The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ancient texts => The Srimad Bhagavata => Topic started by: Jewell on October 10, 2014, 01:41:00 AM

Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 10, 2014, 01:41:00 AM
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Gajendra's Prayers of Surrender


Gajendra said:
I offer my respectful obeisances unto the Supreme Person, Vasudeva [om namo bhagavate vasudevaya].
 Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone.
He is worshipable for such exalted Gods as Brahma and Shiva, and He has entered the heart of every living being.
Let me meditate upon Him.
 
The Supreme Godhead is the One on which everything rests,
the ingredient by which everything has been produced,
and the One who has created and is the only cause of this cosmic manifestation.
 Nonetheless, He is bound by the works of cause and effect(karma).
I surrender unto Him, the Supreme Lord, who is self-sufficient in everything.
 
The Supreme Lord, by expanding His own energy,
keeps this cosmic manifestation visible and again sometimes renders it invisible.
He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances.
Thus He is transcendental to everything. May that Supreme Lord give me protection.

In due course of time, when all the causative and effective manifestations of the universe,
 including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness.
Above this darkness, however, is the Supreme Lord, I take shelter of His lotus feet.

An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience;
 similarly, the activities and features of the Supreme Artist cannot be understood even by the demigods or great sages,
and certainly not by those who are unintelligent like animals.
Neither the demigods and sages nor the unintelligent can understand the features of the Lord,
 nor can they express in words His actual position. May that Supreme Lord give me protection.
 
Renunciants and great sages who see all living beings equally,
 who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya [celibate student],
vanaprastha [retired] and sannyasa [renunciation] desire to see the all-auspicious lotus feet of the Supreme.
May that same Supreme Lord be my destination.
 
The Lord has no material birth, activities, name, form, qualities or faults.
To fulfill the purpose for which this material world is created and destroyed,
He comes in the form of a human being like Lord Rama or Lord Krishna by His original internal potency.
 He has immense potency, and in various forms, all free from material contamination, He acts wonderfully.
He is therefore the Supreme Brahman. I offer my respects to Him.

I offer my respectful obeisances unto the Supreme Lord, the self-effulgent Supersoul,
who is the witness in everyone's heart, who enlightens the individual soul
and who cannot be reached by exercises of the mind, words or consciousness.
 
The Supreme Lord is realized by pure Souls who are devoted to Him.
 He is the bestower of uncontaminated happiness and is the master of the transcendence.
Therefore I offer my respects unto Him.
 
I offer my respect to Lord Vasudeva, who is all-pervading, to the Lord's fierce form as Lord Nrisimhadeva,
to the Lord's form as an animal [Lord Varahadeva],to Lord Dattatreya, who preached impersonalism, to Lord Buddha,
and to all the other incarnations.I offer my respectful obeisances unto the Lord,
who has no material qualities but who accepts the three qualities of goodness, passion and ignorance within this material world.
 I also offer my respectful obeisances unto the impersonal Brahman effulgence.


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I beg to offer my respectful obeisances unto You,
who are the Supersoul, the superintendent of everything, and the witness of all that occurs.
 You are the Supreme Person, the origin of material nature and of the total material energy.
You are also the owner of the material body. Therefore, You are the everything.
 I offer my respectful obeisances unto You.

My Lord, You are the observer of all the objectives of the senses.
Without Your mercy, there is no possibility of solving the problem of doubts.
The material world is just like a shadow resembling You.
Indeed, one accepts this material world as real because it gives a glimpse of Your existence.
 
My Lord, You are the cause of all causes, but You Yourself have no causes. Therefore You are the wonderful cause of everything.
I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the shastras
 like the Pancharatras and Vedanta-sutra, which are Your representations, and who are the source of the parampara system.
Because it is You who can give liberation, You are the only shelter for all transcendentalists.
Let me offer my respectful obeisances unto You.

My Lord, as the fire in arani wood is covered, You and Your unlimited knowledge are covered by the material modes of nature.
Your mind, however, is not attentive to the activities of the modes of nature.
Those who are advanced in yoga are not subject to the regulative principles directed in the Vedic literature.
Because such advanced souls are transcendental, You personally appear in their pure minds.
Therefore I offer my respectful obeisances unto You.
 
Since an animal such as I has surrendered unto You,
who are supremely liberated, certainly You will release me from this dangerous position.
Indeed, being extremely merciful, You incessantly try to deliver me.
Like Paramatma, You are situated in the hearts of all embodied beings.
 You are celebrated as direct transcendental knowledge, and You are unlimited.
 I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

My Lord, those who are completely freed from material contamination
always meditate upon You within the depths of their hearts.
 You are extremely difficult to attain for those like me who are too attached to mental concoction,
home, relatives, friends, money, servants and assistants.
You are the Supreme Lord, uncontaminated by the modes of nature.
You are the reservoir of all enlightenment, the supreme controller.
I therefore offer my respectful obeisances unto You.
 
After worshiping the Supreme Lord, those who are interested in the four principles of religion,
economic development, sense gratification and liberation obtain from Him what they desire.
What then is to be said of other benedictions?
 Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers.
May that Supreme God, who is unlimitedly merciful,
bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.
 
True devotees, who have no desire other than Him,
worship Him in full surrender and always hear and speak about His activities, which are most wonderful and auspicious.
Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction.
I, however, am in danger. Thus I pray to the Supreme Lord, who is eternally existing,
who is invisible, who is the Lord of all great personalities, such as Brahma, and who is available only by transcendentce.
 Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization.
He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.
 
The Supreme Lord creates His minor parts and parcels, the jiva-tattva, beginning with Lord Brahma,
 the demigods and the expansions of Vedic knowledge [Sama, Rig, Yajur and Atharva Vedas]
and including all other living entities, moving and nonmoving, with their different names and characteristics.
As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again,
the mind, the intelligence, the senses, the gross and subtle material bodies,
and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him.
He is neither demigod nor demon, neither human nor bird nor beast.
He is not woman, man or neuter, nor is He an animal.
 He is not a material quality, a fruitive activity, a manifestation or nonmanifestation.
He is the last word in the discrimination of "not this, or not that," and He is unlimited.
 All glories to the Supreme Lord.
 
I do not wish to live anymore this life of an elephant..
What is the use of an elephant's body covered externally and internally by ignorance?
I simply desire eternal liberation from the covering of ignorance.
 That covering is not destroyed by the influence of time.
 
Now, fully desiring release from material life,
I offer my respectful obeisances unto that Supreme Person who is the creator of the universe,
who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation.
He is the supreme knower of everything in this world, the Soul of the universe.
He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.

I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga,
who is seen in the core of the heart by perfect mystics when they are completely purified
and freed from the reactions of fruitive activity by practicing devotion.

My Lord, You are the controller of formidable strength in three kinds of energy.
You appear as the reservoir of all sense pleasure and the protector of the surrendered souls.
You possess unlimited energy, but You are unapproachable by those who are unable to control their senses.
I offer my respectful obeisances unto You again and again.
 
I offer my respectful obeisances unto the Supreme Lord, by whose illusory energy the jiva [individual soul],
forgets his real identity because of the bodily concept of life.
I take shelter of the Supreme Lord Vasudeva, whose glories are difficult to understand.

Srimad Bhagavatam
Canto 8 Chapter 3


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Edit: corrected spelling of title from Excperts to Excerpts
Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 11, 2014, 12:17:27 AM
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The Lord's Opulence


The Supreme Lord said:
My dear Uddhava, I am the Supersoul of all living entities,
and therefore I am naturally their well-wisher and supreme controller.
 Being the creator, maintainer and annihilator of all entities, I am not different from them.

I am the ultimate goal of all those seeking progress, and I am time among those who exert control.
 I am the equilibrium of the modes of material nature, and I am natural virtue among the pious.

Among things possessing qualities I am the primary manifestation of nature,
 and among great things I am the total material creation.
Among subtle things I am the spirit soul, and of things that are difficult to conquer I am the mind.

Among the Vedas I am their original teacher, Lord Brahma,
and of all mantras I am the three-lettered ommkara.
Among letters I am the first letter, "a," and among sacred meters I am the Gayatri mantra.

Among the demigods I am Indra, and among the Vasus I am Agni, the god of fire.
I am Viṣṇu among the sons of Aditi, and among the Rudras I am Lord Siva.

Among saintly brahmaṇas I am Bhṛgu Muni, and I am Manu among saintly kings.
I am Narada Muni among saintly demigods, and I am Kamadhenu among cows.

I am Lord Kapila among perfected beings and Garuḍa among birds.
I am Dakṣa among the progenitors of mankind, and I am Aryama among the forefathers.

My dear Uddhava, among the demoniac sons of Diti know Me to be Prahlada Maharaja,
the saintly lord of the asuras. Among the stars and herbs I am their lord, Candra (the moon),
and among Yakṣas and Rakṣasas I am the lord of wealth, Kuvera.

I am Airavata among lordly elephants, and among aquatics I am Varuna, the lord of the seas.
Among all things that heat and illuminate I am the sun, and among human beings I am the king.

Among horses I am Uccaiḥsrava, and I am gold among metals.
I am Yamaraja among those who suppress and punish, and among serpents I am Vasuki.

O sinless Uddhava, among the best of snakes I am Anantadeva,
and among those animals with sharp horns and teeth I am the lion.

Among the social orders I am the fourth, or the renounced order of life, a
nd among the occupational divisions I am the first, the brahmaṇas.

Among sacred and flowing things I am the holy Ganges,
and among steady bodies of water I am the ocean.

Among weapons I am the bow, and of the wielders of weapons I am Lord Siva.

Among residences I am Mount Sumeru, and of impervious places I am the Himalayas.
 Among trees I am the holy fig tree, and among plants I am those that bear grains.

Among priests I am Vasiṣṭha Muni, and among those highly situated in Vedic culture I am Bṛhaspati.
I am Kartikeya among great military leaders,
and among those advancing in superior ways of life I am the great personality Lord Brahma.

Among sacrifices I am study of the Veda, and I am nonviolence among vows.
Among all things that purify I am the wind, fire, the sun, water and speech.

Among the eight progressive states of yoga I am the final stage, samadhi,
 in which the soul is completely separated from illusion.

Among those desiring victory I am prudent political counsel,
and among processes of expert discrimination I am the science of the soul,
 by which one distinguishes spirit from matter.
Among all speculative philosophers I am diversity of perception.

Among ladies I am Satarupa, and among male personalities I am her husband, Svayambhuva Manu.
I am Narayaṇa among the sages and Sanat-kumara among brahmacaris.

 Among religious principles I am renunciation,
and of all types of security I am consciousness of the eternal soul within.
Of secrets I am pleasant speech and silence, and among sexual pairs I am Brahma.

Among the vigilant cycles of time I am the year, and among seasons I am spring.
Among months I am Margasīrṣa, and among lunar houses I am the auspicious Abhijit.

Among ages I am the Satya-yuga, the age of truth, and among steady sages I am Devala and Asita.

mong those who have divided the Vedas I am Kṛṣṇa Dvaipayana Vedavyasa, a
nd among learned scholars I am Sukracarya, the knower of spiritual science.

Among those entitled to the name Bhagavan I am Vasudeva,
and indeed, you, Uddhava, represent Me among the devotees.

I am Hanuman among the Kimpuruṣas, and among the Vidyadharas I am Sudarsana.

Among jewels I am the ruby, and among beautiful things I am the lotus cup.
Among all types of grass I am the sacred kusa,
and of oblations I am ghee and other ingredients obtained from the cow.

 Among the enterprising I am fortune, and among the cheaters I am gambling.
 I am the forgiveness of the tolerant and the good qualities of those in the mode of goodness.

Of the powerful I bodily and mental strength, and I am the devotional activities of My devotees.
My devotees worship Me in nine different forms, among which I am the original and primary Vasudeva.

Among the Gandharvas I am Visvavasu, and I am uūrvacitti among the heavenly Apsaras.

 I am the steadiness of mountains and the fragrant aroma of the earth.
I am the sweet taste of water, and among brilliant things I am the sun.
I am the effulgence of the sun, moon and stars, and I am the transcendental sound that vibrates in the sky.

Among those dedicated to brahminical culture I am Bali Maharaja, the son of Virocana,
 and I am Arjuna among heroes. Indeed, I am the creation, maintenance and annihilation of all living entities.

 I am the functions of the five working senses ? the legs, speech, anus, hands and sex organs
 ? as well as those of the five knowledge-acquiring senses ? touch, sight, taste, hearing and smell.

 I am also the potency by which each of the senses experiences its particular sense object.

I am form, taste, aroma, touch and sound; false ego; the mahat-tattva;
earth, water, fire, air and sky; the living entity; material nature; the modes of goodness, passion and ignorance;
 and the transcendental Lord.

All these items, along with knowledge of their individual symptoms
 and the steady conviction that results from this knowledge, represent Me.

As the Supreme Lord I am the basis of the living entity, of the modes of nature and of the mahat-tattva.
Thus I am everything, and nothing whatsoever can exist without Me.

Even though over a period of time I might count all the atoms of the universe,
I could not count all of My oppulences which I manifest within innumerable universes.

Whatever power, beauty, fame, opulence, humility, renunciation, mental pleasure, fortune, strength,
 tolerance or spiritual knowledge there may be is simply an expansion of My opulence.

 I have briefly described to you all My spiritual opulences and also the extraordinary material features of My creation,
which are perceived by the mind and defined in different ways according to circumstances.

Therefore, control your speaking, subdue the mind, conquer the life air,
 regulate the senses and through purified intelligence bring your rational faculties under control.
 In this way you will never again fall onto the path of material existence.

A transcendentalist who does not completely control his words
and mind by superior intelligence will find that his spiritual vows,
austerities and charity flow away just as water flows out of an unbaked clay pot.

Being surrendered to Me, one should control the speech, mind and life air,
 and then through loving devotional intelligence one will completely fulfill the mission of life.

Srimad Bhagavatam
Canto 11 Chapter 16

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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 17, 2014, 12:22:13 AM
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What Prahlada Learned in the Womb


All the six conditions of the body which can be observed ,beginning with birth,
just like they are seen with the fruits of a tree
[that come about, exist materially, grow, transform, dwindle and perish],
these  conditions and changes do not apply to the Soul.

The Soul is eternal, does not dwindle,pure and individual,
It is the knower and  different from the material body,
without the material contamination,the original foundation,
the unchanging, self-illumined,the cause of all causes ,
All pervading,independent and immutable.
By [contemplating] these twelve transcendental characteristics of the Soul
a conscious person is impelled to give up the false conception of 'I' and 'mine'
originating from the illusion of having material body,
and false identification with it.

Gold which can be found in stones is by the expert gold-diggers
easily found and and extracted in the gold mines.
 The experts(mystics,yogis...),understanding the difference between spirit and matter,
can in the same way make distinction between body and Soul,
 with the help of spiritual processes,and attain the goal,Realization.

The teachers of example speak of eight types of material energy,
 three modes  of nature and sixteen modifications
 [the senses of action and perception, the elements and the mind].
The individual living entity, is the one element connecting all the others.

The body that moves about or stands still ,combines all these [24] elements,
and is thus characterized by this duality [of spirit and matter].
By analisis and introspection in a way of 'not this, not that' [neti neti],
 everything which is not the Spirit should be given up like unessential. 
...
Be of service to a Guru with faith and devotion, offer all that you acquired,and all the fruits,
be of association with the saintly and devoted ones and worship the Lord.
Have faith in the stories about the Lord,
 glorify His qualities and activities, meditate on His Lotus feet
and exercise respect in worship of His forms.

 Understanding that Hari, the Supreme Lord is situated in all living beings,
one should be of the highest regard for all creatures.

In this way,with  devotion to the Supreme Lord Vasudeva,
one manages to subdue the six symptoms of the senses
[ lust, anger, greed, illusion, madness and jealousy] ,
and obtains attraction and love for the Lord.

Canto 7 Chapter 7

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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 04, 2014, 12:50:33 AM
Answering by Citing the Lord's Version


Sri Suka said: "The material self of the illusory energy without, oh King, the transcendental self of pure consciousness, cannot carry any meaning, just like a dream has no meaning without its dreamer.
Wishing to enjoy in different ways the many forms offered by the external energy of m?y? there is because of [the operation of] her qualities or modes the notion of 'I' and 'mine'.
The very moment he [the witness, the soul], in his glory of transcending the time of the material energy, enjoys it to be free from illusion, he in that fulness will forsake these two [of 'I' and 'mine'].
When the Supreme Lord showed His form to the Creator who was veracious in his faithfulness to the vows, He pointed out that the goal of all purification is to develop love for the knowledge of self-realization [atma-tattva, the soul principle].
[And so] he, the first godly person in the universe, the supreme spiritual teacher, began from his own divine position [on the lotus of creation] to reflect on the source of that lotus. But considering therewith how he would start his creation, he could not figure out what  the directions and the ways were, and how it all materially should be put together.

When he once was immersed in thinking this way, he heard two syllables being spoken which were the sixteenth [ta] and the twenty-first [pa] of the spars'a alphabet. Joined together [as tapas, penance], these syllables became known as the potency of the renounced order, oh King. When he heard that being spoken, he looked in all directions to detect the speaker, but there was non other  to be found. Than,he thought it is wise to sit down on his lotus seat firmly and give his attention of pursuance of penance,the way it was instructed.
He endowed with a spotless vision controlled his life breath, mind and senses of perception and action for a thousand godly years,enlightening all the worlds by this extremely hard penance. Thus he is known as the greatest of all ascetics.


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For him, the Supreme Lord being pleased by his penance, manifested His own abode , beyond which no other world is found and which is worshiped as the place where the five miseries of material life [ignorance, selfhood, attachment, hatred and death-fear] have completely ceased. It is the place that is praised by persons,who free from illusion and fear for a material existence,are of perfect self-realization. There where the Lord is worshiped by both the enlightened and the unenlightened devotees, the mode of goodness prevails over the other two of passion and ignorance,without ever being mixed with them. Nor is there the influence of time or the external energy, not to mention the influence of all the other matters like attachment, greed etc.. As blue as the sky and glowing with lotuslike eyes, very attractive and youthful with yellow garments, all inhabitants there are endowed with the four arms and the luster and effulgence of pearls and fine ornaments.  Some radiate like coral or diamonds, with heads with earrings and garlands blooming like a celestial lotus.  That place which radiates with rows of brilliant high rising, excellent buildings,specially designed for the great devotees,and is populated by celestial, flashing beauties with heavenly complexions, is as attractive as a sky decorated with clouds and lightning.  The Goddess ,Sri,performs there, enraptured together with her personal, singing associates,in innumerable ways, devotional service at the lotus feet of the Lord, surrounded by black bees who busily humm along in the attraction of the everlasting spring season.There he [Brahm?] saw the Lord of the entire community of devotees, the Lord of the Goddess, of the Universe and the sacrifice, the Almighty One who is being served in transcendental love by foremost associates like Sunanda, Nanda, Prabala and Arhana.  The servants affectionately facing Him are intoxicated by the very pleasing sight of His smile, His reddish eyes, His face with His helmet and earrings, His four hands, His yellow dress, His marked chest and the Goddess of Fortune at His side.  Seated on His highly valuable throne He as the Supreme Lord fully enjoys His abode, where He is surrounded by the opulence of His four energies [the principles of matter, original person, intellect and ego], His sixteen energies [the five elements, perceptive and working senses, and mind] His fivefold energies [the sense objects of form, taste, sound, smell and touch], His six energies [of the opulences of knowledge, intelligence, beauty, penance, fame and riches] and the other personal powers He sometimes demonstrates [the eight siddhis or mystic perfections].

cont...


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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 04, 2014, 01:12:57 AM
Cont...

The Creator of the Universe, who was overwhelmed by the sight of that audience, with his heart full of ecstasy and his body full of divine love,bowed down with tears in his eyes before the lotus feet of the Lord. It was an example that is followed by the great liberated souls.
 Seeing him present before Him, the Lord deemed the worthy, great scholar suitable for creating - in line with His own control - the lives of all living beings. Mildly smiling He very pleased shook hands with His partner in divine love and addressed the beloved one with enlightening words.
 The Supreme Lord said:
 'As opposed to the penance of the pseudo,false yogis, I am most pleased with prolonged penance, the penance by which the Vedic knowledge has accumulated in you, who desired to create.  All my blessings for you, just ask Me, the giver of all benediction, whatever favor you wish oh Brahma. For to reach the ultimate of realizing Me is the final success of everyone's penances.  This enviable perception of My abode was granted to you because you submissively listened when you in seclusion were of the highest penance. It was Me who told you [to do penance] in that situation because you were perplexed in your duty. That penance is My very heart Soul,and not in any way different from Me,Oh sinless one.
 I create by that penance, I maintain the cosmos by that penance and I withdraw again by that penance. My power is found in severe penance.'


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The knowledge acquired about Me is very confidential and is realized in combination with devotion and knowledge. Take it up the way I explain it to you.
 May from My mercy with you there be this factual realization of My eternal form and transcendental existence, My colors, qualities and activities.
 Brahmā, it is I, the Lord, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now,this very creation is also I, the Lord and after annihilation what remains will also be I, the Lord.
 That which appears to be of value, is not what it seems be. Without relation to Me, this world has no reality. Similar to reflection which appears to be in darkness.
 I am present inside of elements ,and in the same time i contain them all,which also means i am beyond them.
 He who has made the soul his object of study may count on it that he, until he arrives at this notion, has to investigate the reality and principle of the Self directly  as well as indirectly,in the context of whatever time, place or circumstance.
When your focus of mind remains fixed on  the Supreme, you do not have to fear a fall in bewilderment, not when you have temporally lost your way , nor when you have reached the end of your life .'

Canto 2,Chapter 9
Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 26, 2014, 01:08:05 AM
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Mother Yashoda binds Lord Krishna


Sri Suka said:
'One day, when the maidservants were otherwise engaged, mother Yashoda, Nanda's queen, was churning and making her curd.
During the time she was churning the butter she sang songs about everything she could remember her son had done.

The Lord desirous to drink approached her as she was churning and getting affectionate with His mother,
 stopped the churning rod by taking hold of it.

Having gotten angry He, biting His full red lips and with false tears, with a stone broke the pot in which the butter was churned and,
hidden from sight in an adjacent room, He began to eat from everything that was churned.

 The gopi rescued the boiling hot milk from the stove
and returned to her workplace where she discovered that the churning pot was broken.
 Not seeing her child she with a smile concluded that it had been His work.

 Standing on top of a mortar He had turned over, He, anxiously looking around,
 from a hanging [storage] pot to His pleasure handed a share of the milk goodies out to a monkey.
From behind watching these activities, she very slowly approached her son.

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Seeing her approaching with a stick in her hand He quickly climbed down and fled away, like He was afraid, with the gopi after Him
- He who could not even be reached by the greatest yogis of penance who try to get access in their meditation.

Seeing the little scoundrel remorsefully crying and rubbing the collyrium of His eyes all over His face with His hands,
she caught Him with His fearful eyes by the hand with a threatening pose.

With a good heart for her son understanding His fear she threw away the stick though and decided to bind Him with a rope.
But she did not know what kind of power she was dealing with.

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He to whom there is neither an inside nor an outside, neither a beginning nor an end,
is both the beginning and the end, both the inside and the outside of the universe.
 He constitutes the complete universe. And He, the One Unmanifest, the One Unseen present in the form of a mortal being,
was by the gop? taken for her son and bound to a mortar like one does with a normal child.

 When the rope she used to bind her naughty child fell short with a length of an inch,Yashoda tied another rope to it.
 When even that one fell short she tried another one that, joining and joining, would not suffice either to bind Him,staying short again with an inch.

Yashoda proceeded with all the ropes in the household and thus failing she, being struck with wonder,
had to laugh together with all the gopis taking part in the fun.

Seeing His mother sweating and getting tired and all the flowers falling down from her loosened hair,
 Krishna was so gracious to allow her to bind Him.

My best one, the Lord factually thus showed how He, Krishna, despite being the controller of the entire universe with all its demigods,
 is controlled by His Devotees.

Neither Lord Brahma, Lord Siva, nor the Goddess of Fortune residing at His side,
 received from the Giver of Final Liberation, the mercy the gopi obtained.

Canto 10,Chapter 9

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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on January 31, 2015, 08:56:29 PM
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Sankhya philosophy


The Lord said: ?Now I shall tell you about the Sankhya system propounded by the ancient seers (Kapila and others); having known this, man can at once cast aside the delusion caused by diversity.

In the beginning before the origin of the Yugas (in Pralaya) and in the Satya Yuga at the beginning of the cycle, when people were strong in determination, there was but one thing without difference, the perfect consciousness (seer) or Brahman. There was no division of seer and seen or knower and knowable, subject and object. It was all one homogeneous consciousness, pure Chit alone (Chinmatra). All the objective existence was one and the same. It was absorbed in Brahman. The seer and the whole universe were one and the same.

That great thing Brahman, the absolute Truth, the homogeneous essence, the only living Reality which is beyond the reach of mind and speech became twofold by means of Maya, the visible, objective universe, and the thinking subject. Of the two, one is Prakriti possessed of two aspects viz., cause and effect, and the other is Jnana or knowledge absolute which is called Purusha.

To give fruits to the Karmas of Jivas I disturbed the equilibrium of the Prakriti. When I agitated her under the eye of Purusha, Sattva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra (thread), also called Mahat which is always joined to Sutra. From the transformation of Mahat was produced egoism which causes delusion in the Jiva.

Egoism is threefold?Sattvic or Vaikaric, Rajasic or Taijasa and Tamasic. Mind and the eleven gods or presiding deities of organs came from Sattvic Ahamkara, the organs came from Rajasic Ahamkara, the Tanmatras or the fine particles of matter (the root elements or Sukshma Bhuta) came from Tamasic Ahamkara. Ahamkara is both sentient and insentient.

Impelled by Me all these principles united together to form the Egg which was an excellent abode for Me. I dwelt in that Egg which was floating in water. From My navel grew the lotus called the universe. The self-born Brahma, manifested in that lotus.

Strengthened by Tapas (knowledge) with the help of Rajas, and through My grace he, the Master of the universe, the universal soul created the three worlds Bhur, Bhuvah and Suvah with their protectors (Lokapalas).

The Suvah (heaven) became the abode of the gods; the Bhuvar (Antariksha) of the Bhutas; Bhur (earth) of men and the spheres beyond the Suvar of the Siddhas; the spheres below the earth of the Asuras and Nagas. Actions characterised by the three Gunas lead to the three worlds viz., Bhur, Bhuvar and Suvah. Mahar, Jana, Tapas are attained by Yoga, Tapas and renunciation. My abode, Vaikuntha which is beyond the seven Lokas is attained by Bhakti Yoga.

By Me who am Time and the dispenser of all Karmas, this world with its diverse Karmas rises and sinks in this stream of the Gunas, i.e., one is led to higher life in regions up to Brahmaloka or to lower life down to plants or clod of earth.

The smallest or the highest, thinnest or the stoutest thing that is seen to exist is all made up of the two principles, Prakriti and Purusha.

That from which a thing takes its origin and into which it dissolves exists also in the middle. That alone is real. That which is the beginning and at the end of a thing is also in the middle. Whatever is the beginning of anything or its end, is also its middle and thus it is the real existence, but the modifications have a mere relative or empirical existence like the ornaments of gold and earthen ware.

That is only real which gives rise to the original transformation which is at the beginning and at the end. Brahman is the only Absolute Reality which is never subject to modifications. The effect has a beginning and an end. All effects depend upon Brahman for their subsistence as effects.

Prakriti which is the material cause of this universe, Purusha which pervades the Prakriti, which is its substratum or support and Time which causes disturbance in the Gunas and brings its manifestation?all these three am I, the Brahman.

The creative process flows on in due order of father and son without a break for the experience of the Jiva. It lasts so long as the period of preservation continues according to the will of the Lord.

Then, the universe which pervaded by Me, the place of the births and deaths of various creatures, becomes fit for dissolution into the five Bhutas. The order is reversed in Pralaya. The modifications are dissolved in the Tattvas or principles from which they proceeded.

Thus the body merges into the food, food into seeds, seeds into earth and earth into smell; smell into water, water into taste, taste into fire, fire into form or colour; colour into air, air into touch, touch into ether; ether into sound.

The organs merge into their causes, the gods (Adhidaivas); the gods into the mind which rules over all and the mind into Sattvika Ahamkara. Sound is withdrawn into Tamasic Ahamkara, and that powerful Ahamkara into Mahat; Mahat into the Gunas; the Gunas into the unmanifested Prakriti and Prakriti into Time (Kaala).

Time merges into Jiva, Jiva into Me, the birthless Atman. Atman is absolute and remains by Himself who is indicated by the creation and destruction of the universe and who is their substratum.

When these processes are meditated on, how can delusion implying difference rise in that mind or even if it arises, how could it stay in that mind which reflects in this way, just as darkness cannot stay on rise of the sun in the sky?


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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on February 04, 2015, 12:53:21 AM
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Story of Avanti Brahmin and Song of an ascetic


The Lord said: 'O disciple of Brihaspati there is not in the world a sage who can control his mind when he is pierced by harsh words of the wicked.
Even arrows aimed and directed with force at the most vital parts of a man will not give so much pain as the cruel harsh words of the wicked which rankle in the heart for ever.

O Uddhava, I shall narrate to you a very sacred story of ancient times. Listen to it with rapt attention. It was recited by an ascetic who was ill-treated by the wicked, but who bore it with great patience and fortitude, and who thought it was all due to his own past actions. This was sung by him.

There lived in Avanti a very wealthy Brahmin. But he led a very miserable life. He earned money by the evil ways of the world. He was miserly, covetous and very irritable. He did not spend anything in charity. He did not greet his relations or guest with kind words even. He never even attended to the comforts of himself, his wife, children or servants. He was a human iron-safe hoarding and guarding money. He dwelt in a house unknown to all religious activities.

As he led such a miserly and impure life, his sons and relatives did not like him. His wife, daughters and servants got so much disgusted that they would not do what he liked. He took pleasure only in hoarding money. He was destitute of righteousness. He never enjoyed his life. So he lost both this life and the next. The gods presiding over the five Yajnas or daily sacrifices grew very angry.

O liberal Uddhava, his stock of merits was exhausted through his neglect of the five claimants. Even the wealth which he had hoarded with great pains and exertion was lost.

O Uddhava, some of his wealth was taken by his relatives. Thieves laid their hands on some. He lost another portion by the anger of the gods or calamities or accidents and by the lapse of time. Some of it was taken by men and kings. When his wealth was thus lost he was neglected and cast away by his own people. He was very much afflicted at heart when he reflected that his wealth had never been used for the satisfaction of his own desires or for righteousness.
He shed tears when he reflected on his pitiable condition and his voice was choked. He developed intense disgust for the world. He attained Vairagya or distaste for worldly possessions and enjoyments like an ascetic.
He said to himself,
 'My experience has indeed been bitter. Alas! Woe unto me! I deserve it. I have tormented my body in hoarding wealth. I have not utilised the wealth for the attainment of my desires or righteousness. I have gained neither righteousness nor my own pleasures.

Generally the wealth of the miserly does not contribute to their comfort or happiness. It only leads to their affliction in this world and leads them to hell and loss of their soul after their death.
The spotless fame of a renowned man and the excellent qualities of a virtuous man are spoiled by greed, however little it may be, just as a small patch of white skin or leucoderma spoils even the most beautiful forms.
In acquiring wealth, in improving it when got, in protecting it, in spending it, in its loss and use, men experience only exertion, fear, anxiety and delusion.

Theft, injury to others, falsehood, hypocrisy, lust, anger, pride, haughtiness, discord, enmity, distrust, envy, over-indulgence in sex, wine and gamblings?these fifteen evils pertaining to men have indeed, their source in wealth. Therefore one who is desirous of obtaining the highest good should abandon the evil known as wealth from a distance.

Also brothers, wives, fathers and friends fall out and soon become enemies for the sake of a small sum of money.
For the sake of a little money they quarrel and become enraged. They abandon all prior remembrance and affection, and out of jealousy stand in the way of one another, attack and kill one another.

The miser who hoards and guards his wealth like a Yaksha, who does not share it with the gods, the Rishis, the Pitris, relatives, friends, lower animals who all deserve a share, and does not use it for his own self, falls down.

Certainly that glorious Lord Hari, who is the Lord of the universe, who is the embodiment of all the gods, is immensely pleased with me, for He has brought me to this state in which I am endowed with Vairagya or dispassion which is a raft or a boat for me to cross the ocean of Samsara or ocean of births and deaths.
I shall lead the rest of my life, if at all there is any left, in penance, I shall find delight in Atman only. I shall do all that tends to the attainment of highest good. I shall lead a virtuous life and strive for my salvation. May the gods, the rulers of the three worlds bless me to attain this state. Raja Katwanga, attained the abode of Brahma within an hour.'

The Lord said: 'Having thus resolved in his mind, the great Brahmin of Avanti cut off all desires and also the knot of egoism in his heart and became a Sannyasin. He also became tranquil in mind.
He wandered alone over the earth with perfect control over his mind, senses and Pranas and he just entered towns and villages for the sake of alms. No one knew who he was. Wicked people surrounded, mocked and ill-treated the old and ugly monk in various ways.
Some mocked him often, while others tied him with ropes to a pillar or a tree, making sport of him as if he were a toy or a bird.
Whatever affliction or trouble thus befell him caused by the elements or the gods or his own body, he thought they were predestined and therefore must be patiently borne.
Even though he was insulted and treated with contempt by wicked men, even though they tried to make him abandon his saintly course he stuck to his path of righteousness, quite steadily and sang the following song.
The Brahmin said,
 ?Neither this body nor these people nor the gods, nor the Atman, nor planets, nor Karma nor time is the cause of my pleasure or pain. The wise say or the Srutis declare that it is the mind that is the true cause of pleasure and pain, as it sets in motion the wheel of Samsara.
The mind creates desire and the like. It makes the various Gunas function and through them brings about various Karmas, good, bad or indifferent for the attainment of such desires. By such actions man gets into bondage or Samsara (chain of births and deaths) and attains different kinds of birth according to the nature of his actions.

