The Origin of the Plastic Surgery??

Ancient India (Including current Pakistan & Bangladesh) Medical & Surgery Technology :

The Origin of the Plastic Surgery??

Many people consider Plastic Surgery as a relatively new specialty, the origin of the plastic surgery had his roots

more than 4000 years old in India, back to the Indus River Civilization. The mythico-religious shlokas (hymns) associated with this civilization were compiled in Sanskrit language between 3000 and 1000 B.C. in the form of Vedas, the oldest sacred books of the Hindu religion. This era is referred to as the Vedic period (5000 years B.C) in Indian history during which the the four Vedas, namely the Rigveda, the Samaveda, the Yajurveda, and the Atharvaveda were compiled. All the four Vedas are in the form of shlokas (hymns), verses, incantations and rites in Sanskrit language.
‘Sushruta Samhita' is believed to be a part of Atharvaveda.


Plastic Surgery – was first performed in India around 2000 BC and then popularized in the Arab world that actually launched it to Europe. The person behind this groundbreaking medical practice in India was Sushruta. He is credited for performing the first rhinoplasty (nose-job) with a unique understanding of the circulation system.


Cataract surgery - Cataract surgery was also known to the him (Indian physician Sushruta) in 6th century BCE. In India, cataract surgery was performed with a special tool called the Jabamukhi Salaka, a curved needle used to loosen the lens and push the cataract out of the field of vision. The eye would later be soaked with warm butter and then bandaged. Though this method was successful, Susruta cautioned that cataract surgery should only be performed when absolutely necessary. Greek philosophers and scientists traveled to India where these surgeries were performed by physicians. The removal of cataract by surgery was also introduced into China from India.


Stones - The earliest operation for removal of a stone is also given in the Sushruta Samhita (6th century BCE). The operation involved exposure and going up through the floor of the bladder.

‘Sushruta Samhita'(Sushruta's compendium), which describes the ancient tradition of surgery in Indian medicine is considered as one of the most brilliant gems in Indian medical literature. This treatise contains detailed descriptions of teachings and practice of the great ancient surgeon 'Sushruta' which has considerable surgical knowledge of relevance even today.


Because of his seminal and numerous contributions to the science and art of surgery he is also known by the title "Father of Surgery." Much of what is known about this inventive surgeon is contained in a series of volumes he authored, which are collectively known as the Sushruta Samhita in which he describes over 300 surgical procedures and 120 surgical instruments and classifies human surgery in 8 categories. He lived, taught and practiced his art on the banks of the Ganges in the area that corresponds to the present day city of Varanasi in North India.

Medicine & Surgery :
An artist's impression of an operation being performed in ancient India. In spite of the absence of anesthesia, complex operations were performed. The practice of surgery has been recorded in India around 800 B.C. This need not come as a surprise because surgery (Shastrakarma) is one ofthe eight branches of Ayurveda the ancient Indian system of medicine. The oldest treatise dealing with surgery is the Shushruta Samahita (Shushruta's compendium). Shusruta who lived in Kasi was one of themany Indian medical practitioners who included Atraya and Charaka. He was one of the first to study the human anatomy. In the Shusruta, Samahita he has described in detail the study of anatomy withthe aid of a dead body. Shusruta's forte was rhinoplasty (Plastic surgery)and ophthalmialogy (ejection of cataracts). Shushruta has described surgery under eight heads Chedya (excision), Lekhya (scarification),Vedhya (puncturing), Esya (exploration), Ahrya (extraction), Vsraya (evacuation) and Sivya (Suturing).
Yoga is a system of exercise for physical and mental nourishment. The origins of yoga are shrouded in antiquity and mystery. Since Vedic times, thousand of years before, the principles and practice of yoga have crystallized. But, it was only around 200 BC that all the fundamentals of yoga were collected by Patanjali in his treatise, named Yogasutra, that is, Yoga-Aphorisms.
In short, Patanjali surmised that through the practice of yoga, the energy latent within the human body may be made live and released, which has a salubrious affect on the body and the mind. Now, in modern times, clinical practices have established that several ailments, including hypertension, clinical depression, amnesia, acidity, can be controlled and managed by yogic practices. The application of yoga in physiotherapy is also gaining recognition.

Sushruta has pointed out that haemorrhage can be arrested by apposition of the cut edges with stitches, application of styptic decoctions, by cauterisation with chemicals or heat. That the progress of surgery and its development is closely associated with the great wars of the past is well known. The vrana or injury, says Sushruta, involves breakdown of body-components and may have one or more of the following seats for occurrence, viz., skin, flesh, blood-vessels, sinews, bones, joints, internal organs of chest and abdomen and vital structures. Classically vrana, the wound, is the ultimate explosion of the underlying pathological structure. It is, in Sushruta's words, the sixth stage of a continuous process, which starts with sotha (inflammation). Sushruta says that in the first stage, the ulcer is unclean and hence called a dusta-vrana. By proper management it becomes a clean wound, a suddha-vrana. Then there is an attempt at healing and is called ruhyamana-vrana and when the ulcer is completely healed, it is a rudha-vrana. Sushruta has advocated the use of wine with incense of cannabis for anaesthesia. Although the use of henbane and of Sammohini and Sanjivani are reported at a later period, Sushruta was the pioneer of anaesthesia.
Sushruta describes eight types of surgical procedures: Excision (chedana) is a procedure whereby a part or whole of the limb is cut off from the parent. Incision (bhedana) is made to achieve effective drainage or exposure of underlying structures to let the content out. Scraping (lekhana) or scooping is carried out to remove a growth or flesh of an ulcer, tartar of teeth, etc. the veins, hydrocele and ascitic fluid in the abdomen are drained by puncturing with special instrument (vyadhana). The sinuses and cavities with foreign bodies are probed (esana) for establishing their size, site, number, shape, position, situation, etc. Sravana (blood-letting) is to be carried out in skin diseases, vidradhis, localised swelling, etc. in case of accidental injuries and in intentional incisions, the lips of the wound are apposed and united by stitching (svana.)
To obtain proficiency and acquiring skill and speed in these different types of surgical manipulations, Sushruta had devised various experimental modules for trying each procedure. For example, incision and excision are to be practised on vegetables and leather bags filled with mud of different densities; scraping on hairy skin of animals; puncturing on the vein of dead animals and lotus stalks; probing on moth-eaten wood or bamboo; scarification on wooden planks smeared with beeswax, etc. On the subject of trauma, Sushruta speaks of six varieties of accidental injuries encompassing almost all parts of the body.
Sushruta also gives classification of the bones and their reaction to injuries. varieties of dislocation of joints (sandhimukta) and fractures of the shaft (kanda-bhagna) are given systematically. He classifies and gives the details of the six types of dislocations and twelve varieties of fractures. He gives the principles of fracture treatment, viz., traction, manipulation, appositions and stabilisation. Sushruta has described the entire orthopaedic surgery, including some measures of rehabilitation, in his work.
As war was a major cause of injury, the name Salya-tantra for this branch of medical learning is derived from Salya, the arrow of the enemy, which in fights used to be lodged in the body of the soldiers. He emphasises that removal of foreign bodies is fraught with certain complications if the seat of the Salya be a marma.
Sushruta also discusses certain surgical conditions of ano-rectal region, he has given all the methods of management of both haemorrhoids and fistulae. Different types of incision to remove the fistulous tract as langalaka, ardhalangalaka, sarvabhadra, candraadha (curved) and kharjurapatraka (serrated) are described for adoption according to the type of fistula.
Sushruta was well aware of the urinary stones, their varieties; the anatomy of urinary bladder along with its relations is well recorded in the chapter on urinary stones. Varieties of stones, their signs and symptoms, the method of extraction and operative complication are given in detail. Apart from the above, surgery of intestinal obstruction (baddha-gudodara), perforated intestines (chidrodara), accidental injuries to abdomen (assaya-bhinna) in which protrusion of omentum occurs are also described along with their management.

