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More members…. More photos Group Home Bookshelf Discussions. Events Photos Videos. Invite People Members Polls. Share This Group. Flag this group. Adult Content The group should be set to adults-only due to its adult content. Inappropriate The group contains hate speech or sexual role-play activity, or facilitates illegal activity. Plagiarized The group's content has been reproduced from another group. She was also an active member of the U. Women's Association. While in India in the s, she got several articles on Education published by the Hindu, a leading newspaper in S.

In the U. Are you an author? Help us improve our Author Pages by updating your bibliography and submitting a new or current image and biography. Learn more at Author Central. Previous page. Kindle Edition. Next page. Unlimited One-Day Delivery and more. Humble Regards. And may She illuminate our thought processes! As most dvija Hindus know, this is the gAyatri mantra. It first appears in Book III It is attributed to Rishi VishvAmitra. The recitation of the gAyatri is preceded by the utterance of the invocatory syllable OM and the pronouncement of three other sounds, said to represent the three Vedas : bhur, bhuvah, svah.

After the upanayanam investiture of the sacred thread , the practitioner is expected to recite the gAyatri mantra a certain number of times every day. In the Hindu tradition, the gAyatri is the most sacred and universal of all mantras. It has been described as an incarnation in sound of the Creative Principle of the universe. In the Bhagavad Gita X. Of all poetry, I am the gAyatri. The Brhadaranyaka Upanishad V.

Because it protects the life-breath, it is known as gAyatri. No invocation is equal to it, even as no city is equal to Varanasi. The gAyatri is the mother of the Vedas and of the Brahmins. No other verse in all human history has been recited more often and by more people over a long stretch of time than the gAyatri mantra. This fact alone should evoke our reverence for it, for it endows the mantra with an unsurpassed weight of tradition. The learned call it by different names.

20. Shri Kalki Is Manifesting

This is one of the deepest insights in the context of all the religious visions of the human family. On the one hand it affirms the most enlightened view of the Divine as an all-embracing Cosmic Unity. On the other hand, it reminds us of the finiteness of the human mind which can only grasp a partial aspect of it, resulting in different descriptions.

By this recognition, Vedic seer reminds the followers of the faith that one needs to respect the deeply felt religious modes of others as well. Hindu seers recognized the underlying spiritual substratum of the Universe, the Cosmic Consciousness that pervades the world and that gave rise to the physical universe.

They called this Brahman. They said furthermore that every conscious entity is a manifestation of Brahman. Spiritual enlightenment comes when one fully internalizes this profound spiritual truth. This is another Upanishadic expression of the aphorism 2 above. In the Christian tradition this is expressed by the notion of imago Dei: Man being created in the image of God. This is another expression of the enlightened religious tolerance of early Hindu thinkers.

I have recommended that this be the motto of all inter-faith and inter-sect groups in the world. Worshipping God through various symbols is a necessary initiation into spiritual life. Reciting in words the splendor of the Divine through the various attributes of the Divine japa enables us to get a deeper understanding of the nature of the Divine.

Meditation links our individual minds to the Cosmic Whole. Ultimately comes a full recognition that we are but a spark of the effulgent Brahman. BrahmA and Brahman 1. BrahmA is also associated with interesting mythologies in Puranic literature. Sarasvati is His consort. As a noun, the word Brahma is masculine. Brahman, in the Upanishadic framework, is the spiritual substratum of the Universe whose material manifestation is the world of experience and whose local experiencing entities are individual consciousnesses.

As a word, Brahman is neuter. He is the creator of the univserse And the protector of the world. He taught the knowledge of Brahman, The foundation of all knowledge to His eldest sin Atharvan. Thus, Aham Brahmasmi refers to Brahman. Bless me with knowledge and with memory, Oh Source of all Knowledge! Bless me with perseverance and poetry, And the ability to instruct students. We see here a clear recognition of the role of memory in the learning process. In traditional Hindu educational framework, memorization played an important role. For example, children had to learn multiplication tables and shlokas by heart.

We also see in this prayer an expression of the commitment to education and to the spread of knowledge. Reverence for knowledge has always been an element in the Hindu cultural framework. We note in the imagery of Sarasvati that the intellectual dimensions of culture knowledge, music, art is not a male prerogative. This attitude follows from recognizing that we learn our first words and wisdom and from our mothers. Theologians sometimes argue about whether God is Man or Woman. This verse describes the divine as man, as woman, as boy, as girl, as a person in the evening of life.

