Sri Krishna Quotes

As Sri Krishna says, And when he sees me in all and sees all in me, then I never leave him and he never leaves me. And he, who in this oneness of love loves me in whatever he sees, wherever this man may live, in truth, he lives in me...

Yoga is possible for anybody who really wants it. Yoga is universal.... But don't approach yoga with a business mind looking for worldly gain.

Death is certain for the born. Rebirth is certain for the dead. You should not grieve for what is unavoidable.

Nabadwip, a centre of piety and learning consecrated to the memory of Chaitanya Mahaprabhu—saint, mystic, and devotee of Sri Krishna.

And naturally I was reading in the library a few days later from a book about the Indian saint Sri Ramakrishna, and I stumbled upon a story about a seeker who once came to see the great master and admitted to him that she feared she was not a good enough devotee, feared that she did not love God enough. And the saint said, "Is there nothing you love?" The woman admitted that she adored her young nephew more than anything else on earth. The saint said, "There, then. He is your Krishna, your beloved. In your service to your nephew, you are serving God.

It was Vyasa’s genius to take the whole great Mahabharata epic and see it as metaphor for the perennial war between the forces of light and the forces of darkness in every human heart. Arjuna and Krishna are then no longer merely characters in a literary masterpiece. Arjuna becomes Everyman, asking the Lord himself, Sri Krishna, the perennial questions about life and death – not as a philosopher, but as the quintessential man of action. Thus read, the Gita is not an external dialogue but an internal one: between the ordinary human personality, full of questions about the meaning of life, and our deepest Self, which is divine.

The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.

Sri Krishna said: Arjuna, when one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable of mind. ( Chapter- II, Shloka- 55)” ― Gita Press, श्रीमद्भगवद्गीता पदच्छेद, अन्वय, साधारण भाषाटीकासहित

A true leader always leads by example, by demonstrating to others how the work is done. Sri Krishna, being a great spiritual leader of his time, also chose to perform certain worldly activities. Why? He explains, “If ever I cease to be vigilantly engaged in action, then people would follow my footsteps in every way and no one would perform action.”28 The life of Krishna is marked by ordinariness. He did the earthly job of cow herding, and also indulged in romancing, dancing and playing the flute. He demonstrated a life for others to emulate. He led a balanced life with his strengths as well as frailties. His life was, therefore, not extraordinary. He was not an epitome of perfection. He showed others how to lead a normal, worldly life by himself performing all the actions and yet drifting away from it by reaching for higher ideals.

Why does Sri Krishna say in the Gita that whenever the evil forces raise their head he appears on earth to support the righteous ones? Why does he rather not bring a final end to the perpetual fight between good and evil, instead? Why should evil rise again and again? Mankind is tired of perpetually facing the onslaught of evil. Why does it not get crushed once and for all? Why does God not make it happen? This question often puzzles us.

What name shall we give it which hath no name, the common eternal matter of the mind? If we were to call it essence, some might think it meant perfume, or gold, or honey. It is not even mind. It is not even discussible, groupable into words; it is not even endless, in fact it is not even mysterious or inscrutably inexplicable; it is what is; it is that; it is this. We could easily call the golden eternity "This." But "what's in a name?" asked Shakespeare. The golden eternity by another name would be as sweet. A Tathagata, a God, a Buddha by another name, an Allah, a Sri Krishna, a Coyote, a Brahma, a Mazda, a Messiah, an Amida, an Aremedeia, a Maitreya, a Palalakonuh, 1 2 3 4 5 6 7 8 would be as sweet. The golden eternity is X, the golden eternity is A, the golden eternity is /\, the golden eternity is O, the golden eternity is [ ], the golden eternity is t-h-e-g-o-l-d-e-n-e-t-e-r-n-i-t-y. In the beginning was the word; before the beginning, in the beginningless infinite neverendingness, was the essence. Both the word "god" and the essence of the word, are emptiness. The form of emptiness which is emptiness having taken the form of form, is what you see and hear and feel right now, and what you taste and smell and think as you read this. Wait awhile, close your eyes, let your breathing stop three seconds or so, listen to the inside silence in the womb of the world, let your hands and nerve-ends drop, re-recognize the bliss you forgot, the emptiness and essence and ecstasy of ever having been and ever to be the golden eternity. This is the lesson you forgot.