The Deposition

This is the oldest work that with some degree of certainty may be attributed to Rogier van der Weyden; the master never signed his work. If this is the case, it is probably also his most impressive work. As an altarpiece it was intended for a chapel in Leuven, but fell into Spanish hands in the 16th century. Today, it is on display in the Prado in Madrid.

In the center, Jesus is taken down from the cross by a bearded Joseph of Arimathea and a well-dressed Nicodemus. Christ’s pale body forms an arch with the upper arm of the woman on the left: Mary Magdalene, known by her low-cut dress.

Christ’s body is almost immaculate apart from his wounds; the holes in his hand and feet, the blood on his forehead from his crown of thorns, and the cut inflicted by a Roman spear.The woman in blue is Mary, Jesus' mother. Her immense grief causes her to faint. In her fall, her body takes on the same shape as her son's, implying that her suffering is close to his.

The skull on the foreground reminds us that we are looking at Golgotha, the Mount of Skulls. (There is a straight line across the painting between the skull's eyes and the eyes of Nicodemus.)

Despite all the action and people participating in it - ten in all - Van der Weyden manages to create an atmosphere which is both convincing and intimate without a sense of crowdedness

The Descent from the Cross

Joseph of Arimathea has been granted permission to take down the body of Christ - a special dispensation, since it was customary to let the bodies hang.

John the Apostle, Nicodemus and two servants lend a hand. Christ's feet are resting on Mary Magdalene’s shoulders. The woman in blue is Mary, Mother of Christ.

This is the central panel of a triptych. A single element unites the three scenes - Christ is portrayed as being carried.

Rubens made this painting for the Guild of Arquebusiers, who wanted their patron Saint Christopher (meaning: carrier of Christ) portrayed. If Rubens had complied with this wish, he would have had to explain himself to the authorities, because the strict Contra-Reformation’s principles did not allow portraits of saints to be hung in cathedrals. Instead, Rubens chose to hide all references to Christopher by portraying Christ as being carried in all three panels.

Jan van Scorel 1495 – 1562 Mary Magdalene

Van Scorel had just returned from Italy when he painted this work. Italian influences are visible in the landscape and in the figure of Mary Magdalene, who resembles a Venetian courtesan.

The tree springing from the decayed trunk symbolizes a new life after a bad start: Mary Magdalene has converted to become a follower of Jesus.In the background, in front of the overhanging rock, Mary is being borne up to Heaven.

The top plank of this panel, with the sky and tree branches, was added in the second half of the 16th century. That part was not painted by Van Scorel.

the last supper

Jesus has just told his followers that he is about to be betrayed by one of them. We see the reactions of all. From left to right:

Bartholomew, James Minor and Andrew are flabbergasted by the announcement. Jude is hanging over the table, small money pouch in his right hand. Peter is angry, demanding that John find out whom Jesus is referring to. John looks about to faint. Jesus looks imperturbable, acquiescent – as if he just wants to get on with sharing the bread and wine. Thomas is angry, James Major looks stunned and seems to be holding back Thomas and Philip. Philip seems to be looking for an explanation. Matthew, Thaddeus and Simon are emerged in a lively conversation, most likely about the betrayal.

All the disciples’ feet are visible, be it vaguely. Jesus, however, has to do without. When the monastery was renovated at some point in time, someone decided to have a door put in, sacrificing Jesus’ feet in the process.

The Last Supper is in every aspect a remarkable composition, with excellent use of perspective, lively figures and strong emotions.For this fresco, Leonardo tried out a new technique. He painted on a dry layer of plaster instead of a wet one, so as to achieve livelier colors and sharper images. It worked well, but unfortunately the tempera started peeling.

Through the centuries restorers have applied layers of varnish upon which oils were applied to repaint the work.

A bombing in 1943 fortunately spared the refectory. However, the building itself was severely damaged, causing damp problems. The fresco became moldy as a result.

At the latest restoration effort in 1999, concluding a period of 20 years of restoration, attempts were made to remove as many non-original layers as possible. This is a picture of the painting before the 1999 restoration.
We also have a photo after the restoration.

Srimad Bhagavad-Gita and the Sacredness of All Cows

The Srimad Bhagavad-Gita
and the Sacredness of All Cows

by Jagannath Das

Lord Krishna states in Srimad Bhagavad-Gita: chapter 10, verse 28

dhenunam asmi kamadhuk

dhenunam-among cows, asmi-I am, kamadhuk-the wish fulfilling cow

Among cows I am the wish fulfilling cow.

In this verse Lord Krishna reveals that among cows He is manifested as the kamadhuk meaning kamadhenu the original wish fulfilling cows known as the surabhi cows. Just who and what are thesurabhi cows and how the surabhi cows attained such an elevated and exalted position that they are able to represent a portion of the energy of the supreme Lord Krishna will be revealed in the following information given in the Anusasana Parva of the Mahabharata by Krishna Dvaipayana Vyasa.

The surabhi cow descended from the spiritual worlds and manifested herself in the heavenly spheres from the aroma of celestial nectar for the benefit of all created beings. The direct descendants of the surabhi cows are the sacred cows from the continent India which are uniquely distinguished the same as the surabhi by the beautiful hump on their backs and the wonderfully soft folds of skin under their necks. Since all cows in existence in the world today are factual descendants of the sacred cows of India they are all holy as well and should always be lovingly cared for and protected with the highest esteem and greatest respect. One should never cause harm to cows in any way even in a dream and one should never ever even think of eating the flesh of cows as there is no action more sinful in all of creation then cow killing.

Cows are the mothers of all creatures. Cows are verily the mothers of the 33 crores of demigods that administrate creation in the material existence throughout all the universes. Cows are the goddesses of the gods and the refuge of all auspiciousness. Cows bestow every kind of happiness and for these reason they always are worshippable. Cows are the support of all the worlds for by their milk they nourish terrestrials beings and by their ghee offered in sacrifice they nourish the denziens of the celestial realms. Nothing superior to cows.

A cow should not be owned by one who is a killer of cows or a seller to killers of cows, by one who is unrighteous, by one who is sinful, by one who is untruthful in speech, and by one who is outside of the Vedic culture nor should cows ever be given to one such as these. Gifts of cows should be made after ascertaining and determining the qualification of the receiver. Cows should never be given unto those whose residence they are likely to suffer from fire or sun. Cows should always be given away accompanied by their calves. Those cows who have been rescued from situations of distress or have been received from humble farmers unable to continue to take care of them properly are considered to be most auspicious.

