style="">Text 34</span><br /><br />Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.<br /><br /><span style="">Sanskrit Verse 34</span><br /><br /><span style="color: rgb(204, 0, 0);">tad viddhi pranipatena</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pariprasnena sevaya</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">upadeksyanti te jnanam</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnaninas tattva-darsinah</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />tat = that knowledge of different sacrifices; viddhi = try to understand; pranipatena = by approaching a spiritual master; pariprasnena = by submissive inquiries; sevaya = by the rendering of service; upadeksyanti = they will initiate; te = you; jñanam = into knowledge; jnaninah = the self-realized; tattva = of the truth; darsinah = seers.<br /><br /><span style="">Translation</span><br /><br />Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.<br /><br /><span style="">Text 35</span><br /><br />Knowing it so you will never fall victim to illusion again as from this you will, O son of Pritha, go for the vision of the soul of all living beings, that is in Me.<br /><br /><span style="">Sanskrit Verse 35</span><br /><br /><span style="color: rgb(204, 0, 0);">yaj jnatva na punar moham</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">evam yasyasi pandava</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">yena bhutany asesani</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">draksyasy atmany atho mayi</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />yat = which; jnatva = knowing; na = never; punah = again; moham = to illusion; evam = like this; yasyasi = you shall go; pandava = O son of Pandu; yena = by which; bhutani = living entities; asesani = all; draksyasi = you will see; atmani = in the Supreme Soul; athau = or in other words; mayi = in Me.<br /><br /><span style="">Translation</span><br /><br />Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.<br /><br /><span style="">Text 36</span><br /><br />Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.<br /><br /><span style="">Sanskrit Verse 36</span><br /><br /><span style="color: rgb(204, 0, 0);">api ced asi papebhyah</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarvebhyah papa-krttamah</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">sarvam jnana-plavenaiva</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">vrjinam santarisyasi</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />api = even; cet = if; asi = you are; papebhyah = of sinners; sarvebhyah = of all; papa-krt-tamah = the greatest sinner; sarvam = all such sinful reactions; jñana-plavena = by the boat of transcendental knowledge; eva = certainly; vrjinam = the ocean of miseries; santarisyasi = you will cross completely.<br /><br /><span style="">Translation</span><br /><br />Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.<br /><br /><span style="">Text 37</span><br /><br />Like firewood ablaze with fire turns to ashes, O Arjuna, so the fire of knowledge turns all of your karma to ashes.<br /><br /><span style="">Sanskrit Verse 37</span><br /><br /><span style="color: rgb(204, 0, 0);">yathaidhamsi samiddho 'gnir</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">bhasmasat kurute 'rjuna</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnanagnih sarva-karmani</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">bhasmasat kurute tatha</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />yatha- just as; edhamsi = firewood; samiddhah = blazing; agnih = fire; bhasma-sat = ashes; kurute = turns; arjuna = O Arjuna; jñana-agnih = the fire of knowledge; sarva-karmani = all reactions to material activities; bhasma-sat = to ashes; kurute = it turns; tatha = similarly.<br /><br /><span style="">Translation</span><br /><br />As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.<br /><br /><span style="">Text 38</span><br /><br />Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.<br /><br /><span style="">Sanskrit Verse 38</span><br /><br /><span style="color: rgb(204, 0, 0);">na hi jnanena sadrsam</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">pavitram iha vidyate</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tat svayam yoga-samsiddhah</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">kalenatmani vindati</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />na = nothing; hi = certainly; jnanena = with knowledge; sadrsam = in comparison; pavitram = sanctified; iha = in this world; vidyate = exists; tat = that; svayam = himself; yoga = in devotion; samsiddhah = he who is mature; kalena = in course of time; atmani = in himself; vindati = enjoys.<br /><br /><span style="">Translation</span><br /><br />In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.<br /><br /><span style="">Text 39</span><br /><br />A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.<br /><br /><span style="">Sanskrit Verse 39</span><br /><br /><span style="color: rgb(204, 0, 0);">sraddhaval labhate jnanam</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">tat-parah samyatendriyah</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnanam labdhva param santim</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">acirenadhigacchati</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />sraddha-van = a faithful man; labhate = achieves; jñanam = knowledge; tat-parah = very much attached to it; samyata = controlled; indriyah = senses; jñanam = knowledge; labdhva = having achieved; param = transcendental; santim = peace; acirena = very soon; adhigacchati = attains.<br /><br /><span style="">Translation</span><br /><br />A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.<br /><br /><span style="">Text 40</span><br /><br />But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.<br /><br /><span style="">Sanskrit Verse 40</span><br /><br /><span style="color: rgb(204, 0, 0);">ajnas casraddadhanas ca</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">samsayatma vinasyati</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nayam loko sti na paro</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">na sukham samsayatmanah</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />ajnah = a fool who has no knowledge in standard scriptures; ca = and; asraddadhanah = without faith in revealed scriptures; ca = also; samsaya = of doubts; atma = a person; vinasyati = falls back; na = never; ayam = in this; lokah = world; asti = there is; na = nor; parah = in the next life; na = not; sukham = happiness; samsaya = doubtful; atmanah = of the person.<br /><br /><span style="">Translation</span><br /><br />But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.<br /><br /><span style="">Text 41</span><br /><br />One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, O conqueror of riches.<br /><br /><span style="">Sanskrit Verse 41</span><br /><br /><span style="color: rgb(204, 0, 0);">yoga-sannyasta-karmanam</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">jnana-sanchinna-samsayam</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">atma-vantam na karmani</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">nibadhnanti dhananjaya</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><br /><br />yoga = by devotional service in karma-yoga; sannyasta = one who has renounced; karmanam = the fruits of actions; jñana = by knowledge; sanchinna = cut; samsayam = doubts; atma-vantam = situated in the self; na = never; karmani = works; nibadhnanti = do bind; dhananjaya = O conqueror of riches.<br /><br /><span style="">Translation</span><br /><br />One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.<br /><br /><span style="">Text 42</span><br /><br />Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!<br /><br /><span style="">Sanskrit Verse 42</span><br /><br /><span style="color: rgb(204, 0, 0);">tasmad ajnana-sambhûtam</span> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">hrt-stham jnanasinatmanah</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal; text-align: justify;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">chittvainam samsayam yogam</span></span><span style="font-size:100%;"> <o:p></o:p></span></p><div style="text-align: justify;"> </div><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">atisthottistha bharata</span></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Word for Word</span><br /></span><span style="font-size:100%;"><br /></span><div style="text-align: justify;"><span style="font-size:100%;">tasmat = therefore; ajñana-sambhutam = born of ignorance; hrt-stham = situated in the heart; jñana = of knowledge; asina = by the weapon; atmanah = of the self; chittva = cutting off; enam = this; samsayam = doubt; yogam = in yoga; atistha = be situated; uttistha = stand up to fight; bharata = O descendant of Bharata.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;"><span style="">Translation</span><br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">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.</span></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-35654442434227256522009-04-01T03:19:00.000-07:002009-04-02T05:15:30.489-07:00Chapter 3:The Yoga of Action<div style="text-align: justify;"><span style="font-size:100%;">On mastering the intelligence<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(1) Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(2) Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(3) The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the devoted [the volition of yoga].<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(4) Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(5) Surely no one is but for a moment without action and certainly everyone is irresistibly drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(6) Anyone who, controlling the senses, in his mind keeps thinking on the sense-objects is a foolish soul called a pretender.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(7) But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(8) Do your prescribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(9) Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(10) In the coming about in the beginning of the generations along with the sacrifices, the Lord of mankind [Brahma, the Creator] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(11) Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(12) The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(13) Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(14) From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(15) Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(16) Thus it is so that one who in his life does not adopt this regular [cakra*] order as established in the Vedas, will lead a useless life full of sin and sense-gratification.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(17) But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(18) Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(19) Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(20) For sure even kings like Janaka [father of Sita, the wife of Rama] and others attained to perfection through this work and also in consideration of what the world needs you should act.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(21) Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(22) For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(23) Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(24) All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(25) As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(26) He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(27) From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself from that the doer.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(28) But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(29) Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization, become entangled in material activities; they should not be agitated by the ones who know.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(30) Therefore dedicate all sorts of work to Me , giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(31) Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(32) But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being lost without that servitude.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(33) The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what [then] can one expect from defeat and destruction ?<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(34) The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(35) It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.'<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(36) Arjuna said: 'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(37) The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(38) Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(39) The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire, o son of Kunti, is just like fire never satisfied.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(40) The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(41) Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(42) The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">(43) Thus, superior to the intelligence, knowing from the steadying of the mind, deliberately conquer this enemy which, o mighty armed one, is so formidable in the form of lust.<br /></span><span style="font-size:100%;"><br /></span><span style="font-size:100%;">* Cakra: relates to the Sisumara Cakra (S.B. 2.2: 24 -25) , the celestial sky, the ' navel of Vishnu' as the perceptible Vasudeva and the division of time as given in the Srimad Bhagavatam Canto 3 chapter 11. See also The Order of Time: science.<br /></span></div><p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Source Texts </span><br /><br /><span style="">Text 1</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 1</span><br /><br /><span style="color: rgb(204, 0, 0);">arjuna uvaca<br /><br />jyayasi cet karmanas te<br />mata buddhir janardana<br />tat kim karmani ghore mam<br />niyojayasi kesava</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">arjunah uvaca = Arjuna said; jyayasi = better; cet = if; karmanah =than fruitive action; te = by You; mata = is considered; buddhih =intelligence; janardana = O Krishna; tat = therefore; kim = why;-karmani = in action; ghore = ghastly; mam = me; niyojayasi = You are engaging; kesava = O Krishna.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 2</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 2</span><br /><br /><span style="color: rgb(204, 0, 0);">vyamisreneva vakyena<br />buddhim mohayasiva me<br />tad ekam vada niscitya<br />yena sreyo 'ham apnuyam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">vyamisrena = by equivocal; iva = certainly; vakyena = words; buddhim = intelligence; mohayasi = You are bewildering; iva = certainly; me= my; tat = therefore; ekam = only one; vada = please tell; niscitya = ascertaining; yena = by which; sreyah = real benefit; aham = I; apnuyam = may have.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">My intelligence is bewildered by Your equivocal instructions.Therefore, please tell me decisively which will be most beneficial for me.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 3</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 3</span><br /><br /><span style="color: rgb(204, 0, 0);">sri-bhagavan uvaca</span> <o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">loke 'smin dvi-vidha nistha<br />pura prokta mayanagha<br />jnana-yogena sankhyanam<br />karma-yogena yoginam</span></span><span style="font-size:100%;"><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">sri-bhagavan uvaca = the Supreme Personality of Godhead said; loke =in the world; asmin = this; dvi-vidha = two kinds of; nistha =faith; pura = formerly; prokta = were said; maya = by Me; anagha =O sinless one; jñana-yogena = by the linking process of knowledge; sankhyanam = of the empiric philosophers; karma-yogena = by the linking process of devotion; yoginam = of the devotees.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;">Text 4</span><span style="font-size:100%;"><br /><br />Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].<br /><br /><span style="">Sanskrit Verse 4</span><br /><br /><span style="color: rgb(204, 0, 0);">na karmanam anarambhan<br />naiskarmyam puruso 'snute<br />na ca sannyasanad eva<br />siddhim samadhigacchati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">na = not; karmanam = of prescribed duties; anarambhat = by nonperformance; naiskarmyam = freedom from reaction; purusah = a man; asnute = achieves; na = nor; ca = also; sannyasanat = by renunciation; eva = simply; siddhim = success; samadhigacchati =attains.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 5</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 5</span><br /><br /><span style="color: rgb(204, 0, 0);">na hi kascit ksanam api<br />jatu tisthaty akarmakrt<br />karyate hy avasah karma<br />sarvah prakriti-jair gunaih</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">na = nor; hi = certainly; kascit = anyone; ksanam = a moment; api= also; jatu = at any time; tisthati = remains; akarma-krt =without doing something; karyate = is forced to do; hi = certainly;avasah = helplessly; karma = work; sarvah = all; prakriti-jaih =born of the modes of material nature; gunaih = by the qualities.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 6</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 6</span><br /><br /><span style="color: rgb(204, 0, 0);">karmendriyani samyamya<br />ya aste manasa smaran<br />indriyarthan vimûdhatma<br />mithyacarah sa ucyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">karma-indriyani = the five working sense organs; samyamya = controlling; yah = anyone who; aste = remains; manasa = by the mind; smaran = thinking of; indriya-arthan = sense objects; vimudha = foolish; atma = soul; mithya-acarah = pretender; sah = he; ucyate = is called.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 7</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 7</span><br /><br /><span style="color: rgb(204, 0, 0);">yas tv indriyani manasa<br />niyamyarabhate 'rjuna<br />karmendriyaih karma-yogam<br />asaktah sa visisyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yah = one who; tu = but; indriyani = the senses; manasa = by the mind; niyamya = regulating; arabhate = begins; Arjuna = O Arjuna; karma-indriyaih = by the active sense organs; karma-yogam = devotion; asaktah = without attachment; sah = he; visisyate = is by far the better.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 8</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 8</span><br /><br /><span style="color: rgb(204, 0, 0);">niyatam kuru karma tvam<br />karma jyayo hy akarmanah<br />sarira-yatrapi ca te<br />na prasiddhyed akarmanah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">niyatam = prescribed; kuru = do; karma = duties; tvam = you; karma = work; jyayah = better; hi = certainly; akarmanah = than no work; sarira = bodily; yatra = maintenance; api = even; ca = also; te = your; na = never; prasiddhyet = is effected; akarmanah = without work.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 9</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 9</span><br /><br /><span style="color: rgb(204, 0, 0);">yajnarthat karmano 'nyatra<br />loko 'yam karma-bandhanah<br />tad-artham karma kaunteya<br />mukta-sangah samacara</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yajna-arthat = done only for the sake of Yajna, or Vishnu; karmanah = than work; anyatra = otherwise; lokah = world; ayam = this; karma-bandhanah = bondage by work; tat = of Him; artham = for the sake; karma = work; kaunteya = O son of Kunti; mukta-sangah = liberated from association; samacara = do perfectly.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 10</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">In the coming about in the beginning of the generations, along with the sacrifices the Lord of mankind [Brahma] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 10</span><br /><br /><span style="color: rgb(204, 0, 0);">saha-yajnah prajah srstva<br />purovaca prajapatih<br />anena prasavisyadhvam<br />esa vo 'stv ista-kama-dhuk</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">saha = along with; yajnah = sacrifices; prajah = generations; srstva = creating; pura = anciently; uvaca = said; praja-patih = the Lord of creatures; anena = by this; prasavisyadhvam = be more and more prosperous; esah = this; vah = your; astu = let it be; ista = of all desirable things; kama-dhuk = bestower.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 11</span><br /><br />Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.<br /><br /><span style="">Sanskrit Verse 11</span><br /><br /><span style="color: rgb(204, 0, 0);">devan bhavayatanena<br />te deva bhavayantu vah<br />parasparam bhavayantah<br />sreyah param avapsyatha</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">devan = demigods; bhavayata = having pleased; anena = by this sacrifice; te = those; devah = demigods; bhavayantu = will please; vah = you; parasparam = mutually; bhavayantah = pleasing one another; sreyah = benediction; param = the supreme; avapsyatha = you will achieve.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 12</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 12</span><br /><br /><span style="color: rgb(204, 0, 0);">istan bhogan hi vo deva<br />dasyante yajna-bhavitah<br />tair dattan apradayaibhyo<br />yo bhunkte stena eva sah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">istan = desired; bhogan = necessities of life; hi = certainly; vah = unto you; devah = the demigods; dasyante = will award; yajna-bhavitah = being satisfied by the performance of sacrifices;taih = by them; dattan = things given; apradaya = without offering; ebhyah = to these demigods; yah = he who; bhunkte = enjoys; stenah = thief; eva = certainly; sah = he.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 13</span><br /><br />Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.<br /><br /><span style="">Sanskrit Verse 13</span><br /><br /><span style="color: rgb(204, 0, 0);">yajna-sistasinah santo<br />mucyante sarva-kilbisaih<br />bhunjate te tv agham papa<br />ye pacanty atma-karanat</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yajna-sista = of food taken after performance of yajna; asinah = eaters; santah = the devotees; mucyante = get relief; sarva = all kinds of; kilbisaih = from sins; bhunjate = enjoy; te = they; tu = but; agham = grievous sins; papah = sinners; ye = who; pacanti = prepare food; atma-karanat = for sense enjoyment.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 14</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 14</span><br /><br /><span style="color: rgb(204, 0, 0);">annad bhavanti bhûtani<br />parjanyad anna-sambhavah<br />yajnad bhavati parjanyo<br />yajnah karma-samudbhavah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">annat = from grains; bhavanti = grow; bhutani = the material bodies; parianyat = from rains; anna = of food grains; sambhavah = production; yajnat = from the performance of sacrifice; bhavati = becomes possible; parjanyah = rain; yajnah = performance of yajna; karma = prescribed duties; samudbhavah = born of.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 15</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 15</span><br /><br /><span style="color: rgb(204, 0, 0);">karma brahmodbhavam viddhi<br />brahmaksara-samudbhavam<br />tasmat sarva-gatam brahma<br />nityam yajne pratisthitam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">karma = work; brahma = from the Vedas; udbhavam = produced; viddhi = you should know; brahma = the Vedas; aksara = from the Supreme Brahman (Personality of Godhead); samudbhavam = directly manifested; tasmat = therefore; sarva-gatam = all-pervading; brahma = transcendence; nityam = eternally; yajne = in sacrifice; pratisthitam = situated.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 16</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore it is so that one who in his life does not adopt this regular [cakra] order as established in the Vedas - will lead a useless life full of sin and sense-gratification.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 16</span><br /><br /><span style="color: rgb(204, 0, 0);">evam pravartitam cakram<br />nanuvartayatiha yah<br />aghayur indriyaramo<br />mogham partha sa jivati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">evam = thus; pravartitam = established by the Vedas; cakram = cycle; na = does not; anuvartayati = adopt; iha = in this life; yah = one who; agha-ayuh = whose life is full of sins; indriya-aramah = satisfied in sense gratification; mogham = uselessly; partha = o son of Pritha (Arjuna); sah = he; jivati = lives.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 17</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 17</span><br /><br /><span style="color: rgb(204, 0, 0);">yas tv atma-ratir eva syad<br />atma-trptas ca manavah<br />atmany eva ca santustas<br />tasya karyam na vidyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yah = one who; tu = but; atma-ratih = taking pleasure in the self; eva = certainly; syat = remains; atma-trptah = self-illuminated; ca = and; manavah = a man; atmani = in himself; eva = only; ca = and; santustah = perfectly satiated; tasya = his; karyam = duty; na = does not; vidyate = exist.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><br /><br />But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated = for him there is no duty.<br /><br /><span style="">Text 18</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 18</span><br /><br /><span style="color: rgb(204, 0, 0);">naiva tasya krtenartho<br />nakrteneha kascana<br />na casya sarva-bhûtesu<br />kascid artha-vyapasrayah</span><br /><br /><span style="">Word for Word</span><br /><br />na = never; eva = certainly; tasya = his; krtena = by discharge of duty; arthah = purpose; na = nor; akrtena = without discharge of duty; iha = in this world; kascana = whatever; na = never; ca =and; asya = of him; sarva-bhutesu = among all living beings; kascit = any; artha = purpose; vyapasrayah = taking shelter of.<br /><br /><span style="">Translation</span><br /><br />A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.<br /><br /><span style="">Text 19</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 19</span><br /><br /><span style="color: rgb(204, 0, 0);">tasmad asaktah satatam<br />karyam karma samacara<br />asakto hy acaran karma<br />param apnoti pûrusah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">tasmat = therefore; asaktah = without attachment; satatam - constantly; karyam = as duty; karma = work; samacara = perform; asaktah = unattached; hi = certainly; acaran = performing; karma = work; param = the Supreme; apnoti = achieves; purusah = a man.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 20</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">For sure even kings like Janaka [father of Sita, the wife of Rama, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 2</span>0<br /><br /><span style="color: rgb(204, 0, 0);">karmanaiva hi samsiddhim<br />asthita janakadayah<br />loka-sangraham evapi<br />sampasyan kartum arhasi</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">karmana = by work; eva = even; hi = certainly; samsiddhim = in perfection; asthitah = situated; janaka-adayah = Janaka and other kings; loka-sangraham = the people in general; eva api = also; sampasyan = considering; kartum = to act; arhasi = you deserve.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 21</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 21</span><br /><br /><span style="color: rgb(204, 0, 0);">yad yad acarati sresthas<br />tat tad evetaro janah<br />sa yat pramanam kurute<br />lokas tad anuvartate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yat yat = whatever; acarati = he does; sresthah = a respectable leader; tat = that; tat = and that alone; eva = certainly; itarah = common; janah = person; sah = he; yat = whichever; pramanam = example; kurute = does perform; lokah = all the world; tat = that; anuvartate = follows in the footsteps.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 22</span><br /><br />For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.<br /><br /><span style="">Sanskrit Verse 2</span>2<br /><br /><span style="color: rgb(204, 0, 0);">na me parthasti kartavyam<br />trisu lokesu kincana<br />nanavaptam avaptavyam<br />varta eva ca karmani</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">na = not; me = Mine; partha = o son of Pritha; asti = there is; kartavyam = prescribed duty; trisu = in the three; lokesu = planetary systems; kincana = any; na = nothing; anavaptam = wanted; avaptavyam = to be gained; varte = I am engaged; eva = certainly; ca = also; karmani = in prescribed duty.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything = and yet I am engaged in prescribed duties.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 23</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 23</span><br /><br /><span style="color: rgb(204, 0, 0);">yadi hy aham na varteyam<br />jatu karmany atandritah<br />mama vartmanuvartante<br />manusyah partha sarvasah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">yadi = if; hi = certainly; aham = I; na = do not; varteyam = thus engage; jatu = ever; karmani = in the performance of prescribed duties; atandritah = with great care; mama = My; vartma = path; anuvartante = would follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">For if I ever failed to engage in carefully performing prescribed duties, O Pritha, certainly all men would follow My path.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 24</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 24</span><br /><br /><span style="color: rgb(204, 0, 0);">utsideyur ime loka<br />na kuryam karma ced aham<br />sankarasya ca karta syam<br />upahanyam imah prajah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">utsideyuh = would be put into ruin; ime = all these; lokah = worlds; na = not; kuryam = I perform; karma = prescribed duties; cet = if; aham = I; sankarasya = of unwanted population; ca = and; karta = creator; syam = would be; upahanyam = would destroy; imah = all these; prajah = living entities.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 25</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 25</span><br /><br /><span style="color: rgb(204, 0, 0);">saktah karmany avidvamso<br />yatha kurvanti bharata<br />kuryad vidvams tathasaktas<br />cikirsur loka-sangraham</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">saktah = being attached; karmani = in prescribed duties; avidvamsah = the ignorant; yatha = as much as; kurvanti = they do; bharata = O descendant of Bharata; kuryat = must do; vidvan = the learned; tatha = thus; asaktah = without attachment; cikirsuh = desiring to lead; loka-sangraham = the people in general.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 26</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 26</span><br /><br /><span style="color: rgb(204, 0, 0);">na buddhi-bhedam janayed<br />ajnanam karma-sanginam<br />josayet sarva-karmani<br />vidvan yuktah samacaran</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">na = not; buddhi-bhedam = disruption of intelligence; janayet = he should cause; ajñanam = of the foolish; karma-sanginam = who are attached to fruitive work; josayet = he should dovetail; sarva = all; karmani = work; vidvan = a learned person; yuktah = engaged; samacaran = practicing.