Shri Bhagavan speaks.
Kutastva kashmalmidam vishame samupasthiam.
अनर्यजुष्तमस्व्य॑मकीर्तिकारमर्जुन॥2॥

Shri Bhagwan-Uvaach-Lord Shri Krishna said; Kutah-from where; Twa-to you; Kashmalam-detachment, cowardice, ignorance; Idam-this; Vishme- in this time of crisis; samupasthitam-arising; Anarya – Rude people; Jushtam-sad-worthy of conduct; Asvargyam-not leading to higher worlds; Akirtikaram- cause of misfortune; Arjun- Hey Arjun.

Meaning: Lord Shri said- Oh Arjun! What caused you to acquire this cowardice or ignorance in these difficult times? Because it is neither practiced by great men, nor will it lead to heaven, nor will it increase fame in the world.

The meaning of addressing Arjun in the verse is that his conscience is clean and pure. Therefore, it is not appropriate for disobedience or cowardice to come into your nature, then how did these faults come into your being. God is surprised at this. This surprise is to alert Arjun so that he can concentrate on his duty.

What I mean to say is that this flaw of cowardice is not fundamentally present in you. This is a temporary defect which will not last forever. Saying Samupasthitam means that this cowardice has come not only in your feelings and words but has also come in your actions. This has affected you well due to which you have left the bow and arrows and sat in the middle part of the chariot.

Anaryajushtam: The feelings that arise in wise and noble people are only for the purpose of their own welfare. Therefore, in the verse, God first of all gives the above verse and says that the cowardice that has come in you is not accepted by the best men. Because your own welfare is not at all concerned with your cowardice. The best people who want welfare have only the objective of their welfare in both their activities and retirement. They do not develop cowardice towards their duty. Whatever duty they get according to the circumstances, they perform it with enthusiasm and readiness for the purpose of achieving welfare. Being cowards like you, they do not desist from war or any other duty.

Therefore, it is not beneficial for you to neglect your duties obtained through war. Even if we look at it from a worldly point of view, without keeping in mind the welfare of heaven, then heaven is higher in the world. But this cowardice of yours does not even lead to heaven, that is, the result of cowardly withdrawing from the war cannot even lead to heaven. Akirtikaram: Even if attaining heaven is not the goal, then a person considered good does only that work which brings fame in the world. But this cowardice of yours is not going to give you fame even in this world, rather it is going to give you disrepute. Therefore, it is completely inappropriate for you to be cowardly.

God has described three types of human beings by giving such order as Anaryajushtam, Asvargyam and Akirtikaram: (1) Those who are thoughtful people, they only want their own welfare. Their aim is only welfare. (2) Those who are virtuous people want to attain heaven through good deeds. They consider heaven as the best and aim to attain it. (3) Those who are ordinary people respect the world only.

That’s why they want their fame in the world and consider that fame as their goal. By giving the above mentioned three verses, Lord Arjun cautions that your decision of not fighting this war is not going to help thoughtful and virtuous people achieve welfare and heaven and The aim of ordinary people is not even to achieve fame. Therefore, your decision of not fighting because of attachment is very insignificant, which will be your downfall, taking you to hell and defaming you.

This teaches us that whenever we do any work, we must consider whether it is benefiting us, increasing our fame and whether such work has been done by great people in the past.

Till now in the verses, it has been said that Shri Krishna is Uwatch, but now from this verse onwards, in all the subsequent verses, it will be called Shri Bhagwan Uwatch, hence it will be necessary for us to know who is called God. Many people call themselves God, so should we accept it as truth? For this we have to know about the opulences of God.