Atman is the self-effulgent, inactive, silent witness of the activities of the mind. He is the friend of the Jiva. The Jiva identifies himself with the mind on account of ignorance, and thinks he is the actor. In reality it is the mind that does everything, who enjoys sense-objects through desires and mind?s active qualities and thus becomes bound.

When one?s mind is controlled and tranquil, of what use are charity and the rest for him? If his mind is uncontrolled and restless, of what use, again, are this charity and the rest?

Without curbing or conquering this strong invincible enemy of irresistible force within, that cuts the very vital parts, some foolish people try to achieve victories outside creating friends, enemies, or neutrals. Those who do not conquer the mind make friends and enemies.

If the Atman is the cause of pleasure and pain, such experience must be considered unreal as the Vedas declare that the essence of Atman is bliss and that all things but Atman are unreal and transitory.

If the Atman or one?s own Self is the cause of pleasure and pain, evidently nothing in that case happens from another. In that case the cause is one?s own nature, pleasure and pain are of the essence of itself, because there is nothing besides the Atman. If there be, it must be unreal. Therefore how could there be then any occasion for anger? With whom should one become angry? There is neither pleasure nor pain. Atman only really exists.

If the planets be the cause of pleasure and pain, what have they then to do with Atman who is unborn, because the planets affect the body only? Further, one planet exercise an adverse influence on another planet. The Atman is entirely different from either the planet or the body. With whom then should one become angry?

He who has attained illumination has fear from no one else. The Atman which is beyond Prakriti is not affected by the pairs of opposites. Ahamkara only is the cause of Samsara. Ahamkara only is affected by the pairs of opposites.
So I shall practise this devotion to the Supreme Self which the most ancient Rishis had, and I shall cross the unlimited ocean of ignorance.
The Lord said:
'This was the song sung by that sage who lost his wealth and attained dispassion, who roamed over the earth as a Sannyasin free from anxiety and who remained unshaken from his righteous course, though he was thus ill-treated and insulted by the wicked.
The cause of happiness or misery is no other than one?s self. It is a delusion of the mind. This world consisting of friends, neutrals and enemies which affects a man with pleasure and pain is a delusion of the mind caused by ignorance.
Therefore, O child! Control the mind perfectly by fixing it on Me.  This is the very gist of Yoga. This is in brief all Yoga. This is the highest aim and end of Yoga.

Whoever with a serene mind studies, recites before others or hears this song of the tranquil, self-restrained Sannyasi immersed in Brahman,will  not be overpowered by the pairs of opposites.'

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Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on February 12, 2015, 12:59:03 AM
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Jnana and Vijnana

The Lord Krishna said,

 'He who is endowed with theoretical knowledge of the Sastras and who has attained Self-realisation also, should finally resign to Me that knowledge also, knowing the universe of differences to be an illusion or the result of mere Maya.

To a man of wisdom I alone am beloved. I alone am his purpose or the desired goal and the means thereto. I am his Svarga as well as Moksha. There is nothing else but Me which is dear to him.

Those who have attained Jnana ( wisdom,knowledge) and Vijnana (Self-realisation) attain to My supreme abode or the highest goal. The sage is the most beloved of Me because he holds Me up with his knowledge.
Tapas, pilgrimage to holy places and holy waters, repetition of the Mantra, charitable gifts, and many other purifying acts are not so helpful to attain that perfection which comes through a ray of direct Self-realisation.

Therefore, O Uddhava! Know thyself in order to have Self-realisation, and possessed of Jnana and Vijnana, worship Me with a devout heart.
By means of the sacrifice of knowledge and Self-realisation, sages have worshipped Me, the Atman and Lord of all sacrifices in their own Self (heart), and have attained perfection.

O Uddhava! The threefold modification viz., birth, death, decay or the gross, subtle and causal bodies that appears to be in thee is merely Maya or illusion, for it occurs in the middle but it does not exist in the beginning or at the end. When birth and such other states affect this modification (body) what is that to you? Because in the case of an illusory object what really exists in the beginning and end alone exists in the middle also.'

Uddhava said: 'O Lord of the universe, O Lord who art in the form of the universe, please tell me how the ancient and pure knowledge together with dispassion, renunciation and realisation may be fully attained. Please also tell me about the method of devotion to Thee which is sought after by the great sages and even Brahma.
O Lord! In the fearful path of Samsara, harassed by the threefold fires viz., Adhyatmic (diseases etc.), Adhidaivic (thunder, lightning etc.) and Adhibhautic (scorpion-bite, snake-bite etc.) and subjected to severe trial, O Lord, I do not see any shelter other than the umbrella of Thy feet that showers nectar viz., the blissful Moksha. O most glorious Lord, because of my greed for the fleeting worldly pleasures I have got into the jaws of the python (time) which has dragged me into the abyss of the never-ending series of births and deaths. Lift me up, from this pit and graciously sprinkle me with Thy soothing words of wisdom that conduce to Moksha or the final emancipation.'

The Lord said: 'Formerly king Yudhishthira asked Bhisma, the foremost one of those versed in the love of Dharmas, in exactly this way to which we all listened.

After the Mahabharata war was over, filled with sorrow for the slaughter of his kinsmen and friends, Dharmaputra sought the advice of Bhishma, and after asking him questions on various subjects finally asked this question about emancipation or Moksha.

I shall tell you of these which I heard from the lips of Bhishma and which are pregnant with high precepts on renunciation, Vijnana (realisation), faith, sincerity and devotion.

That is true Vijnana, I consider, by which one sees in all beings the nine [viz., Prakriti, Purusha, Mahat (intellect), Ahamkara (egoism) and the five Tanmatras (five root-matter or fine matter or Sukshma Bhutas)], the eleven viz., the five organs of actions, the five organs of knowledge and mind, the five elements viz., earth, water etc., and the three Gunas, Sattva, Rajas and Tamas and also sees the one in all these beings.

Now Vijnana is only this. The sage does not now see the many principles to be real or how the many is pervaded by the one. He no more beholds things pervaded by the one as before. He remains conscious of the one supreme cause, Brahman and of nothing else. He realises that the states of origin, subsistence, and destruction relate only to the things that are constituted of the three Gunas.

That which, when one object is transformed into another, exists at its beginning, middle and end, and remains behind, when those objects return to their cause, is indeed the real or the existing Sat.

The Vedas, direct perception, the sayings of great men and inference are the four Pramanas or proofs of knowledge. The world of transformation does not stand the test of any of them so the wise man becomes dispassionate to all things and renounces the world.
All works are subject to change. They bear the seed of sorrow and have a limit of time. They can never create everlasting happiness. Therefore the wise man sees all the regions that may be attained by actions, from that of Brahma downwards, as miserable and transitory even like the world that is seen.

O sinless one! I have already told you of Bhakti Yoga. I shall again tell you the chief means for the attainment of devotion to Me. Hear again what I say.

Faith in the nectar-like tales of My deeds, expounding them to others after hearing, constantly singing of Me, steadiness in worshipping Me, singing hymns in praise of Me, delight in doing service to Me, bowing to Me with all the eight parts of the body, worship of My devotees which is even greater than the worship of Me, realisation of My presence or existence in all beings, looking upon all beings as Myself.
Moving the limbs in doing acts dedicated to Me, singing My qualities, directing daily talks towards Me by talking about My attributes, resigning or offering the mind to Me, the giving up of all desires, giving up wealth, enjoyment, comforts and happiness for My sake, performing sacrifices, gifts and oblations, repeating Mantras, practising vows and austerities all for My sake, these are the chief means for the attainment of devotion to Me.

O Uddhava! Those men who have surrendered themselves to Me develop devotion to Me by such pious acts. When once they attain My devotion, nothing else remains to be realised in this universe.

When the mind full of Sattva and perfectly serene is resigned unto Me,the Atman, and devotee attains righteousness, knowledge, dispassion or renunciation and divine powers of the state of Isvara.

But when the mind runs after the pleasures of the senses, when it is set on anything different from Myself i.e., on the phenomenal objects, when it runs astray with the senses, it becomes very impure with Rajas and gets attached to unreal objects and thus it becomes perverse and the man develops the very reverse of the above qualities viz., unrighteousness, ignorance, attachment and weakness.

'Whatever promotes devotion to Me is Dharma; realisation of the oneness of Atman is Jnana or wisdom; non-attachment to sense objects or the three Gunas and their products is dispassion; and the state of Isvara is to possess Anima and other powers.'

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Title: The Story of King Ambarisha
Post by: Ravi.N on February 24, 2015, 06:44:13 AM
The Story of King Ambarisha

AMBARISHA became the monarch of the whole earth. All wealth and all enjoyments were at his command ; but these meant very little to him, for he loved the Lord, and he knew the vanity of earthly delights. Wealth and pleasure attract only the ignorant. He who has come to love God, the only eternal, blissful existence, knows that all else is but a vanishing dream. Ambarisha's mind was always fixed on Sri Krishna ; his tongue uttered only his praises ; his hands were engaged only in his service ; his ears heard only his Word ; his eyes saw everywhere the expressions of his divinity ; his sense of touch felt only his divine presence ; his sense of smell perceived only the fragrance of his holiness ; his sense of taste savoured only the food accepted by him : his feet walked only towards his Pre-sense ; and his head touched his Lotus Feet. He, the Lord, the Atman, existeth everywhere and in all beings : knowing this, Ambarisha offered all his labours to him as worship. Those who find the Lord of bliss manifest within their hearts are never attracted by vain earthly desires Ambarisha, thus unattached, reigned in his kingdom, his mind enjoying continuously the divine bliss. Once he made a vow to the supreme Lord of the universe, in observing which he practised special disciplines for one year and at the end of this time fasted for three days. On the fourth day he made gifts of his possessions to the poor and the needy, and then was about to break his fast when the sage DurvasA approached him. The king made obeisance to him and invited him to partake of the feast. After accepting the invitation Durvasa went to perform his ablutions in the sacred river Kalindi. There, his bathing finished, he became absorbed in meditation. Time passed. The king was anxiously waiting, for the auspicious period when he must break his fast was slipping away. He knew that if he did not break his fast within that period the performance of his vow would be of no avail. Yet to break his fast before the arrival of the invited guest was not becoming to a king. He therefore compromised by drinking water, which was in 'a sense breaking fast, but which at the same time did not involve an insult to his honoured guest. When Durvasa arrived at last and learned that the king had accepted drink during his absence, he wasmuch disconcerted, for he felt that the king in his pride as monarch had wittingly slighted him. In the first heat of his anger he cursed the king. The curse took the form of a demon who approached King Ambarisha to devour him ; the king, however, remained calm and unafraid, and this behaviour baffled the demon, rendering him impotent. Finding himself thus powerless with respect to the king, the monster turned around and advanced toward Durvasa in order to devour the being from whom he had issued. DurvAsa sprang away in a desperate effort to save himself from his own curse, but found no way of escape. At last he went to BrahmA, and then to Siva, but neither of them could help him, for in that curse he had wished to injure a devotee of Vipu, the all-pervading Lord of the universe. In a final effort he approached Vi$rpu, who said : " I also am powerless, for thou hast offended my devotee. I love my devotees, and I am a willing slave to my love. How can it be otherwise, since these devotees of mine willingly sacrifice everything for my sake ? They have surrendered themselves completely unto me. When anybody curses such a devotee, his curse with increased force, returns upon himself. One only can deliver him. Go to him whom thou hast offended by thy curse, and ask his forgiveness. This only can save thee. Go thou immediately, and I wish thee well." Finding no other way to escape from his own curse, Durvasa humbly approached Ambarisha and begged his forgiveness. The king showed him due respect and readily forgave him.

Then to counteract the curse and also to free Durvasa from its effect upon himself, King Ambarlsha offered this prayer :
" O Lord, Thy infinite power existeth in all. Thou art in the fire,
Thou art in the sun, Thou art in the moon, Thou art in the stars,
Thou art in the water, Thou art in the earth, Thou art in the ether,
Thou art in the wind, Thou art in the subtle elements of the universe : Thou art all in all.
Save and protect Durvasa with Thy all-loving power. May we all find Thy peace ! "

Now Durvasa found peace in his heart and was cleansed of all evil.

Srimad Bhagavatham- by Swami Prabhavananda
Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on March 03, 2015, 01:59:11 PM
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Bhakti Yoga


       Uddhava said: "O Krishna, those versed in the Vedas speak of various means or courses of attaining Moksha. Are all of them equally important or only one is the foremost of them?
"Thou too hast taught the path of devotion to the Lord by which the mind getting rid of attachment to everything merges in Thee."

The Lord said, "These words of mine known as the Vedas were destroyed by Time at the dissolution of the universe. It was first taught by Me to Brahma and therein is taught the Dharma or the righteous course of devoting the mind to Me. He declared it to his eldest son Manu, from whom Bhrigu and other great Brahma Rishis, seven in number, learnt it.

From those fathers, their sons, the Gods, Danavas, Guhyakas, men, Siddhas, Gandharvas, Vidyadharas, Charanas, Kimmdevas (half gods), Kinnaras, Nagas, Rakshasas, Kimpurushas and others also learnt it. But the natural tendencies of those are different being the outcome of Sattva, Rajas and Tamas.
The tendencies of men are different according to the differences in their nature. So, different paths have been spoken of. It is on account of these natural tendencies that beings and their thoughts differ. According to their nature, different expressions flow from them all. Beings and minds are differentiated according to their temperament, nature and tendencies. According to their natures, the interpretation of the Vedas is various.

Thus according to difference in nature, the thoughts and ideas of men differ from generation to generation; while some differ on account of instructions handed down to them through a succession of teachers, and there are also others who go against the Vedas. Because of this difference of nature or intellect, different schools of thought based on the same authority of Vedas arose. Some men became atheists who hold heretic views and have no faith in the Vedas.
O best of men, people deluded by My Maya describe various things as means to the highest good according to their Karma or occupation and taste.

As means to the goal some mention duty; others fame, pleasure, truthfulness, control of the senses and control of the mind; yet others mention their own wealth, or the lordly power or gift or food; and some mention sacrifice, austerity, charity, vows, moral rules (Yamas and Niyamas) universal and particular.
The results attained by these means, being the outcome of work, have a beginning and an end, cause misery and end in Tamas. They give small and transient pleasures and are attended with sorrow.
Where is that bliss to be found in objects that is to be found in Me? How can one who is attached to sense-objects, enjoy that bliss which a man with his mind given up to Me and free from attachment to all other things, gets from Me?

To one who craves for nothing, who has nothing to own of the world, who has controlled his senses and mind, who regards all equally, who finds perfect delight in Me alone, all the directions are full of bliss. Fixed in Me, and finding bliss in Me, all is blissful to My devotee.
He who has surrendered his mind to Me does not seek for the position of Brahma, or that of Indra or an Emperor's throne or Lordship over the nether regions, or the attainment of Yoga powers or even Moksha from which there is no returning; for he desires nothing else but Myself.
Neither Brahma, nor Siva, nor Balarama, nor Lakshmi, nor My own form is so very dear to Me as thou art to Me.

I always follow the sage, who desires nothing, is perfectly tranquil, hates none, regards everything equally, in order to purify Myself by the dust of his feet.
Those great souls whose mind is not touched by desires, who are absolutely free from sin, who are penniless, serene, and compassionate to all creatures, who are devoted to Me do attain to that limitless blissful state which belongs to Me but not to others.

My ordinary devotee who has yet no control over his senses is generally not overpowered by sense-objects though only troubled by them, on account of his strong devotion. Just as fire growing into a flame burns all fuel into ashes, so the devotion unto Me, O Uddhava, totally burns all sins. O Uddhava, neither Yoga, nor knowledge, nor Dharma, nor study of the Vedas, nor austerity nor renunciation propitiates Me or wins Me, so much as the well developed and unswerving devotion to Me does. I, the beloved Atman of the righteous, am attained only by undivided devotion and faith. Devotion to Me purifies even outcastes and removes their congenital impurity and saves them from births.
Virtue united with truthfulness and compassion or learning with austerity does not entirely purify one who is destitute of devotion to Me.
How can the mind be purified without devotion to Me which is characterised by melting of the heart, the hair standing on end and tears of joy trickling down the cheeks?
A devotee of Mine whose speech is broken by sobs, whose heart melts, who without shyness sometimes weeps profusely, or laughs or sings loudly and dances, not only purifies himself but purifies the whole world.

Just as gold blown in the fire loses its impurities and regains its own real form, so also the mind shakes off its impurities and its tendencies of Karma and desire for work by means of devotion to Me, regains its own true form and attains to Me.

The more the mind is purified by listening to my sacred stories and the repetition of My names, the more it sees the subtle essence of things and the subtle Reality, just as the eye touched with collyrium or unguent does through its enhanced power of sight.

Think of objects and your mind will be attached to objects. Think of Me and your mind will be merged in Me alone. Therefore fix your mind on Me, purified by devotion, abandoning all other thoughts of unreal objects which are like the dreams or fancies.

Shun off the company of women and those who associate with them. Be self-controlled. Go to a solitary place which is congenial and then sleeplessly meditate on Me without break. Be on the alert. Be vigilant. Shake off lethargy and laziness. There is not so much misery, so much bondage from other quarters as from the company of women and of those who associate with them.

 

Title: Excerpts from Srimad Bhagavatam
Post by: Jewell on August 13, 2015, 09:13:25 PM
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Narada's Instructions on Sharing, Irreligion, Yoga and Advaita


S'ri Narada said:
 'Some of the twice-born souls are devoted to fruitive labor, some are engaged in austerities oh ruler of man, some excel in Vedic study while others exercise rhetoric, some also unify [their consciousness] in spiritual knowledge [in bhakti- and jnana-yoga]. A person desiring liberation should donate the result of his sacrifices to someone devoted to spiritual knowledge [usually a brahmin or a jnani]. If it happens that such a person cannot be found, one should donate to others according to their merit. Offering to the demigods one should feed two of them and offering to the forefathers three of them should be fed, or else in any case at least one should be nourished. One must not involve a great number of them, despite having the means for it.  In case one entrusts the sacrificing in faith  to a greater number of them and their [accompanying] relatives, things will not work out perfectly as for the most suitable time and place,  the person to receive the honor and the method applied. When the sacred food, that was obtained by offering it at the proper time and place with love and devotion to the deity of the Lord, is given to the person who deserves the honor, such a practice will be a source of everlasting welfare. In offering [sanctified] food to the godly ones, the saints, the forefathers, the living beings in general, oneself and one's family members, one should consider them all as being part of the Lord Himself. One derives the greatest satisfaction from the [vegetarian] food of the sages and not so much from food [obtained] by [needless] violence against animals.  For persons desiring true righteousness there is no religion higher than this: to forsake in one's mind, words and actions all violence against other living beings.

Persons who by fixing themselves on the true self are free from material desires, know very well the purpose of the sacrifices. Enlightened by spiritual knowledge these transcendentalists know that some sacrifices, [animal sacrifices] have karmic consequences.  Living beings seeing a sacrificer, become afraid when a creature is to be sacrificed. They think: 'This ignorant, unfriendly person most certainly will very soon kill us!'  He who knows what dharma means  is therefore supposed to perform, day after day, with satisfaction, his regular and occasional duties with the food that is given by God, the [vegetarian] food of the sages.  Vidharma, paradharma, upadharma, abhasa and chala-dharma are the five different forms of irreligion,and,by those who are faithful to the scriptures,are considered the adharma, the unrighteously being engaged. What obstructs the original purpose of one's own duty is vidharma(detriment to dharma,to righteousness, naturalness) , misconceived or strange to one's own duty is paradharma, directions that are turned against one's purpose in life are upadharma,or a pretending of dutifulnes; and one speaks of chala when by an opponent the words of the scripture are twisted and covered with pretense. That what by persons whimsically, as a dim reflection, is done in defiance of the purpose of one's own order of life [one's as'rama] is abhasa;. In what respect would that ,what to one's own nature is  the appropriate dharma, not be capable of bringing peace?
 Where would he, who driven by lust and greed for the sake of riches wanders here, there and everywhere, find the happiness of the contented person who not endeavoring for his maintenance is happy from within? 
Or, o King, why should a person of peace not live happily on even a bit of water, when he from troublesome dealings with his genitals and tongue becomes a man not better than a household dog? For sure will of a discontented man of learning, because of his greed, gradually dwindle the strength of his senses, his education, austerity and fame andhis spiritual knowledge vanish.  For someone who is hungry and thirsty desires find their end [upon eating],one is relieved of anger once it is expressed in a certain way but a person will not get over his greed when he delights in conquering all the directions of the globe .  O King, many scholars, many persons of varied experience, many an expert in legal advice, or many a candidate for the office even, has landed in hell simply from lacking in contentment.

With determination lust should be overcome, anger by means of forsaking the object of desire, for greed to disappear one must consider the fact that possessions make one possessed , and fear is overcome by contemplation on the truth.Deliberation on spiritual matters is the cure for lamentation and illusion, false pride is cured by service to a great soul, silence overcomes the obstacles on the path of yoga and no longer hankering after one's sense gratification remedies hostility. With compassion, [pity and concern] for others one can alleviate distress as caused by other living entities or by nature and by systematic meditation in yoga one can end one's own [karmic] suffering. Sleep one can conquer by practicing goodness. By serving the spiritual master with devotion one can easily in the mode of goodness conquer all these [symptoms] of being attached in passion, in ignorance and in goodness also. The Guru,who is the light on the path should directly be considered the Supreme Lord; he who considers him and all that belongs to the Veda as mortal and timebound, is like an elephant taking a dustbath.  He [the teacher] who is the Supreme Lord in person, the ruler over the original cause of matter [pradhana, the primal ether] who is the original person as also the Lord of Yoga whose feet are sought by the masters of yoga, is by the common man taken for a normal human being.One has wasted one's time when all the prescribed activities and observances, designed for the definite subjugation of the six departments [of the five senses and the mind], have not lead to the ultimate goal.

Just as occupational duties performed with the interest of acquiring an income do not serve the interest of yoga, do also traditional public works of piety that are performed by a materialistic person, not contribute [to the necessary unification of consciousness. He who wants to conquer his mind must alone and in a solitary place, without the dependence of an attached company [like a family] as a renounced person live on charity and eat little.  In a clean, leveled place oh King, he must arrange for a seat and steadily, comfortably and equanimously sit down, keep his body straight and thus practice the Pranava He should arrest the incoming and outgoing air by stopping his exhalation and inhalation and that very moment give up all desires that occupy his mind. While staring at the tip of his nose he must turn the mind, that wanders here and there, away from whatever. A learned yogi should from the core of his heart step by step put an end to the mind that was defeated by lust.  Persevering like this the practitioner, [with his mind] like a fire that extinguishes without fuel, will soon succeed in attaining the pure state [nirv?na].  Not being drawn away by the various desires the mind becomes calm and peaceful in all its movements.

They who first consider their body as something separate from the soul, as something mortal meant for stool, worms and ashes, and then again glorify that body and identify themselves with it, are useless fools. For householders to forsake their duties, for celibates to give up on vows, for withdrawn persons to submit themselves as a servant of the common man and for renunciates to hanker after the senses, is for all the as'ramas a most abominable form of behavior in which one cheats the spiritual order. One should be indifferent about those who are thus bewildered by the external energy of the Lord, they are pitiful.
 Once one has understood what the soul [and the Supersoul] entails, once one from the beyond has cleansed one's consciousness with spiritual knowledge, what is there left to hanker for, why would one still be a slave of the body that one maintains? One says that the body is the chariot, that the senses are the horses, that the mind - the master of the senses - is there as the reins, that the sense objects constitute the paths followed, that intelligence [reason] is the charioteer and that consciousness [goodness, character] is the great bond created by the Lord.  The spokes of the wheel are the ten airs in the body [called prana, apana, samana, vyana, udana, naga, kurma, krikala, devadatta and dhananjaya], the inside and outside of the wheels are religion and irreligion, the one being driven is the individual self that is falsely identified, the Pranava is the bow and the individual soul is the arrow, but final beatitude is the target.

Attachment and aversion, greed and lamentation, illusion, fear, madness, false prestige, insult, fault-finding and deception, violence and jealousy, unrest, bewilderment, hunger and sleep are one's enemies; these and others are the consequence of passion and ignorance but sometimes they sprout from [being attached to] the mode of goodness.  As long as one has this human form, that as a chariot with all its subordinate parts depends on one's control, one must, being of service at the lotus feet of the most venerable ones, hold on to the, by the strength of the Infallible One, sharpened sword of knowledge until the enemy is defeated. When one thus found satisfaction in one's transcendental bliss, this body can be given up. Not doing so being inattentive and motivated for what is untrue, the senses that act as the horses will lead the charioteer on the road of desire. There the driver falls into the hands of rogues, the sense objects [who rule with vishaya, eating, sleeping and mating] because of whom he, together with the horses and the rest, will land in the dark, blind well of material existence and suffer the great fear of death.  To be inclined towards or to cease from material engagement [pravritti and nivritti], are the two types of activities mentioned in the Vedas . Being materially inclined one keeps returning [to a worldly existence], but ceasing one enjoys the nectar of eternity.


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on August 15, 2015, 10:23:18 PM

The Glories of the Lord Ananta

S'r? S'uka said:

 'At a distance of thirty-eight thousand yojanas beneath the base of Patala, He is situated who, as a part of the Supreme Lord, relates to the darkness and is called Ananta [the eternal one]. Wise ones describe Him as Sankarshana, the ruler of the ego,or I that is characterized by self-awareness (pride, identification), because He unites - 'draws together' - the seer and the seen, the subject and the object .  The celestial sky around the earth, this universe, sustained on only one of the thousands of hoods of the Supreme Lord in the form of Anantadeva, is  seen as a,tiny white mustard seed (like a single galaxy among many, many others in deep space).  Because of His desire to destroy,in the course of time this world, a Rudra  named S?nkarshana arises from between His angrily contracted, beautiful eyebrows, who manifests in the form of eleven three-eyed expansions holding up pointed tridents.  With the effulgence of the glittering earrings that decorate their cheeks, the leaders of the snakelike ones, who together with the best devotees in unalloyed devotion offer Him their prayers, in the round surfaces of the brilliant pink gemlike toenails of His lotus feet see  their faces beautifully reflected. It is a sight which enraptures their minds. The marriageable princesses of the serpent kings hoping for His blessings, smear with an ointment of saffron, aloe and sandalwood paste the gleaming roundings of His auspicious, beautiful, spotless, fair arms resembling columns of silver. With their hearts  beating faster with the ecstasy of Cupid,they with attractive delicate, beautiful smiles bashfully look at His,in love delighted, rolling, reddish eyes and kindly glancing lotuslike face.  He, Ananta, is the Supreme Lord, the reservoir of all transcendental qualities and the original Godhead who in restraint of the force of His intolerance and wrath (belonging to his mission of destruction) resides in His abode for the welfare of all the living beings of all worlds. Being constantly meditated upon by scores of enlightened and unenlightened souls, the semi-divine snakelike ones, the ones of perfection, the heavenly singers, the ones founded in knowledge and the wise, He in rapture under the influence rolls His eyes to and fro. With the nectar of a fine choice of words and sweet song His associates, the leaders of the different groups of demigods, please Him whose luster never fades, He who is ever fresh with the fragrance of the tulsi flowers, and beautiful Vaijayanti flower garland,that with its honey madden the bees . Clad in blue with only a single earring and the beauty of His auspicious hands placed on the handle of His plow He, wearing a golden belt and as invincible as the elephant of the first one among the gods Indra, is engaged in His transcendental pastimes as the Supreme Lord in person.  They who seek liberation and through the tradition hear about the glories of this one Lord, will very soon cut with the age-old knot of maya consisting of passion, goodness and ignorance which as a consequence of the propensity for karmic actions was tied firmly in the core of their hearts.

The greatly powerful son of Brahma, Narada accompanied by his instrument  Tumburu, describes Him in the brahmin assembly with a selection of verses:

'How can one with certainty understand the path of Him,who is the One, and yet diverse in His manifestation, of Him of a unlimited form that has no beginning, of Him by whose glance the modes of material nature - headed by goodness - were enabled to function as the primary causes of creation, maintenance and destruction?  Out of His mercy for us He, completely transcendental to this manifestation, exhibited His existence in different forms, He who, reclaiming the minds of His devotees, in His pastimes shines as the most liberal and powerful master of all beings,without material impurities.  Any person in distress who accidentally heard about Him,or any fallen soul who just to participate repeated or chanted His name, will be instantly freed from all sins.. Of whom else but Lord Ananta S'esha should any seeker of salvation take shelter? Whoever, however many tongues he would have, can enumerate the Supreme Lord His potencies? For His groundless powers are immeasurable. This universe with its mountains, trees, oceans and beings is nothing but an atom fixed on one hood of Ananta, He who has thousands of hoods.
 Such is the majesty of the Supreme Lord Ananta: relying on His own power ,He at the basis of the entire universe constitutes the greatness of all qualities and glory,and engaged in pastimes for the sake of her maintenance, keeps the earth  from the fall.'

Canto 5,Chapter 25


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Edit: corrected title
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on August 18, 2015, 03:51:11 PM
The Killing of the Demon Putana
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That one called Putana, who could travel by air, once flew to the village of Nanda, converted herself by mystic power into a beautiful woman,and, moving about at will, penetrated wherever she wanted. With her hair arranged with jasmine flowers, with her very big breasts and hips that outweighed her slim waist, with her nice clothes and the earrings she wore, with the brilliance and great attraction of her face, that was surrounded by her black hair, and with the appealing glances she threw at everyone, she as a beauty attracted the attention of everyone in Gokula. To the gopss it seemed that she, so ravishing with a lotus in her hand, was the Goddess of beauty who had come to see her Husband. In the house of Nanda  looking for children,the baby murderess saw there lying Lord Krishna,the Child Who Putts an End to all Untruth ,whose unlimited power was covered, just like fire hidden within ashes.  Understanding that she was there to kill babies He, the Unlimited Soul of the Animate and Inanimate,closed His eyes the moment she, unaware like someone who takes a sleeping snake for a rope, placed Him, her own death, on her lap.
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With an evil mind acting most pleasantly she was like a sharp sword in a nice scabbard. The mothers Yas'oda and Rohini seeing her in the room were so impressed by her beauty,that they stood rooted to the spot.  The terrible woman placed Him on her lap and on the spot pushed her breast into His mouth. The breast was smeared with a strong poison, but the Supreme Lord in response squeezed her painfully hard with both His hands and vehemently sucked both the poison and the life out of her. She being completely exhausted from the core of her being cried 'stop, stop, enough!' and severely perspiring opened her eyes wide and violently struggled, beating over and over with her arms and legs. The very deep and powerful sound she produced made the earth with its mountains and outer space with all its stars above and the worlds below tremble in all directions. People who felt the vibrations feared to be hit by lightening and fell flat to the ground.  Thus squirming,being tormented at her breasts, she, with her mouth wide open and all of her arms, legs and hair spread out, gave up her life. Thereupon she expanded to her original demoniac form and collapsed on the pasturing grounds oh King, just as when Vritrasura was killed by Indra's bolt. As her body fell down it smashed all trees twelve miles around oh King, for it was wonderfully gigantic.

The gopas and gops, who in their hearts, ears and heads were already shocked by the loud yelling, were terrified to see that massive body. The mouth had fearful teeth as high as a plow, the nostrils were as big as mountain caves, the breasts were like huge boulders, the scattered hair looked like copper, the deep eye sockets were like overgrown wells, the thighs were like river banks, the limbs resembled dams and the abdomen looked like a dried up lake. And on top of it the child was fearlessly playing. It was quickly picked up by the approaching gopis who all were greatly excited. Together with Yas'oda and Rohini they waved a cow's tail around the child in order to assure it of full protection against all dangers...

The gopis took a sip of water and after placing the letters of the following  mantra on their bodies and two hands, they proceeded with the child:

'May Aja protect Your legs, may Maniman protect Your knees, may Yajna protect Your thighs, may Acyuta protect You above the waist, may Hayagriva protect Your abdomen, may Kes'ava protect Your heart, may Is'a protect Your chest, may Surya protect Your neck, may Vishnu protect Your arms, may Urukrama protect Your mouth and may Is'vara protect Your head. May CakrI protect You from the front, may the Supreme Personality of Gadadhari, the carrier of the club, protect You from the back and may the killer of Madhu and Ajana, the carrier of the bow and the sword protect Your two sides. May Lord Urugaya, the carrier of the conch shell, protect You from all corners, may Upendra protect You from above, may Garuda protect You on the ground and may the Supreme Person of Haladhara protect You on all sides.  May Your senses be protected by Hrishikes'a and Your life air by Narayana, may the Master of S'vetadvipa protect Your memory and may Your mind be guarded by Yoges'vara.  May Pris'nigarbha protect Your intelligence, may Your soul be protected by Bhagavan, may Govinda protect You when You play and may Madhava protect You in Your sleep. May the Lord of Vaikunthha protect You when You walk, may the Husband of the Goddess of Fortune protect You when You sit down and may Lord Yajnabhuk, the fear of all evil planets, protect You when You enjoy life.  The demoniac women, devils and haters of children that are like bad stars, the evil spirits, hobgoblins, ghosts and spooks, the ogres, monsters and witches like Kothara, Revati, Jyeshthha, Matrika and Putana who drive people mad, are the ones who bewilder the memory and hinder one's body, life air and vitality. May those nightmarish beings who cause so much trouble for both old and young people, all be vanquished, may they all be scared away by the chanting of Lord Vishnu's names.'

 The inhabitants of Vraja cut the mass of the body into pieces with the help of axes. Then it was thrown away in a distant place, covered with wood and burned to ashes. When they cremated the body, the smoke produced turned out to be as serenely fragrant as aguru incense. Being sucked by Krishna that body had been instantly freed from all contaminations.  If Putana, that child murderess and she-devil hankering for blood, despite her lust to destroy, could attain the supreme destination after offering her breast to the Lord, then what to say of those with faith and devotion who, just like His affectionate mothers, offered the one most dear, Krishna, the Supreme Personality, what He needed?  The Supreme Lord embraced her breast and trod her body with His lotus feet, which devotees always have in their hearts and are held in devotion by the ones praised everywhere . When she, by assuming the position of a mother, went to heaven even though she was a murderess, then what would that mean for the motherly cows that by Krishna were sucked for enjoying the milk?  Oh King, for all women whose milk was flowing for love of the child,milk that He, the Supreme Lord, the bestower of Oneness, Giver of Liberation and son of Devaki, drank to His satisfaction, for all the ones who constantly made Krishna their maternal concern,like gopis,it can never be so that they return to the material ocean where one lusts in ignorance.