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 27</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself thus the doer.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 27</span><br /><br /><span style="color: rgb(204, 0, 0);">prakrteh kriyamanani<br />gunaih karmani sarvasah<br />ahankara- vimûdhatma<br />kartaham iti manyate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">prakrteh = of material nature; kriyamanani = being done; gunaih = by the modes; karmani = activities; sarvasah = all kinds of; ahankara-vimudha = bewildered by false ego; atma = the spirit soul; karta = doer; aham = I; iti = thus; manyate = he thinks.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 28</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 28</span><br /><br /><span style="color: rgb(204, 0, 0);">tattva-vit tu maha-baho<br />guna-karma- vibhagayoh<br />guna gunesu vartanta<br />iti matva na sajjate</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">tattva-vit = the knower of the Absolute Truth; tu = but; maha-baho = O mighty-armed one; guna-karma = of works under material influence; vibhagayoh = differences; gunah = senses; gunesu = in sensegratification; vartante = are being engaged; iti = thus; matva = thinking; na = never; sajjate = becomes attached.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;">Text 29</span><span style="font-size:100%;"><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization,become entangled in material activities; they should not be agitated by the ones who know.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 29</span><br /><br /><span style="color: rgb(204, 0, 0);">prakrter guna-sammûdhah<br />sajjante guna-karmasu<br />tan akrtsna-vido mandan<br />krtsna-vin na vicalayet</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">prakrteh = of material nature; guna = by the modes; sammudhah = befooled by material identification; sajjante = they become engaged; guna-karmasu = in material activities; tan = those; akrtsna-vidah = persons with a poor fund of knowledge; mandan = lazy to understand self-realization; krtsna-vit = one who is in factual knowledge; na = not; vicalayet = should try to agitate.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers lack of knowledge.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 30</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 30</span><br /><br /><span style="color: rgb(204, 0, 0);">mayi sarvani karmani<br />sannyasyadhyatma-cetasa<br />nirasir nirmamo bhûtva<br />yudhyasva vigata-jvarah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">mayi = unto Me; sarvani = all sorts of; karmani = activities; sannyasya = giving up completely; adhyatma = with full knowledge of the self; cetasa = by consciousness; nirasih = without desire for profit; nirmamah = without ownership; bhutva = so being; yudhyasva = fight; vigata-jvarah = without being lethargic.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 31</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 31</span><br /><br /><span style="color: rgb(204, 0, 0);">ye me matam idam nityam<br />anutisthanti manavah<br />sraddhavanto 'nasûyanto<br />mucyante te 'pi karmabhih</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">ye = those who; me = My; matam = injunctions; idam = these; nityam = as an eternal function; anutisthanti = execute regularly; manavah = human beings; sraddha-vantah = with faith and devotion; anasuyantah = without envy; mucyante = become free; te = all of them; api = even; karmabhih = from the bondage of the law of fruitive actions.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 32</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being ruined without that servitude.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 32</span><br /><br /><span style="color: rgb(204, 0, 0);">ye tv etad abhyasûyanto<br />nanutisthanti me matam<br />sarva-jnana-vimûdhams tan<br />viddhi nastan acetasah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">ye = those; tu = however; etat = this; abhyasuyantah = out of envy; na = do not; anutisthanti = regularly perform; me = My; matam = injunction; sarva-jñana = in all sorts of knowledge; vimudhan = perfectly befooled; tan = they are; viddhi = know it well; nastan = all ruined; acetasah = without Krishna consciousness.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 33</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what then can one expect from defeat and destruction ?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 33</span><br /><br /><span style="color: rgb(204, 0, 0);">sadrsam cestate svasyah<br />prakrter jnanavan api<br />prakritim yanti bhûtani<br />nigrahah kim karisyati</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">sadrsam = accordingly; cestate = tries; svasyah = by his own; prakrteh = modes of nature; jñana-van = learned; api = although; prakritim = nature; yanti = undergo; bhutani = all living entities; nigrahah = repression; kim = what; karisyati = can do.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 34</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 34</span><br /><br /><span style="color: rgb(204, 0, 0);">indriyasyendriyasyarthe<br />raga-dvesau vyavasthitau<br />tayor na vasam agacchet<br />tau hy asya paripanthinau</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">indriyasya = of the senses; indriyasya arthe = in the sense objects; raga = attachment; dvesau = also detachment; vyavasthitau = put under regulations; tayoh = of them; na = never; vasam = control; agacchet = one should come; tau = those; hi = certainly; asya = his; paripanthinau = stumbling blocks.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 35</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 35</span><br /><br /><span style="color: rgb(204, 0, 0);">sreyan sva-dharmo vigunah<br />para-dharmat sv-anusthitat<br />sva-dharme nidhanam sreyah<br />para-dharmo bhayavahah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">sreyan = far better; sva-dharmah = one's prescribed duties; vigunah = even faulty; para-dharmat = than duties mentioned for others; su-anusthitat = perfectly done; sva-dharme = in one's prescribed duties; nidhanam = destruction; sreyah = better; para-dharmah = duties prescribed for others; bhaya-avahah = dangerous.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 36</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 36</span><br /><br /><span style="color: rgb(204, 0, 0);">arjuna uvaca<br /><br />atha kena prayukto 'yam<br />papam carati pûrusah<br />anicchann api varsneya<br />balad iva ni yojitah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">arjunah uvaca = Arjuna said; atha = then; kena = by what; prayuktah = impelled; ayam = one; papam = sins; carati = does; purusah = a man; anicchan = without desiring; api = although; varsneya = O descendant of Vrsni; balat = by force; iva = as if; niyojitah = engaged.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 37</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 37</span><br /><br /><span style="color: rgb(204, 0, 0);">sri bhagavan uvaca<br />kama esa krodha esa<br />rajo-guna-samudbhavah<br />maha-sano maha-papma<br />viddhy enam iha vairinam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">sri-bhagavan uvaca = the Personality of Godhead said; kamah = lust; mesah = this; krodhah = wrath; esah = this; rajah-guna = the mode of passion; samudbhavah = born of; maha-asanah = all-devouring; maha-papma = greatly sinful; viddhi = know; enam = this; iha = in the material world; vairinam = greatest enemy.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 38</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 38</span><br /><br /><span style="color: rgb(204, 0, 0);">dhûmenavriyate vahnir<br />yathadarso malena ca<br />yatholbenavrto garbhas<br />tatha tenedam avrtam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">dhumena = by smoke; avriyate = is covered; vahnih = fire; yatha = just as; adarsah = mirror; malena = by dust; ca = also; yatha- just as; ulbena = by the womb; avrtah = is covered; garbhah = embryo; tatha = so; tena = by that lust; idam = this; avrtam = is covered.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><br /><span style="">Text 39</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kunti, is just like fire never satisfied.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 39</span><br /><br /><span style="color: rgb(204, 0, 0);">avrtam jnanam etena<br />jnanino nitya-vairina<br />kama-rûpena kaunteya<br />duspûrenanalena ca</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">avrtam = covered; jñanam = pure consciousness; etena = by this; jnaninah = of the knower; nitya-vairina = by the eternal enemy; kama-rupena = in the form of lust; kaunteya = O son of Kunti; duspurena = never to be satisfied; analena = by the fire; ca = also.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 40</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 40</span><br /><br /><span style="color: rgb(204, 0, 0);">indriyani mano buddhir<br />asyadhisthanam ucyate<br />etair vimohayaty esa<br />jnanam avrtya dehinam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">indriyani = the senses; manah = the mind; buddhih = the intelligence; asya = of this lust; adhisthanam = sitting place; ucyate = is called; etaih = by all these; vimohayati = bewilders; esah = this lust; jñanam = knowledge; avrt ya = covering; dehinam = of the embodied.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 41</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 41</span><br /><br /><span style="color: rgb(204, 0, 0);">tasmat tvam indriyany adau<br />niyamya bharatarsabha<br />papmanam prajahi hy enam<br />jnana-vijnana-nasanam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">tasmat = therefore; tvam = you; indriyani = senses; adau = in the beginning; niyamya = by regulating; bharata-rsabha = O chief amongst the descendants of Bharata; papmanam = the great symbol of sin; prajahi = curb; hi = certainly; enam = this; jñana = of knowledge; vijñana = and scientific knowledge of the pure soul; nasanam = the destroyer.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 42</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 42</span><br /><br /><span style="color: rgb(204, 0, 0);">indriyani parany ahur<br />indriyebhyah param manah<br />manasas tu para buddhir<br />yo buddheh paratas tu sah</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">indriyani = senses; parani = superior; ahuh = are said; indriyebhyah = more than the senses; param = superior; manah = the mind; manasah = more than the mind; tu = also; para = superior; buddhih = intelligence; yah = who; buddheh = more than the intelligence; paratah = superior; tu = but; sah = he.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Text 43</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Sanskrit Verse 43</span><br /><br /><span style="color: rgb(204, 0, 0);">evam buddheh param buddhva<br />samstabhyatmanam atmana<br />jahi satrum maha-baho<br />kama-rûpam durasadam</span><br /><br /><span style="">Word for Word</span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; line-height: normal;"><span style="font-size:100%;">evam = thus; buddheh = to intelligence; param = superior; buddhva =knowing; samstabhya = by steadying; atmanam = the mind; atmana = by deliberate intelligence; jahi = conquer; satrum = the enemy; maha-baho = O mighty-armed one; kama-rupam = in the form of lust; durasadam = formidable.<o:p></o:p></span></p> <p class="MsoNormal" style="margin-bottom: 12pt; line-height: normal;"><span style="font-size:100%;"><span style="">Translation</span><o:p></o:p></span></p> <span style="font-size:100%;">Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus = by spiritual strength = conquer this insatiable enemy known as lust.</span>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-17721664491964518132009-03-14T07:07:00.000-07:002009-03-16T09:04:38.107-07:00Chapter 2b: The Yoga of Analytic Knowledge<div style="text-align: justify;">Chapter 2b: The Yoga of Analytic Knowledge<br /><br />On the results of labor (2.39-2.72)<br /><br />(39) ' All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].<br /><br />(40) Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.<br /><br />(41) Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.<br /><br />(42-43) All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.<br /><br />(44) Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.<br /><br />(45) The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.<br /><br />(46) All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.<br /><br />(47) You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.<br /><br />(48) Do your work staying connected thus in giving up that association o Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.<br /><br />(49) Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhanañjaya, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.<br /><br />(50) One aligned in this intelligence can in this life get rid of both a good and a bad outcome, therefore, for the sake of yoga, engage being connected; that is the art in all activities.<br /><br />(51) Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.<br /><br />(52) When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.<br /><br />(53) When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealization.'<br /><br />(54) Arjuna said: 'What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?'<br /><br />(55) The Supreme Lord said: ' Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.<br /><br />(56) Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.<br /><br />(57) He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.<br /><br />(58) When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.<br /><br />(59) By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.<br /><br />(60) While endeavoring surely, in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.<br /><br />(61) Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.<br /><br />(62) Facing sense-objects a person develops attachment for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.<br /><br />(63) From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.<br /><br />(64) But one who has become free from attachment and aversion, having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.<br /><br />(65) From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.<br /><br />(66) There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?<br /><br />(67) The mind by roaming with the senses surely becomes preoccupied [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.<br /><br />(68) Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.<br /><br />(69) To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.<br /><br />(70) Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.<br /><br />(71) A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.<br /><br />(72) This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.'<br /><br /><br />Source Texts<br /><br />Text 39<br />All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].<br /><br />SANSKRIT Verse 39<br /><br />esa te 'bhihita sankhye<br />buddhir yoge tv imam srnu<br />buddhya yukto yaya partha<br />karma-bandham prahasyasi<br /><br />Word for Word<br />esa = all this; te = unto you; abhihita = described; sankhye = by analytical study; buddhih = intelligence; yoge = in work without fruitive result; tu = but; imam = this; srnu- just hear; buddhya = by intelligence; yuktah = dovetailed; yaya = by which; partha = o son of Pritha; karma-bandham = bondage of reaction; prahasyasi = you can be released from.<br /><br />Translation<br />Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.<br /><br />Text 40<br />Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.<br /><br />SANSKRIT Verse 40<br /><br />nehahikrama-naso 'sti<br />pratyavayo na vidyate<br />sv-alpam apy asya dharmasya<br />trayate mahato bhayat<br /><br />Word for Word<br />na = there is not; iha = in this yoga; abhikrama = in endeavoring; nasah = loss; asti = there is; pratyavayah = diminution; na = never; vidyate = there is; su-alpam = a little; api = although; asya = of this; dharmasya = occupation; trayate = releases; mahatah = from very great; bhayat = danger.<br /><br />Translation<br />In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.<br /><br />Text 41<br />Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.<br /><br />SANSKRIT Verse 41<br /><br />vyavasayatmika buddhir<br />ekeha kuru-nandana<br />bahu-sakha hy anantas ca<br />buddhayo 'vyavasayinam<br /><br />Word for Word<br />vyavasaya-atmika = resolute in Krishna consciousness; buddhih = intelligence; eka = only one; iha = in this world; kuru-nandana = O beloved child of the Kurus; bahu-sakhah = having various branches; hi = indeed; anantah = unlimited; ca = also; buddhayah = intelligence; avyavasayinam = of those who are not in Krishna consciousness.<br /><br />Translation<br />Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.<br /><br />Text 42-43<br /><br />All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.<br /><br />SANSKRIT Verse 43<br /><br />yam imam puspitam vacam<br />pravadanty avipascitah<br />veda-vada-ratah partha<br />nanyad astiti vadinah<br /><br />kamatmanah svarga-para<br />janma-karma-phala-pradam<br />kriya-visesa-bahulam<br />bhogaisvarya-gatim prati<br /><br />Word for Word<br />yam imam = all these; puspitam = flowery; vacam = words; pravadanti = say; avipascitah = men with a poor fund of knowledge; veda-vada-ratah = supposed followers of the Vedas; partha = o son of Pritha; na = never; anyat = anything else; asti = there is; iti = thus; vadinah = the advocates;<br /><br />kama-atmanah = desirous of sense gratification; svarga-parah = aiming to achieve heavenly planets; janma-karma-phala-pradam = resulting in good birth and other fruitive reactions; kriya-visesa = pompous ceremonies; bahulam = various; bhoga = in sense enjoyment; aisvarya = and opulence; gatim = progress; prati = towards.<br /><br />Translation<br />Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.<br /><br />Text 44<br /><br />Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.<br /><br />SANSKRIT Verse 44<br /><br />bhogaisvarya-prasaktanam<br />tayapahrta-cetasam<br />vyavasayatmika buddhih<br />samadhau na vidhiyate<br /><br />Word for Word<br />bhoga = to material enjoyment; aisvarya = and opulence; prasaktanam = for those who are attached; taya = by such things; apahrta-cetasam = bewildered in mind; vyavasaya-atmika = fixed in determination; buddhih = devotional service to the Lord; samadhau = in the controlled mind; na = never; vidhiyate = does take place.<br /><br />Translation<br />In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.<br /><br />Text 45<br />The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.<br /><br />SANSKRIT Verse 45<br /><br />trai-gunya-visaya veda<br />nistraigunyo bhavarjuna<br />nirdvandvo nitya-sattva-stho<br />niryoga-ksema atmavan<br /><br />Word for Word<br />trai-gunya = pertaining to the three modes of material nature; visayah= on the subject matter; vedah = Vedic literatures; nistrai-gunyah =transcendental to the three modes of material nature; bhava = be;arjuna = O Arjuna; nirdvandvah = without duality; nitya-sattva-sthah= in a pure state of spiritual existence; niryoga-ksemah = free from ideas of gain and protection; atma-van = established in the self.<br /><br />Translation<br />The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.<br /><br />Text 46<br />All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.<br /><br />SANSKRIT Verse 46<br /><br />yavan artha udapane<br />sarvatah samplutodake<br />tavan sarvesu vedesu<br />brahmanasya vijanatah<br /><br />Word for Word<br />yavan = all that; arthah = is meant; uda-pane = in a well of water; sarvatah = in all respects; sampluta-udake = in a great reservoir of water; tavan = similarly; sarvesu = in all; vedesu = Vedic literatures; brahmanasya = of the man who knows the Supreme Brahman; vijanatah = who is in complete knowledge.<br /><br />Translation<br />All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.<br /><br />Text 47<br /><br />You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.<br /><br />SANSKRIT Verse 47<br /><br />karmany evadhikaras te<br />ma phalesu kadacana<br />ma karma-phala-hetur bhur<br />ma te sango 'stv akarmani<br /><br />Word for Word<br />karmani = in prescribed duties; eva = certainly; adhikarah = right; te = of you; ma = never; phalesu = in the fruits; kadacana = at any ,time; ma = never; karma-phala = in the result of the work; hetuh = cause; bhuh = become; ma = never; te = of you; sangah = attachment; astu = there should be; akarmani = in not doing prescribed duties.<br /><br />Translation<br />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.<br /><br />Text 48<br />Do your work staying connected thus in giving up that association O Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.<br /><br />SANSKRIT Verse 48<br /><br />yoga-sthah kuru karmani<br />sangam, tyaktva dhananjaya<br />siddhy-asiddhyoh samo bhutva<br />samatvam yoga ucyate<br /><br />Word for Word<br />yoga-sthah = equipoised; kuru = perform; karmani = your duties;sangam = attachment; tyaktva = giving up; dhananjaya = O Arjuna;siddhi-asiddhyoh = in success and failure; samah = equipoised; bhutva= becoming; samatvam = equanimity; yogah = yoga; ucyate = iscalled.<br /><br />Translation<br />Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.<br /><br />Text 49<br />Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhananjana, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.<br /><br />SANSKRIT Verse 49<br /><br />durena hy avaram karma<br />buddhi-yogad dhananjaya<br />buddhau saranam anviccha<br />krpanah phala-hetavah<br /><br />Word for Word<br />durena = discard it at a long distance; hi = certainly; avaram = abominable; karma = activity; buddhi-yogat = on the strength of Krishna consciousness; dhananjaya = O conqueror of wealth; buddhau =in such consciousness; saranam = full surrender; anviccha = try for; krpanah = misers; phala-hetavah = those desiring fruitive results.<br /><br />Translation<br />O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.<br /><br />Text 50<br />One aligned in this intelligence can in this life get rid of both good and bad results, therefore, for the sake of yoga, engage being connected; that is the art in all activities.<br /><br />SANSKRIT Verse 50<br /><br />buddhi-yukto jahatiha<br />ubhe sukrta-duskrte<br />tasmad yogaya yujyasva<br />yogah karmasu kausalam<br /><br />Word for Word<br />buddhi-yuktah = one who is engaged in devotional service; jahati = can get rid of; iha = in this life; ubhe = both; sukrta-duskrte = good and bad results; tasmat = therefore; yogaya = for the sake of devotional service; yujyasva = be so engaged; yogah = Krishna consciousness; karmasu = in all activities; kausalam = art.<br /><br />Translation<br />A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.<br /><br />Text 51<br />Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.<br /><br />SANSKRIT Verse 51<br /><br />karma-jam buddhi-yukta hi<br />phalam tyaktva manisinah<br />janma-bandha-vinirmuktah<br />padam gacchanty anamayam<br /><br />Word for Word<br />karma-jam = due to fruitive activities; buddhi-yuktah = being engaged in devotional service; hi = certainly; phalam = results; tyaktva = giving up; manisinah = great sages or devotees; janma-bandha = from the bondage of birth and death; vinirmuktah = liberated; padam = position; gacchanti = they reach; anamayam = without miseries.<br /><br />Translation<br />By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].<br /><br />Text 52<br />When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.<br /><br />SANSKRIT Verse 52<br /><br />yada te moha-kalilam<br />buddhir vyatitarisyati<br />tada gantasi nirvedam<br />srotavyasya srutasya ca<br /><br />Word for Word<br />yada = when; te = your; moha = of illusion; kalilam = dense forest; buddhih = transcendental service with intelligence; vyatitarisyati = surpasses; tada = at that time; ganta asi = you shall go; nirvedam = callousness; srotavyasya = toward all that is to be heard; srutasya = all that is already heard; ca = also.<br /><br />Translation<br />When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.<br /><br />Text 53<br /><br />When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealisation."<br /><br />SANSKRIT Verse 53<br /><br />sruti-vipratipanna te<br />yada sthasyati niscala<br />samadhav acala buddhis<br />tada yogam avapsyasi<br /><br />Word for Word<br />sruti = of Vedic revelation; vipratipanna = without being influenced by the fruitive results; te = your; yada = when; sthasyati = remains; niscala = unmoved; samadhau = in transcendental consciousness, or Krishna consciousness; acala = unflinching; buddhih = intelligence; tada = at that time; yogam = self-realization; avapsyasi = you will achieve.<br /><br />Translation<br />When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.<br /><br />Text 54<br />Arjuna said: "What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?"<br /><br />SANSKRIT Verse 54<br /><br />arjuna uvaca<br /><br />sthita-prajnasya ka bhasa<br />samadhi-sthasya kesava<br />sthita-dhih kim prabhaseta<br />kim asita vrajeta kim<br /><br />Word for Word<br />arjunah uvaca = Arjuna said; sthita-prajnasya = of one who is situated in fixedKrishna consciousness; ka = what; bhasa = language; samadhi-sthasya = of one situated in trance; kesava = O Krishna; sthita-dhih = one fixed in Krishna consciousness; kim = what; prabhaseta = speaks; kim = how; asita = does remain still; vrajeta = walks; kim = how.<br /><br />Translation<br />Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?<br /><br />Text 55<br />The Supreme Lord said: "Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.<br /><br />SANSKRIT Verse 55<br /><br />sri bhagavan uvaca<br /><br />prajahati yada kaman<br />sarvan partha mano-gatan<br />atmany evatmana tustah<br />sthita-prajnas tadocyate<br /><br />Word for Word<br />sri-bhagavan uvaca = the Supreme Personality of Godhead said; prajahati = gives up; yada = when; kaman = desires for sense gratification; sarvan = of all varieties; partha = o son of Pritha; manah-gatan = of mental concoction; atmani = in the pure state of the soul; eva = certainly; atmana = by the purified mind; tustah = satisfied; sthita-prajnah = transcendentally situated; tada = at that time; ucyate = is said.<br /><br />Translation<br />The Supreme Personality of Godhead said: O Pritha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.<br /><br />Text 56<br /><br />Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.<br /><br />SANSKRIT Verse 56<br /><br />duhkhesv anudvigna-manah<br />sukhesu vigata-sprhah<br />vita-raga-bhaya-krodhah<br />sthita-dhir munir ucyate<br /><br />Word for Word<br />duhkhesu = in the threefold miseries; anudvigna-manah = without being agitated in mind; sukhesu = in happiness; vigata-sprhah = without being interested; vita = free from; raga = attachment; bhaya = fear; krodhah = and anger; sthita-dhih = whose mind is steady; munih = a sage; ucyate = is called.<br /><br />Translation<br />One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.<br /><br />Text 57<br />He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.<br /><br />SANSKRIT Verse 57<br /><br />yah sarvatranabhisnehas<br />tat tat prapya subhasubham<br />nabhinandati na dvesti<br />tasya prajna pratisthita<br /><br />Word for Word<br />yah = one who; sarvatra = everywhere; anabhisnehah = without affection; tat = that; tat = that; prapya = achieving; subha = good; asubham = evil; na = never; abhinandati = praises; na = never; dvesti = envies; tasya = his; prajna = perfect knowledge; pratisthita = fixed.<br /><br />Translation<br />In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.<br /><br />Text 58<br />When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.<br /><br />SANSKRIT Verse 58<br /><br />yada samharate cayam<br />kurmo 'nganiva sarvasah<br />indriyanindriyarthebhyas<br />tasya prajna pratisthita<br /><br />Word for Word<br />yada = when; samharate = winds up; ca = also; ayam = he; kurmah = tortoise; angani = limbs; iva = like; sarvasah = altogether; indriyani = senses; indriya-arthebhyah = from the sense objects; tasya = his; prajna = consciousness; pratisthita = fixed.<br /><br />Translation<br />One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.<br /><br />Text 59<br />By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.<br /><br />SANSKRIT Verse 59<br /><br />visaya vinivartante<br />niraharasya dehinah<br />rasa-varjam raso 'py asya<br />param drstva nivartate<br /><br />Word for Word<br />visayah = objects for sense enjoyment; vinivartante = are practiced to be refrained from; niraharasya = by negative restrictions; dehinah = for the embodied; rasa-varjam = giving up the taste; rasah = sense of enjoyment; api = although there is; asya = his; param = far superior things; drstva = by experiencing; nivartate = he ceases from.<br /><br />Translation<br />The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.<br /><br />Text 60<br />While endeavoring surely , in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.<br /><br />SANSKRIT Verse 60<br /><br />yatato hy api kaunteya<br />purusasya vipascitah<br />indriyani pramathini<br />haranti prasabham manah<br /><br />Word for Word<br />yatatah = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; purusasya = of a man; vipascitah = full of discriminating knowledge; indriyani = the senses; pramathini = agitating; haranti = throw; prasabham = by force; manah = the mind.<br /><br />Translation<br />The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.<br /><br />Text 61<br />Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.<br /><br />SANSKRIT Verse 61<br /><br />tani sarvani samyamya<br />yukta asita mat-parah<br />vase hi yasyendriyani<br />tasya prajna pratisthita<br /><br />Word for Word<br />tani = those senses; sarvani = all; samyamya = keeping under control; yuktah = engaged; asita = should be situated; mat-parah = in relationship with Me; vase = in full subjugation; hi = certainly; yasya = one whose; indriyani = senses; tasya = his; prajna = consciousness; pratisthita = fixed.<br /><br />Translation<br />One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.<br /><br />Text 62<br />Facing sense-objects a person develops attachment.for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.<br /><br />SANSKRIT Verse 62<br /><br />dhyayato visayan pumsah<br />sangas tesupajayate<br />sangat sanjayate kamah<br />kamat krodho 'bhijayate<br /><br />Word for Word<br />dhyayatah = while contemplating; visayan = sense objects; pumsah = of a person; sangah = attachment; tesu = in the sense objects; upajayate = develops; sangat = from attachment; sanjayate = develops; kamah = desire; kamat = from desire; krodhah = anger; abhijayate = becomes manifest.<br /><br />Translation<br />While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.<br /><br />Text 63<br />From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.<br /><br />SANSKRIT Verse 63<br /><br />krodhad bhavati sammohah<br />sammohat smrti-vibhramah<br />smrti-bhramsad buddhi-naso<br />buddhi-nasat pranasyati<br /><br />Word for Word<br />krodhat = from anger; bhavati = takes place; sammohah = perfect illusion; sammohat = from illusion; smrti = of memory; vibhramah = bewilderment; smrti-bhramsat = after bewilderment of memory; buddhi-nasah = loss of intelligence; buddhi-nasat = and from loss of intelligence; pranasyati = one falls down.<br /><br />Translation<br />From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.