God Loves Those Who Love God

Loving God is a key theme in the Gita. In Chapter 9, Lord Krishna tells us that loving God is the Holy Secret and the key to attaining ultimate freedom from cycles of birth and death. He explains that God is everything and everywhere. He is the creator and more because the very notion of the world is His. Thus, even the worst sinners are liberated by the love of God.

In Chapter 12 of the Gita, Lord Krishna describes all the good things that happen to those who love Him. He tells us that those of us who do love God are dear to Him. But He does not talk about loving humanity to the extent that He speaks of the power of our loving Him. It is through our understanding and love of the divinity that we merge into the Lord and attain ultimate salvation.

See The Gita, A New Translation of Hindu Sacred Scripture by Irina Gajjar.

Did God Create the World?

A number of major world religions subscribe to the notion that God, such as God is understood, created the world or worlds or universe and all existence. Hindu scripture specifically tells us so. In fact, in the Gita, God Himself reminds more than once.

In Chapter 9, Lord Krishna tells us that the whole world was His idea, and was born from Him. It explains that a great wheel makes it turn round and round and that it appears and disappears repeatedly because He wants it to.

In Chapter 10 He explains:

Everything comes from Me.

Truth, wisdom, forgiveness, self control,

happiness, unhappiness, bravery, fear,

peacefulness, fame and shame

all come from God.

The Gita, Chapter 10, Verses 4, 5

 

At the same time the very God who takes credit for creation, declares His creation to be an illusion. It is “Maya” or make believe or magic and He tells us that only fools believe that the world is real. In His own words:

The wise who understand God pass beyond

the world.

They cross over Maya and reach Me.

The Gita, Chapter 7, Verses 14

Now why would God or the sages who gave to life to the ideas embodied in the Gita create a world that is illusory only for humankind to acknowledge this truth? Why would a power like God want to create worlds that come and go?

It seems to me that the reason does not fit within human logic. It is just that this is how it is.

See The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Why Was God Born?

In the Gita, Lord Krishna Himself explains His incarnations:

You and I have passed through many births.
I know them all, but you do not remember.
I am born from time to time
whenever the good need my protection.
I am born to destroy the bad and help the good.

My birth is divine and those who understand this become part of
Me and do not have to be born again.

The Gita, Chapter 4, The Sword of Knowledge, Verses 5-9

These beautifully succinct verse encapsulates Hinduism’s fundamental beliefs: the existence of God, His powers to create and destroy, God’s benevolent intent, the importance of understanding divine power, the reality of reincarnation, and the meaning of salvation which is becoming one with God.

See The Gita, a New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Hindu Myths and Legends

 

Hindu myths and legends illustrate Hinduism’s world vision in vibrant color. They portray worlds inhabited by people, by super people, by gods and demons, by legendary heroes and evil doers, by fantastic creatures endowed with extraordinary powers, and by great warriors wielding remarkable weapons.

These tales tell of places unbound by time or space, places that exist in our imagination, and places we can visit today. They tell of flight through the heavens. They discuss creation and destruction. They speak of God’s manifestations and God’s power. They bring laughter and tears and they thrill, frighten, comfort, and teach generation after generation of Hindus. Ancient stories told and retold never lose their fascination. They weave themselves into the fabric of Hindu life and take on new life when fresh miracles come about or when nature and science amaze us with feats that we once thought could not be performed outside of our imaginations.

Among the most intriguing narratives in Hindu mythology are the stories related to the ten avatars of Lord Vishnu, the Preserver, in the holy trinity of Brahma, Vishnu, and Shiva. The term avatar is understood to mean incarnation or manifestation, but the actual translation from Sanskrit is “descent.”

People do not worship all the avatars and all are not human. Hindus adore Rama and Krishna above Vishnu’s other incarnations, but Vishnu came as a savior in all of them. Hinduism has consistently viewed Vishnu as the savior. While Brahma is the Creator who starts cosmics and Shiva is the Destroyer who ends them, Vishnu, the Preserver, is the one who strives to maintain cosmic order, intervening whenever needed. It is interesting to note that the order of the avatars’ appearance parallels the sequence of Darwin’s theory of evolution.

Vishnu’s first descent is in the form of a fish, a creature of the water. Matsya saved a ship attempting to escape from a great flood and guided it to safety. The second avatar was in the body of Kurma, a tortoise who restored the nectar of immortality to the gods. The tortoise is a reptile, a life form that followed fish in the evolutionary sequence. Lord Vishnu incarnated for the third time in the body of a land animal, Varaha, the boar. Varaha saved the Earth from the demon who carried her to the bottom of the ocean. After a battle which lasted a thousand years, the boar rescued Earth and restored her to her rightful place in the universe.

Narasimha, the giant man lion, was Vishnu’s fourth descent and the last which took place in the Satya Yuga, the earliest age in Hindu cosmology. Narasimha symbolizes the emergence of mankind from the animal kingdom. Vishnu manifested in this form to save Prahlada from his father, a demon who was enraged by his son’s devotion to Vishnu. Narasimha destroyed the demon and made Prahlada ruler of the earth and the underworld.

The fifth, sixth, and seventh avatars of Vishnu take place in the second age known as the Treta Yuga, a period when man progressed from the stone age, to the iron age and then to a society ruled by kings. Thus, while Vishnu’s first four incarnations relate to struggles with demons and the forces of nature, the next three are about social and political struggles among men.

In His fifth incarnation, Vishnu appeared as Vamana, the dwarf who restored heavenly and earthly power to the gods and in his sixth, He appeared as Parashurama, Rama with an ax. His mission was to rid the world of evil and Parashurama went around the world twenty-one times killing bad kings and re-establishing the rule of the virtuous ones. Vishnu’s seventh incarnation was as Lord Rama, widely worshipped and glorified in the epic Ramayana.