Canto10,chapter 6


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on August 30, 2015, 06:53:28 PM
Krishna Chastises the Serpent Kaliya
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Sri S'uka said:

'In the Kalindi there was a certain lake where Kaliya serpent resided and its water boiled because of the fire of his poison. Birds flying over it would fall dead into its waters. All plant and animal life on the shore died because it came into contact with the poisonous vapor,that by the wind was carried from the waves.  Krishna had descended to subdue the wicked ones. Seeing how severely the river was contaminated by the terribly effective, powerful poison, He climbed in a Kadamba tree, slapped His arms, tightened His belt and jumped into the poisoned water.  From the force of the fall of the Essential Person,the water of the serpent's lake in turmoil from the poison that the snake was vomiting, started to overflow on all sides,so that its fearsome waves washed over the shore for a hundred bow lengths. What an immeasurable strength that was! My best one, when the snake heard the sound that Krishna produced while He, playing like a big elephant, with His mighty arms was engaged in whirling the waters around, he rushed forward, unable to tolerate the violation of his territory.  And while He, so attractive in His yellow garments and as delicate as a glowing white cloud, with the S'rivatsa, His smiling beautiful face and with His feet resembling the inside of a lotus, thus fearlessly was playing, He was angrily bitten in the chest by Kaliya and enveloped in his coils.  Seeing Him being immobilized  in the grip of the snake's coils , His dear friends, the tenders of the animals, were greatly disturbed. With their intelligence bewildered, in pain and full of remorse and fear, they fell to the ground, for they had dedicated everything, themselves, their relations, their wealth, their wives and objects of desire to Krishna. The cows, the bulls and the she-calves with their eyes fixed on Krishna, cried out loudly in great distress while they fearfully lamented in shock.

Thereupon most fearsome, ominous disturbances arose in Vraja. Three kinds of signs in the sky, upon the earth and in the living beings, heralded imminent danger.  The cowherds headed by Nanda who saw these signs were beset with fear. They knew that Krishna herding the cows had left without Balarama. Not knowing His prowess, they were overwhelmed by pain, grief and fear. Because of those bad omens they thought that something bad had happened and could only think of Him who was their very life breath. The children, the elderly ones and the ladies,my best one, all felt as wretched as a cow missing her calf and anxiously set out to look for Krishna.  Balarama ,the Sweet Supreme Lord, seeing them that distressed, gently smiled and did not speak a word, knowing well the power of His younger brother. Searching for their dear most Krishna they followed the trail marked by the footprints of the Lord. They lead to the bank of the Yamuna. Quickly they followed the marks of the lotus, the barleycorn, the elephant goad, the thunderbolt and the flag of the Master of their community,that they here and there, dispersed between other footprints saw on the cow path.  When they at a distance saw Krishna motionless within the lake,enveloped by the coils of the snake body,and the cowherd boys laying unconscious in the flooded water with all the animals crying around them, they in their distress were in the greatest despair.  Now that their sweetheart was seized by the serpent, the gopis who in their hearts were so attached to Him, the Supreme, Unlimited Personality, while remembering His loving smiles, glances and words were tormented by the greatest agony. Being deprived of their darling, they experienced the three worlds as being completely empty.  Holding back Krishna's mother, they with their eyes fixed upon her son, equally pained shed a flow of tears. Standing there like corpses they stared at Krishna's face and one by one recounted the stories about the Darling of Vraja.  Seeing Krishna, their life and soul,Nanda and his men , were by the All-powerful Lord Balarama,who knew well the might of Krishna, withheld to enter the lake. When He, the only one they had, for some time was caught in that position and saw how His cowherd folk on His behalf was standing there in utter despair together with the women and children, He put an end to His imitation of the mortal way,and rose up from the coils of the serpent.  By expanding His body the serpent was forced to let Him go because of the pain. Kaliya thereupon furiously raised his hoods high, breathed heavily through his nostrils,that were like two vessels of boiling poison,and stared the Lord in the face with eyes like firebrands. Kaliya, moving his double-pointed tongue to and fro between his two lips and with his terrible look full of poisonous fire eagerly spying for an opportunity to strike, was  playfully approached by Krishna from all sides,moving around him like He was Garuda,the king of the birds.  Thus turning around him Krishna exhausted him and forced him to bend down his highly raised shoulders. The Lord thereupon climbed on top of the broad heads and then, as the Original One, the First Spiritual Master of All the Arts, started to dance. His lotus feet in touch with the snake therewith turned red from  the many jewels on the many  heads.

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That very moment His servants arrived together with their wives: the heavenly singers and perfected souls, the sages and the venerable ones. Taking notice of Him being engaged in His dancing, they all were greatly pleased,and played two-sided clay drums, smaller drums and large drums, with songs, flowers and other forms of praise. Whichever of Kaliya's one hundred-and-one heads would not bow down,they were immediately trampled down by Krishna. The Lord who with His kicking feet punishes the evil ones, made the serpent that hardly moved spit horrible,poisonous blood from its mouth and nostrils,while it experienced the greatest anguish. Poison oozed from his eyes,and whichever vomiting head would he rise,breathing heavily in his anger , Krishna, while dancing, with His foot forced down into submission. Every time that happened, He with flowers was worshiped for being the Original Person. Profusely vomiting blood, with his numerous hoods broken and with his body defeated by His amazing dancing oh ruler of man, Kaliya remembered the oldest person, Lord Narayana, the spiritual master of all moving and nonmoving entities. Within his mind he turned to Him for shelter.  Seeing that the serpent got tired of the heavy weight of the heels of Lord Krishna, in whose abdomen the entire universe is found,and that his umbrella-like hoods were shattered by His trampling, his wives in distress approached the Original Lord with their clothing, ornaments and locks of hair in disarray.  Innerly totally upset approaching for shelter, they laid their bodies and children on the ground before Him, the Lord and Refuge of All Creatures. They bowed down, saintly joined their hands and solicited the liberation of their sinful husband.
The wives of the serpent said:

'The punishment for this person who acted against the rules is deserved. With an equal vision towards sons and foes, You descended in this world to subdue the wicked ones and punish for the sake of a positive result.  This punishment of the falsehood administered by You is actually a form of mercy,because by dispelling the contamination, as You did with his appearance as a serpent, You even being angry are of grace in accepting the ones embodied.  Of what kind of properly performed penance has he been in his former lives, with which he, free from pride and thinking of others, religiously or otherwise being of compassion with everybody, has satisfied You, the Good Self of all living beings?  We don't know what of his actions led to this result oh Lord. To be qualified to touch the dust of Your lotus feet is something for which the Goddess of Fortune, the best of all women, has performed austerities, has given up all desires by keeping to her vow for a long time. They who attained the dust of Your lotus feet neither desire heaven nor rulership over all, neither want to be the topmost creator nor the master of the world and neither wish the perfections of yoga nor freedom from rebirth.
Even though he, the king of the serpents being born in the mode of ignorance oh Lord, was under the sway of anger, he has achieved that what is so difficult for others to achieve. For those who filled with desires are covered by a physical body and wander through the cycles of material existence, all opulence will manifest itself before their eyes because of the dust of Your feet.  We offer You, the Supreme Lord, the Original Person and the Greater Soul, You, the Shelter of All that Exists, the Supreme Primordial Cause and the Supreme One in the Beyond, our obeisances.  For You, the Ocean of Spiritual Knowledge and Wisdom, for You, the Absolute Truth of an unlimited potency, for You who are free from the modes and free from all changes of form, for You, the Prime Mover, there is our reverence. We pray for You as the Time, for You as the Certainty with the Time and for You as the Witness of all Time measures. Our prayers are there for You in the Form of the Universe, for You as the One Supervising it All, for You as the Creator and for You who are the Final Cause of the Universe.  Our obeisances for You who are the Soul and refuge for the intelligence, the spirit, the life breath and the senses, for You who constitutes the subtle basis for the perception and the material elements, for You from whom one falsely identifies with the three modes so that one's self-awareness is covered. We pray to You, the Unlimited One, the Transcendental One who are the center to the multitude, You who are the omniscient one and He who accepts the different doctrines and constitutes the power of the expression of ideas and words. Again and again we prove our respects for the foundation of all authoritative proof, for the author of the revealed scriptures and for the source of the Vedic texts that both restrict [nivritti] and incite [pravritti]. We bow before Lord Krishna and Lord Rama, the sons of Vasudeva, as also before Pradyumna and Aniruddha. Our obeisances to the Master of the Satvatas,the devotees of Krishna. Our salutations are there for Him who manifests the various qualities, He who disguises Himself by the modes but also because of the functioning of the modes can be acknowledged, He, who by His devotees is known as the independent witness of the modes. Oh Controller of the Senses, let there be our reverence for You who are so inscrutable in Your unmanifest state and so perfect in the state of all Your manifest forms, for You who acts so silently with the silent ones. We worship Him, the Knower of the Higher and Lower Destinations, the Regulator of All Things, You who stands apart from the universe and [yet] are the universe itself, You who are the Overseer of That and the Root Cause of this all. You are the Almighty Lord of the Creation, Maintenance and Destruction of this universe who, beginningless and without acting with the modes, with the potency of Time endeavors,to promote the balance, in relation to the modes. While impeccably playing Your game, You by Your glance awaken the distinctive dormant characteristics of each of these modes.  The ones of peace, the restless ones and those born in slowness are Your material embodiments in the three worlds. Wishing to maintain the dharma You are present in this world in order to protect the saintly and the peace-loving ones dear to You. The master for once should tolerate the offense that was committed by his own subject. You oh Peace Personified, should forgive it this foolish one our husband who failed to understand You. Oh Supreme Lord have mercy, the serpent is breathing his last. Since we women are pitied by the saints, our husband should be granted his life. Please tell us, Your maidservants, what we should do. By the faithful execution of Your command one will surely be released from all fear.

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Sri S'uka said:

 'He, the Supreme Lord, thus extensively praised by the wives of the stupefied snake, thereupon released him whose heads were defeated by His trampling feet.  Slowly he with difficulty regained his senses and vital force. Breathing normally again and miserable, Kaliya spoke submissively to Krishna,
'We [snakes] so vicious and ignorant by birth, are of a constant anger. For normal living beings it is difficult to give up the propensities by which they hold on to that what is untrue oh Lord! Oh Creator, oh Lord of the Time and the Seasons, You are the one who generated this universe filled with the appearances of the natural modes,endowed with different personal propensities in varieties of talents and physical capabilities, wombs and seeds, with different mentalities and forms. And we present here in this world oh Supreme Lord, are because of the serpent species bound to anger. How can we in our bewilderment on our own accord get rid of Your insuperable Maya? Let there be from Your good self as the cause in this matter, as the Knower of this All, as the Master of this Universe, for us the arrangement You think fit, whether it concerns Your mercy or Your punishment.'

 S'uka said: 'The Supreme Lord, in the role of a human being thus hearing the words then said:

 'You, oh serpent, must not stay here any longer. Go directly to the ocean with your folk, your children and women. May the wealth of the river be enjoyed by the human beings and the cows. Any mortal being who remembers this command of Mine to you and recites it at the beginning and the end of the day, will not become afraid of you. He who at the place of this pastime of Mine bathes and gratifies the gods and others with the water, will, when he remembers Me, is of worship is free from all sins. Afraid of Garuda you abandoned the island Ramanaka and took shelter of this lake, but now that you are marked by My feet he will not devour you.'

Canto 10 Chapter 16


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 03, 2015, 08:09:11 PM
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Association with those engaged in sense gratification is the path of bondage,
while association with a saintly persons leads to liberation,even if performed in ignorance.
 When one's work here is not performed for the sake of a higher, more righteous life,
when one's righteous life does not lead to detachment
and when one's detachment does not lead to devotion of the Lotus Feet of the Lord,
one is a dead while being alive.

Srimad Bhagavatam
3;9;55
Devahuti's Lamentation
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 06, 2015, 09:09:42 PM
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The Name Ceremony and His Pranks


Sri Garga said:

'He, this son of Rohini, will with His transcendental qualities be the pleasure of all his folk. Therefore He will be called Rama. Because of His extraordinary strength He will also be known as Bala,and because of not existing separately from the Yadus, He will further be known as Sankarshana [the unifier]. And this one,the son of Yashoda, has according to the yuga accepted forms with a white, a red or a yellow color. Now He is Krishna (of a dark complexion, see). This child previously was born somewhere else as the son of Vasudeva and therefore the ones who know this will speak about this child of yours as the glorious Vasudeva. There are many names and forms according to the qualities and activities of His appearances. These are known to me, but the common people do not know them. Being a Nanda-Gokula cowherd this child will always act to what is most beneficial to all of you. With His support you will easily overcome all dangers. Oh King of Vraja, in the past, when there was a faulty regime, He has protected pious souls who were disturbed by rogues so that they, with those bad elements defeated, could flourish. Just like the ones faithful to Vishnu have nothing to fear from the Asuras, those who are as fortunate to associate with this child in love and affection, will not be overcome by enemies.  Therefore, oh Nanda, take the greatest care raising this child. As for His qualities, opulences, name and fame this son of yours is as good as Narayana!'

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Sri S'uka said:

'After Garga thus fully had informed them about the Supreme Soul [the way He had manifested in the form of the two boys] and had left for his place, Nanda, being blessed with all good fortune, considered himself most blessed. Shortly thereafter Rama and Kes'ava were crawling around in Gokula on their hands and knees enjoying their childhood. Crawling like snakes through the mud of the cow place while dragging their feet behind them, they produced a sweet sound with their ankle bells, but when they, charmed by those sounds, enthusiastically followed the ankle bells of other people, they became afraid and quickly returned to their mothers. When their mothers closed their, by the mud charmingly colored, bodies in their arms, they allowed them to drink from the milk which, because of the great love for each of their sons, flowed from their breasts. And when they, while they were sucking, looked into their mouths they were delighted with the greatest ecstasy to discover that their teeth were growing.  From within their houses watching the children play outside in Vraja, they laughed and forgot their household being amused to see how the two boys caught the ends of the calves' tails and were dragged around by them.  When the mothers during their household duties could not find a way to check Them being engaged in Their tireless play with the cows, with fire, with sharp-toothed animal beaks [of dogs and monkeys], with swords, water, birds and thorns, they were unsettled. Rama and Krishna very soon without the help of their knees oh King, with ease began to walk around on their legs alone in Gokula.

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The Supreme Lord together with Balarama playing with the other kids in Vraja then awakened a heavenly bliss in the ladies of Vraja. The gopis were eager just to hear time and again about His childish pranks, assembled in the presence of His mother and said:  'Once He untimely released the calves and smiled about the anger that gave rise to. Some or another way He stole the palatable curd, milk and butter from the pots, ate from it and also gave each monkey a share. When they refuse to eat [having enough], He breaks the pot and when He cannot find any [food to feed the monkeys], He gets angry at the people of the house and goes around pinching the babies.
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[With the pots] hung out of reach He devises a way by piling up things or turning over a mortar and then finds His way to the contents by making a hole in the hanging pot. Awaiting the time that the gopis are busy with their household affairs, He with the necessary light from the radiating jewels on His body manages to find His way in a dark room!  He is so naughty that He sometimes freely urinates in a clean spot in our houses and that cunning, resourceful thief now sits there like a nice boy!' The gopis present there discussed all these matters, but when they saw Him sitting in front of them, looking afraid with His beautiful face, the gopis were happy to see Him. They with their complaints against Him truly could not be angry with Him and having a good time had to smile only.

10;8

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 13, 2015, 05:22:48 AM
The Glories of Srimad Bhagavatam
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  By the Supreme Lord,out of His mercy,this tale of wisdom was first in full revealed to Brahma,who fearful of a material existence sat upon the lotus that grew from His navel. From the beginning to the end it is filled with accounts on detachment ,delighting the saintly and godly with the nectar of its many narrations about the Lord and His pastimes. In accord with the essence of all vedanta philosophy,it deals with the One Reality Without a Second, with the Absolute Truth  that is non-different from the One Soul ,and its prime goal is liberation and exclusive devotion.
He who gives the Bhagavatam as a gift in his full glory on the day of the full moon in the month Bhadra [August/September] reaches the supreme destination. Other classical collections of stories and scriptures are prominent in the assembly of the saintly only for as long as one does not listen to the great ocean of nectar which is the Bhagavatam.  The Srimad Bhagavatam indeed is said to be the essence of all Vedanta philosophy; someone satisfied by its nectarean taste is never attracted to any other influence. Of all Puranas this one is just like what the Ganges is in relation to all rivers flowing towards the sea, what Acyuta is in relation to all deities and what Shambhu [Shiva] is in relation to all devotees.  Just like Kasi [Benares] is unsurpassed among all holy places, Srimad Bhagavatam is matchless among all the Puranas, o twice-born ones. Srimad Bhagavatam is the spotless Purana most dear to the devotes of Vishnu, in which the perfectly pure and supreme spiritual knowledge is celebrated of no one less but the best of devotees; in it is revealed, together with the knowledge, the detachment and the devotion, the freedom from all fruitive labor which will deliver that person,who serious in his conviction with devotion listens, studies and chants it properly.

I meditate upon the incomparable torch light of the Immortal Truth that is Free from Sorrow,and long ago was revealed to the  Brahma, by whom this transcendental knowledge,pure and uncontaminated, was spoken to Narada the great sage,who delivered it to Krishna Dvaipayana Vyasa ,who next expounded it to the king of the yogis Sukadeva, who out of his mercy on his turn revealed it to king Parikchit the grace of the Fortunate One.
 Obeisances to Him, the Supreme Lord Vasudeva, the Supreme Witness,who mercifully explained this to the deity who desired liberation.  Obeisances to him, the king of the yogis, Sukadeva Gosvami, the personal manifestation of the Absolute Truth who freed Parikchit from the snake of material existence.

O Lord, You are our Master, the Lord of the Divinity,
therefore please make it so that we life after life at Your feet may find Love.
I offer my salutations to Him, the Supreme Lord,
whose Holy name destroys all sins,
and by Whose Grace this misery is extinguished.
"

12;13


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 23, 2015, 11:25:41 PM
Bondage and Liberation Explained
and the Saintly Person,His Devotion,Characteristics and Behavior
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The Supreme Lord said:
My dear Uddhava, due to the influence of the material modes of nature, which are under My control, the living entity is sometimes designated as conditioned and sometimes as liberated. In fact, however, the soul is never really bound up or liberated, and since I am the Supreme Lord of maya, which is the cause of the modes of nature, I also am never to be considered liberated or in bondage. There is lamentation, bewilderment, happiness, distress and the acceptance of a material body because of illusion. Material life repeating itself is merely an idea  that is just as unreal as a dream. Please Uddhava, understand that knowledge and ignorance are two forms of Myself that, created by My original potency, give rise to the liberation and bondage of the embodied beings. The bondage of the living entity, that is part of My Oneness oh great intelligence, is there since time immemorial because of ignorance,and the opposite, liberation is there because of knowledge. Let Me now My dear, dilate on the different characteristics of the opposing nature of being conditioned and being liberated, an opposition that is found in one and the same practice. Two birds of a similar nature and friends of each other, one day make a nest in a tree. One of them eats from the fruits of the tree, while the other does not eat, even though he is the strongest of the two. The one not eating the fruits of the tree, is conscious and knows both himself and the other one, while the one that eats does not have a clue. The latter is always bound, while the one full of knowledge is eternally liberated. Although engaged in a body an enlightened person does not abide by the body, like having risen from a dream. A foolish person abides by the body even though he is not engaged in the body, like seeing a dream. Someone not enlightened is invariably obliged to the false ego that thinks in accord with the senses that are directed by the gunas and the sense objects.  The ignorant soul who thus, by fate ordained, was caught here in this body because of his by the gunas generated karmic activities, thinks: 'I am the doer'.  An intelligent person is not bound that way. Wherever he goes, rests, sits, walks, bathes, sees, touches, smells, eats, hears and so on, he is detached with the qualities he experiences. Though being situated in the material world, he, turned away from its ruling powers and assisted by the most expert and in detachment sharpened vision, cuts with all doubts. Just as the sky, the sun and the wind do not attach themselves, he neither attaches to the separateness of things, like he has awakened from a dream. The person whose functions of  the life breath, senses,  mind and intelligence are free from desires, is liberated, despite being situated in a body,that is ruled by the natural modes. One's body is sometimes for some reason attacked by animals or destructive people and sometimes one is worshiped [by a lover or a follower]. An intelligent person is never seriously moved when that happens. With an equal vision having moved beyond the notion of good and bad, a wise man will neither praise those who are behaving very well or speaking excellently, nor criticize others who are acting or expressing themselves poorly. Someone satisfied within should live free from acting(doership), without saying a word and not contemplating good or evil and that way wander around like being dumb.  When someone well versed in the Vedic literatures is not absorbed in the Supreme, the fruit of his effort, his work, will be like that of someone taking care of a cow that gives no milk. Oh Uddhava, he who takes care of a cow that gives no milk, an unchaste wife, a body fully dependent upon others, children without service, wealth wrongly spent, and speaks about Vedic knowledge without [ever] mentioning Me, will suffer one misery after another.  A wise person My dear Uddhava, will not accept words [or texts] devoid of My purifying activities or desired appearances as l?la-avataras for the sake of the maintenance, creation and annihilation of the world.  When one desirous of knowledge thus gives up the misconception of a [material] diversity as existing [separately] of the soul , one should put an end to one's materialistic life and fix one's purified mind upon Me, the All-pervading One. In case you are not able to steady your mind on the spiritual platform, then dedicate, not deviating [from the regulative principles], all your actions to Me without expecting anything in return. When one with belief listens to, sings about and constantly remembers the narrations about My birth and activities that purify the entire world and also expresses them dramatically, and thereto, for My sake, under My protection regulates one's faith, sensual pleasure and finances [the purushartas], one will develop an unflinching devotion unto Me, the One Eternal, oh Uddhava.  By the devotion as acquired in the [sat-sanga] association with devotees, someone very easily will be able to attain My refuge that those pure souls undoubtedly will show him.'

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The Supreme Lord said:

'When someone is merciful, causes no harm, is tolerant towards all embodied beings, is firmly anchored in the truth, an irreproachable soul, is equal-minded and helpful towards everyone; when someone is of an intelligence that is not disturbed by material desires, is of restraint, is soft-natured, pure-hearted, non-possessive, not worldly, eats little, is peaceful, steady, has Me for his shelter and is thoughtful; when someone is vigilant, a profound soul, of a firm resolve, has conquered the shath-guna [different forms of material misery], offers respect, inspires, is friendly, compassionate and learned; when someone knows the qualities and shortcomings as taught by Me, and, worshiping Me, is even willing to give up all his religious preferences, he belongs to the best of the truthful ones. Whether someone knows Me like this or not, knows who I am or how I exist, when he is exclusively devoted to Me, I count him among the best devotees.  Seeing, touching and worshiping My appearance in this world, My devotees render service and offer prayers of glorification and obeisance, to which they regularly sing about My qualities and activities. Hearing the topics about Me they always with faith meditate upon Me oh Uddhava, and offer as servants in full surrender all that they acquire. Discussing My birth and activities they take great delight in engaging with musical instruments and songs and dance, with discussions and festivals in My sacred houses. Sacrificing at all celebrations and annual festivities as mentioned in the Vedic literatures and their tantras, they observe vows and are of initiation in relation to Me. With faithfully installing My deity they endeavor, for themselves as also for others, by working for flower gardens, orchards, playgrounds, cities and temples. Sincere as servants they serve Me by thoroughly cleaning and dusting the house or the temple, washing it with water, sprinkling it with scented water and making mandalas. Modestly without pride, not advertising their devotional service they not even use for themselves the light of the lamps presented to Me and offer Me articles most dear to them or most desirable in the material world. With that kind of offering one qualifies for immortality.

 The sun, the fire, the brahmins, the cows, the devotees, the sky, the wind, the water, the earth, the self and all living beings, My dearest, constitute the places of My worship.  In the sun one can find Me by offering selected verses from the three Vedas (Gayatri and the Surya-namskar]. In fire one finds Me with oblations of ghee. One can find Me as the best among the scholars when one worships Me by offering them hospitality. With the cows, My dear, you reach Me by means of offerings of grass and such. One finds Me in the devotees by honoring them with loving friendship. I am found in the sky [of one's inner space] when one is fixed in meditation in the heart. In the air one finds Me by considering it the most important [life giving principle of prana, by means of pranayama]. In water one can find Me by using articles of worship together with water. In the earth [one finds Me] with confidential mantras and within the self one can find Me by offering food to the embodied soul. One may worship Me as the knower of the field in all living beings by seeing Me as equally present everywhere.  Peacefully being absorbed in Me thus meditating these different places, one should be of worship for My transcendental form that is equipped with the conch shell, the disc, the club and the lotus flower.  Someone who with his mind fixed on Me thus worships Me with pious works [as mentioned], obtains loving service unto Me and has My remembrance because of his fine service.

Oh Uddhava, apart from the loving devotion(dedication) realized through association(satsanga) with My devotees, there are no means that actually work, for I am the path of life, the refuge, for the ones of virtue.

11;11


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 25, 2015, 07:36:57 PM
The Pastimes of Lord Ramacandra
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Upon the prayers of the God-conscious,from the great king Dasaratha,the Absolute Truth appeared in four forms,the Supreme Lord in person and three expansions of Him; they were thus known as Rama, Lakshmana, Bharata and Satrughna. O King,you have more than enough heard through the nice descriptions by the many seers and knowers of the Reality  of His transcendental exploits as the husband of Sita. Faithful to the teachings [answering to a promise his father made]  He abandoned the royal position and wandered from forest to forest on His bare lotus feet that were as tender as a hand palm, accompanied by His loved ones,Sita and Lakshmana, who relieved Him of His fatigue on the path.
He was [by Ravana] separated from His sweetheart Sita because of disfiguring Shurpanakha [the sister of Ravana who got her nose cut off],and found support from His loyal devotee and servant, the king of the monkeys Hanuman. Over the ocean, that was afraid of His eyebrows raised in anger,the bridge was constructed to Lanka, the residence of Ravana,and He became, like a forest fire,burning the envious ones, the king of Ayodhya. May His mercy be upon us.
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May His Mercy be upon us, who in sage Vis'vamitra's arena of sacrifice, in the presence of Lakshmana, killed the great chiefs of the Rakshasas, the wanderers of the dark that were headed by Marica.

It was He,who of all the heroes in the world in the hall where Sita would select her husband,took up the mighty bow of Shiva that had to be carried by three hundred men. Fastening the string, o King, and bending it broke the bow in two,the way a baby elephant breaks a stick of sugar cane. By the victory He gained the hand of the divine girl named Sita, who in her qualities, behavior, age and limbs was a perfect match for Him,she the Goddess of Fortune who had acquired a position on His chest. On His way home with her, He met and defeated, the deep-rooted pride of Bhrigupati [Parasurama] who three times [seven, thus twenty one times] had rid the earth of the seed of the [burden of unrighteous] rulers. Bowing His head to the command of His father, who in his attachment had made a promise to his wife that He had to abandon the kingdom, residence, opulence, relatives and friends, He with his wife left to live in the forest like a liberated soul . Living there He, as He wandered around, met with great difficulties. He maimed the body of the Rakshasa's sister [Ravana] because she had a [by lust] spoiled mind and then, with His invincible bow and arrows in His hands, had to kill the fourteen-thousand of her many friends headed by Khara, Tris'ira and Dushana.

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Oh king, when the ten-headed Ravana heard the stories about Sita, it stirred his heart and made him lust to see her. [The demon] Marica in the form of a golden deer then lured Rama away from their stay,and was killed by Him with a sharp arrow just as Shiva killed Daksha.  While He and His brother were in the forest, the unprotected daughter of the king of Videha [or Janaka],Sita, was kidnapped by the most wicked Rakshasa. Rama then wandering around like a man who, attracted to women, is in distress  being separated from his wife, thus gave an example of how and where attachment all leads to. After having performed the funeral rites for him who had died for His sake [the eagle Jathayu], He killed Kabandha [a headless monster] and became friends with the leaders of the monkey hordes so that He, informed by them about Sita, could deliver her. He whose feet are worshiped by Brahma and Shiva, but appeared as a normal man, next killed Valli [a wicked brother of Hanuman]. Then He, accompanied by the monkey soldiers, proceeded to the shore of the ocean.  The [god of the] ocean silent with fear because of His angry glance - from which all the crocodiles and sharks were agitated - carried, in assuming a personal form, on his head all that was needed to worship Him and said, upon reaching the lotus feet, the following:
'We, the dull-minded, are truly not capable, oh Supreme One, to  know You as the one Original Person and Supreme Master of all Universes who resides in the core of the heart. For the God-conscious ones are the result of Your goodness, the controllers of the people have resulted from Your passion, while the rulers of the material elements sprang from Your mode of ignorance. But You oh Lord, are the Master over all these modes.  You may cross [my waters] as You like! Just conquer that son of Vis'rava called Ravana who is like urine to the three worlds and thus regain Your wife oh hero. Build a bridge here and Your fame will spread. In the future the great kings and heroes from all directions will glorify You for it.'

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After the Master of the Raghu dynasty with all sorts of mountain peaks,with trees and plants, that were transported by hand by the mighty monkeys, had constructed a bridge in the ocean, He, helped by the directions of Vibhishana [a virtuous brother of Ravana], together with the soldiers led by Sugriva, N?la and Hanuman set foot on [the island of] Lanka, that just before had been set afire [by Hanuman's tail]. There the houses of pleasure, granaries, treasuries, palace doors and city gates, assembly houses, turrets and [even the] pigeon houses were taken by force and dismantled by the Vanara [monkey] leaders who, just like an elephant herd, turned the squares and crossroads with all their flags and golden water pots on the rooftops, into one swirling river.  All the Rakshasa soldiers with their hard to defeat swords, lances, bows, barbed missiles and spears, firebrands, javelins and scimitars [a curved sword], lined up in front of Him who was surrounded by Sugriva, Lakshmana, Hanuman, Gandhamada, N?la, Angada, Riksha, Panasa and others.The commanders of the soldiers of the Ruler of the Raghu dynasty [Rama], together hurried forward to fight the enemy followers of Ravana moving on foot and seated on elephants, chariots and horses who, condemned by the anger of mother Sita, were out of luck in the battle. With trees, mountain peaks, clubs and arrows they were all killed by the [monkey] warriors lead by Angada and others. The Rakshasa leader seeing that his forces were defeated, thereupon fuming with anger drove his vehicle towards the brilliantly radiating Rama who, seated on the shining chariot of Indra that Matali [the driver] had brought, struck him with the sharpest arrows.  Rama said to him: 'You scum of the earth, since you oh criminal, like a dog have kidnapped My helpless wife, I, as Time itself, as someone not failing in His heroism, will personally punish you today for that shameless act, you abominable evildoer!'

 Thus rebuking him He released the arrow He had fixed on His bow and that arrow pierced his heart like a thunderbolt. Vomiting blood from his ten mouths he fell down from his heavenly vehicle. His men then roared: 'Alas, what has happened to us?', just like pious people do when they fall down.

cont...


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 25, 2015, 08:28:18 PM
cont...
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Thereafter the many thousands of wives of the demons, headed by Mandodar[Ravana's wife], came out of Lanka and lamented upon approaching [their dead husbands]. Embracing their beloved ones and their friends who were all killed by Lakshmana's arrows, they  beat their breasts and cried pitiably, which [for the victors] was something pleasant to hear:
 'Oh alas, now he has been killed who has protected us all! Oh Ravana, cause of our cries, now the state of Lanka bereft of your good self turn for shelter,  is defeated by the enemy?  Oh greatest patron, under the spell of lusty desires you, not knowing the influence of mother Sita, have arrived at a situation like this.  Because of what you did oh glory of the dynasty, we and the state of Lanka are now without a protector, your body is there as fodder for the vultures and your soul is destined for hell.'

Sri Suka said: 'Vibhishana,with the approval of the King of Kosala [Rama], performed for the family the funeral rites that for a deceased one have to be observed in order to save him from hell. The Supreme Lord thereupon found His sweetheart [Sita] back in an ashoka forest sitting in a small cottage at the foot of a shimshapa [as'oka] tree. Sick from being separated from Him she was emaciated. Rama seeing the poor plight of His sweetheart was filled with compassion. When she saw her beloved, her lotus-like mouth was overwhelmed with a great joy. The Supreme Lord put Vibhishana in charge of the rule over Lanka's Rakshasas for the duration of a kalpa. He placed Sita on His vehicle and then ascended Himself together with Hanuman and the brothers [Lakshmana and Sugr?va the commander] to return to His home town [Ayodhy?] and conclude the period of the vow [that He would stay away for fourteen years].  To celebrate His uncommon activities He on His way was showered with a choice of fragrant flowers offered by the higher class and was joyfully praised by the seer of the Absolute Truth [Brahma] and the ones belonging to him. Lord Ramacandra, the One of Great Compassion, was very sorry to hear that His brother Bharata was lying down on a kus'a mat, had matted locks, ate barley cooked in cow's urine and had covered Himself with tree bark. Bharata hearing about His arrival took the two sandals on His head [that Rama had left behind on the throne to represent Him] and came, accompanied by all citizens, the ministers and the priests, to welcome His eldest brother. Departing from His camp Nandigrama He was accompanied by songs, the sounds of musical instruments, the constant recitation of mantras performed by brahmins, by gold embroidered flags on golden chariots that were pulled by the most beautiful, with gold caparisoned horses and by soldiers in gold covered armor. Approaching in procession with nicely dressed courtesans and servants as also with soldiers on foot and everything else that would befit a royal reception, like the wealth of all kinds of jewelry, He fell down at the lotus feet with an ecstatic love that softened the core of His [ascetic] heart and filled His eyes with tears. Placing the two slippers before His brother, He stood with folded hands and tears in His eyes. Then He was embraced by Rama who, bathing Him with the water from His eyes, held Him in His arms for a long time. Rama, Lakshmana and Sita together offered the scholars and the others worthy of worship personally their obeisances and also received these in return from all the citizens. Seeing their Lord returning after so many years the citizens of Kosala waved with their upper garments, offered Him garlands and began to dance in great jubilation. The sandals were carried by Bharata, the whisk and luxurious fan were carried by Vibhishana and Sugriva, a white parasol was carried by the son of  the wind god [Hanuman] and the bow and two quivers were carried by S'atrughna. Sita held the waterpot with water from the holy places, Angada held the sword made of gold and the King of the Rikshas [Jambavan, the leader of the bears who also participated in the war] held the shield oh King. Sitting on Kuvera's heavenly chariot [the 'Pushpaka' captured from Ravana] He, the Supreme Lord devotedly being worshiped by the women and the reciters oh King, appeared as brilliant as the moon risen among the planets.