Arjuna asked Sri Krishna, "In this chaotic condition of my mind, what is my duty? I surrender myself to you, great Master. Please tell me." The answer of Bhagavan Sri Krishna is, "You understand nothing. You draw conclusions without proper understanding of the structure of life and your relationship to people or things in general. It is a very sorry state. How can you draw conclusions without proper premises? If you draw a conclusion based on a wrong premise, the conclusion is also wrong. Therefore, all that you have been told up to this time is without any foundation because you do not know either yourself or the world.

What name shall we give it which hath no name, the common eternal matter of the mind? If we were to call it essence, some might think it meant perfume, or gold, or honey. It is not even mind. It is not even discussible, groupable into words; it is not even endless, in fact it is not even mysterious or inscrutably inexplicable; it is what is; it is that; it is this. We could easily call the golden eternity "This." But "what's in a name?" asked Shakespeare. The golden eternity by another name would be as sweet. A Tathagata, a God, a Buddha by another name, an Allah, a Sri Krishna, a Coyote, a Brahma, a Mazda, a Messiah, an Amida, an Aremedeia, a Maitreya, a Palalakonuh, 1 2 3 4 5 6 7 8 would be as sweet. The golden eternity is X, the golden eternity is A, the golden eternity is /\, the golden eternity is O, the golden eternity is [ ], the golden eternity is t-h-e-g-o-l-d-e-n-e-t-e-r-n-i-t-y. In the beginning was the word; before the beginning, in the beginningless infinite neverendingness, was the essence. Both the word "god" and the essence of the word, are emptiness. The form of emptiness which is emptiness having taken the form of form, is what you see and hear and feel right now, and what you taste and smell and think as you read this. Wait awhile, close your eyes, let your breathing stop three seconds or so, listen to the inside silence in the womb of the world, let your hands and nerve-ends drop, re-recognize the bliss you forgot, the emptiness and essence and ecstasy of ever having been and ever to be the golden eternity. This is the lesson you forgot.

He told her the three characteristics of disinterested action: first, control of the sense-organs; second, absence of egotism; and third, surrendering the fruit of action to Sri Krishna. He further told her that no dharma is possible for the egotistic person. Quoting from the Gītā, he said: “The gunas of Prakriti perform all action. With the understanding deluded by egotism, man thinks, I am the doer.

The ability to accommodate rather than reject older beliefs has a very practical outcome. India has had its share of religious intolerance, but thanks to its paradigm of unity-in-diversity and its cumulative strategy for preserving culture, those individuals and communities who respond to outward forms of worship have kept their place and dignity in the system, while at the other extreme individuals who have really had mystical experience have been unusually free to transcend all religious forms and not only follow their own path but become beacons for the culture as a whole. “As men approach me, so I receive them,” Sri Krishna says in the Gita. “All paths, Arjuna, lead to me” (Gita 4.11). This too helps explain the mixtures, or more properly layers, of religious consciousness displayed in the Upanishads.

typhoid patient has very little chance of recovery if he loses all taste for food; but his life need not be despaired of if he enjoys food even a little. That is why one should cultivate a taste for God’s name. Any name will do—Durgā, Krishna, or Śiva. Then if, through the chanting of the name, one’s attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend.

If you turn back time and look, 5100 years ago in the Bhagavad Gita, Lord Krishna did the same thing. He has been the first HR manager India knows. When Arjuna was so depressed and was not ready to do his job, Lord Krishna was with him in the battlefield, and told him all sorts of things. First, He warned Arjuna that people would blame him for sure. Then He incited Arjuna's ego and tried to wake him up. And then He offered His disciple different incentives, saying, "If you win, you will have the kingdom. If you lose, you will enjoy Heaven. Come on, fight." In many ways, Lord Krishna lifted Arjuna out of that depression.

PUBLISHER’S NOTE To seize the knowledge of the UNKNOWABLE needs a language, which is at once symbolically creative, revealingly poetic, infinitely plastic, luminously rhythmic, automatic perception of right relations and their inevitable descent of truth of idea, word and action.

After several stages of individualistic austerity the foundation is made for universalism. So this individualistic austerity should not be considered as illusion. From this Causal body so many forms of gods and goddesses like Shiva, Krishna, Kali can be seen. This has two aspects. One, by self-exertion and another is spontaneous.