Shri Krishna and God are inseparable, that is why Shri Krishna has been called God in the entire Geeta. God is the pinnacle of ultimate truth. The Supreme Truth is realized in three stages of knowledge – Brahma or impersonal omnipresent consciousness, Paramatma or the inner form of God which is in the heart of all living beings and Bhagavan or Lord Krishna. In Sri Mad Bhagavatam (1.2.11) this concept of ultimate truth is explained as follows –

Vadanti tattattvavidastattvam yajyanamdvayam.
Brahmeti Paramatmeti Bhagavaniti Shabdyate ||

“The knower of the Absolute Truth experiences the Absolute Truth in three stages of knowledge, and all these stages are identical. These are expressed in the form of Brahma, Paramatma and Bhagavan.”

These three divine aspects can be explained with the example of the Sun because it also has three different aspects – namely, sunlight (light), the surface of the Sun and the Sun itself. He who studies sunlight is a novice. One who understands the surface of the Sun is somewhat advanced and one who can enter the Sun world is the highest knowledgeable person. The novice who is satisfied with the knowledge of the sun light – its universal prevalence and the unbroken brilliance of its impersonal nature – is like a person who can understand only the Brahman form of the Supreme Truth. The person who is more knowledgeable is The person who can enter into the inner world of the Sun is compared to the one who attains the experience of the Supreme Truth in person.

Therefore, the devotees who have realized the Lord form of the Supreme Truth are supreme spiritualists, although all the students engaged in the study of the Supreme Truth are engaged in the study of the same subject. The light of the Sun, the sphere of the Sun and the inner things of the Sun world – these three cannot be separated from each other, yet the students of all the three stages are not of the same category.

Like Vaari, Salil, Toy, Jal. All these are synonyms of water, so is it that there is only one name of Shri Krishna – Brahma, Paramatma and Bhagwan.
Even though the same Shri Krishna is called Brahma, Paramatma and God, there is a difference in the characteristics of these three.

There is one and it also has special characteristics. Never think that Brahma is different, God is different and God is different, all three are the same element but all three have their own special characteristics.

For example, one is water, one is ice and one is steam, water was given special cold at zero, it became ice and when the temperature was given, it evaporated as steam. So ice, water and steam are the same substance, but all three have different characteristics. The work is different.

Now what is called Brahma, a definition has been made which is impersonal. Everywhere in the Vedas and scriptures.

Parasya Shaktirvividhaiva Shruyate Saavishti Gyanbalkriya Ch |
( Shweta. 6-8)
Tasya shaktyastvanekadha hladini sandhini | (Radhapanishad)

The scriptures are full of mantras, the Vedas, all the Geeta, Bhagwat, Veda scriptures are all saying that the personality named Brahma is nirgun, impersonal, formless.
And there is one God, and one God. So God is Shri Krishna. Now we have to understand about both of them.

All three have powers. Now the development of those powers appears to be very little at some places, a little more at some places and complete at some places. There is just this little difference.

There are powers in Brahma but they are less manifested and the extent of manifestation is limited to that extent and it is not that today Brahma will become God, it will not happen that God will become God.
What power does Brahma have? So the power to protect one’s existence and form of knowledge and form of joy. That is, Brahma is Sachchidanand, these three things which I have told about Brahma many times – Sat, Chit, Anand are also in Brahma, are also in God and are definitely there in God. All powers are there. His manifestation in Brahma is only that he protects his existence and always remains in the form of joy, always remains in the form of science.

Beyond this, they do not have any powers to assume any form or perform any activities. There is no such thing as any qualities like kindness etc. being manifested in them. The power is there but it is poorly expressed. Now, if even a little power is not expressed, then how will those who are absorbed in it become Brahmanandi?

That is why the smallest amount of powers which are manifested is called only existence, only light, only knowledge, Brahma, it is worshiped by the knowledgeable people. After a person completes the four Sadhana Chatushtayas, he becomes entitled to listen to that Advaita knowledge, whose number is one in billions. This is inaccessible for the living beings but not impossible.