<br /><br />Text 64<br /><br />But one who has become free from attachment and aversion having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.<br /><br />SANSKRIT Verse 64<br /><br />raga-dvesa-vimuktais tu<br />visayan indriyais caran<br />atma-vasyair vidheyatma<br />prasadam adhigacchati<br /><br />Word for Word<br />raga = attachment; dvesa = and detachment; vimuktaih = by one who has become free from; tu = but; visayan = sense objects; indriyaih = by the senses; caran = acting upon; atma-vasyaih = under one's control; vidheya-atma = one who follows regulated freedom; prasadam = the mercy of the Lord; adhigacchati = attains.<br /><br />Translation<br /><br />But a person free from all attachment and aversion and able to control,his senses through regulative principles of freedom can obtain the complete mercy of the Lord.<br /><br />Text 65<br />From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.<br /><br />SANSKRIT Verse 65<br /><br />prasade sarva-duhkhanam<br />hanir asyopajayate<br />prasanna-cetaso hy asu<br />buddhih paryavatisthate<br /><br />Word for Word<br />prasade = on achievement of the causeless mercy of the Lord; sarva = of all; duhkhanam = material miseries; hanih = destruction; asya = his; upajayate = takes place; prasanna-cetasah = of the happy-minded; hi = certainly; asu = very soon; buddhih = intelligence; pari = sufficiently; avatisthate = becomes established.<br /><br />Translation<br />For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.<br /><br />Text 66<br /><br />There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?<br /><br />SANSKRIT Verse 66<br /><br />nasti buddhir ayuktasya<br />na cayuktasya bhavana<br />na cabhavayatah santir<br />asantasya kutah sukham<br /><br />Word for Word<br />na asti = there cannot be; buddhih = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhavana = fixed mind (in happiness); na = not; ca = and; abhavayatah = of one who is not fixed; santih = peace; asantasya = of the unpeaceful; kutah = where is; sukham = happiness.<br /><br />Translation<br />One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?<br /><br />Text 67<br />The mind by roaming with the senses surely becomes preoccupied [with the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.<br /><br />SANSKRIT Verse 67<br /><br />indriyanam hi caratam<br />yan mano 'nuvidhiyate<br />tad asya harati prajnam<br />vayur navam ivambhasi<br /><br />Word for Word<br />indriyanam = of the senses; hi = certainly; caratam = while roaming; yat = with which; manah = the mind; anuvidhiyate = becomes nconstantly engaged; tat = that; asya = his; harati = takes away; prajnam = intelligence; vayuh = wind; navam = a boat; iva = like;ambhasi = on the water.<br /><br />Translation<br />As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.<br /><br />Text 68<br />Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.<br /><br />SANSKRIT Verse 68<br /><br />tasmad yasya maha-baho<br />nigrhitani sarvasah<br />indriyanindriyarthebhyas<br />tasya prajna pratisthita<br /><br />Word for Word<br />tasmat = therefore; yasya = whose; maha-baho = O mighty-armed one; nigrhitani = so curbed down; sarvasah = all around; indriyani = them senses; indriya-arthebhyah = from sense objects; tasya = his; prajna = intelligence; pratisthita = fixed.<br /><br />Translation<br />Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.<br /><br />Text 69<br /><br />To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.<br /><br />SANSKRIT Verse 6<br /><br />ya nisa sarva-bhutanam<br />tasyam jagarti samyami<br />yasyam jagrati bhutani<br />sa nisa pasyato muneh<br /><br />Word for Word<br />ya = what; nisa = is night; sarva = all; bhutanam = of living entities; tasyam = in that; jagarti = is wakeful; samyami = the self-controlled; yasyam = in which; jagrati = are awake; bhutani = all beings; sa = that is; nisa = night; pasyatah = for the introspective; muneh = sage.<br /><br />Translation<br />What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.<br /><br />Text 70<br />Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.<br /><br />SANSKRIT Verse 70<br /><br />aparyamanam acala-pratistham<br />samudram apah pravisanti yadvat<br />tadvat kama yam pravisanti sarve<br />sa santim apnoti na kama-kami<br /><br />Word for Word<br />apuryamanam = always being filled; acala-pratistham = steadily situated; samudram = the ocean; apah = waters; pravisanti = enter; yadvat = as; tadvat = so; kamah = desires; yam = unto whom; pravisanti = enter; sarve = all; sah = that person; santim = peace; apnoti = achieves; na = not; kama-kami = one who desires to fulfill desires.<br /><br />Translation<br />A person who is not disturbed by the incessant flow of desires = that enter like rivers into the ocean, which is ever being filled but is always still = can alone achieve peace, and not the man who strives to satisfy such desires.<br /><br />Text 71<br />A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.<br /><br />SANSKRIT Verse 71<br /><br />vihaya kaman yah sarvan<br />pumams carati nihsprhah<br />nirmamo nirahankarah<br />sa santim adhigacchati<br /><br />Word for Word<br />vihaya = giving up; kaman = material desires for sense gratification; yah = who; sarvan = all; puman = a person; carati = lives; nihsprhah = desireless; nirmamah = without a sense of proprietorship; nirahankarah = without false ego; sah = he; santim = perfect peace; adhigacchati = attains.<br /><br />Translation<br />A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego = he alone can attain real peace.<br /><br />Text 72<br />This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.<br /><br />SANSKRIT Verse 72<br /><br />esa brahmi sthitih partha<br />nainam prapya vimuhyati<br />sthitvasyam anta-kale 'pi<br />brahma-nirvanam rcchati<br /><br />Word for Word<br />esa = this; brahmi = spiritual; sthitih = situation; partha = o son of Pritha; na = never; enam = this; prapya = achieving; vimuhyati = one is bewildered; sthitva = being situated; asyam = in this; anta-kale = at the end of life; api = also; brahma-nirvanam = the spiritual kingdom of God; rcchati = one attains.<br /><br />Translation<br />That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-19919201340111595782009-03-12T07:07:00.000-07:002009-03-13T20:41:19.101-07:00Chapter 2a: The Yoga of Analytic Knowledge<div style="text-align: justify;">On the knowledge of the soul (2.1-2.38)<br /><br />(1) Sanjaya said: "Unto him, Arjuna, who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna is called as madhusoodanan as the killer of Madhu] spoke the following words:<br /><br />(2) The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.<br /><br />(3) Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart does not befit you- give it up and stand up, o chastiser of the enemy!'<br /><br />(4) Arjuna said: 'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!<br /><br />(5) Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!<br /><br />(6) Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.<br /><br />(7) Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered toYou as Your disciple.<br /><br />(8) I do not clearly see what would dispel the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'<br /><br />(9) Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.<br /><br />(10) O descendant of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.<br /><br />(11) The Supreme Lord said: 'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.<br /><br />(12) I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.<br /><br />(13) Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.<br /><br />(14) It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.<br /><br />(15) The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.<br /><br />(16) Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.<br /><br />(17) Know that that by which the whole body is pervaded is imperishable and that no one is able to destroy it.<br /><br />(18) All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.<br /><br />(19) Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.<br /><br />(20) It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.<br /><br />(21) One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?<br /><br />(22) Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.<br /><br />(23) Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.<br /><br />(24) This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.<br /><br />(25) As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.<br /><br />(26) If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.<br /><br />(27) Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.<br /><br />(28) In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?<br /><br />(29) Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.<br /><br />(30) This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.<br /><br />(31) Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.<br /><br />(32) O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.<br /><br />(33) Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.<br /><br />(34) About your infamy people will always be speaking as for a respectable man infamy is worse than death.<br /><br />(35) Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.<br /><br />(36) Many of your enemies will speak unkind words of you deriding your ability. What of course, is there more painful than that?<br /><br />(37) Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination.<br /><br />(38) Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting, this way you will never incur any sin.<br /><br /><br />Source Texts<br /><br />Text 1<br /><br />Sanjaya said: "Unto him [Arjuna], who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna as the killer of Madhu] spoke the following words:<br /><br />SANSKRIT Verse 1<br /><br />sanjaya uvaca<br /><br />tam tatha krpayavistam<br />asru-purnakuleksanam<br />visidantam idam vakyam<br />uvaca madhusudanah<br /><br />Word for Word<br /><br />sanjayah uvaca = Sanjaya said; tam = unto Arjuna; tatha = thus; krpaya = by compassion; avistam = overwhelmed; asru-purna-akula =full of tears; iksanam = eyes; visidantam = lamenting; idam = these; vakyam = words; uvaca = said; madhu-sudanah = the killer of Madhu.<br /><br />Translation<br /><br />Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.<br /><br />Text 2<br /><br />The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.<br /><br />SANSKRIT Verse 2<br /><br />sri bhagavan uvaca<br /><br />kutas tva kasmalam idam<br />visame samupasthitam<br />anarya-justam asvargyam<br />akirti-karam arjuna<br /><br />Word for Word<br /><br />sri-bhagavan uvaca = the Supreme Personality of Godhead said; kutah =wherefrom; tva = unto you; kasmalam = dirtiness; idam = this lamentation; visame = in this hour of crisis; samupasthitam =arrived; anarya = persons who do not know the value of life; justam = practiced by; asvargyam = which does not lead to higher planets;akirti = infamy; karam = the cause of; arjuna = O Arjuna.<br /><br />Translation<br /><br />The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.<br /><br />Text 3<br /><br />Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart never befitts you- give it up and stand up, o chastiser of the enemy!'<br /><br />SANSKRIT Verse 3<br /><br />klaibyam ma sma gamah partha<br />naitat tvayy upapadyate<br />ksudram hrdaya-daurbalyam<br />tyaktvottistha parantapa<br /><br />Word for Word<br /><br />klaibyam = impotence; ma sma = do not; gamah = take to; partha = o son of Pritha; na = never; etat = this; tvayi = unto you; upadyate = is befitting; ksudram = petty; hrdaya = of the heart; daurbalyam = weakness; tyaktva = giving up; uttistha = get up; param-tapa = O chastiser of the enemies.<br /><br />Translation<br /><br />O son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.<br /><br />Text 4<br /><br />Arjuna said:'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!<br /><br />SANSKRIT Verse 4<br /><br />arjuna uvaca<br /><br />katham bhismam aham sankhye<br />dronam ca madhusudana<br />isubhih pratiyotsyami<br />pujarhav arisudana<br /><br />Word for Word<br /><br />arjunah uvaca = Arjuna said; katham = how; bhismam = Bhishma; aham = I; sankhye = in the fight; dronam = Drona; ca = also; madhu-sudana = O killer of Madhu; isubhih = with arrows; pratiyotsyami = shall counterattack; puja-arhau = those who are worshipable; ari-sudana = O killer of the enemies.<br /><br />Translation<br /><br />Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?<br /><br />Text 5<br /><br />Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!<br /><br />SANSKRIT Verse 5<br /><br />gurun ahatva hi mahanubhavan<br />sreyo bhoktum bhaiksyam apiha loke<br />hatvartha-kamams tu gurun ihaiva<br />bhunjiya bhogan rudhira-pradigdhan<br /><br />Word for Word<br /><br />gurun = the superiors; ahatva = not killing; hi = certainly; maha-anubhavan = great souls; sreyah = it is better; bhoktum = to enjoy life; bhaiksyam = by begging; api = even; iha = in this life; loke = in this world; hatva = killing; artha = gain; kaman = desiring; tu = but; gurun = superiors; iha = in this world; eva = certainly; bhunjiya = one has to enjoy; bhogan = enjoyable things; rudhira = blood; pradigdhan = tainted with.<br /><br />Translation<br /><br />It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.<br /><br />Text 6<br /><br />Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.<br /><br />SANSKRIT Verse 6<br /><br />na caitad vidmah kataran no gariyo<br />yad va jayema yadi va no jayeyuh<br />yan eva hatva na jijivisamas<br />te 'vasthitah pramukhe dhartarastrah<br /><br />Word for Word<br /><br />na = nor; ca = also; etat = this; vidmah = do we know; katarat =which; nah = for us; gariyah = better; yat va = whether; jayema = we may conquer; yadi = if; va = or; nah = us; jayeyuh = they conquer; yan = those who; eva = certainly; hatva = by killing; na = never; jijivisamah = we would want to live; te = all of them; avasthitah = are situated; pramukhe = in the front; dhartarastrah = the sons of Dhrtarastra.<br /><br />Translation<br /><br />Nor do we know which is better = conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield.<br /><br />Text 7<br /><br />Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered to You as Your disciple.<br /><br />SANSKRIT Verse 7<br /><br />karpanya-dosopahata-svabhavah<br />prcchami tvam dharma-sammudha-cetah<br />yac chreyah syan niscitam bruhi tan me<br />sisyas te 'ham sadhi mam tvam prapannam<br /><br />Word for Word<br /><br />karpanya = of miserliness; dosa = by the weakness; upahata = being afflicted; sva-bhavah = characteristics; prcchami = I am asking; tvam = unto You; dharma = religion; sammudha = bewildered; cetah = in heart; yat = what; sreyah = all-good; syat = may be; niscitam = confidently; bruhi = tell; tat = that; me = unto me; sisyah = disciple; te = Your; aham = I am; sadhi = just instruct; mam = me; tvam = unto You; prapannam = surrendered.<br /><br />Translation<br /><br />Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.<br /><br />Text 8<br /><br />I do not clearly see what would dispell the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'<br /><br />SANSKRIT Verse 8<br /><br />na hi prapasyami mamapanudyad<br />yac chokam ucchosanam indriyanam<br />avapya bhumav asapatnam rddham<br />rajyam suranam api cadhipatyam<br /><br />Word for Word<br /><br />na = do not; hi = certainly; prapasyami = I see; mama = my; apanudyat = can drive away; yat = that which; sokam = lamentation; ucchosanam = drying up; indriyanam = of the senses; avapya = achieving; bhumau = on the earth; asapatnam = without rival; rddham = prosperous; rajyam = kingdom; suranam = of the demigods; api = even; ca = also; adhipatyam = supremacy.<br /><br />Translation<br /><br />I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.<br /><br />Text 9<br /><br />Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.<br /><br />SANSKRIT Verse 9<br /><br />sanjaya uvaca<br /><br />evam uktva hrsikesam<br />gudakesah parantapah<br />na yotsya iti govindam<br />uktva tusnim babhuva ha<br /><br />Word for Word<br /><br />sanjayah uvaca = Sanjaya said; evam = thus; uktva = speaking; hrsikesam = unto Krishna, the master of the senses; gudakesah = Arjuna, the master of curbing ignorance; parantapah = the chastiser of the enemies; na yotsye = I shall not fight; iti = thus; govindam = unto Krishna, the giver of pleasure to the senses; uktva = saying; tusnim = silent; babhuva = became; ha = certainly.<br /><br />Translation<br /><br />Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.<br /><br />Text 10<br /><br />O decendent of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.<br /><br />SANSKRIT Verse 10<br /><br />tam uvaca hrsikesah<br />prahasann iva bharata<br />senayor ubhayor madhye<br />visidantam idam vacah<br /><br />Word for Word<br /><br />tam = unto him; uvaca = said; hrsikesah = the master of the senses, Krishna; prahasan = smiling; iva = like that; bharata = O Dhrtarastra, descendant of Bharata; senayoh = of the armies; ubhayoh = of both parties; madhye = between; visidantam = unto the lamenting one; idam = the following; vacah = words.<br /><br />Translation<br /><br />O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.<br /><br />Text 11<br /><br />The Supreme Lord said:'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.<br /><br />SANSKRIT Verse 11<br /><br />sri-bhagavan uvaca<br /><br />asocyan anvasocas tvam<br />prajna-vadams ca bhasase<br />gatasun agatasums ca<br />nanusocanti panditah<br /><br />Word for Word<br /><br />sri-bhagavan uvaca = the Supreme Personality of Godhead said; asocyan = not worthy of lamentation; anvasocah = you are lamenting; tvam = you; prajna-vadan = learned talks; ca = also; bhasase = speaking; gata = lost; asun = life; agata = not past; asun = life; ca = also; na = never; anusocanti = lament; panditah = the learned.<br /><br />Translation<br /><br />The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.<br /><br />Text 12<br /><br />I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.<br /><br />SANSKRIT Verse 12<br /><br />na tv evaham jatu nasam<br />na tvam neme janadhipah<br />na caiva na bhavisyamah<br />sarve vayam atah param<br /><br />Word for Word<br /><br />na = never; tu = but; eva = certainly; aham = I; jatu = at any time; na = did not; asam = exist; na = not; tvam = you; na = not; ime = all these; jana-adhipah = kings; na = never; ca = also; eva = certainly; na = not; bhavisyamah = shall exist; sarve vayam = all of us; atah param = hereafter.<br /><br />Translation<br /><br />Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.<br /><br />Text 13<br /><br />Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.<br /><br />SANSKRIT Verse 13<br /><br />dehino 'smin yatha dehe<br />kaumaram yauvanam jara<br />tatha dehantara-praptir<br />dhiras tatra na muhyati<br /><br />Word for Word<br /><br />dehinah = of the embodied; asmin = in this; yatha = as; dehe = in the body; kaumaram = boyhood; yauvanam = youth; jara = old age; tatha = similarly; deha-antara = of transference of the body; praptih = achievement; dhirah = the sober; tatra = thereupon; na = never; muhyati = is deluded.<br /><br />Translation<br /><br />As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.<br /><br />Text 14<br /><br />It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.<br /><br />SANSKRIT Verse 14<br /><br />matra-sparsas tu kaunteya<br />sitosna-sukha-duhkha-dah<br />agamapayino 'nityas<br />tams titiksasva bharata<br /><br />Word for Word<br /><br />matra-sparsah = sensory perception; tu = only; kaunteya = O son of Kunti; sita = winter; usna = summer; sukha = happiness; duhkha = and pain; dah = giving; agama = appearing; apayinah = disappearing; anityah = nonpermanent; tan = all of them; titiksasva = just try to tolerate; bharata = O descendant of the Bharata dynasty.<br /><br />Translation<br /><br />O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.<br /><br />Text 15<br /><br />The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.<br /><br />SANSKRIT Verse 15<br /><br />yam hi na vyathayanty ete<br />purusam purusarsabha<br />sama-duhkha-sukham dhiram<br />so 'mrtatvaya kalpate<br /><br />Word for Word<br /><br />yam = one to whom; hi = certainly; na = never; vyathayanti = are distressing; ete = all these; purusam = to a person; purusa-rsabha = O best among men; sama = unaltered; duhkha = in distress; sukham = and happiness; dhiram = patient; sah = he; amrtatvaya = for liberation; kalpate = is considered eligible.<br /><br />Translation<br /><br />O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.<br /><br />Text 16<br /><br />Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.<br /><br />SANSKRIT Verse 16<br /><br />nasato vidyate bhavo<br />nabhavo vidyate satah<br />ubhayor api drsto 'ntas<br />tv anayos tattva-darsibhih<br /><br />Word for Word<br /><br />na = never; asatah = of the nonexistent; vidyate = there is; bhavah = endurance; na = never; abhavah = changing quality; vidyate = there is; satah = of the eternal; ubhayoh = of the two; api = verily; drstah = observed; antah = conclusion; tu = indeed; anayoh = of them; tattva = of the truth; darsibhih = by the seers.<br /><br />Translation<br /><br />Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.<br /><br />Text 17<br /><br />Know that that by which the whole body is pervaded is imprerishabale and that no one is able to destroy it.<br /><br />SANSKRIT Verse 17<br /><br />avinasi tu tad viddhi<br />yena sarvam idam tatam<br />vinasam avyayasyasya<br />na kascit kartum arhati<br /><br />Word for Word<br /><br />avinasi = imperishable; tu = but; tat = that; viddhi = know it; yena = by whom; sarvam = all of the body; idam = this; tatam = pervaded; vinasam = destruction; avyayasya = of the imperishable; asya = of it; na kascit = no one; kartum = to do; arhati = is able.<br /><br />Translation<br /><br />That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.<br /><br />Text 18<br /><br />All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.<br /><br />SANSKRIT Verse 18<br /><br />antavanta ime deha<br />nityasyoktah saririnah<br />anasino prameyasya<br />tasmad yudhyasva bharata<br /><br />Word for Word<br /><br />anta-vantah = perishable; ime = all these; dehah = material bodies nityasya = eternal in existence; uktah = are said; saririnah = of the embodied soul; anasinah = never to be destroyed; aprameyasya = immeasurable; tasmat = therefore; yudhyasva = fight; bharata = O descendant of Bharata.<br /><br />Translation<br /><br />The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.<br /><br />Text 19<br /><br />Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.<br /><br />SANSKRIT Verse 19<br /><br />ya enam vetti hantaram<br />yas cainam manyate hatam<br />ubhau tau na vijanito<br />nayam hanti na hanyate<br /><br />Word for Word<br /><br />yah = anyone who; enam = this; vetti = knows; hantaram = the killer; yah = anyone who; ca = also; enam = this; manyate = thinks; hatam = killed; ubhau = both; tau = they; na = never; vijanitah = are in knowledge; na = never; ayam = this; hanti = kills; na = nor; hanyate = is killed.<br /><br />Translation<br /><br />Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.<br /><br />Text 20<br /><br />It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.<br /><br />SANSKRIT Verse 20<br /><br />na jayate mriyate va kadacin<br />nayam bhutva bhavita va na bhuyah<br />ajo nityah sasvato 'yam purano<br />na hanyate hanyamane sarire<br /><br />Word for Word<br /><br />na = never; jayate = takes birth; mriyate = dies; va = either; kadacit = at any time (past, present or future); na = never; ayam = this; bhutva = having come into being; bhavita = will come to be; va = or; na = not; bhuyah = or is again coming to be; ajah = unborn; nityah = eternal; sasvatah = permanent; ayam = this; puranah = the oldest; na = never; hanyate = is killed; hanyamane = being killed; sarire = the body.<br /><br />Translation<br /><br />For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.<br /><br />Text 21<br /><br />One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?<br /><br />SANSKRIT Verse 21<br /><br />vedavinasinam nityam<br />ya enam ajam avyayam<br />katham sa purusah partha<br />kam ghatayati hanti kam<br /><br />Word for Word<br /><br />veda = knows; avinasinam = indestructible; nityam = always existing; yah = one who; enam = this (soul); ajam = unborn; avyayam = immutable; katham = how; sah = that; purusah = person; Partha= O Partha(Arjuna); kam = whom; ghatayati = causes to hurt; hanti = kills; kam = whom.<br /><br />Translation<br /><br />O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?<br /><br />Text 22<br /><br />Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.<br /><br />SANSKRIT Verse 22<br /><br />vasamsi jirnani yatha vihaya<br />navani grhnati naro 'parani<br />tatha sarirani vihaya jirnany<br />anyani samyati navani dehi<br /><br />Word for Word<br /><br />vasamsi = garments; jirnani = old and worn out; yatha = just as; vihaya = giving up; navani = new garments; grhnati = does accept; narah = a man; aparani = others; tatha = in the same way; sarirani = bodies; vihaya = giving up; jirnani = old and useless; anyani = different; samyati = verily accepts; navani = new sets; dehi = the embodied.<br /><br />Translation<br /><br />As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.<br /><br />Text 23<br /><br />Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.<br /><br />SANSKRIT Verse 23<br /><br />nainam chindanti sastrani<br />nainam dahati pavakah<br />na cainam kledayanty apo<br />na sosayati marutah<br /><br />Word for Word<br /><br />na = never; enam = this soul; chindanti = can cut to pieces; sastrani = weapons; na = never; enam = this soul; dahati = burns;,pavakah = fire; na = never; ca = also; enam = this soul; kledayanti = moistens; apah = water; na = never; sosayati = dries; marutah =wind.<br /><br />Translation<br /><br />The soul can never be cut to pieces by any weapon, nor burned by fire,nor moistened by water, nor withered by the wind.<br /><br />Text 24<br /><br />This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.<br /><br />SANSKRIT Verse 2<br /><br />acchedyo 'yam adahyo 'yam<br />akledyo 'sosya eva ca<br />nityah sarva-gatah sthanur<br />acalo 'yam sanatanah<br /><br />Word for Word<br /><br />acchedyah = unbreakable; ayam = this soul; adahyah = unable to be burned; ayam = this soul; akledyah = insoluble; asosyah = not able to be dried; eva = certainly; ca = and; nityah = everlasting; sarva-gatah = all-pervading; sthanuh = unchangeable; acalah = immovable; ayam = this soul; sanatanah = eternally the same.<br /><br />Translation<br /><br />This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable,immovable and eternally the same.<br /><br />Text 25<br /><br />As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.<br /><br />SANSKRIT Verse 25<br /><br />avyakto 'yam acintyo 'yam<br />avikaryo 'yam ucyate<br />tasmad evam viditvainam<br />nanusocitum arhasi<br /><br />Word for Word<br /><br />avyaktah = invisible; ayam = this soul; acintyah = inconceivable; ayam = this soul; avikaryah = unchangeable; ayam = this soul; ucyate = is said; tasmat = therefore; evam = like this; viditva = knowing it well; enam = this soul; na = do not; anusocitum = to lament; arhasi = you deserve.<br /><br />Translation<br /><br />It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.<br /><br />Text 26<br /><br />If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.<br /><br />SANSKRIT Verse 26<br /><br />atha cainam nitya-jatam<br />nityam va manyase mrtam<br />tathapi tvam maha-baho<br />nainam socitum arhasi<br /><br />Word for Word<br /><br />atha = if, however; ca = also; enam = this soul; nitya-jatam = always born; nityam = forever; va = either; manyase = you so think; mrtam = dead; tatha api = still; tvam = you; maha-baho = O mighty-armed one; na = never; enam = about the soul; socitum = to lament; arhasi = deserve.<br /><br />Translation<br /><br />If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.<br /><br />Text 27<br /><br />Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.<br /><br />SANSKRIT Verse 27<br /><br />jatasya hi dhruvo mrtyur<br />dhruvam janma mrtasya ca<br />tasmad apariharye'rthe<br />na tvam socitum arhasi<br /><br />Word for Word<br /><br />jatasya = of one who has taken his birth; hi = certainly; dhruvah = a fact; mrtyuh = death; dhruvam = it is also a fact; janma = birth; mrtasya = of the dead; ca = also; tasmat = therefore; apariharye = of that which is unavoidable; arthe = in the matter; na = do not; tvam = you; socitum = to lament; arhasi = deserve.<br /><br />Translation<br /><br />One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.<br /><br />Text 28<br /><br />In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?<br /><br />SANSKRIT Verse 28<br /><br />avyaktadini bhutani<br />vyakta-madhyani bharata<br />avyakta-nidhanany eva<br />tatra ka paridevana<br /><br />Word for Word<br /><br />avyakta-adini = in the beginning unmanifested; bhutani = all that are created; vyakta = manifested; madhyani = in the middle; bharata = O descendant of Bharata; avyakta = nonmanifested; nidhanani = when vanquished; eva = it is all like that; tatra = therefore; ka = what; paridevana = lamentation.<br /><br />Translation<br /><br />All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?<br /><br />Text 29<br /><br />Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.<br /><br />SANSKRIT Verse 29<br /><br />ascaryavat pasyati kascid enam<br />ascaryavad vadati tathaiva canyah.<br />ascaryavac cainam anyah srnoti<br />srutvapy enam veda na caiva kascit<br /><br />Word for Word<br /><br />ascarya-vat = as amazing; pasyati = sees; kascit = someone; enam = this soul; ascarya-vat = as amazing; vadati = speaks of; tatha = thus; eva = certainly; ca = also; anyah = another; ascarya-vat = similarly amazing; ca = also; enam = this soul; anyah = another; srnoti = hears of; srutva = having heard; api = even; enam = this soul; veda = knows; na = never; ca = and; eva = certainly; kascit = someone.<br /><br />Translation<br /><br />Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.<br />Text 30<br />This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.<br /><br />SANSKRIT Verse 30<br /><br />dehi nityam avadhyo 'yam<br />dehe sarvasya bharata<br />tasmat sarvani bhutani<br />na tvam socitum arhasi<br /><br />Word for Word<br /><br />dehi = the owner of the material body; nityam = eternally; avadhyah = cannot be killed; ayam = this soul; dehe = in the body; sarvasya = of everyone; bharata = O descendant of Bharata; tasmat = therefore; sarvani = all; bhutani = living entities (that are born); na = never; tvam = you; socitum = to lament; arhasi = deserve.<br /><br />Translation<br /><br />O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.<br /><br />Text 31<br /><br />Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.<br /><br />SANSKRIT Verse 31<br /><br />svadharmam api caveksya<br />na vikampitum arhasi<br />dharmyaddhi yuddhac chreyo 'nyat<br />kshatriyasya na vidyate<br /><br />Word for Word<br /><br />sva-dharmam = one's own religious principles; api = also; ca = indeed; aveksya = considering; na = never; vikampitum = to hesitate; arhasi = you deserve; dharmyat = for religious principles; hi = indeed; yuddhat = than fighting; sreyah = better engagement; anyat = any other; kshatriyasya = of the kshatriya; na = does not; vidyate = exist.<br /><br />Translation<br /><br />Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.