Archive for December, 2009

చాణక్య నీతి సూత్రాలు

December 28, 2009

ऐरण्डमवलम्ब्य कुन्ञरम् न कोपयेत्
ఆముదం చెట్టు ఆసరా చూసుకుని ఏనుగకు కోపం కలిగించ కూడదు

अतिप्रवृद्धापि शल्मली वारणस्थम्भो न भवति
ఎంత లావుగా పెరిగినా బురుగచెట్టు ఏనుగును కట్టడానికి ఉపయోగించదు

अतिदीर्घोऽपि कर्णिकारो न मुसली भवति
కర్నికారం (కొండగోడు) కర్ర ఎంత పొడవు గా ఉన్నా రోకలి గా ఉపయోగించదు

अतिदीप्तोऽपि खद्योतो न पावकः
ఎంత ప్రకాశిస్తున్నా మెరుగుడుపురుగు నిప్పు కాదు

न प्रवृद्धत्वम् गुणहेतुः
(ధనాదుల చేత) బాగా ఎదిగినంత మాత్రాన సద్గుణాలు రావు

सुजीर्णोऽपि पिछुमन्दो न शुञ्कलायते
ఎంత ముదిరినా వేపకర్ర అడకత్తెరకు (సరోతా) ఉపయోగపడదు

यथा बीजम् तथा निष्पत्तिः
విత్తనాన్ని బట్టి దిగుబడి ఉంటుంది

यथा श्रुतं तथा बुद्धिः
చదువును పట్టి బుద్ధి

यथा कुलं तथाचारः
కులాన్ని పట్టి ఆచారం (నడవడిక)

संस्कृतः पिचुमन्दो न सहकारो भबति
ఎంత దోహదం చేసినా వేప తియ్యమామిడి కాదు

-చాణక్య నీతి సూత్రాలు (ఆచార్య పుల్లెల శ్రీ రామచంద్రుడు గారి ఆంధ్ర తాత్పర్యం)
ఇటువంటి 562 సూత్రాలు 8 అధ్యాయాల్లో “రాజనీతి సూత్రాణి” పేరుతొ రచించ బడ్డాయి. ఇవి అందరికీ ఉపకరిస్తాయి.

ati sarvatra varjayet – avoid excesses

December 28, 2009

Either excessive force in doing something or abstaining from something will lead to pain in Raja Yoga saadhana (practice).

Lord suggest the “moderate” path for success in yoga and overcoming the most important obstacle for yoga i.e., pain (physical, emotional and intellectual) = “dukha”.

How Yoga becomes destroyer of dukha (pain)?

Instruction 16: (important practical instruction)
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।6.16।।

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।

nātyaśnatastu yōgō.sti na caikāntamanaśnataḥ.
na cātisvapnaśīlasya jāgratō naiva cārjuna..6.16..

yuktāhāravihārasya yuktacēṣṭasya karmasu.
yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā..6.17..

6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.

6.17 Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.

Notes:

yukta Ahara & vihara = food mentioned in the above verse not only means the physical food; it also means the food for Mind in its two layers; emotional and intellectual food. Who controls the intake of food and “recreation of body and mind” in a moderate level will be successful in yoga.

yukta chesta & karma = “chesta” represents mental effort where as karma represents physical effort; one who is moderate in effort of both physical and mental layers during the “saadhana”

A balanced “input” AND “process” will lead to the balanced outcome of samadhi!
This is very useful suggestion especially for the saadhakas who are on the alternative path of iswara pranidhanam and has no living GURU to guide.

As long as one is on the correct path and in correct direction he reaches the goal without fail. No need to hurry or worry!!

om tat sat
(Vaikuntha Ekadasi)

A doubt regarding Raja Yoga – yoga bhrastha

December 27, 2009

The Raja Yoga path is quite complex and new (vs. Karma Yoga) It may take quite long time to reach the final goal of conquering the “acceptance” and “rejection” of mind. (or winning over the duality of mind to get established in the natural samadhi without vikalpas!)

After initiation in the path before attaining the final goal of Raja Yoga if one falls off from the path due to delusion or some other failure (like death of physical body) won’t he get ruined?

