DailyWorld News - The First International Newspaper From India https://dailyworld.in/ Sat, 27 Jun 2026 08:36:58 +0530 en https://dailyworld.in/spiritual/the-kesin-sukta-part-5-689132.html Ved Darshan 11This epiphany continues with a description of the ascetics ascent to the skies and the manifestation of the Kesins vision as a universal form or Viśvarūpaantarikṣeṇa patati viśvā rūpāvacākaśat munir devasyadevasya saukṛtyāya sakhā hita Rig Veda 101364Antarikṣeṇa skyspace firmament patati as if falls descendsflies decays viśvā rūpāvacākaśat the vision of the vishwaroopa made visible or seen as a darshana The Vishwaroop is an apotheosis a theophany a manifestation visually of the revelation of the kesins in ecstasyMunir the ascetic or Kesins devasyadevasya verily partake the devas vishwadeva saukṛtyāya for good works for pious deeds that sakhā friend companion hitaḥ give causeget provideendViśvarūpa is seen as the supreme infinite form where the entire universe is manifested within a single body It is a theophany or a visual representation of the experience of the Kesins whether it be a ritual initiation a mystical experience where the Kesin acquires the status of divinity or even manifestation of participative oneness with nature There is in all these visions some aspect of reconciling all dualities opposites celestial realms aspects of time and creations into single cosmic manifestation Much later texts like the Bhagwat Geeta are seen to present the Viśvarūpa as an apocalyptic vision Here the deity is not only a companion of the jana but he is also time the destroyer In Saiva traditions he is Mahakaal Destruction is as much a part of the manifestation as construction or creation when a thing or a system or an institution or acivilisation or an order becomes inadequate to deal with the worldoutthere where entropy or patati abounds the renovation or destruction is predicated on approaching like the kesins or Muni creation naked denuded or stripped of existing inherited concepts to be vouchedsafe the vision of the renovative Viśvarūpa which recreates DAILY WORLD The writer is a senior IRS officer posted in Delhi https://dailyworld.in/spiritual/the-kesin-sukta-part-5-689132.html Thu, 25 Jun 2026 14:18:00 +0530 https://dailyworld.in/spiritual/namami-ramam-musings-165-688957.html SAMA DṚṢṬIWithout further ado Shri Krishna addresses Uddhavas despondency in Bhāgavata Purāṇa 117610 by reiterating the philosophical foundations of the GitaHE counsels Uddhava to relinquish attachment to relationships and the material world and to roam freely with an evenness of vision sama dṛṣṭi The obvious question is how to attain sama dṛṣṭi Krishnas answer is deceptively simple by fixing the mind on HIMWhat Krishna says is that at the root of human bondage lie two intertwined illusions attachment and the egos insistence on I and mine On the path of selfrealisation the first step is to move beyond such attachments towards a universal vision Gita 518 As Krishna says in Gita 629 A true yogi sees ME in all and all in MEKrishna further explains that this fundamental misperception arises from Māyā HIS creative potency and an instrument of HIS Līlā which causes the one indivisible Reality to appear as many Māyā creates the delusion of I and mine within the being The deluded mind therefore perceives multiplicity where there is unity and becomes trapped in dualities such as like and dislike pleasure and pain gain and loss etcBut how to transcend it Krishna illuminates the path HIS prescription first control of the senses and the mind Gita 626 and second more importantly a shift in our vision a change in how we perceive the worldSeeing this world not through the lens of our ego of I and mine You and Your but seeing everyone as HE and HIM Recognising that all are manifestations of the same energy flowing from a single source As Krishna says see the entire universe as the Self Ātma and the Self in HIM the Supreme Gita 132829 Realise that the Ātma that resides in all embodied beings comes from the same Paramātma just as the same electricity flows through all appliancesThis is Sama dṛṣṭi recognising the one Ātma that pervades Māyās diverse animate and inanimate forms dissolving all notions of separation and otherness DAILY WORLD The author is a senior IAS officer Views expressed are personal https://dailyworld.in/spiritual/namami-ramam-musings-165-688957.html Tue, 23 Jun 2026 14:28:00 +0530 https://dailyworld.in/spiritual/the-kesin-sukta-part-2-676169.html Ved Darshan 107This epiphany continues with a description of the ascetics attire or its lack as if of wind and dust beyond the mundane timespace matrixmunayo vātaraśanāḥ piśaṅgā vasate malā vātasyānu dhrājiṃ yanti yad devāso avikṣata Rig Veda 101362Munayo the munis ascetics seers vātaraśanāḥ this word has multiple meanings one being sons of Vātaraśana or a certain class of Gods that perform the Shraddha the word also implies Vayu air or more precisely a girdle of air as if the ascetics are clothed in a girdle of air which was later seen as being naked piśaṅgā the colour of garments of ascetics made of treebark red brown ochre or tawny colour vasate worn wearing malā ragsvātasyānu wind like they subsequently dhrājiṃ rush as if a gust like yanti they travel go yad whence if devāso god like form avikṣata they enter penetrate or settle intoSayana in his Bhasya says the seers or through their penance become Gods To paraphrase the epiphany describes beings that are either ascetics or sons of Gods that partake the worship of pitrs ancestors ochre and tawny in their radiance though wearing the ochre tawny yellow brown vestments of barks or described as wearing the dirt of the earth as their garments The wind girdled description encapsulating the lightness and nonattachment of their beings that are not trammelled by any external markers clothes or upadhis and do not exist as theyselves but as authentic beings sans ego sans identities as beingsinothers Their being elemental to the extent that earth and wind enumerating them places them outside the realm of predication of meaning They follow the course of the wind when they have assumed the power vision or state of gods or perhaps gods have entered into their visionor they have penetrated the divine contd DAILY WORLD The writer is a 1993batch IRS officer who is presently posted in Punjab https://dailyworld.in/spiritual/the-kesin-sukta-part-2-676169.html Thu, 04 Jun 2026 14:27:00 +0530 https://dailyworld.in/spiritual/devi-suktam-part-5-669774.html Ved Darshan 100In submitting the 100th meditation I repeat that the Rig Vedic epiphanies speak to the Sadhak who humbly submit to the verses lets the words peal their layers of meanings rather than those who attribute preconceived contexts In contrast commentators like Sayana mention that each epiphany needs necessarily to be contextualised to the Rishi Seer who partook or visualised the epiphany the Chhanda metre through which it is expressed the Deva or deity invoked and Viniyoga or the occasion where the verse is utteredThe attribution while important is not central while the Rig Veda harks back 4000 7000 years the indexing attributing the Rishi seer and Devata are based on much later indexing traditions such as the Shaunkas Anukramanī 6th Century BCE or the more popular Sarvānukramaṇī of Katyāyana 2nd century BCE The Viniyoga traditionally recited before a Vedic mantra states the Rishi Devatā and Chandas The Gāyatrī RV 36210 for example invokes Viśvāmitra Rishi Savitur devatā Deity is Savitā and the Gāyatrī chandaḥ Meter is GāyatrīThe Seers as emphasised are mantradashta seers rather than authors of these apaurishya not attributable to human verses or primordial insights revealed Nearly 400 seers including thirty female seers are sited that include Vaak Ambrihni the seeres of the Devi SuktamThe Suktam states in a manner unusual to the Vedic tradition that those unaware of the Devi shall perish Vaak in meditating achieves a state of oneness later termed Taadaatmya bhaava with Devi uses feminine first person in revealing her meditation of the allpervading primordial mother Perhaps in her oneness and ecstasy she finds no gap difference between herself and the devi and suggests that any one unaware of this experience perishes or is a denuded being a hollow lesser person interpreted by Sayana as samsara ena heenaa bhavanti lesser being contd DAILY WORLD The writer is a 1993batch IRS officer who is presently posted in Punjab https://dailyworld.in/spiritual/devi-suktam-part-5-669774.html Thu, 16 Apr 2026 14:31:00 +0530 https://dailyworld.in/spiritual/understanding-karma-639781.html The Bhagavad Gita is a seven hundred verse conversation between Lord Krishna and the warrior Arjuna on the battlefield of Kurukshetra In the final moments before the war Arjuna felt that the war would kill many of his friends and relatives He concluded that this has many harmful and undesirable effects In essence he is averse to performing the job of fighting the war Hence throughout the Gita the conversation touches upon various aspects of karma action job in handWhat is KarmaThough references were made to karma is referred to on many occasions the actual definition is in the eighth chapter In response to Krishnas assurance that one realises akhilamkarma all aspects of karma when one strives for salvation by taking refuge in Him 729 Arjuna enquiries as to what is karma 81 Krishna replies separation sacrifice of cosmic energy capable of creation bhutabhavaudbhavakarovisargah is called karma 83 This is a difficult explanation to comprehend and the interpretations complicate the issue rather than providing clarity Usual interpretations of karma suggest it to be noble deeds creation or yajna but all of them fail to satisfy what Krishna meansWhile Krishnas reply regarding karma operates at the level of being we interpret it at the level of doing Thats why our understanding of what we do is karma falls short as different people keep doing different things at different times On the other hand any definition should be valid for every point in time be it past when humans didnt exist present or even future and for every entityKrishna used the word visarga which is detachment or sacrifice Karma is the detachment or diversion of the cosmic energy which is capable of creation The closest example is the high voltage transmission line carrying large quantities of electricity energy When a part of it is diverted that diversion is karma and energising the numerous electrical appliances is karmaphalAn easy way to understand is that living entities require energy to perform any karma Karma is nothing but using a part of this energy at a given point of timeTwo parts of KarmaAny karma has two parts one is the intent and the other is execution In the words of criminal law they are called mens rea and actus reus respectively For example a surgeon and a murderer both plunge a knife into someones stomach The surgeons intention is to savecure but the murderer intends to damagekill Death can occur in both situations but their intentions are entirely opposite While the focus of the law is on execution contemporary moral literature encourages us to have noble intentions But Gita exhorts us to transcend beyond intentionsThis is reflected when Krishna encourages us to have pursuits free from kaam execution and sankalp intention kaamsankalpvarjitah 419 Krishna explains about someone who has sankalp in the mind but restrain organs of action and says The individual who forcefully controls the organs of action but whose mind rotates around thoughts of sense objects is a hypocrite and is deluding himself 36 Krishnas focus is about the internal purity and balance at the level of mind He mentions this aspect as Yogah Karmasu Kaushalam every action is harmonious in yoga of equanimity 250Causes of KarmaKrishna elaborates on karma and says The seat karta doer various instruments divergent functions and daivam divinity are the five causes for accomplishment of all actions Whatever action a man performs by body speech or mind whether right or wrong these five are its causes One of lower intellect viewing through a poor understanding thinks of the self alone as doer he sees not 1813 to 1816The seat is translated as the human body in our context and without the body we cannot perform any karma The nature and type of instruments change with time like the invention of machines for manufacturing computers car airplane etc