Brahma has been attained, is being attained, and will be achieved. But it is very difficult

The Sanskrit word Bhagwan has been explained by Vyasdev’s father Parashar Muni. The supreme person with all wealth, power, fame, beauty, knowledge and renunciation is called God. There are many people who are very rich, very powerful, very beautiful and also very famous, learned and detached, but no authority can say that he has all the wealth, power etc. Only Krishna can make such a claim because He is God. No living being is as completely glorious as Krishna. Therefore, in Brahma Samhita, Brahmaji himself has decided that Shri Krishna himself is God. Neither is anyone equal to him, nor is anyone superior to him. He is the Adi Swami or Lord, known as Govinda and the ultimate cause of all causes –

There is also a list of various incarnations of God in Bhagwat, Krishna has been described as the original God, from which many incarnations and Gods extend –

Therefore, Krishna is the origin of both the Adi Bhagwan, the Supreme Truth, the Supreme Soul and the impersonal Brahman.

Often people in conversation consider Brahma as Supreme Soul and Supreme Soul as God. These words are different for them but they feel that all are different names of God. But according to the Vedas it is not so, nor are all the people who worship all three called devotees. That is, these three are three different forms and the worshipers of all three also fall into different categories. So, let us try to understand what is the difference between Brahma, Paramatma and God according to the Vedas.

When we say that there is some supreme element, which is nirguna and formless, then you are talking about Brahma. Brahma is nirguna, formless and infinite. He has no form, body or senses. He is omnipresent, formless and indestructible. Brahma itself is Sachchidananda. He does not have any power that can be manifested but he is like a powerhouse. He can protect his power. Those who worship Brahma are called knowledgeable. You can say that the source of inspiration for spiritual people is Brahma because they believe in energy. What is the corporeal God?

The corporeal form of the supreme element is called God. God has qualities as well as form but He neither incarnates nor performs any action. God is present in all three worlds, in every particle. Mahavishnu is considered to be the form of God who is in Vaikuntha Loka. Three forms of God are considered. First, which pervades all universes. You know that according to Hindu religion the universe is not one but innumerable. Others,
One which pervades the universe and the third, is within every soul. Only God sustains all living beings. Worshipers of God are called Yogi.

What is God?
God’s idol is worshiped because his form is corporeal. They also take incarnation, perform leela and also have power in manifest form. God is virtuous, knowledgeable, real, powerful, glorious and bright. Like Shri Krishna is God. They often change their form for the welfare of living beings. Those who worship God are called devotees.

Like Vaari, Salil, Toy, Jal. All these are synonyms of water, so is it that there is only one name of Shri Krishna – Brahma, Paramatma and Bhagwan. Yes, even though the same Shri Krishna is called Brahma, Paramatma and God, there are differences in the characteristics of these three.
There is one and it also has special characteristics. Pay attention, never think that Brahma is different, God is different and God is different, do not have such ill feelings. All three are the same element but each has its own special characteristics.

See, one is water, one is ice and one is steam, special cold was put in water at zero, it became ice. When given further temperature, it evaporated into steam. So ice, water and steam are the same substance, but all three have different characteristics. The work is different.

Now what is called Brahma, a definition has been made which is impersonal. Everywhere in the Vedas and scriptures.

Parasya Shaktirvividhaiva Shruyate Saavishti Gyanbalkriya Ch |
( Shweta. 6-8)
Tasya shaktyastvanekadha hladini sandhini | (Radhapanishad)

Many such mantras are replete in the scriptures, in the Vedas, all the Geeta, Bhagwat, Veda Shastras all say that the personality named Brahma is nirguna, impersonal, formless.
And there is one God, and one God. So God is Shri Krishna, there is no debate about him. Now we have to understand about both of these.

All three have powers. Tie a knot on one thing. All three have all the powers. Now the development of those powers appears to be very little at some places, a little more at some places and complete at some places. There is just this little difference.

Brahma has powers but they are less manifested and they are limited to the extent they are manifested and will always remain so, remember this also. It is not that today Brahma becomes God, God becomes God, it will not happen.