It is a remarkable vision of God as being with the individual, male and female, all through life, from the youngest to the final stage, beginning with the very beginning. In the Tamil world, the maxims of AuvaiyAr are introduced to children as the first system of ethical code to guide them through life. This is perhaps the only tradition in the world where the preaching of a woman is taken as the starting point of guidance for all of life.

AuvaiyAr's sayings are pithy and pregnant with insight and they never take us to nebulous metaphysics, making us wonder why people clutter their minds with so many ethereal talk when the meaningful principles of proper conduct are so easy to follow. The first thing that children are taught in the Tamil world is: Annaiyum pitAvum munnaRi daivam Mother and father are the first God to be known.

Given that God is the source of our life, our protector when we are weak and in need of assistance, and blesses us understanding and guidance, what better gods can a young one have other than one's parents? This is the idea that is instilled in the child. It is by knowing him alone that one goes beyond death. No other path there to go there. It is significant for at least three reasons: First, it shows clearly that the rishis were not just theorizing, but uttering profoundly felt experiences. This is not a philosophical statement, but a vouching for spiritual ecstasy.

Secondly, it tells us that for ultimate liberation that is what is meant by "going beyond death" one needs to have that first-hand awareness of brahman. Finally, it reminds us that spiritual experience can never be had through books and intellectual analysis. There is no other mode of attaining that state than the yogic spiritual path. Oh Poet of poets, the most reputed of all! Senior king of spiritual wisdom, Lord of spiritual knowledge, Listen to us with Thy grace, be seated at our altar. This prayer occurs in the Rig Veda II Invocation of his name is done at the beginning of all undertakings.

In Hindu mythopoesie, a class of minor deities at the service of Lord Siva are known as gaNas.. Thus, gaNapati literally means lord of the gaNas. But the word gaNa also stands for class, set, or category. From this point of view, the name GaNapati becomes, lord of the categories.

In mathematical terms we may look upon this as the Set of all Sets. The Sanskrit root gaN also refers to counting, numbering, enumerating. In fact, gaNitaSAstra stands for mathematics. This makes GaNapata the Lord of Numbers. Since categorization and numbering are both characteristics of the intellect, GaNapati is also considered to be the supreme principle governing our intellectual grasp of the world, the basis of all the fundamental conceptual categories in terms of which we reckon the world. Thus this invocation may be raken as a meditation to encompass the totality of the universe, as in another aphorism: viSvarUpa iti dhyAnaH: The totality of the universe is grasped by meditation.

Who knows Him thus, fears not death, The soul is firm, ageless, youthful. In this verse from the Atharva Veda X: 8. It looks of the Supreme as that which is without any desire, which is for ever unperturbed, which is immortal, and which was not caused to exist. Furthermore, a little that Supreme principle flickers in each of us as conscious beings, for the Atman soul that is in each of us has these attributes too. Recognition of this fact erases from our thoughts any fear of death.

Thou indeed are the perceptible brahman. Of Thou as the perceptible brahman, I will speak.


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I will speak of that which is right. I will speak of that which is true. May it protect me! May it protect him that speaks. Om, peace! This is part of the opening verse of the TaittirIya Upanishad. It sees in the wind the absolute essential for life a material manifestation of brahman, the sustainer of all life. It makes a promise to utter only that which is morally right, and to speak of only that which is the truth. In other words, this is a resolution to engage only in moral discourse, and also never to speak of anything that is untrue.

It seeks the protection of the Divine, not only for the aspirant but for all who are committed to moral uprightness and to the truth. The thrust of this verse in the Yajur Veda Arya generally referred to the first three varNas, and here AraNyas, meaning people in the forests, could mean people beyond the orbit of the Sanskritic culture.

From this perspective we may take this verse to mean a call to proclaim the scriptures to one and all, as Saint Ramanuja did. If prince and scholar for fame are weighed, To the latter's side the scale is swayed. The king has no greatness if not in his land, Where'er he goes, the scholar is grand. The wisdom of Hindu thinkers finds expression, not only in sacred Sanskrit, but in the many other languages of India as well.

The one cited above is from a Tamil poet who reminds us that that if we compare the relative greatness of the powerful one and learned one, the latter is by far superior. And he makes his point very simply. If a person goes to a place where he has no power, there will be no more honoring and subservience for the person. The greatness that arises from knowledge and wisdom is of far more universal worth. This is one of the values that we need to instill in children. This is from Patanjali's YogasUtra I which is the classic treatise on the theory and practice of Yoga. Yoga is one of the most powerful and insightful techniques for the exploration of the inner world of human existence and the attainment of the elusive mental peace.

