PARTHASARATHI

OFFENCE IN MILK

noreply@blogger.com (Partha) — Mon, 27 Sep 2021 09:43:00 +0000

(I am writing this just to share my 20 years experience in search of spirituality. May be I am wrong. I don't have any intention to hurt anyone and unknowingly if I have done so I beg forgiveness.)

Hey are you a vegetarian?

Yes.

What about protein, you know protein is important for development of body especially brain which is very much required particularly for spirituality.

Why milk?

Yes milk is a very good source of protein, not only protein, milk has everything, protein, minerals, vitamin everything. Nature has given all its valuable ingredients in milk. And about taste, even if you mix milk with feces, it will become tasty, such is milk.

Nothing in this world is more auspicious than milk. But milk is not for grown ups. Nowhere, no living creatures in this earth consume milk. Why? Because its too much restricted. Nature has never given such restrictions to any other items except milk. It comes to mother along with the baby, stays only as long as the baby requires. After that vanishes. Even if you kill and search a cow you will not find a single drop of milk. But as soon as it sees its newly born calf milk automatically comes to her breast. People only take this advantage, deprive the calf and steal away the milk. How can you use that milk and follow the path of spirituality. You think its possible? Simple.

I understand but than what about protein which is important for body and brain.?

That's your problem, life is very tricky. No safety, no safe path. But as a consequence of this offense you will be punished. You will be covered by illusion. Gita says a person not performing any religiosity is rajashik but a person pursuing wrong religion is tamashik a person under the grab of spirituality is committing a offense knowingly or unknowingly. And as a result of this you will be attracted to a pseudo religion and here starts your illusive life. Some false knowledge will be inserted in your mind that family life is sinful resulting dukha (sorrow) impediment for enlightenment. People who are enlightened left their wife and children and may be if you are serious you will try to follow that path which is not your nature. Leaving family for enlightenment is Buddhism. Gautam Buddha initiated it and after him many religious leaders who actually propagated shadowed Buddhism followed this path. Some of these leaders died of severe diseases, murdered or committed suicide.

I am not criticizing sanyas dharma, I just want to say that it's naturally inherited. A sanyasi is born, it's not circumstantial, not through knowledge, it's natural. A thought of marriage never crops in the mind of sanyasi. One of the greatest sanyasi of this era once said, I don't understand love between a boy and girl. A sanyasi belongs to the clan of four rishis brahma first created who refused to go for family life. After that Brahma created Manu and we are from that clan. Moksha (relieve from dushcinta (evil thought) can be attained by both grihasth and sanyas depending upon the mercy of Devi. This maya jaal, the web of evil thought, that samsara is dukha and there is a need to get relieve is the only illusion erupts in the mind as a punishment of some grave offense committed and this inauspious thought, develops a guilt feeling and push onself to a fake addiction, designed by present so called spiritual environment which passes a wrong instance that family life is hindrance to spirituality. Infact there is a song addressed to Maa Kali composed by sadhak Ramprasad that sangsar dharma boro dharma maa tai parina chere jete (Mother, dharma of family life is superior dharma so I cannot leave it).

Are are advocating some religion?

I am just sharing what I understood. Read my other blogs to know about my previous experience. Thanks.

Right Thinking

noreply@blogger.com (Partha) — Mon, 16 Sep 2013 13:16:00 +0000

It is said that mind is a disease which keeps on playing constantly like a radio which knob is broken. We think it is repairable and in fact it is, we cannot stop it but the thoughts which are illusive, which are incorrect and which we term as maya, avidya, ignorance etc, these thoughts should be replaced by right ones.

Now what is right thinking? The creation theory of Srimad Bhagavatam says that from mahat tattva, ahankara (ego) this I is created. What is creation? Creation means something is created/thought which is mithya (not true). So to transcend creation and recognize eternity the final barrier is ahankara ‘I’, this I is to destroyed and to destroy this I ‘You” is to be created. But this creation of You is also a temporary measure because if I is not than you is also not. If there is no I then how can there be you, but this You is must to shift the attention from I. Without You there is no other alternative.