There are two broad categories of avataras. Some, like Sri Krishna, Sri Rama and Sri Nrsingha, are Vishnu-tattva, direct forms of God Himself, the source of all power. Others are individual souls (jiva-tattva) who are empowered by the Lord in one or more of seven ways: with knowledge, devotion, creative ability, personal service to God, rulership over the material world, power to support planets, or power to destroy rogues and miscreants. This second category of avatara is called shaktyavesa. Included herein are Buddha, Christ and Muhammed.

Do you know why images of Krishna or Kāli are three and a half cubits high? Because of distance. Again, on account of distance the sun appears to be small. But if you go near it you will find the sun so big that you won’t be able to comprehend it. Why have images of Krishna and Kāli a dark-blue colour? That too is on account of distance, like the water of a lake, which appears green, blue, or black from a distance. Go near, take the water in the palm of your hand, and you will find that it has no colour. The sky also appears blue from a distance. Go near and you will see that it has no colour at all.

मायावी मायया वध्य: (A deceitful enemy needs to be killed by deceit) - Sri Krishna to Yudhisthira (Mahabharata-9.31.6)

Madhur, the attitude of a woman toward her paramour. Rādhā had this attitude toward Krishna. The wife also feels it for her husband. This attitude includes all the other four.

Vātsalya, the attitude of a mother toward her child. This was Yaśodā’s attitude toward Krishna.

Sakhya, the attitude of friendship. Friends say to one another, ‘Come here and sit near me.’ Śridāma and other friends sometimes fed Krishna with fruit, part of which they had already eaten, and sometimes climbed on His shoulders.

Dāsya, the attitude of a servant toward his master. Hanumān had this attitude toward Rāma. He felt the strength of a lion when he worked for Rāma. A wife feels this mood also. She serves her husband with all her heart and soul. A mother also has a little of this attitude, as Yaśodā had toward Krishna.

Sri Krishna said: As a human being puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.”6

That is why one should cultivate a taste for God’s name. Any name will do—Durgā, Krishna, or Śiva. Then if, through the chanting of the name, one’s attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend.

27 Nakshatra and their Lords in Astrology As per Vedic astrology and Indian mythology, the planets, earth, and stars all affect human life. The same goes for the nakshatras, as they can tell everything from a person’s present life to their future. That’s why astrologers use the word nakshatra to predict someone’s life. Actually, the nakshatras help in dealing with life issues and also help you know about the life of an individual. Nakshatra and their lords Ashwini - Ketu - Aswini is the first among the nakshatras and their lords. It is under the rule of Ketu. You might have heard of the Ashwani twins, who are also part of the Aswini Nakshatra. Well, the people born in this nakshatra and their lords are adventurous and full of life. They always try to bring new changes and also use words carefully that can heal others. Bharani – Venus. These kinds of people are usually born under the Bharani Nakshatra. Bharani is ruled by Venus. This nakshatra tells about the cycle of birth, fertility, and many other related things. Babies born under Bharani are usually responsible in the future and love to care for others. Krittika – Sun. Krittika, is ruled by God Sun. Yes, the sun is known for its fiery determination to burn and shine. People born under this nakshatra are full of determination and willpower. Rohini -Moon Such people who love peace and want harmony everywhere are usually born under Rohini Nakshatra. It is under Shree Krishna (Vishnu Ji). People born under this Nakshatra are emotional, have artistic abilities, and have a lovely nature too. Mrigasira – Mars This deer-shaped Mrigashira is ruled by Sri Chandra Sudeshwar (Lord Shiva) and Mars. People born under this have intelligence, good nature, and love exploring knowledge. Ardra – Rahu Adra is ruled by Rahu. An Ardra Nakshtra-born individual can break their limitations and adapt to changes. Punarvasu –Jupiter Yes if you see leadership qualities in people around you then it’s sure that the person is born in Punarvasu and ruled by Jupiter. Jyestha – Mercury Jyestha locals frequently demonstrate superior intellectual abilities, a perceptive disposition, and a knack for solving problems. Moola – Ketu Those who are from Moola frequently have an air of mystery, a strong sense of purpose, and a desire to solve life’s riddles. Revati – Mercury Revati babies have a kind and compassionate disposition, a great desire to help others, and a creative spirit. Natives of Revati frequently succeed in careers that let them use their creativity to express themselves and help others, such as counseling, writing, performing arts, or any other line of work involving the arts. For more details about this articles: Click Here