Existence offers various activities using these instrumentsDaivam or intervention of divine force is the fifth cause of karma This is certainly a mysterious cause beyond the comprehension of our senses Daivam is the reason that karmas performed under similar circumstances yield different results creating confusionWe cant escape karmaThe core of the Gita is Krishnas clarification Perform your obligatory actions as action is superior to inaction and even the maintenance of your body would not be possible by inaction 38 Just by avoiding karma one cant attain nishkarma actionlessness and one cannot attain siddhi perfection by mere renunciation 34 It is doing our best in any given circumstance Krishna gave many paths to master thisnbspKrishna assures us that by performing karma actions without attachment one reaches the supreme 319 and gives the example of King Janak who attained perfection by action alone 320 Krishna emphasises the point that a king who lives in luxuries and has several responsibilities can also attain the supreme by performing all actions without attachment implying that we too can similarly reach the supreme irrespective of our circumstances This is the path of performing actions without attachmentWe assume a sanyasi renunciant to be the one who has renounced all karmas Krishna presents a complete paradigm shift regarding renunciation and says that one should always be a nityasannyasi perpetual renunciant ie one who neither hates nor desires is free from the pairs of opposites dwandwaatheeth and is liberated from all entanglements 53 The second path is to renounce hatred This could be towards anything that goes against our beliefs like religion caste or nationality Hatred could be towards our profession people or the way of things around us It is important to see the oneness in apparent contradictions A nityasannyasi renounces desire along with hatredOur usual tendency is to label all karmas actions as good or bad and we want to drop undesirable karmas Instead we should renounce labelling residing in us rather than our external karmas In fact there is no real renunciation of karmas as we renounce one karma to end up doing another one under the influence of our gunasnbspKrishna further says That state which is reached by the sankhya is also reached by the yogi He has truth who beholds as one both sankhya awareness and yoga 55 But renunciation is hard to attain without actions a sage well established in yoga quickly attains Brahma 56nbspKarmas are like barometers to help us gauge how much hatred and desire we carry Hence Krishna encourages performing unmotivated karmas rather than renouncing themnbsp https://dailyworld.in/spiritual/understanding-karma-639781.html Sun, 21 Sep 2025 17:16:00 +0530 https://dailyworld.in/spiritual/satva-rajo-and-tamo-gunas-637130.html Krishna uses the word guna at the beginning of the Bhagavad Gita but the real explanation comes from 13th Chapter onwards Krishna says Know that prakriti nature and purush spirit are both beginning less Gunas qualities characteristics and vikar evolution or change are born of prakriti 1320 Prakriti is responsible for cause and effect purush is responsible for the experience of sukh pleasure and dukh pain 1321 Under the influence of prakriti the purush keeps experiencing the gunas Attachment to the gunas is the cause of birth in various wombs 1322Understanding GunaKrishna says Three gunas of satva rajas and tamas bind Imperishable Dweller atma or soul 145 Of these the stainless satva binds through attachment to happiness and knowledge 146 Know rajas to be raagaatmak nature of passion giving birth to desires and it binds the embodied soul through attachment to action 147 Know that tamas to be born of ignorance deluding all embodied beings it binds through heedlessness laziness and sleep 148 Essentially the three gunas characteristics born of prakriti are responsible for binding the atma which is the beej seed of Paramatma to the physical bodyKrishna further says Satva attaches to happiness rajas to action while tamas indeed having veiled knowledge attaches to heedlessness 149 Sometimes satva is predominant overpowering rajas and tamas sometimes rajas over satva and tamas and sometimes tamas over satva and rajas 1410 This implies that we are under the spell of the combination of these gunas in various proportions at various points of time Just as the three primary colours viz red yellow and blue produce billions of colours these three gunas are responsible for the diverse behaviours we see around usThe next question is how to know as to which guna is binding us at a given point of time Krishna clarifies One may know that satva is prevalent when the light of wisdom shines through all the gates of the body 1411 Domination of rajas causes greed activity restlessness desire and the starting of action 1412 Tamas as the ruling guna produces darkness inertness heedlessness and delusion 1413For example under the influence of tamas one would tend to be a couch potato and watch TV Under the influence of satva one would like to read or attend a lecture On the other hand if their spouse were in the rajo guna then heshe would like to go out for some shopping a movie visit friends etc Subsequent situations may be due to the interaction between the tamo and rajo gunas Similar situations driven by the interaction of gunas occur at workplaces tooGunas are real Karta executordoerKrishna says that Karmas actions in all situations are performed by the gunas of nature one who is deluded by ahankaar thinks I am doer 327 One with true insight into the distinctions between gunas and karmas knows that gunas interact with gunas and hence hes not attached 328 All actions we see around are nothing but interactions between gunasIt should be noted that no guna is superior or inferior to any other guna They are all responsible for one form of attachment or the other Each of them binds the soul to the physical body in their own way On the other hand all of them influence us at some point of time during the day For example if a person has a high percentage of rajo guna they will be strongly inclined towards action and may find it difficult to sleep Therefore a certain percentage of tamo guna is necessary for restYogaMaya The Illusion by GunasKrishna says that Those sammohit hypnotised by the gunas qualities or characters of nature are attached to the functions of the gunas one with perfect knowledge should not unsettle the ignorant whose knowledge is imperfect 329 Apart from being real karta to our actions they have the ability to hypnotise usKrishna further says his lower nature aparaprakriti is manifested man and higher nature paraprakriti is the lifeelement which is unmanifested He says that yogamaya illusion born out of three gunas separates them and prevents us from knowing Him Paramatma as unborn imperishable 725 and knower of past present and future 726 Yogamaya is like being in a room full of mirrors each one reflecting us making it impossible to see what lies beyond This inability limits us to conclude that every entity is manifested without realising the lifeelement behind everyone and Krishna calls this foolish 724Falsehood Thrives on TruthThe world as we know it is made up of both truth and falsehood A careful examination would indicate that falsehood is nothing but a misinterpretation of the truth either due to our circumstances or due to limitations of our senses and mind In the wellknown rope and snake analogy the rope is the truth and the snake is the falsehood that cannot exist without the rope In other words the rope is sat real and the snake is asat unreal and asat always thrives on sat But till this realisation dawns all our thoughts and actions would be based on falsehood oftentimes continuing for generations across societyThe insight into the truth and falsehood is essential to understand the following verses where Krishna says I have created four varnas social classifications based on differentiation of gunas and karmas but know Me to be the nondoer and immutable 413 He further clarifies Brahmins Kshatriyas Vaishyas and Shudras perform karmas according to the gunas springing from theirnbspnature 1841Krishna clearly says that such division is caused by the gunas and karmas but not a function of birth The clear message is that they are neither watertight compartments nor hierarchical The three gunas are present in all of us in different proportions and these give rise to the four broad divisions in terms of karmas As we look around us we find that some people are knowledge and research oriented some into politics and administration some into agriculture and businesses and some are in service and jobs This division brings different flavours in the physical world like Einstein Alexander Picasso and Mother Teresa like colours in the rainbowWhile the truth is that humans are of four types because of the gunas and karmas a falsehood was built that the division is hierarchical and is based on birth This fact of asat is based on sat needs to be kept in mind while coming to any definitive conclusions in our lives https://dailyworld.in/spiritual/satva-rajo-and-tamo-gunas-637130.html Mon, 08 Sep 2025 15:48:00 +0530 https://dailyworld.in/spiritual/rta-and-tapasa-fount-of-creativity-cosmic-order-634799.html Continuing with the theme of Tapa It may be illuminating to meditate on how the Vedic seer approaches it Its origin is in the eternal simultaneousness that was embedded in primal night manifested as seminal ocean of oceans The epiphany continues and in examining the origin of Tapas and seeking to participate in its nature and attributessamudrād arṇavād adhi saṃvatsaro ajāyata ahorātrāṇi vidadhad viśvasya miṣato vaśī Rig Veda 101902Samudrat arnavat adhi the primal ocean of oceans or the fecund seminal ocean therefrom samvatsara the year or cyclical time that repats itself year after year ajayata emerged originated as indestructible was generatedAhoratrane vidhodhad This verily was the cause for ordaining or generating night and consequently day visvasya the whole complete unexceptional misato wasi powerful and omniscient ruler arbiter of each momentThe ocean of oceans is seen by commentators to imply both the primal oceans and the original firmament and therefore the origin of space Thus while on the one hand the Vedic seer meditates on Tapas and intuitively locates in the first cause of space as well as the first predication she also imputes to tapas the origin of time a coprimordiality along with the other two In locating the origin in tapas whether it be the original penance ardour energy or heat tapas is seen as a first cause Elsewhere in the Rig Veda tapas generally refers to heat burning ascetic practices and spiritual discipline Through tapping the inner tapas the Vedic seer intuited that she could connect with creation origin and the coprimordialities of time space and the first cause and therefore to the divine both within herself and in creation without The divine defies predication but its artefacts can be gleaned through the selfless surrender that underlies tapas at the human level contd The writer is a 1993batch IRS officer who is presently posted in Punjab https://dailyworld.in/spiritual/rta-and-tapasa-fount-of-creativity-cosmic-order-634799.html Thu, 28 Aug 2025 16:53:00 +0530 https://dailyworld.in/spiritual/internal-equanimity-and-external-harmony-633902.html The essence of the Bhagavad Gita is to attain internal equanimity and realise external harmony Equanimity samatva is the crux of the preachings of every enlightened soul that has ever roamed this planet Words languages and methods could vary but the message is to attain samatva Any preaching or practice contrary to this is dogmaticInternal EquanimityKrishna tells Arjuna that he would incur no sin when he fights performing any action karma by treating sukh pleasure and dukh pain labh gain and nasht losses and jaya victory and parajay defeat with equipoise 238 Be steadfast in the performance of your duty O Arjuna abandoning attachment to success and failure Such equanimity is called Yoga 248 Krishna further elaborates that the best yogi is he who feels for others whether in grief or pleasure as he feels for himself 632 Together these verses capture the entire essence of the equanimity in GitaKrishna highlights samatvabhaav samatvadrishti and samatvabuddhi at various places Equanimity is easy to understand but difficult to