Now the problem arises when this You has to be discarded. It is very difficult as total faith is invested in this You. This has happened in Sri Ramakrishna Paramahansa’s life. He was a great devotee of goddess Kali and when he approached Totapuri the great Vedantist, the later adivses him to slit off the throat of goddess Kali. Hearing this Ramakrishna was terribly shocked and tears starts flowing from his eyes; how is it possible, mother whom I have loved and worshipped for my entire life, how is it possible. But there is no way out says Totapuri you have to do it. For a week Ramakrishna tried but it seems impossible for him. Totapuri was a strict man and he warns that if you cannot than I am leaving. Sri Ramakrishna says how is it possible where shall I find the sword, create it from your imagination from where you have created your mother, says Totapuri. It is a long story but at the end Ramakrishna succeeds.

So to recognize eternity the last barrier which is ahankara, which is I is to be destroyed and for that purpose You has to be created which is also temporary and after destruction of You what remains is That ‘Tat Twam Asi’ (you are that), I and you merges into that.

Bhagavad Saptaha XXXXXIV

noreply@blogger.com (Partha) — Sat, 31 Aug 2013 06:36:00 +0000

Brahma Vidya

Once Krishna was at Dwarka and at that time the day of solar eclipse arrives. There is divine grace of taking bath at Kurukhetra during solar eclipse and so many sadhu-mahatma and general public from various places arrives there.

When there is solar eclipse all over the place it becomes dark, Sun is the resemblance of knowledge. Rahu and Ketu comes to swallow the sun and moon and that is called eclipse. When knowledge gets covered by ignorance one should take bath, chant and perform charity, at that time no other work should be done.

Sungod is the proprietor of intelligence, Vasudevaji at that time performs great yajna.

Krishna at that time adores His parents and asks them, please tell me what desires you have in your mind because desire is the cause of rebirth. Vasudevaji says, let my last exam becomes successful that is my only wish. The last exam of a human being is death, whose death becomes beautiful and auspicious his life is successful. Hearing the talks of Bhagavattam and narrating it, all sins are annihilated and a pure life is attained.

Vasudevaji wishes to make his death auspicious. Krishna then asks His mother and mother says that the sons of mine whom Kamsa had killed, I wish to see them, this is my desire. This desire is strangest of all, one who had received Lord Krishna as her son still her desire is not fulfilled, she wishes to see her dead sons, very strange.

Desires are to be destroyed by conscience and reasoning and the mind should be made to understand that in this samsara, there is no object no pleasure which is yet to be enjoyed by you as all these you have enjoyed many times. From enjoyment although for a little while happiness is achieved but through renunciation an unending peace is obtained.

To fulfill the wish of His mother Sri Krishna goes to patal-loka (netherworld) and from there brings back those children whom Kamsa had killed earlier. Bringing them in front of His mother Krishna further asks, mother, what more desire do you have, mother Devaki says, hey Krishna let my death become auspicious that is my only desire left. Krishna then advises them about tattva-gyana.

Then there are talks about marriage of Subhadra, Krishna’s sister. At Jagannath temple of Sri Puri dham there is a deity of Subhadraji in the middle of Krishna Balaram. The word bhadra means welfare, learning which grants welfare is Subhadra, the actual learning is that which liberates one from the crucial danger of birth and death. Subhadra is brahma-vidya (learning of brahman) existing in the middle of Krishna and Balaram. Balaram is the resemblance of sabda-brahma and Sri Krishna is para-brahma. One who worships sabda-brahma and para-brahma in him brahma-vidya is awakened. Bhagavan Sri Krishna bestows that brahma-vidya personified as Subhadra to Arjuna.

Then the talks about Krishna’s going to the Mithila province and meeting brahmana Srutadeva and king Bahulaswara is described. After that the talks of veda-stuti is narrated in Bhagavattam. All the Vedas glorifies Paramatma Nandanandan Sri Krishna.

The Vedas glorifies Paramatma in both ways, one as nirguna-nirakara (without quality and form) and also as shaguna-sakara (with quality and form). In the veda-stuti the secret of arambhabad (theory of commencement), parinambad (transformation) and bibartabad (evolution) is explained. In this chapter Shiva tattva and Vishnu tattva is also explained.