<br /><br />Text 32<br /><br />O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.<br /><br />SANSKRIT Verse 32<br /><br />yadrcchaya copapannam<br />svarga-dvaram apavrtam<br />sukhinah ksatriyah partha<br />labhante yuddham idrsam<br /><br />Word for Word<br /><br />yadrcchaya = by its own accord; ca = also; upapannam = arrived at svarga = of the heavenly planets; dvaram = door; apavrtam = wide open; sukhinah = very happy; kshatriyah = the members of the royal order; partha = o son of Pritha; labhante = do achieve; yuddham = war; idrsam = like this.<br /><br />Translation<br /><br />O Pritha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.<br /><br />Text 33<br /><br />Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.<br /><br />SANSKRIT Verse 33<br /><br />atha cet tvam imam dharmyam<br />sangramam na karisyasi<br />tatah sva-dharmam kirtim ca<br />hitva papam avapsyasi<br /><br />Word for Word<br /><br />atha = therefore; cet = if; tvam = you; imam = this; dharmyam = as a religious duty; sangramam = fighting; na = do not; karisyasi = perform; tatah = then; sva-dharmam = your religious duty; kirtim = reputation; ca = also; hitva = losing; papam = sinful reaction; avapsyasi = will gain.<br /><br />Translation<br /><br />If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.<br /><br />Text 34<br /><br />About your infamy people will always be speaking as for a respectable man infamy is worse than death.<br /><br />SANSKRIT Verse 34<br /><br />akirtim capi bhutani<br />kathayisyanti te 'vyayam<br />sambhavitasya cakirtir<br />maranad atiricyate<br /><br />Word for Word<br /><br />akirtim = infamy; ca = also; api = over and above; bhutani = all people; kathayisyanti = will speak; te = of you; avyayam = forever; sambhavitasya = for a respectable man; ca = also; akirtih = ill fame; maranat = than death; atiricyate = becomes more.<br /><br />Translation<br /><br />People will always speak of your infamy, and for a respectable person,dishonor is worse than death.<br /><br />Text 35<br /><br />Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.<br /><br />SANSKRIT Verse 35<br /><br />bhayad ranad uparatam<br />mamsyante tvam maha-rathah<br />yesam ca tvam bahu-mato<br />bhutva yasyasi laghavam<br /><br />Word for Word<br /><br />bhayat = out of fear; ranat = from the battlefield; uparatam = ceased; mamsyante = they will consider; tvam = you; maha-rathah = the great generals; yesam = for whom; ca = also; tvam = you; bahu-matah = in great estimation; bhutva = having been; yasyasi =you will go; laghavam = decreased in value.<br /><br />Translation<br /><br />The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.<br /><br />Text 36<br /><br />Many of your enemies wil speak unkind words of you deriding your ability. What of course, is there more painful than that?<br /><br />SANSKRIT Verse 36<br /><br />avacya-vadams ca bahun<br />vadisyanti tavahitah<br />nindantas tava samarthyam<br />tato duhkhataram nu kim<br /><br />Word for Word<br /><br />avacya = unkind; vadan = fabricated words; ca = also; bahun = many; vadisyanti = will say; tava = your; ahitah = enemies; nindantah = while vilifying; tava = your; samarthyam = ability; tatah = than that; duhkha-taram = more painful; nu = of course; kim = what is there.<br /><br />Translation<br /><br />Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?<br /><br />Text 37<br /><br />Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination<br /><br />SANSKRIT Verse 37<br /><br />hato va prapsyasi svargam<br />jitva va bhoksyase mahim<br />tasmad uttistha kaunteya<br />yuddhaya krta-niscayah<br /><br />Word for Word<br /><br />hatah = being killed; va = either; prapsyasi = you gain; svargam = the heavenly kingdom; jitva = by conquering; va = or; bhoksyase = you enjoy; mahim = the world; tasmat = therefore; uttistha = get up; kaunteya = O son of Kunti; yuddhaya = to fight; krta = determined; niscayah = in certainty.<br /><br />Translation<br /><br />O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.<br /><br />Text 38<br /><br />Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting this way you will never incur any sin.<br /><br />SANSKRIT Verse 38<br /><br />sukha-duhkhe same krtva<br />labhalabhau jayajayau<br />tato yuddhaya yujyasva<br />naivam papam avapsyasi<br /><br />Word for Word<br /><br />sukha = happiness; duhkhe = and distress; same = in equanimity; krtva = doing so; labha-alabhau = both profit and loss; jaya-ajayau = both victory and defeat; tatah = thereafter; yuddhaya = for the sake of fighting; yujyasva = engage (fight); na = never; evam = in this way; papam = sinful reaction; avapsyasi = you will gain.<br /><br />Translation<br /><br />Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat = and by so doing you shall never incur sin.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-33754462259743092202009-03-11T07:07:00.000-07:002009-03-13T20:39:52.008-07:00Chapter 1: The Yoga of Dejection<div style="text-align: justify;">On the confrontation with the necessity to fight<br /><br />(1) In B.C 3102, the blind uncle of Pandavas called Dhritarashthra said: "At Kurukshetra, a place of pilgrimage, my party and the pandavas, the sons of Pandu, assembled desiring to fight. O Sanjaya What did they do?"<br /><br />(2) Sanjaya said: "After seeing the line up of the soldiers of the Pandavas, king Duryodhana, the eldest of the kauravas, at that time approached his teacher, Dronacarya, and said:<br /><br />(3) Just see the sons of Pandu, brother of Dhritarashthra and the father of the Pandavas, O teacher, arranged as a great military force by the son of Drupada, who is the father in law of Arjuna, Dhristadyumna,your intelligent disciple.<br /><br />(4) There are heroes and mighty bowmen equal in the fight to Bhima and Arjuna, like Yuyudhana and Virata as also Drupada himself, who is also a great warrior.<br /><br />(5) Dhrishthaketu, Cekitana, Kasiraja, and also the very powerful Purujit, Kuntibhoja and Saibya are there, who are all great heroes in human society.<br /><br />(6) Yudhamanyu, the mighty Uttamauja, the very powerful son of Subhadra, who is the ister of Krishna, one of the wifes of Arjuna, and the sons of Draupadi all certainly are great chariot fighters.<br /><br />(7) But to your information, O best of the twice-born, let me tell you also about the specially powerful captains of our soldiers.<br /><br />(8) Of your good self there are grandfather Bhishma and also Karna, Kripa, and As'vatthama, Vikarna and the son of Somadatta called Bhurisrava, who are certainly also always victorious in battle.<br /><br />(9) There are as well a great number of other heroes equipped with many weapons having combat experience, that are willing to risk their lives for my sake.<br /><br />(10) Our strength is immeasurable being perfectly protected by Grandfather Bhishma, but limited is all of this strength with the Pandavas carefully protected by Bhima.<br /><br />(11) Those everywhere strategically arranged to support Bhishma certainly all respectively will give you their support.<br /><br />(12) To his greater joy, did the valiant grandsire of the Kuru dynasty, the grandfather, blew his conchshell very loudly vibrating like a roaring lion.<br /><br />(13) Other conchshells as also large and small drums and horns all of a sudden were sounded together thereafter, which culminated into a tumultuous uproar.<br /><br />(14) Thereupon Madhava the form of Krishna as the husband of the goddess of fortune, with Arjuna standing in a great chariot drawn by white horses, both confidently sounded their divine conchshells.<br /><br />(15) Hrishikesa the form of Krishna as the Lord of the Senses, blew the Pancajanya, Arjuna the Devadatta and the herculean Bhima, the voracious eater, blew the Paundra.<br /><br />(16-17-18) The king, the son of Kunti named Yudhishthhira, the eldest Pandava, blew Ananta-vijaya while Nakula and Sahadeva, the twin brothers of Pandavas, blew the Sughosha and Manipushpaka. So also the king of Kasi also called Varanasi, the great archerer Sikhani and the great warrior Dhristadyumna, Viratha, who gave the Pandavas shelter, Satyaki, who was never defeated and, O King, Drupada together with all the sons of the Pandavas, and the mighty armed Abhimanyu, son of Subhadra, each blew their respective conchshells.<br /><br />(19) That vibration tore the hearts of the sons of Dhritarashthra as it resounded tumultuous in the sky and the earth.<br /><br />(20) Then the son of Pandu, whose flag was marked with Hanuman and who was looking from his chariot upon the sons of Dhritarashthra in preparing to take up his bow and shoot his arrows, O King, at that time spoke the following words to Hrishikesa.<br /><br />(21-22) Arjuna said: 'Please drive my chariot between both the armies, O Infallible One, for the time that I may look upon those desiring to fight arrayed on the battlefield with whom together I have to contend in this trial of arms.<br /><br />(23) Let me see those who will be fighting and are assembled here wishing to please the evil minded son of Dhritarashthra.<br /><br />(24) Sanjaya said: "O son of Bharata, thus being addressed by Arjuna, did Hrishikesa place the mighty fine chariot in the midst of the two armies.<br /><br />(25) In front of Bhishma, Drona and all the military leaders of the world the Lord said: 'O son of Pritha, just see how all the members of the Kuru-dynasty are assembled here'.<br /><br />(26) There he indeed could see standing both parties of the armies: his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and well-wishers.<br /><br />(27) Seeing all kinds of relatives he, Arjuna, the son of Kunti got overwhelmed by a high degree of compassion and lamenting he thus spoke.<br /><br />(28) Arjuna said: 'The look of all these kinsmen, O Krishna, all present in a fighting spirit, makes the limbs of my body quiver and my mouth dry up.<br /><br />(29) My body trembles and my hair stands on end, my Gandiva, the gifted bow is slipping from my hand and my skin certainly is burning.<br /><br />(30) Nor am I able to keep standing, my mind goes and I see just the opposite, O Kesava. Krishna also called as Kesava as the killer of the the mad horse Kesi.<br /><br />(31) Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire the victory either, O Krishna, nor do I expect a happy kingdom thereof.<br /><br />(32-35) What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom is desired by us for the sake of those who want that material pleasure and happiness also, while they have all taken positions on the battlefield and are willing to give up their lives: our teachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles, fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, O Madhusudana. Krishna called as Madhusudana as defeated Madhu. Not even in exchange for the three worlds I want the kingdom not to speak about having it for the sake of the earth - what pleasure will there be in killing the sons of Dhritarashthra, O, Janardana. Krishna also knows as Janardhana as maintainer of the three worlds?<br /><br />(36) For sure sin will come upon us by killing all these aggressors and therefore we should never kill the sons of Dhritarashthra along with the friends and kinsmen. How can we become happy by killing others, O Madhava?<br /><br />(37-38) Even if they do not see with their hearts overpowered by greed the fault to kill one's family, the quarreling with friends and having to suffer the reactions - why should we, who see the crime of destroying a dynasty, not turn us away from such sins, o Janardana?<br /><br />(39) Destroying the family, its eternal traditions of religion will vanish as a consequence of which the whole family will lose its sense of duty, it is said.<br /><br />(40) With the prominence of this lack of responsibility, O, Krishna, the women of the family will become spoiled and from that corruption of womanhood there will be a confusion of identity in society.<br /><br />(41) Such a confusion will certainly turn the life of the family members of those who killed their family to hell, as with the fall of their forefathers they also will have stopped with the offerings of food and water.<br /><br />(42) Such faults of all those who destroyed the family and became confused in their identity, will devastate the continuation of the righteousness of status orientations and family traditions in society.<br /><br />(43) Of those men who spoiled the family traditions, o Janardana, one will always turn out to reside in hell, thus I heard from the learned.<br /><br />(44) Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being driven by greed for royal happiness.<br /><br />(45) It would rather be better for me to give up my resistance and arms and have me killed by the weapons in the hands of the sons of Dhritarashthra on the battlefield.<br /><br />(46) Sanjaya said: "Thus having spoken on the battlefield, Arjuna sat down on the seat of his chariot putting aside his bow and arrows, in distress with a mind full of lamentation."<br /><br />Source Texts<br /><br />Text 1<br /><br />In B.C 3102, the blind uncle of Pandavas called Dhritarashthra said: "At Kurukshetra, a place of pilgrimage, my party and the pandavas, the sons of Pandu, assembled desiring to fight. O SanjayaWhat did they do?"<br /><br />SANSKRIT Verse 1<br /><br />dhrtarastra uvacha<br /><br />dharma-ksetre kuru-ksetre<br />samavetah yuyutsavah<br />mamakah pandavas caiva<br />kim akurvata sanjaya<br /><br />Word for Word<br /><br />dhrtarastrah uvaca = King Dhrtarastra said; dharma-ksetre = in the place of pilgrimage; kuru-ksetre = in the place named Kurukshetra; samavetah = assembled; yuyutsavah = desiring to fight; mamakah = my party (sons); pandavah = the sons of Pandu; ca = and; eva = certainly; kim = what; akurvata = did they do; sanjaya = O Sanjaya.<br /><br />Transilation<br /><br />"Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?<br /><br />Text 2<br /><br />Sanjaya said: "After seeing the line up of the soldiers of the Pandavas, king Duryodhana, the eldest of the kauravas, at that time approached his teacher, Dronacarya, and said:<br /><br />SANSKRIT Verse 2<br /><br />sanjaya uvacha<br /><br />drstva tu pandavanakam<br />vyadham duryodhanas tada<br />acaryam upasangamya<br />raja vacanam abravit<br /><br />Word for Word<br /><br />sanjayah uvaca = Sanjaya said; drstva = after seeing; tu = but; pandava-anikam = the soldiers of the Pandavas; vyudham = arranged in a military phalanx; duryodhanah = King Duryodhana; tada = at that time; acaryam = the teacher; upasangamya = approaching; raja = the king; vacanam = words; abravit = spoke.<br /><br />Translation<br /><br />"Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words."<br /><br />Text 3<br /><br />Just see the sons of Pandu, brother of Dhritarashthra and the father of the Pandavas, O teacher, arranged as a great military force by the son of Drupada, who is the father in law of Arjuna, Dhristadyumna, your intelligent disciple.<br /><br />SANSKRIT Verse 3<br /><br />pasyaitam pandu-putranam<br />acarya mahatam camum<br />vyadham drupada-putrena<br />tava sisyena dhimata<br /><br />Word for Word<br /><br />pasya = behold; etam = this; pandu-putranam = of the sons of Pandu; acarya = O teacher; mahatim = great; camum = military force; vyudham = arranged; drupada-putrena = by the son of Drupada; tava = your; sisyena = disciple; dhi-mata = very intelligent.<br /><br />Translation<br /><br />"O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada."<br /><br />Text 4<br /><br />There are heroes and mighty bowmen equal in the fight to Bhima and Arjuna, like Yuyudhana and Virata as also Drupada himself, who is also a great warrior.<br /><br />SANSKRIT Verse 4<br /><br />atra sura mahesvasa<br />bhimarjuna-sama yudhi<br />yuyudhano viratas ca<br />drupadas ca maha-rathah<br /><br />Word for Word<br /><br />atra = here; surah = heroes; maha-isu-asah = mighty bowmen; bhima-arjuna = to Bhima and Arjuna; samah = equal; yudhi = in the fight; yuyudhanah = Yuyudhana; viratah = Virata; ca = also; drupadah = Drupada; ca = also; maha-rathah = great fighter.<br /><br />Translation<br /><br />"Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada."<br /><br />Text 5<br /><br />Dhrishthaketu, Cekitana, Kasiraja, and also the very powerful Purujit, Kuntibhoja and Saibya are there, who are all great heroes in human society.<br /><br />SANSKRIT Verse 5<br /><br />dhrstaketus cekitanah<br />kasirajas ca viryavan<br />purujit kuntibhojas ca<br />saibyas ca nara-pungavah<br /><br />Word for Word<br /><br />dhrstaketuh = Dhrishthaketu; cekitanah = Cekitana; kasirajah = Kasiraja; ca = also; virya-van = very powerful; purujit = Purujit; kuntibhojah = Kuntibhoja; ca = and; saibyah = Saibya; ca = and; nara-pungavah = hero in human society.<br /><br />Translation<br /><br />There are also great, heroic, powerful fighters like Dhrishthaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.<br /><br />Text 6<br /><br />Yudhamanyu, the mighty Uttamauja, the very powerful son of Subhadra, who is the sister of Krishna, one of the wifes of Arjuna, and the sons of Draupadi all certainly are great chariot fighters.<br /><br />SANSKRIT Verse 6<br /><br />yudhamanyus ca vikranta<br />uttamaujas ca viryavan<br />saubhadro draupadeyas ca<br />sarva eva maha-rathah<br /><br />Word for Word<br /><br />yudhamanyuh = Yudhamanyu; ca = and; vikrantah = mighty; uttamaujah = Uttamauja; ca = and; virya-van = very powerful; saubhadrah = the son of Subhadra; draupadeyah = the sons of Draupadi; ca = and; sarve = all; eva = certainly; maha-rathah = great chariot fighters.<br /><br />Translation<br /><br />There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.<br /><br />Text 7<br /><br />But to your information, O best of the twice-born, let me tell you also about the specially powerful captains of our soldiers.<br /><br />SANSKRIT Verse 7<br /><br />asmakam tu visista ye<br />tan nibodha dvijottama<br />nayaka mama sainyasya<br />samjnartham tan bravimi te<br /><br />Word for Word<br /><br />asmakam = our; tu = but; visistah = especially powerful; ye = who; tan = them; nibodha = just take note of, be informed; dvija-uttama = O best of the brahmanas; nayakah = captains; mama = my; sainyasya = of the soldiers; samjna-artham = for information; tan = them; bravimi = I am speaking; te = to you.<br /><br />Translation<br /><br />But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.<br /><br />Text 8<br /><br />Of your good self there are grandfather Bhishma and also Karna, Kripa, and As'vatthama, Vikarna and the son of Somadatta called Bhurisrava, who are certainly also always victorious in battle<br /><br />SANSKRIT Verse 8<br /><br />bhavan bhismas ca karnas ca<br />krpas ca samitim-jayah<br />asvatthama vikarnas ca<br />saumadattis tathaiva ca<br /><br />Word for Word<br /><br />bhavan = your good self; Bhishmah = Grandfather Bhishma; ca = also; karnah = Karna; ca = and; krpah = Krpa; ca = and; samitim-jayah = always victorious in battle; asvatthama = as'vatthama; vikarnah = Vikarna; ca = as well as; saumadattih = the son of Somadatta; tatha = as well as; eva = certainly; ca = also.<br /><br />Translation<br /><br />There are personalities like you, Bhishma, Karna, Krpa, asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.<br /><br />Text 9<br /><br />There are as well a great number of other heroes equipped with many weapons having combat experience, that are willing to risk their lives for my sake.<br /><br />SANSKRIT Verse 9<br /><br />anye ca bahavah sura<br />mad-arthe tyakta-jivitah<br />nana-sastra-praharanah<br />sarve yuddha-visaradah<br /><br />Word for Word<br /><br />anye = others; ca = also; bahavah = in great numbers; surah = heroes; mat-arthe = for my sake; tyakta-jivitah = prepared to risk life; nana = many; sastra = weapons; praharanah = equipped with; sarve = all of them; yuddha-visaradah = experienced in military science.<br /><br />Translation<br /><br />There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.<br /><br />Text 10<br /><br />Our strength is immeasurable being perfectly protected by Grandfather Bhishma, but limited is all of this strength with the Pandavas carefully protected by Bhima.<br /><br />SANSKRIT Verse 10<br /><br />aparyaptam tad asmakam<br />balam bhismabhiraksitam<br />paryaptam tv idam etesam<br />balam bhimabhiraksitam<br /><br />Word for Word<br /><br />aparyaptam = immeasurable; tat = that; asmakam = of ours; balam = strength; Bhishma = by Grandfather Bhishma; abhiraksitam = perfectly protected; paryaptam = limited; tu = but; idam = all this; etesam = of the Pandavas; balam = strength; bhima = by Bhima; abhiraksitam = carefully protected.<br /><br />Translation<br /><br />Our strength is immeasurable, and we are perfectly protected by Grandfather Bhihma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.<br /><br />Text 11<br /><br />Those everywhere strategically arranged to support Bhishma should certainly all respectively give you their support."<br /><br />SANSKRIT Verse 11<br /><br />ayanesu ca sarvesu<br />yatha-bhagam avasthitah<br />bhismam evabhiraksantu<br />bhavantah sarva eva hi<br /><br />Word for Word<br /><br />ayanesu = in the strategic points; ca = also; sarvesu = everywhere; yatha-bhagam = as differently arranged; avasthitah = situated; Bhishmam = unto Grandfather Bhishma; eva = certainly; abhiraksantu = should give support; bhavantah = you; sarve = all respectively; eva hi = certainly.<br /><br />Translation<br /><br />All of you must now give full support to Grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army.<br /><br />Text 12<br /><br />To his greater joy, did the valiant grandsire of the Kuru dynasty, the grandfather, blew his conchshell very loudly vibrating like a roaring lion.<br /><br />SANSKRIT Verse 12<br /><br />tasya sanjanayan harsam<br />kuru-vrddhah pitamahah<br />simha-nadam vinadyoccaih<br />sankham dadhmau pratapavan<br /><br />Word for Word<br /><br />tasya = his; sanjanayan = increasing; harsam = cheerfulness; kuru-vrddhah = the grandsire of the Kuru dynasty (Bhishma); pitamahah = the grandfather; simha-nadam = roaring sound, like that of a lion; vinadya = vibrating; uccaih = very loudly; sankham = conchshell; dadhmau = blew; pratapa-van = the valiant.<br /><br />Translation<br /><br />Then Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.<br /><br />Text 13<br /><br />Other conchshells as also large and small drums and horns all of a sudden were sounded together thereafter , which combined into a tumultuous uproar.<br /><br />SANSKRIT Verse 13<br /><br />tatah sankhas ca bheryas ca<br />panavanaka-gomukhah<br />sahasaivabhyahanyanta<br />sa sabdas tumulo 'bhavat<br /><br />Word for Word<br /><br />tatah = thereafter; sankhah = conchshells; ca = also; bheryah = large drums; ca = and; panava-anaka = small drums and kettledrums; gomukhah = horns; sahasa = all of a sudden; eva = certainly; abhyahanyanta = were simultaneously sounded; sah = that; sabdah = combined sound; tumulah = tumultuous; abhavat = became.<br /><br />Translation<br /><br />After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.<br /><br />Text 14<br /><br />Thereupon Madhava [Krishna as the husband of the goddess of fortune] with Arjuna standing in a great chariot drawn by white horses, both self-confident sounded their divine conchshells.<br /><br />SANSKRIT Verse 14<br /><br />tatah svetair hayair yukte<br />mahati syandane sthitau<br />madhavah pandavas caiva<br />divyau sankhau pradadhmatuh<br /><br />Word for Word<br /><br />tatah = thereafter; svetaih = with white; hayaih = horses; yukte = being yoked; mahati = in a great; syandane = chariot; sthitau = situated; madhavah = Krishna (the husband of the goddess of fortune); pandavah = Arjuna (the son of Pandu); ca = also; eva = certainly; divyau = transcendental; sankhau = conchshells; pradadhmatuh = sounded.<br /><br />Translation<br /><br />On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.<br /><br />Text 15<br /><br />Hrishikes'a [Krishna as the Lord of the Senses] blew the Pañcajanya, Arjuna the Devadatta and the herculean Bhima, the voracious eater, blew the Paundra.<br /><br />SANSKRIT Verse 15<br /><br />pancajanyam hrsikeso<br />devadattam dhananjayah<br />paundram dadhmau maha-sankham<br />bhima-karma vrkodarah<br /><br />Word for Word<br /><br />pancajanyam = the conchshell named Pañcajanya; hrsika-isah = Hrisikes'a (Krishna, the Lord who directs the senses of the devotees); devadattam = the conchshell named Devadatta; dhanam-jayah = Dhanañjaya (Arjuna, the winner of wealth); paundram = the conch named Paundra; dadhmau = blew; maha-sankham = the terrific conchshell; bhima-karma = one who performs herculean tasks; vrka-udarah = the voracious eater (Bhima).<br /><br />Translation<br /><br />Lord Krishna blew His conchshell, called Pañcajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.<br /><br />Text 16-17-18<br /><br />The king, the son of Kunti [Yudhishthhira, the eldest Pandava] blew Ananta-vijaya while Nakula and Sahadeva [the twin brother Pandava's] blew the Sughosha and Manipushpaka. So also the king of Kas'i [Varanasi], the great archerer Sikhandi and the great warrior Dhristadyumna , Viratha [who gave the Pandavas shelter] , Satyaki [Yuyudhana, the charioteer of Krishna] who was never defeated and, o king, Drupada together with all the sons of the Pandavas, and the mighty armed Abhimanyu [son of Subhadra], each blew their respective conchshells.<br /><br />SANSKRIT Verse 16-18<br /><br />anantavijayam raja<br />kunti-putro yudhisthirah<br />nakulah sahadevas ca<br />sughosa-manipuspakau<br /><br />kasyas ca paramesvasah<br />sikhandi ca maha-rathah<br />dhrstadyumno viratas ca<br />satyakis caparajitah<br /><br />drupado draupadeyas ca<br />sarvasah prthivi-pate<br />saubhadras ca maha-bahuh<br />sankhan dadhmuh prthak prthak<br /><br />Word for Word<br /><br />ananta-vijayam = the conch named Ananta-vijaya; raja = the king; kunti-putrah = the son of Kunti; yudhisthirah = Yudhishthhira; nakulah = Nakula; sahadevah = Sahadeva; ca = and; sughosa-mani-puspakau = the conches named Sughosha and Manipushpaka;<br /><br />kasyah = the King of Kasi (Varanasi); ca = and; parama-isu-asah = the great archer; sikhandi = Sikhandi; ca = also; maha-rathah = one who can fight alone against thousands; dhrstadyumnah = Dhrstadyumna (the son of King Drupada); viratah = Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca = also; satyakih = Satyaki (the same as Yuyudhana, the charioteer of Lord Krishna); ca = and; aparajitah = who had never been vanquished;<br /><br />drupadah = Drupada, the King of Pancala; draupadeyah = the sons of Draupadi; ca = also; sarvasah = all; prthivi-pate = O King; saubhadrah = Abhimanyu, the son of Subhadra; ca = also; maha-bahuh = mighty-armed; sankhan = conchshells; dadhmuh = blew; prthak prthak = each separately.<br /><br />Translation<br /><br />King Yudhishthhira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.<br /><br />Text 19<br /><br />That vibration tore the hearts of the sons of Dhritarashthra as it resounded tumultuous in the sky and the earth.<br /><br />SANSKRIT Verse 19<br /><br />sa ghoso dhartarastranam<br />hrdayani vyadarayat<br />nabhas ca prthivim caiva<br />tumulo 'bhyanunadayan<br /><br />Word for Word<br /><br />sah = that; ghosah = vibration; dhartarastranam = of the sons of Dhrtarastra; hrdayani = hearts; vyadarayat = shattered; nabhah = the sky; ca = also; prthivim = the surface of the earth; ca = also; eva = certainly; tumulah = uproarious; abhyanunadayan = resounding.<br /><br />Translation<br /><br />The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra.<br /><br />Text 20<br /><br />Then the son of Pandu, whose flag was marked with Hanuman and who was looking from his chariot upon the sons of Dhritarashthra in preparing to take up his bow and shoot his arrows, O King, at that time spoke the following words to Hrishikesa [Krishna as the Lord of the senses].<br /><br />SANSKRIT Verse 20<br /><br />atha vyavasthitan drstva<br />dhartarastran kapi-dhvajah<br />pravrtte sastra-sampate<br />dhanur udyamya pandavah<br />hrsikesam tada vakyam<br />idam aha mahi-pate<br /><br />Word for Word<br /><br />atha = thereupon; vyavasthitan = situated; drstva = looking upon; dhartarastran = the sons of Dhrtarastra; kapi-dhvajah = he whose flag was marked with Hanuman; pravrtte = while about to engage; sastra-sampate = in releasing his arrows; dhanuh = bow; udyamya = taking up; pandavah = the son of Pandu (Arjuna); hrsikesam = unto Lord Krishna; tada = at that time; vakyam = words; idam = these; aha = said; mahi-pate = O King.<br /><br />Translation<br /><br />At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhrtarastra drawn in military array, Arjuna then spoke to Lord Krishna these words.<br /><br />Text 21-22<br /><br />Arjuna said: 'Please drive my chariot between both the armies, O infallible one, for the time that I may look upon those desiring to fight arrayed on the battlefield with whom together I have to contend in this trial of arms.<br /><br />SANSKRIT Verse 21-22<br /><br />arjuna uvacha senayor ubhayor madhye<br />ratham sthapaya me 'cyuta<br />yavad etan nirakse 'ham<br />yod dhu-kaman avasthitan<br />kair maya saha yoddhavyam<br />asmin rana-samudyame<br /><br />Word for Word<br /><br />arjunah uvaca = Arjuna said; senayoh = of the armies; ubhayoh = both; madhye = between; ratham = the chariot; sthapaya = please keep; me = my; acyuta = O infallible one; yavat = as long as; etan = all these; nirikse = may look upon; aham = I; yoddhu-kaman = desiring to fight; avasthitan = arrayed on the battlefield; kaih = with whom; maya = by me; saha = together; yoddhavyam = have to fight; asmin = in this; rana = strife; samudyame = in the attempt.<br /><br />Translation<br /><br />Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.<br /><br />Text 23<br /><br />Let me see those who will be fighting and are assembled here wishing to please the evil minded son of Dhritarashthra.'<br /><br />SANSKRIT Verse 23<br /><br />yotsyamanan avekse 'ham<br />ya ete 'tra samagatah<br />dhartarastrasya durbuddher<br />yuddhe priya-cikarsavah<br /><br />Word for Word<br /><br />yotsyamanan = those who will be fighting; avekse = let me see; aham = I; ye = who; ete = those; atra = here; samagatah = assembled; dhartarastrasya = for the son of Dhrtarastra; durbuddheh = evil-minded; yuddhe = in the fight; priya = well; cikirsavah = wishing.<br /><br />Translation<br /><br />Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.<br /><br />Text 24<br /><br />Sanjaya said: " O son of Bharata, thus being addressed by Arjuna, did Hrishikes'a place the mighty fine chariot in the midst of the two armies.<br /><br />SANSKRIT Verse 24<br /><br />sanjaya uvacha evam ukto hrsikeso<br />gudakesena bharata<br />senayor ubhayor madhye<br />sthapayitva rathottamam<br /><br />Word for Word<br /><br />sanjayah uvaca = Sanjaya said; evam = thus; uktah = addressed; hrsikesah = Lord Krishna; gudakesena = by Arjuna; bharata = O descendant of Bharata; senayoh = of the armies; ubhayoh = both; madhye = in the midst; sthapayitva = placing; ratha-uttamam = the finest chariot.<br /><br />Translation<br /><br />Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.<br /><br />Text 25<br /><br />In front of Bhishma, Drona and all the military leaders of the world the Lord said: ' O son of Pritha, just see how all the members of the Kuru-dynasty are assembled here '.<br /><br />SANSKRIT Verse 25<br /><br />bhisma-drona-pramukhatah<br />sarvesam ca mahiksitam<br />uvacha partha pasyaitan<br />samavetan kurun iti<br /><br />Word for Word<br /><br />bhisma = Grandfather Bhishma; drona = the teacher Drona; pramukhatah = in front of; sarvesam = all; ca = also; mahi-ksitam = chiefs of the world; uvaca = said; partha = o son of Pritha; pasya = just behold; etan = all of them; samavetan = assembled; kurun = the members of the Kuru dynasty; iti = thus.