internalize The difficulty with us is that we tend to identify with one or more artificial divisions based on culture religion caste nationality race and gender This identification creates difficulty to attain equanimity The ability to overcome these divisions and to treat two different people equally is the first step towards equanimity This is akin to the principle of equality before the law for all citizens which is enshrined in the constitutions of countries across the worldThe next level of progression in equanimity is an ability to see two people as equal where one is close to us and the other is not Examples include being happy for the success of our childrens friends especially when our kids didnt do well treating mother and motherinlaw equally treating daughter and daughterinlaw equally etcThe highest level of equanimity is the ability to equate others to ourselves It is the ability to maintain balance when others get what we believe belongs to us like a promotion fame credit for good work property etc The obstacle in attaining this highest form of equanimity is our mind which is trained to divide Instead of allowing it to dominate we should be able to make it subservient The degree of equanimity in us is an indicator of our progress in the spiritual journeyImplications of ImbalanceUnderstanding imbalance will help us to give more clarity about equanimity Krishna says that the ayukta imbalanced lacks both buddhi intellect and bhaav emotions and as a result he will not get shanti peace and there is no joy for the peaceless 266 Our general presumption is that peace of mind automatically follows pleasure winning and profit Krishna gives a paradigm shift when he says that the balanced are entitled for peace of mind and joyTill we learn to centre ourselves in the middle we are likely to anchor ourselves at one of the other centres like friends enemy work spouse children money pleasure power possessions etc and such anchoring is the hallmark of the ayuktaIf someone is centred on money all his plans and actions revolve around maximizing wealth at the cost of all other things like relationships health etc One doesnt hesitate to deceive cheat or do anything to attain pleasure if one is pleasure centric A spouseoriented person evaluates the entire world as to how their spouse is treated One can also be enemy centred thinking about how to harm their enemies even if it harms themselvesWhen we are tied to others our peace of mind is in their hands making us dependent Thats why Krishna insists on equanimity where we are centred in the middle which is the ultimate freedom mokshaKrishna uses the word bhaav which we often equate with our emotions Any person or thing when tied to me evokes deeper emotions otherwise they may not even touch our heart This implies that all our emotions are subjective but Krishna is referring to bhaav that arises out of equanimity one that remains the same whether or not it involves the meExternal HarmonyKrishna says The yogi who remains unshaken who has conquered the senses to whom a lump of earth stone and gold are the same is said to be realised one 68 He further said that he who has equal regard for the patrons strangers relatives friends enemies meditators hateful beings righteous and ungodly is the best 69 In the aforementioned verses Krishna is referring to the external harmony we perceive when we attain internal equanimityHarmony governs the world and no complex physical entity including our body can survive without this harmony From smallest particles like electrons protons and neutrons to the biggest galaxies planets and stars are in harmonyA miracle called the human body which hosts about thirty trillion cells and another thirty trillion bacteria is the best example of such harmony Further the human body consists of many organs systems and chemicals which perform thousands of internal actions on a regular basis Even if a couple of them are missed harmony would be lost and the body would suffer or perishEquanimity is devotion bhaktiKrishna gives a universal meaning to devotion and says Serene in the self by being engrossed in the Brahma the eternal neither grieves nor desires and beholds equality in all beings such a yogi attains parama bhakti supreme devotion to Me 1854 By that supreme devotion he knows My essence what and who I am after knowing these truths he quickly makes his entry into That tat 1855 Beholding equanimity in all beings is nothing but devotionTwo more verses are relevant in this regard Krishna says that He truly sees who perceives Parameswar supreme Lord present equally in all beings as the imperishable among the perishable 1328 Devotion is nothing but identifying the imperishable amidst the perishableKrishna says that united with the self he sees the self in all beings and all the beings in the self he sees the same everywhere 629 perceives Me everywhere 630 These existential verses convey the fundamental truth that a part of us in others and a part of theirs is in us This indicates that Interdependence and harmony of this existence The Lord is present equally in all beings and devotion bhakti is nothing but realisingnbspthis truth https://dailyworld.in/spiritual/internal-equanimity-and-external-harmony-633902.html Sun, 24 Aug 2025 17:56:00 +0530 https://dailyworld.in/spiritual/manifested-vyakta-and-un-manifested-a-vyakta-632579.html Krishna starts the Bhagavad Gita by saying that there was no time when I did not exist nor you nor all these rulers of men nor in the future shall any of us cease to be 212 This looks paradoxical The kings standing in the battlefield took birth sometime in the past and are bound to die after some time Many of them are likely to get killed in the battlefield soon But Krishna is saying that we are there all the timeIn a different context Krishna says that I gave this imperishable yoga to the Sun 41 which was handed down in succession to rajarishis royal saints and its sight was lost with time 42 Arjuna questions how Krishna taught this to the Sun as his birth is recent 44 This question of Arjuna appears very natural and logical at the human level Krishna replies that we had many births and you are not aware of them whereas I am 45 In both these instances they are referring to different levels We need to understand these two levels to understand the Bhagavad GitaUnderstanding two different levelsKrishna was referring to the level of unmanifested avyakta while Arjuna was referring to manifested vyakta For an easy understanding we can consider the Big Bang which gave rise to our universe as the beginning of the manifested It continued with the formation of stars In the cores of these stars atoms fused to create heavier chemical elements These elements were scattered when stars exploded Planetary systems then formed from this cosmic material Eventually intelligent life evolved when conditions turned favourable However everything within the manifest realm is subject to change over time and perish in due courseOn the other hand behind the perishable manifested world there exists the imperishable unmanifested which is like an invisible quantum field Life is the combination of a manifested physical body which is perishable and an unmanifested soul which is eternal For example a seed holds the potential to grow into a tree In the seed the tree is present in its unmanifested form It becomes manifested when it starts growing into a treeKrishna explains about the unmanifested and says that know that to be indestructible by which all this body or universe is pervaded No one can cause the destruction of the imperishable 217 The material body is perishable whereas the embodied soul within is indestructible immeasurable and eternal 218 Only the ignorant thinks otherwise 219 The soul is neither born nor does it ever die nor having once existed does it ever cease to be The soul is unborn eternal immortal and ageless It is not killed when the bodynbspis killed 220Krishna further clarifies that how can one who knows the soul to be imperishable eternal unborn and immutable kill anyone or cause anyone to kill 221 Just as a person sheds wornout garments and wears new ones likewise at the time of death the soul casts off its wornout body and enters a new one 222 Weapons cannot cleave it nor fire can burn it nor water can wet it nor wind can dry this 223 The soul cannot be cut nor burnt It is everlasting all pervading unalterable immutable and primordial 224A rotating wheel is the best example to understand these intricacies Every wheel rotates around a fixed axis Rotation is impossible without this stationary hub The rate of rotation increases as we move away from the fixed axis The rotating wheel represents the everchanging manifested world and the stationary axis symbolises the unmanifested Similarly every storm has a calm centre without which no storm can sustain its momentum Another characteristic of the storm is that the farther one moves away from the centre the greater the turbulence This centre represents our calm inner self and turbulence reflects the chaotic world around usSat and AsatKrishna explains the same aspect from the angle of sat realitypermanence and asat unrealimpermanence He says sat never ceases to be and asat has no existence A seer of truth is the one who can distinguish between the two 216The rope and snake analogy is often quoted in many cultures to understand the intricacies of sat and asat A man returned home at dusk and found a coiled snake at the entrance to his home But in reality it was a rope left by children that looked like a snake in the semidarkness While the rope signifies sat the snake signifies asat Until he realizes sat ie the rope he is likely to adopt many strategies to handle asat ie the illusory snake He could attack it with a stick fight run away flight or he may try to light a torch to check the reality The best strategies and skills would go in vain when our perception is that of asatA point to be noted is that asat always derives its existence from sat just as the snake doesnt exist without the ropeVarious interactionsFor easy understanding man can be taken as manifested and Paramatma as unmanifested which is beyond the senses The first level of interaction is between man and man which is the result of our identification with the manifested the next level being between man and ParamatmaAt the mantoman level things and resources are scarce like water in a puddle whereas its like the ocean at Paramatmas level The mind constantly compares what we have and what others have in terms of material possessions power or position So interactions at the level of manifested and manifested lead to grabbing as everyone fights for these limited things Krishna terms participants of such interactions as perpetrators of evil misguided fools who follow the path of demons 715The next level of interaction is between man and Paramatma Krishna says there are four types of people in this category 716 The first category is to seek relief from their difficulties the second one seeks success and the third one is curious to obtain knowledge Krishna calls the fourth one as jnani wise and considers jnani to be HimselfHe is bothExplaining about His glimpses of glories Krishna concludes that He is both perishable manifested as well as imperishable unmanifested Krishna calls the former as His lower nature apara prakriti which is eightfold and the latter as His higher nature para prakriti 74 Krishna says that his higher nature is the life element which supports the universe 75 like an invisible string holding gems 77Further Krishna declares that He is both sat as well as asat 919 He concludes that one truly sees who perceives Parameswar supreme Lord present equally in all beings as the imperishable among the perishable 1328It is developing the ability to distinguish both and finally realising that He is both This is nothing but His Leela or Divine play https://dailyworld.in/spiritual/manifested-vyakta-and-un-manifested-a-vyakta-632579.html Mon, 18 Aug 2025 15:05:00 +0530 https://dailyworld.in/spiritual/transcending-the-dualities-dwandwa-of-life-632580.html The fundamental nature of the manifested vyakta is that it is perishable whereas the unmanifested is imperishable Manifested life forms take birth they live for a certain period and eventually perish die with time Another characteristic of the manifested is that it exists in pairs of apperant opposites This is referred to in