One should never show disrepect for cows in any way nor should one feel any repugnance towards the urine and dung of a cow because these things are also pure. When cows are grazing or laying down relaxing one should never disturb or annoy them in any way. Cows should never be killed in any type of sacrifice or slaughtered in any way for food as the killing of cows constitutes the most heinous of all sins in existence.

Cows are the foremost of all creatures in all the worlds. It is from cows that the means for sustaining the worlds has established. Cows are auspicious and sacred and the bequeathers of every blessing. Cows benefit humans with milk, yoghurt, cheese, butter and ghee. The Vedas have stated that the milk of a cow is equivalent to ambrosial nectar and that ghee derived from cows milk is the best of all libations poured onto the sacred fires of brahmins.

Cows of various kinds and diverse colors are always worshippable. They are the foremost of all creatures existing in all of creation. Morning and evening one should bow ones head in reverence to cows. One should never show any disregard to cows in any way but should always show them respect. When one awakes in the morning one should always remember cows. Before falling to sleep at night one should always remember cows. Cows are always auspicious. Cows are also fragrant. The wonderful scent of the amytis agallochum emantes from out of their sacred bodies.

Cows are the great refuge of all creatures. Cows constitute the greatest source of blessings for all creatures. Cows are the past. Cows are the future. Cows are the source of evolution and eternal growth. Cows are the root of prosperity. Whatever is given to cows always produces good fortune and is never in vain. It is solely and exclusively from the ghee of cows that the sacred rituals prescribed and authorised in the Vedas are empowered and able to be performed. Without the presence of cows ghee there is no possibiity of performing sacred rituals that will gratify the 33 million demigods who are responsible for universal management. Neither will the Supreme Personality of Godhead, Lord Krishna be pleased and satisfied. Ghee comes exclusively only from cows from whom flow offerings of milk and milk products. Thus cows verily establish the purity of all sacred rituals and constitute the very essence of performing all sacred activities being the very source of sacred activities.

Cows represent sacred acts themselves and without cows there can be no performance of any sacred act. This is the pure, sublime and supremely exalted position and pre-eminence of cows above all creatures in all the worlds. One who knows the pre-eminence of cows and the selfless service cows render to all creatures and does not protect them affectionately is a sinner and offender and their destination is certainly hell. Cows are equal to the rays of the sun that travel through the universe giving light, warmth and nourishment.

In previous yugas the Vedic injunction was given jiyaite pare yadi tabe mare prani veda-purane ache hena ajna vane that means in the Vedic scriptures known as Puranas there are injunctions declaring that one can take the life of a living being only if they are able to revive it back to life again by chanting Vedic mantras. But we find that this injunction has been terminated in todays age of kali yuga by the Brahma-Vaivarta Purana where it is stated that in the present age of kali yuga it is forbidden to kill cows under any circumstances.

Cows are equivalent to our mothers for when the mothers milk has dried up the cow gives her milk unselfishly to noursih and strengthen us. How can one who has ever drunk cows milk justify the killing and eating of such a mother as the sacred cow. One should never even in one's mind do injury to a cow or ever think of harming cows as well as bulls. One should show all respect and compassion for cows and sincere reverence should be offered unto them all without reservation.

Those who fail to give cows reverence and protection and choose to foolishly oppose and whimsically ignore the injunctions of the Vedic scriptures by selling a cow for slaughter, by killing a cow, by eating cows flesh and by permittings the slaughter of cows will all rot in the darkest regions of hell for as many thousands of years as there are hairs on the body of each cow slain. There is no atonement for the killing of a cow.

In Sri Caitanya Caritamrita adi lila, chapter 17 verse 166 Caitanya Mahaprabhu confirms:

go-ange yata loma tata sahasra vatsara

go-vadhi raurava-madhye pace nirantar

Cow killers and cow eaters are condemned to rot in hell for as many thousands of years as there are for each hair on the body of every cow they eat from.

In comparison to the contrary, sanctified living beings with purified souls that make gifts of cows to worthy twice born in the three higher ashrams established in the Vedas attain celestial realms for as many years as there are hairs upon the body of the cows given away in charity. There is no gift higher in merit than the gift of cows to a Vaisnava or duly initiated brahmana of the Vedic culture in one of the four authorised sampradayas.

Cows constitute the highest good. Cows are the root of great blessing for all living beings.. Cows are the source of eternal growth. Cows are the past and the furure. Evolution itself depends upon cows. The mantras used for Vedic rituals such as Swaha and Vashat without which no Vedic rites are complete are eternally establishe d in cows. Cows verily are the fruit of all Vedic rituals because all Vedic rituals are dependent upon the ghee from cows for the performance of sacred rituals which benefit all of creation. Thus the protection of cows is the greatest dharma or eternal duty for all living beings.

There is no wealth that is equal to cows. To talk about cows, to hear others speak about cows, to offer gifts of cows to worthy people and to see cows are all auspicious activities. There is never any inauspiciousness in cows. On Earth cows represent high energy and are endued with the elements of strength and energetic exertion. There are also elements of great wisdom in cows and they are bestowers of great happiness upon all creatures. The country or nation where cows are protected and live without fear of slaughter becomes exalted and the sins of that country are evaporated. Cows constitute the stairs that lead to heaven. Cows are adored in heaven. Cows are goddesses competent to grant every righteous wish and desire. Verily there is nothing in the worlds more elevated or superior to cows.

Cows are superior to all yogis and ascetics and because of this liberated divine being perform their austerities in the company and presence of cows. Cows do not feel cold or heat nor can rain afflict. Cows are never to be sacrificed they are to be given as gifts to worthy brahmanas. The ruler who gives gifts of cows to the foremost of brahmanas is sure to overcome every calamity he encounters. It is ordained in the eternal Vedas that ghee from the cow is the best of all ingredients offered as libations into the sacrificial fire. For this reason one who makes a gift of a cow to worthy brahmanas who will then use the ghee from this cow to perform Vedic ceremonies, that fortunate gifter is regarded as making a gift of a libation for sacrifice. A bovine bull is considered to be the embodiment of heaven. One who offers a bovine bull to an accomplished brahmana has factually reserved themselves a place in heaven. Cows that have been rescued and protected and cared for in distress give even more merit as well as cows received from persons in distress due to an inability to properly take care of their cows.

A cow must never be given to a tiller of soil. Only a bovine bull may be given to a tiller of soil but never a cow. Neither a cow or a bull should ever be given unto one who will kill them. Nor should a cow or a bull be given unto an atheist or one who makes a business selling or trading cows. The Vedas have stated that one who gives away cows or bulls to such sinful persons suffers interminably in a hellish condition.

There is no gift that is higher in merit than the gift of cows. A cow lawfully acquired if given away in charity protects the whole dynasty of the giver. Cows are the source of that immortality which Vedic sacrifices prescribe. They have within them the nature of both the sun and the moon. Cows verily constitute and determine the eternal destiny of creation.

Cows are the life breath of all living creatures therefore one who makes a gift of a cow is said to be making a gift of life breath to all living creatures. Cows are also constituted as the great refuge of all living creatures thus one who makes a gift of a cow is said to be making a gift of that which is the great refuge of all living creatures.

