I am

सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham

sarvasya – of all living beings;
ca – and;
aham – I;
hṛdi – in the heart;
sanniviṣṭaḥ – situated;
mattaḥ – from Me;
smṛtiḥ – remembrance;
jñānam – knowledge;
apohanam – forgetfulness;
ca – and;
vedaiḥ – by the Vedas;
ca – also;
sarvaiḥ – all;
aham – I am;
eva – certainly;
vedyaḥ – knowable;
vedānta-kṛt – the creator of the Vedānta;
veda-vit – the knower of the Vedas;
eva – certainly;
ca – and;
aham – I.

I am also situated within the heart of all living beings.
Remembrance, knowledge and forgetfulness proceed from me.
And by the vedas I am surely knowable by all.
Indeed I am the creator of Vedanta, and Knower of the Vedas.


~ Bhagavad-Gita, chapter 15, verse 15



“Freedom is a quality of the spirit, it is not the result of a reaction. A free person rejects from their mind and heart even the memory of bondage. They are not burdened by past bitterness and indemnity, the strife and struggle of bygone days.

For them, today is fresh; it has never been before. The free man meets each day with a fresh heart, a fresh mind, a fresh spirit. He clings to nothing, neither does he find anything which should be rejected.

They are unbiased, their mind is unconditioned by prestige or prejudice. They are free from personal ambition, superiority or inferiority complexes, from selfishness and slave mentality. They go from freedom to greater freedom.”

~ Swami #Venkatesananda Saraswati



Yoga-Sūtra 2.35  अहिम्साप्रतिष्ठामां तत्सन्निधौ वैरत्यागः॥ ३५॥
ahimsāpratiṣṭhāyām tat sannidhāu vairatyāgaḥ

As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who come near will naturally lose any feelings of hostility. ।  Patañjali states in sutra 2.35 that being firmly grounded in non-violence creates an atmosphere in which others can let go of their hostility.

As the presence of the peaceful quells the feelings of hostility in others, in this way the yogin participates in overcoming the mental disturbances that hostility arises from.
This helps to create tranquility in their environment and beyond, thereby contributing to the greater good, which is the ideal of lokasamgraha, (Bhagavad-Gītā 3.20-21).

The karmic work of the yogin is to contribute to the betterment and guidance of mankind:

कर्मणैव हि संसिद्धमास्थता जनकादयः ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि । २० ।

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ।। २१ ।।

karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate

By performing their prescribed duties, King Janak and others attained perfection. You should also perform your work to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

~Swami Muktananda, translator.

dharmakṣetre kurukṣetre. – on the first two words of the Bhagavad Gītā

Failure is such Joy! :) I have spent 3 months contemplating this. I simply cannot write meaningfully of what these words mean to me.

My scrambled notes are below. Please feel free to assist in interpreting!

Bhagavad Gita 1.1

The very first words of Verse 1 of the Bhagavad Gītā are dharmakṣetre kurukṣetre.

These first two words are incredibly potent, they speak of so much more than the identity of a location. They foreshadow and encapsulate the whole of the Bhagavad Gītā.

These first two words point particularly to Discourse 13 in its entirety – the most significant and illuminating, sublimely mystical discourse of the Bhagavad Gītā, a wonderfully revealing insight into the human be-ing. It is the metaphysics of humanity. The immortal being, its physical embodiment, it’s purpose and law are main themes of the 13th discourse. Transcendental, eternal, is the knower of the field. The ‘knower’ liberates.

So, he the knowledge of the Field and the Knower of the Field are illuminated – and this life, this individuation, this body in which we dwell is the Field. Our self is the one, the all is one universal spirit everpresent, everywhere, allpervading.

Dharmaksetre is such a vast a concept. Though often translated in a fairly mundane, seemingly literal sense almost as though it were some ordinary descriptor: “On the hallowed field”; “On the holy plain”. Other translators name it more carefully – “the Sacred Place”.

Kuruksetre is often simply rendered as the field of the Kurus.

धर्म Dharma is mighty – to try to define encapsulate it’s meaning would take a very long treatise, beyond my scope. It can be defined simply as “righteous’, “holy”, “relating to spiritual duty”. In this context it pertains to the moral code of life,  spiritual law, acting in accordance with that code, but also in accord with the nature of one’s being.

The word Dharma is derived from the Sanskrit root dhri , to hold.  In a macrocosmic sense it refers to the principles and agent that sustains, upholds, supports or maintains the regulatory order of the universe, the mighty all-pervading order and power which underlies all of existence, the natural law that sustains the universe, and that keeps all of nature, existence in harmony and balance. What then is Dharma? The ultimate underlying motive principle, law and truth. Dharma is the ultimate principle of all, and all that encompasses and implies.

Ksetre can be translated as “in the field” There is also much more to this term – ksetra the ‘field’ is referred to in Discourse 1 of the Gita in these contexts:

धर्मक्षेत्र Dharmaksetra – “the field of Dharma”

कुरुक्षेत्र Kuruksetra – “the field of the Kurus”

The word ksetra, ‘field’ does not appear again until the 13th of the 18 discourses of the Bhagavad Gita. This chapter is deals with ‘the field’ and the ‘knower of the field’.

13.1 Arjuna spoke forth:

I wish to know about Prakruti (nature), Purusa (the Enjoyer), Kshetra (the field), Kshetrajna (the Knower of the field), Jnana(Knowledge), and Jneya (the object of knowledge). O Keshava,

Clearly, in Ch 13 we are dealing with far more than a paddock turned battefield!

The Satapatha Brahmana, Part 5, speaks of Kuruksetra as a place of sacrifice and worship of the Gods:

teṣām kurukṣetram devayajanamāsa tasmādāhuḥ kurukṣetram devānāṃ
devayajanamiti tasmādyatra kva ca kurukṣetrasya nigacati tadeva manyata idam
devayajanamiti taddhi devānāṃ devayajanam

Their place of divine worship was Kuruksetra.
Therefore people say that Kuruksetra is the gods’ place of divine worship:
hence wherever in Kuruksetra one settles there one thinks
This is a place for divine worship;’ for it was the gods’ place of divine worship.

Back then to ‘dharmakṣetre kurukṣetre’ and where do ‘I’ stand? Not alone, not a singular being, but a minute organ of the great I Am, charged with a holy duty to know who I am, to do my duty, enact my Dharma in this eternal holy place.

Such Joy.

Meditation, a calling to teach?

Yesterday was a wonderful experience, I celebrated my birthday with my daughter, and after lunch, we went to an esoteric shop on Glebe Point Road.

I met there with a woman I had never met previously, who became very excited, and told me she sees me teaching meditation to a huge crowd of people in a big hall. I was astounded at this news.


Now Reading: the Vedic Experience

Just wanted to share something rather extraordinary with you – A document called The Vedic Experience – let me know what you make of this, please!  A random find while I was searching for some other Sanskrit texts. 

+ Information about the author, Professor Raimon Pannikar.


PS I was looking for the शतपथ ब्राह्मण śatapatha brāhmaṇa, ŚB in Devanāgarī script – I have found a couple of transliterations – would like the original Madhyandina recension if possible – Thanks again :)

Emerson on the Vedas

Whenever I have read any part of the Vedas, I have felt that some unearthly and unknown light illuminated me. In the great teaching of the Vedas, there is no touch of sectarianism. It is of all ages, climbs, and nationalities and is the royal road for the attainment of the Great Knowledge. When I read it, I feel that I am under the spangled heavens of a summer night.

Ralph Waldo Emerson