The YogasUtras expound the psychological and metaphysical bases of the yoga system. The work, in four parts, also includes practical modes for attaining inner peace even for those who may not pursue the esoteric path of spirituality. Thus, in the above sUtra aphorism very simple steps are given for maintaining calm and serene in life.

We need to be cheerful and friendly towards those who are happy, rather than be envious of them. We must show compassion to the less fortunate rather than be insensitive or negligent of their suffering. Finally, we should learn to ignore, rather than judge or be critical of those we seem to be instigated by wickedness.

One may argue that the last item is not appropriate for we should not be indifferent to the wickedness in the world. Rather, we should take up arms against evil. It is important to remember that the goal of the YogasUtras is not to make this a better world, but to enable the practitioner to attain yogic calmness. In that context, indifference to evil is an appropriate attitude. Another interpretation could be that we should keep away from evil-minded people.

Speak such words, let go of pride Keep your mind cool, may your listener be happy. These are two dohas couplets of the 15th century mystic poet Bhakta Kabir. Though born of a lowly class and rejected as such, he was later accepted as a disciple by the saintly Ramananda. The poet is reminding us in the first doha that for spiritual enlightenment what ultimately matters is not one's caste affiliation, but devotion to God.

In the second, he is suggesting that when we talk to others we should nor be boastful and excited about ourselves. Rather we should keep our minds calm, and speak in such a manner that those we bring joy to those who listen to us. In classical Indian literature many poets and sages conveyed wisdom and insights on life and religion through pithy couplets such as the above.

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That which is good, may we see with out eyes, O Holy Ones! With steady limbs and bodies, singing hymns to you May we pass the divinely set term of life. This verse is from the Rig Veda I. It is an appeal to the Almighty to bless us with the opportunity to hear only good things, to see only good things, and to speak only good words sing the glories of the Almighty. Recall the Japanese dictum: hear no evil, see no, speak no evil. This Vedic invocation may be looked upon as a positive way of expressing similar sentiments. The prayer here is to enable us to hear only the good, see only the good, and speak only the good God'a name.

The earth is vast, all-nourishing. She supports all creatures. Such an earth neither hurts us , Nor is injurious to us. This verse in the Yajur Veda vAjasaneyI saMhitA It is a sensitive expression of our gratitude to the planet which is our home in the cosmos. More insightfully it describes the earth as supporting all creatures. It reminds us of the line in the Old Testament where it says: "Speak to the earth, and it shall teach thee;" and of the ancient Greek poet who explained: "Pammitor gI, chaire!

That the earth neither hurts nor is injurious may be interpreted to mean that the planet and its physical environment are conducive to life and its well-being. Any harm that might come to us on our planet would be our own doing. Is it not because there is sorrow that there is also happiness? Rama says this to Guha when the latter is sad at the thought of Rama leaving him behind.

What is to be noted here is that it is the opposite of what we are often reminded of in swami-talks. One often hears something to the effect that all our enjoyment and pleasure will pass away, that happiness will yield to sorrow, etc. Though the intent is to develop an attitude of detachment which has spiritual value , the implication is also that we must not enjoy good times too much, because bad times will surely follow. Here, on the other hand, we hear just the opposite of the turning-away-from-life attitude. Rama reminds us that both hapiness and sadness are part of life, that one cannot exist without the other.

More importantly we are told that we must accept an unhappy event when it occurs, bearing in mind that there will come a time when gloom and grief will give way to good cheer and joy. This optimistic and life-affirming principle is also part of enlightened Hindu thinking, but it is not as often emphasized. The wise examine both and accept whatever is worthy Fools accept on others' understanding and intelligence. The lines quoted above are very insightful, and very relevant in the context of the cultural re-discovery of a people. What KAlidAsa is stating here is that it is not wise to think that something is to be accepted simply because it has been repeated for a long time in the tradition; or that, just because someone of our age says something which contradicts an ancient writing , it is not deserving of respect.

People with intelligence, he goes on to say, use their own reasoning and appraisal in judging something, whereas the not very bright ones he calls them fools will let their minds be formed by what others, preferably of ancient times, have said. It is very important to remember these words of wisdom when we revisit the writings of our ancient thinkers. Sadly, in our own times, most thinkers derive all their intellectual nourishment from ancestral writings.

