DECODING BHAGVATGITA

SRIMADBHAGVATGITA DECODED HERE-

Gita', is the essence of Vedic knowledge and one of the most important Upanisads in Vedic literature. ‘It is the conversation between Krishna, who is God in human form come to guide and protect the righteous, and Arjuna, who is the rest of us in human form, confused about what the right course of action in life is and sickened by the horror we see in the world around us.’ The Bhagavad-gita is universally renowned as the jewel of India's spiritual wisdom. Spoken by Lord Krishna, the Supreme Personality of Godhead to His intimate disciple Arjuna, the Gita's seven hundred concise verses provide a definitive guide to the science of self realization. No other philosophical or religious work reveals, in such a lucid and profound way, the nature of consciousness, the self, the universe and the Supreme. Just check this article http://www.articleslash.net/News-and-Society/Religion/494548__The-Satanic-Verses-of-Bhagavad-Gita.html


LET US DEBUNK FALSE INTERPRETATION OF PIOUS GITA-

Claim1: The Cast-conscious Gita -

In Ch 18 verses 41 to 48 clearly imply that Gita (in particular, Lord Krishna) considers the cast system (constituted of the four casts, viz Brahmanas, Ksatriyas, Vaisyas, and Sudras) to be divine and religious. Sudras performing the works of Brahmanas are thus irreligious, according to the Gita (see Ch 18 verses 47 & 48).




My Reply:

Lets see what Gita has to say about caste system…………….



Chapter 4. Transcendental Knowledge

TEXT 13



catur-varnyam maya srstam

guna-karma-vibhagasah

tasya kartaram api mam

viddhy akartaram avyayam

SYNONYMS

catuh-varnyam--the four divisions of human society; maya--by Me; srstam--created; guna--quality; karma--work; vibhagasah--in terms of division; tasya--of that; kartaram--the father; api--although; mam--Me; viddhi--you may know; akartaram--as the non-doer; avyayam--being unchangeable.

TRANSLATION

According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.





In these verse Lord Krishna has clearly mentioned According to the three modes of material nature and the work ascribed to them caste system has been created. It is not on birth which has polluted current hindu society. There is no confusion that hindu caste system is based on kharma.





Chapter 18. Conclusion--The Perfection of Renunciation

TEXT 47



sreyan sva-dharmo vigunah

para-dharmat svanusthitat

svabhava-niyatam karma

kurvan napnoti kilbisam

SYNONYMS

sreyan--better; sva-dharmah--one's own occupation; vigunah--imperfectly performed; para-dharmat--another's occupation; suanusthitat--perfectly done; svabhava-niyatam--prescribed duties according to one's nature; karma--work; kurvan--performing; na--never; apnoti--achieve; kilbisam--sinful reactions.

TRANSLATION

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions.





TEXT 48



saha-jam karma kaunteya

sa-dosam api na tyajet

sarvarambha hi dosena

dhumenagnir ivavrtah

SYNONYMS

saha-jam--born simultaneously; karma--work; kaunteya--O son of Kunti; sa-dosam--with fault; api--although; na--never; tyajet--to be given up; sarva-arambhah--any venture; hi--certainly; dosena--with fault; dhumena--with smoke; agnih--fire; iva--as; avrtah--covered.

TRANSLATION

Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.







One's occupational duty is prescribed in Bhagavad-gita. As already discussed in previous verses, the duties of a brahmana, ksatriya, vaisya and sudra are prescribed according to the particular modes of nature. One should not imitate another's duty. A man who is by nature attracted to the kind of work done by sudras should not artificially claim himself to be a brahmana, although he may be born into a brahmana family. In this way one should work according to his own nature; no work is abominable, if performed in the service of the Supreme Lord. The occupational duty of a brahmana is certainly in the mode of goodness, but if a person is not by nature in the mode of goodness, he should not imitate the occupational duty of a brahmana. For a ksatriya, or administrator, there are so many abominable things; a ksatriya has to be violent to kill his enemies, and sometimes a ksatriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a ksatriya is not supposed to give up his occupational duty and try to perform the duties of a brahmana.