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After properly being welcomed by His brother He was festively received in the city of Ayodhya. Upon entering the royal palace He paid mother Kaikeyi, His other stepmothers and His own mother [Kaus'alya] His respects. The spiritual teachers, friends of their age and the youngsters were all of worship and their welcome was returned befittingly by Rama, the princess of the Videhas [Sita] and Lakshmana. The mothers reviving like bodies awakening from sleep, while keeping their sons on their lap, wetted them with a continuous flow of tears in letting go of their grief [over having been separated for so long]. According to the vidhi the matted locks were shaven off by the family priest [Vashishthha] and the elders of the family, after which, with the water of the four oceans and other paraphernalia, a bathing ceremony was performed like it was done for King Indra. Thus having been fully bathed, nicely dressed, decorated and garlanded, He shone brightly with His brothers and His wife. Pleased with the surrender [of His brother] He accepted the throne offered to Him, as also the citizens who, serving according to their nature with their status orientation, all deserved His protection for that quality. Rama was therein just like a father and was by them therefore also accepted as their father.

Although this all happened in Treta-yuga, the period became like Satya-Yuga because of Rama's presence as the ruling king,who with His full respect of dharma,made all living beings happy . The forests, the rivers, the hills and the mountains, the lands, the islands, the oceans and the seas offered all the living beings all they could wish for oh best of the Bharatas.  During the period that Rama, the Lord in the Beyond, was king, there was no suffering, no disease, old age, bereavement, distress, lamentation, fear and exhaustion or dying against one's will. Having sworn that He would not take another woman He, as a saintly king pure in His character and dharma, by His personal dutifulness was an example for the householders. Sita in loving service of her husband was, because of her good character, always humble and submissive. Being chaste and afraid [to make mistakes], she bashfully with understanding for her husband's position captivated His mind.'

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 26, 2015, 09:01:49 PM
Dhruva Leaves Home for the Forest
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Maitreya said:
 'None of the the Kumaras or the other sons of Brahma: Narada, Ribhu, Hamsa, Aruni and Yati, lived a householder's life , for they were celibate [urdhva retasah, sending their seed upwards]. Oh slayer of enemies, Mrisha, the wife of [another son of Brahma called Irreligion or] Adharma produced the two children Dambha [Bluffing] and Maya [Cheating], but they were taken by a demon ruling the south-west called Nirriti who had no children. From those two Lobha [Greed] and Nikrita [Cunning] were born oh great soul. And from the both of them there were Krodha [Anger] and Himsa [Malice]. From these two [also irreligiously being bound in incest]  Kali and the sister called Durukti [Harsh Speech] were born. Oh best of the truthful, bound to Durukti Kali produced Bhaya [Fearfulness] and Mrityu [Death] and of those two combined Yatana [Excessive Pain] and Niraya [Hell] took birth. I thus explained to you in short the cause of the devastation [of landing in hell because of irreligion]. Someone who hears this description three times o pure one, will lead a pious life and see the contamination of his mind being washed away.

 Next I will describe the dynasty famous for its virtuous activities, oh best of the Kurus, that evolved from the Manu called Svayambhuva, who was a part of a plenary portion of the Supreme Lord. Uttanapada and Priyavrata, the two sons of Queen Satarapa and her husband were, as  parts of  of the Supreme Lord Vasudeva, there for the protection and maintenance of the world. Of the two wives of Uttanapada, Suniti  and Suruci , Suruci was far more dear to the husband than the other one Suniti, who had a son called Dhruva . When the king one day was patting the son of Suruci named Uttama whom he had placed on his lap, he turned away Dhruva who also tried to get on his lap.  Queen Suruci who was very proud enviously spoke to Dhruva, the child of the co-wife that tried to get on his lap, in such a way that the king could hear it. 'My dear child, you don't deserve to seat yourself where the king sits because, even though you were born as a son of the king, you were not born from my womb. Oh child, you don't understand that, because you are not my own but from the womb of another woman, the thing you desire is out of your reach. You can seat yourself on the throne of the king if you want, but only if you, by means of penance, have satisfied the Lord and by His mercy have found a place in my womb for yourself [to be born again].'

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Maitreya said:
'Pierced by the harsh words of his stepmother, he out of anger began to breathe heavily as a snake struck by a stick, and when he saw his father silently looking on, he began to weep and ran away to his mother.  Having heard from the others what had happened Suniti lifted her heavily breathing son whose lips were trembling on her lap, feeling very sorry over what was said by the co-wife. Losing her composure she cried with a fire of grief which burned like dry leaves and when she remembered the things said by the other wife she spoke through the haze of tears that fell from her lotuslike face. Not knowing how to curb the anger the lady breathed heavily and said to her son:
'Do not wish others anything inauspicious my dear son, a person will have to suffer himself from the ill he wishes others. The truth of what mother Suruci has told you,about having taken birth from the womb of me, the unfortunate one, and that you grew up on the milk from my breast, is that the king feels ashamed, he regrets it to have accepted me for his wife. (19) All that your stepmother has told you is true. If you want to sit on the throne just like Uttama, then just  engage yourself without being envious my dear son, in worshiping the lotus feet of Adhokshaja, the Lord of Transcendence.  The unborn One ,your great-grandfather Brahma, no doubt acquired his supreme position in the universe and the qualifications to create, from worshiping the One whom we know by His lotus feet and who can be approached by those who in self-regulation have conquered the mind. Likewise Manu, your worshipable grandfather, achieved liberation and the heavenly and earthly happiness that is so difficult to achieve by other means, because he was of an unflinching devotion and great charity.  Take shelter with Him, the Kindhearted One my dear boy, for people who want to get liberated follow the path of His lotus feet. Worship the Supreme Lord by fixing your mind upon His image, thinking of nothing else and being faithful to your original sense of duty with Him.  Looking for someone else I wouldn't know any one but the Lord with the lotus eyes who could mitigate your sorrow. Even de Goddess of Fortune who is worshiped by others my dear, is always with a lotus flower in her hand looking for Him.'

Maitreya said: 'Thus having heard the purposeful words of the mother he, mindfully keeping himself under control, left his father's house.  Narada who came to hear about it and understood his intentions, was surprised and with the hand that could expel all sin touching his head he exclaimed:  How wonderful are the powerful ksatriyas! They cannot tolerate even a slight infringement upon their prestige. Just imagine! This boy is only a small child, yet harsh words from his stepmother proved unbearable to him.  Narada then said: 'Why is  it that you, a child normally fond of sports and games, at present feel insulted because of not being respected?  My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction. This kind of dissatisfaction is just an illusion; every living being is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering. Therefore you should be satisfied oh dear one. Whatever it is that fate has in stall for a person, is by someone who is intelligent recognized as a way leading to the Supreme.  But the yoga your mother told you to do for elevating yourself to His mercy, is to my opinion too difficult for a person like you.  The greatest sages even, who were on the path of detachment for many births, in the trance of their strict yoga practice never came to understand what they were looking for. Stop therefore now with this insistence of yours, it'll take you nowhere. Save that [quest] for the future, then you'll find ample opportunity [to engage in adult matters like these]. Any embodied soul who is of peace with whatever happiness or distress that destiny reserves for him, can reach the Light.  With someone better one should be pleased, with someone of a lesser quality one should be compassionate and with someone equal one should be friendly. Thus fostering no desires one is never affected by tribulations.'

cont...

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 26, 2015, 10:05:14 PM
(http://muzotkrytka.narod.ru/Valentinov_den/devushke_v.gif)

Dhruva said:

'This balance of mind you talk about oh Lordship, is a quality of people who are merciful with those less wise, but for persons like us it is very difficult to see it the way you said it.  I was born a ruler and I'm not that tolerant. Pierced by the harsh words of mother Suruci I cannot have a heart like you.  Please tell me about an honest way to pursue my desire for a superior position in the three worlds oh brahmin, a position not even attainable for others like my father, grandfather and forefathers.  You as a worthy descendant of Brahma playing the vina, alike the sun travel all around the world for the sake of its welfare.'

Maitreya said: 'Narada was very pleased to hear what Dhruva said, whereupon he compassionately replied to give the boy good advice. Narada told him:
'The path your mother told you about,of fully absorbing yourself in rendering service to the Supreme Lord Vasudeva, constitutes the highest perfection in life.  For him who seeks the supreme benefit of the self by what is known as dharma, artha,kama and moksha , the worship of the Lord His lotus feet is the only way.  For that purpose, my dear, go with my blessing to the bank of the Yamuna and be purified by the sacredness of the Madhuvana forest where the Lord is always present.  When you have taken a bath in that river, - which performed correctly three times a day is a most auspicious thing to do -  you should sit down on a sitting place you have prepared. You should meditate upon the Supreme Spiritual Master with an undisturbed mind. Thereto you must, in relation to the life breath and the senses, gradually with the help of the threefold breath control [of pranayama: controlling the ingoing, the outgoing and balanced breath] give up the impurities of your mind. Always prepared to be merciful meditate on the Lord, on Him who with His pleasing mouth and enchanting look, His straight nose, arched eyebrows and intelligent forehead, is the beauty of the demigods. Youthful, attractive in all His limbs and with lips and eyes as reddish as a rising sun, He, as the shelter of the surrendered souls who is transcendental in every respect, is the one offering protection. Marked with the Srivatsa [a few white hairs on His chest] and of a deeply bluish [gray] color, He is the original Personality garlanded with flowers, showing the conch shell, the disc, the club and lotus flower in His four hands. The garments of yellow silk He wears are complemented by a helmet, pearl earrings, a necklace, bracelets and the Kausthuba jewel. Pleasing as well the eye as the mind, He has small bells of gold around His waist and His ankles,and is of a superior calm, peace and serenity. He occupies His place on the whorl of the lotus of the hearts of those who in worship unite with His glittering lotus feet. You should this way regularly envision the smiling of the Lord who is so affectionate with the devotees, and thus fully attentive let your mind meditate upon the greatest of all benedictors. The mind thus meditating the very auspicious form of the Supreme Lord is, being transcendentally enriched, very soon freed from all material contamination and will never wander off from that position.


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Please hear from me the very, very confidential mantra to pray oh prince, from which recited aloud for seven days a person may behold what moves through the ether [planets, heavenly beings, thoughts].  'Om namo bhagavate vasudevaya' [my respects for the Supreme Lord Vasudeva]. With this mantra [called the dvadas'akshara mantra] the learned one conversant with the differences according to time and place should exercise respect for the physical appearance of the Lord the way it should be done with the help of the different paraphernalia. One purifies with the help of water, garlands of forest flowers, roots, different fruits and vegetables, fresh grass, buds, bark and by offering tuls? leaves, which are very dear to the Lord your master. You can [being alone in the forest] begin with procuring and worshiping a deity made of physical elements like earth and water [clay], and therewith as a sage be of full self-control in peace,checking your speech and eat frugally whatever the forest offers. Meditate [thereto] upon the inconceivable activities that by the Supreme Lord of Wisdom in the form of an avat?ra were performed in order to exercise His supreme will and potencies. In service of the Supreme Lord you should respect Him in your heart with the mantras that embody Him in the way the previous teachers performed their devotional service as I have told you. When the Supreme Lord thus with your engagement in service by your body, mind and words,is worshiped with love and dedication, He will increase the devotion of the devotees who are sincerely and seriously engaged and will award them with what they desire in regard of the spiritual life and what belongs to it . Being serious in bhakti-yoga about your liberation you must in complete detachment from all sense-gratification unrelenting exercise a respect that is steeped in love for Him directly.'

Thus being addressed by Narada, the son of the king circumambulated him offering his obeisances and went to the Madhuvana forest which, imprinted with the feet of the Lord, was the right place for him to be.

cont...

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 26, 2015, 10:29:15 PM
(http://muzotkrytka.narod.ru/Valentinov_den/devushke_v.gif)

Thus being addressed by Narada, the son of the king circumambulated him offering his obeisances and went to the Madhuvana forest which, imprinted with the feet of the Lord, was the right place for him to be. When Dhruva entering the forest thus had withdrawn himself, the respected sage thought it wise to pay the king a visit in his palace. Seated there comfortably, he spoke to him. Narada said: 'Dear King, your face appears to be withering, what are you thinking so deeply about? Have you lost your way with the gratification of your senses, the religion or the economy?'

The king replied: 'Oh brahmin, my son, my sweet boy who is only five years old and actually a great personality and devotee, I have, being too attached to my wife and too hard-hearted, banished from here together with his mother. I worry whether the helpless boy whose face is like a lotus, without being protected by anyone in the forest, oh brahmin, isn't starving or  being tired having laid down hasn't been devoured by wolves. Alas, how cruel I was being conquered by a woman. Just imagine how utterly hard-hearted I was denying him all affection when he out of love tried to climb on my lap.'


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Narada said: 'Do not I say, do not be aggrieved about your son. He is well protected by the God oh master of men, you don't know how widespread His influence is all over the world.  The boy is a master. After performing what is impossible for even the greatest personalities around, he, in favor of your reputation, will come straight back to you dear King.'

Maitreya Muni said: 'The king, having heard what Narada told him, began to think about his son and neglected his opulent kingdom. Meanwhile the Original Personality was worshiped by Dhruva, after taking a bath and fasting that night, with perfect attention the way Narada had advised it. For the first month worshiping the Lord he only ate, to the bare necessity of preserving his body, fruits and berries in the morning after every third night. The next month the innocent boy continued his respect for the Almighty by eating every sixth day as mentioned, on those days preparing his food from grasses and leaves gone dry. With the third month passing he, fully absorbed in his respect for the Lord of Wisdom, Uttamas'loka, each ninth day drank water only. That way continuing into the fourth month, he by controlling his breath, meditating in worship of God, only ate air every twelfth day.  By the fifth month in full control of his breath the son of the king, meditating upon the Creator, without moving stood on one leg like a column. With his mind fully controlled concentrating in the heart, he meditated with no other thoughts than the thought of the Supreme Lord His form, upon Him, the resting place for the senses and their objects. Keeping his mind focussed on the foundation, the cosmic intelligence of the reality, the master of the primal ether [pradhana] and the person, the Supreme Spirit, all the three worlds began to tremble.  As he remained standing on his one leg he, the child of the king, with the one half [of his body] pressed down the earth with his big toe bent, just like the king of elephants does when he as a boat balances left and right with every step.  Because he in the full of his meditation had stopped his breathing and closed all the gates of his body, he thus by confining the life air was suffocating all the worlds so that soon all the great souls from all places sought their refuge with the Lord.

The godly said: 'We don't understand this oh Supreme Lord, the flow of the universal breath is obstructed! Therefore oh reservoir of goodness so kind to the needy, we all approach You for shelter to be saved from this calamity.'

The Supreme Lord replied: 'Fear not, this choking of your life air happens on account of the son of King Uttanapada who is fully absorbed in thoughts of Me. I will ask the boy so strong in his determination of penance to stop with this. Please return to your homes.'


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 26, 2015, 11:09:41 PM
Dhruva Returns Home from the Forest
(http://muzotkrytka.narod.ru/Valentinov_den/devushke_v.gif)


Maitreya said: 'They [the demigods], thus being freed from all fear, offered the Lord of the wide strides their obeisances, upon which they returned to their three worlds. The Lord with the thousand faces [Sahasrashirsha] then got on the back of Garuda and went to the Madhuvana forest in order to see His servant [Dhruva]. He who strengthened by his meditation in yoga observed Him brilliant as lightening manifested on the lotus of his heart, all of a sudden noticed that He had disappeared, but looking around he then saw Him standing right before him in the same form.  With Him present before him he, confounded, fell to the ground prostrating his body like a rod to offer Him his obeisances. As he looked at Him, it was as if the boy was drinking Him with his eyes, like he was kissing Him with his mouth and embracing Him with his arms. Seeing that he wanted to glorify Him but didn't know how, the Lord, who is the prayer in the heart of each, understanding the boy mercifully touched his forehead with His conch shell.  Thus being inspired with the ability to say just what he wanted, he, slowly offering his prayers in the love of his devotion, could understand what the supreme of the soul was all about and that he would be the Dhruva of renown and fame whose world couldn't be denied.

 Dhruva said: 'Let me offer my obeisances to You, the Supreme Lord and Original Person, who as the One within, from Your internal potency commanding the universal energy, entering my words and breath,has brought to life my passive senses as well as my other limbs, my hands, legs and skin. You are the One, Supreme Lord who, after by His own potency creating this vast outer world called maya , next as the Original Personality has entered here to appear differently in the time-bound qualities the way fire does in fire wood. Like a man awakening from his sleep, the one of surrender to You  could see this entire universe by dint of the knowledge given by You oh my Lord. How can anyone conversant with Your actions forget Your lotus  feet that are the shelter of all who desire liberation, oh friend of the distressed?  It suffers no doubt that You, the cause of liberation from birth and death, are like a desire tree to those who, under the influence of the outer world, miss the proper concept of life and worship You with ulterior motives in their desire for the gratification of the senses of this bag of bones, a gratification that is even available to persons in hell. The bliss of Your magnificence,that for embodied souls may experience when they meditate upon Your lotus feet or when they hear the stories of Your devotees, is never found with the impersonal supreme [Brahman], nor does it compare to what is experienced in [personally] elevated positions from which one has to fall down being destroyed by the sword of death. Let it be so that I may enjoy the intimate association of those who are constantly engaged in Your devotional service oh Unlimited One, of those great devotees by whose purified hearts one can easily cross the terrible and vast ocean of dangers that is material existence. Let it be so that I go mad of drinking the nectar of the stories about Your qualities.They so high-principled my dear Lord, never think of the material body, their relating to their sons, friends, home, wealth and wife; they, oh One of the Lotus Navel, have achieved the association with those who in their hearts always hanker after the fragrance of Your lotus feet.  The animals, trees, birds, reptiles, gods, demons and men, driven by the material energy are found throughout the universe in different forms of existence and are for several reasons seen and not seen oh Unborn One. That I know, but about this transcendental form, oh Supreme One I knew not, I do not know but the end of my argument. At the end of each epoch the Supreme Lord withdraws all of this universe into His belly, lying down in self-reflection in the company of Ananta S'esha as His bed. From the ocean of His navel the golden abode sprouted, with Brahma on the whorl of the lotus. Him, that Supreme Lordship I offer my obeisances. You are the eternally liberated, uncontaminated Supreme Soul full of knowledge, the changeless, authentic Original Person, the Supreme Lord and ruler of the three modes, the continuing intelligence throughout all actions of the intellect, the transcendental vision and witness, the maintainer, enjoyer and the one whose position differs from all the others.  You, in whose nature always the different opposing energies of knowledge and ignorance are found, You who are that continuing Brahman, You the cause of the material manifestation, the original and unlimited One who is simply blissful, I offer my respects. Compared to other benedictions Your lotus feet are the true one oh my Lord, and thus You as such are the personification of the goal of life of each person oh beloved Fortunate One. You, eager to bestow Your mercy, maintain the ones poor of heart like me, the way a cow keeps a calf.'

Maitreya said: 'After thus truly being worshiped by means of the fine intelligence of his good intentions only, the Supreme Lord who is always there in favor of His devotees spoke to him, after first having congratulated him.

The Supreme Lord said: 'I know about the determination within your heart oh son of the king. Since you are sworn to piety, I shall grant you all the fortune, even though it is a wish difficult to fulfill.  Never before My good boy, there was anyone who managed to settle for such a brightly glowing place known as the planet of Dhruva, around which all the other planets and constellations of stars are circling like a group of bulls does running stationary around a central pole [for crushing grain]. It is the planet around which, keeping it to their right, along with the stars, all great sages of the forest move circumambulating like Dharma, Agni, Kas'yapa and S'ukra whose lives stretch beyond a millennium.  As soon as your father has left for the forest, you will be awarded the entire world. It will be under the pious protection of your rule uninterrupted for thirty-six thousand years in full control of your faculties.  When your brother Uttama, being killed during a hunt, is sought in the forest by his most afflicted mother, she will run into a forest fire.  After performing great sacrifices for Me, the heart of all sacrifice, and having distributed great charities, you will, after having enjoyed the blessings of this world, at the end of your life be able to remember Me.  Thereafter you will head for My abode that is worshiped on all planets and is situated above those of the rishis. Having gone there, you will never come back.'

...Unto anyone with whose qualities and friendship the Supreme, Lord Hari, is pleased, all living beings offer their respect...


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Edit: corrected the title from Excperts to Excerpts
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 29, 2015, 08:26:26 PM
An Old Brahmin Friend Visits Krishna
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Sri Suka said:

'There was a certain friend of Krishna called Sudama, a brahmin well versed in the Vedas, who was of peaceful mind,in control of his senses, and detached from the sense objects. As a householder he subsisted on that what came on its own accord. His wife was, just like him, poorly dressed and emaciated of hunger. Faithful to her husband,but distressed by the poverty she, with her face dried up and trembling legs, approached him and said:  'Is it not so oh brahmin, oh master of devotion, that the Husband of Sri is your friend and that that best one of the Satvatas is filled with compassion for the brahmins,willing to give them shelter? Please approach Him, my most gracious man, for He, the Ultimate Shelter of the Saintly Souls, will then provide you with abundant wealth because you have such a hard time maintaining your family. If the Lord of the Bhojas, Vrishnis and Andhakas who is now present in Dvaraka, even gives Himself to a person who just remembers His lotus feet, then what would the Spiritual Master of the Universe not do for people of worship who are not so much interested in money, success and sensual pleasures?'

The brahmin who thus repeatedly was begged by his wife then thought: 'The sight of Uttamashloka is indeed the highest attainment.'
He took the decision to visit Him and asked her: 'If there is anything in the house that I can bring as a gift my good woman, please give it to me!'  She begged with the other brahmins for four fists of husked and parched rice, wrapped it in a piece of cloth and gave it to her husband to bring as a gift.

Sudama, the best of the scholars, took it with him and on his way to Dvaraka wondered: 'How will I ever get this audience with Krishna?' Together with a couple of local brahmins the scholar passed three gates and guard stations and walked between the houses of Acyuta's faithful followers, the Andakas and Vrishnis. One normally could not go there and so he felt so blessed,as if he had attained the bliss of the Pure Spirit. He next entered one of the opulent sixteen thousand residences of the Lord's queens. Acyuta who sat on His consort's bed, saw him from a distance, immediately rose and came forward to close him gladly in His arms. The Lotus-eyed One in touch with the body of His dear friend, the wise brahmin, extremely ecstatic affectionately began to cry.

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Having him seated on the bed The Supreme Lord of All the Worlds fetched some items to honor His friend and washed his feet.  Than took the same water on His head oh King. The Purifier anointed him with divinely fragrant sandalwood and aloe-wood  paste and kunkuma. He gladly honored His friend with aromatic incense and series of lamps and offered him bethel nut and a cow. Next He spoke a word of welcome.  The goddess was personally of service by carefully fanning with a yak's tail the dirty and poorly dressed, emaciated twice-born soul, whose veins could be seen.  The people in the palace thus seeing Krishna engaged in His spotless reputation, were amazed about the intense love with which the unkempt looking soul ,the avadhuta, was honored. 'What pious deeds has he performed, this unwashed, condemned and lowly mendicant deprived of all prosperity in the world? How can he with reverence be served by the Spiritual Master of the Three Worlds who is the abode of Sri? Leaving the goddess sitting on her bed He embraced him as an older brother!'
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Taking hold of each other's hands oh King, they discussed the charming topics of the past when they together lived in the school of their spiritual master
The Supreme Lord said: 'Oh brahmin, after the guru received his remuneration from you and you returned home oh knower of the dharma, did you marry a suitable wife or not?  With your mind occupied by household affairs, you were not driven by desires and I also know that you do not take much pleasure oh wise soul, in the pursuit of material happiness. Some people perform their worldly duties without being disturbed by desires in their minds. Acting to set an example as I do, they shake off the propensities that naturally arise. Do you, oh brahmin, still remember our stay in the gurukula? It is there that a twice-born soul learns to understand what needs to be known and thus manages to transcend his ignorance. One is born twice my dear friend: after first being born materially ,one secondly manifests through a spiritual master, a bestower of spiritual knowledge like Myself, who teaches what the duties are for all spiritual orders ,or stages of life. Among those engaged in their duties in this world, they [who thus are twice born] are the expert knowers of the true welfare oh brahmin, for they cross over the ocean of material existence with the help of the words stemming from Me in the form of the spiritual master. I, the Soul of All Beings, am not as satisfied by ritual worship, a new life, austerity or self-control as I am by faithful service to the spiritual master. Oh brahmin, do you still remember what we did, when we were living with our spiritual master, and once by the wife of our guru were sent away to fetch firewood? Having entered a big forest oh brahmin, all out of season, a fierce harsh thundering wind arose with rain.  With the sun having set we, with all directions covered in darkness and with all the water around us, could neither recognize the direction nor high or low areas.  Constantly heavily besieged by the fierce wind and water in that flood, we did not know what way to go and in distress wandered through the forest holding each other's hands.  Our guru Sandapani knew this and at sunrise set out to search for us, his disciples. The acarya then found us suffering.
'Oh you children, for my sake you have to suffer heavily! In your devotion for me you have disregarded that what is most dear to all living beings: the comfort of your body! Well, this is what disciples should do to pay the debt to their spiritual master: being perfectly pure in their love, they must be willing to offer the spiritual master their very self and possessions. I am satisfied with you my dear boys, oh best of the brahmins. May your desires be fulfilled and may in this world and the next your words, your mantras, never lose their attraction.'  Many things like this happened when we were living at the house of the guru. Only by the mercy of the spiritual master a person will find fulfillment and attain peace.'

The brahmin said: 'What more is there for me to achieve in life oh God of Gods, oh Guru of the Universe, than to have lived together at the guru's house with You whose every desire is fulfilled? Oh Almighty One, Your body, constituting the fertile field of all welfare, comprises the Absolute Truth that is celebrated in the Vedas. Your residing with spiritual masters is nothing but an extraordinary role-play!

10:80

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 30, 2015, 11:21:10 PM
The Brahmin Honored: Lord Krishna the Lord of the Brahmins
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Sri Suka said:

 'He, Bhagavan Krishna, the True Goal of the Devotees, the Lord Who Perfectly Knows the Minds of All Beings, in this manner conversing with this best one among the brahmins, then, in His dedication to the ones of learning, laughed and spoke with a smile and a loving glance to His dear friend.
The Supreme Lord said:
 'What gift have you brought for Me from home oh friend? Even the slightest that in pure love is offered by devotees, turns into something immense for Me, whereas not even the greatest that is being presented by non-devotees pleases Me.  Whoever offers Me a leaf, a flower, a fruit and water with devotion, that offer brought from the heart by a soul of good habits I accept wholeheartedly!"

But the twice-born soul thus being addressed, was too embarrassed, bowed down his head and did not offer the few hands of rice grains to the Husband of the Goddess of Fortune, oh King. As the direct witness in the heart of all living beings fully aware of the reason why he had come, Lord thought: 'He worshiped Me in the past and never desired opulence,and he, My friend,came in order to keep his chaste and devoted wife happy, I will give him riches not attainable for [even] the immortals.'  With that in mind He Himself from under the garment of the twice-born one snatched away the rice grains that were tied in a bundle and said: 'What is this? Have you brought this for Me My dear friend? That gives Me the greatest pleasure! These rice grains satiate Me and the whole universe that I am!'

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Speaking thus He took a handful to eat and a second one, whereupon Sri[Rukmini devi], devoted to Him, the One Supreme, seized His hand for the beaten grains were hard to digest. 'That oh Soul of Each and Everyone, is enough to make a person wishing to satisfy You, prosper in this world and the next with all opulence available.'

After to his satisfaction having drunk and eaten,the brahmin spent that night in Acyuta's palace. He thought he had attained heaven. The next day dear King, as he returned home, he was honored by Him, the Self-satisfied Maintainer of the Universe who made Sudama happy as he walked along the path. Even though he had received no wealth from Krishna and had been too embarrassed to ask for it himself, he on his way home was filled with joy about the meeting he had with the Great One:

 'Ah, what a privilege it is to have witnessed the devotion of the Lord of the Brahmins for the twice-born souls. He who carries Lakshmi in His chest embraced the poorest wretch! Who am I? A destitute sinner! And who is Krishna? The temple of Sri! And He, this friend of the brahmins, closed me in His arms! He seated me on the bed of His consort like one of His brothers. Tired as I was, I was fanned by His queen holding a [yak-tail] hair fan. Being served with sincerity with a massage for my feet and such, I was worshiped like a demigod by the God of Gods, the Godhead of the Scholars! The worship of His feet is the root of all perfections and opulence that man in his emancipation may find in heaven, on earth and in the lower regions. 'If this poor soul acquires opulence he, delighting in excess, will not remember Me', He must have thought in His grace, and thus did not grant me the slightest amount of wealth.'

Thus lost in thought he arrived at the vicinity of his home. There he found himself placed before high rising palaces rivaling the sun, the fire and the moon. On all sides they were surrounded by wonderful courtyards and gardens swarming with hordes of cooing birds, ponds full of lilies and day and night blooming white lotuses. There were well adorned and ornamented men and women with deer-like eyes.
 'What is this, whose place is this, how could this come about?' This way paining his mind he was welcomed by the men and women with a luster like the demigods, who most fortunately loudly sang to instrumental music.  His wife, hearing that her husband had arrived, extremely jubilant quickly appeared excitedly from the house like she was the goddess of fortune manifesting herself from her abode. Seeing the husband she was so devoted to, she solemnly held her head down embracing him within her heart ,with closed eyes filled with tears because of her eagerness and love. He stood amazed at the sight of his wife who, shining in the midst of maidservants with golden lockets around their necks, radiated like a goddess. Pleased, he together with her entered his home,that with its hundreds of gem-studded pillars resembled the palace of the great Indra.  There were ivory beds ornamented with gold [with bedding] white as foam and couches with golden legs, yak tail fans, golden chairs with soft cushions and canopies hung with strings of pearls. Seeing the sparkling clear quartz walls inlaid with precious emeralds as also the shining jeweled lamps and the women decorated with jewels, the brahmin, now free from worries with all the excessive opulence, reasoned about the cause of his unexpected prosperity:
 'This prosperity here, of me always so unlucky and poverty stricken, must be the consequence of the glance that He, the Best of the Yadus who is of the Greatest Opulence, has cast on me. It is no doubt my Friend, the most exalted among the Dasharhas and Enjoyer of Unlimited Wealth, who, without saying a word, like a cloud [pouring rain] has given me this opulence when He, with me in His presence, noticed that I came begging. After having accepted with pleasure a palmful of roasted rice that I brought, this very day He makes something insignificant of the great gift He gives and something great of the meager gift of a friend [like me].  May there life after life, repeatedly be my love , friendship , sympathy  and servitude for Him, the Supremely Compassionate Reservoir of Transcendental Qualities, as also my adherence to the intimate association with His devotees.  The Supreme and Never Born Lord does not bestow the wonderful opulences - a kingdom and material assets - upon His devotee when he fails in understanding. In His wisdom He sees how the false pride [the arrogance, the conceit with the wealth, ] leads to the downfall of the wealthy.'

Sudama this way firmly being fixed in intelligence, was most devoted to Janardana and enjoyed free from intense desire [for wealth or profit] together with his wife. Therewith he always kept in mind that he,sooner or later,would have to abandon the objects of his senses. The brahmins are even the master of Him, the God of Gods, Hari, the Master and Lord of Sacrifice. There exists no higher worshipable deity than them. By thus recognizing the Unconquerable One as being conquered by His own servants he, the learned friend of the Supreme Lord, was released from his bondage to the material self. By the force of his meditation upon Him he soon attained His abode, the destination of the truthful ones.

The human being who hears about this sympathy for the brahmins of the Lord of the Brahmins, will find love for the Supreme Lord and be freed from the bondage of karma.

