Monday, June 6, 2016

A Dedication to Bhagavan Lord Krishna

A Dedication to Bhagavan Lord Krishna

"Bhagavan Krishna lived many centuries before Christ. Revered throughout India as an avatar (incarnation of God), the historical facts of Krishna’s life are interwoven with a maze of legend and mythology. The sublime teachings of Lord Krishna are enshrined in the Bhagavad Gita...."~ Read more from Self-Realization Fellowship

Self-Realization Fellowship Hollywood Temple Honors Lord Krishna 
with an original production of Mirabai 

“My Krishna Is Blue”
Cosmic Chant by Paramahansa Yogananda
Created by Ann W.

"Prathana Suniye Shri Bhagwan" - "Prem Bhakti Mukti" Album
Sung by Lata Mangeshkar

“.... Krishna is the divine exemplar of yoga in the East; Christ was chosen by God as the exemplar of God-union for the West....The Kriya Yoga technique, taught by Krishna to Arjuna and referred to in Gita chapters IV:29 and V:27–28, is the supreme spiritual science of yoga meditation. Secreted during the materialistic ages, this indestructible yoga was revived for modern man by Mahavatar Babaji and taught by the Gurus of Self-Realization Fellowship/Yogoda Satsanga Society of India.”

Ideals of Self-Realization Fellowship/Yogoda Satsanga Society of India

Lord Krishna at the Self-Realization Fellowship Lake Shrine
Pacific Palisades, CA

"Gopala" Lakshmi Shankar

This article is about the Hindu deity. For other meanings, see Krishna (disambiguation).

A statue of Krishna in the Sri Mariamman TempleSingapore. Here he is shown with a fluteDevanagari कृष्ण Sanskrit Transliteration: Kṛṣṇa
Affiliation: Svayam Bhagavan; Abode: VrindavanaGokulaDwarka; present day Jamnagar districtGujaratIndia
MantraHare Krishna, Hare Krishna, Krishna, Krishna, Hare, Hare, Hare Rama, Hare Rama, Rama, Rama, Hare, Hare 
Weapon: Sudarshana Chakra; Consort RadhaRukminiSatyabhamaJambavati, Satya, Kalindi, Bhadra, Mitravinda; MountGarudaTextsBhagavata PuranaBhagavad GitaMahabharata

Krishna (Sanskrit: कृष्ण Kṛṣṇa in IAST, pronounced [ˈkr̩ʂɳə] literally "black, dark blue"[1]) is a Hindu deity, worshipped as a "complete" avatar of the preserver-god, Vishnu.  

"Om Jai Jagdish Hare" 
Lata Mangeshkar

Om jai Jagdish hare
Swãmi jai Jagdish hare
Bhakt jano ke sankat
Dãs jano ke sankat
Kshañ men door kare
Om jai Jagdish hare
Oh Lord of the whole Universe
Mighty Lord of the whole Universe
All Thy devotees' agonies
All Thy devotees' sorrows
Instantly Thou banisheth
Oh Lord of the whole Universe
Jo dhyãve phal pãve
Dukh bin se man kã
Swami dukh bin se man kã
Sukh sampati ghar ãve
Sukh sampati ghar ãve
Kasht mite tan kã
Om jai Jagdish hare

He who's immersed in devotion
He reaps the fruits of Thy love
Lord, he reaps the fruits of Thy love
Floating in a cloud of comforts
Floating in a cloud of comforts
Free from all the worldly problems
Oh Lord of the whole Universe

Mãt pitã tum mere
Sharañ paðoon main kiski
Swãmi sharañ paðoon main kiski
Tum bin aur na doojã
Prabhu bin aur na doojã
Ãs karoon main jiski
Om jai Jagdish hare

Thou art Mother and Father
At Thy feet I seek eternal truth
Lord, at Thy feet I seek eternal truth
There's none other than Thee, Lord
There's none other than Thee, Lord
Guardian of all our hopes
Oh Lord of the whole Universe

Tum poorañ Paramãtam
Tum Antaryãmi
Swãmi tum Antaryãmi
Pãr Brahm Parameshwar
Pãr Brahm Parameshwar
Tum sabke swãmi
Om jai Jagdish hare

Thou art Godly perfection
Omnipotent Master of all
Lord, omnipotent Master of all
My destiny's in Thy Hand
My destiny's in Thy Hand
Supreme Soul of all Creation
Oh Lord of the whole Universe

Tum karuñã ke sãgar
Tum pãlan kartã
Swãmi tum pãlan kartã
Main moorakh khalakhãmi
Main sevak tum swãmi
Kripã karo Bhartã
Om jai Jagdish hare
Thou art an ocean of mercy
Gracious protector of all
Lord, gracious protector of all
I'm Thy humble devotee
I'm Thy humble devotee
Grant me Thy divine grace
Oh Lord of the whole Universe
Tum ho ek agochar
Sab ke prãñ pati
Swãmi sab ke prãñ pati
Kis vidhi miloon Gosãi
Kis vidhi miloon Dayãlu
Tum ko main kumati
Om jai Jagdish hare