When the surabhi cows first manifested from the aroma of ambrosial nectar they performed severe penance for 100,000 years for the purpose of acquiring the spiritual merit to be the foremost of all things needed for the performance of Vedic rituals and ceremonies; thus only from cow milk exclusively is sanctified ghee produced for the performance of Vedic rituals. Whatever is produced from any and all other types of milk is not authorised by Vedic scriptures and thus not being sanctioned by the Vedas can never be used in any Vedic rituals or ceremonies.

At the conclusion of the surabhi cows austerities Brahma himself appeared before them and granted their wishes blessing them with the benediction that cows would eternally be the sustainers of all creatures. This is why cows are sacred and most holy and the foremost of all creatures in creation and verily the refuge of all the worlds.

The cow is extremely important regarding the destiny of the total human species in all the worlds and creation itself that her value is impossible to overestimate. The name for cow in the Vedas is known as aghyna which means invioable. Another name is ahi which means not to be killed and another is aditi which means never to be cut into pieces.

Some scholars and indologists in India as well as from western countries without having ever experienced the Vedic culture as a way of life have speculated that cows and other animals were sacrificed in Vedic ceremonies. They take unorthodox interpretations of obscure verses in the Vedas, out of context to postulate this point of view. Two examples of this we are giving as follows.

First in the Satapatha Brahmana, 3.1.2.21 there is a gross interpolation from western scholars echoed by indolologists around the world that the great sage Yajnavalkya would eat the tender meat of cows and bulls. The word dhenu which they translated as cow factually refers to the milk products of the cow only and not the cow herself and the sanskrit word anaduh factually refers to the grains produced by the bull from ploughing the fields. What exactly Yajnavalkya has stated in this verse is that he can eat what is amsala. The interpolators, some being ignorant and some not so ignorant of the rules of Panini have translated amsala as being tender flesh. Panini is the authority on all matters concerning the rules of Sanskrit grammar and according to sutra 5.2.8 of Panini the word amsala can only mean nourishing and strength bestowing. Also in the Amarakosa 2.6.44 it states that amsala is mamsala which never applies to flesh tender or otherwise. Mamsala specifically aplies to cream and sweets made from milk products as well as fresh and dried fruits. So there is no basis according to sastra for translating amsala as flesh.

Secondly some scholars with an extremely limited fund of knowledge want to postulate that meat was an essential ingreient of madhuparka because of one verse in the Rig Veda VI.44.21 which equates Indra as having the strength of a bull and also mentions the sweet drink madhupeya. So they then interpolated the translation to say that bull meat was a part of madhuparka. In this way due to their academic status they are able to mislead the public. The root word madhu means sweet and is sometimes even referred to honey. In the Monier-Williams Sanskrit-English Dictionary page 780 the meaning of madhuparka is offerrings of honey and milk also sometimes containing equal parts of curds and ghee to a respected guest. No where in the Vedas can be found any reference to meat being an ingredient of madhuparka.

So other examples like the previous two interpolators have found useful for their obscure translations; but the clear, direct, unequivocal statements found throughout the Vedas against cow killing they ignore. We will give a few relevant examples now.

In the Rig Veda X.87.16 we find: One who partakes of human flesh, the flesh of a horse or of another animal and deprives others from milk by slaughtering cows ; if such a fiend does not desist then even cut off their heads by your powers Oh king.

In the Atharva Veda VIII.6.23 we find: Those who eat cooked or uncooked flesh, who eat eggs and embryos are following an evil addiction that must be put to an end

In the Srimad Bhagavatam, Canto 11, chapter 5, verse 14 we find: Those who are ignorant of the absolute truth and believe they are virtuous although wicked and arrogant who kill animals without any feeling of remorse or fear of punishment are devoured by those very same animals in their next birth.

In the Mahabharata, Anusasana-parva, 115.43 -116.45 we find: That wretch among men who pretending to follow the path of righteousness prescribed in the Vedas, would kill living creatures from greed of flesh would certainly go to hellish regions.

In the Manu-samhita, chapter 4, verse 162 we find: A guru, a teacher, a father, a mother, a brahmana, a cow and a yogi all should never be killed.

Even in the Old Testament of the Bible which applies to both Christians and Jews in Issaih, chapter 66 verse 3 we find: He that killeth an ox is as if he slew a man. He that sacrifices a lamb is as if he slit a dogs neck, he that offereth it as an oblation is as if he offered swines blood, he that burneth it as incense as if he blessed an idol. Yea they have chosen their way and their soul delighteth in their abominations.

In the Mahabharata, Anusasana-parva, 114.6, 115.6 it states: As the footprints of all moving, living beings are engulfed in those of the elephant, even thus all religions are to be understood by ahimsa which is non-violence to any living being by thought, words or actions.

So from these examples it can be clearly understood that cow killing and cow eating were definitely not sanctioned by the Vedic scriptures to the contrary they were condemned; and also according to the authority of the Bible cow killing is not sanctioned in the Christian religion either.

Just recently in the year 2000 the publication Scientific America reported a complete Cow Human Genome comparison had been completed. Among the 768 genes on the cattle RH map, 687 genes or 89.5% had putative human orthologs. Among the 687 mapped genes, 548 genes had human GB4 RH mapping information. 22 were mapped exclusively on the G3 panel and 68 had human cytogenetic assignments exclusively.

All cow chromosomes with the possible exception of BTA9 and BTA23 have centromere repositioning relative to human chromosomes. Four cattle chromsomes show complete conservation of syntegy with their human homologs. The four are: BTA12 and HSA13, BTA19 and HSA17, BTA24 and HSA18, BTAX and HSAX . For all of these chromosomes multiple rearrangements were observed. BTA3 was the only cow chromosome that showed no internal rearrangments when compared with the homologous segment on HSA1. Fifteen cattle chromosomes are seen to be comprised of genes found on only one human chromosome.

Cow milk is the most compatible with human mothers milk then any other species in existence. This is because the DNA of the cow was specifically constructeds to be harmonious with mammalian human DNA. So it can be clearly understood that cow DNA was designed so humans could benefit from cows products being milk, cheese, butter, cream and yoghurt.

We will end our treatise now as we do not want this discourse to be to voluminous.

This knowledge is highly esoteric and confidential and incomprehensible to those outside the purview of the Vedic culture. It can only be known by that segment of society that is spiritually developed enough to completely abstain from all animal killing and flesh eating while understanding that the soul is eternal and exists in all living beings.