the Bhagavad Gita as dwandwa the state of polarity or duality For example matter consists of negatively charged electrons and positively charged protons while a magnet has both a north pole and a south poleA flowing river is the best example to understand the intricacies involved A river has two banks and both merge as the riverbed While both banks are needed for the smooth flow their merger as a riverbed is also equally important If these banks dont meet at the riverbed then it would be an infinitely deep valley and a river cant exist Likewise we have the manifested world which is invariably polar river banks and these polarities unite at the unmanifested riverbedA swinging pendulum serves as another metaphor for polarities in action It gradually slows down while travelling to one side from its central position Simultaneously it gains potential energy to travel to another side When it comes to a halt on one side it has accumulated maximum energy to travel to the other side The point to be noted is that river banks or movements of pendulum dont oppose each other rather they complement one anotherDuality of MindWhile describing the manifested Krishna includes the mind as one of its components Just as the physical world is polar the mind too is filled with polarities Krishna explains that when the senses come into contact with sense objects polarities such as heat and cold or pleasure and pain are generated within us These polarities are transient anitya and we should learn to tolerate these transients 214 He further says that sense organs naturally experience raag longing and dwesh aversion for their respective sense objects and one should be aware of this duality 334For example in our daily lives words are used as a means of communication It can be written or spoken Words are essentially sense objects for the ears When they meet ie when words reach the ear polarities are generated in the mind When we call something good it is often implied that something else is bad There are hardly any words that can describe a state beyond polarities Secondly the same word can evoke different feelings in different people depending on their upbringing experiences and circumstances This is why some cultures use silence for spiritual communication to overcome the limitations of multiple interpretationsPain follows pleasureThe common question that intrigues humanity is Why does unpleasantnesspain come to us even when we sincerely strive to attain pleasure Instead of looking deeper within we reconcile ourselves by saying that maybe our efforts arent sufficient However pride coupled with hope motivates us to restart the process of pursuing pleasure and this goes on till the end of our livesIn a polar world the natural principle is that when we chase one of these its polar opposite automatically follows When we are chasing pleasure polarity the pain polarity is bound to follow It could be in a different form or it could arrive after some time It is like lifting the stick from one end the other end is bound to rise Another metaphor is that of a spinning car wheel where one section rises as another descends This continuous movement allows the wheel to turn propelling the car forwardDelusion caused by dwandwaKrishna says All beings are subject to delusive ignorance sammohan by the delusion of the pairs of opposites dwandwamoh springing from longing and aversion icchadwesh 727Ignorance is the first level of delusion and misery is its consequence For example we regularly experience emotions arising from praise and criticism We have a longing for praise and are averse to criticism Praise makes us forget ourselves like the proverbial crow dropping its meat upon hearing praise from the fox about its singing ability Similarly when criticised our response varies from silence to verbal to physical Likewise news and opinions about people or situations that are only loosely related to us can still evoke strong emotional reactions within us This is nothing but the misery we see all around usThe next level of delusion is suppression where one gets trained to put up a pleasing personality to show the outside world that one is free from the polarities of longing and aversion They even look down on others and Krishna earlier termed them as hypocrites 36 But the reality is that these suppressions are hidden inside and come out at a weak momentWitnessing polaritiesA question that arises is how can one transcend these polarities One approach is the path of awareness and another is the path of surrenderIn the first path it involves regular practice with awareness Krishna advises practice abhyasa and dispassion vairagya 635 Raag attachment is the polar opposite of vairagya Life gives moments of both raag and vairagya daily but our mind practices only raag which is chasing desires For example we can get frustrated in a relationship and when it happens we blame our partner and look for a new relationship We often fail to realise that attachment raag itself holds the seed of dispassion vairagya The practice of vairagya is essentially the disciplined control of the senses through determinationWe tend to view polarities as opposing each other We wish to have only one of them namely pleasure but the reality is that the other ie pain is hidden in it Thats why Krishna says that He is both Amrit immortality as well as Mrityu death 919 Both these polarities are part of the same oneness They coexist and we cant choose one and drop the other When we regard them as complementary then we can start witnessing themAs long as we live exposure to polarities is natural All we need is awareness of these polarities and to witness them when we are swinging between them This awareness would help us transcend themThe second path is to surrender to the Almighty Krishna says that one must surrender to the Almighty the Supreme power to overcome the automaticity of indriyas 261 In the context of delusion caused by polarities 727 Krishna says that those established in Brahma absolute having a firm understanding of divine knowledge and not hampered by delusion neither rejoice on getting something pleasant nor grieve on experiencing the unpleasant 520The writer K Siva Prasad is a senior IAS officer in the Punjab Governmentnbsp https://dailyworld.in/spiritual/transcending-the-dualities-dwandwa-of-life-632580.html Mon, 18 Aug 2025 15:08:00 +0530 https://dailyworld.in/spiritual/transcending-the-senses-629941.html In the context of senses indriya and sense objects indriya vishay Bhagavad Gita says that when senses meet sense objects polarities of pleasure and pain are generated As a result senses experience raag and dwesh to their respective sense objects For example we feel happy with our praise and get attached to it Krishna says that these polarities are transient and one should learn to tolerate these transients Krishna cautions Arjuna that senses are capable of forcibly carrying away the mind of even an aspiring wise person 260Restraining the sensesA natural question arises as to how to restrain the senses Krishna gave a practical tip in Srimad Bhagavatam 112021 where he compared indriya with wild horses and advised us to bring the senses under control like a trainer who rides the wild horses by training them The trainer runs along with them for some time to observe their traits When he fully understands them he starts riding them as he wishes This certainly requires patience as the trainer cant control powerful horses in one go as they will overpower him Similarly we have to restrain indriya through patience and awarenessWhile restraining the senses we need to abandon all desires born of sankalp intention 624 Restraining the senses means renouncing the desire to seek sensual stimuli of our choosing Krishna assures that once we attain the supreme bliss of transcending senses we will not be moved even by great sorrows 622Arjuna too wanted to know about controlling the mind and senses He says the mind is restless turbulent strong obstinate and difficult to control as the wind 634 Krishna says No doubt the mind is restless and difficult to control but it can be controlled by practice abhyaas and dispassion vairagya 635 Take my word that yoga is hard to attain by the ungoverned man but it can be attained through striving 636 Krishna advised regular practice of controlling senses with determination and enthusiasm 623 to bring the restless mind under control 626 The key qualities are patience determination enthusiasm and consistencyVairagya is the polar opposite of raag or attachment Life gives moments of both raag and vairagya daily but our mind practices only raag which is chasing desires For example we can get frustrated in a relationship and when it happens we blame our partner and look for a new relationship We often fail to realise that attachment raag itself holds the seed of dispassion vairagya The practice of vairagya is essentially the disciplined control of the senses through determination It rests on the realisation that we cant attain joy from outside or from others Our past experiences of vairagya can deepen this realisation and help us stay aware when similar moments arise in the presentWitnessing sensesThe sense objects can be classified as natural or artificial or manmade Sense objects of nature like beaches mountains wildlife and meadows make us happy and natural calamities give us pain We prefer to travel to new places and explore nature when one is attached to themSimilarly sense objects like cars planes and air conditioners are human creations We enjoy the pleasures of these manmade luxuries At an individual level we generate sense objects like the words we speak These words carry great power and can influence others deeply It is not out of place to mention that speeches by various leaders influenced the course of history When we are attached to them we try to spend time with peopleSense objects can also be artificial like the images or movies on screens like television or cinema Artificial sense objects have equal potential to influence us and thats what we see around us todayIn this regard Krishna says that the knower of truth united with self thinks that I do nothing at all even while I see hear touch smell eat walk sleep breathe 58 talk evaluate and accept The senses move among sense objects 59This is nothing but the art and science of witnessing in the existential understanding that I do nothing at all I just witnessed the game of sense and sensory objects While the physical games are played in the sports arena the games of sense and sense objects are played in our minds The knower of truth or saakshi witness keeps observing the games played by these senses in the mind The maximum reaction for a saakshi is a smile on the face whether in response to praise or criticismKrishna spoke about such a saakshi or yogi on different occasions For one who is selfcontrolled Paramatma Super soul is already reached for he has attained tranquillity He is balanced in cold and heat pleasure and pain seetoshnasukhdukh as also in honour and dishonour maanaapamaana 67 Wisdom gets established when one completely withdraws their indriya senses from sense objects like the tortoise withdrawing its limbs 258 He who is happy within who enjoys within who is illumined by the inner light such yogis are united with the Lord and are liberated from material existence 524 With sins obliterated doubts removed senses subjugated the sages contributing to the welfare of mankind attain the bliss of Brahma absolute 525A glimpse of Leela or divine playKrishna gave a hierarchy of senses mind intellect and soul to help us control senses and desires 342 As the whole is greater than the sum of its parts the mind which is the sum of all the senses is superior to the senses themselves The mind is limited to fight or flight reactions which are sufficient for animalistic survival The intellect however goes far beyond and differentiates us from animals and hence is superior to the mind Krishna further says that the self soul is superior to intellect and advises us to use it to annihilate the enemy of desire which is hard to conquer with the mind or the intellect 343On the other hand Krishna says A part of My eternal self manifests as a living soul in the world of beings and attracts five senses and the mind which are a part of prakriti 157 Presiding over the mind and the senses of hearing sight touch taste and smell he the embodied soul experiences