<br /><br />Translation<br /><br />In the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Pritha, all the Kurus assembled here.<br /><br />Text 26<br /><br />There he indeed could see standing both parties of the armies: his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and well-wishers.<br /><br />SANSKRIT Verse 26<br /><br />tatrapasyat sthitan parthah<br />pitrn atha pitamahan<br />acaryan matulan bhratrn<br />putran pautran sakhims tatha<br />svasuran suhrdas caiva<br />nayor ubhayor api<br /><br />Word for Word<br /><br />tatra = there; apasyat = he could see; sthitan = standing; Prithah = Arjuna; pitrn = fathers; atha = also; pitamahan = grandfathers; acaryan = teachers; matulan = maternal uncles; bhratrn = brothers; putran = sons; pautran = grandsons; sakhin = friends; tatha = too; svasuran = fathers-in-law; suhrdah = well-wishers; ca = also; eva = certainly; senayoh = of the armies; ubhayoh = of both parties; api = including.<br /><br />Translation<br /><br />There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.<br /><br />Text 27<br /><br />Seeing all kinds of relatives he, the son of Kunti got overwhelmed by a high degree of compassion and lamenting he thus spoke.<br /><br />SANSKRIT Verse 27<br /><br />tan samiksya sa kaunteyah<br />sarvan bandhun avasthitan<br />krpaya parayavisto<br />visidann idam abravit<br /><br />Word for Word<br /><br />tan = all of them; samiksya = after seeing; sah = he; kaunteyah = the son of Kunti; sarvan = all kinds of; bandhun = relatives; avasthitan = situated; krpaya = by compassion; paraya = of a high grade; avistah = overwhelmed; visidan = while lamenting; idam = thus; abravit = spoke.<br /><br />Translation<br /><br />When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.<br /><br />Text 28<br /><br />Arjuna said: 'The look of all these kinsmen, O Krishna, all present in a fighting spirit, makes the limbs of my body quiver and my mouth dry up.<br /><br />SANSKRIT Verse 28<br /><br />arjuna uvacha<br /><br />drstvemam sva-janam krsna<br />yuyutsum samupasthitam<br />sidanti mama gatrani<br />mukham ca parisusyati<br /><br />Word for Word<br /><br />arjunah uvaca = Arjuna said; drstva = after seeing; imam = all these; sva janam = kinsmen; krsna = O Krishna; yuyutsum = all in a fighting spirit; samupasthitam = present; sidanti = are quivering; mama = my; gatrani = limbs of the body; mukham = mouth; ca = also; parisusyati = is drying up.<br /><br />Translation<br /><br />Arjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.<br /><br />Text 29<br /><br />My body trembles and my hair stands on end, my Gandiva [his bow] is slipping from my hand and my skin certainly is burning.<br /><br />SANSKRIT Verse 29<br /><br />vepathus ca sarire me<br />roma-harsas ca jayate<br />gandivam sramsate hastat<br />tvak caiva paridahyate<br /><br />Word for Word<br /><br />vepathuh = trembling of the body; ca = also; sarire = on the body; me = my; roma-harsah = standing of hair on end; ca = also; jayate = is taking place; gandivam = the bow of Arjuna; sramsate = is slipping; hastat = from the hand; tvak = skin; ca = also; eva = certainly; paridahyate = is burning.<br /><br />Translation<br /><br />My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.<br /><br />Text 30<br /><br />Nor am I able to keep standing, my mind goes and I see just the opposite, O Kes'ava [Krishna as the killer of the the mad horse Kes'i].<br /><br />SANSKRIT Verse 30<br /><br />na ca saknomy avasthatum<br />bhramativa ca me manah<br />nimittani ca pasyami<br />viparitani kesava<br /><br />Word for Word<br /><br />na = nor; ca = also; saknomi = am I able; avasthatum = to stay; bhramati = forgetting; iva = as; ca = and; me = my; manah = mind; nimittani = causes; ca = also; pasyami = I see; viparitani = just the opposite; kesava = O killer of the demon Kes'i (Krishna).<br /><br />Translation<br /><br />I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Kes'i demon.<br /><br />Text 31<br /><br />Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire the victory either, O Krishna, nor do I expect a happy kingdom thereof.<br /><br />SANSKRIT Verse 31<br /><br />na ca sreyo 'nupasyami<br />hatva sva-janam ahave<br />na kankse vijayam krsna<br />na ca rajyam sukhani ca<br /><br />Word for Word<br /><br />na = nor; ca = also; sreyah = good; anupasyami = do I foresee; hatva = by killing; sva-janam = own kinsmen; ahave = in the fight; na = nor; kankse = do I desire; vijayam = victory; krsna = O Krishna; na = nor; ca = also; rajyam = kingdom; sukhani = happiness thereof; ca = also.<br /><br />Translation<br /><br />I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness.<br /><br />Text 32-35<br /><br />What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom is desired by us for the sake of those who want that material pleasure and happiness also, while they have all taken positions on the battlefield and are willing to give up their lives: our teachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles, fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, o Madhusudana [Krishna who defeated Madhu]. Not even in exchange for the three worlds I want the kingdom not to speak about having it for the sake of the earth - what pleasure will there be in killing the sons of Dhritarashthra, O Janardana [Krishna as maintainer of the three worlds]?<br /><br />SANSKRIT Verse 32-35<br /><br />kim no rajyena govinda<br />kim bhogair jivitena va<br />yesam arthe kanksitam no<br />rajyam bhogah sukhani ca<br /><br />ta ime 'vasthita yuddhe<br />pranams tyaktva dhanani ca<br />acaryah pitarah putras<br />tathaiva ca pitamahah<br />matulah svasurah pautrah<br />syalah sambandhinas tatha<br />etan na hantum icchami<br />ghnato 'pi madhusudana<br /><br />api trailokya-rajyasya<br />hetoh kim nu mahi-krte<br />nihatya dhartarastran nah<br />ka pritih syaj janardana<br /><br />Word for Word<br /><br />kim = what use; nah = to us; rajyena = is the kingdom; govinda = O Krishna; kim = what; bhogaih = enjoyment; jivitena = living; va = either; yesam = of whom; arthe = for the sake; kanksitam = is desired; nah = by us; rajyam = kingdom; bhogah = material enjoyment; sukhani = all happiness; ca = also;<br /><br />te = all of them; ime = these; avasthitah = situated; yuddhe = on this battlefield; pranan = lives; tyaktva = giving up; dhanani = riches; ca = also; acaryah = teachers; pitarah = fathers; putrah = sons; tatha = as well as; eva = certainly; ca = also; pitamahah = grandfathers;<br /><br />matulah = maternal uncles; svasurah = fathers-in-law; pautrah = grandsons; syalah = brothers-in-law; sambandhinah = relatives; tatha = as well as; etan = all these; na = never; hantum = to kill; icchami = do I wish; ghnatah = being killed; api = even; madhusudana = O killer of the demon Madhu (Krishna);<br /><br />api = even if; trai-lokya = of the three worlds; rajyasya = for the kingdom; hetoh = in exchange; kim nu = what to speak of; mahi-krte = for the sake of the earth; nihatya = by killing; dhartarastran = the sons of Dhrtarastra; nah = our; ka = what; pritih = pleasure; syat = will there be; Janardana = O maintainer of all living entities.<br /><br />Translation<br /><br />O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhrtarastra?<br /><br />Text 36<br /><br />For sure sin will come upon us by killing all these aggressors and therefore we should never kill the sons of Dhritarashthra along with the friends and kinsmen as the question is certainly: how will we become happy by killing, o Madhava?<br /><br />SANSKRIT Verse 36<br /><br />papam evasrayed asman<br />hatvaitan atatayinah<br />tasman narha vayam hantum<br />dhartarastran svabandhavan<br />sva-janam hi katham hatva<br />khinah syama madhava<br /><br />Word for Word<br /><br />papam = vices; eva = certainly; asrayet = must come upon; asman = us; hatva = by killing; etan = all these; atatayinah = aggressors; tasmat = therefore; na = never; arhah = deserving; vayam = we; hantum = to kill; dhartarastran = the sons of Dhrtarastra; sa-bandhavan = along with friends; sva-janam = kinsmen; hi = certainly; katham = how; hatva = by killing; sukhinah = happy; syama = will we become; madhava = O Krishna, husband of the goddess of fortune.<br /><br />Translation<br /><br />Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhrtarastra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?<br /><br />Text 37-38<br /><br />Even if they do not see with their hearts overpowered by greed the fault to kill one's family quarreling with friends and suffer the reactions, why should we, who see the crime of destroying a dynasty, not turn us away from such sins, o Janardana?<br /><br />SANSKRIT Verse 37-38<br /><br />yady apy ete na pasyanti<br />lobhopahata-cetasah<br />kula-ksaya-krtam dosam<br />mitra-drohe ca patakam<br /><br />katham na jneyam asmabhih<br />papad asman nivartitum<br />kula-ksaya-krtam dosam<br />prapasyadbhir janardana<br /><br />Word for Word<br /><br />yadi = if; api = even; ete = they; na = do not; pasyanti = see; lobha = by greed; upahata = overpowered; cetasah = their hearts; kula-ksaya = in killing the family; krtam = done; dosam = fault; mitra-drohe = in quarreling with friends; ca = also; patakam = sinful reactions;<br /><br />katham = why; na = should not; jneyam = be known; asmabhih = by us; papat = from sins; asmat = these; nivartitum = to cease; kula-ksaya = in the destruction of a dynasty; krtam = done; dosam = crime; prapasyadbhih = by those who can see; Janardana = O Krishna.<br /><br />Translation<br /><br />O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?<br /><br />Text 39<br /><br />Destroying the family, its eternal traditions of religion will vanish as a consequence of which the whole family will lose its sense of duty, it is said.<br /><br />SANSKRIT Verse 39<br /><br />kula-ksaye pranasyanti<br />kula-dharmah sanatanah<br />dharme naste kulam krtsnam<br />adharmo 'bhibhavaty uta<br /><br />Word for Word<br /><br />kula-ksaye = in destroying the family; pranasyanti = become vanquished; kula-dharmah = the family traditions; sanatanah = eternal; dharme = religion; naste = being destroyed; kulam = family; krtsnam = whole; adharmah = irreligion; abhibhavati = transforms; uta = it is said.<br /><br />Translation<br /><br />With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.<br /><br />Text 40<br /><br />With the prominence of this lack of responsibility, O Krishna, the women of the family will become spoiled and from that corruption of womanhood there will be a confusion of identity in society.<br /><br />SANSKRIT Verse 40<br /><br />adharmabhibhavat krsna<br />pradusyanti kula-striyah<br />strisu dustasu varsneya<br />jayate varna-sankarah<br /><br />Word for Word<br /><br />adharma = irreligion; abhibhavat = having become predominant; krsna = O Krishna; pradusyanti = become polluted; kula-striyah = family ladies; strisu = by the womanhood; dustasu = being so polluted; varsneya = O descendant of Vrsni; jayate = comes into being; varna-sankarah = unwanted progeny.<br /><br />Translation<br /><br />When irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny.<br /><br />Text 41<br /><br />Such a confusion will certainly turn the life of the family members of those who killed their family to hell, as from the fall of their forefathers they also will have stopped with the offerings of food and water.<br /><br />SANSKRIT Verse 41<br /><br />sankaro narakayaiva<br />kula-ghnanam kulasya ca<br />patanti pitaro hy esam<br />lupta-pindodaka-kriyah<br /><br />Word for Word<br /><br />sankarah = such unwanted children; narakaya = make for hellish life; eva = certainly; kula-ghnanam = for those who are killers of the family; kulasya = for the family; ca = also; patanti = fall down; pitarah = forefathers; hi = certainly; esam = of them; lupta = stopped; pinda = of offerings of food; udaka = and water; kriyah = performances.<br /><br />Translation<br /><br />An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.<br /><br />Text 42<br /><br />Such faults of all those who destroyed the family and became confused in their identity, will devastate the continuation of the righteousness of status orientations and family traditions in society.<br /><br />SANSKRIT Verse 42<br /><br />dosair etaih kula-ghnanam<br />varna-sankara-karakaih<br />utsadyante jati-dharmah<br />kula-dharmas ca sasvatah<br /><br />Word for Word<br /><br />dosaih = by such faults; etaih = all these; kula-ghnanam = of the destroyers of the family; varna-sankara = of unwanted children; karakaih = which are causes; utsadyante = are devastated; jati dharmah = community projects; kula-dharmah = family traditions; ca = also; sasvatah = eternal.<br /><br />Translation<br /><br />By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.<br /><br />Text 43<br /><br />Of those men who spoiled the family traditions, o Janardana, one will always turn out to reside in hell, thus I heard from the learned.<br /><br />SANSKRIT Verse 43<br /><br />utsanna-kula-dharmanam<br />manusyanam janardana<br />narake niyatam vaso<br />bhavatity anususruma<br /><br />Word for Word<br /><br />utsanna = spoiled; kula-dharmanam = of those who have the family traditions; manusyanam = of such men; Janardana = O Krishna; narake = in hell; niyatam = always; vasah = residence; bhavati = it so becomes; iti = thus; anususruma = I have heard by disciplic succession.<br /><br />Translation<br /><br />Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.<br /><br />Text 44<br /><br />Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being driven by greed for royal happiness.<br /><br />SANSKRIT Verse 44<br /><br />aho bata mahat papam<br />kartum vyavasita vayam<br />yad rajya-sukha-lobhena<br />hantum sva-janam udyatah<br /><br />Word for Word<br /><br />aho = alas; bata = how strange it is; mahat = great; papam = sins; kartum = to perform; vyavasitah = have decided; vayam = we; yat = because; rajya-sukha-lobhena = driven by greed for royal happiness; hantum = to kill; sva-janam = kinsmen; udyatah = trying.<br /><br />Translation<br /><br />Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.<br /><br />Text 45<br />It would rather be better for me to give up my resistance and arms and have me killed by the weapons in the hands of the sons of Dhritarashthra on the battlefield.<br /><br />SANSKRIT Verse 45<br /><br />yadi mam apratikaram<br />asastram sastra-panayah<br />dhartarastra rane hanyus<br />tan me ksemataram bhavet<br /><br />Word for Word<br /><br />yadi = even if; mam = me; apratikaram = without being resistant; asastram = without being fully equipped; sastra-panayah = those with weapons in hand; dhartarastrah = the sons of Dhrtarastra; rane = on the battlefield; hanyuh = may kill; tat = that; me = for me; ksema-taram = better; bhavet = would be.<br /><br />Translation<br /><br />Better for me if the sons of Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.<br /><br />Text 46<br /><br />Sanjaya said: " Thus having spoken on the battlefield, Arjuna sat down on the seat of his chariot putting aside his bow and arrows, in distress with a mind full of lamentation. "<br /><br />SANSKRIT Verse 46<br /><br />sanjaya uvacha<br /><br />evam uktvarjunah<br />sankhye rathopastha<br />upavisat visrjya sa-saram<br />capam soka-samvigna-manasah<br /><br />Word for Word<br /><br />sanjayah uvaca = Sanjaya said; evam = thus; uktva = saying; arjunah = Arjuna; sankhye = in the battlefield; ratha = of the chariot; upasthe = on the seat; upavisat = sat down again; visrjya = putting aside; sa-saram = along with arrows; capam = the bow; soka = by lamentation; samvigna = distressed; manasah = within the mind.<br /><br />Translation<br /><br />Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-90259453801039358702008-07-29T06:00:00.000-07:002008-07-29T06:00:00.685-07:00Eyes<blockquote><p><span style="color: rgb(0, 0, 0);">What is that crack on the face?<br />A burrow?<br />Rather a sneaky trench.<br />You call it a smile?!<br />I know<br />That is amiability.<br />But why don’t your eyes keep quiet?<br />Discipline them<br />Or they get out of control<br />Why not tear them out?<br />Throw them on the rocks<br />So that they would never sprout<br />They are to die with this century.<br /></span></p></blockquote> <ul><li>1992</li></ul> <p><br /><span style="color: rgb(128, 128, 128);"></span></p>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com3tag:blogger.com,1999:blog-7710139743315402926.post-42886806736593551512008-05-29T06:44:00.000-07:002008-05-29T06:44:01.465-07:00Nanditha-the princess of mirage<strong><em>” My Mask too fine and serene,<br /></em></strong><strong><em>My smile ugly, words </em></strong><strong><em>worthless</em></strong><br /><strong><em>The mask is torn to </em></strong><strong><em>pieces </em></strong><br /><strong><em>Still I wear a self conscious laugh….”</em></strong> <p style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SD6l8l5gQhI/AAAAAAAAEvE/nDTdZPJui-8/s1600-h/prrasanth.gif"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp2.blogger.com/_4ciwW3wPohE/SD6l8l5gQhI/AAAAAAAAEvE/nDTdZPJui-8/s200/prrasanth.gif" alt="" id="BLOGGER_PHOTO_ID_5205780679670907410" border="0" /></a>These lines are still reverberating in my ears. I know that my words are not enough powerful to write about Nandhitha. Her serene soul thirsted for something that she had missed in her journey of life. She left the world because she never wanted to wear the mask. The lines in the poems were fresh and pure as it was not written for the public. The dreams, hopes and the feeling of loss melted into her pen and something still remains strange. She was adored by her parents her brother and the people around her but the intensity of love was beyond everything, that brutally taken away her mind. I was surprised by these poems and more by the poet. She might have been truthful to her life but she got married. Without doubt Nanditha and her poems will be remembered in the hearts of all those who values their lives.</p> <span> </span><div style="text-align: justify;">Nanditha was born in 1969 May 12<sup>th</sup><span> </span>at Vayanadu district Kerala. She had been a teacher in Vayanadu Muttil Muslim Orphanage Arts and Science College. In 1999 January 17<sup>th</sup> she committed suicide.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-38468974412611217692008-05-26T05:39:00.000-07:002008-05-26T23:58:03.116-07:00Dr. Sasi Tharoor-a Handsome Personality<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SDuve15gQeI/AAAAAAAAEuo/AQWkmC8E4CE/s1600-h/s8.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SDuve15gQeI/AAAAAAAAEuo/AQWkmC8E4CE/s200/s8.jpg" alt="" id="BLOGGER_PHOTO_ID_5204946738755944930" border="0" /></a>Suave, handsome, successful, competent, articulate those words literally suited to the handsome personality, Dr. Sasi Tharoor, the youngest ever Under Secretary General to be appointed in the UN. At the age of 22 he joined the United Nations- one of the most prestigious organizations of the world- and the world witnessed his meteoric rise through the years.<br /></div><br /><div style="text-align: justify;">Dr. Tharoor Born in London in 9 March1956, to parents from Kerala. He is the eldest among three siblings. He was the official candidate of <a href="http://en.wikiquote.org/wiki/India" title="India">India</a> for the succession to United Nations Secretary-General <a href="http://en.wikiquote.org/wiki/Kofi_Annan" title="Kofi Annan">Kofi Annan</a> in 2006, and came a close second out of seven contenders in the race.<br /></div><br /><div style="text-align: justify;">In India, Tharoor studied at Montfort School in Yercaud, Bombay Scottish School and Campion School in <a href="http://en.wikipedia.org/wiki/Mumbai" title="Mumbai">Mumbai</a>, attended High School at St. Xavier's Collegiate School in <a href="http://en.wikipedia.org/wiki/Kolkata" title="Kolkata">Kolkata</a> and graduated with History from St. Stephen's College, New Delhi. While at St. Stephen’s Tharoor was actively involved in the Debating Society, which is where he cultivated his Received Prononciation accent, Quiz Club, and Students’ Union, of which he was the elected President. Following his ambition for higher studies he went to <a href="http://en.wikipedia.org/wiki/The_Fletcher_School_of_Law_and_Diplomacy" title="The Fletcher School of Law and Diplomacy">The Fletcher School of Law and Diplomacy</a> at Tufts University, Massachustte. He earned two master's degrees and finished his PhD in 1978 at the age of 22. Later, he was awarded the honorary degree of Doctor of Letters in International Affairs by the University Of Puget Sound, United States.<br /></div><br /><div style="text-align: justify;">Since 1978, Tharoor has been working for the <a href="http://en.wikipedia.org/wiki/United_Nations" title="United Nations">United Nations</a>. From January 1997 to July 1998, he was executive assistant to UN Secretary General Kofi Annan. On <a href="http://en.wikipedia.org/wiki/June_1" title="June 1">1 June</a> <a href="http://en.wikipedia.org/wiki/2002" title="2002">2002</a>, he was confirmed as the Under Secretary General for Communications and Public Information. In 2003, the Secretary-General appointed him United Nations Coordinator for Multilingualism. Dr. Tharoor resigned from the post of Under Secretary General on <a href="http://en.wikipedia.org/wiki/February_9" title="February 9">February 9</a>, <a href="http://en.wikipedia.org/wiki/2007" title="2007">2007</a>. </div> <p style="text-align: justify;">He married Tilottama Tharoor, a journalist and scholar, at the age of 21, from whom he is now divorced. He is the father of twin sons, Ishaan and Kanishk. He got remarried to Christa Giles, a Canadian who is Deputy Secretary of the United Nations Disarmament Commission.</p><p style="text-align: justify;">Dr. Tharoor received many awards including, Rajika Kripalani Young Journalist Award for the Best Indian Journalist under 30 in 1976, at age 20, and accepted the <a href="http://en.wikipedia.org/wiki/Pravasi_Bharatiya_Samman" title="Pravasi Bharatiya Samman">Pravasi Bharatiya Samman</a> award, India’s highest honour for non-resident Indians in 2007 , which he had been unable to accept four years earlier due to UN rules</p><p style="text-align: justify;">Dr. Tharoor is also the author of six books, including the award-winning political satire, The Great Indian Novel (1989), and India : From Midnight to the Millennium (1997), a study of Indian politics, society and economic development after independence. He has written more than a thousand articles, open edited pieces and literary reviews in a wide range of publications on politics, culture, literature and almost everything under the sun.</p>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-71871844197868490292008-05-23T05:30:00.000-07:002008-05-24T00:58:21.440-07:00How to keep the duplicate of Blog Posts<div style="text-align: justify;">It is possible to forward the copy of each posts in the blog to your mail box. It can be done by utilizing the options in Bloger and Gmail. It is possible simply by changing some setting in both Bloger and Gmail.<br /></div><br /><span style="font-weight: bold;">Settings in Bloger</span><br />Steps<br /><br />1 Sign in to your Blogspot and go to Dash Board.<br />2 <span style="font-size:78%;"> </span>Go to the settings page and select Email<br />3 Enter the gmail Id to which you love to forward the posts.<br />4 <span style="font-size:78%;"> </span>Then save the setting<br /><span style="font-size:78%;">.</span><br />(You can use any mail Id but using gmail Id is better)<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SDfJLl5gQXI/AAAAAAAAEts/Ea330rPhcZI/s1600-h/Blog+Setting.JPG"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SDfJLl5gQXI/AAAAAAAAEts/Ea330rPhcZI/s400/Blog+Setting.JPG" alt="" id="BLOGGER_PHOTO_ID_5203849095438942578" border="0" /></a><div style="text-align: left;"><br /></div><br />Settings in Gmail<br /><br />This is required when you saved mail Id as Gamail.<br /><br /><div style="text-align: justify;">1 Log in the Gmail account<br />2 Click on the settings at the top right of the mail pad<br />3 Then select the Filer tab<br />4 Then select Create New Tab<br /><span style="font-size:78%;">.</span> Then you will get a new window as seen in the picture<br />5 Enter the instructions to the Subject Box<br />6 Click on Next step and select the filter actions from the new window as shown in the picture<br /></div>7 Finaly Click on the Create Filter<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SDfJL15gQZI/AAAAAAAAEt8/-sE4Yt61ubQ/s1600-h/1.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SDfJL15gQZI/AAAAAAAAEt8/-sE4Yt61ubQ/s400/1.jpg" alt="" id="BLOGGER_PHOTO_ID_5203849099733909906" border="0" /></a><br /><br /><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SDfJLl5gQYI/AAAAAAAAEt0/n_hH5ODY4x0/s1600-h/01.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SDfJLl5gQYI/AAAAAAAAEt0/n_hH5ODY4x0/s400/01.jpg" alt="" id="BLOGGER_PHOTO_ID_5203849095438942594" border="0" /></a>If you have more than one Blog, just enter the names of each blogs with || (OR) operator to filter the posts from different blogs.<br /><br />For example if you have three blogs as<br />Falsh<br />Flash Mirrors<br />Nanotechnology<br />Then enter the names of each blogs in the Subject Box in window of Create a New Filter<br /><br />Syntax:<br />[Flash] || [Flash Mirrors] || [Nanotechnology]<br /><br />If you are making some changes in the already published posts then those changes will not be come in to your mail box. If you want those changes then edit the post and first save as draft. Then go to the Open the Edit window in the blog and select PUBLISH POST. The posts reaching to your mail box have the inline pictures with all html formats. So you can forward that posts to your friends.<br /></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-54241651119736967202008-05-03T07:00:00.000-07:002008-05-03T07:43:37.251-07:00Brain gain! Fewer IITians going abroad!<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBx5UphXtrI/AAAAAAAAEqg/HJbiFn1pVTo/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBx5UphXtrI/AAAAAAAAEqg/HJbiFn1pVTo/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5196161465728874162" border="0" /></a><span class="sb13"><span class="sb4">Brain gain! Fewer IITians going abroad!</span></span><br /><div style="text-align: justify;"><br /><span class="sb13"><span class="sb1"><b>George Iype | </b>May 17, 2005 </span></span><br /><br /><span class="sb13"><!-- wml_version_starts --></span><span class="sb13"><span style="font-size:180%;">'B</span>rain drain represents a $2 billion annual loss to India' -- <em>The United Nations Human Development Report, 2000</em>.</span></div><p style="text-align: justify;"><span class="sb13">But the times have changed. In the last five years, there has been a drastic decline in the number of Indian students leaving the country for higher studies and better pay</span><span class="sb13">ing jobs abroad.</span></p><p style="text-align: justify;"><span class="sb13">Prestigious engineering schools such as the Indian Institutes of Technology are these days reporting a 'disinterest' amongst students to go abroad because of better emerging opportunities within the country.</span></p><p style="text-align: justify;"><span class="sb13">Says V Kalyanaraman, Dean of the Centre for Industrial Consultancy and Sponsored Research at the Indian Institute of Technology, Madras: "The number of graduate students from IIT going abroad for further studies or jobs has drastically decreased."</span></p><p style="text-align: justify;"><span class="sb13">Figures as to what percentage of students has opted out of foreign jobs or higher studies abroad, especially to the United States, are hard to come by. But Kalyanaraman says with</span><span class="sb13"> regard to IIT, Madras: "I think there has been some 40 percent reduction in the number of students going abroad in the last two years."</span></p><p style="text-align: justify;"><span class="sb13">All these years, the highly skilled Indian talent flocked to America and other western countries for good jobs and better living standards. But these days, many of them are returning home and fewer students passing out of premier institutes, like the IITs, are opting to work abroad.</span></p><p style="text-align: justify;"><span class="sb13">Kalyanaraman outlines four reasons why there is a reduction in brain drain and an increase in the reverse brain drain:</span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBx5iJhXtsI/AAAAAAAAEqo/3QEuk2gDq3U/s1600-h/prrasanthr.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBx5iJhXtsI/AAAAAAAAEqo/3QEuk2gDq3U/s200/prrasanthr.jpg" alt="" id="BLOGGER_PHOTO_ID_5196161697657108162" border="0" /></a></p><ul style="text-align: justify;"><span class="sb13"><li><div>More challenging career opportunities in India;</div></li><li><div>Attractive remuneration;</div></li><li><div>Decrease in opportunities in the United States, particularly in the information technology sector; and</div></li><li><div>Improvement in the standard of living in India.</div></li></span></ul><p style="text-align: justify;"><span class="sb13">"Students are finding interesting and challenging jobs in India. The pay in India is also much better than it used to be earlier. And above all, they find that they can have a good quality of life in India too," reasons Kalyanaraman.</span></p><p style="text-align: justify;"><span class="sb13">One main reason for this reversal of fortunes for IITians is the good pay that multinational companies offer in India.</span></p><p style="text-align: justify;"><span class="sb13">Take, for instance, IIT-Bombay. This year, 31 IITians got job offers from IBM, 25 from Oracle and 16 from Intel at the IIT-Bombay. IIT-Bombay also saw the average salary increase to approximately Rs 3.5 to Rs 4 lakh (Rs 350,000-400,000) per annum from around Rs 3 lakh (Rs 300,000) per annum last year.</span></p><p style="text-align: justify;"><span class="sb13">Chennai-based education consultant P Vasudeva says there's yet another reason for this decline in IITians opting for jobs and studies abroad.</span></p><p style="text-align: justify;"><span class="sb13">The 'dual degree' programme, introduced in some IITs, is the cause, according to him. 'Dual degree' means an integrated bachelor's and master's degree along with the regular B.Tech programme.</span></p><p style="text-align: justify;"><span class="sb13">"Many students are now opting for dual degree programmes in IITs and that means they need not spend considerable time looking for MS courses abroad, especially in the US," he points out.</span></p><p style="text-align: justify;"><span class="sb13">Also, Vasudev says, if someone commits to do a PhD in the US, it takes about seven years, which is not an attractive proposition at present. "Nowadays, everyone wants to go through the IIT-MS-MBA route in India, and get settled here with good jobs," he adds.</span></p><p style="text-align: justify;"><span class="sb13">Moreover, getting admissions for MS for an IITian in a US university is very tough these days because many American students are opting for master's programmes.</span></p><p style="text-align: justify;"><span class="sb13">The higher pay and better opportunities are also forcing many IITians who went abroad years back to get back home.</span></p><p style="text-align: justify;"><span class="sb13">IITian Arun John, a software engineer who worked in Texas for seven years, is one of them. Late last year, he came to settle down in Bangalore: "The US is a good place to spend some years. Not to work your whole life. I hated the idea of working for a lifetime in the US," he says.