Excerpts from an Extraordinary Expose

Srimad Bhagavad-Gita's Most Confidential Verse

Excerpts from an Extraordinary Expose

by

Swami Bhaktivedanta Narayana Maharaja

Invocation

om ajnana-timirandhasya jnananjana-salakaya

caksur unmiltam yena tasmai sri-gurave namah

I offer my humble obeisance unto my dear spiritual master who with pure spiritual knowledge has illuminated my consciousness which was blinded by the darkness of nescience.

namah om visnupadaya acarya simha rupine

srimad bhaktiprajnana keshava iti namine

I offer my humble obeisance to Srila Bhakti Prajnan Keshava Goswami, the lion-like acarya who never fears having taken shelter of Lord Krishna.

namah om visnupadaya krishna prestaya bhutale

sri srimad bhaktisiddhanta saraswati iti namine

I offer my humble obeisance to Srila Bhaktisiddhanta Saraswati Prabhupad who is very dear to Lord Krishna in this world having taken shelter of Him.

vancha-kalpatarubhyas ca krpa-sindhubhya eva ca

patitanam pavenebhyo vaisnavebhyo namo namah

I offer my humble obeisance to all the Vaisnava devotees of the Supreme Lord Krishna who just like desire trees bestow the ultimate benediction on humanity being fully compassionate to all living entities.

................ OM TAT SAT ................

It has been unequivocally determined by the previous acaryas in disciplic succession from the four authorised sampradayas that in order to realize the eternal spiritual truths that apply to all created beings knowledge of the Bhagavad-Gita is essential. As long as ones foundation in spiritual life is not substantiated by the divine revelation originally spoken by the Supreme Lord Krishna known as the Bhagavad-Gita and this knowledge has not been firmly established within the consciousness of a living entity, then regardless of how intelligent or advanced in culture and technology they may appear to be they will not possess a complete and comprehensive understanding of spiritual reality.

When we read the Bhagavad-Gita we must also be careful and attentive to read only the commentaries from those authorised by disciplic succession in one of the four authorised Vaisnava schools of knowledge which is well verified in Vedic scriptures. If unaware we make the mistake of reading the comments of those unauthorised outside of disciplic succession we will find ourselves helplessly adrift from the actual truths of the Bhagavad-Gita and hopelessly stranded from the factual meaning of the Bhagavad-Gita.

Lord Krishna gives five levels of instructions in the Bhagavad-Gita. The first level is the general teachings for everyone. Then in a very sublime way He gives four more additional levels of teachings each more exalted than the previous. These teachings although extensive are delineated in a condensed form revealing only the essence. How are we to understand what is the essence? The following example will illustrate this for you.

When one milks a cow the first thing one does is bring the baby calf to the mother so she can give it a little milk. This first milk is like the general teachings of the Bhagavad-Gita. Afterwards the milkman finishes milking the cow and puts the milk into a pot. This milk is like the confidential teachings of the Bhagavad-Gita. But on the top of this milk there will be some cream. This cream is like the more confidential teachings of the Bhagavad-Gita. Yet if we take and churn the cream it will become butter. This butter is like the most confidential teachings of the Bhagavad-Gita. Still if we take the butter and heat it on a low fire it will slowly turn into pure golden ghee. Ghee is the essence of milk. From this essence we cannot obtain anything else. This essence is like the most confidential verse of all in the Bhagavad-Gita. But you must remember and consider that to turn milk into ghee is no ordinary endeavour and also to acquire the understanding and realization necessary to comprehend the essence of all 700 verses of the illustrious Bhagavad-Gita is also no ordinary endeavour. These points should be thoroughly contemplated and reflected upon.

So after the general teachings there are the confidential teachings and then the more confidential teachings and then the most confidential teachings and then the most confidential teaching of all which Lord Krishna reveals in the following most confidential verse in the whole Bhagavad-Gita.

Sanskrit

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo 'si me

Anvaya

man-mana bhava..absorb your mind and heart in Me, mad-bhakto..become My devotee, mad-yaji..offer propitiation to Me, mam namaskuru..give humble obeisance unto Me, eva..surely, esyasi..you will come, mam..to Me, satyam pratijane..I promise this in truth, te..to you, asi..being, priyan..very dear, me..to Me.

Translation

Absorb your mind and heart in Me, become My devotee, offer propitiation to Me, just give humble obeisance unto Me, and surely you will come to Me. I promise this in truth to you, being very dear to Me.

Bhagavad-Gita, chapter 18, verse 65

Lord Krishna first gives the topmost instruction man-mana bhava absorb your mind and heart in Me. But if you are unable to do that then Lord Krishna alternatively advises mad-bhakto become My devotee. But if it is not possible to do that then Lord Krishna suggests mad-yaji offer propitiation to Me and if you cannot even do that then Lord Krishna gives the final request of mam namaskuru just give humble obeisance to Me. This final request gives everyone a chance because if one can at least humbly offer their obeisance to the Supreme Lord then the previous three instructions will gradually manifest themselves eventually due to the effect activated by the rendering of this last most simple form of devotion.

Who are those who are dear to the Supreme Lord? Lord Krishna reveals that those who contemplate the Bhagavad-Gita are very dear to the Supreme Lord. One who contemplates the Bhagavad-Gita with their intelligence will propitiate the Supreme Lord by that very act as a performance of sacrifice to Him in acquiring this spiritual knowledge and wisdom. So we who now engage in contemplating this sacred scripture are also dear to Lord Krishna. Lord Krishna is so merciful that he accepts even the contemplation of the Bhagavad-Gita as propitiation to Him.

Man-Mana Bhava

Man-mana bhavo means absorb your mind and heart in God. This is the paramount instruction not easy to achieve and accomplish in this world. For a person to absorb their mind in any singular activity then the eyes, the ears, the nose and all the senses must be completely focused solely on that activity. If the mind cannot concentrate in this way then it is more or less considered to be uncontrolled. Sometimes our minds are peaceful. Sometimes our minds are agitated. Sometimes our minds are desiring sense enjoyment. Sometimes are mind are desiring relaxation. Sometimes our minds are pondering about the future. Sometimes our minds are lamenting over the past. Sometimes our minds are thinking about loved ones and sometimes our minds are thinking about God. This is the conditioned state of human beings everywhere. But if someones mind is fully absorbed in the name, form, qualities and phenomenal pastimes of the Supreme Lord Krishna then this is the most exalted form of worship of all.

When will this be possible? First and foremost their must be sraddha or faith. Without faith nothing can be accomplished. We get up and begin our day each morning solely because of faith. You may wonder what kind of faith allows us to even get up out of bed each day? We will tell you. Faith that the sun will rise each morning. Faith that the air we breathe each second will be full of oxygen. Faith that the water we drink, cook and wash in will be fresh. Faith that our loved ones are well. Faith that the Earth will continue to revolve. Faith that we will be existing tomorrow. Faith in God. In so many ways we are nonchalantly taking faith for granted but the actual fact is that we are always constantly exhibiting firm faith.

Even firm faith though is not enough to attain the level of absorbing ones mind and heart in God. Along with this faith there must be ruci or inspiration or it still will not be possible to achieve this. But even with faith and inspiration it will not be enough without asakti or spiritual attachment and only then at this point can we begin to absorb our minds and after in the stage of bhava or devotional ecstasy we can absorb our hearts also until we attain the stage of prema which is divine transcendental love.

The only way we can attain this is if our heart has been purified; but purity alone is not enough to accomplish this. There must also be something very special, something very wonderful, something very precious accompanying our purified heart and this is the sublime presence and delightful fragrance of loving devotion. If loving devotion is accompanying our purified heart then we will surely be successful in this endeavour.