One should act to satisfy the Supreme Lord. For example, Arjuna was a ksatriya. He was hesitating to fight the other party. But if such fighting is performed for the sake of Krsna, the Supreme Personality of Godhead, there need be no fear of degradation. In the business field also, sometimes a merchant has to tell so many lies to make a profit. If he does not do so, there can be no profit. Sometimes a merchant says, "Oh, my dear customer, for you I am making no profit," but one should know that without profit the merchant cannot exist. Therefore it should be taken as a simple lie if a merchant says that he is not making a profit. But the merchant should not think that because he is engaged in an occupation in which the telling of lies is compulsory, he should give up his profession and pursue the profession of a brahmana. That is not recommended. Whether one is a ksatriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the Supreme Personality of Godhead. if a ksatriya engaged in his own occupation kills an enemy, there is no sin incurred. In the Third Chapter these matters have been clearly and elaborately explained; every man should work for the purpose of Yajna, or for Visnu, the Supreme Personality of Godhead. Anything done for personal sense gratification is a cause of bondage. The conclusion is that everyone should be engaged according to the particular mode of nature he has acquired, and he should decide to work only to serve the supreme cause of the Supreme Lord.



This is all about modern concept of ergonomics which is the science of designing the workplace environment to fit the user. Proper ergonomic design is necessary to prevent repetitive strain injuries, which can develop over time and can lead to long-term disability. The International Ergonomics Association defines ergonomics as follows:

Ergonomics (or human factors) is the scientific discipline concerned with the understanding of interactions among humans and other elements of a system, and the profession that applies theory, principles, data and methods to design in order to optimize human well-being and overall system performance.

Ergonomics is employed to fulfill the two goals of health and productivity. It is relevant in the design of such things as safe furniture and easy-to-use interfaces to machines. I request the writer to read this site to know more about vedic caste system.http://agniveer.com/888/caste-vedas/

 

 

CLAIM 2:

The Satanic Krishna -

In Ch 2 verse 31, Krishna advises Arjuna to fight as a Ksatriya (i.e. warrior) for the sake of religious principles. Also in Ch 4 verses 7 & 8 Krishna tells Arjuna that to deliver the pious and to annihilate the miscreants, and to reestablish the principles of religion, He Himself appears, millennium after millennium. This means that all Sudra (and untouchable) scholars (e.g. Dr B. R. Ambedkar) who work like Brahmanas, and Brahmanas, may be because they are not clever or educated enough, who work like Sudras are considered as miscreants by Gita and are threatened to death. Even Gita thinks it religious to annihilate those whose beliefs and practices are other than Hinduism, which would include atheists, free thinkers, other religious people like Christians, Muslims, Jews, etc.



MY RESPONSE:

Lets check what these verses are saying:



Chapter 2. Contents of the Gita Summarized

TEXT 32



yadrcchaya copapannam

svarga-dvaram apavrtam

sukhinah ksatriyah partha

labhante yuddham idrsam

SYNONYMS

yadrcchaya--by its own accord; ca--also; upapannam--arrived at; svarga--heavenly planet; dvaram--door; apavrtam--wide open; sukhinah--very happy; ksatriyah--the members of the royal order; partha--O son of Prtha; labhante--do achieve; yuddham--war; idrsam--like this.

TRANSLATION

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Chapter 4. Transcendental Knowledge

TEXT 7



yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham

SYNONYMS

yada--whenever; yada--wherever; hi--certainly; dharmasya--of religion; glanih--discrepancies; bhavati--manifested, becomes; bharata--O descendant of Bharata; abhyutthanam--predominance; adharmasya--of irreligion; tada--at that time; atmanam--self; srjami--manifest; aham--I.

TRANSLATION

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.

TEXT 8



paritranaya sadhunam

vinasaya ca duskrtam

dharma-samsthapanarthaya

sambhavami yuge yuge

SYNONYMS

paritranaya--for the deliverance; sadhunam--of the devotees; vinasaya--for the annihilation; ca--also; duskrtam--of the miscreants; dharma--principles of religion; samsthapana-arthaya--to reestablish; sambhavami--I do appear; yuge--millennium; yuge--after millennium.

TRANSLATION

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.



The caste system of gita has been explained in the previous part. So it is totally a foolish claim. The author targeted gita by purpose. Chapter 4 Verses 7 and 8 say clearly great souls are born if the land is polluted by adharma. There is no concept of hindu-non hindu in sanatan dharma which clearly divides humanity. It is not the path of Abrahamic fanatics who belief that only they are right and others are hell dwellers. This is cleraly against kharma.