the objects of the sensory world 159Krishna urges us to use the soul to overcome desires and control the senses Yet He also reveals that it is the soul an eternal part of Himself that draws the five senses and the mind This paradox offers a glimpse of His Leela or divine playThe writer K Siva Prasad is a senior IAS officer in the Punjab Government https://dailyworld.in/spiritual/transcending-the-senses-629941.html Mon, 04 Aug 2025 14:51:00 +0530 https://dailyworld.in/spiritual/senses-and-sense-objects-628469.html Our senses indriyas are the gateways between the outer world of sense objects and our inner world They play an important role in our understanding of natural principles of existence That is why Krishna repeatedly referred to the senses in the Bhagavad Gita His first principle regarding the senses is that when the senses come into contact with sense objects polarities such as heat and cold or pleasure and pain are generated within us These polarities are transient anitya and we should learn to tolerate these transients 214 He further says that sense organs naturally experience raag fondness and dwesh aversion for their respective sense objects one should be aware of this duality 334 The fondness as well as aversion generate pleasure and pain polarities For example we feel happy when someone we are fond of comes to us and we feel sad when they go awayAs far as the sense of touch is concerned when we insert our hand into water whose temperature is higher than our body temperature we experience the sensation of heat If the temperature of water is less than our body temperature we experience a cold sensation Similarly we experience happiness from a soft touch pleasant temperatures and similar sensations This motivates us to have soft clothing and air conditioningWe feel happy when we have tasty food or drink and get disgusted when food offered to us is not to our taste Sometimes two senses operate together such as the eye and ear When we watch a movie we enjoy the picture along with the soundSimilarly when we receive praise from another person we feel happy which is a pleasurable sensation On the other hand when we receive criticism we feel sad which reflects the pain polarity Scientifically it is the process of sound waves striking the eardrum which can trigger a wide range of emotions such as anger happiness disturbance or even conditional loveThe sense objects which are not directly related to us can also generate pleasure and pain polarities The best examples are the emotions we go through when we watch a news channel or read the newspaper This is the result of the conditioning we undergo during our formative years when belief systems are imprinted upon us These systems are rooted in the fundamental division between ours and theirs Any input or sense object that confirms our belief system brings pleasure If it is the opposite of our belief system it brings unhappiness A simple example is a sporting event where the victory of our team brings joy while the success of theirs causes disappointmentEach one of us moves among the sense objects in everyday life How we treat these sense objects sets the direction of our journey Krishna outlines a detailed mechanism and says A person musing on sense objects develops an attachment to them from attachment arises desire from nonfulfilment of desire arises anger from anger arises delusion from delusion confusion of memory from confusion of memory loss of intellect and from loss of intellect the individual perishes 262263 On the other hand Krishna says that when one is free of raag fondness dwesh hatred and has their senses under control one attains peace even while moving among sense objects 264The deepest human desire is to be appreciated for what we do and what we achieve We seek praise and tend to avoid criticism Thats why Krishna chooses hearing as the metaphor as we are frequently influenced by the words of others both praise and criticismMoha delusion is our inability to distinguish between what is ours and what is not In this regard Krishna says that when we overcome mohakalilam darkness of delusion using intellect we become indifferent to what is being heard or will be heard 252 This implies that when we overcome moha the inputs brought by our senses will lose the power to influence us at willIn the normal course of our lives we get perplexed when we hear conflicting opinions on the same subject be it news philosophy others experiences and beliefs Krishna says that we will attain yoga union with self when the intellect remains nischal nonoscillating and steady in samadhi established in self despite hearing various opinions 253Krishna cautions Arjuna that senses are capable of forcibly carrying away the mind of even an aspiring wise person 260 The mind which follows roving senses carries away ones intellect as the wind carries away the boat on the water 267 Krishna gives a solution and says that one should surrender to the Almighty which is the highest form of existence and supreme power to overcome the automaticity of indriyas 261 The key is not to fight but to surrender which is the source of the required strengthKrishna offers two paths to come out of the cycle of fondness and aversion experienced by the senses to their respective sense objects Firstly it is the path of awareness Krishna says these pleasure and pain polarities are transient anitya and learn to ignore them It is just being aware that it is a natural phenomenon and we should be aware of it when we are swinging between these polarities One way is to analyse and reflect on our past situations where we experienced an onslaught of such polarities and eventually overcame them in due course This analysis helps us to have awareness in the present moment and attain peace even while moving among sense objectsThe second path is the path of surrender It is the realisation that senses are powerful and we need support from a higher source of strength Krishna says that one should surrender to the Almighty which is the highest form of existence and supreme power to overcome the automaticity of indriyasKrishna says Wisdom is established when all senses are restrained from sense objects 268 One lives in vain if one rejoices in the senses and doesnt follow the wheel in motion 316 The man who rejoices in the self atmarathi is satisfied with self atmatript and is content with self alone for him no duty exists 317 This is a life of contentment with oneself One is independent of senses having no desires separate from those ofnbspexistence itselfThe writer K Siva Prasad is a senior IAS officer in the Punjab Government https://dailyworld.in/spiritual/senses-and-sense-objects-628469.html Mon, 28 Jul 2025 16:11:00 +0530 https://dailyworld.in/spiritual/power-of-optimisim-627160.html In the face of exhaustion and dysfunction optimism isnt escapismits resistanceTheres a quiet kind of strain that many people feel todaynot just in moments of crisis but in the rhythm of daily life Systems are stretched expectations are high and progress can feel frustratingly slow Whether in city offices or rural health centers people often find themselves navigating obstacles that werent part of the plan Yet amid these pressures something remarkable endures the instinct to continue To try adjust and keep things moving That persistent effortoften unnoticed often uncelebratedis rooted in something deeper than routine Its optimism not as emotion but as a choiceAnd nowhere is that choice more visible than in the work of publicfacing institutions like policing Often viewed with a mix of scrutiny and expectation policing is a space where optimism survives not through speeches but through sustained action When an officer reopens a file after years of silence or follows a lead that others dismissed its not because of obligation alone Its because of a beliefquiet but enduringthat outcomes can still change that justice can still be served even if the path is unclearThis form of belief isnt loud or performative It doesnt declare itself It works late follows up revisits old ground In that sense its not really a feelingits a posture A kind of inner alignment that says I still think this mattersnbspThis same belief shows up outside of uniforms too In offices where someone fixes a faulty process rather than ignoring it In classrooms where teachers stay back for the one student who needs more time In clinics in kitchens in countless corners of the country people act not because the system is perfect but because they havent given up on what it could still beThats optimismnot as denial but as resistance A refusal to disengage A form of quiet defiance against indifferencenbspAnd yes pessimism is easier Its more fashionable even It lets us step back detach criticize And sometimes the criticism is fair But disengagement has its own cost It leaves problems to deepen unchallenged It makes dysfunction feel inevitable Optimism by contrast insists on participation It asks more of usnot in noise but in effortnbspImportantly this kind of optimism isnt about guaranteed outcomes Not every lead pans out Not every case is solved But what it offers is a reason to persist And that persistence over time shifts the story It keeps the door openThis isnt just a comforting ideaits backed by research Optimistic people studies show tend to recover faster from setbacks collaborate more effectively and adapt better under pressure In highstress fields like public service optimism improves problemsolving and reduces burnout It may not change circumstances overnight but it changes how people engage with themand thats often what makes the differencenbspBetter still optimism can be learned Its not a personality trait reserved for a lucky few Its a skill and like any skill it can be built through practice Through reframing setbacks as data not defeat Through noticing progress however minor Through staying connected to others who still care In Indian households this is often modeled from childhoodthrough rituals of resilience shared meals during lean times neighbors stepping in when systems fall short These are not just cultural habits They are expressions of lived optimismIn collective settings optimism scales In teams it creates psychological safetypeople take initiative not because theyre told to but because they feel its worth trying In institutions it turns delay into persistence In communities it turns frustration into energy Optimism doesnt erase conflict but it keeps people engaged long enough to resolve itnbspAnd it doesnt have to be grand Often its in the unremarkable act of following through Showing up when it would be easier not to Making the call Correcting the mistake Checking back one more time These gestures may not feel like resistance but in a climate of fatigue and retreat they areThis is especially vital in Indias current moment where scale often collides with complexity Our challengeswhether in education health justice or governancerequire sustained engagement not just momentary outrage What keeps these systems from collapse isnt always reform at the top Sometimes its belief at the ground level Belief that the work still matters That people still matternbspSo optimism in this light becomes civic Not soft but strategic Not blind but insistent Its what makes a nurse stay late What makes a clerk fix an error rather than pass it on What makes an officer dig again through a cold filenot because anyones watching but because someones waitingOf course optimism doesnt guarantee success Many efforts fall short But the point isnt perfection Its participation Its what ensures that the system despite its flaws doesnt become hollow That people despite fatigue remain connected to the idea of betternbspIn the end optimism is not an escape from realityits a way of responding to it It doesnt ask us to look away from whats broken It asks us to stay To care To actnbspSo no the system hasnt broken us Not while we still try Not while we still show up Not while optimism however quiet continues to guidenbspour choices https://dailyworld.in/spiritual/power-of-optimisim-627160.html Sun, 20 Jul 2025 17:26:00 +0530 https://dailyworld.in/spiritual/understanding-senses-mind-and-intellect-627166.html There are many perspectives to understand the Bhagavad Gita Once one perspective is understood all other perspectives are understood as they are interconnected Understanding the senses is one such perspective The first few verses 