This is not to say that we should not benefit from the wisdom and visions of the great thinkers of the past - of which there is plenty. But when we twist and turn to justify every ancient aphorism because it was articulated by some scholar or law-giver of the past, or when go back to ancient writings to prove that the results of modern science may be found there, then it is somewhat unfortunate. Out of the Complete, the Complete emerges. From the Complete, when the Complete is taken, The Complete still remains.

It is among the more frequently recited Sloka in the Hindu world. Priests recite it on auspicious occasions and worshipers recite it after doing the Arati. This Sloka may be interpreted as the exclamation of one who has had a mystical experience in which one recognizes perfection pUrNam all around: here, there, and everywhere. One sees the entire cosmos as a manifestation of the Fullness, Completeness, Perfection. And though this vast universe has emerged from the boundless Supreme, the latter remains unaffected by it.

Hindu thinkers envisioned the Divine as That which is without end ananta and without beginning anAdi , like the number system positive and negative. They salso considered various categories of infinity, like nominal infinity referring to extraordinary greatness , epistemic infinity referring to enormous knowledge , one dimensional infinity observation along an uninterrupted line of sight , numeric infinity fraction with zero in the denominator and temporal infinity eternity.

It says that adherence to dharma essentially calls for thoughts, words, and deeds that always have only positive impacts on one and all. Our thoughts must be good-hearted i. If members of a society conduct themselves in accordance with these criteria, dharma will reign in that society, and everybody will be happy. Hindu wisdom, conveyed through simple declarations like this, are far more meaningful and appealing to people at large, and have greater universality, than long discourses on spirituality. What the world hears and knows about a man is his fame.

What God knows about him is his character. These lines are from AGgirasa smRti. He is also credited with the authorship of a code of laws and a treatise on astronomy. Mythologically, he was one of the saptarishi. It is not clear if the various aGniras refer to the same personage. This wisdom of this insight may be seen in the quip, "Character is what you do when you are alone. Time is sporting, and life goes on. And yet, covetous hope doesn't go away. This is verse 12 in SankarAcArya's Bhajagovindam.

Two important insights are expressed here: First, the saint refers poetically to the ceaseless progression of time, reminding us in the process of the impermanence of human experiences. Indeed, this is a central theme throughout the work, where we are also told that it is by invoking the Divine that we will become one with the ever-lasting. Next, the sage refers to the common human psychological plight: even with advancing years, even after realizing the ephemeral nature of things, most people are attached to things that give them physical pleasure.

Such is the condition of people who have ignored the spiritual dimension of existence. There are many English versions of this. None of them can fully convey the grandeur and majesty of the original. Translations of great works, especially by sages and seers, are like pale imitations in papier mache of magnificent sculptures of the masters in marble and granite. But they are worthwhile efforts to convey the essence of the work to those who don't have the benefit of a knowledge of the original language.

Who encased and kept it where? Was water in the darkness there? Neither deathlessness nor decay Nor the rhythm of night and day: The self-existent, with breath sans air: That, and that alone was there. Darkness was in darkness found Like light-less water all around. One emerged, with nothing on It was from heat that this was born. In it did Desire, its way did find: The primordial seed, born of mind. Sages know deep in the heart: What exists is kin to what does not. Across the void the cord was thrown, The place of every thing was known. Seed-sowers and powers now came by, Impulse below and force on high.

Who really knows, and who can swear, How creation arose, when or where! Even gods came after creation's day, Who really knows, who can truly say When and how did creation start? Did He do it? Or did He not? Only He up there knows, maybe; Or perhaps, not even He.

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This is as profound a poetic vision of Creation as any in the lore and legacies of humankind. It is remarkable how the rishi in deep meditation reveals to us the glimpse of cosmogenesis that he derived from his own meditation. Many scholars and philosophers have analyzed and commented upon this marvelous reflection which reveals the penetrating power of the seer. What has impresses us here is the subtle skepticism at the end. The enlightened thinker know that when it comes to ultimate questions, none of us can be very sure.

So this reflection could be interpreted as saying that when we as mortals make statements about the origin and the end of the universe, or about God and the hereafter, we can never be absolutely certain.