Lets discuss 10 Principles of Dharma



Centuries before the revelation of the Ten Commandments to Moses by God as described in the Old Testament, the Vedic Seer Adi-Manu, the first Man created by Brahma to civilize the world, has described the ten "attributes of Dharma." Manu was endued with treat wisdom and devoted to virtue. He became the progenitor of a line and in Manu's race have been born all human beings, who have, therefore, been called Manavas (Mankind through the Sanskrit root). These 'commandments or directives if adhered to ensure lasting peace and happiness in life. People wrongly confuse dharma with ritualistic religion. In fact conscious observance of religious rituals inspires us to imbibe true attributes of dharma and eliminate from our minds, hearts, speech and acts the evil tendencies and practices.



Dharma, when rightly practised gives permanent peace and happiness. It provides right solutions to conflicts and averts crises. Life becomes more and more joy-filled and purposeful.



Prominent Indian seers and practitioners of the Art of Life discovered a sunlit path of righteous living through which life could be lived happily and peacefully. They termed it dharma (path of righteous living) with its ten main attributes or virtues. Any person who practises these ten virtues attains true happiness and also makes others happy. These features are:

dhriti kshama damo"stute yai shaucamindri nigrah

dhividya satyakrodho dashakam dharma lakshanam



Meaning: "Patience, forgiveness, self-control, non-stealing, cleanliness and purity, restraint over the senses, wisdom, knowledge, truth and calmness are the ten attributes of dharma" These are not only the attributes of dharma but also of humanism and are the cornerstones for bringing about world peace.



To consider anyone who practices these ten features as a follower of a particular organised 'religion' would be a narrow-minded attitude. They are not confined to one sect or religion but have a universal import for all humanity. These virtues cannot be brushed side as blind beliefs because they have been tested rationally and practically; they have proved to be eternally operating principles of noble human life. All religions, sects, prophets, saints and mahatmas have stressed the practice of these virtues for well-being of individuals, societies and humanity as a whole. Let us discuss them in some detail.



1. Dhriti (patience): Man cannot live without activity. The development of an individual, the maintenance of a family, social service, etc. is dependent on action. If man had not been active, he would not have progressed. There would have been no buildings, no crop cultivation; no distinct manmade edifice of human civilisation and culture. Whatever we see today has been made possible due to human activity.



Any work undertaken can only be accomplished with patience. Before beginning a work, a patient person thinks about its positive and negative results, and thus chooses the right method to execute it. An impatient person, on the contrary, neither thinks about the consequences of his actions nor of its worthiness. He acts haphazardly, without due planning, and so his actions remain infructuous. For him, it becomes a wasteful exercise.Impatience is a very bad habit. There is lack of seriousness in an impatient person, due to which he is ignored, condemned and sneered at in the society. His mind remains unstable and hence he cannot think methodically on any subject. He also cannot make wide choices. Due to disorganisation, indecisiveness and incapability, he suffers constant failure and becomes miserable. A person who is patient performs all his actions wisely, with full concentration and zeal. He performs his duties without worrying about results. Hence the success or failure of

his efforts does not bother him. Such persons achieve stupendous success and attain peace and happiness in life.

2. Kshama (forgiveness): A person who forgives others their trespasses creates no enemies and adversaries. He thinks about the welfare of everyone in the world and obtains people's support and blessings in his endeavours. He receives love and respect wherever he goes.



Forgiveness is not a sign of cowardice or weakness but a sign and symbol of stable mind, peaceful heart and awakened soul. To forgive someone who has committed a crime, not to harbour ill feelings or feelings of revenge against such a person is beyond the capacity of a weak or fickle-minded person. It is impossible to imagine that a person who has no enemies, who is loved by all, lacks happiness and peace.



3. Dama (control over the mind and desires): It implies reining in of erratic, wayward and unbridled mad rush of chaotic thoughts, desires and unrefined instincts. It is not possible to overcome evil with a toughtless, vengeful approach. Fire can be extinguished by water and hostility can be ended by kind-heartedness. A person possessing the quality of 'dama' remains attuned to the noble urges of his soul and protects it from ignoble thoughts and rogue desires. He thus conserves energy which would otherwise have been wasted in self indulgence; and thus conserves, augments and refines his psycho-somatic energies for performing noble, joy-filled, altruistic acts.



4. Asteya (non-stealing): Here non-stealing also means integrity and honesty. An honest person does not covet what belongs to others. He practices truthfulness in thought, speech and action. Such a person acquires trust of all who come in contact with him. He lives a pious, pure, fearless and happy life.