Vishnu’s eighth avatar is as Lord Krishna who came to earth to preach the Bhagavad Gita. Krishna is probably the most deeply beloved of God’s avatars. His descent occurred in the third age known as the Dvapara Yuga. Vishnu’s ninth avatar, as Lord Buddha, the Enlightened One, took place in the fourth and current Yuga known as the Kali Yuga. Buddha preached a doctrine of reform that became Buddhism.

 

Read more of The Gita on Irinaspage.com or purchase your Kindle copy today at Amazon.com.

 

Lord Krishna’s Divine Birth 

In the Gita, Lord Krishna tells us He is born from time to time to protect goodness and destroy evil. He says:

You and I have passed through many births. 

I know them all but you do not remember. 

I am born from time to time 

whenever the good need my protection. 

I am born to destroy the bad and help the good. 

My birth is divine and those who understand 

this become part of Me 

and do not have to be born again. 

Gita: 4:5; 6; 7 

Human beings envision God in a form like ours. Thus we say that He created us like Him or now some of us consider perhaps like Her. At the same time we cannot imagine the Lord being conceived and born in the same fashion as we were.

In my view, the fact that so many of us not only imagine but also believe in miraculous birth validate our notion and make it true. The real question is what does truth mean?

For some answers, see The Gita, A New Translation of Hindu Sacred Scripture, and On Hinduism by Irina Gajjar.

The Gita on Winning

 

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Lord Krishna tells Arjun and all of us in The Gita that fighting is not about winning but about doing your duty. In His words:

 

You are lucky to have a chance to fight in
this war.

For your duty will take you to God.

And if you do not fight,

you will be giving up your duty.

Giving up duty is a sin.

The Gita, Chapter 2, Verses 32, 33 

 

Of course as in many texts, the war and fight is both real and symbolic. It is the struggle between good and evil. Our enlightenment will determine whether or not we are on the side of goodness.

Although we clearly seek to win, the fight matters more than the outcome. God explains:

 

     But if you fight,

     You will either go to heaven or win victory.

     So, Arjun arise.

     Make up your mind to fight.

     Fight and do not worry about how the war turns out.

      Do not care if you win or lose.

The Gita, Chapter 2, Verses 37, 38

 

It is only by focusing on our actions rather than on their results that we fulfill our obligations to ourselves, to mankind and to worlds.

See The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

 

 

 

 

 

 

Lord Krishna Says Fight!

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At the start of the Mahabharata War, Lord Krishna Tells Arjun to go and fight.  At the conclusion of the Gita, Arjun agrees saying, “I will fight.”

The question I raise is when must we fight? Can we or should we pick and choose our battles or wars? Can we abstain?

Lord Krishna’s message suggests that we do not have the luxury of choice. He tells Arjun that it is his duty to fight and that failing to do so would be failing God Himself.

So there we have it. If we are placed in the midst of combat, we must play our role. We cannot sit back, relax and shake the ugliness off our backs. It is our duty to fight to the best of our ability.

While we cannot have faith in the outcome, perhaps we can have faith that our force is for good and will help determine the outcome.

See The Gita, a New Translation of Hindu Sacred Scripture by Irina Gajjar.

Letting Go of Objects

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From The Gita: A New Translation of Hindu Sacred Scripture 

By thinking of objects, a person starts to want them. And a person who always wants things cannot have them all. Then she gets disappointed. Her disappointment makes her angry. Her anger confuses her. She loses her mind and is ruined. She has no peace.

But a person who stops wanting things is free from attachment. She is free from loving things and free from hate. Such a person is on the path that leads to peace. How can a person without self control have peace? And without peace, How can she have happiness?

Letting go of constant state of wanting more is a place that some people have an easier time getting to than others, but ultimately it’s what brings us peace. Objects should have little worth in comparison to family, friends, love, and health.

While it might not be an easy road to get there, it’s certainly something to work for and possibly a good New Year’s resolution for 2017. Focus on what truly matters and give far less importance to wanting more objects.

 

The Gita on Moderation

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I am a great fan of moderation. It offers the best of all worlds. Moderation says everything should be practiced in moderation, even moderation. So the practice of moderation does not prohibit an occasional splurge.

The Gita praises moderation. Lord Krishna tells us that a yogi is a wise, calm, devout and happy individual. God adds:

Oh Arjun, a Yogi cannot eat too much or too little.

She cannot sleep too much or too little.

She must measure everything:

eating, sleeping, working and relaxing.

Everything she does should be just right and even.

A Yogi is never afraid.

The Yogi whose mind is concentrating on  God does not shake.

He is steady like a candle in a room where there is no wind.

The Yogi’s mind does not move away from the truth.

 

See The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar [Ch. 6, Self Control]

 

 

What Is Really Reality?

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In his introduction to On Hinduism, Ravi Heugle disagrees with my views on Reality. Ravi is a self-described skeptic, if not quite an atheist.

From a philosophical perspective, Ravi accepts only that which can be perceived, measured and verified as real. On the other hand, I believe the opposite. I consider that perceptions, measurements and verifications pertain to the material world which is not real because it is impermanent and in a state of flux. I think that reality exists beyond our perception. It transcends dimensional worlds. The Gita explains that reality is eternal. The perceptible world is Maya, or illusion.

What do you think? Share your thoughts by commenting directly on the blog or on Facebook.

See Ravi Heugle’s A Skeptic’s Perspective introducing Irina Gajjar’s . See also, The Gita, A New Translation of Hindu Sacred Scripture by Irina Gajjar.