What power does Brahma have? So the power to protect one’s existence and form of knowledge and form of joy. That is, Brahma is Sachchidananda, these three things which I have told about Brahma to you many times – Sat, Chit, Anand are also in Brahma, are also in God and are definitely there in God. All powers are there. His manifestation in Brahma is only that he protects his existence and always remains in the form of joy, always remains in the form of science.

Beyond this, they do not have any powers to assume any form or perform any activities. There is no such thing as any qualities like kindness etc. being manifested in them. The power is there but it is poorly expressed. Now, if even a little power is not expressed, then how will those who are absorbed in it become Brahmanandi?

That is why the smallest amount of powers which are manifested is called only existence, only light, only knowledge, Brahma, it is worshiped by the knowledgeable people. After a person completes the four Sadhana Chatushtayas, he becomes entitled to listen to that Advaita knowledge, whose number is one in billions. This is inaccessible for the living beings but not impossible.

Brahma has been attained, is being attained, and will be achieved. But it is very difficult.

Now look at God, many powers are manifested in God, they make him real. Makes it into a body. Eyes, ears and nose are complete just like your human body. And the only difference is that you have two hands, they have four hands. He is Mahavishnu. And there is also an incorporeal form of Mahavishnu, who sits in your heart and gives you strength and notes down your actions and keeps accounts. They have another form which is prevalent in the universe. And there is also a third form which is prevalent in the infinite universe. So Mahavishnu became three types, one prevalent in the entire universe, one prevalent in the individual universe and one prevalent in the living soul.

Lord Shri Krishna is Asham Purusha (Maha Vishnu). And there are three types of men. Karanarnavashaayi, Garbhodshaayi, Kshirodshaayi. That’s why God also became of three types. But mainly God is considered to be the one who is Mahavishnu, who sits within you and gives you strength, notes your deeds and gives the fruits of your deeds, who lives inside you in formless form.

And is in Vaikuntha in corporeal form. He has a name, qualities, form and abode. But Leela and Parikar are not there. They are worshipped. Yogis worship them. This is also the form of Lord Krishna.

And you all know the third form, which is the form of Radhakrishna, in whom the entire power is expressed, the complete power is expressed in God, he has his abode, his form, his qualities, his leela and his surroundings too, whose You people worship. So the second form of Radhakrishna is God and the third form is Brahma. And all the characteristics are the same, despite the difference in specifics. The worshiper of Brahma is called a Gnani, the worshiper of God is called a Yogi. And the worshiper of God is called a devotee.

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In the first chapter of the Gita, it is said that after seeing the formation of the Pandavas’ army, Duryodhana told Dronacharya that this arrangement had been made by his disciple Dhrishtadyumna. Dronacharya did not react to this which made Duryodhana sad. Then to please Duryodhana, Bhishma ji blew the conch. When Bhishma ji blew the conch, the instruments of the Kaurava-Pandava army started ringing. After this the dialogue between Shri Krishna and Arjun started.

Arjuna asked the Lord to park his chariot between the two armies. God placed the chariot between the two armies in front of Bhishma and Dronacharya etc. and asked Arjun to see the Kuruvanshis. Seeing his relatives in both the armies, family attachment arose in Arjun’s mind due to which Arjun decided not to fight and left his bow and arrows and sat in the middle of the chariot. With this the first chapter of Geeta ends.

Now Sanjaya started the topic of the second chapter by telling Dhritarashtra what the Lord had said to the sorrowful Arjuna.

Sanjay Uvaach-
Tan and kripa vastamashrupurnakulekshanam.
Vishdantamidam vakyamuvaach madhusudanah.

Sanjay: Uvaach;-Sanjay said; Tam-(that)!To Arjuna; And- like this, please- with compassion; avistam – overwhelmed; अश्रु-पुर्न-full of tears; bewildered-disappointed; ikshanam-eye; vishidantam- painful; Idam Vakyam – This word, Uvaach – said.