Some have also translated the last phrase, yadi vA na veda aTha ko veda as if he does not know, then who knows? Another profound idea mentioned here: arvAgdevA asya visarjanenAThA ko veda yata AbabhUva verse 6 : Even gods came after creation's day, Who really knows, who can truly say. The idea here, as I see it, is that all descriptions, representations, and conceps of the Divine came only after the creation of the universe and of the human form in it. On Family Unity - Atharva Veda 6. The Religious Urge - Jnanadeva 7. Leaders Are Role Models - Bhagavadgita 9. All is Tat That - Yajur Veda Reverence is Living - Tulsidas Ramcharitmanasa On Justice - Tirukural On Spiritual Determination - Buddha Serene Mind - Yoga Sutras Bhagavan - Vishnu Purana On Sutras - Padma Purana God is Within the Soul - Svetasvatara Upanishad No Caste - Guru Granth Sahib On Love - Tirukural On Guru - Skanda Purana Invocation to Earth - Atharva Veda On Obediance - Kampan Ramayana Desire Persists - Bhajagovindam On Rishis Saint Jnanadeva Chosen for Realisation - Mundaka Upanishad By Action - Bhagavadgita Chaitanya On the Spiritual Path - Rig Veda On Enlightenment - Yoga Sutras Starting Ascetic Life - Bhaudhayana Dharmasutra On Moksha - Padma Purana Only One God - Atharva Veda Priorities - Aitareya Brahmana Honest Advisors - Ramayana.

This is the opening line of BrahmasUtra which is reckoned as one of the three pillars prasthA traya of Hindu sacred works. Also known as vedAntasUtra, this work presents the essence of vedAnta philosophy in a systematic and reasoned way. For this reason, it is also described as the nyAya-prasthAna logical pillar. Scholars have analyzed and given various interpretations for the word: athAtho. What is the significance of beginning a work with the word atha atho: then therefore? Indeed, several schools of Hindu philosophy have emerged from the various commentaries on BrahmasUtra.

The illustrious SaMkarA's bhAshya commentary on the work begins with an exposition of the mAyA concept in this context. I am inclined to look upon the opening phrase to mean the following. The sage BAdarAyANa tells us something to the effect: Having experienced life and the world in its multiplicity and impressions, the time has come must come for all when we say, "Well then, none of this is fully satisfying. With all our knowledge, experience, and enjoyment, something seems to be missing.

Let us go to the root of all this. Raman [This message has been edited by Webmaster edited April 15, The YugasUtra is not only a treatise on yoga, it is also work that goes to the roots of human knowledge. In the 18th century, the philosopher Immanuel Kant distinguished between tne noumenon the thing-in-itself or Ding-an-sich, as he called it and the phenomenon: the world as it appears to us. Phenomena result from the interaction of the noumenon with the human mind. Objectivity refers to existence independent of the observer. Modern quantum physics has revealed that existence independent of observers has no meaning in the microcosm.

The world of reality is essentially a consequence of the interaction of external inputs from an object and human consciousness brain or mind. Without such an interaction, there might be a world, but there certainly cannot be any knowledge of that world. That is what is meant by the statement that whether or not something is known is a function of whether and how the human mind is colored by it. That is all I can give because the notion of waves as a subtle mode of propagation electromagenic, sound, etc.

Hindu thinkers, scientists, yogis, etc. Nor did this idea develop in the West until the 17th century. The idea of thoughts being generated and transmitted as waves has been considered by some, but as of now as far as I know there is not sufficient experimental evidence for it to be regarded as an aspect of physical reality by the international scientific community. However, there are individual scientists, both serious and pseudo, who are experimenting with the possibility, especially to see if such phenomena as ESP, clairvoyance, and cure through prayer have objective validity.

But this much we know: Our world of experience is dependent upon the functioning of the brain. That functioning involves complex electrical activities. These in turn generate subtle electrical disturbances which were first noticed and studied by Hans Berger in These are essentially electrical rhythms in the brain which, when recorded by means of instruments called electroencephalograms or EEG on a roll of paper, appear as complex wave forms. When brain waves are analyzed it is found that there are at least four varieties of them.

First there are the alpha waves which are a sort of background pattern common to all normally functioning brains. These fast-moving waves with not too great amplitudes are very apparent when a person is fast asleep or just relaxing with eye closed. These have been recognized as " sinusoidal resonance pulses in idle motor neurons.

These waves which have still smaller amplitudes travel much faster. Then there are the slowest eaves, known as delta, which are clearly recognizable in the EEG when a person is in deep sleep. Finally we have the theta waves which come about when the brain is affected in some abnormal way, through direct physical damage or psychological shifts in personality.