What is the future of such a YOGA BHRASTHA? (fallen from the path of yoga before attaining its goal)?

Arjuna requests the answer for the above question in three verses 6-37,38,39 to Lord Sri Krishna.

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।6.38।।
6.38 Mahabaho, O Mighty-armed one; ubhaya-vibhrastah, fallen from both, having fallen from the Path of Action and the Path of Yoga; apratisthah, without support; vimudhah, deluded-having become deluded; brahmanah pathi, on the path of Brahman, on the path leading to Brahman; kaccit na, does he not; nasyati, get ruined; iva, like; a chinna-abhram, scattered cloud? Or is it that he does not?

Instruction 15:
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।6.40।।
śrī bhagavānuvāca
pārtha naivēha nāmutra vināśastasya vidyatē.
nahi kalyāṇakṛtkaściddurgatiṅ tāta gacchati..6.40..

The Blessed Lord said — O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.

The answer actually concludes the Sixth chapter between 6-40 till 6-47.
Anyone interested can go through the detailed answer of Lord Krishna for this above question.

But one thing is sure. There is no ruin for a YOGI.

No effort put in RAJA YOGA ever goes waste. We have seen the concluding verse 6-47 in the last post. Every small effort put in the practice of Raja Yoga will lead progressively to the goal; finally taking the YOGI to highest natural equanimity (nirvikalpa, nirbija, sahaja, samadhi) and helps the YOGI reveal/realize/merge in his own true nature.

om tat sat

iswara pranidhanam

December 25, 2009

iswara pranidhanam is
a. an alternative process of raja-yoga
b. an essential pre-requisite for the third limb of abhyasa
c. the “sufficient condition” to attain the final goal of raja yoga

Rishi Patanjali states: (yoga sutras)

Īśvara praṇidhānāt vā – 1.23

tapaḥ svādhyāya Īśvarapraṇidhānāni kriyāyogaḥ – 2.1
śauca saṅtoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ – 2.32

samādhisiddhiḥ īśvarapraṇidhānāt – 2.45

An active complete surrender to the LORD is called iswara pranidhanam.

I. an alternative process:
Rishi Patanjali qualifies the abhyasa in three categories as soft, medium and rigorous. Depending on the “effort level” the “level of achievement” in the YOGA.

In Yoga Sutra 1.23 Rishi Patanjali is stating that the Samadhi comes also from surrender to Lord. So, this surrender is only possible for those who have “sattvik” predominance as the inherent nature.

So, iswara pranidhanam is an alternative process of Raja Yoga. This do not require a qualified external GURU; Iswara himself “from within the individual” guides on the right path for the faithful ones!

II. an essential pre-requisite
Yoga has eight limbs; yama, niyama, asana, pranayama, pratyahara are the first five limbs that are done at the gross body/mind level.

The last three limbs are called dharana, dhyana and samadhi. Putting the three together is called “samyama” which need to be carriedout with subtle intellect layer.

for obvious reasons all these eight steps have to be sequentially mastered.
In the first group of 5 limbs, the first two are called “yama” and “niyama”
Yama means regulation. Control of body and mind at gross level.
niyama means observance – Control of subtle intellect.

There are five yamas and five niyamas and the last of the niyamas is the “iswara pranidhanam” (Yoga Sutras 2.32) It is also an essential component of Kriya Yoga (as per 2.1 – definition)

So, this “active surrender to the lord” is essential prerequisite for practicing the next limbs called “asana, pranayama etc.,”

III. The sufficient condition to attain samadhi.
Samadhi is primarily classified as two types.
a. Samadhi with a seed – or the samadhi which is seeded with effort and practice.
b. Samadhi without a seed – or the natural effortless samadhi.

The abhyasa and vairagya along with the practice of samyama (dharana, dhyana and samadhi) result in the seeded samadhi.

but

when the surrender becomes complete and throughly active, then the samadhi becomes established in the practitioner. This state is called “samadhi siddhi” which is attained by perfecting the “iswara pranidhanam” (Yoga Sutra 2.45)

Instruction 14:

As we have seen in “Karma Yoga” we started the Surrender process to the lord; We started with the fruits of action, slowly developed the surrender into the choice of action.