</span></p><p style="text-align: justify;"><span class="sb13">John has set up Skynet Solutions, a technology solutions company, and has four US contracts already. "India offers more challenges. Why waste life in the US," he argues.</span></p><p style="text-align: justify;"><span class="sb13">He says many of his IIT colleagues working in the US are preparing to head back home.</span></p><p style="text-align: justify;"><span class="sb13">"Everyone wants to do something on his or her own. India, at present, offers lots of opportunities to do something different and be independent," John adds.</span></p><p style="text-align: justify;"><span class="sb13">Two years ago, the American Electronic Association came out with a report which said many Indian techies are going back 'turning America's brain drain into India's brain gain.'</span></p><p style="text-align: justify;"><span class="sb13">Titled <i>Losing the Competitive Advantage: The Challenge for Science and Technology in the United States</i>, it said countries like India and China are dramatically increasing the skill sets of their workforce, thereby posing a challenge to the US leadership in the technology domain.</span></p><p style="text-align: justify;"><span class="sb13">"Public-private partnerships (in India) have invested in technical universities and communications infrastructure to create cutting-edge technology parks in places like Bangalore. This will only make India more competitive and alluring to investors and multinational companies," the report said.</span></p><p style="text-align: right;"><a style="color: rgb(51, 51, 255); font-weight: bold;" href="http://www.rediff.com/money/2005/may/17iit.htm">Orginal Post</a><br /></p>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com3tag:blogger.com,1999:blog-7710139743315402926.post-60074816549904789152008-05-02T03:12:00.000-07:002008-05-02T22:28:29.250-07:00Odissi Bhajan<div style="text-align: center;"><object height="355" width="425"><param name="movie" value="http://www.youtube.com/v/PeqFXbBtRVc&hl=en"><param name="wmode" value="transparent"><embed src="http://www.youtube.com/v/PeqFXbBtRVc&hl=en" type="application/x-shockwave-flash" wmode="transparent" height="355" width="425"></embed></object><br /></div><br /><div style="text-align: justify;">The Odissi Bhajan by Dr. Linthish and Dr. P.K Mishra. Thabala by Linthish and Vocal by Mishra. the venu is Electronics and Robotics Lab, Cochin University of Science and Technology, Kerala, India. Dr. Mishra have partial hearing problem, but he have excellent sound control as a singer.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-25824425884261945292008-04-25T02:29:00.000-07:002008-04-27T03:37:45.916-07:00Satish Dhawan-an inspiring personality<span style="font-family: arial;font-family:arial;font-size:100%;color:navy;" ><span style="font-weight: bold; color: rgb(204, 0, 0);">Former resident of India A P J Abdul Kalam: A leader should know how to Manage Failure</span><br /><span style="color: rgb(0, 0, 0);"><br />Could you give an example, from your own experience, of how leaders should manage failure? </span></span> <p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:100%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBRHd5hXtcI/AAAAAAAAEoo/znAr9b7gSWQ/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBRHd5hXtcI/AAAAAAAAEoo/znAr9b7gSWQ/s320/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193854849247589826" border="0" /></a></span><span style="font-size:100%;"><b>Kalam:</b> Let me tell you about my experience. In 1973 I became the project director of India's satellite launch vehicle program, commonly called the SLV-3. Our goal was to put India's "Rohini" satellite into orbit by 1980. I was given funds and human resources - but was told clearly that by 1980 we had to launch the satellite into space. Thousands of people worked together in scientific and technical teams towards that goal.</span></p><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:100%;"><span style="font-size:78%;">.</span><br /></span></p> <p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:100%;">By 1979 - I think the month was August - we thought we were ready. As the project director, I went to the control center for the launch. At four minutes before the satellite launch, the computer began to go through the checklist of items that needed to be checked. One minute later, the computer program put the launch on hold; the display showed that some control components were not in order. My experts - I had four or five of them with me - told me not to worry; they had done their calculations and there was enough reserve fuel. So I bypassed the computer, switched to manual mode, and launched the rocket. In the first stage, everything worked fine. In the second stage, a problem developed. Instead of the satellite going into orbit, the whole rocket system plunged into the Bay of Bengal. It was a big failure.</span></p><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:78%;">.</span><br /><span style="font-size:100%;"> </span><span style="font-size:100%;"> </span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify; font-family: arial;"> </div><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:100%;">That day, the chairman of the Indian Space Research Organization, Prof. Satish Dhawan, had called a press conference. The launch was at 7:00 am, and the press conference -- where journalists from around the world were present - was at 7:45 am at ISRO's satellite launch range in Sriharikota [in Andhra Pradesh in southern India]. Prof. Dhawan, the leader of the organization, conducted the press conference himself. He took responsibility for the failure - he said that the team had worked very hard, but that it needed more technological support. He assured the media that in another year, the team would definitely succeed. Now, I was the project director, and it was my failure, but instead, he took responsibility for the failure as chairman of the organization.</span></p><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:78%;">.</span><br /><span style="font-size:100%;"> </span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify; font-family: arial;"> </div><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:100%;">The next year, in July 1980, we tried again to launch the satellite - and this time we succeeded. The whole nation was jubilant. Again, there was a press conference. Prof. Dhawan called me aside and told me, "You conduct the press conference today."</span></p><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; color: rgb(0, 0, 0); text-align: justify; font-family: arial;font-family:arial;"><span style="font-size:78%;">.</span><br /><span style="font-size:100%;"> </span><span style="font-size:100%;"><o:p></o:p></span></p><div style="text-align: justify; font-family: arial;"> </div><p style="background: white none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial; text-align: justify;"><span style="font-family: arial;font-family:arial;" >I learned a very important lesson that day. When failure occurred, the leader of the organization owned that failure. When success came, he gave it to his team. The best management lesson I have learned did not come to me from reading a book; it came from that experience.</span><span style=""><o:p></o:p></span></p>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-34859425626473588162008-04-14T01:46:00.000-07:002008-04-14T04:19:22.512-07:00Happy Vishu<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SAM9nfsF6sI/AAAAAAAAEi0/wY0K6y36TcE/s1600-h/prrasanth.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SAM9nfsF6sI/AAAAAAAAEi0/wY0K6y36TcE/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5189058944391572162" border="0" /></a><br /><div style="text-align: center;"><span style="color: rgb(51, 51, 255);font-size:130%;" ><span style="font-weight: bold;">Wish You a Happy Malayama New Year!</span></span><br /></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com1tag:blogger.com,1999:blog-7710139743315402926.post-32021738742006216302005-05-01T05:49:00.000-07:002008-04-28T08:06:44.694-07:00Katha Kali-an over view<div style="text-align: justify;"><strong><span style="color: rgb(0, 102, 0);font-size:130%;" >Kathakali: the Classical </span></strong><strong><span style="color: rgb(0, 102, 0);font-size:130%;" >Dance of God's Own Country</span></strong><br /><br /></div><div style="text-align: justify;"><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXJ3phXtdI/AAAAAAAAEow/thXxwgYqn1s/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px; height: 181px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXJ3phXtdI/AAAAAAAAEow/thXxwgYqn1s/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194279703117542866" border="0" /></a>Kathakali, literally means `story-play', is a dance-drama originated in the 17th century in Kerala, one of the smallest and most beautiful states in India lying on the west coast of the Indian peninsula. It was given its present form by Mahakavi Vallathol Narayan Menon, who was the founder of the Kerala Kala Mandalam. Elements of music, dance , painting, poetry and drama beautyfuly blended in a unique way to make this art form stand out amongst other classical dance forms. Kathakali has evolved from classical dance forms such as Koodiyattam and also imbibed elements of several folk art forms that existed in Kerala. The many aspects of traditional rituals and ceremonies that Kathakali picked up on its evolutionary course from various folk arts, has since then become its integral part. Kathakali is known for its large, elaborate makeup and costumes. Characters with vividly painted faces and elaborate costumes re-enact stories from the Hindu epics, Mahabharata and Ramayana. The elaborate costumes of Kathakali have become the most recognised icon for Kerala<br /></div><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBXWoZhXtpI/AAAAAAAAEqQ/wErhvTVnoQM/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 168px; height: 180px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBXWoZhXtpI/AAAAAAAAEqQ/wErhvTVnoQM/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194293734775699090" border="0" /></a>It was one of the Rajas (Chieftain) of Kottarakkara, who wrote the first play intended for Kathakali performance. They form a cycle of eight stories based on Ramayana. The performance for each story was designed to last for six to eight hours and the performed stories were then known as Ramanattom (play pertaining to Rama), which later came to be called as Kathakali. Stories based on other epics and puranas were added to its repertoire in later period. A vivid picture of the nature of performance of Kathakali in the past is not known. However, it is said that in the beginning the actors themselves used to sing the text while performing. Masks were elaborately used for some characters and percussion was limited to a Chenda, Shuddha Maddalam (two headed barrel shaped drum), a Chengila (metal gong) and Elathalam (a pair of cymbals). Among the better known Kathakali play writes are Kottarakara Thampuran, the author of the above mentioned Ramayana Stories; Kottayam Thampuran, who wrote four stories based on Mahabharatha; Irayamman Thampi, who was both a good poet and composer, accredited three stories; Unnayi Warrier, the author of Nalacharitham (Story of King Nala); and Vayaskara Moosad who wrote one of the popular stories - Duryodhana Vadham.<br /></div><br /><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXKrphXtfI/AAAAAAAAEpA/w2BLw81ARAk/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXKrphXtfI/AAAAAAAAEpA/w2BLw81ARAk/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194280596470740466" border="0" /></a>The themes of the Kathakali are religious in nature. They typically deal with the Mahabarat, the Ramayana and the ancient scriptures known as the Puranas. This is performed in a text which is generally Sanskritised Malayalam. A Kathakali performance is a major social event. They generally start at dusk and go through out the night. Kathakali is usually performed only by men. Female characters are portrayed by men dressed in women's costume. However, in recent years, women have started to become Kathakali dancers</div><p style="text-align: justify;"><strong></strong></p><p style="text-align: justify;"><strong></strong> </p><p style="text-align: justify;"><strong><span style="color: rgb(204, 0, 0);">KATHAKALI STYLES (Sampra</span></strong><strong><span style="color: rgb(204, 0, 0);">dayam)</span></strong><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBXOO5hXthI/AAAAAAAAEpQ/gbDRK1trkn4/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 200px; height: 146px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBXOO5hXthI/AAAAAAAAEpQ/gbDRK1trkn4/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194284500596012562" border="0" /></a> </p><ol style="text-align: justify;"><li>Vettathu Sampradayam </li><li>Kalluvazhi Sampradayam</li><li>Kaplingadu Sampradayam. </li></ol><p style="text-align: justify;">The latest Sampradyam is Kalluvazhy Sampradayam which is implemented in Kerala kalamandalam, Sadanam and Kottakkal. By selecting attractive attams from the Kaplingadu Sampradayam(Thekkan styles) and Kalladikkodan Sampradayam (old Vadakkan styles) and named as Kalluvazhi Sampradayam. Now Kalluvazhi Sampradayam is known as vadakkan style and Kalladikkodan Sampradayam is vanished. In Kalamandalam thekkan style of Kathakali training also included.<br /></p><div><br /><div style="text-align: justify;"><strong><span style="color: rgb(204, 0, 0);">Unique Features</span></strong><br /><br />The three unique and striking features that make Kathakali an unparalleled form of performing art are<br /><br />1. Sophisticated language of Mudras : with 24 basic Mudras (hand and finger gestures ) Kathakali h as a total sophisticated language. When the drama is enacted on the stage, Kathakali characters communicate with each other through this sophisticated language, body movements and facial express ions. 600 to 700 gestures are there in common use.<br /><br />2. Complete control of the eye balls and the different muscles in the face, so that the different emotions could be expressed and exhibited in a superb manner. (For instance the Kathakali artistes can rotate the eyeballs clockwise or anti-clockwise from corner to corner both ways etc.)<br /><br />3. Flexibility and complete control of all part of the body. This is achieved by intensive physical training and oil massaging (Uzhichil) of the body. It takes years for a Kathakali artist to master the above said features.<br /><br /><strong><span style="color: rgb(204, 0, 0);">Etymology</span></strong><br /><strong></strong><br />The name Kathakali derives from the Malayalam words "katha" (meaning story) and "kali" (meaning play)<br /><strong></strong><br /><strong></strong><strong><span style="color: rgb(204, 0, 0);">Classical</span></strong><span style="color: rgb(204, 0, 0); font-weight: bold;"> elements of Kathakali</span><br /><div style="text-align: justify;"><strong><span style="color: rgb(204, 0, 0);"><br /></span></strong> </div></div><div align="justify"> </div><div align="justify">Kathakali is considered to be a combination of five elements of fine art: </div><div align="justify">1. Natyam<br /><span style="color: rgb(255, 255, 255);">................</span>(Expressions, the component with emphasis on facial expressions)</div><div align="justify">2. Nritham<br /><span style="color: rgb(255, 255, 255);">................</span>(Dance, the component of dance with emphasis on rhythm and movement of hands, legs and body) </div><div>3. Nrithyam<br /><span style="color: rgb(255, 255, 255);">...............</span>(Enactment, the element of drama with emphasis on "mudras", which are hand gestures) </div><div align="justify">Geetha<br /><span style="color: rgb(255, 255, 255);">...............</span>(Song/Vocal accompaniment) </div><div align="justify">Vadyam<br /><span style="color: rgb(255, 255, 255);">..............</span>(Instrument accompaniment) </div><div><br /><div style="text-align: justify;">Even though the lyrics/literature would qualify as another independent element called "Sahithyam", it is considered as a component of Geetha, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.<br /></div><br /><div align="justify"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXN0phXtgI/AAAAAAAAEpI/G9oWzHMzb3E/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXN0phXtgI/AAAAAAAAEpI/G9oWzHMzb3E/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194284049624446466" border="0" /></a>In olden days Kathakali pe rformance mostly took place on a temple premises or at the house of a local land lord. For a typical performance, a simple temporary pandal (canopy made of thatched roof) at a height of 101/2 feet will be erected. A minimum of 12 feet-square (144 sq. feet) is needed for the acting area. A green room will also be located close to the stage. The stage will be decorated with coconut leaves, bunches of areca nuts etc. The only source of light is a big bell metal lamp placed down the center stage called "Aatta Vilakku or Kali Vilakku"(“kali”= dance; “vilakku”= lamp). Traditionally, the lamp used to provide light when the plays used to be performed. The level of the stage used to be the same as that of the ground where people used to squat while witnessing the performance.<br /><br /></div><div align="justify">Kelikottu at about 6 `o clock in the evening will announce the performance of the evening. Kelikottu is a brief passage of drumming involving Chenda, Maddalam, Chengila and Elathalam. The actual performance will begin only between 9:00 - 10:00 PM. Arrangukeli will announce the beginning of the performance. This is a passage of drumming, which is followed by Thodayam, a piece of abstract dance at the same time are invocatory in nature. Thodayam is performed by junior actors in the group with simple make-up. Recitation of Vandanaslokam (Prayer Song), followed by Purappad - traditionally a preliminary item introducing the main character of the story in full costume and make-up. However, now-a-days it is mostly Krishna and Balarama who are presented, sometime with their spouses in this introductory dance. Next is the Melappadam, which is a musical piece where vocalists and the drum mers are given opportunity to show their skill without depending on the actors. Then the story or part of the stories proposed are enacted which may last till dawn. The end of the performance is marked by a piece of pure dance called Dhanasi. </div><br /><span style="color: rgb(204, 0, 0);"><strong>Techniques<br /></strong></span><br /><div align="justify">Kathakali is a dance-drama in which a high degree of stylization is seen in the method of acting, presentation, make-up and costuming. Realism is limited only to certain characters. The acting mod e of Kathakali in its totality can be better understood in terms of four fold scheme of historic representation given in Natyasastra. They are:<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXOiphXtiI/AAAAAAAAEpY/o1EKoKC6dz4/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXOiphXtiI/AAAAAAAAEpY/o1EKoKC6dz4/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194284839898428962" border="0" /></a> </div><div><br />1. Angika - pertaining to the body and its limbs.<br />2. Vachika - relating to the vocal including proper pronunciation, modulation of voice accents and percussion. </div><div><br />3. Satvika - representation of psychic condition. </div><div><br />4. Ahraya - costume, make-up, stage props etc. </div><div><br /></div><div align="justify">Angika Abhinaya: This involves the whole body of the actor and included an elaborate scheme of facial expression, mime, gestures, accompanied by their appropriate movements, poses and attitudes. Dance passages known as Kalasams have an important role to play in Kathakali. While sustaining as a pure dance, it is also meant to enhance the appropriate bhavas. Hand gestures is another integral part of Angika since the interpretation of the text is mainly conveyed through this. Hastalakshna Deepika is the regional text on the Hastas (hand gestures) mainly used in Kathakali. </div><div><br /><div style="text-align: justify;">Vachika Abh inaya: One of the distinguishing characteristic of Kathakali is that the actors do not speak. Vachika (drama text in the form of verses and songs) are recited and sung by vocalists. These songs are explained and interpreted in details by actors through an elaborate method of angikabhinaya which consists of highly codified gestures, facial expression, and body movements. The vocal music in Kathakali although based on the Karnatic (South Indian) system has developed a distinct regional style called Sopanasangeetham. Its main aim is the evocation of the appropriate, dramatic mood and sentiments.<br /><br /></div></div><div align="justify">Satvika Abhinaya: A highly stylized technique in the invocation of bhava has been developed in Kathakali. This is called Rasabhinava. Indian dramatic theory explain 9 kinds of basic sentiments, Rasa with a corresponding sthayi bhava (emotional stayi mood). They are: </div><div><br /></div><div style="text-align: justify;">Sringaaram (amour), Haasyam (ridicule, humour), Bhayam (fear), Karunam (pathos), Rowdram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutham (wonder, amazement), Saantham (tranquility, peace). The link at the end of the page gives more details on Navarasas.<br />Rasabhinava<br />Sthayi Bhava </div><div><br /><div style="text-align: justify;">Sringara (EROTIC) Rati (LOVE) Hasya (COMIC, HUMOR) Hasa (LAUGHTER) Karuna (PATHETIC) Soka (SORROW) Raudra (FURIOUS) Krodha (ANGER) Veera (HEROIC) Visaha (ENERGY, HEROISM) Bhaya naka (TERRIBLE) Bhayam (FEAR) Atbhutam (MARVELOUS) Vismayam (ASTONISHMENT) Sandham (SERENE) Sama (TRANQUILLITY) </div></div><br /><div align="justify">Through a systematic process of practice an actor gain a full control of the facial muscles which enables him to express the bhavas. Apart from the above sets of emotional moods Natyasastra lists another set of 8 moods which is called Satvika Bhavas compared to Angikabhinaya t his is more subtle and involuntary. Through an internal discipline an actor develops his ability in mastering this action technique. This will help the actor to go deeper into the characterization of the role in proper situation in the play.<br /><br /></div><div align="justify">Aharya Abhinaya:- The make-up and costuming is another important factor of the dance-drama. Such an elaborate system is rarely found elsewhere. The characters in Kathakali are types. As such characters are classified under 5 major types. According to their nature. They are: Pacca (Green), Kathi (Knife), Thaadi (Beard), Kari (Black), Munukku (Shining) </div><div><br /></div><div align="justify"><strong><span style="color: rgb(204, 0, 0);">Kathakali plays</span></strong> </div><div><br /><div><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXO5phXtjI/AAAAAAAAEpg/T_7PIGkqazU/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px; height: 169px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXO5phXtjI/AAAAAAAAEpg/T_7PIGkqazU/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194285235035420210" border="0" /></a></div> <div style="text-align: justify;">Traditionally there are 101 classical Kathakali stories. Most of them were initially composed to last a whole night. Nowadays the re is increasing popularity for concise versions of every story (lasting 2-4 hours instead of a whole night), which has been made by selecting the most dramatic or popular portions of individual stories. In spite of being a classical art form, Kathakali can be appreciated by novices and connoisseurs. This is because of the frequent use of “Lokadharmi” (or the elaboration of folk elements)which allows novices to gain a foothold when they start watching Kathakali. In contrast “Natyadharmi” (which is based on the Natyasastra-the science of Natya and is the more classical component of the art form) delights the experience of novices and connoisseurs alike. It is good to have an idea of the story being enacted. This will help the spectators to appreciate the “personalization” of characters by individual actors. In fact one of the major attractions for traditional Kathakali connoisseurs is their ability to distinguish and debate on the "personalizations" that each actor brings about in his depiction of the story. Often this is a challenging task as most the characters and stories are derived from Hindu epics, which are memorized for people from that region. Success/ failure of amateur Kathakali artistes is often decided by their sensibility to successfully personalize characters. The most popular stories enacted are Nala Charitam (a story from the Mahabharata, Duryodhana Vadham (a story from the Mahabharata), Kalyanasowgandhikam (the story of Bhima going to get flowers for Panchali, from the Mahabharata), Keechaka Vadham (another story of Bhima and Panchali, from the Mahabharata), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karna Shapadham (another story from Mahabharata). Recently, as part of an attempt at popularizing the art, stories from other cultures, such as the story of Mary Magdalene from the B ible, Homer's The Iliad, and Shakespeare's King Lear have also been adapted into Kathakali scripts.<br /><br /></div></div><div><a id="Music" name="Music"></a></div><div><strong></strong> </div><div><strong><span style="color: rgb(204, 0, 0);">Music (Sangeetham)</span></strong></div><br /></div><div style="text-align: justify;">Music The language of the songs used for Kathakali is a mix of Malayalam and Sanskrit. called Manipravaalam. Even though the songs are set for “ragas” based on South Indian Classical Music” (Karnatic Music), there is a distinct style of rendition, which is known as the “sopanam” style. The Sopanam style incorporates the moods of temple songs which used to be sung (continues even now at some temples) at the time when Kathakali was born. </div><div><a href="http://bp0.blogger.com/_4ciwW3wPohE/RtrC9LTMSlI/AAAAAAAADig/NAiKFHcYKSc/s1600-h/dancer.jpg"><br /></a></div><div align="justify">Enactment of a play by actors takes place to the accompaniment of music (geetha) a nd instruments (vadya). The percussion instruments used are Chenda, Maddalam and Edakka. In addition the singers (usually the lead singer is called “ponnani” and his follower is called “singidi”) use "Chengala" (a round disc made of bell metal, which can be struck with a wooden stick) and "Ilathaalom" (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak and use hand gestures, expressions and rhythmic dancing instead of dialogue.</div><br /><strong><span style="color: rgb(204, 0, 0);">Make-up ( Chutty)</span></strong><br /><strong></strong><br /><div><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBXQ55hXtlI/AAAAAAAAEpw/6yo8UJK8MO0/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBXQ55hXtlI/AAAAAAAAEpw/6yo8UJK8MO0/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194287438353643090" border="0" /></a></div> <div style="text-align: justify;">The costume is the most distinctive characteristic of Kathakali. The makeup is very elaborate and the costumes are very large and heavy. One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pacha, Kathi, Kari, T haadi, and Minukku. The differences between these sets are the predominant colors that are applied on the face. Pacha (Pacha=green) has green as the dominant color and is used to portray noble heroic and devine male characters who is said to have a mixture of "Satvik" (pious)and "Rajasic" (kingly) nature, eg; Krishna, Arjuna etc. Kathi (Knife) is used to Rajasic characters having an evil streak ("tamasic"= evil), such as the demon king Ravana, Duryodhana are portrayed with red as the predominant color in a green background. These are heroic charecters but lustful with arogant in nature. Thaadi (Beard) is for excessively evil and villainous characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Chuvanna Thaadi (Red Beard). Kari: Tamasic characters such as uncivilized hunters are represented with a predominantly black make-up base and a black beard and are called Kari/ Karutha Thaadi (meaning black beard).<br /></div><br /><div align="justify">Minukku (Shining): All female (ecepct Demoness in their orginal form) and ascetics have lustrous, yellowish faces and form the fifth class. For example Brahmins, Sage, Messangers, Charioteer etc.</div><div><br /></div><div align="justify">Teppu (Special make-up): This costume is using for portraying Birds, Bheeru (Coward) etc.</div><div><br /></div><div align="justify">In addition there are modifications of the five basic sets described above such as Vella Thaadi (white beard) used to depict Hanuman (the monkey god) and Pazhuppe, which is used for the Sun God.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXPKphXtkI/AAAAAAAAEpo/hUVzu40Rjeo/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXPKphXtkI/AAAAAAAAEpo/hUVzu40Rjeo/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194285527093196354" border="0" /></a>The make up is made from various mineral ores and pigments. The materials that comprise the makeup is all locally available. The white is made from rice flour, the red is made from Vermilion (a red earth such as cinnabar). The black is made from soot. They are ground on a stone and mixed with coconut oil before being applied on the face. Some characters also have their features enhanced, such as an enlarged nose or an elaborate mustache. There are made using elaborately cut paper which is stuck to the face with a mixture of rice paste and calcium carbonate. Dancers also often place a "chundanga seed" (variety of eggplant which bears small fruits) under their lower eyelid before the performance to turn the white of their eyes red. In fact the "chundanga" is not really a seed and is prepared by removing the ovaries at the base of the flowers of this plant. The procedure used for preparing these seeds involves the rubbing of a bunch of these in your palm until they become black (starting from a white color) and nearly dehydrated. They often last long enough for a season (of around four months) in this condition. The colours are not merely decoration, but are also a means of portraying characters. For instance, red on the feet is used to symbolise evil character and evil intent.