Lord Krishna gave these paramount instructions to Arjuna while on the battlefield at Kuruksetra. It was very difficult for Arjuna to follow this primary instruction while preparing for war. As it was difficult for him then it is also difficult for us now. We are also at war. You may wonder what we are at war with? We are at war with the tendencies of our own minds which are very restless and unpredictable by nature.

The Supreme Lord Krishna was the driver of Arjunas chariot but the only driver we have is our imperfect intelligence. Arjuna had an invincible chariot given to him by the fire god Agni which could not be destroyed. But we only have a fragile and perishable human body which is subject to old age, disease and death. Arjuna had his intrepid Gandiva bow to subdue his enemies. But we have only an undetermined will. Arjuna had a quiver of unlimited arrows that would never become empty but we have only our unlimited desires. Arjuna had so much help and assistance but still he was unable to follow the instruction man-mana-bhavo absorb your mind and heart in God.

Arjuna replied to Lord Krishna that he was about to engage in warfare with so many enemies on the battlefield in front of him. How will I be able to absorb my mind in this way if I have to absorb my mind in conquering my enemies? I do not see how it is possible for me to do this.

We also have so many enemies opposite us and we are mostly absorbed in them. What are our enemies? They are the desires of the mind, the eyes, the tongue, the stomach and the sexual organs. Our desires are so strong and prevalent that we cannot conquer even one of these desires let alone all of them. There is aphorism in India which says: If there is no bamboo there will be no flute. The desires of lust, greed, anger and envy are all formidably arrayed against us showing no mercy and it is very difficult for us to overcome them. But anyhow we must endeavour to surmount them one way or another anyway if we are to be successful in our spiritual life. If for some reason due to extenuating circumstances beyond our control we are unable to absorb our mind and heart in Lord Krishna then we can try our level best to follow the advice of the next instruction mad-bhakto become My devotee.

Mad-Bhakto

Lord Krishna being very merciful then gives the advice of mad-bhakto become My devotee. Arjuna reflecting on this said it is very easy for one to say they will become a devotee but to actually be one is not so easy.

To actually become a devotee of the Supreme Lord Krishna there is one requirement that is an indispensable prerequisite and that is one should not have even the slightest material desire that is not directly connected for the service of Lord Krishna. For the attainment of bhakti or loving devotional service to Lord Krishna there cannot even be the slightest trace of any material desires in our hearts. Otherwise it is not possible to attain bhakti.

Also to attain bhakti there cannot be even the slightest trace of either:
1) jnana-knowledge acquired by analytical logic
2) karma-engagment in fruitive activities

Of course there must be some jnana or knowledge otherwise we will not even be able to understand what devotional service is; but there must not be even the slightest trace of analysis or logic as the reason for performing our devotional activities. Loving devotion comes solely from the heart and if our hearts are influenced by a logistical brain in an analytical mind then all the loving devotion is spoiled and all our efforts for bhakti are ruined.

Also without karma no one is even able to live. We are always engaged in some form of karma or fruitive activities consciously or subconsciously. Even when we are sleeping we are performing some karma. You may wonder what karma can we be doing while asleep? We are breathing, our hearts are beating, our stomachs are digesting the food we ate, we are changing positions, we are dreaming. These things are also karma. So you must understand that karma is unavoidable. Without these different forms of karma we cannot live even for a second. Anyone who claims to be living entirely without karma is in illusion. We are always making some form of karma. We must eat. We must drink. We must work. We must have some recreation. Factually we are always engaged in all sorts of karmic activities.

So since we are always engaged in so many karmic activities how can we neutralise the reactions that are attached to all of these activities that are covering our devotion? Pay close attention as we will illuminate this extremely confidential subject matter now.

Know that our actions will never cover our devotion if all that we do is for the ultimate satisfaction of the Supreme Lord. Actually all the Vedic scriptures confirm that Lord Krishna is the Supreme Lord of all. In the following authorised Vedic scriptures we find these verses.

ete camsa-kalah pumsah krishnas tu bhagavan svayam

indras vyakulam lokam mrdayanti yuge yuge

All the incarnations are either plenary portions or expansions of plenary portions appearing in various universes to protect the theists; but Lord Krishna is the original supreme lord and the source of all.

Srimad Bhagavatam, Canto 1, chapter 3, verse 8

isvara paramah krishna sac-cid-ananda vigrahah

anadir adir govindah sarva karana karanam

Lord Krishna is the supreme absolute controller, whose form comprises immortality, omniscience and bliss. He is without beginning, the origin of all, the cause of all causes and the source of the Vedas.

Brahma Samhita, chapter 5, verse 1

advaya-jnana tattva-vastu krsnera svarupa

brahman atma bhagavan tina tanra rupa

Lord Krishna the supreme ultimate reality can be perceived in any or all of three ways. As Brahman which is the magnificent impersonal effulgence emanating from the spiritual worlds, as Paramatma the all permeating aspect of the spiritual soul in every living entity and as Bhagavan the eternal spiritual form of the Supreme Lord Krishna.

Sri Caitanya Caritamrita, Adi-lila, chapter 2, verse 65

namo brahmanya-devaya go-brahmana-hitaya ca

jagad dhitaya krsnaya govindaya namo namah

Let me offer my humble obeisance unto Lord Krishna, who is the worshipable deity for all brahminical people, who is the well-wisher of the cows and brahmanas and who is always benedicting all the universes.

Visnu Purana, Canto 1, chapter 19, verse 65

So always remember Lord Krishna and never forget Lord Krishna. When you eat always remember Lord Krishna. When you drink always remember Lord Krishna. When you walk always remember Lord Krishna. When you talk always remember Lord Krishna. When you work always remember Lord Krishna. When you play always remember Lord Krishna. When you go to sleep always remember Lord Krishna. When you awake always remember Lord Krishna. In all that you do always remember Lord Krishna and always do all that you do for the satisfaction of Lord Krishna. This is the complete understanding of what Lord Krishna means when He says mad-bhaktobecome My devotee.

Although it is understood that there always will be some jnana and karma they both must always be exclusively dependent upon the service of bhakti otherwise they both will cover our bhakti or devotion. When one uses jnana or knowledge for the service of bhakti then by that process itself it becomes bhakti and when one uses karma or actions for the service of bhakti then by that process itself it also becomes bhakti. This is very confidential information.

One performs the very same action in the exact same situation but due to the intention and quality it becomes bhakti or else remains jnana or karma. In learning to discern these things it is very beneficial to receive the compassionate guidance of a spiritual master in the authorised line of disciplic succession. This is an extremely important principle and should be carefully contemplated giving it adequate attention and consideration.

In general everything that we have and everything that we do should be done for the satisfaction of the Supreme Lord. This means connected directly to Him in His service. Spiritually inclined and pious people all over the world are following this maxim. But the most munificent and magnanimous Sri Caitanya Mahaprabhu and the previous acaryas in authorised disciplic succession have given us the special instruction to verily offer our very selves fully to the Supreme Lord Krishna with complete surrender. Then everything we do will be automatically reserved in the service of loving devotion to Him. Whatever we do should be for the satisfaction of Lord Krishna. Then whatever will comes to us will be automatically offered to Him. In this way we become exclusively His by performing bhakti in loving devotional service to Him exclusively.