Now, during the Raja Yoga the skill is perfected to surrender the “free will” to the LORD at a gross mind level and subtle intellect level.

Such surrender gets completed when the YOGI establishes himself in perfect seedless Samadhi. This happens ONCE and ONLY ONCE. Once you are completely surrendered to the ULTIMATE POWER (iswara) that guides the whole universe, there is nothing to choose and the “free will” is completely useless!

All the effort of eight limbs of yoga is to achieve this alone. yama, niyama and samyama.

Lord Declares:

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।

In Swami Sivananda’s words:
Among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.

abhyasa + vairagya = the "process" of raja yoga

December 17, 2009

samadhi is the goal to be achieved by rajayoga. But HOW?

Arjuna Asks the same question to Lord Sri Krishna having heard about this raja yoga.

अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
Arjuna Said:
O Madhusudana (Krishna), this yoga of equanimity taught by you; I do not see steady continuance due to the restless unsteady nature (of the mind – which is well known)

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।
O Krishna, mind is turbulent, restless, strong and unyielding. Its “control” would be greatly difficult as controlling the wind (air).

Instruction 13: (Answer to the above question)

श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
6.35 The Blessed Lord said — Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.

So, what is this “abhyasa” (practice) and the “vairagya” (dispassion)?
Rishi Patanjali also uses the same words and explains what they are in the Yoga Sutras.

In five sutras in the first paada (samadhi pada) Sutra 12 till sutra 16 he explains the abhyasa and vairagya as follows:

Having explained the five chitta vrittis Rishi Patanjali declares: (The discussion on chitta vrittis is done in one of the earlier posts on karma yoga)

abhyāsa vairāgyābhyāṁ tannirodhaḥ – 1.12
The chitta vrittis can be controlled by abhyasa and vairagya.

Abhyasa:
tatra sthitau yatnaḥ abhyāsaḥ – 1.13
sa tu dīrghakāla nairantarya satkāra āsevitaḥ dṛḍhabhūmiḥ – 1.14

The persistent effort is abhyasa
A long term uninterrupted practice establishes firmly (yoga – stoppage of chitta vrittis)

Vairagya:
dṛṣṭa ānuśravika viṣaya vitṛṣṇasya vaśīkārasaṁjñā vairāgyam – 1.15
tatparaṁ puruṣakhyāteḥ guṇavaitṛṣṇyam 1-16

vairagya is aversion to the vishayas perceived and those which were only heard of.
the para-vairagya is the ultimate aversion to the gunas (qualities) themselves.

So, the STRONG attachment to practice and STRONG detachment towards the seen and unseen temporary pleasures (bhogas) is the “means” of raja yoga.

Note: seen pleasures are seen in this world. Unseen pleasures refer to those which were told as heaven and other worlds. A YOGI should not even have least desire for either SEEN or UNSEEN/heard pleasures (bhogas).

A GURU who has understood these two terms (abhyasa and vairagya) and practiced them successfully to achieve equanimity of mind is required for successful practice of Raja Yoga.

om tat sat

samadhi – The Goal of Raja Yoga

December 13, 2009

So, the next thing one should be clear about Raja Yoga is its final Goal.

sama + dhi or equanimity of mind to the duality is the goal of Raja Yoga.

“Freedom” of mind from the duality of attraction and repulsion is the Goal of Raja Yoga.

Mind is sunk in the ocean of duality. There are infinite emotional waves that are unceasingly generated in this Ocean of Duality. These waves are called vrittis. They are originated in this ocean, the are sustained in the ocean and they merge back into the ocean. One should take a “deep dive” into this ocean to realize its TRUE POTENTIAL.

Other than one’s own self, no one can save the mind that is entangled in the thought waves that are of various forms and shapes!

Instruction 12:
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।
uddharēdātmanā..tmānaṅ nātmānamavasādayēt.
ātmaiva hyātmanō bandhurātmaiva ripurātmanaḥ..6.5..

uddharet atmana atmanam = One should uplift own self;
na avasadayet = one should not lower himself.
atma eva hi atmanah bandhu = Self alone is ones Friend
atma eva ripuh atmanah = Self alone is ones own Enemy.