10:81


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 15, 2015, 11:38:42 PM
Sati Quits her Body
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Maitreya said:

 'After saying this much about the [possible] end of his wife's physical existence,if they visit her relatives who insulted innocent Lord Shiva , He fell silent. Since Sati understood that she had the choice between being anxious to see her relatives and being afraid to meet her relatives, she was in doubt whether she should go or not. She felt very sorry because of that,and shed tears in her affliction. Trembling she angrily looked at her Bhava, the unequaled one, as if she wanted to burn him. Breathing heavily she walked away from him, the saintly one so dear to her,to whom she had given half of her body. Being upset because of her grief and anger and with her intelligence clouded by her female nature, she out of love for her father then headed for his house.  Sati was quickly followed by the thousands of associates and Yaksha's of the three eyed one [Lord Shiva] who were headed by Maniman and Mada. Not afraid to leave her Lord Shiva alone they had put the bull Nandi in front. Having placed her on the decorated bull, her pet bird, ball, mirror, lotus flower, white umbrella, mosquito net, garlands and other stuff were taken along, accompanied by the music of drums, conch shells and flutes. She [thus] entered the sacrificial arena where with the help of sacrificial animals, pots, clay, wood, iron, gold and grass and skins to sit upon, the sacrifice, brightened by the sounds of Vedic hymns, was held that on all sides was attended by the great sages and authorities. But arriving there,out of fear for the performer of the sacrifice,Daksha,her father,she was not respected by anyone with a welcome, save of course for her own sisters and mother who embraced her with reverence, gladdened faces and throats choked by tears of affection.  But Sati, not being welcomed by her father, did not respond to the reverence shown with the greetings of her sisters, mother and aunts who with due respect properly informed her and offered her gifts and a seat. Realizing that her father with no oblations for Shiva had not invited the mighty one for the assembly of the sacrifice, Sati got very angry and looked incensed as if she wanted to burn the fourteen worlds with her eyes.  The goddess  for everyone present to hear began to condemn with words filled with anger the opponents of Shiva who were so proud of their troublesome sacrifices, meanwhile ordering his Bhutas who stood prepared to attack, to hold back. The blessed one said:

'He [Shiva] has no one in this world as his rival, no one is his enemy nor is anyone embodied dear to him. Who in the world but you would be envious with him, the most beloved being in the universe free from all enmity? Unlike you, oh twice born one, he doesn't find fault in the qualities of the seekers of truth, he rather greatly magnifies any little good he finds in others. And now you are with him, the greatest of all persons, finding fault! It is not so surprising, this deriding of glorious persons by those who take the transient body for the true self. It is an ugly evil to be envious with great personalities, and in this way they are bringing themselves down and are diminished by the dust of the holy feet of great Ones.  Persons who only once from their heart pronounce the two syllables of his name, see their sinful activities immediately defeated; that Shiva, whose order is never neglected and who is of an impeccable renown, you now strangely envy. Engaged at his lotus feet the higher personalities exercise their bee-like minds aspiring the nectar of transcendental bliss and for the common man he is the one sought who fulfills all desires. That you of all people now have to be against him, the friend of all living entities in all the three worlds!  Do you think that greater, more respectable personalities than you, such as Lord Brahma, do not know this inauspicious person who goes under the name Lord Shiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, and he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahma honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.  When one is confronted with people who irresponsibly blaspheme the controller of the religion, one should block one's ears and walk away, if nothing else can be done. But if one can do something, one should by force cut out the tongue of the vilifying blasphemer and next give up one's own life. That's the way to deal with such matters! Therefore I shall no longer bear this body I received from you who blasphemed God. To purify oneself from mistakenly having eaten poisonous food it is best to vomit, so one says.  Realised Souls who enjoy their lives do not always follow the rules and regulations of the Vedas, the ways of the gods differ from those of man. Therefore a man  should not criticize another man like Shiva by the standard of his own unique sense of duty . In truth the Vedas distinguish between activities performed in attachment and activities performed in detachment [pravritti and nivritti dharma], and thus one has on the basis of these two characteristics of dharma two choices. To be of both at the same time is contradictory and  thus it can be so that none of these activities are to the satisfaction of the one of transcendence.  My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls. With your offenses against Shva and denial of this body that was produced from your body, I say enough is enough! I am ashamed to have taken this contemptible birth. Oh what a shame it is to be related by birth to a bad person, to someone who is an offender of great personalities. Because of the family tie I have with you,it makes me very sad when my great Lord Shiva calls me 'daughter of Daksha'. All my joy and smiles vanish immediately when he does so. Therefore I will give up this bag of bones that was produced from your body.'

Maitreya said: 'Oh annihilator of the enemy, speaking thus to Daksha in the arena of sacrifice, she sat down in silence on the ground with her face to the north. After touching water she, dressed in saffron garments, then closed her eyes to find absorption in the process of yoga. Balancing the inward and outward going breath she, the blameless one, in the control of her yogic posture with intelligence directed her life air upward. She raised it gradually up from the navel cakra to the heart, from the heart to the windpipe and from the throat to the place between her eyebrows. In her desire to give it up because of her anger towards Daksha, she who time and again full of respect sat on the lap of the most worshipful one of all saints, thus by the exercise of her own will focussed on the air and fire within her body. When she right there within her mind saw nothing but the nectarean lotus feet of her husband, the supreme spiritual teacher of the universe and was freed from all impurities, soon the body of Sati was ablaze because of the fire that originated from her absorption.

4;4


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 16, 2015, 11:07:14 PM
The First Step in God Realization
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My obeisances unto the Supreme Lord Vasudeva.

Shuka said: 'This inquiry of yours for the good of all is the best thing you can do, because this subject of study oh King, carries the approval of the transcendentalists and constitutes the supreme of all that is worth the attention. There are countless subject matters to hear about in human society, oh Emperor, that are the interest of those materially engrossed ones who are blind to the reality of the soul. They spend their lives oh King, with sleeping and having sex during the night and with making money and taking care of their family during the day. All too attached to the fallible allies of the body, the children, the wife and everything thereto, they despite their experience, do not see the finality of these matters. For this reason, oh descendant of Bharata, He must be discussed, glorified and remembered who as the Supersoul, the Supreme Personality, the controller and vanquishing Lord frees those from their anxieties who are of desire . All this analyzing of one's particular nature and how a person after being born should attain to the full awareness of the Supreme, in the end is only to remember Narayana(Lord). Generally,those sages who went beyond the sphere of prescriptions and restrictions oh King, are the ones who take pleasure in especially describing the glories of the Lord.

This story called the Bhagavatam contains the essence of the Vedas and was by me, at the end of this Dvapara-yuga , studied under the guidance of my father Dvaipayana Vyasa. Fully realized as I was,in transcendence ,my attention was drawn towards the enlightened verses about the Lord's pastimes oh saintly King, and thus I studied the narration. I will recite it to you, because you, oh goodness, are a most sincere devotee. They who respectfully dedicate their full attention to it very soon will realize an unflinching faith in Mukunda [Krishna as the Lord granting liberation]. (For those who are free from material desires as also for those who are desirous and for all who being free from fear and doubts are united within [the yogis] oh King, according to the tradition, repeated singing of the Lord's holy name is the approved method.  What is the use of spending one's years as an ignoramus in this world without having [this] experience? The hour one deliberately spends in service of the higher cause is the better one. The saintly king known as Khathvanga set aside everything when he knew that he had but a moment to live longer in this world and thus experienced the full security of the Lord. Oh member of the Kuru family, therefore also your life's duration that is limited to seven days, should inspire you to perform everything needed for a next ,higher life. Seeing the end of one's life one should be free from the fear of death by cutting, with the help of the weapon of non-attachment, with all desires as also with everything associated with them. Piously self controlled,having left one's home for a sacred place, one should in solitude sit down on a  properly cleansed and purified place,and assume the proper posture. After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so not to forget the transcendental seed. Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. This way the mind should be fully focused on the Lord. Thereafter, you should meditate upon the limbs of the Lord, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Lord, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only. One's mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode. But one can rectify such conceptions with relation with Lord and thus become pacified by cleansing the dirty things created by them. They who fixed in the habit of such remembrance seek unification and hold on to this devotion will soon be of success.'

The fortunate King Pariksit, inquiring further, said: O brahmana, please describe in full detail how and where the mind has to be applied and how the conception can be fixed in order to directly escape from a polluted mind?'

Shuka said: 'When one sits down in control, has subdued one's breath and has conquered one's attachment as also one's senses, one should focus one's attention upon the gross appearance,potencies of the Supreme Lord [the virath-rupa].

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His individual body is this gross material world in which we experience all that belongs to the past, the present and the future of this universe in existence. This outer shell of the universe known as a body with seven coverings [fire, water, earth, sky, ego, noumenon and phenomenon, see also koshas], is the conception of the object of the Universal Form of the Purusha as the Supreme Lord. The lower worlds are recognized by the ones who studied it as the soles of His feet [called Patala] to which His heels and toes are called Rasatala, His ankles Mahatala while the shanks of the gigantic person are called the Talatala worlds. The two knees of the Universal Form are called Sutala, the thighs Vitala and Atala and the hips are named Mah?tala, o King, while outer space is taken to be the depression of His navel. The higher illumined worlds are his chest, with above it the neck called Mahar, His mouth planets called Janas,while Tapas is the name of the worlds which are the forehead,with Sathyaloka [the world of Truth] as the uppermost of the worlds of Him who has a thousand heads. The gods headed by Indra are His arms, the four directions are His ears and sound is His sense of hearing. The nostrils of the Supreme are the Ashvini-kumaras [demigods], while fragrance is His sense of smell and His mouth the blazing fire.The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, Brahma and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue. They say that the vedic Hymns are the thoughtprocess of the Supreme, that his jaws make up Yamar?ja [the Lord of death], His teeth are His affection and that His smile is the most alluring unsurpassable material energy [maya]; the material creation is but the casting of His glance. Modesty is His upper lip, His chin for sure the hankering, religion is His breast, and the way of irreligion His back. Brahma is His genitals, His testicles are the Mitra-varunas, His waist the oceans and the stack of His bones are the mountains. His veins are the rivers and the plants and trees are the hairs on the body of the Universal Form, o King. The air is His omnipotent breathing, the passing ages are His movement and the reactions of the modes of material nature are His activities. Let me tell you that the hairs on the head of the Supreme Controller are the clouds, o best of the Kuru's, and that the intelligence of the Almighty is the prime cause of the material creation, so one says. His mind, the reservoir of all changes, is known as the moon. The singing of the birds is His artistic sense and Manu, the father of man forms the contents of His thought with humanity as His residence. The angelic and celestial beings [the Gandharva's, Vidyadharas and Caranas] constitute his musical rhythm while the remembrance of terrorizing soldiers represents His prowess. His face is the brahmaṇas, His arms are the kṣatriyas, His thighs are the vaisyas, and the sudras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord. I have thus explained to you the gross material gigantic conception of the Lord. One who seriously desires liberation concentrates his mind on this form, because there is nothing beyond Him. One should concentrate his mind upon the Supreme,who is the Soul of All, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.

2;1


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 17, 2015, 08:06:44 PM
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The Supreme Lord encouraged by the gopis, sometimes danced or sang for them,
as if He was a simple, ordinary child they could control like a wooden doll.
Sometimes He on request carried a wooden seat, a measuring jug or a pair of shoes,
to which He made fun with His relatives by striking His arms [as if He would be a strong adult].
By acting like a child to the pleasure of everyone,
the Supreme Lord in Vraja showed the world to what extent He submits to His devotees.

10;11\7,8,9

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One day,little Krishna heard a fruit vendor calling:
'Oh people, come and get your fruits!'
And so the Infallible One, the Bestower of all Fruits with desire to have some fruit Himself,
quickly grabbed some paddy and came to buy it from the vendor.
What He had to offer had slipped from the palms of His hands [on the way],
 but,nevertheless, the fruit lady filled them with fruits.
Thereupon the entire basket of fruits filled with gold and jewels!

10;11\10,11
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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 26, 2015, 12:05:22 AM
Nanda Recapitulates the Words of Garga Before the Puzzled Gopas
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Suka said:

 'The gopas witnessing this kind of activities of Krishna , had no idea how He could have done this and most astonished approached Nanda saying to him:
 'How could the boy, considering His extraordinary activities, deserve a birth among simple worldly men, that for Himself is not worthy of respect? How can a boy of seven years old, playfully with one hand hold up the best of all hills, just like a mighty elephant holds up a lotus flower?  As a young child with hardly His eyes open, He sucked [the poisoned milk] from the breast of the greatly powerful Putana, in the process also sucking away her life air, just like the force of time sucks away the youth from a body. When He, a few months old lying beneath a cart was crying, He with His legs turned over the cart.At the age of one, while sitting peacefully He was taken up into the sky by the demon Trnavarta. But baby Kṛṣṇa grabbed the demon?s neck, causing him great pain, and thus killed him. One day His mother tied Him to a large mortar because He had stolen butter. He [crawling with the mortar] on His hands moved between the two arjuna trees and caused their crash.  He together with Balarama and the boys grazing the calves in the forest, with His two arms tore apart the beak of the enemy Baka(demon,bird of deceit) who wanted to kill Him. Vatsa, [another demon] desirous to kill Him, in the form of a calf hid among the other calves. Krishna killed him and sportively [throwing the corpse in a tree] made kapittha fruits fall down. Together with Balarama killing the jackass demon [Dhenuka] and his jackass companions, He secured the safety of the beautiful Talavana forest that was full of ripe fruits.  After arranging that the terrible Pralamba would be killed by the most powerful Balarama, He released Vraja's gopas and their animals from a forest fire.

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Subduing the most venomous chief of the snakes,Kaliya, by climbing on top of him, He managed to defeat his pride and with force send him away from the lake of the Yamuna, the water of which thus was freed from its poison. Dear Nanda, how can it be that all of us inhabitants of Vraja cannot give up our feelings of love for your son, who on His part is just as natural towards us? The fact that He as a boy of seven years old has lifted the big hill, has oh master of Vraja, raised questions about your son.'

Nanda said: 'Please listen to my words dear gopas. Let go of your doubt concerning the boy. This is what Garga in the past has told me referring to this child:
And this one ,the son of Yas'oda,has according to the yuga accepted forms with a white, a red or a yellow color. Now He is Krishna [of a dark complexion]. This child previously was born somewhere else as the son of Vasudeva and therefore the ones who know this will speak about this child of yours as the glorious Vasudeva. There are many names and forms according to the qualities and activities of His appearances. These are known to me, but the common people do not know them.  Being a Nanda-Gokula cowherd this child will always act to what is most beneficial to all of you. With His support you will easily overcome all dangers. Oh King of Vraja, in the past, when there was a faulty regime, He has protected pious souls who were disturbed by rogues so that they, with those bad elements defeated, could flourish.  Just like the ones faithful to Vishnu have nothing to fear from the Asuras, those who are as fortunate to associate with this child in love and affection, will not be overcome by enemies.  Therefore, oh Nanda, take the greatest care raising this child. As for His qualities, opulences, name and fame this son of yours is as good as Narayana!'  After Garga had pointed this out to me, he went home. Ever since I consider Krishna, who frees us from all obstacles, an expansion of Supreme Lord,Narayana.'

Having heard Nanda's words about what Garga had said, the residents of Vraja, enlivened by him and with their perplexity gone, worshiped Lord Krishna.  The demigod [Indra] who caused the rain, made in his anger about the loss of his sacrifice, the cowherds, animals and women suffer by engaging lightning bolts, hail and winds. Krishna considering Himself their only shelter smiled out of compassion and in order to protect the cowherd community picked up the hill with one hand the way a small child picks up a mushroom.

May He, the Lord of the Cows, the destroyer of the conceit of the great king of the sky, be satisfied with us!'
10;26

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 26, 2015, 07:01:34 PM
Lord Rishabhadeva's Teachings to His Sons
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Lord Rishabha said:
'My dear sons, this body you carry along within this material world, does not deserve it to suffer under the difficulties of a sense gratification of dogs and hogs. It is rather worth the trouble of undergoing the divine austerity by which the heart finds its purification and one thus achieves infinite spiritual happiness. Serving the great souls, so one says, is the way of liberation and to seek the association of those who are attached to women is the gateway to darkness. Truly advanced are they who have an equal regard for all, are peaceful, take no offense, wish all the best and know how to behave. They who are eager to live in a loving relationship with Me, and who are not so attached to people only interested in the physical aspect of life consisting of a home, spouse, children, wealth, friends and making money, engage only in the world insofar it is necessary. I consider the madly being engaged in unwanted activities,for the sake of this material satisfaction,as not befitting the soul who therefrom arrived at this temporary body despite the misery associated with it. As long as one does not want to know about the reality of the soul, as long as one's mind is absorbed in worldly activities, one is factually defeated by one's own ignorance, for being entangled in one's karma,one is bound to this material body.  For as long as unto Me, Vasudeva, there is no love, a soul thus being ruled by ignorance will have a mind following the lead of fruitive activities, and as long as that is the case one will not be free from the miseries of the body one is identified with. When one even properly educated does not see how inefficient and inappropriate the endeavor of gratifying the senses,in an unregulated manner, is, one will, not thinking properly about one's self-interest, very soon be crazy about it and as a fool find nothing but material miseries in a homely existence ruled by sexual intercourse. Because of the sexual attraction between man and woman both their hearts are tied together and therefrom they call for a home, a territory, children, wealth and relatives. That is the illusion of the living being known as 'I' and 'mine'. The moment the tight mental knot in the heart of such a person, bound by the consequences of his karma is slackened, the conditioned soul turns away from this false conception of 'us' and then, forsaking that cause of egoism, being liberated returns to the transcendental world. With the use of one's intelligence one can give up the false identification with the material world, the cause of material bondage ,by following a spiritually advanced person, a Guru as also by devotional service unto Me, by not desiring, by exercising tolerance with the dual world and by inquiries; by realizing the truth of the miseries of the living beings everywhere; by practicing austerities and penances and by giving up on sensual pleasures; by working for Me, listening to stories about Me as also by always keeping company with the ones devoted; by singing about My qualities, by freedom from enmity, by being equal to all, by subduing one's emotions oh sons; by trying to forsake the identification with one's home and body, by studying yoga literatures; by living alone, by entirely controlling the breath, the senses and the mind; by developing faith, by continually observing celibacy, by constant vigilance, by restraint of speech; by thinking of Me, seeing Me everywhere, by developing knowledge and through wisdom in being illumined by the practice of yoga; and by being endowed with determination, enthusiasm and goodness.

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When one by means of this yoga practice,completely being liberated from desiring results, as I've told you, has untied the knot of the bondage in one's heart that was caused by ignorance, one,finally also, must desist from this method of detachment,this yoga,itself.
 The king or Guru who desiring My abode considers reaching Me to be the goal of life, should in this manner relating to his sons or disciples, be of instruction not to engage in wordly activities,but not get angry with them when they lacking in spiritual knowledge want to. For what can one achieve when one engages someone simply in laboring for the profit? In fact such a king or Guru would cause the ones whose vision is clouded,by material motives, to fall down. On other hand,ignorant ones should be instructed not to refrain from work and duty completely,but to work only in the spirit of devotion and detachment.
 People who obsessed in their desire for material goods have lost sight of their real welfare, live with their efforts for the sake of temporary happiness in enmity with each other and run, foolish as they are, without having a clue, into all kinds of trouble. If someone is ignorant and addicted to the path of samsara(ocean of birth and death), how can one who is actually learned, merciful and advanced in spiritual knowledge engage him in fruitive activity and thus further entangle him in material existence? If a blind man is walking down the wrong path, how can a gentleman allow him to continue on his way to danger? How can he approve this method? No wise or kind man can allow this. Someone not capable of delivering his dependance from the cycle of rebirth must not evolve into a father, a mother, a spouse, a spiritual teacher or a worshipable godhead.  I who am inconceivable have a heart of pure goodness filled with dharma . Because I left adharma far behind Me the faithful ones truthfully call me The Best One or Rishabha. You are all born from My heart, therefore try with a pure intelligence to be of service to your brother Bharata, he who rules the people as the most exalted one.

Among the manifested forms of existence the living ones are superior to the ones without life(dull matter), and among them the ones who move around are far superior to the plants. Of those the ones who developed intelligence are better and the best ones among them are the human beings. The ghosts are the better because they have no material bodies,and the singers of heaven [the Gandharvas] are superior to them again. Next one finds the perfected ones [the Siddhas] above whom the superhuman beings [the Kinnaras] are situated. The unenlightened ones [the Asuras who can master the ones before mentioned] are dominated by the gods lead by Indra and above them the sons of Brahma, like Daksha,are situated. Lord Shiva is the best of them and above him we find Lord Brahma from whom he originated. He on his turn is a devotee of Mine, I ,the God of the Gods of rebirth. Because I am inclined to the brahmaṇa, the brahmana is best of all. I do not know oh learned ones, anyone who is superior to him. With him I eat with more satisfaction from the food that by the people with faith and love in proper ceremony was offered, than from the food which was offered in the fire.  It is the brahmin who maintains my eternal and shining body [in the form of the Vedas] in this world. In him one finds the belief and authority of the [eight brahminical] qualities of supreme goodness [sattva], purification [pavitra], control over the mind [s'ama] and the senses [dama], truthfulness [satya], mercy [anugraha], penance [tapasya] and tolerance [titiksha]. From Me, the One of unlimited prowess who higher than the highest is capable of redemption and bestowing all the heavenly happiness, they want nothing at all. To whom else would they who perform their devotional service without claiming worldly possessions turn to then? My dear sons, with your vision cleared be at all times of respect for all living beings that move and not move, for I reside in all of them. That is the way you should respect Me. Engage all of your mind, your words and the perception of all your active and receptive senses directly in My worship, for without doing so a person will not be able to free himself from the great illusion which is Yama's deathtrap.'

5;5

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 29, 2015, 03:03:17 AM
Jnana Yoga or the Denomination and the Real
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The Supreme Lord said:

'When one understands that the world, this combination of matter and person, is based upon one and the same reality, one should refrain from praising and criticizing someone else's nature and activities. He who praises or criticizes someone else's nature and actions quickly strays from his [real] interest, because he thus adheres to the falsehood [of the world of opposites]. A person aware of the objective diversity is just as an embodied soul whose senses, overcome by sleep, experience the illusory reality of a dream, or the deathlike state of having lost consciousness. What would be good or what would be bad in this unreal, deceptive material duality that, considered by the mind and put into words, results in a false image of reality? Even though shadows, echoes and mirages constitute mere suggestions, they create motives; the same way the body and what belongs to it gives rise to material conceptions [identifications] that create fear until the day one dies,for they offer no firm hold. The Master, the Lord, the Soul alone, manifests this universe and Himself, protects all that exists and Himself,and withdraws both the creation and Himself. Apart from the Soul, outside of Him, hence no separate living being can be found, just as no other basis can be found for this, within the Self perceived, threefold splendor of the gunas - that you must know as the threefold manifestation generated by the illusory energy of maya. Someone who, perfectly conversant and experienced, is well aware of what I have now described, does not blame or praise, and wanders the earth as free as the sun. When one by direct perception, logical deduction, scriptural truth and one's self-realization knows that that what is inessential has a beginning and an end, one should move around in this world free from attachment.'

Uddhava said: 'My dear Lord, it is not possible for this material existence to be the experience of either the soul, who is the seer, or of the body, which is the seen object. On the one hand, the Soul is innately endowed with perfect knowledge, and on the other hand, the material body is not a conscious, living entity. To whom, then, does this experience of material existence pertain? The inexhaustible soul, free from the modes, is pure, self-luminous and uncovered just like a fire, while the material body is like firewood that is without understanding. To which of the two belongs the experience of a material life in this world?'

The Supreme Lord said: 'As long as the soul is attracted to the body, the senses and the life force, material existence will continue to flourish, despite being meaningless. Even though not having a purpose of its own, the course of mundane existence [the 'wheel'] does not cease to exist; one keeps, like being caught in a dream, contemplating the objects of the senses and the meaninglessness arriving with it . Although while dreaming a person experiences many undesirable things, upon awakening he is no longer confused by the dream experiences. Lamentation, elation, fear, anger, greed, confusion, hankering and such, one observes with the birth and death of the false ego [ahankara] and is not seen with the soul ,that does not take birth or die. The Soul,Jiva,who falsely identifies with his body, senses, life air and mind, and who dwells within these coverings, assumes the form of his own materially conditioned qualities and work. He is designated variously in relation to the total material energy, and thus, under the strict control of supreme time, he is forced to run here and there within material existence. Although the false ego has no factual basis, it is perceived in many forms - as the functions of the mind, speech, life air and bodily faculties. But with the sword of transcendental knowledge, sharpened by worship of spiritual Master, a Sober sage will cut off this false identification and live in this world free from all material attachment. Spiritual knowledge [jnana] is based on discrimination of spirit and matter and is nourished by scripture and penance, personal experience, historical accounts and logical inference. It is based upon that what is there in the beginning, what stays  the same in between and what remains in the end of this creation, Ultimate Cause ,Brahman,Absolute Truth. Just like gold alone being present before it is processed, when it is processed and in the final product of the processing, I am present in different disguises of this creation.  While manifesting itself in the form of the three modes as the causing [of rajas], the caused [of tamas] and the causal agent [of sattva),(the perceiver, the perceived and the regulator of perception),in its three conditions of wakefulness, sleep and unconscious sleep, this spirit of condensed knowledge,my dearest Uddhava,this transcendental intelligence, constitutes the fourth factor [the 'gold' or turiya] ,that as an independent variable stands for the single ,Absolute Truth of each of them. That what was absent before, is absent afterwards and is not there in between, is but a designation, a reference. Whatever that was created and is known by something else, is actually only [a reference to] that something else - that is how I see it. Although thus not existing in reality, this manifestation of transformations created from the mode of passion appears real because the self-manifested, self-luminous Absolute Truth exhibits Himself in the form of the material variety of the senses, the sense objects, the mind and the elements of physical nature. When one by discriminating this way has achieved clarity about the Absolute Truth, one must wisely speak against the opposite [of falsely identifying oneself], cut with the doubt regarding the Soul and in the contentment of one's own spiritual happiness desist from all lusty matters.
 The body made of earth is not the true self, nor are the senses that, their gods or the life air, the external air, water, fire or a mind only interested in matter ['food']; nor is the intelligence that, material consciousness, the I that thinks itself the doer, the ether, the earth, material things or the restraint [the universal primeval state of equilibrium]. For one who has properly realized My personal identity as the Supreme, what credit is there if his senses - mere products of the material modes - are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?  Just as the sky itself is not affected by the coming and going qualities of the atmosphere, fire, water and earth or by the qualities of the seasons, also the Imperishable Supreme remains free from the influence of sattva, rajas and tamas, the modes that constitute the cause of the I-concept of material existence. Nevertheless, until one by steadfast devotion to Me has banned all the impurity of passion from one's mind, one must avoid the attachment with the modes that was produced by the deluding material energy. The same way a disease that was treated imperfectly time and again returns and gives a man trouble, also a mind not purified of its karmic contamination will torment an inexperienced yogi who is still of all kinds of attachment.  Imperfect yogis who are commanded by impediments in the form of the human beings [family members, disciples etc.] sent to them by the demigods will, by their perseverance in their previous life, once again [in a new life] engage in the practice of yoga, but never more be entangled in fruitive activities. An ordinary living being performs material work and is transformed by the reaction to such work. Thus he is driven by various desires to continue working fruitively up to the very moment of his death. A wise person, however, having experienced his own constitutional bliss, gives up all material desires and does not engage in fruitive work. Someone whose consciousness is fixed in the True Self does not give it a moment's thought whether he is standing, sitting, walking or lying down, urinating, eating food or doing whatever else that manifests from his conditioned nature. When one is intelligent one does not take anything else [but the soul] for essential. Whenever such a one faces the not really existing matters of the senses, he from his logic denies them their separateness, so that they are like the things of a dream that disappear when one wakes up. The soul is not something one accepts or rejects [that comes and goes], but the ignorance [resulting in a material body] that you in many forms,under the influence of karma and guna accepted as an inextricable part of yourself, My best one, [ultimately] dissolves again in that knowledge. Just as the rising sun puts and end to the darkness in the human eye, also a clever and thorough search for My pure truth puts an end to the darkness of someone's intelligence. The Supreme Lord is self-luminous, unborn and immeasurable. He is pure transcendental consciousness and perceives everything. One without a second, He is realized only after ordinary words cease. By Him the power of speech and the life airs are set into motion. Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one?s own soul. The duality of the five material elements is perceived only in terms of names and forms. Those who say this duality is real are pseudoscholars vainly proposing fanciful theories without basis in fact.

The body of a yogi who with a lack of experience tries to engage in the practice of yoga, may be hindered by rising disturbances. In that case the following rule of conduct is prescribed. Some disturbances may be overcome by postures [asanas] combined with concentration exercises [dharana], others can be defeated by penances [tapas], mantras and medicinal herbs. Certain inauspicious matters one can overcome step by step by constantly thinking of Me , by [loudly or silently] honoring My names and such [japa, sankirtana] and by following in the footsteps of the masters of yoga. Some [yogis] keep their bodies under control and make them fit by focussing on health, employing different methods and exercises for the sake of material perfection [siddhis].  It goes without saying that good health should not be worshiped when such an endeavor is useless, for in matters of the body one is, just like a fruit on a tree, subject to decay. Although the material body of someone regularly practicing yoga will attain fitness, being intelligent My devotee does not put faith in such yoga and will give it up. The yogi who, free from desires takes to My shelter and practices this process of yoga, experiences the inner happiness and accepts no defeat by disturbances.'


11;28

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 01, 2015, 07:46:26 PM
Bhakti Yoga: the Most Auspicious way to Conquer Death
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Uddhava said:

 'This process of yoga is, I think, most difficult to execute for someone not spiritual. Please oh Acyuta, tell me in simple terms how a person may easily succeed. Generally oh Lotus-eyed One,yoga practitioners get frustrated trying to unite the mind and, unable to find absorption, grow weary of subduing their thoughts. For that reason oh Lotus-eyed Lord of the Universe, the swanlike  delight in taking to the shelter of Your lotus feet that are the source of all ecstasy, while they who take pride in the results of their yoga, do not and are defeated by Your material energy. It comes as no surprise Acyuta, that You as a friend to all servants with no other shelter, are joined in intimacy with them, You who as Rama were affectionate with the animal-like,Vanaras, while the edges of Your footstool were covered by the effulgent helmets of the great controllers [like Brahma]. Knowing the benefit You offer,oh Supreme Soul, Bestower of All Perfections and dearest Lord to those seeking shelter, who would reject You or ever be devoted to anything else and forget about You in exchange for some opulence? What would not be granted to us when we serve the dust of Your feet? O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features-externally as the Guru, and internally as the Supersoul-to deliver the embodied living being by directing him how to come to You.'

Suka said: 'Thus questioned by Uddhava ,who in his heart was most attached to Him, the Lord of all Lords spoke lovingly with an attractive smile, He who- with the universe as His plaything - by His energies assumed His three [principal] forms [the guna-avataras].'
The Supreme Lord said:
'I shall explain to you My most auspicious dharma by means of which, with faith executed, a mortal being may defeat unconquerable death. He whose mind is attracted to My devotional service and has offered his heart and intelligence unto Me, should remember to perform step by step all his prescribed duties for My sake. One should take shelter of the holy places frequented by My saintly devotees and follow the example of the conduct of My devotees among the demigods, humans and demons.  Either alone or in association one should with respect for the position of the moon, at special occasions and at festivals engage in singing and dancing and so on, with royal opulence and generous contributions. With a pure heart one should see Me, the Supreme Soul free as the sky, as being present within and without oneself and all living beings  Oh brightest spirit, when one with My love thus is of respect for all living beings, one with such an approach has the highest possible knowledge, the absolute unity of spirit. This way regarding the brahmin and the outcast, the thief and the man faithful to the brahminical culture, the sun and the spark, the gentle one and the cruel one equally, one is considered a wise person. Of the person who constantly meditates upon My presence in all men quickly the rivalry, envy, disdain and false ego will disappear. Ignoring the laughter of one's friends and without being embarrassed about outer appearances one should throw oneself like a rod to the ground and offer one's obeisances to all, even to dogs, outcasts, cows and asses. With that what one says, thinks and does, one this way will have to be of worship as long as one has not developed the vision of Me being present in all living beings.  For the one who by knowledge and realization sees the Supreme Soul everywhere, everything is based upon the Absolute Truth. Thus free from doubt he should desists from material striving, karmic activities. I consider this - with the functions of one's mind, words and actions seeing Me within all living beings - the most appropriate of all processes. My dear,when one thus tries to be of service unto Me Uddhava, because of this perfectly established method,free from the modes and without ulterior motives,there is not even the slightest loss. Oh best among the pious souls, when one is capable of performing one's duty free from ulterior motives for the sake of Me, the One Supreme, fear and such, will be futile. Activities offered to Me without personal motivation, even if they are externally useless, amount to the actual process of religion. This process is the supreme intelligence of the intelligent and the cleverness of the most clever, for by following it one can in this very life make use of the temporary and unreal to come to Me, the eternal reality.

This survey both in brief and in detail I thus explained to you, constitutes the complete science of the Absolute Truth,that even for the demigods is difficult to access. With clear, logical arguments I repeatedly explained to you the spiritual knowledge; properly understood this will put an end to the doubts a person may have and liberate him. He who concentrates on this question of yours as also on My clear reply, will attain the eternal secret of the Vedas, the Supreme, Absolute Truth.  I shall naturally, give Myself to that person who without reservation passes on to devotees this traditional instruction of Mine, this knowledge of the Absolute Truth. He who repeats [for others] this Supreme Knowledge, that is so sanctifying and clear, reveals My presence with the lamp of knowledge and will find purification day after day. The person who attentively and with faith regularly listens to this and is of transcendental devotional service unto Me [is a bhakta], will not get entangled in karmic activities. Do not share this with a hypocrite, an atheist or a cheat, nor with someone not willing to listen, a non-devotee or an obstinate person. Share it with a person free from these bad qualities, someone virtuous and pure, kindly disposed and dedicated to the welfare of the brahmins, as also with laborers and women if they are of devotion. For the inquisitive one fully understanding this, there is nothing further to know; once one has drunk the nectar of this palatable beverage nothing will remain.  Everything that people of success with the four goals of life may find in knowledge, fruitive labor, mystic yoga, ordinary activities or in political ruling, you can equally find in Me My best one. When a mortal surrenders himself to Me and forsakes all his fruitive labor in his desire of service, he at that time attains freedom from birth and death and qualifies for sharing in My nature.'

11;29

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 08, 2015, 10:10:19 PM
The Deliverance of Mucukunda
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Suka said:

'Seeing Him coming out of the city like the rising moon, most beautiful to behold, with a dark complexion, a yellow silk garment, the S'rivatsa on His chest, the brilliant Kaustubha gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses, His always effulgent, clean, joyful smile to His beautiful cheeks, His lotus like face and the display of His shark-shaped earrings, he,Kalayavana, thought: 'This person indeed,with the S'rivatsa, the four arms, the lotus eyes, wearing  forest-flowers and with a great beauty, must be Vasudeva. Considering the marks as mentioned by Narada He, going there without weapons on foot, can be no one else. I'll fight Him without weapons!' Resolving thus, he ran after the Lord, who turned His back and ran away. Kalayavana hoped to catch Lord Kṛṣṇa, though great mystic yogis cannot attain Him. With every step He seemed to be within the reach of his hands, but after thus being taken a great distance by the Lord, the leader of the Yavanas was led to a mountain cave. In his pursuit he insulted Him with words like 'Fleeing does not behove someone like You born in the Yadu dynasty!' Yet he, whose mischief had not found its end, could not get hold of Him. Despite being insulted this way, the Supreme Lord entered the mountain cave. The Yavana followed Him, but saw another man lying there. 'And now, bringing me this long distance, He is lying down here like a saint!' Thus erroneously thinking that the man was Acyuta, he struck him full force with his foot. The man woke up after a long period of sleep and slowly opened his eyes. Looking around in every direction, he saw him standing at his side. Oh descendant of Bharata, by the glance the angered man cast on him, he was instantly burned to ashes by a fire that was generated from within his own body.'