<div><br /></div><div align="justify">A major part of the face make-up is done by the actor himself. However, specially trained artists are entrusted to apply Chutty (framing the face with white paper and rice paste). Design vary according to the type of a characters. A close observation on Aharya aspect of Kathakali would reveal the highest level of aesthetic imagination conceived by our predecessors. </div><div align="justify"><span style="color: rgb(204, 0, 0);"><strong></strong></span></div><div align="justify"><span style="color: rgb(204, 0, 0);"><strong></strong></span> </div><div align="justify"><span style="color: rgb(204, 0, 0);"><strong><br />Acting</strong></span><br /><span style="color: rgb(204, 0, 0);"><strong><br /></strong></span><div align="justify">A Kathakali actor uses immense concentration, skill and physical stamina, gained from training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. Training can often last for 8-10 years. The training programme is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. </div><div><br /></div><div align="justify">The expressions are derived from Natyasatra (the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements. There are 24 main mudras and numerous other lesser mudras. Each can again can be classified into 'Samaana-mudras'(one mudra symbolizing two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story. The main facial expressions of a Kathakali artist are the 'navarasams' ( 'Navarasas' in anglicised form )(literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaaram (amour), Haasyam (ridicule, humour), Bhayam (fear), Karunam (pathos), Rowdram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutham (wonder, amazement), Saantham (tranquility, peace). The link at the end of the page gives more details on Navarasas. </div><div><br /><strong><span style="color: rgb(0, 102, 0);"><span style="font-size:130%;">CONCLUSION</span><br /><br /></span></strong><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBXRdphXtmI/AAAAAAAAEp4/Ik005oCQT9A/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px; height: 131px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBXRdphXtmI/AAAAAAAAEp4/Ik005oCQT9A/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194288052533966434" border="0" /></a> classical, it only scores modestly. It is definitely old, but this is one of the least important of the criteria. It is nIs Kathakali classical? If we look at our benchmarks to see if it isot necessarily something that upper classes use to define their identity, indeed the opposite is probably true. Its most glaring deficiency is seen in its inability to transcend its attachments to the Keralite community. The average Indian (non-Malayali) has only a vague knowledge that it exists, and will live their entire life without ever even seeing a Kathakali performance. Therefore from a sociological standpoint it is probably more correct to call Kathakali "traditional" instead of classical.<br /><br /><div><strong><span style="color: rgb(0, 102, 0);font-size:130%;" >Renowned training centers for Kathakali<br /></span></strong><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBXSHZhXtnI/AAAAAAAAEqA/NgSkghs-LDk/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 200px; height: 214px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBXSHZhXtnI/AAAAAAAAEqA/NgSkghs-LDk/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5194288769793504882" border="0" /></a>The most popular Kathakali artists have obtained their training from one the four centers below, which follow the traditional "gurukula" style. Moreover these four centers are the oldest ones with some of them present from pre-independent era of India.<br /><br /></div><div>Kerala Kalamandalam (located in Cheruthuruthy, near Shoranur, Kerala) </div><div><br />PSV Natya Sanghom (located in Kottakal, near Kozhikode, Kerala) </div><div><br />Gandhi Seva Sadan Kathakali and Classic Arts Academy (located in Perur, near Palakkad, Kerala)<br /><br /></div><div>Unnayi Varier Smaraka Kalanilayam (located in Iringalakuda, near Thrissur, Kerala)<br /><br /></div><div>There also several new centers, but they are relatively new compared to these old schools where masters of the art such as Kalamandalam Ramankutty Nair (recipient of prestigious Kalidas award) and Keezhpadom Kumaran Nair (recipients of prestigious Padmashree award) and contemporaries trained their disciples.<br /><br /></div><div>Margi Kathakali Vidyalayam and Kalabharathi Kathakali Vidyalayam, FACT Kathakali School, RLV Kathakali vidyalayam, Trippunitura also conducting Kathakali classes.<br /></div></div></div></div></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-11651528064018066142005-04-01T01:13:00.000-08:002008-04-27T01:36:29.729-07:00The Best Moments in Life<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBQ3CphXtaI/AAAAAAAAEoQ/e0qj4Cf9Xoc/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 234px; height: 176px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBQ3CphXtaI/AAAAAAAAEoQ/e0qj4Cf9Xoc/s320/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193836788910110114" border="0" /></a>1. Falling in love.<br />2. Watching the sunset.<br />3. Laughing at yourself.<br />4. Laughing without a reason.<br />5. Laughing till your stomach hurts.<br />6. Enjoying a ride down the country side.<br />7. Seeing the one you love happy.<br />8. Being a part of an interesting conversation.<br />9. Finding some money in some old pants.<br />10. Receiving or giving your first kiss.<br />11. Having a great time with your friends.<br />12. Sharing a wonderful dinner with best friends.<br />13. "Accidentally" hearing someone say something good about you.<br />14. Listening to your favorite song on the radio.<br />15. Listening to a song that reminds you of an important person in your life.<br />16. Getting out of the shower and wrapping yourself with a warm, fuzzy towel.<br />17. Feeling this buzz in your body when seeing this "special" someone.<br />18. Going to sleep listening to the rain pouring outside.<br />19. Passing your final exams with good grades.<br />20. Wearing the shirt of a person you love and smelling his/her perfume.<br />21. Visiting an old friend of yours and remembering great memories.<br />22. Hearing someone telling you "I LOVE YOU"<br /><br />"True friends come in the good times when we tell them to, and come in the bad times.....without calling."Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-64357668631006478642005-03-01T00:41:00.000-08:002008-04-27T01:07:39.456-07:00Let it be a lesson for the Mobilemaniacs<span style="font-weight: bold; color: rgb(204, 0, 0);">See what a cell (mobile) can do</span><span style="text-decoration: underline;"><span style="font-weight: bold;"><br /></span></span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBQwTJhXtXI/AAAAAAAAEn4/oy3IRy_UL_A/s1600-h/prrasanth.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBQwTJhXtXI/AAAAAAAAEn4/oy3IRy_UL_A/s320/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193829375796557170" border="0" /></a><br /><div>Mobile Cooking: Cook an Egg with Mobile Phones</div><br /><div align="justify">I am introducing a novel method for cocking Egg using your mobile phone. The method is so simple and it will take only few minutes. I am reafering this as online moble cooking of Egg. Yes, it is right you can cook with your mobile phone, its funny and interesting!</div><br /><div align="justify">For this novel coockiing method you need two mobile phones with working SIM card, a voce source like radio or CD or casette player, an egg bowl, and an Egg either you can choose fresh Egg or take from your refrigerator. For the selection of Egg bowl you should take soem care just select a bowl which can be use in microwave oven. Should not use steel bowls or any other metal. Bowl made of Wood, ceramic, glass or plastic or melamin is fine.<br /></div><div align="justify">The cooking steps are as below.</div><br /><div>1. Turn it on your radio and set the volume to a comfortable level.</div><br /><div>2. Keep the the egg with bowl in the middle of the table.</div><br /><div>3. Keep the first Phone on the table so that the antenna is about 0.5 inch from the egg. </div><div><br />4. Make a call to first phone from second phone and place it on the table on other side of the egg.</div><br /><div>5. Make sure the antenna of teh second phone is facing the egg and about 0.5 inch away. </div><div><br />6. Answer from the first phone without moving it from its position on the table. </div><div align="justify"><br />Now don't hang up either of the phones. Allow them to sit there "talking" to eachother - this is how the egg gets cooked. </div><br /><div align="justify">Cooking time may vary from phone to phone, and is depends on the power output of your phones. To give you an idea, if both phones had an output of 3 Watts, then it would take approximately 2 minutes to cook a large free range egg. You can adjust the cooking times according to your phone output. The cooking time will be proportional to the inverse square of the output power for a given distance from egg to phone. </div><div align="justify"><br />After cooking, turn off both of the phones. Remove the shell and enjoy your mobile-cooked egg!</div><div><br />Conclusion: </div><div>The immediate radiation of the mobiles has the potential to modify the proteins of the egg. Imagine what it can do with the proteins of your brains when you do long calls.<br /><br />For more Readings<br /><div style="text-align: right;"> <span style="font-size:100%;"><a href="http://gelfmagazine.com/archives/how_to_cook_an_egg_and_create_a_viral_sensation.php"><span style="font-weight: bold; color: rgb(51, 51, 255);">Link 01</span></a>..... <a href="http://uncensored.co.nz/2006/06/14/how-to-cook-an-egg-with-mobile-phones/"><span style="color: rgb(51, 51, 255);"><span style="font-weight: bold;">Link 02.....</span></span></a></span><span style="font-size:100%;"><span style="font-weight: bold; color: rgb(51, 51, 255);"><a href="http://uncensored.co.nz/2006/06/14/how-to-cook-an-egg-with-mobile-phones/"> </a> <a href="http://www.newswireless.net/index.cfm/article/2767">Link 03......</a></span> </span><span style="color: rgb(51, 51, 255);font-size:100%;" ><span style="font-weight: bold;"><a href="http://www.collisiondetection.net/mt/archives/2006/02/how_to_cook_an.html">Link 04.....</a> <a href="http://www.wymsey.co.uk/wymchron/cooking.htm">Link 05.....</a> </span></span> <br /></div></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-82998770317029762552005-02-01T06:52:00.000-08:002008-05-01T21:24:00.891-07:00Akshardham Temple, New Delhi<div align="justify"><div style="text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dxLlP0J6NOHC7w7lN9dJ_zf3zgBTZQH8B8_4WsXmGa_vLadJOp51PRtGUSFFeAfHpUJuX7uFoNKH_brtw5Vrg' class='b-hbp-video b-uploaded' frameborder='0'></iframe><strong></strong><br /><strong></strong></div><strong><span style="color: rgb(204, 0, 0);">Swaminarayan Akshardham Temple, New Delhi</span></strong><p style="text-align: left;"><span style="color: rgb(204, 0, 0);"><strong>The <span style="color: rgb(51, 51, 255); font-weight: normal;font-size:130%;" >Video Clip</span>, a compleate introduction</strong></span></p><br /><span style="font-size:85%;"><span style="font-size:130%;"><span style="color: rgb(0, 102, 0);"><strong>The Basic Informations</strong></span></span></span></div><br /><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBMztphXs8I/AAAAAAAAEj8/DBcxaf4hQm0/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 144px; height: 113px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBMztphXs8I/AAAAAAAAEj8/DBcxaf4hQm0/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193551654621262786" border="0" /></a>When I was in Indin Istitute of Technology, New Delhi (IITD), with more than ample time to spare and running out of places to visit, I decided to include the much talked about, newest attraction of Delhi. With this is mind, hoped into an auto after taking a metro ride to Connaught Place, and it faithfully landed me right at the doorstep of the huge 'Temple Premises' (Working in Hitech City this is the easiest similie that came to my mind, need not be the best or the most appropriate). The Temple compound was almost immeasurably huge spread over 100 acres, much larger than the Infosys People Factories constructed across the country.<br /></div><br /><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBNBxZhXs9I/AAAAAAAAEkE/p1TdADWAvMA/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 163px; height: 122px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBNBxZhXs9I/AAAAAAAAEkE/p1TdADWAvMA/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193567112208561106" border="0" /></a>The first thing that crosses one's mind or rather that should cross the mind is the name of the mandir, Akshardham. The very sound of it proposes great meaning to the plenary nomenclature. Akshardham means the eternal, divine abode of the supreme God, the abode of eternal values and virtues of Akshar as defined in the Vedas and Upanishads where divine bhakti, purity and peace forever pervades. The entire tour of the mandir can be considered to consist of the following sub itenaries for every darshanarthee or devotee.<br /></div><div style="text-align: justify;"><div style="text-align: justify;">The magnificent Central Monument, other Monuments of religious importance, like the foot prints or the ten doors Hall of Values (Paid) – 45 mins, Audio Animatronics show IMAX Screen Film on Neelkanth (Paid) – 40 mins movie, Boat Ride through the Indian Heritage artifacts and models(Paid) – 12 mins.<br /></div><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBNCD5hXs-I/AAAAAAAAEkM/LqPEtmmEVqE/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 177px; height: 43px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBNCD5hXs-I/AAAAAAAAEkM/LqPEtmmEVqE/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193567430036141026" border="0" /></a>The beautiful monument built without steel, consists of 234 ornately carved pillars, 9 ornate domes, 20 quadrangled shikhars, a spectacular Gajendra Pith (plinth of stone elephants) and 20,000 murtis and statues of India’s great sadhus, devotees, acharyas and divine personalities. The monument is a fusion of pink stone and pure white marble, where pink stone symbolizes bhakti in eternal bloom and white marble that of absolute purity and eternal peace.<br /><br />Akshardham was created by HDH Pramukh Swami Maharaj in fulfillment to the wish of his guru, Brahmaswarup Yogiji Maharaj, the fourth successor in the spiritual hierarchy of Bhagwan Swaminarayan. In only a short timespan of five years Swaminarayan Akshardham became a reality through the blessings of Pramukh Swami Maharaj, 300 million man hours of epic services rendered by 11,000 volunteers, sadhus and artisans and the immense sacrifice, austerities, prayers of hundreds of thousands of young and old devotees of BAPS Swaminarayan Sanstha.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNCiphXs_I/AAAAAAAAEkU/rfJgCucCrv0/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 134px; height: 96px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNCiphXs_I/AAAAAAAAEkU/rfJgCucCrv0/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193567958317118450" border="0" /></a>The specifications of the monument are as follows<br />Height: 141.3 ft<br />Width: 316 ft<br />Length: 356 ft<br />The roof has intricate carvatures which have the power to mesmerize any roaming sight. There are many other splendid monuments like the fore mentioned. The star attraction of the whole tour however is the three paid audio visual shows, which are so superbly crafted that they take you to a different realm altogether, almost making you feel that you are transported to the time when Neelkanth quit his home in search of truth.<br /><div align="justify"><br />************************************************<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBNEPZhXtDI/AAAAAAAAEk0/568zB6A8AKw/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 375px; height: 107px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBNEPZhXtDI/AAAAAAAAEk0/568zB6A8AKw/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193569826627892274" border="0" /></a><br /><span style="font-size:130%;"><span style="color: rgb(0, 102, 0);"><strong>Hall of Values</strong></span></span><span style="font-size:130%;"><span style="color: rgb(0, 102, 0);"><strong></strong></span><br /></span><span style="font-size:100%;"><strong><span style="color: rgb(0, 102, 0);">Sahajanand D</span></strong></span><span style="font-size:100%;"><strong><span style="color: rgb(0, 102, 0);">arshan</span></strong></span><span style="font-size:100%;"><strong><br /></strong><span style="color: rgb(204, 0, 0);">Audio Animatronics Show</span></span><span style="font-size:100%;"><span style="color: rgb(204, 0, 0);">s</span></span></div><br />Experience the timeless messages of Indian culture featured through the life of Bhagwan Swaminarayan. The principle theme of sculpting one’s life for happiness, success and peace of mind is portrayed in this exhibition. The exhibits portray the messages of ahimsa, endeavor, prayer, morality, vegetarianism, family harmony, etc. through fifteen 3-D dioramas and presentations from the life of Bhagwan Swaminarayan. Exquisite settings and statues in each diorama are brought to life through robotics, fibre optics, light and sound effects, dialogues and music; transporting the audience to 18th century India. Unique 3-D dioramas and walk-through dioramas. Statues come to life through animatronic technology. A fresh experience, a new message and a novel presentation in every diorama.<br /><br />******************************************<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNFXJhXtFI/AAAAAAAAElE/LlEloDEG5b4/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 204px; height: 146px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNFXJhXtFI/AAAAAAAAElE/LlEloDEG5b4/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193571059283506258" border="0" /></a><br /><span style="font-size:130%;"><strong><span style="color: rgb(0, 102, 0);">Giant Screen Film</span></strong></span><div align="justify"><span style="font-size:100%;"><strong><span style="color: rgb(0, 102, 0);">Neelkanth Darshan</span></strong></span><span style="font-size:130%;"><strong></strong><br /><span style="color: rgb(204, 0, 0);">85' X 65' Sc</span></span><span style="font-size:130%;"><span style="color: rgb(204, 0, 0);">reen</span></span><br /><br /><span style="color: rgb(153, 51, 153);font-size:130%;" ><strong>Unique Features<br /></strong></span>A large format Epic on a scale never seen before. A period film that transports you back to 18th Century India. Experience India's intricate architecture, colorful festivals, traditional rituals, fascinating peoples and landscapes. A land of ancient civilization. An amazing true story that has the power to inspire millions across generations. 11-year-old child, 7 years, 8,000 miles, one incredible journey. Filmed in over 100 locations all over India, from the freezing Himalayas to the scorching deserts. A cast of 45,000. <strong><span style="color: rgb(153, 51, 153);"><span style="font-size:130%;"><br /></span></span></strong><br /><strong><span style="color: rgb(153, 51, 153);"><span style="font-size:130%;">About the Film</span></span></strong><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNE_JhXtEI/AAAAAAAAEk8/KBEz5VYZO9Y/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 191px; height: 130px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNE_JhXtEI/AAAAAAAAEk8/KBEz5VYZO9Y/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193570646966645826" border="0" /></a>Mystic India rediscovers India, a land of many mysteries and fascinations, the one land that all desire to see. Home of the Himalayas, the tallest mountains, India is our world's largest and oldest democracy, and contains an amazing wealth of wisdom, culture and spirituality. And within this earliest civilization known to mankind, lie hidden mystical secrets. It lies hidden in India’s silent spirituality, making her a mystic land of meditation, contemplation and enlightenment. For thousands of years, many have willingly left the comforts of their home and family and set off across this spiritual land in search of these secrets. Their aim has been to reach a deeper understanding of existence and share the meaning of life that would elevate the rest of humanity. Of all such journeys, perhaps none is greater than the true story of an 11-year old child yogi, Neelkanth, who took an extraordinary journey through the wonders of mystic India. An adventure of hardships and survival, faith and fearlessness undertaken by a child. The only one of its kind in the history of mankind.<br /><span style="font-size:78%;">.</span><br /><p align="justify"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBNF-5hXtHI/AAAAAAAAElU/s1tniTl3e9A/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 234px; height: 167px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBNF-5hXtHI/AAAAAAAAElU/s1tniTl3e9A/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193571742183306354" border="0" /></a> </p> <p align="justify"> </p> <p align="justify"> </p> <p align="justify"> </p> <p align="justify"> </p><p align="justify"><span style="color: rgb(153, 51, 153);font-size:130%;" ><strong>Film Synopsys</strong></span><br /></p><p align="justify">On June 29, 1792, Neelkanth begins his journey of awakening. Having resolved to embrace the challenges of nature, he leaves his home in the city of Ayodhya. Neelkanth walks alone into the cold stormy night, wearing nothing over his shoulders or under his feet, carrying nothing - no maps, no money, no food - except inner courage, confidence and a silent spiritual strength. At the Saryu River, he enters the cold, raging current. Neelkanth is swept away, leaving behind all that was familiar. Neelkanth's footprints begin to map the length and breadth of India - its dense jungles, fertile plains, majestic mountains, mighty rivers, and peaceful coastlines. Flourishing for more than 8,000 years, this land has been home to an ancient and highly advanced civilization.</p><p align="justify"><span style="font-size:78%;">.</span></p><p align="justify"> </p><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNFqphXtGI/AAAAAAAAElM/yFvUhcjNDM8/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 203px; height: 133px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNFqphXtGI/AAAAAAAAElM/yFvUhcjNDM8/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193571394290955362" border="0" /></a>Neelkanth's walk would last for 7 years, 12,000 kilometers, covering every corner of India. On the banks of the Ganges, Neelkanth takes part in the Harki Pedhi Arti (The Ceremony of Lamps) at Haridwar. For thousands of years, Hindus have gathered here to pay their respects to India's most sacred river. A priest notices Neelkanth in the distance and desires to meet him. Neelkanth poses a riddle to the priest, "Iron sinks, but wood floats. What should iron do to keep from sinking?" No matter how long it takes, the priest promises himself to find the answer. Continuing his way north, Neelkanth climbs his way to the mountain village of Sripur, famous for its grand shrine, Kamleshwar Muth. The mahant (chief priest) notices Neelkanth resting under a nearby tree. He warns Neelkanth of the man-eating lion terrorizing the village and invites Neelkanth to stay in the Muth. Neelkanth asks, "Can your doors stop death?" As night falls, the doors of every home are tightly fastened. It is well past midnight and a chilling roar shatters the eerie silence. A lion charges through the grass spotting Neelkanth. They meet face to face. The Mahant, fearful for the young child, looks out his window and sees a strange and unbelievable sight; the ferocious lion is humbly lying by the feet of Neelkanth. The next morning, as Neelkanth leaves, the grateful faces of villagers surround him. Hosting a diversity of faces, India is home to a colorful mixture of people. Neelkanth introduces us to the faces of India. Home to 18 different languages and 850 dialects, India is the envy of the world; no other country, even continent, has so many different people living and working together.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNGbJhXtII/AAAAAAAAElc/xJS7a6W0enw/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 221px; height: 151px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNGbJhXtII/AAAAAAAAElc/xJS7a6W0enw/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193572227514610818" border="0" /></a>Continuing into the Himalayas, Neelkanth makes his way to Badrinath Temple. Standing at 11,300 feet, Badrinath is one of India's most revered temples. For six months of the year, the temple closes during the deadly cold winter. A procession begins its journey down from the mountains to warmer temperatures and safety. A priest meets Neelkanth on the steps of the temple and invites Neelkanth to join him, but Neelkanth says, "I am not going down, I am going up…to Lake Mansarovar." The priest cannot believe what he has just heard. He says "At this time of year…you'll face blizzards and avalanches. You'll never survive." Neelkanth smiles and walks down the steps, leaving the priest to wonder why such a young child would risk his life in the mountains. For six months, in the freezing temperatures with no shelter, Neelkanth treks through the Himalayas, home to 92 of the 94 tallest peaks in the world. Crossing a pass at 18,000 feet, Neelkanth reaches the sacred peak of Mt. Kailash, and the holy shores of Mansarovar, the source of four of India's mighty rivers - Indus, <a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBNGtZhXtJI/AAAAAAAAElk/huaUcVDiNsU/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 218px; height: 149px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBNGtZhXtJI/AAAAAAAAElk/huaUcVDiNsU/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193572541047223442" border="0" /></a>Brahmaputra, Karnali and Sutlej. With no guide or maps, Neelkanth negotiates through the deepest gorge in the world cut by the Kali Gandki between Dhaulagiri and Nilgiri in the Annapurna Mountain range. Eventually, he reaches Muktinath at 12,500 feet, where an ancient temple of Lord Vishnu gloriously stands to this day, encircled by 108 waterspouts. Here he undertakes a journey without motion, a journey within. Performing severe austerities in a rare yogic posture, months turn to seasons, seasons turn to years, and Neelkanth grows older and wiser. Descending the mountains, it has been 5 years since Neelkanth has left his home. From the peaceful villages to the mountain peaks, Neelkanth leads us through a land ornamented with grand monuments, palaces, and relics of stone. We explore Indian architecture and its paradise of styles, forms and shapes. Neelkanth's route leads him through the rainforests of Assam, the jungles of Sunderbans and to the shores of Jagannath Puri. The annual Rath Yatra (Festival of Chariots) is celebrated here.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNHXphXtKI/AAAAAAAAEls/EW6HhkCsqDg/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 176px; height: 132px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNHXphXtKI/AAAAAAAAEls/EW6HhkCsqDg/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193573266896696482" border="0" /></a>Every year, for thousands of years, millions of pilgrims flock here to pull the chariot of Lord Jagannath. Raja Mukund Dev, King of Jagannath Puri, invites Neelkanth to celebrate Rath Yatra. A conch shell blows and the boisterous clanging of plates deafens us. Directly ahead, we see Neelkanth sitting on a colossal chariot and the king standing by his side. Hundreds are pulling the chariot with four massive ropes. Pilgrims are cheering, singing, dancing, and throwing vermillion into the air. The huge wheels of the chariot fill our vision. We float above and let the Rath pass beneath to reveal an awesome sight of thousands. A sea of colors shines below. This festival is just one of many festivals of India. They are expressions of joy for many occasions - be it the birth of a child, the changing of the seasons, or the New Year. A wide spectrum of colors, costumes and customs are portrayed in the festivals of India. Viewers are immersed in some of the greatest festivals of India; from the lights of Diwali to the colors of Holi. Following the eastern coastline, Neelkanth arrives in South India at the ancient Rameshwaram Temple. Built in the 12th century, the Rameshwaram temple has 1,212 pillars and India's longest stone corridor stretching 1.2 kilometers. This temple is one of the most important pilgrimage places in all of India. At each of the 22 wells, people bathe as a purification rite. Standing by one of these wells, Neelkanth is pleased to find the priest he met in Haridwar five years back. The priest has found the answer to Neelkanth's riddle, "If iron attaches itself to wood, iron too can float. We are the iron ring. Enlightened persons like you are the wood." Pleased with the priest's response, Neelkanth explains that the association of an enlightened person keeps our weaknesses from drowning us in the ocean of life.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNIBphXtLI/AAAAAAAAEl0/vQd7z71I7tc/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 193px; height: 148px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNIBphXtLI/AAAAAAAAEl0/vQd7z71I7tc/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193573988451202226" border="0" /></a>For the next two years, Neelkanth travels from the temple towns of South India, through the backwaters of Kerala and ends his journey in the village Loj in Gujarat. In the villages of India, where to this day 80% of all Indians live, it is a tradition to welcome visitors like gods. A giant banyan tree hangs over Loj. Under this tree, villagers often gather for discussions. Neelkanth learns of a great saint and teacher Ramanand Swami in one of these gatherings. Delighted to hear such news, Neelkanth waits for him in his ashram. While at the ashram Neelkanth, who conquered the challenges of nature, sweeps the floors. Having mastered all the disciplines of yoga by the age of 14, Neelkanth shares his knowledge with others. Neelkanth and Ramanand Swami meet on a riverbank. Ramanandji says, "Now that you have arrived, lead the people because you are the true master." But Neelkanth prefers the silence of the mountains. Ramanand Swami encourages Neelkanth and says, "Awakening was your aim and shall continue to be so. Your footprints in the sands of time will light up the path for seekers of courage, confidence, love, truth, and tolerance."Neelkanth grows older to become one of the greatest spiritual leaders of India. His lessons continue to inspire millions. His vision, work, and wisdom echoes the essence of Indian culture - its unity in diversity. This is the greatest gift India can offer the world.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNIdJhXtMI/AAAAAAAAEl8/W3OqeC0LGo4/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 172px; height: 134px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNIdJhXtMI/AAAAAAAAEl8/W3OqeC0LGo4/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193574460897604802" border="0" /></a>From 1792 to 1799, Neelkanth walked alone, barefoot and barebody, 8000 miles for 7 years through the length and breadth of India. Carrying no maps, no food and no clothing, how he crossed the roaring rivers, faced ferocious animals and survived the freezing winter of the Himalayas, is still a mystery. It is a story of struggle, of kindness and of courage even when face to face with a man-eating lion. Mystic India takes you through icy peaks to the cool blue Lake Mansarovar, into the wild jungles of Sunderbans and the rainforests of Assam, through barren deserts and to the silent shores of South India. Explore and learn from the majesty and mysticism of India's art and architecture, music and dance, faces and festivals, customs and costumes which are brought to life on the giant screen. This entertaining, educating and enlightening giant screen film (15perf/70mm) rediscovers India, a land of many mysteries and fascinations. It is the world’s first large format epic on India.