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।
bandhurātmā..tmanastasya yēnātmaivātmanā jitaḥ.
anātmanastu śatrutvē vartētātmaiva śatruvat..6.6..

yena atma eva atmana jitah = whose self is conquered by his own self
tasya bandhuh atma atmanasya = his self is verily his friend.
tu = but,
anatmanah = for the one who has not conquered the self
satrutve varteta atma eva satruvat = the self alone acts as an enemy.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।
jitātmanaḥ praśāntasya paramātmā samāhitaḥ.
śītōṣṇasukhaduḥkhēṣu tathā mānāpamānayōḥ..6.7..
(I am not attempting to translate this sloka; I borrow the words of Swami Sivananda as follows)
6.7 The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.

What does this mean?
One who is “balanced” in the situations of external (physical) heat and cold, and internal (emotional) pleasure and pain and the (third party view) of honor and dishonor is verily conquered the self by self, tranquil and “paramatma samahitah” and rises above the three layered duality!

Such a state of mind is called samadhi; Attaining such a tranquil mind is the GOAL of Raja Yoga in the words of Lord. Rishi Patanjali explains Samadhi in the first pada (quarter) of Yoga Sutras.

sizing a data center management solution

December 9, 2009

Introduction:

A typical data center management solution will have a “data store” for storing
a. configuration data
b. monitoring data

On regular intervals it will collect the data and upload it to the central data store.

A host, database, listener, application server instance etc., are the managed entities that will need monitoring and management.

Before implementing the solution, every organization will try to “size” the infrastructure requirements for the solution.

The sizing involves estimating the resource consumption for the solution.
1. disk storage
2. memory
3. cpu cycles required
4. network bandwidth requirements

The Problem:
The complexity involved in sizing a data center management solution is mainly due to lack of clarity of definition.
for e.g., customer want to monitor 10 databases on 10 servers. (one DB on each server)
Depending on the database version and weather it uses ASM for storage or it is on a cold failover cluster and several other considerations the number of managed entities will vary. A database can have only one tablespace and a single datafile or a database can have 10K tablespaces with 100K datafiles. If customer want to monitor the database space usage by tablespace a database with 10K tablespaces will produce 10K times more data when compared to a database with 1 tablespace.

Each metric (the monitored datapoint) can also be collected once in every 5 minutes or once in an hour. The collection frequency may vary based on customer requirements.

A simple formula is number of metrics ( number is at lowest granule) * number of collections per day gives the total number of metric values per managed entity. Multiplying this number with bytes required to store an average metric value gives the bytes required to store the metric values per managed entity.

If customer wants to keep this data at this granularity for a week, then the storage requirement is number of days of retention at raw granularity * bytes required to store one day data. This multiplied by the number of managed entities gives the total storage requirement for this type of managed entitiy (e.g., database)

The same exercise need to be repeated for all types of managed entities to get the storage requirement.

Collecting that many bytes over a day means transferring that data over the network from the host where the managed entity resides to the host where the management data store resides. That gives the network bandwidth requirement.

This data need to be rolled up to a hourly average and daily average for keeping it for historical trending. One need to calculate the space requirements and processing requirements in this rolling up process.

The old data need to be purged away from the data store. It needs processing cycles.

All the managed entities should also have a set of configuration data. That need to be collected, compared on a regular basis and kept up-to-date. One need to compute the resources required to collect, compare and store the original and changed values of different configurations as they evolve.

Managing all the “heartbeats” between the central management solution and the monitored hosts requires a proactive two way mechanism. This needs processing capacity.

Monitoring the websites with synthetic transactions by periodically playing a pre-recorded transaction to make sure the application works require additional set of processing, storage, memory etc., This need to be added to the above estimate.

A provisioning solution that is used to deploy new instances of databases, application servers will need the GOLD IMAGES to be stored somewhere. Patching the enterprise applications needs considerable amount of patch download space and prorogation on regular intervals. This also need to be considered.