211230 of the Bhagavad Gita introduce three fundamental concepts These are senses indriya and sense objects manifested vyakta and unmanifested avyakta and polarities dwandwa Subsequent verses dwell on various aspects of these issues in depthWhile explaining the kshetra field and kshetrajna knower of the field Krishna refers to the physical body shariram as kshetra field He says Succinctly described the kshetra and its modifications are composed of the fundamental elements fire air water earth and space ahankaar intellect buddhi unmanifested avyakta ten indiya senses mind and the five objects of the senses 136 and desire hatred pleasure pain assemblage material body consciousness chetana and persistence 137 The ten senses are five organs of perception jnanaindriya eyes ears nose tongue and skin and five organs of action karmaindriya hands legs speech generative organ and organ of defecationJnanaindriya receives external stimuli and feeds the brain on a momenttomoment basis Whereas karmaindriya are responsible for actions karma performed by us In another context Krishna refers to karmaindriya as the instrument of action which is one of the three constituents of action the others being the act itself and the doer 1818 The context of the Gita suggests that whenever senses are described the reference is to jnanaindriyaEach sense has a corresponding sense object The eye responds to light the ear to sound the skin to touch the nose to smell and the tongue to taste Gita refers to sense objects or indriyavishay on many occasions These include issues such as the consequences of the interaction between the senses and sense objects and how awareness helps us to maintain a distinction between themEach sense has two parts One is the external and the other is the internal part of the brain For example the eyeball represents the external part and that part of the brain which processes the inputs brought by the external part can be called the controller part of the senseThe outer part automatically responds to the respective sense object For example the earlobes respond to sounds but have no control over which sounds to respond to or ignore Similarly the eyeball absorbs all the visible light in front of it The nose automatically smellsThe external organs of the senses are subject to physical limitations The eyeball can process certain frequencies of light which are called visible light which is a small portion of the entire spectrum of light Thats why we need Xray machines infrared cameras to help us perceive the world from a different perspective Similarly the eyeball requires some minimum amount of light to function This indicates that each sense needs a minimum intensity of its respective sense object to respondComing to the internal part it is the controller part in the brain that processes the inputs brought by the respective physical part of the sense While the outer part functions fairly automatically the controller part is equipped with intelligence It is capable of separating and choosing the inputs brought by the external parts This is called cognitive bias in modern science Krishna beautifully explains this controller part and says Sense objects fall away from the abstinent person but not ras longing and longing ceases only when one realises the supreme 259 This longing or attachment is the hallmark of the controller partAll the combination of controller parts of the senses is nothing but what is known as the mind While the mind is responsible for immediate decisions like fight or flight a more refined version of the mind is called intellect buddhi which is responsible for thoughtful actions The mind is quick intuitive responds automatically to sensory inputs and is usually unconscious Intellect is slow effortful analytical aware and conscious Thats why Krishna asks to use intellect where the mind is unable to handle as intellect is superior to the mind 342Physiologically the mind and intellect reside in the brain The brain is an organ which has about 100 billion neurons It is said that neurons that fire together wire together These neurons are hardwired regularly during our lifetime This slow process of hardwiring makes the brain efficient and reduces the energy requirements In this sense the brain regularly changes itself which is called neuroplasticityFor example we find driving difficult on the first day and slowly get used to it This is because of the hardwiring of the neurons which takes care of the automatic functions involved in driving Similarly when we are learning a language or learning to walk as babies the same hardwiring makes these complex tasks easier for us Skills acquired through hardwiring stay with us till the end of lifeOn the other hand hardwiring makes things difficult for us During our childhood we were hardwired about various aspects of life Our families and society carry belief systems that they inherited They get imprinted on us when we are in formative years where our ability to distinguish what is right and wrong is at its lowest This makes us divisive where we find it difficult to accept others points of viewIt is nearly impossible to break the hardwiring As the brain can change itself we can form new connections and new hardwiring This process will help us to override previous connections or bypass them to wean away their divisive qualities some of which are responsible for our misery Thats why Krishna encourages us to begin a journey and assures that small efforts bring big gains 240 A small effort can help to break old patterns using the brains remarkable abilitynbspto change itselfThe writer K Siva Prasad is a senior IAS officer in the Punjab Government https://dailyworld.in/spiritual/understanding-senses-mind-and-intellect-627166.html Sun, 20 Jul 2025 18:00:00 +0530 https://dailyworld.in/spiritual/the-phenomenon-named-jagannath-626977.html Puri is not a place Jagannath is not a name It has never been a destination for me Puri is one among the holy pilgrimages for HindusnbspI dont exactly remember since when I have been witnessing the Lord on wheels Also no idea when and with whom I went to Sri Khetra Puri for the first time But its divine Though I have stopped pulling the chariots for long now but I never miss the opportunity to be one among the millions to witness it live on the Bada Danda Grand Road as it is calledWitnessing the Rath Yatra Car Festival is neither an expedition nor a salvation Its beyond words When the Lord moves on the chariot the vibrations make my body and soul resonate Was it safe passage to heaven to see Lord on the roadnbspEmotions are varied Sometimes I drown in the deluge of tear In the next moment erupts a wave of joy seeing Jagannath moving before my eyes Someone rightly said we are all in the gutter but some of us are looking at the stars I only look at Jagannath Hes anything and everything for me In fact to many like me Jagannath is the epitome of immortalityJagannath is a possession for me a possession for eternity A friend asked me why do you visit Puri I told him Jagannath gives me strength teaches me resilience and brings joy to me For me Jagannath Temple is a place which I would love to go over and over again In fact its a mystery why I come rushing to Puri to witness Rath Yatra every year I dont know anything about God or his existence But I know one thing There is JagannathJagannath is a serious seduction and his devotees like me enjoy their existence in his divine web Jagannath is not a mild flirtation but an obsession He has not only influenced me but also moulded me into a liberalnbsphuman beingnbspRath Yatra is not just mass involvement but an emotional movement The spirituality colour the drama exotic mysticism and exalted devotion all combine to make Jagannath the Lord he is As Jagannath comes out from the Sanctum Sanctorum in pahandi procession to the chariot me like millions feel like the long separation is now over What I cherish the most is to see the people on the street standing for a glimpse of their beloved LordnbspNow I have left Puri Am back to the place where I work the hub of my daily chores back to the routine life But Jagannath is there with me bynbspmy sideThe author works with Doordarshan Views expressed are personal https://dailyworld.in/spiritual/the-phenomenon-named-jagannath-626977.html Fri, 18 Jul 2025 14:19:00 +0530 https://dailyworld.in/spiritual/space-time-spirituality-what-is-truth-625933.html As our intellect matures a timeless question arises What is TruthFrom childhood we are handed answersthrough textbooks scriptures and traditions These shape our early understanding But life often challenges these beliefs Wordshowever poetic or logicalcannot capture the living essence of TruthThink of Buddha Mahavira or Krishna Their wisdom came through deep inner realization Their words may guide us but Truth must be experiencednot borrowedConsider a parable in darkness a rope may appear as a snake Fear arises not from reality but from illusion Only by moving closer does clarity emerge Likewise Truth demands courageto question to look within and to see beyond appearancesEven sacred texts lose their purity over time buried under layers of interpretation We often protect our egos behind rituals and appearances Lies feel safe Truth is rawand often uncomfortableIn movies we all identify with the hero but rarely with the villain Yet in real lifeeven the perpetrators of the horrific Nirbhaya case did not perceive themselves as evil Everyone clings to their version of truthSo what is TruthIt is not found in law books or religious dogma Truth is neutral unownedbeyond belief and ideology It is a living awareness vast innocent and paradoxically nothing and everything To know it we must deprogram what feeds the egoTo realize Truth we must awaken the self The path is not easy but this brings clarityTruth does not kill in the name of belief It reveals transforms liberatesand enables unconditional love amp compassion It is presencepure childlike cosmicfor whom life and death are alikeAvoiding Truth deepens suffering It is not divine punishmentbut the natural consequence of living against the intelligent creationSo walk the pathhowever uncertain For in the eyes of the Omnipotent loZkfäeku Omnipresent loZOkih and Omniscient loZK there is no division Neither there is need to worship it out of fear nor shall there be desire to become like itonly the innocent and must yearning for direct experienceThat is Truthnbsp The writer is an IT professional https://dailyworld.in/spiritual/space-time-spirituality-what-is-truth-625933.html Sun, 13 Jul 2025 19:08:00 +0530 https://dailyworld.in/spiritual/approaching-bhagavad-gita-625934.html Bhagavad Gita song of the Lord is a seven hundred verse conversation between Lord Krishna and warrior Arjuna at the time of the Kurukshetra battleKnowing the background will help us understand the context Kauravas and Pandavas were cousins Circumstances so evolved that they had to fight each other Almost all the known warriors of that time had joined one side or another in this epic battle Arjuna an undefeated warrior known for his mastery in archery was fighting from Pandavas side He was bestowed with many weapons during sixty years of his lifeUpon entering the battle Arjuna realised that all his friends relatives teachers and elders were standing on one side or another Having seen the consequences of such war before he quickly realised that this war would kill almost all of them This led to his despondency He dropped his bow and arrow in the chariot and sat downKrishna tried to nudge him saying that this type of attitude is not appropriate for a warrior like him But that simple nudge didnt move Arjuna Thus starts the Bhagavad Gita where Lord Krishna explains in detail various principles of this existence not only to help Arjuna at that moment but also the entire humanityBhagavad Gita was born in the battle field and the battle field can be taken as a metaphor for the serious problems faced by us during our lives There is another conversation called the Uddhav Gita which is the eleventh chapter of the Srimad Bhagavatam This conversation is between Lord Krishna and his childhood friend Uddhav who was also in despondency when the latter realised that Krishna is leaving him While the Bhagavad Gita can be taken as war time advice the Uddhav Gita can be taken as peace time advice These two conversations complement each other Together they form a basis to understand