The nine ways to perform bhakti in devotion to the Supreme Lord Krishna:
1) sravanam - hearing about Lord Krishna
2) kirtanam - glorifying Lord Krishna
3) smaranam - remembering Lord Krishna
4) pada-sevanam - attending at the feet of Lord Krishna
5) arcanam - worshipping Lord Krishna
6) vandanam - praying to Lord Krishna
7) dasyam - becoming a servitor to Lord Krishna
8) sakhyam - becoming a dear friend to Lord Krishna
9) atma-nivedanam - fully surrendering unto Lord Krishna

Learning to perform these nine types of bhakti is the topmost knowledge because it allows us to establish a personal relationship with the Supreme Lord Krishna. In order to properly establish this personal relationship in the beginning stages it is necessary for us to offer everything first to the spiritual master who will then make the offering to Lord Krishna for us. This is because the spiritual master already has an established relationship with Lord Krishna which he received from his spiritual master in disciplic succession and it is he who establishes our bhakti relationship with Lord Krishna in devotional service also following the authorised line of disciplic succession.

Bhakti is extremely difficult to attain in life because it also requires that we have some sukriti or pious merit from a previous birth. Without pious merit from spiritual activities performed in a previous birth it is not possible to attain the platform of loving devotional service in this life. But by the mercy of Lord Krishna through the potency of the spiritual master in direct disciplic succession from Him which also comes from pious merit derived form a previous life and by the mercy of the Vaisnava devotees of Lord Krishna then pure loving devotional bhakti will surely manifest within us.

As the Ganga river descends from the Himalaya mountains and flows naturally to the ocean without making a special effort in the same we want our bhakti to flow from our hearts naturally to Lord Krishna without effort.

There are two distinct processes within these nine types of bhakti:
1) vaidhi-bhakti -devotion strictly following the rules and regulations
2) raganuga-bhakti -spontaneous loving devotion from the heart

Devotion works in these two ways and we must always follow them both. Externally we must perform vaidhi-bhakti in devotional service attentively following all the regulations and injunctions ordained by scripture while internally we will be performing raganuga-bhakti in devotional service within our mind and heart in so many sublime and wonderful ways. With tears flowing from our eyes due to feelings of seperation from the presence of Lord Krishna we should conceive our heart as a beautiful scented flower and offer that flower by our minds and hearts to the lotus feet of Lord Krishna.

One absorbed in raganuga-bhakti should perform devotional service in this manner. Overwhelmed in a great mood of seperation from Lord Krishna while having the one pointed desire of uniting with Him eternally we should see all the realizations within our hearts in the form of flowers and collecting them all string these wonderful realizations together just like a flower garland and humbly offer them to the lotus feet of Lord Krishna.

Great enthusiasm and eagerness to have the association of Lord Krishna is a prerequisite for attaining bhakti. This expressed in hearing and glorifying the Supreme Lord and is also further sub-divided into two types:

1) nisthata-bhakti-devotion performed with resolute faith
2) anisthata-bhakti-devotion performed without resolute faith

Although we have begun the practice of bhakti are faith is not yet resolute. So we must make the endeavour to achieve nistha or firm resolute faith. Then after we have achieved nistha and are beginning our practice of bhakti we must also transcend the four kinds of anarthas or reactions which are:

1) bhaktyottha-reactions arising from imperfect service
2) duskrtottha-reactions arising from previous piety
3) sukrtottha-reactions arising from previous sins
4) aparadhottha-reactions arising from offenses in chanting

But there is another reaction more devastating than all the others combined and this reaction we must unceasingly gaurd against or our bhakti is ruined.

1) Vaisnava aparadha-the utterly destructive and totally devastating reaction from an offense committed knowingly or unknowingly unto a Vaisnava devotee of the Supreme Lord Krishna.

I now beseech all of you with full compassion to be very, very vigilant against making any type of offense consciously or otherwise by thought, word or deed unto a Vaisnava devotee of the Supreme Lord Krishna for it will certainly destroy all your chances for progress in spiritual life totally devastating all your possibilities at the very root. So even in your dreams gaurd against this most heinous of offenses known as Vaisnava aparadha.

By taking great care in avoiding Vaisnava aparadha and neutralizing the four anarthas our nistha or faith will become resolute and we can then begin to make progress in our bhakti. From nistha comes ruci or inspiration where we begin to relish our devotion and from ruci comes asakti or attachment where we cannot give up our devotion at any cost.

We should have firm faith and complete attachment in our devotion and also to the object of our devotion which is Lord Krishna. When our inspiration reaches a certain level of attainment it will mature within both of these and then by the mercy of the spiritual master and Lord Krishna our heart will never deviate. All this is also included within the advice of mad-bhakto become my devotee.

Arjuna after reflecting on this second instruction and contemplating the situation on the battlefield concluded that it would also be very difficult for him to engage in devotional service in this way and follow the advice of mad-bhakto while fighting a war and so he humbly requested Lord Krishna to give him a method of salvation more simple and easy.

Mad-Yaji

Then Lord Krishna seeing Arjuna still needed something more simple then suggests mad-yaji offer propitiation to Me. Yaji refers to yagna or propitiation by the performance of austerities in sacrifice unto the Supreme Lord Krishna. Even if one has not developed real love for Lord Krishna as yet if they have at least a little faith they can still execute some austerities in sacrifice. These austerities are the medicine and the treatment to directly disengage us from attachments and alleviate our material entanglement.

When one is hungry and thirsty the taste of food and even water will be delicious. Food will be satisfying only to the degree that one has hunger. If one is not hungry even delectable foodstuffs will not be pleasing and there will be no satisfaction. But if we are hungry then old and stale food may even seem to be delicious and give us satisfaction. Similarly if there is no devotion in our activities then they will not be appetising for Lord Krishna and He will not be satisfied by our individuals actions.

Lord Krishna reveals that if someone simply offers to Him with devotion a leaf, a flower, a fruit or even water He will accept them and He will always accept the love we have for Him with in our hearts. So in this way following the path of devotion store this love in your heart like a treasure chest and always offer in everything you do to Lord Krishna.

In the Vedic scriptures it is written that the ultimate reality for all living beings in life is to develop pure unalloyed, loving devotion to the Supreme Lord Krishna. This devotion must be free from any duplicity or ulterior motivation and must be engaged in consistently without interruption to totally satisfy the self.

It is the Supreme Lord Krishna to who we must learn to humbly endeavour to please. Just as a loving wife always tries to please her loving husband in every way by everything she does. In the same way we should always try to please Lord Krishna in every way in everything we do. If Lord Krishna is satisfied then we have succeeded in activating our eternal relationship with Him and the purpose of human existence has been achieved and our lives have become 100% successful.

There is a wonderful story that illustrates the sentiment of worship in devotion that we will relate to you all now. There was once a brahmana that was overly influenced by jnana or analytical reasoning in performing his worship to the deity form of Lord Krishna. Once when he had to travel for one day he lovingly called his son and instructed him to bathe, dress and feed the diety of Lord Krishna while he was gone. The boy had not learned all the appropriate mantras as yet; but he had great faith and respect in the presence of Lord Krishna manifesting in the diety form. That day his mother prepared the food and bringing it before the diety the son placed a fragrant flower petal on the seat where Lord Krishna was being invited to eat. Then carefully putting a Tulasi leaf on each preperation he humbly requested with folded hands and bowed head for Lord Krishna to please accept the offerings of food.