Sanjaya said – Madhusudan Krishna said these words (verses 2 and 3) after seeing the sorrowful Arjuna, full of compassion and with troubled eyes full of tears.

In this verse three adjectives have been mentioned for Arjuna i.e. please avistam, ashrapurnakulekshanam and vishishtam. These feelings have arisen in him after seeing his relatives in both the armies and the fear of their death. The word ‘Kripaya’ has special significance in expressing Arjun’s feelings which means compassion or sympathy. Compassion is a social emotion that motivates people to do anything to relieve the physical, mental or emotional pain of others and themselves. Compassion is sensitivity to the emotional aspects of the suffering of others. When it is based on notions such as fairness, justice and interdependence, it can be considered partially rational in nature.

This compassion is of two types. There is a divine compassion that God and saints experience when they see human souls suffering because of their separation from God in the material world. The second physical compassion is what we experience when we see the physical suffering of others. Worldly compassion is a great feeling but it is not perfectly directed. It’s like focusing on saving the clothes of a drowning person instead of saving them. Arjuna is experiencing another kind of compassion. He is overwhelmed with cosmic compassion toward his enemies gathered for battle. Deeply in mourning, Arjuna’s despair shows that he himself is in need of compassion. Therefore his idea of showing kindness to other people seems meaningless.

The word Samvodhana Madhusudan used by Sanjay is also important. Lord Shri Krishna had killed the evil demon named Madhu. Here Shri Krishna wants to kill the demon of doubt in Arjun’s mind which is preventing him from following his religion.

Compassion, grief and tearful eyes arising from attachment to the body and all other material things are symptoms of not knowing the soul. Compassion towards the eternal soul is self-realization. No one knows where compassion should be used. It would be foolish to pity a drowning man’s clothes. A man who has fallen into the ocean of ignorance cannot be saved merely by protecting his outer garment, i.e. the physical body. The one who does not know this and mourns for the sake of outward show is called a Shudra, that is, he mourns in vain. Arjun was a Kshatriya so such behavior was not expected from him. But Lord Krishna can destroy the suffering of an ignorant person and for this purpose he preached Bhagavad Gita. This chapter teaches us self-realization through analytical study of the physical body and soul.

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Lord Krishna says in Bhagavad Gita in Chapter 2

Verse 12:
There was never a time when neither I, nor you, nor all these kings existed; Nor will any of us cease to exist in the future.

Purport: I, you and every living being are eternally unique in this world. Don’t mourn anyone’s death because the soul is basically maintained by God while you are within the body and when you leave the body. It is normal to experience internal conflict and emotional conflict when facing life’s challenges.

Verse 13:
Just as the embodied soul continuously passes through this body, from childhood to youth and old age, similarly at the time of death the soul passes into another body. A calm person is not shocked by such changes.

Purport: This verse explains the concept of the eternal nature of the soul. It tells us that the individual soul, which is our true self, changes the body at the time of death and goes on to inhabit another body. Whether this new body is physical or spiritual, there is no reason to mourn, as the soul continues its journey through different bodies in the cycle of rebirth. The main message is not to mourn the change of the physical body, as the soul remains eternal and continues its existence beyond each life.

Verse 17:
You should know that which pervades the entire body as imperishable. No one can destroy that indestructible soul.

Purport: This soul is described in size as one ten thousandth of the upper part of a hair. And therefore no one can destroy the soul. The soul is immortal. In simple words, this verse states that the small spiritual spark (soul) is the core of our physical body.

Verse 20:
The soul is neither born nor dies. He has not come into existence, does not come into existence, and will not come into existence. He is unborn, eternal, ever present and original. He is not killed when the body is killed.