the principles of this existence By aligning ourselves with these principles we can lead friction free and a joyful lifeWe need to keep some basic facts in mind to understand these principles Firstly this conversation is contextual while the principles are eternal Krishnas explanation reflects the state of mind of Arjuna as well as the practices and belief systems followed at that time As a result it appears that there is no clear cut demarcation of issues or concepts which we usually find in text booksSecondly the conversation happens at various levels of awareness Sometimes Krishna comes as a human being and at that level understanding is easier for us At that level He gives easy examples such as a tortoise in the context of withdrawing senses from sense objects a river and ocean in the context of desires disappearing in the mind of a yogi like rivers loose their existence when they enter ocean a lotus leaf and water in the context of nonattachment etc Some times as He presents himself as Paramatma and at that level things become difficult to understand as we are completely unaware of themThirdly Bhagavad Gita is a text book from kindergarten to postgraduation In one text of seven hundred verses simple principles to complex ones are explained It is not that we should master all the principles If even one of them is realised it would lead to mastering of all of them automaticallyIf we take examples of mathematics one starts with simple addition multiplication etc Subsequently one moves to algebra and finally to calculus Interestingly all of them represent awareness relative to the capacity of the student Calculus is needed to solve complex problems and algebra might not be useful for these problems Similarly in biology one learns about different human organs and their functions As one moves higher classes one would understand the interdependence of these organsIn the first reading of the Bhagavad Gita it is advisable to grasp the principles which can be easily understood and then go for subsequent readings When our own understanding and awareness improve through subsequent readings as well as life experiences clarity comes even in the case of complex principlesFor example karma action is explained in the beginning which is easy to understand but when niyat karma prescribed actions are introduced it presents a lot of difficulties to comprehend what is prescribed action and what is not When Krishna says all karma are blemised difficulty reaches next kevelSimilarly life presents simple to complex problems and dilemmas A simple issue doesnt require much of expertise to handle but a complex issue needs understanding awareness skills and attitude at a higher levelFourthly the existence or universe never gives us any preachings It puts us into different situations and from the experiences we gain out of these situations it makes us learn about natural principles that govern this universe like the natural law of gravity Bhagavad Gita is a rare dialogue where the very existence came as Krishna and explained these principles himself to help us understand them easilyThe fifth difficulty is our divisive mind which prevents us from seeing the whole truth If we have to embrace existence or be one with it we should embrace the whole of it This includes what we believe as well as what we dont believe in It includes both the praise and criticism we receive It includes all people and situations that are described as good or badFor example Krishna says He is creation as well as destruction birth as well as death and sat reality as well as asat illusion Krishna is not here to support our belief systems nor Gita is a conversation to justify our belief systems He simply presents the principles that govern this existence This is the bravest approach whether we are able to inculcate it or notFinally the Bhagavad Gita is not about participating in the war Gita about renouncing our hatred while performing karma as we are just an instrument in the hand of the almighty nimittamatra It is a matter of fact that after explaining the Gita Krishna gave a choice to Arjuna to do what he wished to do The Bhagavad Gita is about doing the job at hand to the best of our abilities without hatred and attachmentWe need to keep in mind all these difficulties while approaching the Bhagavad GitaThe writer K Siva Prasad is a senior IAS officer in the Punjab Government https://dailyworld.in/spiritual/approaching-bhagavad-gita-625934.html Sun, 13 Jul 2025 19:10:00 +0530 https://dailyworld.in/spiritual/over-1-crore-take-holy-dip-in-triveni-sangam-by-noon-on-maha-shivratri-603516.html Prayagraj Feb 26 IANS As of Wednesday noon over one crore pilgrims have taken the holy dip at the Triveni Sangam in Prayagraj marking an unprecedented surge of devotees in Maha Kumbh on the occasion of Maha ShivratrinbspWith thousands gathering for the final holy dip the Maha Kumbh is concluding with a historic spiritual fervournbspTo manage the massive influx extensive security measures have been deployed particularly around prominent Lord Shiva temples The Yogi Adityanathled Uttar Pradesh government has ensured smooth crowd management with officials confirming the seamless execution of arrangementsAdding to the grandeur a spectacular shower of 20 quintals of rose petals adorned the pilgrims as they performed the sacred ritual at the Sangam The floral tribute organised by the state government heightened the spiritual ambience and was received with immense joy and devotionnbspPilgrims from across the country along with international visitors have expressed their awe at the scale and sanctity of the Maha KumbhnbspA foreign devotee experiencing the event for the first time shared It feels deeply spiritual and special Ive attended many festivals but India is truly unique I cant put it into wordsnbspAnother devotee expressed gratitude saying I feel fortunate to witness this divine event The arrangements are excellent and everything is functioning smoothlyDespite the overwhelming turnout CM Yogi Adityanaths continuous monitoring has ensured the event remains wellorganised Pilgrims have widely praised the efficient arrangements highlighting the seamless management of the worlds largest religious gatheringnbspProviding security details ADG Prayagraj Bhanu Bhaskar told IANS Since morning large crowds have been gathering at the ghats So far 41 lakh people have taken a dip bringing the total number of visitors to 6477 crores A strong police presence has been deployed at all Shivalayas across the city apart from the Sangam to ensure smooth darshan and worshipElaborating on the movement strategy he added Our traditional exit route passes through Triveni via Mahavir Ho and Akshay Bhatt Ho but we have activated additional exit routes Every Shiv temple has designated entry and exit points to manage the crowd efficientlynbspDIG Maha Kumbh Vaibhav Krishna emphasised that crowd management has been highly effective stating There is no VIP movement today and no mechanised boats are allowed at the ghats only manually operated paddle boats are in operation Police forces are stationed at all Shiva temples to ensure orderly water offerings and darshanThe Maha Kumbh 2025 has set an unparalleled record with over 64 crore devotees taking part in the holy dip making it the largest human gathering in historynbspBreaking down the numbers 170 crore devotees bathed on Paush Purnima 350 crore on Makar Sankranti 764 crore on Mauni Amavasya 257 crore on Basant Panchami and 204 crore on Magh Purnima underscoring the spiritual and cultural significance of this grand eventIANS https://dailyworld.in/spiritual/over-1-crore-take-holy-dip-in-triveni-sangam-by-noon-on-maha-shivratri-603516.html Wed, 26 Feb 2025 13:54:00 +0530 https://dailyworld.in/spiritual/maha-kumbh-mela-concludes-with-over-132-crore-devotees-taking-amrit-snan-on-maha-shivratri-603560.html Prayagraj Feb 26 IANS The 45daylong Maha Kumbh Mela one of the largest and most spiritually significant events in the world came to a spectacular close on Wednesday as millions of devotees gathered at the Triveni Sangam in Prayagraj for the final Amrit Snan holy dip on the auspicious occasion of Maha ShivratrinbspWith chants of Har Har Mahadev echoing through the sacred grounds over 132 crore pilgrims took part in the ritual marking the culmination of this grand spiritual gatheringnbspThe event which began over a month ago saw a steady stream of devotees from across India and beyond flocking to Prayagraj to bathe in the confluence of the Ganges Yamuna and the mythical Sarasvati rivers As the sun rose on Maha Shivratri the holy waters of the Sangam became a symbol of divine purification with devotees immersing themselves in the belief that this sacred act would cleanse their souls and grant them blessings from Lord ShivaThe scale of the Maha Kumbh Mela this year has been unparalleled Official reports confirm that over 65 crore people have visited Prayagraj during the 45day event making it one of the largest religious gatherings on earth The festival has not only captured the imagination of devotees but has also garnered extensive international media coveragenbspPublications like The Wall Street Journal highlighted the extraordinary number of participants pointing out that the Kumbh Mela hosted more pilgrims than the entire population of the US Meanwhile CNN provided indepth coverage of the rituals focusing on the presence of ashsmeared Naga Sadhus and the deeply rooted spiritual traditions observed at the SangamThe massive influx of devotees and visitors has led to significant logistical challenges but the event has been marked by seamless coordination Security and crowd control measures were heightened to ensure the safety of the attendees Police forces paramilitary units and disaster response teams worked tirelessly while advanced technology such as AIenabled cameras and surveillance drones was deployed to monitor the crowds in real time These measures helped maintain order amidst the throngs of people ensuring that the sacred rituals went uninterruptedManaging the logistics of such a massive gathering required a great deal of preparation Authorities ensured that a no vehicle zone was enforced in the Mela area and throughout Prayagraj to reduce congestion Special trains were arranged to transport pilgrims and the North Eastern Railway NER deployed additional trains to handle the heavy rush of travellers The Uttar Pradesh government worked closely with law enforcement agencies disaster management forces and medical teams to provide a safe environment for the devoteesUttar Pradesh Chief Minister Yogi Adityanath on Wednesday personally monitored the situation from the control room in Gorakhpur ensuring that everything ran smoothly as millions gathered to perform their sacred rituals His efforts were complemented by an extensive security presence including the deployment of police and paramilitary forces who helped ensure the safety of the pilgrims while maintaining the sanctity of the eventOne of the most visually stunning moments of the closing day was the grand floral shower at the Sangam In a traditional gesture of respect and reverence 20 quintals of rose petals were showered on the devotees as they took their final dipnbspThe sight of these delicate petals falling from the sky created a magical atmosphere further enhancing the spiritual significance of the occasion The petals which covered the pilgrims in a blanket of fragrant beauty symbolised divine blessings and the fulfilment of the devotees wishesnbspThe rose petal shower was organised by the Uttar Pradesh government led by Yogi Adityanath as a way to honour the devotees who had participated in the final ritual of the Kumbh Mela This gesture added a touch of grandeur and festivity to the concluding moments of the event leaving everyone present with a sense of profound spiritual connectionMaha Kumbh Mela is more than just a religious event it is a celebration of faith unity and the enduring spirit of devotion Throughout the 45day festival pilgrims from all walks of life came together to participate in the sacred rituals regardless of their background or status The sight of millions of devotees from different parts of India and the world coming together to bathe in the holy waters of the Sangam serves as a testament to the power of spirituality to bring people togethernbspThe festivals significance is not just in the religious rituals but