Thou art beyond all perception
Formless and yet multiform
Lord, formless and yet multiform
Grant me a glimpse of Thyself
Grant me a glimpse of Thyself
Guide me along the path to Thee
Oh Lord of the whole Universe

Deen bandhu dukh harta
Thãkur tum mere
Swãmi Thãkur tum mere
Apne hãth uthao
Apni sharañi lagão
Dwãr paðã hoon tere
Om jai Jagdish hare

Friend of the helpless and feeble
Benevolent saviour of all
Lord, benevolent saviour of all
Offer me Thy hand of compassion
Offer me Thy hand of compassion
I seek refuge at Thy feet
Oh Lord of the whole Universe

Vishay vikãr mitãvo
Pãp haro Devã
Swãmi pãp haro Devã
Shradhã bhakti baðhão
Shradhã bhakti baðhão
Santan ki sevã
Om jai Jagdish hare

Surmounting the earthly desires
Free from the sins of this life
Lord, free from the sins of this life
Undivided faith and devotion
Undivided faith and devotion
In eternal service unto Thee
Oh Lord of the whole Universe

Om jai Jagdish hare
Swãmi jai Jagdish hare
Bhakt jano ke sankat
Dãs jano ke sankat
Kshañ men door kare
Om jai Jagdish hare

Oh Lord of the whole Universe
Mighty Lord of the whole Universe
All Thy devotees' agonies
All Thy devotees' sorrows
Instantly Thou banisheth
Oh Lord of the whole Universe
Krishna is often described and portrayed as an infant or young boy playing a flute as in the Bhagavata Purana,[2] or as a youthful prince giving direction and guidance as in theBhagavad Gita.[3] The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.[4] They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being.[5] The principal scriptures discussing Krishna's story are the Mahabharata, the Harivamsa, theBhagavata Purana and the Vishnu Purana.
Worship of a deity of Krishna, either in the form of VasudevaBala Krishna or Gopala, can be traced to as early as 4th century BC.[6][7] Worship of Krishna as svayam bhagavan, or the Supreme Being, known as Krishnaism, arose in the Middle Ages in the context of the bhakti movement. From the 10th century AD, Krishna became a favourite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in OrissaVithoba in Maharashtra and Shrinathji in Rajasthan. ....

"O Palan Hare"
Krishna Bhajan from "Lagaan" film 2001
Lata Mangeshkar - Female Vocalist
Udit Narayan - Male Vocalist

** FEMALE **

O paalanhaare, nirgun aur nyaare  (repeat twice)
Oh nurturant Lord, beyond description and beyond all
Tumre bin hamra kaunon naahin
Without you, we have no one
Humri uljhan suljhaao bhagwan
Ease our difficulties, oh God
Tumre bin hamra kaunon naahin
Without you, we have no one
Tumhe humka ho sambhaale
You are our only supporter
Tumhe hamre rakhwaale
You are our only protector
Tumre bin hamra kaunon naahin
Without you, we have no one

** CHORUS **

Tumre bin hamra kaunon naahin
Without you, we have no one

** FEMALE **

Tumre bin hamra kaunon naahin
Without you, we have no one
Chanda mein tumhe to bhare ho chaandni
It is you who has filled the moon with moonlight
Sooraj mein ujaala tumhe se
The sun's brightness is from you
Yeh gagan hai magan, tumhe to diye ho isse taare
The sky is content; you have given stars to it
Bhagwan, yeh jeevan tumhe na sanwaaroge
God, if you don't adorn this life
To kya koi sanwaare
Then who will adorn it?
O paalanhaare, nirgun aur nyaare
Oh nurturant Lord, beyond description and beyond all
Tumre bin hamra kaunon naahin  (repeat twice)
Without you, we have no one

** MALE **

Jo suno to kahe Prabhuji hamri hai binti
If you will listen, Lord, I will make a plea
Dukhi jan ko dheeraj do
Give patience to sorrowful people
Haare nahin voh kabhi dukh se
So that they will never give in to the sorrow
Tum nirbal ko raksha do
Provide the powerless with protection
Reh paaye nirbal sukh se
So that the powerless can remain happy
Bhakti ko shakti do
Provide your disciples with strength

** CHORUS **

Bhakti ko shakti do
Provide your disciples with strength

** MALE **

Jag ke jo swami ho, itni to araj suno
Since you are the world's master, please hear this plea
Hai path mein andhiyaare
There is darkness in our path
Dedo vardaan mein ujiyaare
Provide us with blessed light