Krishna is the Purusha; Śrimati2 is His Śakti, the Primal Power. The two are Purusha and Prakriti. What is the meaning of the Yugala Murti, the conjoined images of Rādhā and Krishna? It is that Purusha and Prakriti are not different; there is no difference between them. Purusha cannot exist without Prakriti, and Prakriti cannot exist without Purusha. If you mention the one, the other is understood. It is like fire and its power to burn: one cannot think of fire without its power to burn; again, one cannot think of fire’s power to burn without fire. Therefore in the conjoined images of Rādhā and Krishna, Krishna’s eyes are fixed on Rādhā and Rādhā’s on Krishna. Rādhā’s complexion is golden, like lightning; so Krishna wears yellow apparel. Krishna’s complexion is blue, like a dark cloud; so Rādhā wears a blue dress; she has also decked herself with blue sapphires. Rādhā has tinkling anklets; so Krishna has them too. In other words, there is inner and outer harmony between Purusha and Prakriti.

The lord of creation is both inside and outside creation. He is like the sap in the flower, the space in an empty room. He is always present but unseen. His joy shines like the sun in the sky, his will swims like a fish beneath the ocean. He cannot be known by the mind or even the heart. Only the inner silence recognizes him. He is both male and female and he is neither. To speak of him as one or the other is only a manner of speaking. In order to protect the righteous and destroy the wicked, he takes birth again and again throughout the ages. His most recent birth was as Sri Krishna in the land of the Pandu brothers. Then and there he slew demons and granted realization to the worthy. His life lasted 135 years, from 3675 to 3810. He will be remembered as the divine personality. His next birth will be as Adi Shankara in the land of the Vedas. Then and there he will make available the knowledge of the Brahman, the highest reality. His life will last 32 years, from 6111 to 6143. He will be well remembered as the divine teacher. His subsequent birth will be as Jesus of Nazareth in the land of Abraham. Then and there he will embody and teach perfect love and compassion. His life will last 108 years, from 7608 to 7716. He will be well remembered as the divine savior.

God is born as man for the purpose of sporting as man. Rāma, Krishna, and Chaitanya are examples. By meditating on an Incarnation of God one meditates on God Himself.

பசுபதி

Purusha is inactive; therefore Śiva lies on the ground like a corpse. Prakriti performs all Her activities in conjunction with Purusha. Thus She creates, preserves, and destroys. That is also the meaning of the conjoined images of Rādhā and Krishna. On account of that union, again, the images are slightly inclined toward each other.

Satyabhāmā tried to balance Krishna with gold and precious stones, but could not do it. Then Rukmini put a tulsi-leaf with the name of Krishna on the scales. That balanced the Lord.” The doctor was

While Sri Krishna, Himself God Incarnate, played with the gopis at Vrindāvan, trouble-makers like Jatilā and Kutilā appeared on the scene. You may ask why. The answer is that the play does not develop without trouble-makers. (All laugh.) There is no fun without Jatilā and Kutilā. (Loud laughter.)

One cannot see God if one has even the slightest trace of worldliness. Match-sticks, if damp, won’t strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick. Once Sri Rādhā said to her friends that she saw Krishna everywhere—both within and without. The friends answered: ‘Why, we don’t see Him at all. Are you delirious?’ Rādhā said, ‘Friends, paint your eyes with the collyrium of divine love, and then you will see Him.

Sri Krishna said: Arjuna, when one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable of mind. ( Chapter- II, Shloka- 55)

All life is a battlefield, she used to tell me; whether we like it or not, we are born to fight. We have no choice in this, but we do have the choice of our opponent and our weapon. If we fight other people, often our dear ones, we cannot but lose, but if we choose to fight all that is selfish and violent in us, we cannot but win. There is no such thing as defeat on the spiritual path once we join Sri Krishna, but if we try to fight against him, we shall never know victory.

People lose half of their health to gain wealth, and they lose half of their wealth to regain their health. When I had all my teeth. I had no nuts to chew, and now that I got the nuts, I have no teeth to chew. Caught up between gaining and losing, they lose their entire life. "One who is galloping on desires has no peace; but one who is established in the Self has no desire. All the desires will flow in him, like rivers flowing into the ocean. He will have no dearth of anything." Lord Krishna promises that. Don't think that if you become desire-less it means you become a pauper No! It's the desire which keeps you poor. Your poverty is your hankering.

