Author Topic: Excerpts from Srimad Bhagavatam  (Read 75180 times)

Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #30 on: October 26, 2015, 12:05:22 AM »
Nanda Recapitulates the Words of Garga Before the Puzzled Gopas
Suka said:

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

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

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

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

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

« Last Edit: October 26, 2015, 06:18:27 PM by Jewell »

Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #31 on: October 26, 2015, 07:01:34 PM »
Lord Rishabhadeva's Teachings to His Sons
Lord Rishabha said:
'My dear sons, this body you carry along within this material world, does not deserve it to suffer under the difficulties of a sense gratification of dogs and hogs. It is rather worth the trouble of undergoing the divine austerity by which the heart finds its purification and one thus achieves infinite spiritual happiness. Serving the great souls, so one says, is the way of liberation and to seek the association of those who are attached to women is the gateway to darkness. Truly advanced are they who have an equal regard for all, are peaceful, take no offense, wish all the best and know how to behave. They who are eager to live in a loving relationship with Me, and who are not so attached to people only interested in the physical aspect of life consisting of a home, spouse, children, wealth, friends and making money, engage only in the world insofar it is necessary. I consider the madly being engaged in unwanted activities,for the sake of this material satisfaction,as not befitting the soul who therefrom arrived at this temporary body despite the misery associated with it. As long as one does not want to know about the reality of the soul, as long as one's mind is absorbed in worldly activities, one is factually defeated by one's own ignorance, for being entangled in one's karma,one is bound to this material body.  For as long as unto Me, Vasudeva, there is no love, a soul thus being ruled by ignorance will have a mind following the lead of fruitive activities, and as long as that is the case one will not be free from the miseries of the body one is identified with. When one even properly educated does not see how inefficient and inappropriate the endeavor of gratifying the senses,in an unregulated manner, is, one will, not thinking properly about one's self-interest, very soon be crazy about it and as a fool find nothing but material miseries in a homely existence ruled by sexual intercourse. Because of the sexual attraction between man and woman both their hearts are tied together and therefrom they call for a home, a territory, children, wealth and relatives. That is the illusion of the living being known as 'I' and 'mine'. The moment the tight mental knot in the heart of such a person, bound by the consequences of his karma is slackened, the conditioned soul turns away from this false conception of 'us' and then, forsaking that cause of egoism, being liberated returns to the transcendental world. With the use of one's intelligence one can give up the false identification with the material world, the cause of material bondage ,by following a spiritually advanced person, a Guru as also by devotional service unto Me, by not desiring, by exercising tolerance with the dual world and by inquiries; by realizing the truth of the miseries of the living beings everywhere; by practicing austerities and penances and by giving up on sensual pleasures; by working for Me, listening to stories about Me as also by always keeping company with the ones devoted; by singing about My qualities, by freedom from enmity, by being equal to all, by subduing one's emotions oh sons; by trying to forsake the identification with one's home and body, by studying yoga literatures; by living alone, by entirely controlling the breath, the senses and the mind; by developing faith, by continually observing celibacy, by constant vigilance, by restraint of speech; by thinking of Me, seeing Me everywhere, by developing knowledge and through wisdom in being illumined by the practice of yoga; and by being endowed with determination, enthusiasm and goodness.



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

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

5;5

« Last Edit: November 01, 2015, 07:47:50 PM by Jewell »

Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #32 on: October 29, 2015, 03:03:17 AM »
Jnana Yoga or the Denomination and the Real


The Supreme Lord said:

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

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

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

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


11;28

« Last Edit: November 01, 2015, 07:19:51 PM by Jewell »

Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #33 on: November 01, 2015, 07:46:26 PM »
Bhakti Yoga: the Most Auspicious way to Conquer Death


Uddhava said:

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

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

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

11;29


Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #34 on: November 08, 2015, 10:10:19 PM »
The Deliverance of Mucukunda

Suka said:

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

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

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

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

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




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

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

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

10:51



Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #35 on: November 11, 2015, 12:31:54 AM »
The Bhagavatam is the Answer to all Questions

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

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

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

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

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

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

2:10

Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #36 on: November 11, 2015, 10:29:48 PM »
Mura and Bhauma Killed and the Prayers of Bhumi


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

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



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

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

10:59



Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #37 on: November 16, 2015, 12:07:06 AM »
The Three Modes of Nature and Beyond


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

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

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

11:25


Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #38 on: December 05, 2015, 09:22:53 PM »
Draupadi Meets the Queens of Krishna

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

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

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



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

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



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

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

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

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

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

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

10:83



Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #39 on: December 10, 2015, 10:36:40 PM »

'Oh kurari you are lamenting!
Deprived of sleep you cannot rest while the Controller tonight is sleeping
somewhere in the world at an unknown place.
Can it be that your heart, just like ours oh friend,
was deeply pierced by His smiling and the munificent,
playful glance of His lotus eyes?

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

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

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

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

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

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

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

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

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

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


Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #40 on: December 15, 2015, 12:53:10 AM »
The Hamsa-avatara Answers the Questions of the Sons of Brahma


Uddhava said: 'When and in what form dear Kes'ava, have You instructed Sanaka and the others in this yoga? That is what I would like to know.'

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

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

11/13;15-42


« Last Edit: November 04, 2017, 02:08:09 PM by Jewell »

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Re: Excerpts from Srimad Bhagavatam
« Reply #41 on: June 17, 2016, 03:55:01 PM »
But know that by whom the entire physical body is pervaded
 is indestructible.
No one is able to cause the destruction of the imperishable soul.

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

Chapter 2, verse 20
Bhagavad Gita
« Last Edit: November 04, 2017, 01:51:25 PM by Jewell »

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Re: Excerpts from Srimad Bhagavatam
« Reply #42 on: October 09, 2016, 10:56:38 PM »
The Hamsa-guhya Prayers Offered to the Lord by Prajapati Daksha


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

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

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

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

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

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

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

Canto 6,chapter 4
23/34



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Re: Excerpts from Srimad Bhagavatam
« Reply #43 on: November 01, 2016, 07:32:51 PM »
The Sages Narada and Angira Instruct King Citraketu


Shuka said: 'The sages Narada and Angira, in order to give spiritual instruction spoke to the king, who like a dead man fallen at the side of the corpse of his son ,was very much aggrieved.

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

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

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

You are supposed to remember the Supreme Personality.

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

Canto 6,Chapter 15



Jewell

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Re: Excerpts from Srimad Bhagavatam
« Reply #44 on: November 09, 2016, 02:47:39 AM »
cont...

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

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

Canto 6 , Chapter 16;1-11


« Last Edit: November 09, 2016, 02:51:17 AM by Jewell »