** CHORUS **

(O paalanhaare, nirgun aur nyaare
Oh nurturant Lord, beyond description and beyond all
Tumre bin hamra kaunon naahin
Without you, we have no one
Humri uljhan suljhaao bhagwan
Ease our difficulties, oh God
Tumre bin hamra kaunon naahin (repeat three times)
Without you, we have no one


Sage Vyasa Creating the Bhagavad Gita

From "God Talks to Arjuna, The Bhagavad Gita" ~ Paramahansa Yogananda

The Bhagavad Gita is India's most sacred text - the Hindu "Bible." Yogananda's translation and commentary brings a unique and deeply penetrating insight into this great scripture, which is widely regarded as one of the most comprehensive books available on the science and philosophy of Yoga. God Talks With Arjuna explains the Bhagavad Gita's profoundest spiritual, psychological, and metaphysical truths, long obscured by metaphor and allegory. Yogananda takes Lord Krishna's counsel to the warrior Arjuna and applies it to our everyday struggles with the human ego. Our greatest battle he explains, like Arjuna's, takes place within our own minds as we fight our doubts, fears, negative habits, self-defeating thoughts, and erroneous thinking. Appealing to scholar and general reader alike, there is no other Gita on the market as attractive, and comprehensive. 

Yogananda said, "From the moment of conception to the surrender of the last breath, man has to fight in each incarnation innumerable battles: biological, hereditary, bacteriological, physiological, climatic, social, ethical, political, sociological, psychological, metaphysical - so many varieties of inner and outer conflicts. Competing for victory in every encounter are the forces of good and evil. The whole intent of the Gita is to align man's efforts on the side of dharma, or righteousness. The ultimate aim is Self-realization, the realization of man's true Self, the soul, as made in the image of God, one with the ever-existing, ever-conscious, ever-new bliss of Spirit."

Javanese Dance Alus Dance Form - Bhagavad Gita

Mimi and Lesandre

Courtesy of Mimi and Lesandre, San Francisco, California. Choreography by Mimi and Lesandre, with gratitude to their Javanese dance teachers I. Nyomen Wenten, Nanik Wenten, Nartati Narnanto, B. Suhart.  Music credit: Pura Paku Alaman, Jogyakarta Gamelan, directed by KRT Wasitodiningrat.

“....So comprehensive as a spiritual guide is the Gita that it is declared to be the essence of the ponderous four Vedas, 108 Upanishads, and the six systems of Hindu philosophy....The entire knowledge of the cosmos is packed into the Gita. Supremely profound, yet couched in revelatory language of solacing beauty and simplicity, the Gita has been understood and applied on all levels of human endeavor and spiritual striving — sheltering a vast spectrum of human beings with their disparate natures and needs. Wherever one is on the way back to God, the Gita will shed its light on that segment of the journey....”
~ Paramahansa Yogananda, Founder Self-Realization Fellowship/Yogoda SatsangaSociety of India

  Inspiring Excerpts 
from the 
Song Celestial or  Baghavad-Gita
(From the Mahabharata)

Being a Discourse Between Arjuna, Prince of India, 
and the Supreme Being Under the Form of Krishna

Translated from the Sanskrit Text by Sir Edwin Arnold

Chapter XI 
The Manifesting the One and Manifold

Arjuna. This, for my soul's peace, have I       
        heard from Thee
The unfolding of the Mystery Supreme
Named Adhyatman — comprehending
My darkness is dispelled; for now I know,
O lotus-eyed! * whence is the birth of men,
And whence their death, and what the 
Of thine immortal rule. fain would I see,
As Thou Thyself declar'st it, sovereign Lord!
The likeness of that glory of Thy Form
Wholly revealed. O Thou Divinest One!
if this can be, if I may bear the sight, 
Make Thyself visible, Lord of all prayers!
Show my Thy very self, the Eternal God!

   Krishna. Gaze then, thou Son of Pritha!
      I manifest for thee
Those hundred thousand thousand shapes
       that clothe My Mystery:

I show thee all My semblances — infinite,

       rich, divine —
My changeful hues, My countless forms.
       See! in this face of Mine,

Adityas, Vasus, Rudras, Aswins, and

      Maruts; see
Wonders unnumbered, Indian Prince!
      revealed to none save thee.

Behold! this is the Universe — Look! what is

       live and dead
I gather all in one — in Me! Gaze, as thy lips
       have said,


what thou prayest!

.    .    .    .    .    .    .    .    .    .    .    .    .    .    .    .
Thous canst not! — nor with human eyes,
          Arjuna! ever mayest!

Therefore, I give thee sense divine, have
       other eyes, new light!
And, look! This is My glory, unveiled to
      mortal sigh!

 Sanjaya. Then, O King! the God, so 
Stood, to Pritha's Son displaying

All the splendor, wonder, dread
Of His vast Almighty-head.