Purport: In simple words, this verse is telling us that the soul, our inner soul, is neither born nor dies. It is not like our physical body, which takes birth and eventually dies. The soul is eternal, which means it has no beginning and no end. It has always existed, and it will always exist. It is not tied to the past, present or future; It is timeless. There is no historical record of the soul coming into existence because it has always existed. Therefore no one can kill the soul.

Verse 22:
Just as a person gives up old clothes and puts on new ones, similarly the soul gives up old and useless bodies and puts on new physical bodies.

Purport: Just as we change our old clothes and wear new ones, similarly when the old clothes get worn out the soul changes its physical body. The soul leaves its old body and takes a new body. This process continues like changing clothes and continues as long as the soul exists.

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South star Allu Arjun’s next feature film “Pushpa” will be released in theaters on August 13, the makers announced on Thursday.

The multi-lingual action thriller film written and directed by Sukumar will be released in Telugu with Tamil, Hindi, Kannada and Malayalam languages.

Arjun shared the news of the film’s release date on Twitter as he posted First Look.

“#PUSHPA has been loading in theaters since 13 August 2021. Excited to meet all of you in theaters this year. Hope to create the same magic once with the beloved @aryasukku & @ThisIsDSP,” he wrote.

Producers Naveen Yerneni and Ravi Shankar said that they hope the audience will enjoy the film as it has a combination of great material and actors.

“With the huge star power of Allu Arjun on our side, we believe the story will get more from its cause. It is an entertaining story and we have stepped up our cause to bring new and impressive content to the audience with “Pushpa” for the audience, the producers said in a statement.

The film credits the depiction of Red Sanders in the hills of Andhra and depicts the complex nexus unfolding in the course of a man’s story taken by Averis.

The film also stars Rashmika Mandana, Dhananjay and Sunil.

It is being produced by Muthree Movie Makers in collaboration with Muttamsetti Media.

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Here’s how Shringin, son of sage Shamika, cursed Parikshit

Parikshit was cursed by Shringin, son of sage Shamika, to die of snakebite in seven days for insulting sage Shamika. After the death of King Parikshit of Takshak, the snake bites him.

Parikshit also dies from another flashback when the Pandas conquered Khandavaprastha (now known as Indraprastha). Takshak is the head of snakes, which inhabited Naglok without any human disturbance. When the Pandavas arrived, Takshak realized that his freedom had been disturbed, and with anger he ordered his soldiers to attack the Pandavas and their subjects. The widespread attack resulted in the death of several people, except Pandas and his wife Draupadi. After this incident, the third Pandava Arjuna raised his bow and set fire to Naglok. Takshak became even more furious and vowed to kill one of the clan of Pandavas. Takshak’s vow and the curse of Shringin, the son of sage Shamika, gave Parikshit the ultimate destiny that he would be killed by snakebite.

Now, upon hearing of his father’s death by Takshak, Parikshit’s son Janmejaya II vowed to kill Takshak within a week. He begins the Sarpamedha Yagna, which compels each snake of the entire universe to fall into the Havan Kund. However, a snake got stuck around the chariot of the Sun and due to the force of the yagna, the chariot was also being pulled inside the Havanakund. It could have ended the rule of the Sun from the universe by taking the chariot of the Sun to the sacrificial altar. With this, all the gods argued to stop the yajna. When Takshak arrived, this yagna was stopped by Astika Muni from doing so, which resulted in Takshaka. That day was Shukla Paksha Panchami in Shravan month and since then it is celebrated as the festival of Nag Panchami.

The Katha of Srimad Bhagvat has been lifting the hearts of people since time immemorial. The message of the Katha pervades every particle of this sacred place. When devotees arrive at the compound, a sense of universal love, and peace of mind, overwhelms them. Their self-confidence also receives a unique boost. All this finds mention in the Srimad Bhagvat:

‘Tam Satyamanandnidhim Bhajet- nanyayatr sajjet yadatmpath (Satya, or truth, should be worshipped at this sacred place. No one should lose focus to suffer degradation and deterioration of the soul).

