krishna-arjuna

This chapter in the Gītā also introduces specific practices for becoming successful in the practice of yoga—practices that echo other important aspects of the classical eightfold yoga system such as being properly seated for meditation (āsana) and practicing moderation in bodily activities, especially eating and sleeping. These practices can bring steadiness of mind, compared to an unflickering lamp screened from the wind (6.19).
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Srimad-Bhagavatam 10.4.44-45

July 18th, 2016 | Posted by ww-seva2 in class | lecture - (Comments Off)
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These demons, the followers of Kaṁsa, were expert at persecuting others, especially the Vaiṣṇavas, and could assume any form they desired. After giving these demons permission to go everywhere and persecute the saintly persons, Kaṁsa entered his palace.
Srimad Bhagavatam 10.4.44


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krishna-arjuna

Dhṛtaraṣṭra, father of the Kaurava brothers, was blind from birth. It is he to whom the Bhagavad-gītā is narrated by his secretary, Sañjaya. Sañjaya, quite the opposite of Dhṛtaraṣṭra, has been blessed with special powers of yoga vision by sage Vyāsa. Therefore, although he is not present on the battlefield, he can see all that happens there.
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krishna-arjuna

Arjuna’s distress drives him to request his dear friend (and cousin) Krishna to set aside the equality of status in their friendship and to assume the role of teacher, as his superior (2.7). Krishna accepts this role and, initially, chides Arjuna for sounding very learned but being ignorant of higher truth. He then proceeds to instruct him in the basic principle of spiritual analysis, namely, to distinguish between the temporal physical and mental body on the one side, and the atemporal, nonphysical and supermental self on the other side.
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krishna-arjuna

Krishna’s talk, in Chapter 2, of yoga as self-control and being equiposed amidst all circumstances, and his talk of the need for Arjuna to go forth and fight in the ensuing battle, leaves Arjuna confused. It seems to him that Krishna is giving contradictory advice. To clarify, Krishna explains the yoga of action. And the first point to understand about action is that action is unavoidable: no one can not act, even for a moment (3.5), since even so-called “inaction” is just another way of becoming implicated in the complex calculus of self-centered behavior resulting in continued bondage of the self.
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krishna-arjuna

In this chapter, Krishna builds on the two principles introduced in the previous two chapters—detached action and sacrifice—by focusing on a third principle, transcendent knowledge (jñāna), or knowledge of spirit. Krishna emphasizes the power of transcendent knowledge, comparing it to fire (an essential component of ritual sacrifice): fire has the power to “burn to ashes” all the effects of actions performed with attachment, due to ignorance. To engage one’s powers of discernment to understand the difference between spirit and matter, and to act accordingly, is the yoga of knowledge.
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krishna-arjuna

Since ancient times in India, there have been individuals and groups that place high value on renunciation (sannyāsa) as the basis for spiritual elevation. As a practice, this may take a variety of forms and degrees of extremity. In this chapter, Krishna corrects a misunderstanding about sannyāsa: not external lifestyle (such as endurance of extreme voluntary austerities), but rather, it is internal attitude and disposition, which constitutes real sannyāsa.
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Interview with HH Krishna Kshetra Swami

June 25th, 2016 | Posted by ww-seva2 in news - (Comments Off)
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(His Holliness Krishna Kshetra Swami was interviewed by Asta-sakhi Priya Devi Dasi for the newspaper “Svet Bhakti” (Eng. The World of Bhakti); Holy Name Festival, ISKCON Ljubljana, Slovenia, May 29, 2016. Transcribed by bhn. Eva Gosar)
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