The other thing to consider is about the periodic tasks (jobs) that get executed to perform routine operations. Each job may produce few KB of output that need to be collect and stored in the central store for a period of time.

The next thing to consider is the number of users that use the application, number of concurrent users and the amount of data they retrieve from the data store for performing their operations.

Collecting all this information, adding the block header, segment header etc., overheads in the phisical structure of the target solution is a complex task. By the time this exercise is almost complete, the tool vendor would have released the next version of the data center management tool with some modifications!!

The solution:
It is nearly impossible to “size” any application to the last byte accuracy for storage, memory, Network and cpu utilization.

No managed entity should generate more than 25MB of data in the monitoring store. No managed entity should have more then 100kb of configuration data.
So, taking a 250GB storage for 1000 monitored entities and configuring the solution in such a way that it will not exceed this requirement is a wise man’s solution.

Considering a 1000 monitored entities will have a maximum 100 administrators and at most 30 of them concurrently loggedin, An average db oltp application with 250GB database and 24 * 4 (considering 4 txn’s an hour i.e., 15 min collection frequency) * 1000 (no of entities) would require a 2 processor DB server and a 2 processor Application server with 4GB RAM each.

Starting with this configuration, implementing the solution using an iterative model is the best approach to balance between the up-front sizing vs not impacting the service level of this critical service.

Conclusion:

In the current world with virtualization and cloud technology it is easier to build scalable Grid like applications and scaling the solutions horizontally is the trend that is going to stay and further pick-up more momentum. The data center management solutions are not exempt from this trend. For every next 1000 monitored entities we will have to add a node to the DB grid and another node to the AppServer Grid along with additional storage to the storage grid.

IS IT NOT??

Raja Yoga – Prerequisites

December 8, 2009

ALL are eligible for “Karma Yoga” there are no specific pre-requisites specified.

But for Raja Yoga there are few pre-requisites.
1. The aspirant should have good mastery over the external senses and attained “skill in action” by performing the Karma Yoga.

2. The person still has a lot of predominant quality of “rajas” – inclined towards action. (A large balance either +ve or -ve in the account)

Lord Declares:
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।5.27।।
sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।5.28।।
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.
vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ..5.28..

Instruction 11: (Meaning of above two verses)
Keeping external objects outside (bahih, sparsan, bahihi kritva),
keeping eyes fixed at the middle of eyebrows (chaksus, ca, eva, antere bhruvau)
Keeping equal breathing cycles that move through the nostrils (prana-apana samau krutva nasa abhyantara carinau)
The contemplating one (munih),
fully intent only on liberation (moksha parayana)
Who has control over the indriyas, manas and buddhi (yata-indriya-mano-buddhi)
free from desire, fear and anger (vigata-iccha-bhaya-krodha)
He is verily always free! (yah-sada-mukta-eva-sah)

The Karma Yoga helps one win over the quality of Tamas (inertia) and its products called external sense objects by mastering the indriyas (organs), which are predominantly of “rajas” nature by freeing them from the clutches of their respective sense objects (vishayas).

The Raja Yoga helps one win over the quality of Rajas, by mastering the manas (mind, predominantly Sattvik – illuminating nature) by freeing it from the clutches of desire, fear and anger.

Predominantly sattvik nature aspirants, having mastered the Karma Yoga can directly move to “Bhakti Yoga” skipping Raja Yoga.

Regarding the eligibility, wise men say “A person who is thirsty can only be eligible for drinking water!”

In case of Karma Yoga, an aspirant is asked to do “HIS OWN DUTY” and nothing new. Just the attachment to the fruit of action to be surrendered to the LORD. There is no training required to practice the Karma Yoga. Everybody is eligible. {in fact everybody MUST practice it}

Warning: Never try to practice “Raja Yoga” without a “living realized Guru” – It may prove counter productive in some cases because one need to take up practice of “eight limbs of Yoga” that forcibly control various internal energies of the aspirant (the energy of resolve,the energy of knowing and the vital force). If not managed with a proper balance it may cause the friction within.