also in its capacity to unite individuals across regional cultural and linguistic boundaries As millions converged at the Sangam they were reminded of their shared heritage and collective spiritual journey The Maha Kumbh Mela thus stands as a symbol of Indias rich spiritual tradition one that continues to inspire people from all corners of the globeOver the course of the event the Maha Kumbh Mela witnessed six key bathing dates including Paush Purnima Makar Sankranti Mauni Amavasya Basant Panchami Maghi Purnima and Maha Shivratri These dates were marked by large gatherings of devotees each participating in a different aspect of the festival from the sacred dips at the Sangam to prayer ceremonies at the temporary temples built for the occasionnbspThe final day of the Kumbh Maha Shivratri was particularly significant as it marked both the closing of the festival and the culmination of weeks of devotion The day was not just about taking a holy dip it was a celebration of Lord Shiva his cosmic dance and the divine love between him and Goddess Parvati On this day devotees offered prayers performed rituals and recited hymns in unison reinforcing their devotion and spiritual resolveThe Maha Kumbh Mela though deeply rooted in Indian culture has become a global event attracting not only Indians but also people from across the world Pilgrims and tourists from countries such as Nepal and Sri Lanka and even distant places like the US Russia Italy and Japan participated in the festivities drawn by the sheer scale and the unique spiritual experience offered by the festivalnbspFor many the Maha Kumbh Mela is not just a religious event but a lifechanging experiencean opportunity to cleanse the soul seek blessings and connect with millions of others in a collective expression of faithnbspAs the final Amrit Snan on Maha Shivratri brought down the curtains on the 2025 Maha Kumbh Mela the event left behind a lasting impact on all who participated From the grand flower showers to the mesmerising sight of pilgrims immersing themselves in the holy waters this years Maha Kumbh Mela will remain etched in the hearts of millions as a celebration of faith unity and divine blessingsIANS https://dailyworld.in/spiritual/maha-kumbh-mela-concludes-with-over-132-crore-devotees-taking-amrit-snan-on-maha-shivratri-603560.html Wed, 26 Feb 2025 16:54:00 +0530 https://dailyworld.in/spiritual/saints-kalpvasis-and-devotees-take-holy-dip-on-magh-purnima-hail-maha-kumbh-arrangements-600850.html Mahakumbh Nagar Feb 12 IANS On the auspicious occasion of Magh Purnima crores of pilgrims including saints and Kalpvasis took the sacred dip at Triveni Sangam and other various designated ghats They hailed the exemplary arrangements at the Maha Kumbh Mela and lauded the state administration for good managementnbspSadhus from all Akhadas participated in the holy bath and admired the government for the seamless arrangements They said that Kumbh has always been a medium to understand and experience the eternal truth of Sanatan Dharma and Maha Kumbh 2025 is extraordinary in many waysnbspThis Maha Kumbh not only embodies the values of religion spirituality virtue service to humanity unity and righteous actions but it also presents a wellorganised safe and technologically advanced experienceThe sadhus emphasized that organizing such a grand spiritual gathering is possible only for a true Sanatani Describing CM Yogi Adityanath as the pride of Sanatan Dharma they stated that no one else could have ensured such impeccable arrangements for this sacred eventnbspAghor Tantracharya Guru and Mahamandaleshwar of Kinnar Akhada R Manikandan speaking about the significance of Maha Kumbh says that every moment spent in the fairgrounds during the Maha Kumbh is as precious as nectar Expressing his happiness about the facilities provided to sadhus sanyasis and common citizens Guru Manikandan praised CM Yogis efforts calling them unmatched According to him only a true Sanatani and a deep understanding of Sanatan Dharma can successfully organize such a grand eventHe also urged pilgrims not to prioritise bathing only at the Sangam Nose He explained that the entire Maha Kumbh area is a sacred power triangle encompassing the spiritual merit of all pilgrimage sites Therefore instead of overcrowding at Sangam Nose it is more beneficial to bathe at nearby ghats as the same merit can be gained there as at that of Sangam NosenbspNaga Saint Bengali Baba Shahpura Wale from Panchayati Akhada Mahanirvani in Ujjain who participated in all major bathing rituals of Mahakumbh has now set out for Kashi after completing his holy dip on Magh Purnima He informed that after Vasant Panchami various Akhadas saints and religious leaders began their journey from Prayagraj to KashiAccording to Bengali Baba each Akhada has designated places where they reside until Maha Shivaratri During this period they engage in spiritual practices and ultimately celebrate Holi with Baba Vishwanath before moving forward He praised CM Yogi Adityanath calling him the Sun of Sanatan Dharma for ensuring the grand success of Maha Kumbh He highlighted the Chief Ministers efforts in hosting and honouring saints while providing a secure and wellstructured experience for the massesSwami Dilip Das Tyagi head of Raghuvansh Sankalp Seva Sangh and Ayodhyas RamVaidehi Temple described the opportunity to take a holy dip on the auspicious occasion of Magh Purnima as a moment of great fortune He shared that numerous saints from Ayodhya participated in all major bathing rituals including Magh Purnima and experienced divine bliss by immersing themselves in the Triveni SangamnbspHe praised CM Yogi Adityanath and the local administration for their tireless efforts in organising Maha Kumbh He urged devotees to visit and experience the various aspects of this grand event including the Digital and Safe Maha Kumbh Additionally he called upon the public and pilgrims to contribute towards maintaining the sanctity cleanliness and organisation of the Maha Kumbh ensuring a memorable and harmonious spiritual gatheringIANS https://dailyworld.in/spiritual/saints-kalpvasis-and-devotees-take-holy-dip-on-magh-purnima-hail-maha-kumbh-arrangements-600850.html Wed, 12 Feb 2025 14:19:00 +0530 https://dailyworld.in/spiritual/pm-modi-honours-acharya-satyendra-das-lasting-contributions-to-spiritual-social-life-of-country-600851.html New Delhi Feb 12 IANS Prime Minister Narendra Modi paid tribute to Acharya Satyendra Das the chief priest of the Ram Janmabhoomi temple on Wednesday and remarked that his invaluable contributions to the spiritual and social life of the country will always be remembered with reverencenbspTaking this to social media platform X PM Modi wrote in a post Deeply saddened by the demise of Mahant Satyendra Das Ji the chief priest of Ram Janmabhoomi temple Mahant Ji who was an expert in religious rituals and scriptures dedicated his entire life to the service of Lord Shri Ram His invaluable contribution to the spiritual and social life of the country will always be remembered with reverence I pray to God to give strength to his family and followers in this hour of grief Om ShantiUnion Home Minister Amit Shah also paid tribute to the Chief priest of Ayodhya Ram TemplenbspHM Shah wrote in a post on X The demise of Acharya Satyendra Das Ji the chief priest of Shri Ram Janmabhoomi temple is an irreparable loss for the saint community and devotees Acharya Ji who was a symbol of faith and devotion among Ram devotees always dedicated his life to the service of the Lord and guidance of devotees He played an active role in the Shri Ram Janmabhoomi movement May Lord Shri Ram give place to the pious soul in his lotus feet and provide strength to the bereaved family and followers Om ShantiAcharya Satyendra Das aged 85 passed away on Wednesday while undergoing treatment at Sanjay Gandhi Postgraduate Institute of Medical Sciences SGPGI Lucknow after suffering a brain stroke His disciple Pradeep Das confirmed the news of his demisenbspHe was the longestserving chief priest of the Shri Ram Janmabhoomi Temple holding the position since the temple was in its temporary form His spiritual guidance and unwavering devotion made him a revered figure not only in Ayodhya but across the countryIANS https://dailyworld.in/spiritual/pm-modi-honours-acharya-satyendra-das-lasting-contributions-to-spiritual-social-life-of-country-600851.html Wed, 12 Feb 2025 14:42:00 +0530 https://dailyworld.in/spiritual/president-murmu-takes-holy-dip-at-triveni-sangam-during-maha-kumbh-visit-600670.html New Delhi Feb 10 IANS President Droupadi Murmu visited Prayagraj on Monday to take part in the ongoing Maha Kumbh Mela where she took a sacred dip at the Triveni SangamnbspUpon her arrival President Murmu was welcomed by Uttar Pradesh Governor Anandiben Patel and Chief Minister Yogi Adityanath She is to spend over eight hours in Prayagraj immersing herself in the spiritual and cultural grandeur of the Kumbh MelanbspBefore taking her holy dip the President fed migratory birds at the Sangam reflecting her reverence for natureFollowing the sacred ritual President Murmu is scheduled to visit the Akshayavat tree an ancient symbol of immortality and divine presence in Sanatan culture The tree holds a revered place in Hinduism and is mentioned in ancient scriptures as a source of eternal lifenbspShe will also offer prayers at the historic Bade Hanuman Temple seeking blessings for the prosperity and wellbeing of the nationIn addition to her religious engagements the President will explore the Digital Maha Kumbh Experience Centre a modern facility that uses advanced technology to give both domestic and international visitors a virtual experience of the Kumbh MelaThe security arrangements across the city were heightened in light of the Presidents visit This visit is historic as it follows the footsteps of Indias first President Dr Rajendra Prasad who had also taken a holy dip at a previous KumbhnbspAfter completing her spiritual journey President Murmu will return to New Delhi by 545 PM concluding her visit to the Maha Kumbh in Prayagraj This visit enhances the cultural and spiritual significance of the event making it an inspiring moment for all devoteesIANS https://dailyworld.in/spiritual/president-murmu-takes-holy-dip-at-triveni-sangam-during-maha-kumbh-visit-600670.html Mon, 10 Feb 2025 14:31:00 +0530 https://dailyworld.in/spiritual/as-maha-kumbh-nears-one-month-over-144-crore-devotees-take-dip-in-sangam-daily--600678.html Mahakumbh Nagar Feb 10 IANS Prayagraj is witnessing an unparalleled spectacle of faith as Maha Kumbh 2025 continues to set new records in religious and cultural gatherings with each passing daynbspFor 30 days an unbroken stream of devotees has thronged the sacred Triveni Sangamwhere the rivers Ganga Yamuna and the invisible Saraswati converge The Triveni Sangam marking the confluence of three rivers has seen an average of 144 crore pilgrims taking a holy dip dailynbspA remarkable surge in the number of devotees was witnessed on special festival daysOn Mauni Amavasya January 29 a recordbreaking 764 crore pilgrims took a holy dip while the previous day January 28 saw over 499 crore devotees at the Sangam On Makar Sankranti January 14 350 crore worshippers participated in the sacred ritualnbspEven after Mauni Amavasya the steady stream of devotees continued with over one crore people arriving daily for the holy bath The entire Mahakumbh Nagar is immersed in devotion and spiritual fervour By February 9 more than 43 crore devotees will have set a historic milestone by taking a dip in the SangamThe state administration made extensive preparations in advance for this grand and historic event ensuring seamless arrangements for bathing and other facilities for devoteesnbspThe magnificent festival of faith has united Sanatan culture enthusiasts not just across India but around the world strengthening the spiritual and cultural fabric of humanitynbspRecordbreaking gatherings on key datesnbspJanuary 13 Paush Purnima 170 croreJanuary 14 Makar Sankranti 350 croreJanuary 26 174 croreJanuary 27 155 croreJanuary 28 499 croreJanuary 29 Mauni Amavasya 764 crore HighestJanuary 30 206 croreJanuary 31 182 croreFebruary 01 215 croreFebruary 03 Basant Panchami 257 croreFebruary 09 157 crore https://dailyworld.in/spiritual/as-maha-kumbh-nears-one-month-over-144-crore-devotees-take-dip-in-sangam-daily--600678.html Mon, 10 Feb 2025 17:46:00 +0530