Right away the boy saw that no food was being eaten by Lord Krishna and so he apologised to Him for not knowing all the proper mantras and beseeched Him to please eat His food anyway. After sometime when he saw that the food was still not being eaten he told Lord Krishna that it was not his fault that his father had not taught him all the proper mantras. He asked Lord Krishna will you refrain from eating just because of that? Alright if you do not eat then I will also not eat. I will fast along with you until you decide to accept this offering. Still the food remained on the plate untouched. So the boy told Lord Krishna alright if you will not eat then I will go to sleep right now without eating or even drinking. Hearing these plaintive words from the boy Lord Krishna could not restrain Himself any longer and in compassion jumped down from the altar took His seat and happily ate all the food on the plate before returning back to His position on the altar as before.

When the boy returned with the empty plate to his mother she asked where was the food. The boy told her that it was with great difficulty that he finally got Lord Krishna to eat all the offering. His mother amazed asked how is this possible? The boy said Lord Krishna ate everything mother. And his mother thinking replied now we have to go to bed hungry because there is no more food remaining.

When the brahmana returned the next morning his wife told him that they had to go to bed hungry last night because Lord Krishna had eaten all the food that was offered. The brahmana astonished replied how can this be? Reflecting further he concluded that an animal must have gotten in somehow and eaten all the food. But the son told his father that this was not the case because he had seen Lord Krishna eat all the food. The brahmana after deliberating for some time told his son to offer the food again that day and unknown to his son he hid himself so he could see if Lord Krishna was really eating the offering or not.

The boy came in and placing a fragrant flower petal down on the seat where Lord Krishna was being invited to eat and carefully putting a Tulasi leaf on every preperation he began ringing a small bell and offering the food to Lord Krishna. When the Lord did not begin eating immeadiaiely the boy asked. Why are you not eating? You must eat your dinner. What has happened? Has the food not been prepared properly? In a soft voice Lord Krishna said that today your father is hiding here. Where is my father hiding the boy replied? Lord Krishna said over there behind the curtain. That is why I am not eating. But you must eat your food anyway it is time now and I will be very unhappy if you do not eat the boy answered. Lord Krishna told the boy to go and simply touch his father. The boy did so and just by the touch of his son the boys pure sentiment and firm faith in Lord Krishna arose in the father and the father could also see that Lord Krishna was actually partaking of the food.

So this story illustrates the necessity of appropriate sentiment for performing worship to Lord Krishna. Dressing, cooking, feeding are all included in worship along with chanting, singing and glorifying. If there is no such sentiment and no such faith then one has no qualification for worship and thus their worship may or may not be accepted but with resolute faith our worship will not only be surely accepted but will be reciprocated with as well.

Arjuna contemplating the suggestion of mad-yaji offer propitiation to Me then concluded that it was also not possible for him to perform this on the battlefield and so he beseeched Lord Krishna for still a more simpler way.

Mam Namaskuru

Lord Krishna knowing that Arjuna still needed something even more simple requests him at least to: mam namaskuru just give humble obeisance to Me. What Lord Krishna is revealing here is that we should offer our obeisance without the false ego attached. What is the false ego? The false ego is the I am syndrome. Thinking I am man. Thinking I am woman. Thinking I am young. Thinking I am old. Thinking I am happy. Thinking I am sad. Thinking I am this. Thinking I am that. This is our totally false identification with the physical body. When in truth we are all eternal spiritual beings. So we must offer our humble obeisance to Lord Krishna with the realization that we are all pure, eternal spiritual beings.

Taking this instruction in our hearts we should offer obeisance to Lord Krishna in this way. For any living entity who offers obeisance to Lord Krishna in this way even once in their life are liberated from the material existence. It is like one has jumped into an endless body of water which is what the material existence is like and then once looking back one realizes that they have already crossed over it. This is what even one obeisance to the Supreme Lord Krishna awards. In the Vedic scriptures it is stated that one who has performed ten of the most exalted penance and austerities of sacrifice will take birth again; but one who has even once offered humble obeisance to Lord Krishna never takes birth again.

Exactly what does this mean? It means that when one even once offers obeisance to Lord Krishna they will never again enter the cycle of birth and death. One will not be forced to enter another womb of a mother to languish for 9 months until being born if they have even once offered obeisance to Lord Krishna with exclusive surrender. This is the actual meaning of Lord Krishna requesting mam-namaskuru just give humble obeisance to Me and Arjuna realizing that he could fulfill this final request offered hundreds of obeisances to Lord Krishna.

Srila Baladeva Vidyabhusana an exalted Vaisnava acarya in the Brahma Madhva disciplic succession wrote a glorious commentary named Gita Govinda on the Vedanta Sutra by Vyasadeva has stated comprehensively those who are qualified to receive the wisdom of the Bhagavad-Gita:

1) those who are inherently pious and reverent
2) those who are righteous and sincere following daily scriptural duties

3) those who are of controlled senses

Those who are qualified to understand the wisdom of the Bhagavad-Gita must be humble enough to approach a bonafide spiritual master in authorised disciplic succession and must come possessing three qualities:

1) pranipatena-submission
2) pariprasnena-relevant enquiry
3) sevaya-sincere service

Lord Krishna has revealed that one whose heart has not been purified by austerities, one who has not renounced their false ego and one who has never served the spiritual master and the Vaisnavas will not be eligible to understand the confidential knowledge which the Bhagavad-Gita contains no matter how intelligent they may be.

So in conclusion Lord Krishna advises man-mana-bhava absorb your mind and heart in Me and in this way mad-bhakto become My devotee and then mad-yaji offer propitiation to Me and then mam namaskuru just give humble obeisance to Me always remembering that we are not our physical bodies but effulgent and pure spiritual beings eternally.

Now all of these four instructions have become united harmoniously and this is the supreme secret, the most hidden treasure, the most confidential instruction of the Bhagavad-Gita. If anyone earnestly and sincerely follows the instructions of this single verse with great faith and love in a mood of humility following any or all of the nine branches of bhakti fully surrendered to the Lord Krishna. Then by the causeless mercy of the spiritual master they will surely cross over the vast ocean of birth and death in the material existence and attain pure love and devotion in the spiritual worlds eternally in association with the Supreme Lord Krishna.

Sanskrit

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo' si me

Translation

Absorb your mind and heart in Me, become My devotee, offer propitiation to Me, just give humble obeisance to Me and surely you will come to Me. I promise this in truth to you, being very dear to Me.

Bhagavad-Gita, chapter 18, verse 65

This verse revealed by Lord Krishna is the paramount revelation within the Bhagavad-Gita. The Bhagavad-Gita is the acknowledged panacea for spiritual evolution. The instructions within the Bhagavad-Gita establish the foundation by which we can construct a palace for bhakti wherein we can perform devotion to Lord Krishna with great love. This most sacred and confidential knowledge is the goal to be attained as well as the essence to be gained from the transcendental Srimad Bhagavad-Gita of Lord Krishna!