There are other simpler methods like “Naama Japa” that can achieve the same result without force. Lord directs an aspirant to the right GURU when the aspirant is successful in KARMA YOGA!

om tat sat

Improved Application Performance Management

December 2, 2009

In April 2008 I have written this post : Application Performance Management

With
a. Oracle Enterprise Manager 10.2.0.5 Service Level Management,
b. REUI 6.0,
c. SOA mamagement pack and
d. Diagnostic Pack for middleware the solution is available.

A corporate can now implement a completely integrated APM solution based on the above four components of Oracle Enterprise Manager.

The new capabilities of REUI 6.0 include:
a. Full capture and replay of end user sessions.
b. Ability to link the slow performing JSP to the overall configuration in SOA management pack and then jump directly into the diagnostic tool (AD4J)
c. Customizable dashboards from the collected data.

What is REUI? “Real End User Experience Insight”! and What is 6.0? The new version released on 1st December 2009.

The ACTIVE MONITORING functionality is already provided by Enterprise Manager Service Level Management pack.

We hope these new tools will truly improve the Real End User Experience of the web applications.

గీతా సారం – The essence of Gita

December 2, 2009

By the grace of god, I was at the lotus feet of my Guru on this Gita Jayanti Day. A message from my Guru regarding Gita.

ESSENCE OF BHAGAVAD GITA

Srimad bhagavadgita occupies prominent place in the spiritual and religious literature of India, next only to Upanishads and is rapidly gaining worldwide popularity for several reasons. First, its language is simple easy enough to understand Second, it serves as a practical guide for religion and philosophy even to common man. Third, it contains essence of all religions and guides men in all walks of life – saints and sinner alike to the highest knowledge of Self. It is the store house of Knowledge Wisdom and Truth. It is in effect the essence of upanishads.

It is not enough just to recite and listen Gita. But its values have to be incorporated in our daily life. Then only the grace of God is fully bestowed.

Gita jayanti
28 – November – 2009

Swami Virajeshwara
“Hamsa”

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।16.21।।
Lust, anger and greed the three main gates of hell in which the condemned soul enters. They are the worst enemies of man that leads him to sin and thereby he enters the hell upon death. Therefore these should be abandoned purposefully.

वासांसि जीर्णानि यथा विहाय
नवानि गृहणाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही।।2.22।।
A man discards his worn out cloths and wears new ones, analogously atman changes worn out bodies with new one’s. Change is the law of nature. Spring marks the birth of new life, in summer reaches full maturity, the autumn brings old age and the winter sees the death. Again new birth is seen in spring. This cycle of birth and death is incessant and man’s life too follows the same pattern. There is no escape.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
Arjuna, four kinds of men worship me; the seeker of worldly objects – wealth, fame, position; the sufferer and worried; seeker of real knowledge (jnana) and the man of wisdom.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।
Any devotee when offers a fruit, a flower or even water with full faith and devotion, I delightfully accept such offerings. (What is offered to God is not important, but the pure conviction, faith and devotion to Him is important)

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः।।12.8।।
Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is no doubt thay you will dwell in Me. When the mind and the buddhi become one in seeing Me, the ego which impresses the feeling of I and mine perishes.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।18.65।।
Fix your mind on Me, be my devotee, worship Me with pure bhakti and enter into My Being. Because you are dear to Me, I promise that you shall attain Me alone.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।
Without bothering too much about wrong & righteous deeds and their rewards, surrender all you activities to Me and without fear and worry take refuge in Me alone. I shall free you from all sins. Fear Not.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते .
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।9.22।।
I look after the needs and protection of those who constantly think of Me and remain absorbed in My thought with pure devotion and contentment.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।
The LORD is seated in the hearts of all beings who are like toys mounted on the giant wheel and He is causing them to move around in circles through his deluding potency (maya).

(God is everywhere, omnipresent and omniscient. Since the hearts of ignorant are covered by filth of desire and passion, they do not transmit the image of Lord. The heart of noble souls have been cleaned and purified, the veil of ignorance has been lifted and Lord reflects clearly as the Sun in the clean mirror)

— స్వామి విరాజేశ్వర, గీతా జయంతి సందర్భంగా.
The above message is for daily reading and individual practice. The nine gems from the storehouse of wisdom – Srimad Bhagavad Gita.