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SBNJU5hXtNI/AAAAAAAAEmE/ktpRAhnKasM/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 199px; height: 97px;" src="http://bp3.blogger.com/_4ciwW3wPohE/SBNJU5hXtNI/AAAAAAAAEmE/ktpRAhnKasM/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193575418675311826" border="0" /></a>A period film set 200 years back in time, it retraces the incredible journey of an 11-year old child yogi, Neelkanth. In 1792 AD, he walked for 12,000 km continuously for 7 years, barefoot and barebody, through the length and breadth of India, from the Himalayas to the southern sea-shores. Based on this inspiring true-life story and journey all over India, the film explores unique elements of India, like: Amazing and intricate art and architecture, symbolizing creativity of centuries…<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNJ6JhXtOI/AAAAAAAAEmM/kWw6XgxB23E/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 186px; height: 150px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNJ6JhXtOI/AAAAAAAAEmM/kWw6XgxB23E/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193576058625438946" border="0" /></a> Fascinating festivals, among the largest and most spectacular in the world. Colorful customs and intriguing rites and rituals with deeper meanings for peaceful living… India as an epitome of the world with its natural and geographical diversity containing nearly every kind of habitat on earth. World’s oldest and largest democracy with one of the world’s most diverse peoples living together, with every shade of skin and a vast variety of cultures. India’s contribution to the world including concepts like Non-Violence and practices like Yoga and Ayurveda for natural health… A nation of silent spirituality, making her a mystic land of meditation and contemplation, where quest continues to understand secrets of life beyond our material world.<br /><br />The real light and wisdom of India, seeking to know not how to conquer the world but how to live in peace, how to live together in harmony. The essence and message of “Mystic India” that there can be Unity in Diversity, that we are a single human family, capable of living together, loving one another. Thus, more than just a breathtaking journey, and the heroic tales of the child’s tolerance and survival, his values of faith, friendship and fearlessness, the film presents a unique journey into the mind and soul of India through the eyes of an innocent child.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBNKWZhXtPI/AAAAAAAAEmU/5QULPTbHQXU/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 201px; height: 150px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBNKWZhXtPI/AAAAAAAAEmU/5QULPTbHQXU/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193576543956743410" border="0" /></a>Over two shooting schedules in March - May 2003 and Jan-Feb 2004, the Mystic India production team traveled to more than 100 different film locations in India, at times shooting in hostile conditions at a height of 13,000 feet, re-creating the adventures of Neelkanth in the astonishing detail of large format. Capturing dazzling images and scenes on a scale never seen before in large format, this film transports the audience to some of India's most sacred and treasured destinations. The epic proportions of the film climax in the Rath Yatra (The Festival of Chariots). Colossal, 5-storey high chariots on mammoth wheels roll past 8,000 people in period dress of the 18th century from all corners of India. The experience is immense and intense. And what makes the film unique and educative are the questions it answers about India, her culture and way of life. Even the silent, meditative moods transmit the simple messages of love, service and harmony; unraveling India's greatest gift to the world, its unity in diversity.Mystic India is an epic journey into the land and soul of India.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNLdphXtQI/AAAAAAAAEmc/X8ECe7ykkB8/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 100px; height: 188px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNLdphXtQI/AAAAAAAAEmc/X8ECe7ykkB8/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193577768022422786" border="0" /></a>An epic period film featuring an exciting and inspiring pilgrimage of Neelkanth Varni, a child-yogi, of 18th century India. This unique period film, Neelkanth Darshan, was shot in the icy peaks of the Himalayas in the north to the pristine shores of Kerala in the south. The large format film depicts India’s holy places, festivals and spiritual traditions on a giant screen that is over six stories high. Neelkanth Darshan is the first ever wide format film filmed in India and produced by an Indian organisation. The international large format version of Neelkanth Darshan film is <a href="http://www.mysticindia.com/">Mystic India</a>. Filmed in 108 locations of India with 30 giant settings 45,000 cast in colourful costumes. A vivid experience of 18th century India presented on a giant screen. Giant screen: 85' x 65' ft<br /><br /><div style="text-align: left;"><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >A beautiful 27 ft. high bronze m</span><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >urti </span><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >of Neelkanth Varni sta</span><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >nds i</span><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >n a </span><br /></div><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >determine</span><span style="color: rgb(0, 0, 0);font-family:arial;font-size:78%;" >d pose outside the large format film theater.</span><br />***********************************<br /></div><div align="justify"><span style="color: rgb(0, 102, 0);font-size:130%;" ><strong>Boat ride</strong></span></div><p align="justify"><span style="color: rgb(0, 102, 0);font-size:100%;" ><strong>Sans</strong></span><span style="color: rgb(0, 102, 0);font-size:100%;" ><strong>kruti Vi</strong></span><span style="color: rgb(0, 102, 0);font-size:100%;" ><strong>har I</strong></span><span style="color: rgb(0, 102, 0);font-size:100%;" ><strong>ndia's Glorious Heritage</strong></span> </p>A 12-minute spectacular boat-ride experience of the 10,000 year old India’s glorious heritage. Savor the world’s oldest Vedic village life and bazaar Sail through Takshashila – the world’s first university Journey through the labyrinth of ancient discoveries and inventions by the great rishi-scientists of India<p>***********************************<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp1.blogger.com/_4ciwW3wPohE/SBNMYZhXtRI/AAAAAAAAEmk/YBSquWZcWQA/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 290px; height: 142px;" src="http://bp1.blogger.com/_4ciwW3wPohE/SBNMYZhXtRI/AAAAAAAAEmk/YBSquWZcWQA/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193578777339737362" border="0" /></a> </p><p><strong><span style="color: rgb(0, 102, 0);"><span style="font-size:130%;">Musical Foun</span></span></strong><strong><span style="color: rgb(0, 102, 0);"><span style="font-size:130%;">tain</span></span></strong><br /><span style="font-size:100%;"><strong><span style="color: rgb(0, 102, 0);">Yagnapuru</span></strong><strong><span style="color: rgb(0, 102, 0);">sh Kund</span></strong></span><strong></strong></p><p align="justify">The fascinating web of life on earth is intricate, precise and beautiful. Its fragile network shows an uncompromising interdependency between man, nature and God. Therefore what we receive for sustenance by way of earth, water, fire, air and space, we need to repay and sacrifice with body, mind and heart. To fulfil this function in life, India’s great sages and rishis established the yagna tradition. They chanted mantras, offered grains and ghee in a sacrificial fire (yagna kund) to appease the deities of earth, water, fire, air, etc. Yagna means to sacrifice or generously give in appreciation to others. The Yagnapurush Kund is a fascinating combination of a Vedic yagna kund and a musical fountain. It is the world's largest yagna kund measuring 300' X 300' with 2,870 steps and 108 small shrines. In its center lies an 8-petaled lotus shaped yagna kund designed according to the Jayaakhya Samhita of the Panchratra scripture. Its perfect geometric forms testify to ancient India's advanced knowledge in mathematics and geometry. At night the center comes to life with a colorful musical water fountain that echoes the Vedic sentiments of India. Yagnapurush Kund has been so named after the founder of BAPS Swaminarayan Sanstha and the third successor of Bhagwan Swaminarayan, Swami Yagnapurushdasji (Brahmaswarup Shastriji Maharaj).<br />***********************************</p><p align="justify"><span style="color: rgb(0, 102, 0);font-size:85%;" ><strong>Garden of India</strong></span><br /><span style="color: rgb(0, 102, 0);font-size:85%;" ><strong>Bharat Up</strong></span><span style="color: rgb(0, 102, 0);font-size:85%;" ><strong>van </strong></span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SBNNuphXtSI/AAAAAAAAEms/QkSI1XJDNFA/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 258px; height: 97px;" src="http://bp2.blogger.com/_4ciwW3wPohE/SBNNuphXtSI/AAAAAAAAEms/QkSI1XJDNFA/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193580259103454498" border="0" /></a>Through the millenniums people have always looked up to role models for inspiration, guidance, peace and courage. Their sterling lives radiate a perennial glow for the whole of mankind, regardless of all human, geographical and cultural distinctions.India, which has the most ancient civilisation in the world, that hosts one sixth of humanity and has the largest democracy in the world, has produced from its vast cultural matrix a legion of role models for the world to emulate.<br /></p><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNPPJhXtUI/AAAAAAAAEm8/43_Vwb8QLyE/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 178px; height: 101px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNPPJhXtUI/AAAAAAAAEm8/43_Vwb8QLyE/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193581916960830786" border="0" /></a>Bharat Upvan exudes a magnificent natural and cultural ambience through its manicured lawns, lush gardens and wonderful bronze statues of the great role models of India. India's child gems, valorous warriors, freedom fighters, national figures and great women personalities inspire visitors with values and pride for our great nation.<br /><br /><a href="http://bp3.blogger.com/_4ciwW3wPohE/RtUXXLTMR6I/AAAAAAAADbk/hMtgtdDSb4A/s1600-h/garden01f.jpg"><img id="BLOGGER_PHOTO_ID_5104011439632041890" style="margin: 0px 10px 10px 0px; float: left; width: 113px; height: 179px;" alt="" src="http://bp3.blogger.com/_4ciwW3wPohE/RtUXXLTMR6I/AAAAAAAADbk/hMtgtdDSb4A/s400/garden01f.jpg" border="0" /></a><div align="justify">This is a special lotus of auspicious sentiments.<br />Yogiji Maharaj, the who dreamed of Akshardham, always prayed, “May God do good of all.” He had infinite faith in God and man.Every petal of Yogihriday Kamal reflects the auspicious sentiments of Yogiji Maharaj. </div><br /><div align="justify">Ever since time immemorial great thinkers, scientists, writers, international personalities, saints and sages from every corner of our earth have expressed their prolific faith in the religious scriptures, God and man. Here, every petal inspires with messages from internationally renowned personages about faith in God and faith in man.An iota of this faith canTransform the face of our world,And also one’s own life.</div><br /><span style="font-weight: bold; color: rgb(204, 0, 0);">Important Informations<br /></span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBNDhJhXtBI/AAAAAAAAEkk/zaDVhfoyDjs/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 261px; height: 186px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBNDhJhXtBI/AAAAAAAAEkk/zaDVhfoyDjs/s400/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193569032058942482" border="0" /></a><br />Address - Near Nizamuddin Bridge<div align="left">City - New Delhi</div><div align="left">State - Delhi</div><div align="left">Location - North India</div><div align="left">Year of Construction - 2005</div><div align="left">Constructed By - BAPS Swaminarayan Sanstha </div><div align="left">Type of Construction - Medieval </div><div align="left">Type of Building - Temple </div><div align="left">Managed By - Swaminarayan Sect</div><div align="left">Dedicated To - Swaminarayan </div><div align="left">Other Deities - Shri Radha Krishna, Shri Sita Ram, Shri Laxmi Narayan, Shri Uma Maheshwar</div><div align="left">Religion - Hinduism<br /></div><div align="left">Importance - The sprawling Rs.200-crore pink sandstone cultural complex spread over 100 acres showcases the grandeur of Indian history, art, culture and values.</div><div align="justify"><br /></div><div align="left">Opening Schedule - 9AM - 9PM (Tuesday-Sunday). Closed on Monday.</div><div align="justify"><br /></div><div align="left">Entry Formalities - Only small female purses or male wallets allowed . Cell phones and other electronic devices are prohibited. Entry to the complex is free. But for exhibitions and light and sound show inside the complex, one has to take tickets.</div><div align="justify"><br /></div><div align="left">Accomodation - Available at the nearby hotels and lodges in New Delhi.</div><div align="justify"><br /></div><div align="left">Accesibility - New Delhi is very well connected to the major Indian cities by air, rail and road.</div><div align="justify"><br /></div><div align="justify">Nearby Cities - Ghaziabad, Noida,Faridabad and Gurgaon.</div><div align="justify"><br /></div><div align="justify">Inauguration: 6-11-2005, Kartik Shukla Panchmi, Labh Pancham, V.S. 2062Organizer: BAPS Swaminarayan Sanstha. Creator: HDH Pramukh Swami Maharaj</div><br /></div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com1tag:blogger.com,1999:blog-7710139743315402926.post-66784047003519723392005-01-01T06:05:00.000-08:002008-04-26T06:46:12.990-07:00Infosys' Chairman and Chief Mentor Officer (CMO) - Mr.Narayana Murthy's Speech on Late Sitting<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SBMwTJhXs6I/AAAAAAAAEjs/4TS7ZuQNMj8/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 165px; height: 138px;" src="http://bp0.blogger.com/_4ciwW3wPohE/SBMwTJhXs6I/AAAAAAAAEjs/4TS7ZuQNMj8/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5193547900819846050" border="0" /></a>I know people who work 12 hours a day, six days a week, or more. Some people do so because of a work emergency where the long hours are only temporary. Other people I know have put in these hours for years. I don't know if they are working all these hours, but I do know they are in the office this long. Others put in long office hours because they are addicted to the workplace. Whatever the reason for putting in overtime, working long hours over the long term is harmful to the person and to the organization.<br /></div><div style="text-align: justify;"><br /><div style="text-align: justify;">There are things managers can do to change this for everyone's benefit. Being in the office long hours, over long periods of time, makes way for potential errors. My colleagues who are in the office long hours frequently make mistakes caused by fatigue . Correcting these mistakes requires their time as well as the time and energy of others. I have seen people work Tuesday through Friday to correct mistakes made after5 pm on Monday.<br /><br />Another problem is that people who are in the office for long hours are not pleasant company . They often complain about other people (who aren't working as hard); they are irritable, or cranky, or even angry. Other people avoid them. Such behaviour poses problems, where work goes much better when people work together instead of avoiding one another.<br /><br />As Managers, there are things we can do to help people leave the office.<br /><br />First and foremost is to set the example and go home ourselves . I work with a manager who chides people for working long hours. His words quickly lose their meaning when he sends these chiding group e-mails with a time-stamp of 2 am, Sunday.<br /><br />Second is to encourage people to put some balance in their lives . For instance, here is a guideline I find helpful:<br /><br />1) Wake up, eat a good breakfast, and go to work.<br />2) Work hard and smart for eight or nine hours.<br />3) Go home.<br />4) Read the comics, watch a funny movie, dig in the dirt, play with your kids, etc.<br />5) Eat well and sleep well .<br /><br />This is called recreating . Doing steps 1, 3, 4, and 5 enable step 2. Working regular hours and recreating daily are simple concepts. They are hard for some of us because that requires personal change. They are possible since we all have the power to choose to do them.<br /><br />In considering the issue of overtime, I am reminded of my eldest son.<br /><br />When he was a toddler, If people were visiting the apartment, he would not fall asleep no matter how long the visit, and no matter what time of day it was. He would fight off sleep until the visitors left. It was as if he was afraid that he would miss something. Once our visitors' left, he would go to sleep. By this time, however, he was over tired and would scream through half the night with nightmares. He, my wife, and I, all paid the price for his fear of missing out.<br /><br />Perhaps some people put in such long hours because they don't want to miss anything when they leave the office . The trouble with this is that events will never stop happening. That is life! Things happen 24 hours a day .<br /><br />Allowing for little rest is not ultimately practical. So, take a nap. Things will happen while you're asleep, but you will have the energy to catch up when you wake.<br /><br />Hence "LOVE YOUR JOB BUT NEVER FALL IN LOVE WITH YOUR COMPANY"<br />(Because you never know when it stops loving you)" </div></div><br />- Narayana Murthy -Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-91494964081594013032004-12-01T07:24:00.000-08:002008-04-13T04:43:25.383-07:00True Love and Real Love<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp0.blogger.com/_4ciwW3wPohE/SADKbF3aXoI/AAAAAAAAEiE/RykKWOZQT0M/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp0.blogger.com/_4ciwW3wPohE/SADKbF3aXoI/AAAAAAAAEiE/RykKWOZQT0M/s320/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5188369337510682242" border="0" /></a>I would love to differentiate two kinds of Love, the True Love and the Real Love. True love its just as a sugar coated pill but the real love its natural, that you can see in your mother's or brother's love . The real love is the best and there we are holding, expecting and possesing, but it will not be practical with most of our friends or relatives, there olny the true love will be work out.<br /></div><span style="font-size:78%;">.</span><br /><div align="justify">I got the piece of this article from the internet and I think it is a good one to explain what is the true love and real love. And think it is a good advice to your heart broken friend, one way or another it also help to heal the wound. Enjoy the article! </div><span style="font-size:78%;">.</span><br /><div align="justify">I once had a friend who grew to be very close to me. Once when we were sitting at the edge of a swimming pool, she filled the palm of her hand with a little water and held it before me, and said this "You see this water carefully contained on my hand. It symbolizes Love". This was how I saw it.</div><span style="font-size:78%;">.</span><br /><div align="justify">As long as you keep your hand caringly open and allow it to remain there, it will always be there. However, if you attempt to close your fingers round it and try to posses it, it will spill through the first cracks it finds. This is the greatest mistake that people do when they meet love...they try to posses it, they demand, they expect... and just like the water spilling out of your hand, Love will retrieve from you. </div>.<br /><div align="justify">For love is meant to be free, you cannot change its nature. If there are people you love, allow them to be free beings. Give and don't expect. Advise, but don't order. Ask, but never demand. </div><br /><div align="justify">It might sound simple, but it is a lesson that may take a life time to truly practice. It is the secret to true love. To truly practice it, you must sincerely feel no expectations from those who you truely love, and yet an unconditional caring. But here the love become artificial.</div><br /><div align="justify">But come to the real love, it will give and expect, advice and order, ask and demand because that is warmed with afection and intimacy. Because it is naural and budding out from the depth of heart not from the surface of skin. That love will make noice, clash and quarel but it never be lost or leave out you. It will be change to true love when you dont want the real or want to be walk away from it. Such a love you can see only one who is whole heartly loving and really caring and can found in your real well wishers mind and there is no seperation or segrigation between two hearts. And there should be a strong thread which is tied together that you cant be break it. That thread simply we call it as blood realtion. Mother, sister, brother, son or daughter they will ask, they will expect, they will order and demand. Only the real love will try to mould and change you, because they want you to be the best. In such kind of relations, when you are try to mould or change one, they will not think "you are controlling or imposing your will on them" beacause they knows you have keener insight and and taking real care in to the direction your life should be taking. In ture love you have to ask if you want someting, but in real love no need to ask they knows your needs and wll be do it for you even not waiting for yuor permission, because they have the right on you. And such love will not congtatulate when you are gaining, just share the happiness with you and take it as the victory of them and feel they are also the part of that gains, but when you are loosing or paining they will be with you and will take it as their pain. </div><br /><div align="justify">I am taking back you to the above story. Instead of the water, suppose you are holding the crystal clear gum in your hand. As long as you keep your hand caringly open and allow it to remain there, it will always be there. However, if you attempt to close your fingers round it and try to posses, it will spread and stick to your hand will not spill out through any crack. That means one who really loving then you have right to change, reshape and mould by applying the soft pressure. </div><br /><div align="justify">The conclusion is all that depends on the attitude and the vision. If you are making your love jsut as free flowing water, then it will be spill out but if you can concenrate your love with affection and intimacy then it will be as viscous crystal clear gum that will not spill out as free flowing water. Only the real love can be understand or trust you.<br /><br /></div><div align="justify">Now its your turn to choose Real Love or True Love as your wish.</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-35785114305528219572004-11-01T07:10:00.000-08:002008-04-13T04:43:48.830-07:00Lonely........Heart<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SADDJl3aXlI/AAAAAAAAEhs/dfe1y9efNm4/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer;" src="http://bp2.blogger.com/_4ciwW3wPohE/SADDJl3aXlI/AAAAAAAAEhs/dfe1y9efNm4/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5188361340281577042" border="0" /></a>I dont know why this happens...........<br /><div style="text-align: justify;">Some times I wish if I could be alone for a while.......to scream loudly..........<br /><span style="font-size:78%;">.</span><br />And finally, it happens and I am alone at home... with wandering thougthts... Thought about rain... .................................... For the first time in my life this year I started observing the season........<br /></div><span style="font-size:78%;">.</span><br /><div style="text-align: justify;">In winter...Dew Drops shined like jwells in my mind.. as promised this December did not bring any surprise for me.............<br /></div><span style="font-size:78%;">.</span><br /><div style="text-align: justify;">Then came Vasantham.... Flowers every were... even the intermediate ring road was surrounded with lots of small small flowers...one of the best jounrney I had while going home... only me and flowers...every bush wore a flower carpet.. even the worst looking plants had beautiful flowers on them.. I wished if could some more time there..........<br /></div><span style="font-size:78%;">.</span><br /><div style="text-align: justify;">Then fall and the most hated summer... every day in summer I was longing for Rain.. I was dreaming she coming in the night while I am asleep ...through the open window stretch her fingers and embrace me... I asked wind to tell the rain clouds that I am waiting........... with a thirsty heart........... And in monsoon... first rain..like the first lovemaking............ She gifted a bouque of cloudy days to us in Bangalore... so romantic weather.......... And now...why are you keeping away...dont you have anything to gift us.......?<br /></div><span style="font-size:78%;">.</span><br /><div style="text-align: justify;">I haven't done loving you........... I want to get wet in you............... I want to dissolve in you.............. I want to flow away with you................ I want reach the mighty ocean along with your droplets.......... Finally get lost in the cosmic life of the universe......... where are you....?</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-23761799935821961062004-10-01T07:01:00.000-07:002008-04-13T04:43:12.861-07:00Krishna Nee Bagane Barooo....<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SADAy13aXjI/AAAAAAAAEhc/9jcSAZpQX1s/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SADAy13aXjI/AAAAAAAAEhc/9jcSAZpQX1s/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5188358750416297522" border="0" /></a>Oh my dear Krishna,<br /><div style="text-align: justify;"><span style="font-size:78%;">.</span><br />What can I say or how I can express my thanks before you. Its really difficult to define my happiness. I was searching him for years. Its also may be one of your Leealavilasams. Anyway at last I found out my soul mate, where you was my Krishna. Why you stayed away from me? I don't know where you was and what you was?<br /><span style="font-size:78%;">.</span><br />I am so tired, was in a long non stop journey to find out my Krishna. Now I am stopping my travel here and putting all my emotional baggages, which was carried over my days, before your foots. Each and every moments my heart is whispering your name to my mind and calling you to me, my dear Krishna. Dear please come and hold me tightly my hands and hug me hard.<br /><span style="font-size:78%;">.</span><br />I am loving you not only as my friend or as my better half but as my soul. No I cant live with out you, can't take my breaths where your unbreaths exists. Now my room is filled with the sweet fragrance of your smell which is carrying by the cool breeze from you and is filling my Lungs, Heart and Soul.<br /></div><span style="font-size:78%;">.</span><br />Krishnaaa Nee Begane Baroooooo........Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-47999252580222038582004-09-01T06:35:00.000-07:002008-04-13T04:47:28.732-07:00Angel from Heven<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp3.blogger.com/_4ciwW3wPohE/SAC_e13aXiI/AAAAAAAAEhU/Z3gYia-9aCI/s1600-h/prrasanth.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer;" src="http://bp3.blogger.com/_4ciwW3wPohE/SAC_e13aXiI/AAAAAAAAEhU/Z3gYia-9aCI/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5188357307307286050" border="0" /></a>She said in the mail....<br /><div style="text-align: justify;">.<br />Whats the magic is there in your hand.... Whenever you hold my hand I feel...secure in your love and care...I dont have any words to explain that feelings its beautifull...moments.....<br />.<br />I feel like holding your hand for life longgggg...I lost in my world and I will forget everything When you hold me. By holding your hand everytime I beg god to make this love as mine.<br />.<br />Very few times in my life I beg god for my sake. But still he wont listen. "savi savi nenapu savira nenapu namma preethiya sundara nenapu...."<br />.<br />My mind is badly fighting with my heart but my mind is not answering for the question asked by my heart. Dont know what will win?<br />.<br />But one thing is true that I am ALIVE still only because of you. Now you are the one who is giving spirit to fight with this life... Missing you very badly in each and every moments.<br />.<br />Thanks a lot for your love, eventhough I am not worth it. How many birth it would probably take to meet some one like you.?????? </div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0tag:blogger.com,1999:blog-7710139743315402926.post-14160402454091551012004-08-01T06:24:00.000-07:002008-04-13T04:47:28.733-07:00Friendship<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://bp2.blogger.com/_4ciwW3wPohE/SAC46l3aXdI/AAAAAAAAEg0/BAnDzViq74s/s1600-h/prrasanth.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://bp2.blogger.com/_4ciwW3wPohE/SAC46l3aXdI/AAAAAAAAEg0/BAnDzViq74s/s200/prrasanth.jpg" alt="" id="BLOGGER_PHOTO_ID_5188350087467261394" border="0" /></a>when I was a infant...<br /></div>.<br />I did not know what a friend is... and was not necessary<br />when I joined first standard... I felt the girl who was weeping along with me was friend<br />.<br />When I got upgraded to third standard... Some one lent me a pencil and I called him friend<br />.<br />When I was in fifth standard...We together sneaked into wayside farm and grabbed tender mangos I felt he is also a good friend of me<br />When I was in seventh standard...My friend helped to copy in final exam Without whom it would have been difficult for me to get into high school <div style="text-align: justify;"><br />When I was in tenth standard...When I was trying to fill my empty stomach with water In one of those troublesome afternoons She shared her lunch box with me, and I felt that the meaning of real friendship<br />.<br />When I was in eleventh standard...My real good friend introduced me to the beautiful girl Who stood first in the folk dance competition During the arts day.<br />When I was in twelfth...Me felt a sense of social justice and We provoked friends joined hands and stoned the bus refused to stop in the HS junction<br />.<br />That was the end of long dream.. School life.<br />In the sweltering sun of mid March With watering eyes and trembling heart Wished good luck and parted the good friends<br />.<br />When I entered the biggest ever campus I had been of 10 arcs And that was the beginning of some life long friendships. Five of us took bath in the same bathroom Did many brave things like curing the grass of the greens With a wire a cutter. Jumped the compound wall, got Drunk and puked in the toilet Helped each other to sleep in the study hours<br />He wrote the record book I have to submit the next day Sneaked into GH during April fools day and Worked together to install timer enabled crackers Celebrated B'day lighting 29 ohm resistors.<br />.<br />She spared her share of Egg for me And many more moments lingering in my heart...<br />Without my knowledge, some point of time Friends became the elixir of life. Waking up in the mid night and wishing happy birthday, Walking upto the cliff of the mountain and shouting<br />"we are on top of the world"!<br />.<br />Partying and dancing whole night.. Cleaning up the mess the day after.<br />As a shoulder to cry on...As a rock to climb on...<br />As a throttle for the race of life...As a rain in the desert...<br />As a peg of rum on heavy hearted evenings...<br />.<br />My friend you are there in my life....And...<br />I have no word to express my gratitude<br />Thanks for being my friend</div>Dr. Prasanth Krishnahttp://www.blogger.com/profile/10053026124111304489noreply@blogger.com0