Out of countless eyes beholding,
 Out of countless mouths commanding,
Countless mystic forms enfolding
 In one Form; supremely standing,

Countless radiant glories wearing,
Countless heavenly weapons bearing,

Crowned with garlands of star-clusters,
Robed in garb of woven lusters,

Breathing from His perfect Presence
Breaths of every subtle essence

Of all heavenly odors; shedding
Blinding brilliance; overspreading —

Boundless, beautiful — all spaces
With His all-regarding faces —

So He showed! If there should rise
Suddenly within the skies

Sunburst of a thousand suns
  Flooding earth with beams
Then might be that Holy One's
   Majesty and radiance dreamed of!

   So did Pandu's Son behold
All this universe enfold

All its huge diversity
into one vast shape, and be

Visible, and viewed, and blended
In one Body — subtle, splendid,

Nameless — th' All-comprehending
God of Gods, the Never-Ending
             But, sore amazed,
Thrilled, o'erfilled, dazzled, and 

Arjuna knelt, and bowed his head,
And clasped his palms and cried, and

Arjuna. Yea! I have seen! I see!
     Lord! all is wrapped in Thee!
The gods are in Thy glorious frame! the
      Of earth, and heaven, and hell
      In Thy Divine form dwell;
And in Thy countenance shine all the

     Of Brahma, sitting lone
     Upon His lotus-throne;
Of saints and sages, and the serpent races
    Ananta, Vasuki;
    Yea! mightiest Lord! I see
Thy thousand thousand arms, and breasts,
          and faces.

      And eyes — on every side
      Perfect, diversified —
And nowhere end of Thee, nowhere
      Nowhere a center! Shifts —
      Wherever soul's gaze lifts —
Thy central Self, all-wielding, and all-
Infinite King! I see
      The anadem on Thee,
The club, the shell, the discus; see Thee
      In beams insufferable,
      Lighting earth, heaven, and hell
With brilliance blinding, glowing,
          flashing — turning

          Darkness to dazzling day,
           Look I whichever way.
 Ah, Lord! I worship Thee — the Undivided,
           The Uttermost of thought,
           The Treasure-Palace wrought
To hold the wealth of the worlds, the Shield

         To shelter Virtue's laws,
         The Fount whence Life's stream draws
All waters of all rivers of all being;
         The One Unborn, Unending,
         Unchanging and Unblending!
With might and majesty, past thought, past 

       Silver of moon and gold
       Of sun are glories rolled
From They great eyes— Thy visage, beaming
       Throughout the stars and skies,
       Doth to warm life surprise
They Universe. The worlds are filled with 
       Of Thy perfections! Space
       Star-sprinkled, and void place
From pole to pole of Blue, from bound to
      Hath Thee in every spot —
      Thee, Thee! Where Thou art not,
O Holy, Marvelous Form! is nowhere found!
       O Mystic, Awful One!
       At sight of Thee, made known,
The Three Worlds quake; the lower gods
            draw nigh Three,
      They fold their palms, and bow
       Body, and breast, and brow,
And, whispering worship, laud and magnify
        Rishis and Siddhas cry  
        "Hail! Highest Majesty!"
From sage and singer breaks the hymn of 
Earth, Heaven! Ah me! I see no Earth and
       Thee, Lord of Lords! I see
       Thee, only — only Thee!
Now let Thy mercy unto me be given,
       Thou Refuge of the World!
        Lo! to the cavern hurled
Of Thy wide-opened throat, and lips white-
         I see our noblest ones,
         Great Dhristarashtras's sons,
Bhishma, Drona, and Karna, caught and

        The Kings and Chiefs drawn in,
        That gaping gorge within;
The best of both these armies torn and riven!
        Between Thy jaws they lie
        Mangled full bloodily,
Ground into dust and death! Like streams

       With helpless haste, which go
       In headlong furious flow
Straight to the gulfing deeps of the' unfilled 
       So to that flaming cave
       Those heroes great and brave
Pour, in unending streams, with helpless

       Like moths which in the night
       Flutter towards light,
Drawn to their fiery doom, flying and dying,
       So to their death still throng,
       Blind, dazzled, borne along
Ceaselessly, all those multitudes, wild

       Thou, that hast fashioned men,
       Devourest them again,
One with another, great and small, alike!
       The creatures whom Thou mak'st,
       With flaming jaws Thou tak'st,
Lapping them up! Lord God! Thy terrors

        From end to end of earth,
        Filling life full, from birth
To death, with deadly, burning, lurid dear!
        Ah, Vishnu! make me know
        Why is Thy visage so?
Who art Thou, feasting thus upon Thy dead!

        Who: awful Deity!
        I bow myself to Thee,
Namostu Te, Davavara! Prasid!*
       O Mightiest Lord! rehearse
       Why hast Thou face so fierce?
Whence doth this aspect horrible proceed?