The devotee who realizes the personal God in a form will eventually realize Him also as the Omnipresent Formless Infinite. Arjuna, with the frontal vision of his two physical eyes, saw his divine guru Krishna standing before him on the field of Kurukshetra. Sri Krishna then opened the all-seeing spiritual eye of Arjuna. Being at one with the cosmic consciousness of Spirit, Krishna transferred his omnipresent vision to Arjuna, whose spiritual advancement had now prepared him to receive the awakening touch of the Guru’s bestowal of God-realization. It was then that Arjuna beheld the very form of Krishna metamorphose into an omnipotent image of the oneness of Krishna’s consciousness with the Infinite.

tormenta. Amar y cuidar, ella es la más genuina. Ella es notable en sus habilidades de organización. Ella es práctica en el manejo de asuntos. Ella es siempre confiable. Su honestidad y sinceridad es inspiradora. AAMUKTA MALYA [ah-MOOKH-tuh MAHL-yah] Este nombre hindú está tomado de un poema que es escrito por un rey indio llamado Sri Krishna Deva Raya. Aamukta Malya tiene un sentido de responsabilidad. Ella es consistente y confiable en sus palabras y acciones. A ella le gusta liderar y supervisar. Su confianza puede ser intimidante, pero ella tiene buenas intenciones. Con gran optimismo y entusiasmo natural, ella inspira a otros a ser lo mejor que pueden ser. AARINI [AH-ree-nee] De origen bengalí, Aarini significa "alguien que es aventurero". Atractiva y atlética, a ella le apasiona. Fiel a su espíritu aventurero, le gusta explorar y viajar. En lugar de resistirse, ella es una que abraza el cambio. Ella actúa con devoción y genuina preocupación por los demás. Ella encuentra satisfacción en poder contribuir a la mejora de los demás. AARAVI

The body is not me; it is only the jacket which I wear. When this jacket is torn and tattered, the time has come for me to throw it away and put on a new jacket. Sri Krishna asks, “What is there to grieve about? What is so tragic about putting on a new jacket? Do you want to keep an old jacket that lets in cold air, makes you uncomfortable, and can no longer be used to serve others?

BHAGAVAN SRI KRISHNA BHAVA SAMADHI DARSHAN ON 23RD FEBRUARY 2021 SAVE THE DATE#Nithyanandaa #krishna #Kailasa #enlightenment #Bhavasamadhi #hinduism #tuesdaymood #TuesdayMotivation

Radhe Radhe!!!

In India, music as well as painting and the drama is considered a divine art. Brahma, Vishnu, and Shiva—the Eternal Trinity—were the first musicians. The Divine Dancer Shiva is scripturally represented as having worked out the infinite modes of rhythm in His cosmic dance of universal creation, preservation and dissolution, while Brahma accentuated the time-beat with the clanging cymbals and Vishnu sounded the holy mridanga or drum. Krishna, an incarnation of Vishnu, is always shown in Hindu art with a flute, on which he plays the enrapturing song that recalls to their true home the human souls wandering in maya delusion. Saraswati, Goddess of Wisdom, is symbolised as performing on the vina, mother of all stringed instruments. The Sama Veda of India contains the world’s earliest writings on musical science. The foundation stone of Hindu music is the ragas or fixed melodic scales. The six basic ragas branch out into 126 derivative raginis (wives) and putras (sons). Each raga has a minimum of five notes: a leading note (vadi or king), a secondary note (samavadi or prime minister), helping notes (anuvadi, attendants) and a dissonant note (vivadi, the enemy). Each one of the six basic ragas has a natural correspondence with a certain hour of the day, season of the year and a presiding deity who bestows a particular potency. Thus (1) the Hindole Raga is heard only at dawn in the spring, to evoke the mood of universal love; (2) Deepaka Raga is played during the evening in summer, to arouse compassion; (3) Megha Raga is a melody for midday in the rainy season, to summon courage; (4) Bhairava Raga is played in the mornings of August, September, October, to achieve tranquillity; (5) Sri Raga is reserved for autumn twilights, to attain pure love; (6) Malkounsa Raga is heard at midnights in winter, for valour. The ancient rishis discovered these laws of sound alliance between nature and man. Because nature is an objectification of Aum, the Primal Sound or Vibratory Word, man can obtain control over all natural manifestations through the use of certain mantras or chants.