The honorable king Parikchit said: 'Who precisely was that person oh brahmin, of which family was he and of what powers? Why had he retreated into the cave to sleep and from whose seed was that destroyer of the Yavana born?'

Suka said: 'He is known as Mucukunda. He was born in the Ikshvaku dynasty as a son of Mandhata. He is a great personality devoted to the brahminical order and someone true to his vow in battle. On the request for help of the gods headed by Indra who were terrified because of the Asuras, he for a long time was of service to assure them their protection.  After having secured Guha [ Skanda or Karttikeya] as their guardian of heaven, they said to Mucukunda: 'Oh King, please desist from the difficult task to protect us. Forgetting all your personal desires, you oh hero, with the abandoning of a kingdom in the world of man, have removed those asura thorns for our protection. Your children, your queens and your other relatives, ministers, advisors and subjects do not live anymore. Time has swept them away. The Supreme, Inexhaustible Lord of Control is the Time itself, more powerful than the most powerful ones, who, playing a game of herdsman and flock, sets the mortal beings in motion. We wish you all good fortune, please choose today any benediction from us, except for the boon of liberation that can only be conferred by the Supreme Inexhaustible Lord.'

He who for his great fame thus was addressed by the demigods, respectfully saluted them and entered a cave to enjoy the sleep the gods had granted him. After the barbarian was burned to ashes, the Supreme Lord, the great hero of the Satvatas, revealed Himself to sage Mucukunda. He as dark as a cloud, was clad in a yellow, silken garment, carried the S'rivatsa on His chest and the brilliant Kaustubha gem that radiated. With His four arms and the beautifying Vaijayant? garland, with His attractive, calm face and glittering shark-shaped earrings, with His affectionate smile appealing to all mankind and His glance, with His youthful handsome form, His noble gait and His fire that was like that of a lion, He formed an appearance of an overwhelming effulgence. Facing this unassailable splendor he who was highly intelligent, filled with awe hesitantly posed a question.

Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, while You with Your feet, that are like the petals of a lotus, walk the thorny ground? Maybe You are the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sun god, the moon god, the king of heaven or perhaps a ruler from another planet. I think You are the leading godhead among the principal demigods, the Greatest One, for You dispel the darkness of this cave [the 'heart'] like a lamp with its light. Oh Most Eminent Among All Man, if You like, please describe truthfully for us eager to hear, Your birth, activities and lineage. We from our side oh tiger among men, are descendants of Ikshvaku, a family of kshatriyas(warriors). And I was born from the son of Yuvanas'va and am called Mucukunda oh Lord.  Because I remained awake for a long time and my fatigued senses were overwhelmed by sleep, I for my comfort laid down in this solitary place. Then I was awakened by someone. That person because of his sinful mentality turned to ashes. Immediately thereafter I then saw Your good Self so glorious, oh Chastiser of the Enemies.  Because of Your unbearable effulgence we, being diminished in our faculties, cannot behold You oh most Gracious One, You deserve it to be honored by all embodied beings!'


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Thus being addressed by the king, the Supreme Lord and Origin of the Entire Creation replied with a broad smile using words rumbling as deep as the clouds.
 The Supreme Lord said:
'There are thousands of My births, activities and names My dear one, limitless as they are, they cannot even be enumerated by Me! Some time, after many lives, one may succeed in counting all the dust particles of the earth, but that will never be accomplished with My qualities, activities, names and births.  Not even the greatest sages enumerating My births and activities that take place in respect of the three aspects of time [past, present, future] oh King, can reach the end. Nonetheless oh friend, just listen to what I have to tell you about My current birth. In the past I was beseeched by Lord Brahma  to secure the dharma and destroy the demons who constituted a burden to the earth. Thus I descended into the Yadu dynasty in the home of Vasudeva and because of that fact the people call Me Vasudeva, the son of Vasudeva.  I killed Kalanemi, as also Kamsa , Pralamba  and others who were hateful with the virtuous souls. This Yavana oh King, was burned by your scorching glance.  I, the one person caring for the devotees, approached this cave for the sake of favoring you, for in the past you have often prayed for it.  Tell Me what blessing you want from Me oh saintly King, I will fulfill all your wishes. Any person who has satisfied Me, will never again need to lament.'

Suka said: 'Thus being addressed Mucukunda bowed down to Him and spoke. Knowing He was Narayana, the  Godhead, he filled with joy remembered the words of Garga. Mucukunda said: 'Man being cheated by Your bewildering potency maya oh Lord, is not of worship for You. Not understanding the true purpose of life he - whether he is male or female - seeking his happiness gets entangled in household affairs that make him unhappy. That person has an impure mind who, despite having somehow or other automatically obtained the rare and highly evolved human form of life, does not worship Your lotus feet. Like an animal that has fallen into a blind well, such a person has fallen into the darkness of a material home. Oh Unconquerable One, I thus have wasted my time with building a kingdom and acquiring opulence, which now is all gone. Intoxicated like an earthly ruler who mistakes his mortal frame for himself, I suffered endless anxieties because of having gotten attached to children, wives, riches and land.  Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man. Surrounded by chariots, elephants, horses, infantry and generals I traveled around on this earth, but, in my great pride, I never seriously regarded You.  Forgetful about what needs to be done, hankering for sense objects and endlessly ruminating with an ever growing greed, one is suddenly placed before You, who are as attentive as a hungry snake licking its fangs to kill a mouse.  The same vehicle of time, the body that first was called 'the king' riding in chariots furnished with gold or on fierce elephants, is unavoidably in the course of time named 'feces', 'worms' and 'ashes'.  Full circle having conquered the directions, without further conflicts, being seated on a throne and praised by rulers alike, the person in his home is led about like a pet animal while deriving his happiness from intercourse with women oh Lord. A king who desires even greater power than he already has strictly performs his duties, carefully practicing austerity and forgoing sense enjoyment. But he whose urges are so rampant, thinking ?I am independent and supreme,? cannot attain happiness. When the wandering person reaches the end of his material existence, he oh Infallible One, will find the association of those who are good and honest [the sat-sanga]. Thereupon the devotion for Him will come about, He who, as the Lord of the Higher  and Lower , is the only object for the pious souls. Oh Lord, I think that with the spontaneous disappearance of my attachment to my kingdom, You have shown me Your mercy. For that is what the saintly rulers of endless stretches of land pray for when they enter the forest in want of their solitude.  I do not desire anything else but to be of service at Your feet, for they are to those not desiring a material life the object of desire, the boon that is sought oh Almighty One. Which faithful man of worship for You, the Bestower of the Path of Emancipation oh Lord, would choose as a boon for that which causes his bondage? Therefore oh Lord, entirely putting aside the worldly blessings because of which one is entangled in the modes of passion, ignorance and goodness, I approach You, the Original Person of Pure Knowledge, who free from mundane designations and duality, is transcendental to the modes.  Tormented by disturbances I, for a long time, was full of sorrow being distressed in the world. With my six enemies [the senses and the mind] never being satisfied there was no way to find peace oh Bestower of the Shelter. Please oh Lord, protect me who, facing these dangers oh Supreme Soul, has approached Your lotus feet, the Truth that is free from sorrow and fear.'

The Supreme Lord said: 'Oh great King, emperor of all, you have a pure and capable mind, for, even though you were tempted to ask for benedictions, you were not spoiled by desires. Please know that I tempted you with benedictions to ascertain whether you are free from bewilderment. The  intelligence of the ones devoted to Me is never diverted by material blessings.  Those not devoted to Me who occupy themselves with breathing exercises and such,but did not diminish their material desires [the vasanas] oh King, so that one sees that their minds again assert themselves. May you wander this earth at will , with your mind fixed on Me, and may for you thus always be an uninterrupted devotion unto Me. Following the dharma of the ruling class you have killed living beings when you were hunting and with other actions. That sin you should now uproot completely by fully immersing yourself in penances with Me as your shelter.  In your birth following this one oh King, you, becoming a supreme well-wisher to all living beings, will be a fine brahmin and attain Me for certain.

10:51


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 11, 2015, 12:31:54 AM
The Bhagavatam is the Answer to all Questions
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Suka said:
 'In this [book, the S'rimad Bhagavatam] the following ten subjects are discussed: primary creation [sarga], how the interactions of life and the lifeless came about [visarga], the planetary order [sthana], the maintenance of belief [poshana], the impetus for action [utaya], the administrative eras [manvantaras], stories about the Lord's appearances [is'a-anukatha], returning to God [nirodha], liberation in devotional service [mukti] and the summum bonum [the life of Krishna]. The great sages reduce the purpose of the first nine characteristics of this Bhagavatam to the clarification of the summum bonum. This they deduced from either the words themselves used in the text or from their purport. The [sixteen elements of the five] gross elements, the [five] sense objects and the senses themselves including the mind, constitute the manifestation that is called the creation of the creator [sarga] and that what resulted from their interaction with the three modes of nature [the gunas] is what is called the secondary creation [visarga]. The stability of the worlds [sthana] is the victory of the Lord of Vaikunthha and His mercy is the maintenance of belief [poshana]. The reign of the Manus [during the manvantaras] settles the perfection of the dutifulness that constitutes the impetus for action with the karmic propensities [utaya]. The different stories about the Lord [is'a-anukatha] describe the activities of the avataras of the Supreme Lord  and the persons who are His followers. Returning to God [nirodha] pertains to the resigning of souls to the Original Person and His energies, while liberation [mukti] is concerned with forsaking other ways [of living] in order to get established in the Original Nature. He who as the source from which the cosmic manifestation takes place also stands for the return to God, is for that reason called the reservoir [the as'raya] of the Supreme Spirit or the Supersoul.

The individual person in possession of his senses [adhyatmika] is both the controlling deity [adhidaivika] and the person who separate therefrom is perceived as another embodied living being [adhibhautika]. All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter. After separating the different universes, the gigantic universal form of the Lord [Maha-Viṣṇu], which came out of the Causal Ocean, the place of appearance for the first puruṣa-avatara, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka]. Residing in these waters of His own creation for a thousand celestial years He became known by the name of Narayana ['the way of Nara'] because these waters that originated from the Supreme Person [from 'Nara'] are called Nara.  The material elements, karma, time and  the conditioned living entities all exist by His mercy and cease to exist on  His neglect. Where He laid in His mystical slumber He was all alone. The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.  Just hear from me how the potency of His Lordship divides one into three, called the controlling entities, the controlled entities and the material bodies, in the manner mentioned above.

From the ether within the body of the Original Person, with His wish, the power to sense, the power to mind and the power for physical action generated, after which next the life breath [the prana] came about as the principle ruling over each and all.  Like the followers of a king, the senses follow the life force of prana that is active in all living beings and when the life force is no longer active all the rest stops also. The life force that was generated [from the ether] made the Almighty One hungry and thirsty and to quench that thirst and satisfy that hunger, first of all the mouth was opened. From the mouth the palate was generated whereupon the tongue manifested and the various tastes to be relished by it. With the need to speak from the mouth of the Supreme One [the presiding deity of] fire originated as also the organ of speech and speech itself, but because He was at rest in the waters, they for a very long time remained suspended.  Desiring to smell odors the nose with its sense of smell developed together with the nostrils to rapidly inhale the air that carries the smell.  Being by Himself in the darkness He desired to observe Himself and the rest of creation. For the sake of His vision the sun then separated that gave the eyes the power of sight.  When the Lord decided that the sages should understand the Supreme Being also the ears manifested themselves including the authority of the wind directions, the power to hear and that what could be heard. From His desire to experience the hardness, softness, lightness, weight, heat and cold of all matter, the sense of touch was distributed over the skin along with its bodily hair, the plants and trees. That sense of touch of the skin rose from the objects that were perceived within and without.

From His desire for different types of work the two hands manifested, but to give strength to the manipulation that depends on them [viz. on the gods who are His hands], Indra, the king of the gods, found his existence as the manifestation of both.  Desiring to control movement the legs manifested, for the purpose of which the Lord of Sacrifice [Vishnu] Himself manifested [as their presiding godhead] who motivates the different human beings according to the duties of their fruitive actions [karma].  Desiring to taste the nectar of sexual enjoyment the genitals of the male and female organ appeared and the lustfulness found its existence that is the shelter cherished by the both of them [controlled by the Prajapati]. Desiring to evacuate the refuse of eatables first the opening of the anus and then its sense and substance came about after which Mitra, the controller over the excretion, appeared to offer the protection of both. Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force. In want of food and drink the abdomen with the intestines and arteries originated to which the rivers and seas are their source of sustenance and metabolism.  Desirous to know His own energy the heart [as the seat of thought] manifested after which the mind, Candra the controller [the moon] appeared as also determination and all desire.  The seven elements of the nails, skin, flesh, blood, fat, marrow and bone are predominantly of earth, water and fire whereas the life breath is a product of ether, water and air .

The senses of the material ego are attached to the modes of matter. Those modes influence the mind and all the feelings belonging to it because of which for the individual the intelligence and the realized knowledge assume their form. Of all this is external feature of the Lord, as I explained to you, known in the eight elements [of earth, water, fire, air, sky, mind, intelligence and false ego] of all the worlds and such, that make for an unlimited external covering . Therefore beyond this [gross manifestation] is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception. None of these two [material and verbal] forms of the Supreme Lord as I described to you are, because of their externality, by the scholars of consciousness ever taken for granted. He who in fact does nothing [who is of akarma] manifests in the form of the word and in that what the word denotes: the different appearances of the Absolute Truth and the Supreme Lord, while He in the pastimes of His forms and names engages in the work of transcendence.  Oh King, know that all the happiness and distress and their mixture is there as a result of profit-minded labor [of karma]. This is the experience of all the members of the family of Brahma, the Manus, the godly ones, the wise, the inhabitants of Pitriloka [the forefathers] and Siddhaloka [the perfected ones]; the Caranas [the venerable ones], Gandharvas [the singers of heaven], Vidyadharas [the scientists], Asuras [the unenlightened ones or the demons], Yakshas [treasure-keepers or evil spirits], Kinnaras [of superpowers] and angels; the snake-like, the monkey-shaped Kimpurushas, the human beings, the inhabitants of Matriloka [of the place of the mother], the demons and Pis'acas [yellow flesh-eating demons]. This includes the ghosts, spirits, lunatics and evil spirits, devils taking possession of people and the birds, the forest-dwelling and domestic animals, the reptiles, the ones of the mountains, the moving and immobile living entities, the living entities born from embryos, from eggs, from heat [micro-organisms] and from seeds, and all others, whether they are of the water, of land or the sky.

According to the different modes of material nature - the mode of goodness, the mode of passion and the mode of darkness -there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also. Evidently the Supreme Lord, the maintainer of the universe, after having created the universes, assumes for the purpose of maintaining the dharma [and redeeming the living beings] the forms of gods, human beings and lower creatures. Like the wind dispersing the clouds He in the form of Rudra [S'iva the destroyer] at the end of the era by fire will completely annihilate all.  The Supreme Lord is by those who are not conversant with His essence described with the notion of these characteristics [of creation and destruction], but the wise and the teachers must not deign to regard the supreme glory as only this.  There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator. That what is summarized here by me concerns the generation of the entire expanse of material creation. I only dilate on this now to illustrate the regulative principles of importance for the process of creation during a day of Brahma [a kalpa] and of destruction during an intermediate period [a vikalpa].

2:10
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 11, 2015, 10:29:48 PM
Mura and Bhauma Killed and the Prayers of Bhumi
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Suka said:
'Bhauma had  stolen lord Indra's Varuna umbrella, the earrings of his relative [his mother Aditi] as also a certain location [called Mani-parvata] on the mountain of the gods [Mandara hill]. Lord Indra then informed Lord Krishna about what Bhaumasura all had done. Together with His wife Satyabhama, seated on Garuda, He thereupon traveled to the city of Pragjyotisha [Bhauma's capital, now Tejpur of Assam], which lay protected surrounded by mountains and weapons, fire, water and wind. The place was fortified by a  fence consisting of tens of thousands of tough and dreadful wires on all sides.  With His club He broke through the rock fortifications, with His arrows He defeated the weapon systems, with His disc He forced a way through the fire, the water and wind defenses and with His sword He likewise got through the fence.  Resounding His conch shell He broke the seals of the fortress, as also the hearts of the brave warriors, and with His heavy mace Gadadhara broke through the ramparts. Hearing the vibration of the Lord's Pnccajanya that sounded like the thunder at the end of the universe, the five-headed demon Mura rose up who lay asleep in the water .  With his trident raised and with an effulgence as terrible as the fire of the sun most difficult to behold, he, as if he with his five mouths would swallow the three worlds, launched his attack the way the son of Tarkshya [Garuda] would attack a snake. Whirling his trident he threw it with all his strength at Garuda with such a tumultuous roar from his five mouths, that the earth, the sky and the outer space in all directions of the egglike shell of the universe reverberated. Lord Krishna then with two arrows broke the trident flying at Garuda in three pieces and next with great force hit his faces with more arrows. The demon furiously hurled his club at Him.   That club flying at Him on the battlefield was by Gadagraja [Krishna as the Elder Brother of Gada] broken into thousands of pieces by His own club. But when he next with his arms raised rushed forward at Him, the unconquerable One with ease sliced off his heads with His disc. Lifeless he with his heads severed fell into the water, as if Indra with his force had split off a mountain peak. His seven sons, feeling greatly distressed upon their father's death, thereupon angrily moved into action to retaliate.

Incited by Bhaumasura, T?mra, Antariksha, S'ravana, Vibhavasu, Vasu, Nabhasvan and  the seventh son Aruna with their weapons stepped forward on the battlefield headed by their general Pithha. In their attack they furiously used swords, clubs, spears, lances and tridents against the Invincible One, but the Supreme Lord of Infallible Prowess with His arrows cut their complete mountain of weapons into tiny pieces.  Cutting off their heads, thighs, arms, legs and armor, He sent the ones who were headed by Pithha all to the abode of Yamaraja. Bhauma, the son of mother earth, who saw that his army and leaders succumbed to the arrows and disc of Krishna, could not accept that and marched forward with elephants in rut that were born from the milk ocean. Seeing Lord Krishna with His wife sitting on Garuda like a cloud with lightning sitting above the sun, he released his S'ataghn? [spiked missile] at Him while at the same time all his soldiers attacked. The Supreme Lord, the Elder Brother of Gada, turned their bodies as also the bodies of the horses and elephants of Bhaumasura's army, with differently feathered sharp arrows into a collection of severed arms, thighs and necks. Each of the sharp and shafted weapons that the warriors employed oh hero of the Kurus, were by Krishna with three arrows at a time cut to pieces. Garuda who carried Him, stroke the elephants with his two large wings and thus defeated them. Harassed by his wings, beak and talons they moved back into the city while Naraka ['hell' or Bhauma] continued with the battle.  Bhauma, annoyed to see his army forced in retreat because of Garuda, struck him with the spear that  withstood the thunderbolt of Indra. But he was not shaken more by it than an elephant being hit with a flower garland.  Bhauma, frustrated in his endeavors, next took up his trident to kill Acyuta, the Infallible One, but before he could even release it, the Lord with the razor-sharp edge of His cakra cut off the head of Naraka as he was sitting on his elephant. That head, complete with its brilliant, shining decorations of earrings and a nice helmet, fell to the ground. There were exclamations of 'Alas, alas' and 'Bravo bravo!', while the the sages and ruling demigods showered Lord Krishna with flower garlands.


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Mother earth thereupon approached Krishna and presented  golden earrings glowing with shining jewels and a Vaijayant? garland of forest flowers. She gave Him the parasol of Varuna and the Great Gem [the peak of Mandara].  Oh King, the Goddess with a mind full of devotion then folded her palms, bowed down and praised the Lord of the Universe who is worshiped by the best of the demigods.  Bhumi said:
 'I offer You my obeisances oh God of Gods, oh Lord, oh holder of the conch, the disc and the club who to the desire of Your devotees have assumed Your forms oh Supreme Soul. Let there be the praise unto You.  I worship Him with the lotus-like  belly, my reverence for the One with the garland of lotuses, my respects for He whose glance is as cool as a lotus, my praise unto You who have feet that are like lotuses. My obeisances unto You, the Supreme Lord, Vasudeva, Vishnu, the Original Person, the Primeval Seed and the Complete of Knowledge, unto You my salutations.  May there be the veneration for You, the Unborn Progenitor, the Unlimited Absolute, the Soul of the higher and lower energies, the Soul of the Creation, the Supersoul!  Desiring to create oh Master, You stand out as being the Unborn One [as Brahma], for the purpose of annihilation You adopt the mode of ignorance [as Shiva] and for the sake of maintenance You are [manifested as] the goodness [as the Avataras] of the Universe. Yet You are not covered by these modes, oh Lord of Jagat [the Living Being that is the Universe]. Being Kala [time], Pradhana [the unmanifested state of matter, the primal ether] and Purusha [the Original Person] You nevertheless exist independently thereof. This self of mine ,the earth, the water, the fire, the air and the ether, the sense objects, the demigods, the mind, the senses and the doer, the total material energy - in sum everything that moves around or does not move around, constitutes the bewilderment oh Supreme Lord [when one supposes that it would exist independently of You]. Everything after all resides within You, the One Without a Second ! This son of him [called Bhagadatta, son of Bhauma, Bhumi's grandson] has in his fear approached the lotus feet of You who removes the distress of those who take shelter. Please protect him and place on his head Your lotus hand that eradicates all sins.'

Suka said: 'The Supreme Lord, with these words being entreated by Bhumi with devotion and humility, took his fear away and entered the residence of Bhauma that was equipped with all conveniences. The Lord found there sixteen thousand  maidens of the royal order who by Bhaumasura by force were taken away from the kings.  When the women saw Him enter, the most excellent of all men, they enchanted chose for Him, who by fate was brought to them, as the husband of their desire.  Absorbed in Krishna they thought: 'May providence make that He becomes my husband.' Thus contemplating they, one after the other, all installed Him in their heart. After they were properly washed and clad in spotless clothes, He sent them off in palanquins to Dvaraka together with the enormous treasure of chariots, horses and a great number of other valuables.  Kes'ava also dispatched sixty-four swift white elephants with four tusks from the family of Airavata [Indra's elephant].  Thereupon He went to the abode of the king of the gods and gave Aditi her earrings. Then He together with His beloved Satyabhama was worshiped by Indra, the head of the thirty chief demigods, and the great king's wife. Urged by His own wife He uprooted the heavenly tree, the parijata and placed it on Garuda. He defeated the demigods including Indra [who wanted to prevent that] and brought it to His city. All the way from heaven being followed by the bees that were greedy for its sweet fragrance and juice, the tree beautified the garden of Satyabhama's residence after being planted there. Indra that great soul among the demigods, had bowed down, touched His feet with the tips of his crown and begged Acyuta to fulfill his desire, but now that he had achieved his purpose , he nevertheless started to quarrel with Him about the parijata. To hell those demigods with their wealth, what an ignorance !  The Supreme Lord then properly married with all those women, at the same time living in various residences with them and for that purpose the Imperishable One assumed as many forms.  Happily engaged with the women who were eager to please Him, He who performs the most inconceivable deeds, never left their unequalled and superior palaces. Even though He is perfectly satisfied within, He carried out His duties as a householder and enjoyed life like any other man .  The women shared in an ever-increasing pleasure the always fresh, loving attraction of associating with Him in smiles and glances, intimate talks and bashfulness. Thus having obtained the Husband of Rama they this way managed to attain Him in a manner that is not even available to Brahma and the other gods. Even though they had hundreds of maidservants, they were personally of service to the Lord by approaching Him to offer a seat, be of first-class worship and wash His feet as also to serve Him with betel nut, massages and fanning, fragrances, garlands and dressing His hair, arranging His bed, bathing and presenting gifts.'

10:59


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 16, 2015, 12:07:06 AM
The Three Modes of Nature and Beyond
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The Supreme Lord said:
'Oh best of persons, try to understand what I am about to say concerning the way someone is influenced by a certain mode of My material nature.  With the mode of goodness one finds equanimity, sense control, tolerance, discrimination, penance, truthfulness, compassion, remembrance, contentment, renunciation, freedom from desire, faithfulness, modesty and pleasure within. With the mode of passion there is lust, endeavor, conceit, dissatisfaction, false pride, a desire for blessings, separatism, sense gratification, rashness, love of praise, ridicule, display of valor and hard sanctioning. With the mode of ignorance one runs into intolerance, greed, deceitfulness, violence, attention seeking, hypocrisy, listlessness, quarrel, lamentation, delusion, the suffering of depression, sloth, false expectations, fear and indolence. These, one after the other described by Me, constitute the majority of the effects of the modes. Hear now about their combinations.

My dear Uddhava, the combination of all three modes is present in the mentality of 'I' and 'mine.' The ordinary transactions of this world, which are carried out through the agency of the mind, the objects of perception, the senses and the vital airs of the physical body, are also based on the combination of the modes. When a person devotes himself to religiosity, economic development and sense gratification, the faith, wealth and sensual enjoyment obtained by his endeavors display the interaction of the three modes of nature. When a man desires sense gratification, being attached to family life, and when he consequently becomes established in religious and occupational duties, the combination of the modes of nature is manifest. A person exhibiting qualities such as self-control is understood to be predominantly in the mode of goodness. Similarly, a passionate person is recognized by his lust, and one in ignorance is recognized by qualities such as anger. Any person, whether man or woman, who worships Me with loving devotion, offering his or her prescribed duties unto Me without material attachment, is understood to be situated in goodness. When a person worships Me by his prescribed duties with the hope of gaining material benefit, his nature should be understood to be in passion, and one who worships Me with the desire to commit violence against others is in ignorance. The three modes of material nature - goodness, passion and ignorance - influence the individual but not Me. Manifesting within his mind, they induce the living entity to become attached to material bodies and other created objects. In this way the living entity is bound up. When the mode of goodness, which is luminous, pure and auspicious, predominates over passion and ignorance, a man becomes endowed with happiness, virtue, knowledge and other good qualities. When the mode of passion, which causes attachment, sense of separateness and activity, conquers ignorance and goodness, a man begins to work hard to acquire prestige and fortune. Thus in the mode of passion he experiences anxiety and struggle. When the mode of ignorance conquers passion and goodness, it covers one's consciousness and makes one foolish and dull. Falling into lamentation and illusion, a person in the mode of ignorance sleeps excessively, indulges in false hopes, and displays violence toward others.When consciousness becomes clear and the senses are detached from matter, one experiences fearlessness within the material body and detachment from the material mind. You should understand this situation to be the predominance of the mode of goodness, in which one has the opportunity to realize Me. You should discern the mode of passion by its symptoms - the distortion of the intelligence because of too much activity, the inability of the perceiving senses to disentangle themselves from mundane objects, an unhealthy condition of the working physical organs, and the unsteady perplexity of the mind. When one's higher awareness fails and finally disappears and one is thus unable to concentrate his attention, his mind is ruined and manifests ignorance and depression. You should understand this situation to be the predominance of the mode of ignorance. With the increase of the mode of goodness, the strength of the demigods similarly increases. When passion increases, the demoniac become strong. And with the rise of ignorance, O Uddhava, the strength of the most wicked increases. It should be understood that alert wakefulness comes from the mode of goodness, sleep with dreaming from the mode of passion, and deep, dreamless sleep from the mode of ignorance. The fourth state of consciousness pervades these three and is transcendental. Learned persons dedicated to Vedic culture are elevated by the mode of goodness to higher and higher positions. The mode of ignorance, on the other hand, forces one to fall headfirst into lower and lower births. And by the mode of passion one continues transmigrating through human bodies. Those who leave this world in the mode of goodness go to the heavenly planets, those who pass away in the mode of passion remain in the world of human beings, and those dying in the mode of ignorance must go to hell. But those who are free from the influence of all modes of nature come to Me.Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance.  Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.
Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to  transcendence  the modes of nature. Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance. Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental. Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature. O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to Me by devotion and thus attain pure love for Me. Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving worship of Me. A wise sage, free from all material association and unbewildered, should subdue his senses and worship Me. He should conquer the modes of passion and ignorance by engaging himself only with things in the mode of goodness.

Then, being fixed in devotion, the sage should also conquer the material mode of goodness by indifference toward the modes. Thus pacified within his mind, the spirit soul, freed from the modes of nature, gives up the very cause of his conditioned life and attains Me. Freed from the subtle conditioning of the mind and from the modes of nature born of material consciousness, the living entity becomes completely satisfied by experiencing My transcendental form. He no longer searches for enjoyment in the external energy, nor does he contemplate or remember such enjoyment within himself.

11:25

Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 05, 2015, 09:22:53 PM
Draupadi Meets the Queens of Krishna
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Suka said:
'The Supreme Lord, the spiritual master and goal of the gop?s who thus showed His favor, then asked Yudhishthhira and the rest of His good-hearted relatives about their welfare.  They,who by seeing His feet were freed from their sinful reactions, felt very honored thus being questioned by the Lord of the World and gladly replied:
 'How can they be unhappy who ever drank the intoxicating nectar of Your lotus-like feet that is poured out by the minds and mouths of the great souls? O master, how can misfortune arise for those who have even once freely drunk the nectar coming from Your lotus feet? This intoxicating liquor pours into the drinking cups of their ears, having flowed from the minds of great devotees through their mouths. It destroys the embodied souls' forgetfulness of the creator of their bodily existence. By the light of Your personal form we are released from the bonds of the three [states] of material consciousness [wakefulness, dreaming and sleeping]. Being totally immersed therein, we are of spiritual happiness having bowed down to You, the goal of the perfected saints [the paramahamsas], who by the power of Your illusion have assumed this form for the protection of the unlimited and ever fresh Vedic knowledge that is threatened by time.'

 The great sage said: 'While the crest jewel of all personalities who is praised in the scriptures thus was being glorified by His people, the women of the Andhaka and Kaurava clans met to discuss with each other the stories about Govinda that are sung in the three worlds. Please listen as I describe them to you.
Draupad? said: 'Oh Vaidarbh? [Rukmini], Bhadra, Jambavati and Kaushala [Nagnajiti]; oh Satyabhama, Kalinda, S'aibya [Mitravinda], Rohini  and Lakshmana [Madra] and other wives of Krishna, please tell us how it came to pass that Acyuta, the Supreme Lord Himself, by the grace of His mystic power lived the way one lives in the world and got married to you?'

Rukmini said: 'Like a lion taking his share from a herd of goats and sheep He, who puts the dust of His feet upon the heads of invincible fighters, took me away when the kings, with their bows ready, were about to offer me to S'is'upala. May the feet of Him, the abode of Sri, be my object of worship.'


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Satyabhama said: 'Being accused by my father King S'atrajit He, in order to clear His name, defeated the king of the bears Jambavan and brought the jewel back to my father whose heart was distressed about the death of his brother Prasena. Afraid about this accusation he offered me to the Lord, even though I was spoken for.'

Jambavati said: 'The creator of my body, not realizing that He, the Husband of Sita, was his master and worshipable deity, fought for twenty-seven days with Him. After he recognized Him he came to his senses, took hold of His feet and presented me to Him together with the jewel. I am His maidservant.'


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Kalindi said: 'Knowing that I was executing penances with the desire to touch His feet, He came together with His friend [Arjuna] and took my hand. I am the one cleaning His residence .'

Mitravinda said: 'During my svayamvara He came forward and stole me away the way the enemy of the elephants [a lion] claims his share amidst a pack of dogs. After having defeated the kings and my brothers who insulted Him, He took me to His capital where sri resides. May I there, life after life, serve Him with washing His feet.'

Satya said: 'Seven great, strong and vital bulls with the sharpest horns, that by my father were arranged to test the prowess of the kings, destroyed the pride of the heroes. But they were quickly subdued and tied up by Him with the ease of children playing with young goats. This way with His valor paying for me, He defeated the kings on the road with an army of four divisions and took me, being protected by maidservants, with Him. May there be my servitude unto Him.'

Bhadra said: 'With me in love with Him oh Krishn?a[Draupadi], my father on his own accord invited my maternal cousin Krishna and gave me to Him together with a retinue of female companions and a military escort of one akshauhini. May there for me, birth after birth wandering because of my karma, be that betterment of myself in touching His feet.'