   Krishna. Thou seest Me as Time who
        kills, Time who brings all to doom,
The Slayer Time, Ancient of Days, come
        hither to consume;

Excepting thee of all these hosts of hostile
        chiefs arrayed,
There stands not one shall leave alive the
        battlefield! Dismayed
no longer be! Arise! obtain renown!
        destroy thy foes!
Fight for the kingdom waiting thee when
       thou hast vanquished those.
By Me they fall — not thee! the stroke of
        death is dealt them now,
Even as they show thus gallantly; My
          instrument art thou!

  Strike, strong-armed Prince,, at Drona! at

        Bhishma strike! deal death
On Karna, Jayadratha; stay all their warlike
"Tis I who bid them perish! Thou wilt but
         slay the slain;
Fight! they must fall, and thou must live,
           victor upon this plain!

     Sanjaya. Hearing almighty Keshav's word,
            Tremblingly that helmed Lord
         Clasped his lifted palms, and — praying
         Grace of Krishna — stood there, saying,
         With bowed brow and accents broken,
         These words, timorously spoken;

     Arjuna. Worthily, Lord of Might!
           The whole world hath delight
In Thy surpassing power, obeying Thee;
            The Rakshasas, in dread
            At sight of Thee, are sped
To all four quarters; and the company
             Of Siddhas sound Thy name.
             How should they not proclaim
Thy Majesties, Divinest, Mightiest?
         Thou Brahm, than Brahma greater!
         Thou Infinite Creator!
Thou God of Gods, Life's Dwelling-place
          and Rest!
          Thou, of all souls the Soul!
           The Comprehending Whole!
Of Being formed, and formless Being, the
      O Utmost One! O Lord!
      Older than eld, Who stored
The worlds with wealth of life! O Treasure-

       Who wottlest all, and art

       Wisdom Thyself! O Part
In all, and All; for all from Thee have risen!
       Numberless now I see
       The aspects are of Thee!
Vayu** Thou art, and He who keeps the prison

        Of Narak, Tama dark;

        And Agni's shining spark;
Varuna's waves are Thy waves. Moon and
       Are Thine! Prajapati
       Art Thou, and 'tis to Thee
They knelt in worshipping the old world's
           far light,
       The first of mortal men.
       Again, thou God! again
A thousand thousand times be magnified!
       Honor and worship be —
       Glory and praise — to Thee
Namo, Namaste, cried on every side;
       Cried here, above, below
       Uttered when Thou dost go,
Uttered where Tho dost come! Namo! we
          Namostu! God adored!
          Namostu! Nameless Lord!
Hail to Thee! Praise to Thee! Thou One in all;

          For Thou art All! Yea, Thou!

          Ah! if in anger now Thou shouldst remember I did think Thee
          Speaking with easy speech,
          As men use each to each;
Did call Thee "Krishna," "Prince," nor
          Thy hidden majesty,
          The might, the awe of Thee;
Did, in my heedlessness, or in my love,
          On journey, or in jest,
          Or when we lay at rest,
Sitting at council, straying in the grove,

          Alone, or in the throng,

          Do Thee, most Holy! wrong,
Be Thy grace granted for that witless sin!
          For Thou art, now I know,
          Father of all below,
Of all above, of all the worlds within,

          Guru of Gurus, more

          To reverence and adore
Than all which is adorable and high!
          How, in the wide worlds three
           Should any equal be?
Should any other share Thy Majesty?

       Therefore, with body bent

       And reverent intent, I praise, and serve, and seek Thee, asking
       As father to son,
       As friend to friend, as one
Who loveth to his lover, turn Thy face
       In gentleness on me!
       Good is it I did see
This unknown marvel of Thy Form! But fear
       Mingles with joy! Retake,
       Dear Lord! for pity's sake
Thine earthly shape, which earthly eyes
            may bear!

       Be merciful, and show

       The visage that I know;
Let me regard Thee, as of yore, arrayed
       With disc and forehead gem,
       With mace and anadem,
Thou that sustainest all things! Undismayed

       Let me once more behold

       The form I loved of old,  
Thou of the thousand arms and countless
       This frightened heart is fain
       To see restored again
My Charioteer, in Krishna's kind disguise.

    Krishna. Yea! thou has seen,
       Arjuna! because I loved thee well,
The secret countenance of Me, revealed by
       mystic spell,

Shining, and wonderful, and vast, majestic,

Which none save thou in all the years had
       favor to behold;

For not by Vedas cometh this, nor sacrifice

       nor alms,
Nor works well-done, nor penance long, nor
       prayers, nor chanted psalms,

That mortal eyes should bear to view the

         Immortal Soul unclad, Prince of the Kurus! This was kept for thee
       alone! Be glad!
Let no more trouble shake thy heart because
      thine eyes have seen
My terror with My glory. As I before have

So will I be again for thee; with lightened

      heart behold!
Once more I am thy Krishna, the form thou
      knew'st of old!    