Akshya Vat Vriksh, Towering at a height of 150 feet, this five-thousand-one-hundred-year-old Akshay Vat Vriksh is verdant even today, casting soothing shadows and a sense of ‘quiet’ upon the temple premises. Its branches appear like hands showering blessings on devotees.

Here’s how Swamiji Kalyandevji revitalise Shukteerth

The Vat Vriksh is perceived as a living symbol of Shukadevji by his followers. Like other Vat Vriksh, fibrous parasitical roots do not emerge from this ancient tree. The mythology that surrounds the Vat Vriksh has turned it into an eternal symbol of forgiveness and peace. Sources of inspiration for the revival of Shukteerth were the founders of the University of Banaras.

Pandit Madan Mohan Malviya ji, a famous scholar of India, the revered Shri Gokulnath ji Vallabthcaharya of the Mota Mandir, Mumbai, and the revered Shri Nimbarka Charya ji, Ramanujacharya ji, and Shri Swami Krishnbodhashaam. These great personalities had urged Swami Kalyandevji to help revive and revitalize Shukteerth. Once, on the occasion of the Kumbh Mela in Allahabad, the renowned scholar of Srimad Bhagvat, the revered Shri Prabhu Dutt Brahmachari, accompanied Swamiji to the banks of the Ganges. When they arrived at the banks, he urged Swamiji to help restore Shukteerth’s past glory. It was on the banks of the Ganges that Swamiji vowed to transform the otherwise abandoned Shukteerth into a coveted destination for the devout.

The process of reviving Shukteerth began in 1944 with the revered Shri Kalyandevji performing a great religious sacrifice and oblation on the banks of the Yamuna in Delhi in order to attain world peace. This was the period when India was under the British. The British officers had great respect for the revered Swamiji.

Many great sages, scholars and devotees from all parts of the country were present on this great occasion. It is said that a religious sacrifice as great as the one the revered Swamiji carried out has not been performed in India since the days of Mahabharata. After completing this religious sacrifice, Swamiji left for Shukteerth, which looked like a barren forestland those days, and was inhabitable. Ferocious beasts like tigers and leopards used to stalk the area at that time. The Vat Vriksha was still there, but stood precariously on a mound of sand, and was on the verge of ruin.

The devotees used to come here in groups to avoid being mauled by the beasts. After a quick offering of Gangajal and a darshan of the wooden sandals of God Shukdevji kept under the Vat Vriksh, they used to leave for home before dusk. Apart from a motley bunch of devotees and a handful of spiritual leaders, few at that time knew about Shukteerth’s existence.

Given this perilous situation at the holy site, the task of restoring glory to the place was onerous. But not enough to discourage Swamiji to achieve this goal, he meditated under the Vat Vriksh. It is said that one day, when the Swamiji was meditating at night, he felt Shukdevji presented himself and showered his blessings on him.

Having imbibed divine power, Swamiji performed the Srimad Bhagvat puja continuously for one year under the Vat Vriksha. To witness a watershed in India’s religious history, many great scholars from Varanasi and Vrindavan were invited. The expenses for this one-year-long pooja were borne by his devotee, Shri Shambhu Nath Goenka, a resident of Delhi. It was not long before this pooja began producing miracles.

As one of the main aims of Swamiji was to keep the Vat Vriksh from falling, he turned the sand mound into a concrete plinth with the cooperation of generous devotees. In this endeavour, Swamiji was assisted by Lala Rajender Lal and Lala Narender Lalji, the sons of former Chief Justice of Punjab. They spent lakhs of rupees on this project. In fact, they were inspired by Prof. Shri Rama Nandji and Shri Shiv Kumarji to take up this noble cause. Not just them, Lala Sohan Lalaji and Lala Manohar Lalaji, who were landlords at Suktal, had saplings planted around the mound. Today, this mound, called the Shukarteela, is the pride of Shukteerth.

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