Lakshmana said: 'Oh Queen, because I repeatedly heard the glorification by Narada of Acyuta's births and activities, my heart became fixed upon Mukunda, He who by her holding the lotus after due consideration was chosen in rejection of the [demigod] rulers of the world. My father, also known as Brihatsena oh saintly lady, knew my state of mind and out of love for his daughter arranged for means to meet this end [of marrying with Krishna].  Just as with your svayamvara oh Queen a fish was used [hung high as a target] that had to be won by Arjuna, also in my case there was such a target. Hidden from sight however, it could only be seen as a reflection in water [in a pot below]. Hearing about this, from everywhere all the kings expert in the art of archery and wielding other weapons, came to my father's city together with their thousands of teachers. My father honored all of them with full respect for each his strength and age. Then they, who had set their minds upon me, took up the bow and arrows to pierce [the target] in the assembly. Some of them after lifting [the bow] were unable to string it and gave up and some, having pulled the bowstring, fell down because they were hit by it.  Other heroes like the kings of Magadha [Jarasandha], Cedi [S'is'upala] and Ambashthha as also Bhima, Duryodhana and Karna, managed to string the bow but could not locate the target. Arjuna managed to locate it and, aiming carefully while looking at the reflection of the fish in the water, took a shot, but the arrow did not hit the target, it just brushed it. After the kings were defeated in their pride and had given up, the Supreme Lord playfully took up the bow and managed to string it. At the moment the sun was situated in Abhijit [in 'victory', or at noon] He fixed an arrow on it and pierced, with a single look in the water, the fish with His arrow so that it fell down. Kettledrums resounded in the sky and on earth the sounds of 'jaya' were heard while the demigods overwhelmed by joy released torrents of flowers. Next, with a shy smile on my face and a wreath of flowers in my hair, I entered the arena with gently tinkling ankle bells on my feet, a golden necklace with brilliant jewels around my neck and a pair of fine silken, new garments held together by a belt. I lifted up my face encircled by its many locks of hair and with my cheeks effulgent because of the earrings and looked all around at the kings. With a cool smile casting sidelong glances I slowly placed my necklace around the neck of Mur?ri who had captured my heart. At that moment conch shells, mridangas, tabors, kettledrums and war drums and such instruments resounded while the singers sang and male and female dancers danced. The leading kings could not accept the choice I thus made for the Supreme Lord as my master oh Draupad?. Upset and with a heart full of imprecation they became quarrelsome. Faced with that situation He lifted me on the chariot with its four excellent horses. He prepared His S'arnga, donned His armor and stood firm to offer battle with His four arms [displayed in full]. Daruka drove the chariot that was trimmed with gold oh Queen, while the kings looked on as if they were [startled] animals seeing the lion king. Like village dogs with a lion the kings went after Him. Some of them then tried to block His way by raising their bows against Him. Because of the floods of arrows shot from the S'arnga some of them fell with their arms, legs and necks severed, while others gave it up and fled. Like the sun god reaching his abode [or the western horizon] the Lord of the Yadus then entered Dvaraka, His city, that is glorified in heaven and on earth, that was profusely decorated with wonderful archways and banners on flagpoles blocking the sunlight. My father honored his friends, immediate relations and other family members with the most valuable clothing and jewelry, with beds, seats and with other furniture. In his devotion he presented the most valuable weapons to the Lord of the Complete [Purnasya], as also maidservants endowed with all riches, infantry, elephantry, chariotry and cavalry. By abruptly breaking off our material bonds and doing penances, we have all become the maidservants of His household, of Him, the One Satisfied Within Himself.'

 The other queens said [as expressed by Rohini]: 'After He in battle had killed the demon Bhauma and his followers, He discovered that we, the daughters of the kings that the demon defeated during his conquest of the earth, had been imprisoned by him. Because we constantly had remembered His lotus feet as the source of liberation from a material existence He, the One All of whose Wishes are Fulfilled, married us after our release. Oh saintly lady, we do not desire rulership over the earth, a heavenly kingdom, unlimited pleasures or mystic power. Nor do we strive for the supreme divinity, to achieve immortality or the abode of Hari. We [just] want to carry on our heads the dust of the divine feet of the Wielder of the Club that is enriched with the fragrance of the kunkuma from the bosom of Sri. We desire the same as what the Pulinda women [the gopis] desire, as what the grass and the plants and the grazing cows and gopas of Vraja desire:
to be touched by the feet of the Supreme Soul.'

10:83


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 10, 2015, 10:36:40 PM
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'Oh kurari you are lamenting!
Deprived of sleep you cannot rest while the Controller tonight is sleeping
somewhere in the world at an unknown place.
Can it be that your heart, just like ours oh friend,
was deeply pierced by His smiling and the munificent,
playful glance of His lotus eyes?

Oh cakravaki, having closed your eyes for the night,
you nevertheless are crying pitifully for your unseen friend.
Or do you perhaps, after having attained the servitude,
just like us desire to carry in your braided hair the garland
that was honored by Acyuta's feet?

Oh dear, dear ocean, you are always making such a noise,
never getting any sleep. Are you suffering from sleeplessness?
Or were, maybe, your personal qualities stolen by Mukunda
so that you also got into this hard to cure diseased condition?

Oh moon are you, in the grip of the fell disease of consumption,
so emaciated that you cannot dispel the darkness with your rays?
Or are you maybe dumbstruck oh dearest, because you, just like us,
 cannot remember what Mukunda all said?

 Oh wind from the Malaya mountains, what have we done that displeased you
so that our hearts are led by Cupid [Kamadeva],
hearts that are already torn apart by Govinda's sidelong glances?

 Oh honorable cloud, you surely are a friend most dear to the Chief of the Yadavas
with the S'rivatsa on His chest. We are, in our meditation on pure love,
just as bound to Him as your good self is.
Your most eager heart is just as distraught as ours.
We just like you, remember Him over and over.
And that results in torrents of rain with you,
just as it time and again makes us shed streams of tears.
It can be so hurtful to associate with Him!

Oh sweet-throated cuckoo, please tell me what I should do
to please you who vibrate His so very dear sounds,
in this voice that is capable of reviving the dead.

Oh mountain with your broad-minded intelligence, you do not move or speak.
Are you preoccupied with great matters or do you maybe, just like us,
desire to hold on your breasts the feet of the darling son of Vasudeva?

 Oh [rivers,] wives of the ocean, your lakes have alas lost their wealth of lotuses
that shriveled away now that they dried up, just like us,
 who grew very thin because of not obtaining the loving glance of our beloved husband,
the Lord of Madhu, who so often stole our hearts?

Oh swan, be welcome and sit down,
please drink some milk and tell us the news oh dear one,
for we know you to be a messenger of S'auri.
Is the Unconquerable One all well? Does He who is so fickle in His friendship,
still remember that He talked to us a long time ago?
Why should we [run after Him to] be of worship oh servant of the campaka?
Tell Him who raises the desire, to visit us without the goddess of fortune.
Why should that woman have the exclusive right of devotion?'

Lord Krishna's Queens
10:90|15-24

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 15, 2015, 12:53:10 AM
The Hamsa-avatara Answers the Questions of the Sons of Brahma
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Uddhava said: 'When and in what form dear Kes'ava, have You instructed Sanaka and the others in this yoga? That is what I would like to know.'

The Supreme Lord said: 'The sons headed by Sanaka who took their birth from the mind of him who originated from the golden egg [Hiranyagarbha or Brahma], inquired of their father about the so very subtle, supreme goal of the science of yoga.  Sanaka and the others said to him: 'The mind is directed at the gunas, the qualities of nature, and the gunas impose themselves on the mind. Oh Master, what is for someone who desires liberation, for someone who wishes to cross over this material ocean, the process of breaking away from that mutual effect ?'

The Supreme Lord said: 'The great self-born godhead, the creator of all beings, thus being questioned, seriously pondered over what was asked but could not find the words to describe the essential truth, for his mind was bewildered because of his creative labor. With the desire to find closure he remembered Me, the original godhead, and at that time I became visible in My Hamsa form [the Swan]. Seeing Me they, headed by Brahma, approached Me, offered their obeisances at My lotus feet and asked: 'Who are You?'
Thus being questioned by the sages interested in the ultimate truth, I spoke to them. Please Uddhava, hear now what I said to them that moment.
If you admit of only one substance, the Self, how can your question have a meaning, O Brahmins? If by ?You?, you mean My body, then not only My body, but all bodies are made of the same five elements, and are, thus, identical in substance (and as there exists only one substance, all the bodies must be also [the Self] Myself). Whatever is known by the mind, expressed by the tongue, or perceived by the senses is but Myself: there is no other than Myself. This is the conclusion to which all the investigations into the Truth lead. The sense-objects and the mind on which they leave their impress both form the body (qualities, adjuncts) of the jiva, which is I Myself (the substance), so that they can be transcended by the jiva?s contemplation on its own real nature. To be one with Me - its own essence - the jiva should give up the sense-objects and their impressions on the mind.
?The three states of waking, dreaming and deep-sleep are the states of the mind resulting from the qualities, and distinct from the jiva which witnesses them. Bondage results when the mind, bearing the impress of the qualities (gunas) identifies itself with the jiva. Shaking itself from this false identification releases it from its bondage and establishes it in its essence, from which will follow the complete divorce of the mind from the sense objects, which will be seen as they are in themselves. He who realises the bondage to be unreal due to the actions of the gunas will develop renunciation and will take his stand on Me in Turiya (the Fourth state or samadhi), otherwise the belief in the reality of the objects will continue, and the foolish subject will continue to sleep though he imagines himself to be fully awake.
?The person who is awake is the same as the one who dreams as well as the one who is in dreamless sleep; he witnesses all the three states and connects them with his memory, himself does not suffer any change. Realising by investigation and by the guidance of the Srutis and sages that the states are mere superimpositions created by the qualities on himself, the wise seeker will cut at the root of the ?I?-sense which has caused the false identification and ignorance. Therefore, O Sages, take to the contemplation of Me who am seated in your hearts. The world is a mere display of the mind, having a seeming existence, like the circles described by a firebrand. The one consciousness appears as many due to the differences in the combinations of the qualities, which result from My power of illusion. Having withdrawn your sight from visible objects you will remain immersed in the bliss of the Self. Thereafter your contact with the world will not mean that you will view the world as real, for what is once realised as unreal cannot again assume a reality, but it will mean that its impressions on your mind will continue till the body falls. He who is established in the Self is no longer cognisant of the behaviour of the transient body, any more than the man who is blinded by intoxication is cognisant of the position of his cloth whether it is off his body or on it: the body which is under the control of Providence survives till the karma that has given birth to it is exhausted. Thereafter he will not return to new bodies, any more than he would to a dream body after having awakened from the dream. This is the secret of the Yoga and Sankhya, O sages, I am, the Supreme Goal of both as well as of dharma, power, and self-control.?
?Thus, O Uddhava, did I clear the doubt of Sanaka and his brothers.?

11/13;15-42


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on June 17, 2016, 03:55:01 PM
But know that by whom the entire physical body is pervaded
 is indestructible.
No one is able to cause the destruction of the imperishable soul.

Chapter 2, verse 17
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The soul never takes birth and never dies at any time
nor does it come into being again when the body is created.
The soul is Birthless, Eternal, Imperishable and Timeless,
and is never terminated when the body is terminated.

Chapter 2, verse 20
Bhagavad Gita
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 09, 2016, 10:56:38 PM
The Hamsa-guhya Prayers Offered to the Lord by Prajapati Daksha
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Daksha said: 'My obeisances unto Him,from whom we learn the proper way to transcend the modes and the material energy to which all living beings are bound,
unto Him, the self-born Controller beyond measure,Who in His abode cannot be perceived by intelligence immersed in materialism.
My Great respect for the friend with whom one lives in this body and of whose friendship a person has no knowledge, just as the sense objects have no knowledge of the sense organ that perceives them.
The living being has knowledge of this body with its types of breath, its internal and external senses, its elements and sense objects,and material as they are,they do not now themselves, each other or anything outside of them. But the living being knowing about the modes of nature and all these qualities [on its turn] has no knowledge of Him who knows each and all.
I praise Him, this unlimited Lord.
When the mind has come to a stop ,in the absorption of yoga, and thus all names and projections of a material vision and remembrance have ceased, one will perceive Him in His unique completeness.
To Him, that swanlike personality,who is realized in the purest state, I offer my respects.
The same way as they who are experts in sacrificing extract the fire dormant in firewood with singing the fifteen hymns , the devotees discover Him who hides in their hearts that are covered by the three modes of nature and the nine aspects of matter [of material nature and her sixteen elements - prakriti, the individual soul - the purusha, the cosmic intelligence - the mahat-tattva, the false ego - ahankara, and the five sense objects - the tanmatras].
Freeing oneself from the illusory diversity  by the negation,He who is realized in the bliss, He of all names, He the gigantic form of the universe, may He, that inconceivable reservoir of all qualities be merciful unto me.
Whatever one expresses in words, ascertains by contemplation, perceives with the senses or has in mind, everything that exists as an expression of the three modes, cannot be His essential nature. One knows Him in truth [only] as the cause of the creation and destruction of that what is characterized by the modes.

Everything is situated in Him, everything originated from Him and everything is moved by Him. Everything belongs to Him and everything is there for Him.
Whether He acts or incites to act, He is the Supreme Cause of our material and spiritual existence known to all.

He is Brahman, the Cause of All Causes, the incomparable One beyond whom no other cause can be found.

My obeisances unto that unlimited, all-pervading Lord of all transcendental attributes about whose many energies the speakers of the different philosophies, in dispute and agreement concerning causes, in their creativity are continuously off the track of the true self, the Supersoul.
The subject matter discussed by the philosophies of sankhya [analysis, numbers] and yoga [unification, devotion] is concerned with a different, opposing nature. But when they speak if the absolute has a form,or  the absolute is formless, they deal with one and the same beneficent, transcendental cause.
 In order to bestow His mercy upon the devotees at His lotus feet He, the eternal, Supreme who is not bound to any name or form, manifests with the forms and holy names  and engages in action.

May He, the One of Transcendence, be merciful with me.

He who by the lower grade paths of worship manifests from within the core of the heart according to the desires of each living being, gains in color and odor, just like the wind blowing over the earth.

May He, my Lord, fulfill my wish to be allowed in His service.'

Canto 6,chapter 4
23/34


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 01, 2016, 07:32:51 PM
The Sages Narada and Angira Instruct King Citraketu
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Shuka said: 'The sages Narada and Angira, in order to give spiritual instruction spoke to the king, who like a dead man fallen at the side of the corpse of his son ,was very much aggrieved.

 'Oh best of kings, the person you are lamenting about, who is he actually oh lord? Who has he been in his previous birth, who is he now and who will he be hereafter?
 Just like grains of sand wash ashore and drift apart by the force of the waves, the embodied souls are united and separated by time. Just as from seeds sometimes grains grow and sometimes not grow, the living entities, impelled by the material potency of the Supreme Lord, sometimes produce other living beings and sometimes not.
 We, you and also the other creatures moving and not moving about here at the moment oh King, were not together before this birth, nor will we be together after we die, despite our sharing the same present.
 The Ruler of All, as indifferent as a playing boy, creates, maintains and destroys living beings through other living beings; they who were created by Him do not exist independent of Him.
 By the body of the embodied soul a body is created from another body, just as indeed from one seed another seed is generated. This way temporally embodied  soul is eternal, just as the constituent elements of matter are .
 To consider this body separate from its indweller is, just like separating the individual from the group, the product of an age-long form of ignorance  Such a separation is just like the separation of souls, in essence, an imaginary one.'

 'King Citraketu, consoled by what the twice-born ones thus told him, wiped his shriveled face with his hand and spoke. The honorable king said:
'The two of you who arrived here in the dress of renunciates, are accomplished in spiritual knowledge and the greatest of the greatest.
You as brahmins dear to the Lord ,dressed up like madmen wander the surface of the earth as you like in order to enlighten those who, like me, are of a worldly intelligence.
Sanat-kumara, Narada, Ribhu, Angira, Devala, Asita, Apantaratama [an early name of Vyasadeva], Markandeya and Gautama; Vasishthha, Bhagavan Parashurama, Kapila, Shukadeva, Durvasa, Yajnavalkya and Jatukarna as also Aruni, Romasha, Cyavana, Dattatreya, Asuri, Patanjali, the sage Dhaumya head of the Vedas and the wise Pancashikha, Hiranyanabha, Kaus'alya, Shrutadeva and Ritadhvaja; all these and other masters of perfection are the wandering spiritual educators.
 Therefore, let me be enlightened by your torchlight of spiritual knowledge oh masters, for I am but a foolish village dog bereft of vision in the darkness.'

Sage Angira said:
'I am the same Angira who granted you the son you wanted oh King, and this son of Brahma here is the great sage Narada in person.  This grief of yours,because your son being merged in  darkness, does not befit you.

You are supposed to remember the Supreme Personality.

The two of us have arrived here visibly before your eyes in order to support you oh King. You, as someone anchored in Brahman and devoted to the Lord, we have to tell that you don't deserve it to come down like this.
The first time I came to your home, I could have given you the spiritual knowledge of transcendence, but, since you were absorbed in other matters, I could only give you a son.
 And now you undergo the tribulation of someone with children, a nice wife, a home, riches and various assets and luxuries. The objects of the senses of concern to you, like a kingdom, opulence, land and royalty, power and a treasury with servants, ministers and allies, all belong to the temporality.
All of this oh Ruler of Shurasena, constitutes a lamentable illusion giving rise to fears and distress; these are figments concocted by the mind, preoccupations which are only castles in the air.
That what you're so concerned about is without any substance, that what you meditate upon are fabrications born from profit-minded actions.
All these sorts of karmic engagements originate from the mind.
This body of the living entity consists of material elements and senses of action and perception. These are declared to be the cause of the various sufferings and pains of the living entity. Therefore be careful with the things of the mind and consider your real position, give up your belief in the duality as being something permanent; take to the peaceful condition.'

Canto 6,Chapter 15


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 09, 2016, 02:47:39 AM
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cont...

The son of Vyasa said:
'The devarishi,oh King, then brought the deceased son of the king,who was called Harshas'oka, or 'jubilation and lamentation', before the mind's eye of the lamenting relatives and addressed him.
Sri Narada said:
'Oh living soul, all good fortune to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed.  To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures of life in accepting the award of your father's royal throne.'

The individual soul said:
' Because of my karma have been wandering among the gods, the animals and the human beings. In which of all those births were these people here my father and mother?
 In the course of time eventually all people become each other's friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones. Just as means of exchange like gold pass from one person to the other, the same way the individual soul passes through different species of life by different fathers. One always sees that the ties one has in human society  are temporary; as long as one relates to it one claims ownership.
So too the eternal, individual soul identifies himself in a certain birth with his body for as long as he is situated in it, even though he actually has no specific material identity.
 This living entity is factually eternal, imperishable and most subtle, it constitutes the self-effulgence of all the different embodiments, the master who manifests himself as this material world by means of the gunas.
For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies. He is only an observer, a witness.
The Soul is not affected by the happiness or harm resulting from actions.
Perfectly neutral residing in the heart,he is the Lord overseeing cause and effect.

Canto 6 , Chapter 16;1-11


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 10, 2016, 05:25:40 PM
King Citraketu Meets the Supreme Lord
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Sri Shukadeva said:
'Oh best of the Kurus, the Supreme Lord Ananta Deva very pleased with the worship of Citraketu the king of the Vidyadharas, then replied.  The Supreme Lord said:

 'From directly seeing Me and with the prayer that Narada and Angira have disclosed to you, you now have attained perfection oh King.
 I as the Supreme Soul of all, as the cause of the manifestation, have expanded in different forms and exist in both the eternal forms of the spiritual sound vibrations and the Supreme Brahman.
 The living entity expanded into the world and the world expanded within the living entity. These two,the world and the living entity, are pervaded by Me as also made by Me. A person sleeping sees in his dream the entire world within himself, but upon awaking he finds himself lying down somewhere. Likewise one must consider the different states of consciousness and conditions of life of the living entities as manifestations of the illusory potency of the Self, knowing which one should always remember their Supreme Creator,the Source and Witness.
Know Me as that all-pervading Soul, as the Supreme Spirit free from the modes of matter by whom the sleeping bewildered person at that time is able to recognize what belongs to the dream and what to his happiness.
 I am the Knower of all the states of consciousness,and beyond all of them.

The living entity, having forgotten about this spiritual nature of his Self, thinking he has separated existence gets immersed in a materially conditioned life and wanders from one body to the next, from one death to another.
 Achieving in this world a human birth offers one the chance to arrive at self-realization with the support of this spiritual knowledge and wisdom, but they who fail to pick up that knowledge will never find peace and happiness.
 Thinking of the trouble of toiling in this world and then achieving the opposite of what was intended - and then remembering how one is freed from fear by ridding oneself of one's desire for material things, one should, thus knowing better, desist from that karmic desire.
 Husband and wife being materially motivated perform activities for the sake of their happiness and to be free from misery, but these actions have no effect because they do not put an end to the transitory happiness and distress ,that follow one another.
 Those who consider themselves very smart but in the end get the opposite of what they wanted, find it extremely difficult to understand and hard to grasp what it means to be of progress with the soul and  to exist apart from the three states of unconsciousness, sleep and waking.
 Someone who personally experienced this Truth or has understood it from listening to others, should free himself from materialism, and by dint of his own power of judgment in spiritual knowledge and wisdom,fully satisfied, become My devotee.

 The realization of the of the oneness of the individual soul and the transcendence of the Lord, constitutes - all things considered - the ultimate goal of life for capable and intelligent human beings who unite in yoga.

 If you with faith, not concluding differently, accept these words of Mine oh King, you will soon find your perfection in the full awareness of spiritual knowledge and its wisdom.'

Canto 6, Chapter 16;49-64

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 05, 2016, 07:06:56 PM
On Distinguishing between Good and Bad
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Sometimes, a virtue turns out to be a vice and a vice - by providence,or Vedic instruction - turns out to be a virtue. Respecting the regulative principles one is thus faced with the fact that the distinction between what is good and bad is factually effaced by them.

The same activities that would degrade an elevated person do not cause falldown for those who are already fallen. Indeed, one who is lying on the ground cannot possibly fall further. The material association that is dictated by one's own nature is considered good.

Whatever one desists from one is freed from - this is for human beings the foundation of natural pious living that takes away the suffering, fear and delusion.

When one presumes the objects stimulating the senses to be good, a person will develop attachment as a consequence, from that attachment lust originates and because of that lust,to enjoy at will,there is quarrel among people.

Because of quarreling there is the anger that is difficult to handle and because of anger there is ignorance; and thus someone's broad consciousness is quickly narrowed and overtaken by darkness.

Oh saintly Uddhava, a living being bereft that way of clear understanding becomes empty-headed so that, as a consequence having fallen away from his goals in life, he - just like dull matter - is as good as dead.

Going after the senses in this way, one, vainly living the life of a tree, fails in knowing oneself and others, so that one's breathing is nothing more than pumping air.

The awards promised in the [karma-kanda part of the] scriptures are for man not the highest good; they are merely enticements to create a taste for the ultimate good [upasana-kanda],it is simply like medicine.

From the moment they are born, mortals develop a mind of attachment to their family, their vital functions and the objects of their desire, because of which they loose sight of the interest of their Soul.

Why would the intelligent ones [the Vedic authority] encourage those, who on the path of danger blind to their real interest in submission to karmic actions land in darkness, to further engage in such attachments.

Persons with perverted intelligence do not understand this actual purpose of Vedic knowledge and instead propagate as the highest Vedic truth the flowery statements of the Vedas that promise material rewards. Those in actual knowledge of the Vedas never speak in that way.

Those who are lusty, miserly and greedy take the flowers of  karmic sacrifices for the fruit of realization; bewildered by the fire they suffocate from the smoke and do not realize their true identity.

Armed with their expressions My dear, they do not know Me who is seated within their heart and from whom this universe generated that is also Me. In their self-indulgence they are like people staring into fog.

Those who are sworn to sense gratification cannot understand the confidential conclusion of Vedic knowledge as explained by Me. Taking pleasure in violence, they cruelly slaughter innocent animals in sacrifice for their own sense gratification and thus worship demigods, forefathers and leaders among ghostly creatures. Such passion for violence, however, is never encouraged within the process of Vedic sacrifice.

In their hearts they all - like business men investing their wealth - imagine to achieve in a world as pleasing as it sounds, but which is as unreal as a dream.
Established in the mode of passion, goodness or ignorance they worship the gods and others headed by Indra who likewise delight in passion, goodness and ignorance, but Me they do not worship properly.

They think:
 'When we worship the demigods with sacrifices here, we will enjoy heaven, and when that has ended, turn back to earth in wealth in a fine family.' With their minds thus bewildered by the flowery words of the Vedas they nevertheless, as proud and most greedy men, are not attracted to My topics and the Truth.

The Vedas, divided into three divisions, ultimately reveal the true understanding of the soul,the true Self. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions.

The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the praṇa, senses and mind. This Vedic sound is unlimited, very deep and unfathomable, just like the ocean.

The groundless, changeless Absolute of endless potencies that is My nature, is represented within the living beings in the form of sound vibrations, the way a lotus stalk is represented by a single strand of fiber.

Just as a spider brings forth from its heart its web and emits it through its mouth, the Supreme manifests Himself as the reverberating primeval vital air, comprising all sacred Vedic meters and full of transcendental pleasure. Thus the Lord, from the ethereal sky of His heart, creates the great and limitless Vedic sound by the agency of His mind, which conceives of variegated sounds such as the sparśas. The Vedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable om: the consonants, vowels, sibilants and semivowels. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself.
The Vedic meters are Gayatri, Uṣṇik, Anuṣṭup, Bṛhati, Pankti, Triṣṭup, Jagati, Aticchanda, Atyaṣṭi, Atijagati and Ativiraṭ.

In the entire world no one but Me actually understands the confidential purpose of Vedic knowledge. Thus people do not know what the Vedas are actually prescribing in the ritualistic injunctions of karma-kaṇḍa, or what object is actually being indicated in the formulas of worship found in the upasana-kaṇḍa, or that which is elaborately discussed through various hypotheses in the jnana-kaṇḍa section of the Vedas.

I am the One enjoined, I am the object of worship.

It is I who am presented as various philosophical hypotheses, and it is I alone who am then refuted by philosophical analysis. The transcendental sound vibration thus establishes Me as the essential meaning of all Vedic knowledge. The Vedas, elaborately analyzing all material duality as nothing but My illusory potency, ultimately completely negate this duality and achieve their own satisfaction.

Canto 11,Chapter 21:16-43


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 19, 2016, 01:41:34 AM
About Prahlada, the Best Among the Exalted Devotees
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Narada Muni said:
'Prahlada, even though he was but a small boy, considered every blessing that came with his bhakti yoga an impediment on the path and this he with a smile told the Lord of the Senses.

Prahlada said:
'Please do not allure me. Because of my Asura birth I have a propensity for lusting over all those material blessings. It was out of fear for such material association that I, desiring liberation, for the sake of complete detachment have taken to Your shelter.
 Oh Lord, You send Your devoted servant into this world of desire in order to put his character to a test, for this lust being the root cause of one's wandering around here, is found in the heart of everyone oh Master.
 It does not work differently with You oh Guru of the universe so kind to everyone, for is someone who desires any material benefits, not more a merchant than a servitor?
Someone who for himself expects material benefits from his spiritual master is not really a servant, nor is the master really of service who - for his own prestige - wants to bestow material benefits upon his servant.
 There is, as far as I am concerned in my full devotion for You, no question whatsoever of any desire, nor do You as a real master foster any further motive for our sake like a king might have with his subject.
And if You want to fulfill one of my desires, then I pray for Your benediction, oh Lord of All Blessings, that no desire for any form of material happiness will grow in my heart.
O my Lord, because of lusty desires from the very beginning of one?s birth, the functions of one?s senses, mind, life, body, religion, patience, intelligence, shyness, opulence, strength, memory and truthfulness are vanquished.
 Only when one gives up all the desires that one in one's human association finds in one's mind, one is fit for an opulence equal to Yours, oh Lotus-eyed Lord.
Oh Master of all Opulences, oh Original Person, oh Lord in the form of Nrisimha, oh Supreme One, oh Absolute Truth, oh Great Soul and Soul of all souls, let me offer You my respectful obeisances.'

The Supreme Lord said:
 'Those persons who like you are exclusively devoted to Me do not desire any benedictions from Me in this world or in the next. Nevertheless you may until the end of Manu's reign enjoy all the opulences of the Daitya rule out here.
 Devote yourself to My pleasing stories, be absorbed in Me who resides in your heart as the One present within all living beings, worship in [yoga] uniting your consciousness the Lord who is the enjoyer of all sacrifices and give up your fruitive activities.
By the means of pious actions forsaking your impiety, by forsaking the body attachment,after spreading your reputation throughout even the worlds of the gods, you will, freed from all attachment,rapidly, turn back to Me.
Anyone who chants these prayers you offered to Me, any human being who remembers both Me and you, will in due course of time become free from the bondage of his karma.

Prahlada said:
'I pray for the following benediction of You, oh Lord of Benedictions, oh Supreme Controller. My father, not knowing Your strength and supremacy, had because of a heart polluted by anger a false notion of You oh master and guru of all worlds.
He considered You the murderer of his brother and condemned You. Thus he was towards me, Your devotee, of the greatest sin.
 May my father be purified from that greatest and most difficult to overcome sin, even though he was immediately purified when You cast Your glance upon him, oh Father full of mercy.'

 The Supreme Lord said:
'With the purification of your father, twenty-one of your forefathers in total have been purified oh sinless one. Because you, oh saintly boy, took your birth from him in this dynasty, you are indeed the purifier of the dynasty.
Wherever and whenever there are My devotees who full of peace and equipoise, with the best qualities are equally graceful towards all, everyone will be purified, even when it concerns the worst of societies.
 They will never, in whatever way, act violently towards all the higher or lower living beings oh King of the Daityas, because they, in their love for Me, have forsaken all material aspirations.
 Persons in this world following in your footsteps become My pure devotees. You are of My devotees truly the best example.

Canto 7;Chapter 10-1:21


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on December 27, 2016, 04:11:48 AM
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Your Self is your true teacher.
By the Self alone is realised the highest good.
I exist in all beings, but the human heart is my favorite dwelling place.

From Uddhava Gita
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on January 02, 2017, 02:24:17 AM
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An intelligent person should therefore reject all bad association
and instead take up the association of saintly devotees,
whose words cut off the excessive attachment of one's mind.
My devotees fix their minds on Me and do not depend upon anything material.
They are always peaceful, endowed with equal vision,
and free from possessiveness, false ego, duality and greed.
Oh most fortunate one,
these greatly fortunate souls are constantly discussing My stories and My glories,
that have the power to completely eradicate all the sins.
They who, faithfully dedicated to Me, hear, chant and respectfully take them to heart,
will attain devotion and love.
What more remains to be accomplished for the perfect devotee
after achieving such Love and Devotion for Me,
the Supreme Absolute Truth,
whose qualities are innumerable and who am the embodiment of all ecstatic experience?

Canto 11,Chapter 26/26-30

(http://davidgodman.org.dedi58.flk1.host-h.net/sites/default/files/sites/default/files/images/Muruganar-standing,-fourth-.jpg)(http://forum.hwaml.com/imgcache2/hwaml.com_1323059830_814.gif)
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on May 24, 2017, 08:28:28 PM
The Dynasty of Bharata: the Story of Rantideva



The son of Vyasadeva said:

'From Manyu, the son of Vitatha [the name Bharadvaja carried because he was given to Bharata], there were the sons Brihatkshatra, Jaya, Mahavirya, Nara and Garga. Nara had a son called Sankriti.
From Sankriti there were Guru and Rantideva, oh scion of Pandu. The glories of Rantideva are sung in this world and the next.

Subsisting on that what fate provided he [Rantideva] took pleasure in distributing to others whatever grain of food he had. Being very poor he with all his family members lived most soberly and had to suffer a lot. One morning when forty-eight days had passed and he even was deprived of drinking water, he happened to receive water and different foodstuffs prepared with ghee and milk. While the family was shaky because of the thirst and hunger they suffered, that very moment a brahmin guest arrived who also liked to eat.
Rantideva conceived of the Lord as residing in each and everyone and thus he with great respect and faith gave him his share of the food. After the brahmin had eaten he departed.
 When he had divided the food for the family and was just about to eat, someone else arrived, a sudra(lowborn, laborer), whom he, thinking of the Lord, gave the food that was reserved for him, the king.
 After the sudra had left yet another guest arrived who was surrounded by dogs. He  said: 'Oh King, please provide me and my hungry dogs with food!'

He, the one in power, honored them with his obeisances and with great respect gave all the food that was left over to the dogs and their master.
 Of the food only the drinking water remained and that too had to satisfy some outcaste who, arriving there when the king was about to drink, asked him: 'I am just lowborn, but please give me some water!'

Hearing the pitiable words of the exhausted man he, being deeply moved, compassionately spoke the following nectarean words:
'I do not desire to attain the greatness of the eight perfections of the Supreme Lord,siddhis, or the cessation of repeated births. I accept all hardship in my staying among all the embodied living beings so that they are freed from their unhappiness.
 Handing over my water to save this poor soul struggling for his life, I am freed from all the hunger, thirst, fatigue and shaking of my body, as also from all the poverty, distress, lamentation, depression and bewilderment!'
Thus expressing himself that sober, kindhearted ruler gave the drinking water to the outcaste, even though he himself was on the verge of death because of his thirst.  Then the controllers of the three worlds, the gods who grant those who desire the fruits all results, manifested themselves before him in their true identities,because they in their previous appearances in the form of the brahmin, the man with the dogs, the sudra and the outcaste, all had been creations of the illusory energy of Vishnu. Being true to them as someone without material aspirations for any benefit or possessions, he offered them his obeisances while he concentrated his mind upon Vasudeva, the Supreme Lord and the Supreme Self as the ultimate goal. Having nothing in his mind but purely being of service,focussing his consciousness on the Supreme Controller oh King, the illusory energy of the [three] material qualities meant nothing more to him than a dream.
All the ones associated with his lead, all the followers of Rantideva, became first-class yogis fully devoted to Lord Narayana.

canto 9,chapter 21;1-18


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on July 23, 2017, 08:19:11 PM
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Narada worships Nara-Narayaṇa


You are the One overseeing this cosmic creation, the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue. Nor is the vision of You, who are the seer of everything, ever polluted by the material qualities. I offer You, the unattached and pure, profound witness, my respects.
Having forsaken one's identification with the body, one must, at the end of one's time [of living], with a devotional attitude concentrate one's mind upon You who are transcendental to the material qualities. This forsaking constitutes the perfection of the practice of yoga as explained by the almighty Lord Brahma. A person driven by desire thinks in fear about the present and future of his children, wife and wealth, but anyone who knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time because the body is lost in the end.
 Therefore our master, oh Lord in the beyond, I pray that we by dint of the yoga unto You very soon may forsake this fixed notion of 'I' and 'mine' about the banality of this vehicle of time, this illusory reality of  Yours which is so difficult to overcome, so that we may realize our original nature.'