Sanjaya. These words to Arjuna spake
       Vasudev, and straight did take

        Back again the semblance dear
       Of the well-loved charioteer;

       Peace and joy it did restore

       When the Prince beheld once more
       Mighty BRAHMA'S form and face
       Clothed in Krishna's gentle grace.

    Arjuna. Now that I see come back,
This friendly human frame, my mind can
Calm thoughts once more; my heart beats
         still again!

   Krishna. Yea! it was wonderful and
To view me as thou didst, dear Prince! The
Dread and desire continually to view!
Yet not by Vedas, nor from sacrifice,
Nor penance, nor gift-giving, nor with prayer
Shall any so behold, as thou hast seen!
Only by fullest service, perfect faith,
And uttermost surrender am I known
 And seen, and entered into, Indian Prince!
Who doeth all for Me; who findeth Me
In all; adoreth always; loveth all
Which I have made, and Me, for Love's sole
That man, Arjuna! unto Me doth wend.

*     "Kamalapatraksha"

**   "Hail to Thee, God of Gods! Be favorable!"
***  The wind

From "God Talks to Arjuna, The Bhagavad Gita" ~ Paramahansa Yogananda

Ennobling Qualities of the Aspiring Devotee
1.  Abhayam (fearlessness) Fearlessness means faith in God: faith in His protection, His justice, His wisdom, His mercy, His love, His omnipresence. To be fit for self-realization, man must be fearless.

2.   Sattva-samshuddhi (purity of heart) The heart or chitta should not be influenced by the pairs of opposites; only thus may it enter the divine bliss of meditation.

3.  Jnana Yoga Vyavasthithi (steadfastness) in seeking wisdom and in practicing yoga is essential for reaching liberation. The devotee should immerse himself in the peace born of regular practice of yoga techniques.

4.  Dana (almsgiving) or charity expands the consciousness. Unselfishness and generosity link the soul of the open-handed giver to the presence of God within all other souls.

5.  Dama (self-restraint) is the power to control the senses when they are excited by pleasant sensations of sight, hearing, smell, taste, or touch.

6.  Yagnas (religious rites)
 in the ultimate, the whole of one's life should be a yajna with every thought and act purified by a devout heart and offered as oblation to God.

7.  Swadhyaya (right study of the scriptures) leads to emancipation. Wisdom thoughts are faithful guides and protectors when they become one's constant companions.

8.  Tapas (self-discipline) is to change in man his "bad taste" in preferring transient sense pleasures to the everlasting bliss of the soul.

9.  Arjavam (straightforwardness) is a quality of honorable men. It denotes sincerity. The eyes that see God are honest and artless. He who is free from deceit may gaze on the utter innocence.

10. Ahimsa (non-injury) "The avoidance of harm to any living creature in thought or dead." ~ Mahatma Gandhi

11. Satya (truth) By honoring the principle of truth in his thought, speech, and actions, a devotee puts himself in tune with creation and with the Creator.

12. Akrodha (absence of wrath)
 is the quickest way to peace of mind. Only the purified heart of a devotee who is free from worldly desires is truly incapable of harboring anger.

13. Tyaga (renunciation) is the wise path trod by the devotee who willingly gives up the lesser for the greater. To engage in actions without desire for their fruit is true tyaga.

14. Shanti (peace)
 is a divine quality. A true devotee is like a lovely rose, spreading around him the fragrance of tranquility and harmony.

15. Apaishunam (absence of faultfinding and calumny) hastens one's spiritual evolution by freeing the mind from concentration on the weaknesses of others to focus wholly on the full-time job of bettering oneself.

16. Daya (compassion toward all beings) is necessary for divine realization... those with a tender heart can put themselves in the place of others, feel their suffering, and try to alleviate it.

17. Aloluptvam (non-covetousness, absence of greed) is possessed by one who has mastered his senses and hence harbors no desires for gross pleasures and material objects. 

18. Mardavam (gentleness) A gentle person attracts friends on earth and also, more importantly, attracts the Lord, the Friend of All Friends. A spiritually patient man does not feel ill will toward anyone, even the most evil.

19. Hri (modesty) is the power to feel shame at any wrongdoing and to be willing to correct oneself. A humble seeker wins the attention of the shy and modest almighty God.

20. Achapalam (absence of restlessness) enables one to avoid physical and mental roamings and useless activities.

21. Tejas (radiance of character) bestows on man mental and moral boldness, and the radiation of irresistible confidence in righteousness that emanates from devotees who have felt within themselves the surety of the Divine Power.

22. Kshama (forgiveness)
 is holiness; by forgiveness the universe is held together. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind" — The Mahabharata

23. Dhriti (patience, or fortitude) enables the devotee to bear misfortunes and insults with equilibrium. This endless patience ultimately gives the sage the power to comprehend God.

24. Shaucha (cleanness of body and purity of mind) is respect for the indwelling Taintless Spirit. one indeed invites the Lord to manifest Himself in the purified temple of His life. 