5. Shauca (cleanliness and purity): The body of a person whose mind and praña are pure remains healthy. Bodily and mental disorders or sinful activities do not invade him. He always maintains an inner and outer purity and cleanliness. He keeps himself free of mental and physical impurities. He performs altruistic acts and attains inner peace.



6. Indriya-nigrah (sense-control): Restraint over senses means the development of three qualities in a person: optimum food intake, judicious use of money and restrained speech. Optimum food intake protects him from diseases, judicious and wise use of money protects from poverty and indebtedness and restrained speech keeps him away from unwanted conflicts and arguments. He thus attains health and happiness. On the contrary a person who is a slave of the senses remains ever dissatisfied, discontented, unhappy and unhealthy.



7. Dhi (wisdom): A wise person is never daunted by the gravity of any difficulty because of his wisdom. Discriminative wisdom makes him ever wakeful and fearless and engages him in righteous deeds. Hence a wise person lives a life of abiding peace and happiness.



8. Vidya (knowledge): Vidya refers not only to school/university education but also to practical knowledge of the laws of life gained through experience. In the absence of practical knowledge a person rarely develops humility and becomes arrogant. He is not respected anywhere; people ignore him as much as they can. All his wealth and possessions become useless due to the lack of right knowledge. If an ignorant person inherits wealth, he would not be able to handle it wisely or use it for noble purposes. He suffers at every step in his life. Even in most adverse conditions, a person endowed with knowledge and wisdom would live in peace.



9. Satya (truth): Truth means absence of falsehood or distortions in all its masks. One who worships truth does not get influenced by the masquerade of any person or object and does not try to imitate anybody or covet any object. He ever remains a seeker of truth nd tries to discover the reality behind every event, person or object. The speech of the seeker of truth is straightforward and his deeds resonate with his innate integrity and honesty. Truth is the essence of life. It is impregnable armour against all evils.



10. Akrodha (non-anger): Akrodha means refusing to be provoked to anger under all circumstances. Conquest of anger means conquest of the world. An angry person does not think about the consequences of his actions and commits unpardonable blunders. Anger stuns the reasoning and discriminative faculties and inexorably pushes a person towards self-destruction.



On the other hand a person who is calm and cool in the face of gravest of provocations meets all that life brings to his door with equanimity and becomes a source of inspiration and strength for others. Thus one who practises the above principles of dharma experiences unalloyed peace and happiness.



If the 10 attributes of Dharma are adhered to properly the result is ahimsa, love and peace in the world.





Gita clearly says in Chapter 4 Verse 7 that



Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvapara-yuga of the twenty-eighth millennium of the eighth Manu in one day of Brahma, still He has no obligation to adhere to such rules and regulations because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligiosity and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly executing the rules of the Vedas makes one irreligious. In the Bhagavatam it is stated that such principles are the laws of the Lord. Only the Lord can manufacture a system of religion. The Vedas are also accepted as originally spoken by the Lord Himself to Brahma, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead (dharmam tu saksad bhagavat-pranitam). These principles are clearly indicated throughout the Bhagavad-gita. The purpose of the Vedas is to establish such principles under the order of the Supreme Lord, and the Lord directly orders, at the end of the Gita, that the highest principle of religion is to surrender unto Him only, and nothing more. The Vedic principles push one towards complete surrender unto Him; and, whenever such principles are disturbed by the demoniac, the Lord appears. From the Bhagavatam we understand that Lord Buddha is the incarnation of Krsna who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of demonic tendency still took to animal sacrifice without reference to the Vedic principles. Lord Buddha appeared to stop this nonsense and to establish the Vedic principles of nonviolence. Therefore each and every avatara, or incarnation of the Lord, has a particular mission, and they are all described in the revealed scriptures. No one should be accepted as an avatara unless he is referred to by scriptures. It is not a fact that the Lord appears only on Indian soil. He can advent Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation, He speaks as much about religion as can be understood by the particular people under their particular circumstances. But the mission is the same--to lead people to God consciousness and obedience to the principles of religion. Sometimes He descends personally, and sometimes He sends His bona fide representative in the form of His son, or servant, or Himself in some disguised form.

The principles of the Bhagavad-gita were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true both in the beginner's arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incarnations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Krsna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.





The author wrote.......>>

Even Gita thinks it religious to annihilate those whose beliefs and practices are other than Hinduism, which would include atheists, free thinkers, other religious people like Christians, Muslims, Jews, etc.

