Author Topic: Excerpts from Srimad Bhagavatam  (Read 258026 times)


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Excerpts from Srimad Bhagavatam
« on: October 10, 2014, 01:41:00 AM »

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 Onewho has created and is the only cause of this cosmic manifestation.
 Not 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.

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

Edit: corrected spelling of title from Excperts to Excerpts
« Last Edit: March 14, 2018, 02:59:03 AM by Jewell »


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Excerpts from Srimad Bhagavatam
« Reply #1 on: October 11, 2014, 12:17:27 AM »

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

« Last Edit: September 28, 2015, 04:57:14 AM by Graham »


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« Reply #2 on: October 17, 2014, 12:22:13 AM »

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

« Last Edit: September 28, 2015, 05:02:25 AM by Graham »


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« Reply #3 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.

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].


« Last Edit: November 11, 2017, 02:35:50 PM by Jewell »


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« Reply #4 on: November 04, 2014, 01:12:57 AM »

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.'

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
« Last Edit: November 11, 2017, 02:45:34 PM by Jewell »


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« Reply #5 on: November 26, 2014, 01:08:05 AM »

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.

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.

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

« Last Edit: September 28, 2015, 05:04:19 AM by Graham »


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« Reply #6 on: January 31, 2015, 08:56:29 PM »

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?

« Last Edit: September 28, 2015, 05:04:44 AM by Graham »


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Excerpts from Srimad Bhagavatam
« Reply #7 on: February 04, 2015, 12:53:21 AM »

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.'

« Last Edit: September 28, 2015, 05:05:26 AM by Graham »


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Excerpts from Srimad Bhagavatam
« Reply #8 on: February 12, 2015, 12:59:03 AM »

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.'

« Last Edit: November 04, 2017, 01:44:01 PM by Jewell »


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The Story of King Ambarisha
« Reply #9 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
« Last Edit: February 24, 2015, 07:09:21 AM by Ravi.N »


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Excerpts from Srimad Bhagavatam
« Reply #10 on: March 03, 2015, 01:59:11 PM »

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.


« Last Edit: September 28, 2015, 05:07:02 AM by Graham »


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Excerpts from Srimad Bhagavatam
« Reply #11 on: August 13, 2015, 09:13:25 PM »

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.

« Last Edit: September 28, 2015, 05:07:36 AM by Graham »


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Re: Excerpts from Srimad Bhagavatam
« Reply #12 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

Edit: corrected title
« Last Edit: November 04, 2017, 01:46:53 PM by Jewell »


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Re: Excerpts from Srimad Bhagavatam
« Reply #13 on: August 18, 2015, 03:51:11 PM »
The Killing of the Demon Putana

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.
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

« Last Edit: November 04, 2017, 01:47:36 PM by Jewell »


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Re: Excerpts from Srimad Bhagavatam
« Reply #14 on: August 30, 2015, 06:53:28 PM »
Krishna Chastises the Serpent Kaliya

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.

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.

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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