25. Adroha (non-hatred) One who is aware of the Divine in all creation cannot detest any man or feel any sense of disdainful superiority. 

26. Na Atimanita (lack of conceit) signifies absence of excessive pride. On the mountain peaks of pride the mercy rains of God cannot gather; but they readily collect in the valley of humbleness. 

Full Bhagavad Gita

The Boy Who Loved Krishna

In the small village of Madhavpura was a lad, Krishnadasa. The village he lived in had got its name because, at its center was a beautiful temple of Lord Krishna, the blue-eyed baby boy of Brindavan. The temple was not only the physical center of the village but also an integral part around which the entire life of the village revolved around. And that was because of Manorajasamy. 

Manorajasamy was the priest of the Krishna temple. But he was no ordinary person. Everyone in Madhavpura and the neighboring villages too knew that he had a special connection with Lord Krishna. Apparently, the Lord would appear before him daily and grant all the requests that he sought of Him. Thus, people flocked to Madhavpura with their wishlists to submit to Manorajasamy . He would then consolidate all the lists and take them up with Lord Krishna every morning. Many found fulfillment of their wishes and desires in this manner. Manorajasamy was the devotees’ advocate, petitioning to the Lord.

Krishnadasa had got his name from the inexplicable love he developed towards Lord Krishna from his early childhood itself. The stories of the leelas of Krishna held him spellbound in such a manner that he would even forget food and drink. Soon, he began to feel Krishna with him in every moment and, come what may, would always think and speak about Krishna. In fact, his original name Kuttu, had made way to a more respectable Krishnadasa. 

Every morning, when Manorajasamy made his way to the temple, Krishnadasa too would follow him there along with the ‘devoted’ flocks. The only difference, however, was the Krishnadasa had no petition list of his own. While all the other devotees would offer their salutations to the deity and then offer their requests and prayers to Manorajasamy, he would simply sit in one corner of the temple, his eyes focused on the beautiful idol of Krishna. And even after all the devotees left, he would continue to stay at the temple.
Tears of pining

This was the time when the priest, Manorajasamy, would go into the sanctum sanctorum of the temple and close the doors. He would then close his eyes and call upon his Lord who would soon appear before his eyes. 

The first thing that the priest would do when Krishna appeared was to fall at His lotus feet and kiss them tenderly. Then, he would worship Him in the traditional style after which, the Lord would sit down for his meal. Manorajasamy would offer Him the naivedyam, which turned into prasadam for distribution once Krishna partook it. 

Then, the priest would start off with the list that he had prepared. Krishna would hear to all the pleas and requests, grant many of them and explain to the priest why He was delaying some of them. 

This was the daily schedule and today too, Manorajasamy entered the sanctum sanctorum. Krishnadasa was all along in the temple precincts. He sat in the same place and began to shed profuse tears. He began to cry and weep inconsolably. The priest heard his weeping but did not mind it. This had become a sort of schedule for the past two years now. He never understood what the lad was crying for. But this much was evident that he pined very strongly for something. 

Many times, Manorajasamy had been tempted to go to the lad and ask him what was it that he was crying for. But every time he returned without doing so because of a thought that struck him,
“Of course, I can find out what troubles him and tell the same to Krishna. But that might be demoralizing for the lad. How unfair that I get the answer from Krishna within a day when he has been pining and seeking something for so long? Will that not depict my Krishna in a poor light? It will seem as if He is partial to some when He is actually not.”

However, even this rationalization did not satisfy the priest today when he heard the wailing. His heart went out to the boy. So, when Krishna appeared before him, he decided to open up to the Lord.
“I have something to say Krishna...”
The Lord was surprised,
“What is it that troubles you so much Mano, that you speak this way even before you fall at my feet?”
“Lord, my heart is unable to bear and mind unable to comprehend. This is something that has been troubling me for nearly two years now.”
“Tell me my dear one... what is it that is bothering you?”

“Krishna, for the past two years I have seen that boy, Krishnadasa, sitting here, crying and weeping for the fulfillment of some desire, about which I have no idea. Why do you delay so much? Does he not deserve your mercy and love? Please answer him and end his misery. In my opinion he is a very good and noble soul. In fact, such is his persistence that he has not even approached me to carry his story to you. I do it of my own accord because I feel something is unfair here. And now, when you appear before me thus, I feel like asking you to meet him one day in lieu of meeting me.”

Krishna heard the whole ‘complaint’ patiently and began smiling. He then replied,
“My dear Mano! Always thinking of others and for others - so much so that you forget some basics. Just imagine, if your heart has been moved so much, how much more my heart would have been moved? I reside in the heart of Krishnadasa. I know what he wants.”
“Then, will you fulfill it my Lord”, asked Manorajasamy, now falling at His lotus feet. Raising him up, Krishna said,
“I am ready to fulfill what the boy desires. But before I do that, please ask him whether he wants it fulfilled...”
“That is an unnecessary question my Lord! Why would he shed such profuse tears if he did not want what he was seeking?”
“You will understand Mano. Just do as I say.”