<<



Gita shows total tolerance to members of other faith



Chapter 4. Transcendental Knowledge

TEXT 11



ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

SYNONYMS

ye--all of them; yatha--as; mam--unto Me; prapadyante--surrender; tan--unto them; tatha--so; eva--certainly; bhajami--do I reward; aham--I; mama--My; vartma--path; anuvartante--do follow; manusyah--all men; partha--O son of Prtha; sarvasah--in all respects.

TRANSLATION

All of them--as they surrender unto Me--I reward accordingly. Everyone follows My path in all respects, O son of Prtha.

Chapter 7. Knowledge of the Absolute

TEXT 21



yo yo yam yam tanum bhaktah

sraddhayarcitum icchati

tasya tasyacalam sraddham

tam eva vidadhamy aham
SYNONYMS

<span>yah--that; yah--that; yam--which; yam--which; tanum--form of the demigods; bhaktah--devotee; sraddhaya--with faith; arcitum--to worship; icchati--desires; tasya--of that; tasya--of that; acalam--steady; sraddham--faith; tam--him; eva--surely; vidadhami--give; aham--I.

TRANSLATION

I am in everyone's heart as the Supersoul. As soon as one desires to worship the demigods, I make his faith steady so that he can devote himself to some particular deity.

TEXT 22



sa taya sraddhaya yuktas

tasyaradhanam ihate

labhate ca tatah kaman

mayaiva vihitan hi tan

SYNONYMS

sah--he; taya--with that; sraddhaya--with faith; yuktah--endowed; tasya--his; aradhanam--worship; ihate--seeks; labhate--obtains; ca--and; tatah--from which; kaman--desires; maya--by Me; eva--alone; vihitan--regulated; hi--for; tan--those. TRANSLATION

Endowed with such a faith, he seeks favors of a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.

What more tolerance you want?

 

 

 

CLAIM 3. The Violent Gita -

The message of Gita is violent. In Ch 2 verses 31 to 38, Ch 4 verse 42, Ch 11 verses 33 & 34, Arjuna is advised to fight the irreligious people (his enemy) with violent means. If Krishna Himself is God and thus almighty, He must be able to convince the irreligious people that their actions are immoral or irreligious. Rather than doing so He wishes bloodshed. Also, if compared to Christianity this is far more satanic. If Christ were in place of Krishna He would have attempted to win the hearts and minds of the irreligious people and the generations to come by sacrificing his own life, by displaying an ideal of suffering love rather than violent fight.



MY RESPONSE:

Chapter 2. Contents of the Gita Summarized

TEXT 31



sva-dharmam api caveksya

na vikampitum arhasi

dharmyad dhi yuddhac chreyo 'nyat

ksatriyasya na vidyate

SYNONYMS

sva-dharmam--one's own religious principles; api--also; ca--indeed; aveksya--considering; na--never; vikampitum--to hesitate; arhasi--you deserve; dharmyat--from religious principles; hi--indeed; yuddhat--than fighting; sreyah--better engagements; anyat--anything else; ksatriyasya--of the ksatriya; na--does not; vidyate--exist.

TRANSLATION

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

TEXT 38



sukha-duhkhe same krtva

labhalabhau jayajayau

tato yuddhaya yujyasva

naivam papam avapsyasi

SYNONYMS

sukha--happiness; duhkhe--in distress; same--in equanimity; krtva--doing so; labha-alabhau--both in loss and profit; jaya-ajayau--both in defeat and victory; tatah--thereafter; yuddhaya--for the sake of fighting; yujyasva--do fight; na--never; evam--in this way; papam--sinful reaction; avapsyasi--you will gain.

TRANSLATION

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.





So it is clear Lord Krishna told Arjuna to fight against adharma. What will police do when robbers attack bank?





The author wrote: If Krishna Himself is God and thus almighty, He must be able to convince the irreligious people that their actions are immoral or irreligious. Rather than doing so He wishes bloodshed.

My Response:

Chapter 9. The Most Confidential Knowledge

TEXT 11



avajananti mam mudha

manusim tanum asritam

param bhavam ajananto

mama bhuta-mahesvaram

SYNONYMS

avajananti--deride; mam--Me; mudhah--foolish men; manusim--in human form; tanum--body; asritam--assuming; param--transcendental; bhavam--nature; ajanantah--not knowing; mama--Mine; bhuta--everything that be; maha-isvaram--the supreme proprietor.

TRANSLATION
Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.