Sri Sukdevji says, Bhagavan Sri Krishna has unending qualities and His talks are also unending, so topics about unending never end.

Sri Krishna appears at Mathura and from there comes to Gokula, for 11 years and 52 days stays at Gokula Vrindavana, performs various pastimes and confers great pleasure to the gopis, kills Kamsa etc. demons and become Mathuradhisa, then becomes Dwarkadhisa. Amidst the war between the Kauravas and the Pandavas slays many sinful kings and abducts the weight of earth. Advises Arjuna and Uddhab and at the end goes back to His abode Goloka Vrindavana. The 10^th canto is very briefly described.

martyas tayanusavam edhitaya mukunda

srimat-katha-sravana-kirtana-cintayaiti

tad dhama dustara-krtanta-javapavargam

gramad vanam ksiti-bhujo pi yayur yad-arthah (10/90/50)

Bhagavad Saptaha XXXXXIII

noreply@blogger.com (Partha) — Sat, 31 Aug 2013 06:32:00 +0000

Assertainment of Absoluteness

Uddhavji says – hey Bhagavan

naivatmano na dehasya samsrtir drastr-drsyayoh

anatma-sva-drsor isa kasya syad upalabhyate (11/28/10)

Soul is the seer and body is the scene, soul is self revealed and body is inert, in this condition this samsara of birth and death neither happens to the body nor the atma but all these are happening and that is felt, then whom does it happens?

Lord says, dear Uddhav –

soka-harsa-bhaya-krodha- lobha-moha-sprhadayah

ahankarasya drsyante janma-mrtyus ca natmanah (11/28/15)

Ahankara becomes the prey of mourning, fear, anger, greed, illusion, longing alongwith birth and death, with atma it does not have any relation. When the atma situated in body, life-breath, mind and senses becomes deluded and thinks all these as its swarupa (own self) at that time he is named as jiva. The image of this extremely subtle atma is – a linga sarira built up of guna and karma. It is somewhere termed as sutratma and again somewhere as mahat tattva, there are many other names also. Subjugated under Parameswara in the form of kala (time) this atma wanders in the samsara of birth and death. Infact the mind, speech, life-breath and body these are activities of ahankara. Although it is root-less but impresses in the form of devataas, humans etc, a thoughtful person by worship and acuteness of knowledge cutting off the root of ahankara can and wander untroubled around the earth and in him there is no remainder of any hope and thirst.

vijnanam etat triy-avastham anga guna-trayam karana-karya-karta

samanvayena vyatirekatas ca yenaiva turyena tad eva satyam (11/28/20)

Means there are three states of mind, jagrata, swapna and sususpti (wakefulness, dreaming and dreamless) and for this reason the gunas are also three, sattva, raja, and tamo and this universe is also divided into three segments – adhyatma (the senses), adhibhuta (earth etc. great elements) and adhidaiva (doer). All of them are gods whose existence seems to be true and in samadhi (spiritual absorption) etc. these three gods does not exist although he still exists. That turiya tattva is beyond all these three states of mind and dependent upon it the fourth mahat tattva which is the absolute truth.

The jivas subdued by samsara adjoins with karma from birth to death, in that reasons good and evil and thus attains joyfulness and lamentation etc. But one who realizes the truth, although he is located, doing activities as per code and conduct and under the aberration of dosa (criticism) and guna (qualities) yet he is not united with all these aberration.

Yoga-sadhana performed as per my advice and by taking shelter unto me one can easily be absorbed into atma ananda (bliss) and no obstacles can do any harm to him.

Talks of Bhagavad dharma and departure of Uddhav

Uddhabji says, hey Achyuta, one who cannot control his own mind, for him to do any sadhana as per your instruction will be very hard, so You say something simple by which human beings can achieve Your lotus feet very easily.

Bhagavan Sri Krishna says, dear Uddhav, now I am telling you about the auspicious Bhagavad dharma which if practiced with due respect, a human being can conquer the turbulent death in the form of samsara.