That day, Krishna left immediately, without speaking or interacting any further. He did not eat even!

The ultimate desire of desirelessness

Manorajasamy now went to the boy. Even as he neared him, Mano seemed to feel the powerful vibes of Krishnadasa’s devotion. A smile played on Krishnadasa’s face and he seemed to be lost to the world. And yet, there were those tears of pining. Mano gently patted him on his back and woke him from the trance. Without wasting any time he came straight to the point,

“My dear boy Krishnadasa! Our Lord Krishna knows every feeling and desire in your heart. That is what He said. I am sure He is extremely pleased with you. That is why He told me to ask you something?”

“And pray what is that O priest?” asked Krishnadasa.

“Krishna asks whether you want the fulfillment of the desire you seek?”
Krishnadasa was simply silent. No word emanated from his lips. Mano was surprised. He had expected him to jump up eagerly and state emphatically,
“Yes! I want Krishna to fulfill my desire.”

That was not to be. Seeing the boy so silent, the priest continued,
“Don’t you want him to answer you? You have been seeking and pining for something for two years now. It will find fulfillment if only you say yes. So, c’mon! What are you waiting for?”

Looking deeply into the priest’s eyes, Krishnadasa said,
“I have sought intensely for two years I know. But tell the Lord that He may answer me only if that is His wish.”
Having said so, he too just turned around and walked away.

Unfolding of the suspense

Manorajasamy was bewildered. He just did not understand what was happening. He rushed back into the sanctum and called out,
“Krishna! O Krishna! Please show yourself. I am really so confused. I seek clarification. Please show yourself now.”

And there, in an instant, Lord Krishna appeared. 
“Lord! Krishnadasa says that you may answer His desire only if You wish to!”
At this, Lord Krishna almost jumped in joy. He began to run and frolic around the sanctum, breaking into a dance. With a beaming smile on His face, he was excitedly saying,
“I knew it! I knew it!”

It only added to the bewilderment of Manorajasamy. He waited for the Lord to cease His dance and explain what was the cause of such joy.

“Oh my Mano! Don’t you see? The only desire that the boy has is to have my darshan. He seeks me and me alone - nothing else. And his love is absolutely selfless. Thus, even when asked, he does not seek what he desires. He wants only what I, his Love, desire! Though he pines to see me and have me, he does not seek its fulfillment unless it is my wish. Such is his selfless love for me!”

Krishna continued to dance in joy. Mano felt rude interrupting Him but he just could not contain himself,
“I can now understand that my Lord! But what I do not understand is why are you not granting that to him? Why don’t you show the same selflessness? Why does it seem that you are selfish.”

Krishna stopped His dance abruptly and became serious in face. This was a truth that would stun Mano.

“I am selfish Mano! I am selfish! That is why in the first place, when there was nothing but me, I separated Myself from Myself - so that I could love Myself. Today, I search, seek and pine for selfless love. Everyone that comes to me comes to me out of selfishness. But I fulfill their desire and forgive them completely. Thus, they call me an ocean of mercy, ocean of love and one of boundless compassion and grace. They make me the support of their lives. They know that they can depend on me completely. They know, that whatever they do, however bad they are, however unreasonable their demands, I will always be by their side.

But with Krishnadasa, it is the reverse. For me, he is the ocean of selflessness and love. I know I can depend on him completely. I know that whatever I do, however unreasonable my demands, he will always be on my side. And for that, he is the life-support for me. He is my source of joy. If you search the hearts of all the devotees who come here, you will see me. But if I tear open my heart, you will see Krishnadasa there!

Know this Mano that I seek a devotee as intensely and strongly as he seeks me. And I thirst for his love just as he thirsts for mine. There is such beauty, joy and satisfaction in just seeking and pining Mano. That is what Krishnadasa enjoys. That is what has kept him going on for the past two years. That is what will fuel him throughout life. That is also what I enjoy and it has kept me going. If I grant his desire Mano, this joy will end - for him and for me because then, we will be one forever.”

Mano wiped the tears that had trickled down his cheeks without his knowledge. Krishna too had tears in His eyes.
“Every time Krishnadasa sheds a tear for me, I shed tears for Him. There is such a joy in this love Mano.”

Manorajasamy understood. Ah! How small he felt! He wished to become like Krishnadasa - one who seemed to get nothing but had totally won over the Lord. For years after that, the same thing continued and Mano never spoke to Krishnadasa about Krishna nor to Krishna about Krishnadasa. 

One Krishnashtami day, Krishnadasa shed his body. During the cremation, instead of crackling and burning, the body seemed to exude the melodious notes of a flute.

 ~~~~~~Jai Sri Krishna~~~~~

Krishna understands the devotee's heart but who understands Krishna's heart?