It is clear that the Supreme Personality of Godhead, although appearing like a human being, is not a common man. The Personality of Godhead, who conducts the creation, maintenance and annihilation of the complete cosmic manifestation, cannot be a human being. Yet there are many foolish men who consider Krsna to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-samhita (isvarah paramah krsnah); He is the Supreme Lord.

There are many isvaras, controllers, and one appears greater than another. In the ordinary management of affairs in the material world, we find some official or director, and above him there is a secretary, and above him a minister, and above him a president. Each of them is a controller, but one is controlled by another. In the Brahma-samhita it is said that Krsna is the supreme controller; there are many controllers undoubtedly, both in the material and spiritual world, but Krsna is the supreme controller (isvarah paramah krsnah) and His body is sac-cid-ananda, nonmaterial.

Material bodies cannot perform the wonderful acts described in previous verses. His body is eternal, blissful and full of knowledge. Although He is not a common man, the foolish deride Him and consider Him to be a man. His body is called here manusim because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kuruksetra. In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ananda-vigraha--eternal bliss and knowledge absolute. This is confirmed in the Vedic language also (sac-cid-ananda-rupaya krsnaya): "I offer my obeisances unto the Supreme Personality of Godhead, Krsna, who is the eternal blissful form of knowledge." There are other descriptions in the Vedic language also. Tam ekam govindam: "You are Govinda, the pleasure of the senses and the cows." Sac-cid-ananda-vigraham: "And Your form is transcendental, full of knowledge, bliss and eternality."

Despite the transcendental qualities of Lord Krsna's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gita who deride Krsna as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Sri Krsna is due to a poor fund of knowledge. Therefore he is called mudha, for only foolish persons consider Krsna to be an ordinary human being because they do not know the confidential activities of the Supreme Lord and His different energies. They do not know that Krsna's body is a symbol of complete knowledge and bliss, that He is the proprietor of everything that be and that He can award liberation to anyone. Because they do not know that Krsna has so many transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of Godhead in this material world is a manifestation of His internal energy. He is the master of the material energy. As has been explained in several places (mama maya duratyaya), He claims that the material energy, although very powerful, is under His control, and whoever surrenders unto Him can get out of the control of this material energy. If a soul surrendered to Krsna can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Krsna is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Krsna, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute. Actually although He is controlling the infinite and the finite, He is apart from all this manifestation. It is clearly stated concerning His yogam aisvaram, His inconceivable transcendental energy, that He can control the infinite and the finite simultaneously and that He can remain aloof from them. Although the foolish cannot imagine how Krsna, who appears just like a human being, can control the infinite and the finite, those who are pure devotees accept this, for they know that Krsna is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Krsna consciousness, devotional service of the Lord.

There are many controversies amongst the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gita and Srimad-Bhagavatam, the authoritative texts for understanding the science of Krsna, then we can understand that Krsna is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages inquire about the activities of Krsna, it is stated that His appearance as a man bewilders the foolish. No human being could perform the wonderful acts that Krsna performed while He was present on this earth. When Krsna appeared before His father and mother, Vasudeva and Devaki, He appeared with four hands, but after the prayers of the parents, He transformed Himself into an ordinary child. His appearance as an ordinary human being is one of the features of His transcendental body. In the Eleventh Chapter of the Gita also it is stated, tenaiva rupena etc. Arjuna prayed to see again that form of four hands, and when Krsna was thus petitioned by Arjuna, He again assumed His original form. All these different features of the Supreme Lord are certainly not those of an ordinary human being.

Some of those who deride Krsna, who are infected with the Mayavadi philosophy, quote the following verse from the Srimad-Bhagavatam to prove that Krsna is just an ordinary man. Aham sarvesu bhutesu bhutatmavasthitah sada: "The Supreme is present in every living entity." (Bhag. 3.29.21) We should better take note of this particular verse from the Vaisnava acaryas like Jiva Gosvami instead of following the interpretation of unauthorized persons who deride Krsna. Jiva Gosvami, commenting on this verse, says that Krsna, in His plenary expansion as Paramatma, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arca-murti, the form of the Supreme Lord in the temple, and does not respect other living entities is uselessly worshiping the form of the Lord in the temple. There are three kinds of devotees of the Lord, and the neophyte is in the lowest stage. The neophyte devotee gives more attention to the Deity in the temple than to other devotees, so Jiva Gosvami warns that this sort of mentality should be corrected. A devotee should see that Krsna is present in everyone's heart as Paramatma; therefore every body is the embodiment or the temple of the Supreme Lord, and as such, as one offers respect to the temple of the Lord, he should similarly properly respect each and every body in whom the Paramatma dwells. Everyone should therefore be given proper respect and should not be neglected.