Now, Kansa was left all alone, Sri Krishna pulled Kansa from the throne where he was sitting and slapped him so hard that he fell down on the ground. The injury proved to be fatal and as a result Kansa died.

Perhaps it was the Radha Parthasarathi in Anantapur, Andhra Pradesh that caught their eye: a vibrant temple built in the shape of a chariot and painted entirely in the dainty shade of watermelon-pink, complete with wheels and a quartet of colossal stallions that towered over its visitors. Or perhaps it was the Sri Sri Radha Parthasarathi Mandir in New Delhi that stopped them in their tracks: a stunning and sprawling complex dominated by lace-white pointed oval domes and embellished with wooden, marble, and stone lattice carvings, which houses the 1,764-pound Astounding Bhagavad Gita, the “largest principle sacred text ever to be printed.

Sri Krishna, believed to be the eighth incarnation of Vishnu, is without question one of the most popular and instantly recognizable deities within the Hindu pantheon, which encompasses hundreds of Puranic divine beings, coupled with approximately 33 Vedic gods and goddesses or “devas,” and a sea of other lower-ranking demigods and legendary figures.

The Vedas say, srnvantu visve amrtasya putra (Svetasvatara-upanisad: 2.5): “O, you sons of nectar, sons of the nectarine ocean sea: please listen to me. You were born in nectar; you were born to taste nectar, and you must not allow yourselves to be satisfied by anything but nectar. So, however misguided you may be for the time being, awake! Arise! Search for that nectar, that satisfaction.” (p. 22)

The Bhagavad Gita presents us with a unitary system of Yoga, one clear and systematic path, wherein all four Yoga techniques of jnana, karma, bhakti and classical ashtanga are - together – all considered crucial for spiritual realization. These four supposedly different paths, in actuality, represent four aspects of one, unified, integral Yoga system. They are akin to the four sides of a square. If one of the sides of the square is missing, then the very structural integrity and being of the square is itself compromised. Indeed, it no longer is logically qualified as a "square" at all. Similarly, the complete and authentic path of Yoga spirituality must include all these four components of Yoga in order to be fully appreciated. It is true that these four Yogas are linked by their common emphasis on devotional meditation upon, and the ultimate loving absorption of our awareness in, the Absolute. However, it is also inarguably clear that Krishna considers bhakti-yoga, or the discipline of focused devotional consciousness, to be not merely one component of these four branches of Yoga, but as the very essence and goal of all Yoga practice itself. Unlike the other aspects of the Yoga path, bhakti (devotional meditation) is distinguished by the fact that it is not only a means (upaya) for knowing God, but it is simultaneously also the goal (artha) of all human existence. As the means, bhakti designates devotional meditation; as the goal, bhakti means devotional consciousness. At no time does one abandon the practice of bhakti, even upon achieving liberation. Rather, devotional consciousness focused with one-pointed awareness upon the Absolute represents the very goal of the entire Yoga system.

And beauty will be victorious in the world. Love will be victorious in the world. We will sacrifice everything to see that the banner of divine love will flutter all over the world, for a particle of that divine love will be able to keep peace and distribute peace in all directions. Just as fighting soldiers dedicate everything, and give their lives so their countrymen will benefit in the future, we should sacrifice our lives and work to bring real peace for everyone. (p. 26)

Did not Sri Krishna Paramatma himself say these things?" "Your Rama and Krishna are babes of yesterday, according to me. All our wise ancestors did not say what they thought was true; they thrust their ideas into the throats of their gods, and saw to it that they were spewed out on mankind. I told you of Kapali worship; much of it is ugly and obscene. My brother read out to me authorities for such deeds too. They were supposed to have been told by Siva to his great lady Parvathi! I have no faith in these avatars. Who is not an avatar? You are one; I am one. All of us are Amma's children; it is not Nara and Narayana alone; worms, insects, stones and dirt are His creations, they are all parts of His being. " I will mention to you one pertinent point, which I can easily see since I am a woman. In the Gita, you find a remark that if woman become wicked, races will become mixed. A god who created both sexes should know that both will have to become wicked to go astray. To the author who put those words into the mouth of Arjuna, the 'male' was an innocent being. This document is a jumble of thoughts, which occurred to ten different persons, but they were all put into the mouth of one mythical Krishna. The trick was to make it authoritative by showing that the Paramatma himself uttered them.