Canto 5 Chapter 19


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on July 29, 2017, 04:02:09 PM
The Supreme Lord Is Equal unto Everyone


Even though He is free from the modes, unborn and unmanifest, the Supreme Lord transcendental to the material world enters the material qualities of His illusory energy  and accepts obligations and responsibilities,apparently acting like a conditioned soul. The qualities of sattva, rajas and tamas belong to material nature and not to the Supreme Soul oh King. For the Self there is no question of their combined prominence or decay. According to the time of their prevalence one with the mode of sattva [goodness] finds the devas and the rishis [the gods and sages], with the mode of rajas [passion] one encounters Asuras [the unenlightened ones] and with the mode of tamas [inertia] one is faced with Yakshas and R?kshasas [ghosts and demons]. The Supreme Lord is present in everyone?s heart, fostering the reactions of sattva-guṇa, rajo-guṇa and tamo-guṇa. The all-pervading Absolute exists within the heart of every living being, and a Wise man can perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the water in a waterpot, or the sky within a pot, a thoughtful man can understand how much the Supreme Lord is present in someone's heart by seeing his actions. When the Supreme creates different types of bodies, offering a particular body to each living entity according to his character and fruitive actions, the Lord revives all the qualities of material nature - sattva-guṇa, rajo-guṇa and tamo-guṇa. Then, as the Supersoul, He enters each body and influences the qualities of creation, maintenance and annihilation, using sattva-guṇa for maintenance, rajo-guṇa for creation and tamo-guṇa for annihilation.
O great King, the Supreme Lord, the controller of the material and spiritual energies, who is certainly the creator of the entire cosmos, creates the Time to allow the material energy and the living being to act within the limits of time. Thus the Supreme is never under the time factor nor under the material energy.
Although the Supreme Lord is beyond modes of nature, He seems to favors demigods,since they are influenced with sattva only. In this way, the asuras (demons), who are influenced by tamo-guṇa, are annihilated. But this all happens because of  combination of gunas and the time factor. The Supreme Lord induces the time to act in different ways, but He is never partial. Rather, His activities are glorious, and therefore He is called Urusrava.

Sage Narada said:
This body subject to insults, praise, honor and dishonor is the product of a lack of discrimination between the primal state of material nature [pradhana] and the supreme [position of the transcendental witness] oh King. Oh earthly ruler, because of this the living beings in this world suffer from the misconception of 'I' and 'mine', just as from the reproach and punishment associated with it. Living with this false conception one thinks that the destruction of bodies is the same as the destruction of living beings. The misconception [including reproaching Him and the fear for punishment] is there not because of Him [but  because of being without Him] who is the beatitude of detachment and emancipation in person. How could there from His side, the side of the Soul of all, the Supreme One and Highest Control be any question of violence?
Therefore, whether one is of a constant enmity, of devotion, of fear, of affection or of lusty desires, one should stay connected with the Lord and not care about anything else.
A larva checked by a bee in a comb may be filled with anxiety and resentment, but because of that bee attain the same form. Just the same one may [like S'is'upala and Dantavakra] with Krishna, who as the Supreme Lord assumed a human form, [even] be freed from one's sins by constantly thinking of Him in enmity. Moved by lust, hatred, fear, affection and devotion many who united their mind in the Lord consequently gave up on sin and thus attained their destination.  Oh King, the gop?s realized this by their lusty desires, Kamsa by his fear, S'is'upala and other kings by their hatred, Krishna's family members by their kinship, You [Pandavas] by your affection for Him and we through our bhakti.  Not to be someone like Vena, who couldn't adopt any of these five forms of respect in regard of the Original Person, one must fix one's mind on Krishna in one of these ways.
Canto 7 Chapter 1


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Ravi.N on July 29, 2017, 06:45:24 PM
Jewell/Friends,
The Beauty and enchantment of the Lord's sport as  baby Krishna are so attractive...We have these wonderful scenes from The Gospel of Sri Ramakrishna:
1.Incarnation of God
"The rishis followed the path of jnana. Therefore they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute. But those who follow the path of devotion seek an Incarnation of God, to enjoy the sweetness of bhakti. The darkness of the mind disappears when God is realized. In the Purana it is said that it was as if a hundred suns were shining when Rama entered the court. Why, then, weren't the courtiers burnt up? It was because the brilliance of Rama was not like that of a material object. As the lotus blooms when the sun rises, so the lotus of the heart of the people assembled in the court burst into blossom."
As the Master uttered these words, standing before the devotees, he suddenly fell into an ecstatic mood. His mind was withdrawn from external objects. No sooner did he say, "the lotus of the heart burst into blossom", than he went into deep samadhi. He stood motionless, his countenance beaming and his lips parted in a smile.

2.ekangi prema.
GIRISH(to the Master): "Sir, what is ekangi prema?"
MASTER: "It means one-sided love. For instance, the water does not seek the duck, but the duck loves water. There are other kinds of love: sadharani, samanjasa, and samartha. In the first, which is ordinary love, the lover seeks his own happiness; he doesn't care whether the other person is happy or not. That was Chandravali's attitude toward Krishna. In the second, which is a compromise, both seek each other's happiness. This is a noble kind of love. But the third is the highest of all. Such a lover says to his beloved, 'Be happy yourself, whatever may happen to me.' Radha had this highest love. She was happy in Krishna's happiness. The gopis, too, had attained this exalted state.
"Do you know who the gopis were? Ramachandra was wandering in the forest where sixty thousand rishis dwelt. They were very eager to see Him. He cast a tender glance at them. According to a certain Purana, theywere born later on as the gopis of Vrindavan."
 A DEVOTEE: "Sir, who maybe called an antaranga?"
MASTER: "Let me give an illustration. A natmandir has pillars inside and outside. An antaranga is like the inside pillars. Those who always live near the guru are the antarangas. (To Mahimacharan) "The jnani wants neither a form of God nor His Incarnation. While wandering in the forest, Ramachandra saw a number of rishis. They welcomed Him to their asrama with great love and said to Him: 'O Rama, today our life is blessed because we have seen You. But we know You as the son of Dasaratha. Bharadvaja and other sages call You a Divine Incarnation; but that is not our view. We meditate on the Indivisible Satchidananda.' Rama was pleased with them and smiled.

Here are two wonderful presentations of songs on Lord Krishna:
1. https://www.youtube.com/watch?v=DRTkOpKumMs (https://www.youtube.com/watch?v=DRTkOpKumMs)
'Krishna Nee Begane Vaaro' (Krishna,do come swiftly)-Beautiful presentation of the song of Vyasa Raya on Udipi Baby Krishna set in the enchanting Raga Yamuna Kayani...The Singing is top notch,the Dance is wonderfully expressive and the paining depicts the Tri-banga(bent in three places) aspect -As Sri Ramakrishna beautifully said that this is the Love aspect that bends the rigid frame of the body and makes it so flexible...All the 3 Artists do a marvellous job and the Triveni (confluence of 3 Rivers)is wonderful.

2.https://www.youtube.com/watch?v=I9qMm3Zp2g8 (https://www.youtube.com/watch?v=I9qMm3Zp2g8)
'Alai Paayuthey'(My mind is tossed like a wave)-This is a beautiful composition of the great devotee /composer ootthukkaadu Venkatasubhia Kavi...with English subtitles to follow the song....The Raga is Kaanada...all presented in fusion form but well done...No gimmickry.
Namaskar
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on July 30, 2017, 11:43:05 PM
Dear Sri Ravi,

Indeed,how pure and deep was the Love of Gopis toward Sri Krishna! And for how long is this Love inspiration for all of us!
His life is full with such wonders and mysteries!

And so true,it is not important how we approach Him,our own Heart and Soul. Either through personal aspect or through impersonal one,so long we are going toward the Truth.


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Radha and Krishna
 
Was it not he once in Brindavan? Woods divine to our yearning,
Memorable always!  flowers,  delight on the tree-tops burning,
Grasses his herds have grazed and crushed by his feet in the dancing,
Yamuna flowing with song, through the greenness always advancing,
Unforgotten remind; for his flute with its sweetness ensnaring
Sounds in our ears in the night and our souls of their teguments baring
Hales us out naked and absolute, out to his woodlands eternal,
Out to his moonlit dances, his dalliance sweet and supernal. . . .
Even an hour of the soul can unveil the Unborn, the Everlasting,
Gaze on its mighty Companion; the load of mortality casting,
Mind hushes stilled in eternity; waves of the Infinite wander
Thrilling body and soul and its endless felicity squander;
All world-sorrow is finished, the cry of the parting is over;
Ecstasy laughs in our veins, in our heart is the heart of the Lover.
 
Sri Aurobindo

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Ravi.N on August 01, 2017, 06:40:18 AM
Jewell,
Very beautiful poem by Sri Aurobindo...thanks very much.
Namaskar
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on September 06, 2017, 02:28:30 PM
Jada Bharata Instructs King Rahugana
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The brahmin Jada Bharata said:
 'My dear King,lacking in experience using the terms of the experienced ones, does not make you more experienced! Considering the Absolute Truth these matters of mundane and social behavior are not discussed by the intelligent ones.
Talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about mundane activities. People interested in these activities which are expounded in the Vedas are intent on performing material sacrifices for their own benefit,or for the benefit of their household. For such people, spiritual advancement is definitely not manifest.
A dream becomes automatically known to a person when he wakes up as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.
As long as someone's mind is under the control of the mode of passion, goodness or ignorance, actions - auspicious or otherwise - are by the [impelling] power of the senses of action and perception automatically the result. His mind is exactly like an independent, uncontrolled elephant. The result is that the one remains in the material world to enjoy and suffer pleasures and pains due to material activity.
Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to sense enjoyment. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind cut loose wanders around  with many names manifesting itself in different physical appearances of a higher or lower quality.
Brought forth by the illusory of matter which envelops the original living being, the mind creates for itself the vicious circle ,the false order, of material actions and reactions [karma] impelled by happiness or distress,and in that way deceives him into the wheel of conditioning.
The mind makes the one within this material world wander through different species of life, and thus he experiences mundane affairs in different forms as a human being, demigod, fat person, skinny person and so forth. Learned Ones say that bodily appearance, bondage and liberation are caused by the mind.
When the mind becomes absorbed in the senses, it brings about his conditioned life and suffering. However, when the mind becomes unattached to material enjoyment, it becomes the cause of liberation. When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in sense gratification, it causes suffering, and when detached from sense gratification it brings about the original brightness of the Self.
There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. O hero, the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.
Smell, form, touch, taste and hearing [the knowing senses]; evacuation, sexual intercourse, movement, speech and manual control [the senses of action] with the eleventh element of accepting the idea of 'mine', thus gives the 'I'  [or ego-awareness] to this body of which some have said that it is the twelfth element.
These eleven engagements of the mind are by the material elements, by nature itself, by culture, by the karma and by time modified into the many hundreds, thousands and millions. But all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Knower of the field.
The individual soul has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep or trance, they disappear. A person who is liberated in this life can see all these things vividly.

The Witness and the Knower is the All-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old age or disease. He is the controller of all the demigods, beginning with Lord Brahma. He is called Narayaṇa, and He is the shelter of living entities after the annihilation of this material world. He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vasudeva, the Supreme. By His own potency, He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body.

My dear King Rahugaṇa, as long as the one accepts the material body and is not freed from the material enjoyment, and as long as he does not conquer his six enemies and come to the awakening of his spiritual knowledge, he has to wander among different places and different species of life in this material world.
The mind is the cause of all tribulations in the material world. As long as this fact is unknown to the one, he has to accept the miserable condition of the material body and wander within this universe. Because the mind is affected by disease, lamentation, illusion, attachment, greed and enmity, it creates bondage and a false sense of intimacy within this material world.
This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. He who free from illusion applies the weapon of worshiping the lotus feet of the spiritual teacher and the Lord, conquers the falsehood of the personal interest that has covered the soul.

Canto 5;Chapter 11


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 07, 2017, 04:21:51 PM
His Pranks and Again the Universe Within His Mouth

Gargamuni said:
This child, the son of Rohinī, will give all happiness to His relatives and friends by His qualities. Therefore He will be known as Rama. And because He will manifest extraordinary bodily strength, He will also be known as Bala. Moreover, because of not being separated from you He will be known as Sankarshana,the Unifier.
Your son Krishna appears as an incarnation in every millennium. He has according to the yuga accepted forms with a white, a red or a yellow color. Now He is Krishna,of a dark complexion. This child previously was born somewhere else as the son of Vasudeva and therefore the ones who know this will speak about this child of yours as the glorious Vasudeva.
There are many names and forms according to the qualities and activities of His appearances. These are known to me, but the common people do not know them. Being a Nanda-Gokula cowherd this child will always act to what is most beneficial to all of you. With His support you will easily overcome all dangers.

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Oh King of Vraja, in the past, when there was a faulty regime, He has protected pious souls who were disturbed by rogues so that they, with those bad elements defeated, could flourish. Just like the ones faithful to Vishnu have nothing to fear from the Asuras, those who are as fortunate to associate with this child in love and affection, will not be overcome by enemies.
Therefore, oh Nanda, take the greatest care raising this child. As for His qualities, oppulences, name and fame this son of yours is Narayana Himself!Suka said: 'After Garga thus fully had informed them about the Supreme Soul ,the way He had manifested in the form of the two boys, and had left for his place, Nanda, being blessed with all good fortune, considered himself most happy.
Shortly thereafter Rama and Kesava were crawling around in Gokula on their hands and knees  enjoying their childhood. When Krishna and Balarama, with the strength of Their legs, crawled in the muddy places in Vraja, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the sound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yasoda and Rohini.

From within their houses watching the children play outside in Vraja, they laughed and forgot their household being amused to see how the two boys caught the ends of the calves' tails and were dragged around by them.
 
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When mother Yaśodā and Rohinī were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds. O King Parikshit, within a very short time both Rāma and Krishna began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.
The Supreme Lord together with Balarama playing with the other kids in Vraja then awakened a heavenly bliss in the ladies of Vraja.
The gopis who with their eyes on Krishna were eager just to hear time and again about His childish pranks, assembled in the presence of His mother and said:
"Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Krishna will go away.
"When the milk and curd are kept high on a swing hanging from the ceiling and Krishna and Balarama cannot reach it, They arrange to reach it by piling up various planks and turning upside down the mortar for grinding spices. Being quite aware of the contents of a pot, They pick holes in it. While the elderly gopis go about their household affairs, Krishna and Balarama sometimes go into a dark room, brightening the place with the valuable jewels and ornaments on Their bodies and taking advantage of this light by stealing.

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"When Krishna is caught in His naughty activities, the master of the house will say to Him, 'Oh, You are a thief,' and artificially express anger at Krishna. Krishna will then reply, 'I am not a thief. You are a thief.'  But now, our dear friend Yasoda, this expert thief is sitting before you like a very good boy." Sometimes all the gopis would look at Krishna sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Krishna's beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yasoda would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.
One day while Krishna was playing with His small playmates, including Balarāma and other sons of the gopas, all His friends came together and lodged a complaint to mother Yasoda. "Mother," they submitted, "Krishna has eaten earth."
Upon hearing this from Krishna's playmates, mother Yasoda, who was always full of anxiety over Krishna's welfare, picked Krishna up with her hands to look into His mouth and chastise Him. Her eyes fearful, she spoke to her son as follows.
Dear Krishna, why are You so restless that You have eaten dirt in a solitary place? This complaint has been lodged against You by all Your playmates, including Your elder brother, Balarama. How is this?
'Not true at all mommy, I did not eat any dirt. If you think it is true, then look right here into My mouth!'
'Is that so? Then open wide!' she told Him and He, the Supreme Personality, the Lord whose oppulences are unlimited, in His pastime of acting like a human child opened His mouth.
Within His mouth she saw the entire universe with all beings moving and not moving, the sky in all directions, the mountains, the continents, the oceans, the surface of the earth, the blowing wind, the fire, the moon and the stars. She saw the planetary systems, the waters, the light, the firmament with all of outer space and all divinities bound to change, the senses, the mind and the three modes. Seeing that diversity along with the time of living of each soul, the natural instincts, the karma, all that is desired, the different subtle bodies as also Vraja and herself within in the wide open mouth of her son's body, she was struck with disbelief:

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'Is this all a dream, a divine phantasmagoria or maybe a delusion of my own intelligence, or would that what I so see differently be some yogic phenomenon natural to my child? Let me therefore surrender at the feet of Him beyond my range of vision,who is beyond the conception of human speculation, the mind, activities, words and arguments, who is the original cause of this cosmic manifestation, by whom the entire cosmos is maintained, and by whom we can conceive of its existence. and under whose control I live and may return home.
 It is by the influence of the Supreme Lord's maya that I am wrongly thinking that Nanda Maharaja is my husband, that Krishna is my son, and that because I am the queen of Nanda Maharaja, all the wealth of cows and calves are my possessions and all the cowherd men and their wives are my subjects. Actually, I also am eternally subordinate to the Supreme Lord. He is my ultimate shelter.
Mother Yasoda, by the grace of the Lord, could understand the real truth. But then again, the supreme master, by the influence of the internal potency, yogamaya, inspired her to become absorbed in intense maternal affection for her son.
Immediately forgetting yogamaya's illusion that Krishna had shown the universal form within His mouth, mother Yasoda took her son on her lap as before, feeling increased affection in her heart for her transcendental child.
The Lord is glorified in all His greatness with the help of the three Vedas, with philosophical exercises,the Upanishads, with yogic analysis [sankhya-yoga] and with other devoted literatures, but she simply thought about Him as being her son.'

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The honorable king said: 'Oh  brahmin, what were the pious activities performed by Nanda and Yasoda from whose breast the Lord drank His milk? How did they achieve the highest perfection of such a blessing?
Not even His own father and mother could enjoy the magnanimous activities of the young Krishna who eradicates the impurities of the world, actions that even today are glorified by the transcendentalists!'
Suka said: 'Drona, the best of the demigods,the Vasus, determined to carry out the orders of Lord Brahma, together with his wife Dhara said the following to him:
'May we being born on this earth be devoted to the Supreme Godhead, the Master of  the Entire Universe, the Lord who is the ultimate goal under whose care one can easily avoid a miserable life.'
'So be it' was the answer given by Brahma. Drona thereupon took his birth in Vraja and became the Great One,the Bhagavan, the highly distinguished and celebrated Nanda and she, Dhara, appeared as Yasoda.

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Thereafter, O Maharaja Parikshit, best of the Bharatas, when the Supreme Lord became the son of Nanda Maharaja and Yasoda, they maintained continuous, unswerving love. And in their association, all the other inhabitants of Vrindavana, the gopas and gopis, developed the love for Krishna. Thus the Supreme One, Krishna, along with Balarama, lived in Vrajabhumi, Vrindavana, just to substantiate the benediction of Brahma. By exhibiting different pastimes in His childhood, He increased the pleasure of Nanda and the other inhabitants of Vrindavana.

Canto 10,Chapter 8:20:52

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on October 11, 2017, 03:04:03 PM
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In that place where one finds the great devotees, the broad-minded pure souls
whose consciousness is bent on the regular reciting of and hearing
about the qualities of the Supreme Lord,the killer of Madhu,in that place
if one gets a chance to drink the countless streams of nectar of these Saintly Souls,
which is like the flow of the river,he will never get enough of it.
Hunger, thirst, fear, lamentation or illusion never touch the ones who are eager to listen.

4:29/39,40
Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 04, 2017, 02:27:09 PM
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It is only with reference to the actions of the gunas, not to My essential nature, that I am said to be in bondage or Liberation. And as the gunas are rooted in illusion, there can be neither true bondage nor true Liberation for Me, but only a dream-like apprehension of them. Even transmigration is unreal. You may compare the two entities, one in bondage and the other in Liberation, in one and the same individual to two birds alike in nature living in companionship in the same nest on a peepul tree. One of them plucks and eats the fruits of the tree, whilst the other, though remaining unfed, is superior to it in strength. The latter is aware of itself as well as of the other, and is free from desire, whereas the former is not aware of its companion and has always been bound by desire (on account of this unawareness).
The man of vidya (knowledge of Truth, i.e., the regenerate) though he has a body, is not conditioned by it, any more than a dreamer just awakened from the dream is conditioned by his dream body; and when he apprehends objects through the sensory organs, he knows that he is not doing so. The man of avidya (the unregenerate), on the contrary, remains in the illusion that he is the doer of his actions, which are actually done by the Indriyas (organs of actions and perceptions). He who comprehends this will lose interest in all perceived objects as well as in all actions, remaining free like the ether. He is really free and wise who remains unaffected though his senses feed on objects of sense. He is really free and wise whose mind, heart, senses and breath function without his thinking of them. He is really free and wise who does not show annoyance when he is subjected to afflictions and disrespect, nor pleasure when he is treated with respect. The sage who has transcended the diversity does not distinguish good from evil, merits from demerits, and, therefore, he neither praises nor condemns anything.
He who is well versed in the Vedas, but has not realised the Supreme Brahman is like him who tends a dry cow. He who has cured himself from the disease of perceiving diversity in the souls and has concentrated his mind on Me, should abstain completely from action. He who is unable to fix his mind on the Perfect Brahman will do well to do his prescribed duties with complete dispassion. Occupying the mind with Myself My births and deeds, and observing for My delight all the duties relating to dharma, kama and artha, and relying wholly on Me, he will develop unswerving devotion to Me, O Uddhava. By associating with saints he will surely attain to Me.

Canto 11,Chapter 11


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 05, 2017, 04:14:34 PM
Knowledge is True Perfection
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The Supreme Lord said:
The learned seeker whose intuition has led him to the realisation of the Self, does not indulge in theoretical dialectics about this world of diversity, knowing it to be a mere appearance in Me, a knowledge which he has also eventually to renounce exclusively to Me, his highest bliss and redemption, his goal and the way to it. He whose mind has been thoroughly purified by knowledge and realisation alone can comprehend My Supreme State. Penance, pilgrimage, japa, charitable acts, are mere means of self-purification, and not of perfection, as knowledge is. Therefore work your self-knowledge up to the stage of realisation, O Uddhava, and reject everything else but your devotion to Me. The threefold manifestation of prakriti, namely, body, mind and senses in you, is an illusion, having neither beginning nor end, but appears in the middle (like the snake which appears in the dark, but which has at no time been, nor will at any time be, other than a rope).

Jnana consists in perceiving the nine principles, the eleven organs, the five elements, and the three gunas in all creatures, and the One Supreme Soul (Purusha or Paramatman) permeating them all. Vijnana (discursive knowledge) perceives neither plurality nor the pervading One, but investigates into the creation, preservation and dissolution of all things which are made of the gunas (to repudiate them all). That alone is real which abides in the beginning and end and which appears to evolve in the middle. Plurality has, therefore, no existence whatever (since the Reality alone exists but appears as the evolving diversity, having a beginning and an end): it is repudiated by the four principal pramanas (evidences or means of firm knowledge), namely, the authority of the Vedas, direct perception, the authority of the wise (tradition), and inference. Ritualistic acts, likewise, being transient, are unreal. The wise look upon the pleasures of the invisible world (which are the result of action) as misery-laden and as perishable as those of this visible world.

Formerly  I talked to you about bhakti-yoga oh sinless one. Let Me now also expound on the supreme method of this devotion unto Me. Faith in the nectar of the narrations about Me, always singing My glories, to relate to Me with hymns and prayers; to think of Me as being present in all living beings, to dedicate all one's activities to Me, to conteplate and talk about My qualities, to offer one's mind to Me,to be of sacrifice with charity and offerings, to do japa and to worship Me,to reject desires,and, finally, through total surrender of the whole being to Me.
Dharma is that which leads one to devotion unto Me and knowledge(jnana),which is awareness of  the presence of the Self. Detachment [vairagya] results in disinterestedness in the sense objects  and opulence [aisvarya] culminates in the mystical perfections of anima and so on.

 'Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, modesty, non-possessiveness, trustfulness, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve types of restrictions [of yama]. Inner and outer cleanliness, doing japa, penance, sacrifice, faith, hospitality, worship of Me, visiting holy places, care for the welfare of others in this world, contentment and serving the spiritual master are the twelve regular duties [of niyama]. Mental equilibrium means the absorption of one's intelligence in Me and self-control entails the disciplining of the senses. The greatest charity is to give up all aggression toward others, and renunciation of lust is understood to be real austerity. Real heroism is to conquer one's natural tendency to enjoy material life, and reality is seeing the Supreme Self everywhere. Truthfulness means to speak the truth in a pleasing way, as declared by great sages. Cleanliness is detachment from the fruits of action, whereas renunciation is the purity,or sannyasa. The true desirable wealth for human beings is Dharma, and I, the Supreme, am sacrifice.Opulence is My divine nature, gain is My bhakti, education is the nullifying of the division of the self, and modesty [sense of shame] is the disgust against unjust action. Beauty means to be of good qualities.
The desire to get over happiness and misery is happiness; the desire to enjoy worldly happiness is misery. He is learned who knows the distinction between bondage and freedom, and ignorant who looks upon his body as himself. The means by which I am attained is known as the right path, and the wrong path is that by which mundane activity is undertaken. Activity of the Sattva guna is heaven, that of tamas is hell.

"I have thus answered all your questions, O Uddhava, but what avails you to go through all the characteristics of good and evil, which are always safe to avoid?"

Canto 11,Chapter 19

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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 10, 2017, 05:25:45 PM
Beyond Renunciation and Knowledge
The Power of Satsanga
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The Supreme Lord said:
One does not win Me by mysticism or analysis, common piety or the study of the scriptures, by penances, renunciation, pious works or charity, by respecting vows, ceremonies, Vedic hymns, pilgrimage, by general discipline or the basic rules. One rather wins Me by the sat-sanga with the Saints and  My devotees. That association drives away all attachment to objects of the senses. By associating with the Wise many living beings in every age achieved Me like the sons of Diti, the malicious ones, the animals, the birds, the singers and dancers of heaven, the ones of excellence and of perfection, the venerable souls and the treasure keepers, the scientific ones among the humans and the merchants, laborers and women, the uncivilized ones and the ones of passion and slowness. So also did Vritrasura, the son of Kayadhu [Maharaja Prahlada] and others like them, Vrishaparva, Bali, Bana, Maya as also Vibhishana [brother of Ravana], Sugriva [leader of the Vanaras] and great Devotee Hanuman, Jambavan, Gajendra, Jathayu, Tuladhara, Dharma-vyadha, Kubja and the gopis in Vraja, the wives of the brahmins and others. Not having studied the sacred scriptures, without vows and not having undergone austerities, attained Me by association with My devotees. Only by unalloyed love indeed the gopis easily attained Me. In Vraja,even the cows, the immobile creatures, the snakes and trees in hundreds of thousands became accomplished and attained to Me, the Supreme Brahman. When Akrura took Me and Balarama to Mathura they, the inhabitants of Vrindavana, whose hearts were attached to Me with the deepest love, suffered greatly because of the separation as they did not saw happiness anywhere. All the nights they in Vrindavana spent with Me, their most dearly Beloved, oh Uddhava, seemed to take but a moment to them, but again bereft of Me they became as long as a kalpa. Just as sages fully absorbed lose the awareness of names and forms - like they are rivers entering the water of the ocean - also they whose consciousness was intimately bound to Me had no awareness anymore of their bodies, their present or their future . The hundreds and thousands of women who desired Me as their friend and lover, had no knowledge of My actual position and attained Me by associating with Me, the Absolute Supreme Truth.

Therefore, O Uddhava, turn your back on all actions, whether prescribed or not, as well as on all learning, past or future, and seek shelter with all your heart in Me,the Truth,and the Self of all, and you will be free from all fear. It is by this Self that the body is permeated, and in it that the universe is woven like the warp and woof of a cloth.

Book 11,Chapter 12/1:15


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 11, 2017, 03:27:07 PM
Liberation from Maya
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The honorable king Nimi said:
 'My lords, please tell us about the illusory potency of Maya of the Supreme Lord Vishnu  We would like to understand  what bewilders even the great mystics. We enjoy the nectar of your talks about Lord Hari, but we are not yet satisfied by that antidote against the pain a mortal experiences being tormented by the misery of samsara.'

Antariksha answers:
?In order to enjoy the senses as well as the bliss of Liberation, the Prime Purusha created out of Himself the great elements from which He made all things, high and low. Then He became one mind and ten organs and entered the great elements as the many jivas with bodies, through which He enjoys the sense-objects and to which He grew attached by identifying Himself with them. This identification with the gross body rather than with His own eternal Self is Maya, which causes Him much suffering as jiva, and from which He, however, escapes by seeking the realisation of His true nature, and after many many births attains it. This realisation is very blissful and is called Liberation.

Nimi said: 'Oh great sage, please tell how materialistic people with ease may overcome this material energy of the Lord that is so unsurpassable for those lacking in self-control.'

The sage Prabuddha replies:
"It is common knowledge that human couples who expect to derive happiness from their union reap only misery. What happiness can be gained from wealth which is gathered with so much hardship, or from children and relatives, who are but temporary acquisitions, when even heavenly felicities do not last to eternity? Lasting happiness, O King, can be found nowhere but in the realisation of the absolute Truth through the guidance of a guru, who has mastered the meaning of the Vedas and has himself experienced it, and through the practice of the well-known virtues namely, friendship, humility, benevolence, purity, performance of duty, endurance, study of the Scriptures, sincerity, non-violence, evenness of mind, control of speech, etc. Hearing, chanting and meditating on the Avatars, pastimes and qualities of the Lord whose activities are all wonderful, one must do everything for His sake. Whatever worship, charity, penance, japa or piety one performs, everything held dear, one's wife, sons, home and very life air, one should dedicate to the Supreme. In rendering service to both [the moving and nonmoving living beings] one must be of friendship with the common man as also with the devotees, the great souls who accepted Krishna as the Lord of their heart. Company of the Saints,mutual discussions with fellow devotees, remembering Him and reminding one another. The bhakti unto the Lord puts an end to the chain of sins. Sometimes one cries by the thought of Acyuta, sometimes one laughs or takes great pleasure or speaks, acts wondrously, dances and sings and sometimes one, following the example of the Unborn One, is freed from distress and becomes silent while attaining the Supreme Self . All this eventually never fails to carry one safely across the bottomless ocean of Maya."

Book 11;Chapter 3/1-33


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Title: Re: Excerpts from Srimad Bhagavatam
Post by: Jewell on November 24, 2017, 02:03:24 AM
The Goats of Lust
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Suka said: 'Yayati who being moved by lust thus was ruled by women, and acted against his well-being. In resignation he narrated the following story to his wife Devayani.

'Oh daughter of S'ukra,in this world there was someone exactly like me. Please listen as I narrate the history of his life. By hearing about the life of such a householder, those who have retired from householder life always lament.
There was a goat in the forest searching for some food for his cherished self. He happened to meet a she-goat that as a consequence of her own actions had fallen into a well.Motivated by lust the he-goat thought of a way to free her. With the tip of his horns he then engaged in digging into the earth around the well ,and thus he freed her. The he-goat thought she is very pretty and looking very nice, and she from her side fancied him as a sexual partner too, just as all the other she-goats did that were looking on. Stout, with a nice beard being a first class seed donor and master lover, that he-goat, the number one goat of them all, forgot himself completely like someone haunted. As the only male enjoying the great number of them, he was always overwhelmed by his lusts.  When the she-goat he had freed from the well saw him, her beloved, engaged in delighting with another one, she could not tolerate that. She considered him a lusty, cruel-hearted pretender, a friend to the occasion who is only interested in sensual matters. Therefore, because her husband was lusty, she left him and returned to her former maintainer. Controlled by her the he-goat in pain followed her miserably and tried to pacify her on the road with utterances that goats are used to practice, but he could not satisfy her. The she-goat went to the residence of a brahmaṇa who was the maintainer of another she-goat, and that brahmaṇa angrily cut off the he-goat's testicles. But at the he-goat's pleading, the brahmaṇa later rejoined them by the power of mystic yoga.

Oh dearest wife, the he-goat with his health restored, for many, many years enjoyed the she-goat he had saved from the well, but up to the present day his lusty desires are not satisfied.
I am a poor miser just like that. In the company of you with your beautiful eyebrows I am tied in love and I could as yet, bewildered as I am by your outer appearance, not be of self-realization. The mind of someone who is a victim of lust cannot find satisfaction in all the food grains, barley, gold, animals and women of this world. The lust of the lusty will never ever be pacified by enjoyment, it will just like a fire that again and again is fed with butter only increase.  When someone is nonenvious and does not desire ill fortune for anyone, nor goes at the detriment of any living being, for such a person who is of an equal vision towards all, all directions will appear equally happy. The desire that is so difficult to forsake for ignorant people, that root cause of all tribulation that is not so quickly overcome, should be given up by the one who seeks happiness. The power of lust is so great ,that one should not [even] be seated indiscriminately with one's mother, with one's sister or one's daughter, because the senses in combination are so very strong that they even will agitate the most learned one. Even though I for a thousand years without interruption enjoyed the gratification of my senses, that desire still develops constantly.  I will therefore give up on these desires and fix my mind upon the Absolute Truth. Free from duality and without falsely identifying myself, I will wander free of this animal nature. One should not blindly follow one's lesser desires and listen to them,but should be made aware how they are of a temporary nature,and just seem to be irresistible. This is just an illusion. One should not give it any further thought or strive for it. He who is mindful of the fact that they lead to the prolongation of a worldly existence and to forgetfulness about the real self, is a self-realized soul.'

'After the son of Nahusha had said this to his wife, he being freed from desires accepted his old age and gave Puru his youth back(he took the youth of his son so he can enjoy lust even longer).  He made of his other, faithful sons Druhyu king over the southeastern direction, Yadu over the southern side, Turvasu over the western part and Anu over the north. The entire planet's riches and wealth he placed under the control of Puru as the most admirable one of all the citizens. He crowned him emperor over his elder brothers and thus having arranged his affairs he left for the forest. All those years he with his senses and mind without interruption had enjoyed life. Seeing futility of it,that all he gave up in a single moment, just like a bird that leaves its nest when its wings have grown. Doing this he was instantly freed from all his attachments and was, now that he derived from his original self, free from the influence of the three modes . He surrendered to Vasudeva,and pure in his transcendence ,achieved the Absolute Truth, that was his destination as a confident associate of the Supreme Lord.
When Devayani heard the story  that like a joke was presented in the exchange of love between husband and wife, she understood that it was meant for her self-realization.  She understood that living with husband,friends and relatives who are all subjected to the control of the rigid laws of nature , is alike associating with travelers at some place, that according to one's karma was created by the Lord's illusory potency. The daughter of Sucracarya gave up all her attachments in this dreamlike world, fixed her mind fully on Lord Krishna ,and achieved liberation from both,gross and subtle bodies.

I bow to Supreme Lord Vasudeva, Creator of All who reside in all beings and abodes. My respects for You who in perfect peace is the Greatest of All!'

Book9;Chapter 19