A knowledge of these waves has proved to be useful in fathoming the mysteries of the mind and thought. The patterns of brain waves in practitioners of meditation and in scientists have been studied. As a result of yogic exercises Swami Rama of Rishikesh produced all four brain waves simultaneously: a remarkable feat. Aside from recognizing meditative practices as more than exotic Eastern modes, scientific exploration of this kind exposes the physical basis of meditation techniques.

Furthermore, this knowledge is also useful in the diagnosis of disease and wounds suffered by the brain. Thus, waves are at the very core of our conscious existence. There is so much rhythm in this world of ours, not just in music and in drum beats, but in pulsating stars, in heart beats and yes, in cerebral modes as well. Raman January 3, Who thinks he knows, he knows not. These lines are from the 15, stanzas of Skanda PurANa which have survived. It is stated that the original work consisted of some 81, stanzas.

It also contains the famous Guru GItA which is the source of some of the important Slokas in our worship services. The insightful lines may be interpreted in many ways. I like to see in it the idea that those who imagine they know it all will not learn anything further and will remain ignorant in their limited knowledge, whereas those who recognize they don't know everything will have the propensity to learn more, and thus will eventually acquire much knowledge. In this sense, this insight applies to cultures and groups as well. Those who imagine that all knowledge and wisdom is already contained in their holy books and in the writings of their ancestors are less likely to be creative and productive of new things compared to peoples who don't believe that everything that is to be known is in the thoughts and writings of their history.

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Nor between sister and sister. Let all go together in harmony And speak words that are kindly. This is a stanza III The work consists of twenty books which together contain more than hymns. According to tradition, the Atharvaveda was revealed to the mahaRshi Atharvan, who is also regarded as a son of BrahmA. This Sloka is a prayer for harmony and unity among the members of a family.

Families where there are no rivalries among siblings, no hatred and jealousy, and where all are bound by love and mutual regard are the truly blessed and happy ones. Though the Sloka seems like a simple expression of the importance of fraternal love among the members of a family, we may also read a deeper meaning in it. One of the tragedies that can befall a people, especially when confronted by a enemy, is if there are internecine rivalries and conflicts. If the people of a country brothers and sisters do not work in harmony and go together, an intruding force can easily overcome and subjugate them.

These lines are from JAneshvari , a classic the work on bhakti intense devotion to the Almighty by JAnadeva, the great 13th century poet-saint of Maharashtra. In the above lines, the saint is relaying to us the words of the Divine.

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Literal translations seldom convey the essence of what is being said. What is actually conveyed here is the fundamental truth that human beings are by nature drawn for the transcendental. It is not which God or which religion that matters, but this universal longing for something beyond is what constitutes the religious spirit. As creatures bound by history, tradition, and parochial affiliations we may consider one religion to be truer or better than another. But at the higher awakened level, all these, and even the atheist scientist's quest for understanding the workings of the universe, are different manifestations of that same inner urge.

That is how I interpret the vision of Saint Jnanadeva's lines. JnAnadevA, regarded bhakti as "that in which one thinks of nothing except God; refuses to hear anything except His name; serves no one but God, and contemplates on nothing except God. But the simple lines of Jnanesvar answers such questions very simply: The search for the Divine is imprinted in the human spirit. Unlike most purANas which speak of events past, this one is a prophetic work, foretelling what is to come. The work has several thousand stanzas which deal with rites and rituals.

It is one of the purANas dedicated to Siva. One may interpret the significance of these lines as follows: In traditional Hindu vision, one pictures BrahmA, VishNu, and Siva as the three principles of Creation, Sustenance, and Dissolution. And in the PuRANic worldview they have separate imageries, each with its own identity. These lines tell us that while such a categorization may be appropriate in certain contexts, it is a grave error to think that there are three separate divine entities.

One may go even further and say that the multiplicity of religious paths that humamnity has evolved over the ages as a result of historical and cultural factors should be understood, not as leading to different gods and saviors, but to one the same Ultimate Principle. It is also stated that those who imagine the gods are different, differentiating one divine manifestation from another, are not thinking right: their minds are crooked. In all cultures and at all times the vast majority the people play their respective roles, and a small number of men and women lead the groups.

Leaders are not just people who dictate and control, but men and women who inspire and motivate. Therefore, leaders bear a great responsibility towards the people they lead. For example, whether violence should be the solution to a people's problems or non-violence is often determined, not so much by what is really better, as by the charisma of the leader who stirs the hearts of the masses. The Latin poet Claudian expressed the same idea when he wrote, Componitur orbis Regis ad exemplus: people are molded by the example of their kings.