There are also many impersonalists who deride temple worship. They say that since God is everywhere, why should one restrict himself to temple worship? But if God is everywhere, is He not in the temple or in the Deity? Although the personalist and the impersonalist will fight with one another perpetually, a perfect devotee in Krsna consciousness knows that although Krsna is the Supreme Personality, He is all-pervading, as is confirmed in the Brahma-samhita. Although His personal abode is Goloka Vrndavana and He is always staying there, still, by His different manifestations of energy and by His plenary expansion, He is present everywhere in all parts of the material and spiritual creations.





The author wrote:

Also, if compared to Christianity this is far more satanic. If Christ were in place of Krishna He would have attempted to win the hearts and minds of the irreligious people and the generations to come by sacrificing his own life, by displaying an ideal of suffering love rather than violent fight.



My Response:



Many people of this era including the non-vedic modern scholars have wrong ideas about the great epic "Mahabharatam" . They believe that, Pandavas have killed their key foes Bhisma , Drona, Karna and Duryodhana by unrighteous trickery . Let us look into these aspects .

First of all , we need to understand the invincibility of Arjuna who was protected by Sri Krishna , the God of Gods . Arjuna himself was the incarnation of the divine Saint Nara , a manifestation of Maha-Vishnu . Even after taking the human form , he possessed all his divine power ; and his supreme weapons like `Pasupatastra' could easily kill any non-godly opponent such as Bhishma , Drona , Karna or Duryodhana . As such , there was no necessity for him to use any unrighteous trickery in the war .

Bhishma

Bhishma ,son of Ganga devi was a pious person and an ardent devotee of Sri Krishna . He lived an auspicious life ; and his only blemish was his forced alliance to the unrighteous Kauravas . His one enemy (princess Amba) had received a boon from Lord Shiva that that in her next birth she could cause Bhishma's death . Accordingly , she incarnated as Sikhandi ( who was born as a girl but later changed to boy) .

In accordance with the mentioned boon , Sikhandi became the cause of Bhishma's death . Here, we can see Bhagavan Krishna's compassion to His Devotee Bhishma . Bhagavan mercifully glorified him in the concluding fight wherein Arjuna used light power against him . Had Bhagavan advised to use , a divine weapon like "Pasupathastra" on the first instant , Bhishma wouldn't have survived .

Drona

Drona , the incarnation of Deva Guru Brihaspati , was also a great Devotee of Sri Krishna . King Drupada, Drona's friend turned foe had begot from a Yajna a divine son Drishatadyumna who would kill Drona . Even after knowing this fact, Drona accepted Drishtadyumna as a disciple and taught him .

Later, because of this bad association with the evil Kauravas , Drona took part in the treacherous war against Abhimanyu and helped to kill him by cheating . Also he was guilty of using divine arrows against army men on foot . These crimes deserved death .

However, Bhagavan Krishna , as usual had a soft corner to His Devotee and therefore He glorified Drona in the final war . Instead of humiliating him by divine means , Bhagavan arranged Bhima to kill an elephant named Aswathama thereby enabling Yudhishtira to say " Aswathama is dead" . Upon hearing this , Drona willingly gave up his weapon and was killed by Drishtadyumna, thus fulfilling Drupada's boon .

Karna

Karna , the illegitimate son of Surya-deva , was an anti-hero . He had certain good qualities as well as bad traits . An impartial critic can compare Karna and Arjuna in a few words . Arjuna was a blessed disciple of His Guru whereas Karna was a cursed one . Arjuna had a perfect `dharmic' character whereas Karna excelled in charity and loyalty but failed to have humility as well as respect to elders .

In his personal life , Karna did lot of charity , but he did it in a mood of arrogance . His vengeance against the social system made him conspire with the evil minded Kauravas. Karna was cursed by his Guru Parasurama for cheating him . Also, he was cursed by a Brahmana for killing his cow . He was destined to die by becoming a victim of these curses .

However, he was lucky to have a well wisher in Sri Krishna . In his heart Karna respected Sri Krishna as the Supreme God . Knowing this hidden `bhakti' , Bhagavan glorified Karna's last moments disregarding his evil deeds such as his obscene public comments against Draupadi and his role in the unrighteous slaying of Abhimanyu .

Before, the Kurukshetra war whenever Arjuna and Karna fought each other , the former won convincingly . However, prior to the commencement of Kurukshetra war , the evil `Asuras' provided their combined power to Karna . This extra power boosted Karna's performance in the last war and Krishna had to intervene to nullify his "Naga-Astra"( in which dwelled a venomous Demon-Snake hostile to Arjuna) .

When the curses worked on Karna ( he forgot what he learnt ) and his chariot got struck in earth , he reached a hopeless state . Any further war after that would have been meaningless as Arjuna could have easily killed the weaponless Karna . It was at this juncture that the merciful Sri Krishna out of consideration towards His secret devotee Karna decided to bless him by converting the unavoidable death to a heroic event that would bring eternal fame to him . Accordingly , Arjuna hesitatingly shot an arrow at Karna while he was lifting the chariot out of mud .

Duryodhana

Duryodhana was the dreadful incarnation of `Kali' . When he was born, numerous inauspicious omens appeared which revealed that this child would cause disaster. However, king Dritarashtra out of blind love to his son , decided not to abandon this horrible child .

Duryodhana was the symbol of evil . He did all types of `adharmic' ( unrighteous) acts that deserved capital punishment of death . When he tried to violate the modesty of Daupadi , she cursed him that , Bhima would kill him by breaking his thighs .

The cunning Duryodhana knew very well the infinite power of Sri Krishna . When Bhagavan arrived at Hastinapura for trying a last diplomatic effort to avoid the imminent war , Duroyodhana invited Him for dinner . But, Bhagavan refused by saying :

" Duryodhana , Pandavas are my Devotees and you have already harmed them . If I eat your food now , that will cause an obligation which you don't deserve " .

Duryodhana was an expert in black magic and other evil means of fighting . Furthermore , before the war , the `Asuras' had armed him with their demonic power . Also, he received from his mother Gandhari ( a Siva Devotee) a boon that made his entire body except thighs unbreakable .

There was no point in using righteous means against such an evil personality . And Bhagavan promptly instructed Bhima to break those sinful thighs which Duryodhana had exposed obscenely to Draupadi .

Bhagavan teaches the Vedic followers a precious lesson in this episode . After being struck down by Bhima , Duryodhana complained that he was felled by `adharmic' ( `unrighteous' ) means . And then Krishna replied to him :

" O Duryodhana ! Where was your `dharma' when you cheated the Pandavas, when you ordered Dushassana to disrobe Draupadi and when you killed Abhimanyu by cheating ?. An enemy who has violated `dharma' ; and who thus deserves capital punishment , should be destroyed at the first opportunity by any means" .

This specific instruction of Sri Krishna is applicable to the Administrators and Soldiers of the vedic nation , Bhaaratavarsha .

A direct impact of failing to follow this instruction of Bhagavan , spelled disaster for independent India . Jawaharlal Nehru , the first prime minister of independent India , despite being born in a Vedic Kashmiri Brahmin family, didn't have faith in Vedic culture . He followed the `Mlecha' way of life . His title "Panditji" was only to boost up his political clout ; and in reality he was a hardcore Mlecha . Nehru considered Sri Krishna to be a mere historical character. He believed that, the `budhist' concept of total "non-violence" is the key ethics of India . In spite of frantic requests from the Commander in Chief of Indian Army, Nehru refused to order any military action , even after the demonic `Pakistanis' started occupying vast areas of the sacred land of Kashmir . He hesitantly took action only when it was too late . And in the middle of war , he took up the matter to the unreliable United Nations and ordered a cease fire . As a result of this non-vedic blunder, 1/3rd of the holy land of Kashmir was captured by Pakistan . Also, they succeeded in converting the people of remaining 2/3rd Kashmir . Ultimately , the sacred land of Kashmir has fallen into the hands of `Mlechas' .

Also, when China was plotting evil means to grab the territories of India , the atheistic Indian PM Nehru was talking peace and was supporting China in it's pursuit to grab veto power status in UN . In the subsequent India-China war in 1962 , the brutal Chinese army annihilated the "peaceful" Indian army . Had Nehru and the succeeding Indian Leaders followed Bhagavan Sri Krishna's instructions , by now India would have regained the past glory of Sri Rama's and Sri Krishna's `Bharatavarsha' .

It is an absolute fact that , Bhagavan Sri Krishna's philosophy and instructions are eternal and for the benefit of those who follow Him . Bhagavan is absolutely 'Dharma' personified .

About Christianity and Jesus, I dont want to say anything.