My devotee will perform all activities for Me and while performing he will slowly keep on remembering Me and in doing so in few days becomes dedicated unto Me. Keep following the conduct and behaviour of my devotees, the sadhus, those pure hearted humans who witnesses Me existing as Paramatma in all living entities. The sadhaka who takes shelter of only that vision of knowledge by which he witnesses Me in all living beings and objects, cordially receives them as form of Mine and views impartially the brahmanas-chandalas, the robber and the virtuous, the merciful and the cruel he is real gyani.

To attain Me the sadhanas which are there, the best among them I think is that in all living entities and objects, by the faculty of mind, speech and body, one should think only of Me - and this is My Bhagavad dharma.

Uddhav the mystery of this complete knowledge of brahman I have now described you in short, understanding it, let alone the humans, even for the devataas it is very difficult. One who is able to understand this mystery will attain that sanatana (eternal) parabrahma (supreme brahma) which is the supreme secret of the Vedas.

After that Uddhavji pays obeisance and circumbulates the Lord and leaves for Badrika asrama.

Bhagavad Saptaha XXXXXII

noreply@blogger.com (Partha) — Wed, 29 May 2013 14:05:00 +0000

Uddhava comes to Vrindavana

Sri Krishna sends Uddhav Maharaj to Gokula Vrindavana –

vrindavan pravaro mantri krishnasya dayita sakha

sisyo brhaspatei saksad uddhavo buddhi-sattamah (10/46/1)

As per consideration of Uddabji gyana (knowledge to discriminate matter and spirit) is pre-eminence because it bestows liberation. The gopis considers - if a gyani (learned) is a devotee of the Lord then only he achieves liberation. Only after achieving prema-bhakti (love and devotion), Paramatma removes the curtain of maya and manifest Himself. If a gyani does not acquire prema-bhakti he falls down, although gyana and bhakti both are required, however in bhakti gyana is not inevitably required – feeling is predominant, pure emotion. Without bhakti gyana is like a horse and without gyana bhakti is blind, mahapurushas says not two but three (bhakti, gyana and bairagya) are required. Brahman is luscious, so to taste this luscious object bhakti, gyana and bairagya is necessary, after attaining brahma-vidya if affection in brahman does not awaken than the gyana becomes unsuccessful. It is easy to become brahma-gyani but always preserving brahma-dristi (vision of brahman) is very difficult, one who visualize this universe in the form of brahman he can only feel Paramatma in his heart. For the gopis the whole world is krishnamay, premomay, rasamay (filled with Krishna, filled with love wit and humour).

Uddhabji Maharaj to become guru of the gopis, to explain them comes to Vrindavana but witnessing their love towards Krishna his pride of knowledge water down. Bhakti which prevails in Braja, in this samsara that kind of bhakti Uddhabji had neither seen anywhere nor ever heard off. Here where is there the requirement of knowledge, austerities, yoga etc?

Uddhab says to the gopis to close their eyes and meditate upon Krishna and the gopis says, wherever our eyes goes we perceive Krishna therefore why should we close our eyes. Without closing, keeping it open if one envisages Paramatma then his is knowledge is pure. Uddhabji then goes to have darshan of Radharani and in this context is the brahmara-geet (song of the bee). Uddhabji says to Radharani - Krishna did not forget you, He always remembers you, now He is present in Mathura, Radharani says, Uddhab after reading four Vedas and six sastras yet you could not make out anything, in all four sides I envision Krishna, the brahman which is prevalent everywhere how could He be enclosed in Mathura “kim badanti” what are you saying. Radhaji then starts playing the flute and from inside it the sound of Radhe Govinda starts playing. All the gopis begins to dance and Mahatma Sri Uddhabji achieves the divine darshan of Sri Radha-Govinda. The gopis says – Uddhab our Krishna Nandanandan did not left us, He is with us, the Krishna of Mathura may be somebody else you better check it nicely.

Uddhabji witnessing this wonderful untainted love adores the gopis by saying –

asam aho carana-renu-jusam aham syam

vrindavane kim api gulma-latausadhinam

ya dustyajam sva-janam arya-patham ca hitva

bhejur mukunda-padavim srutibhir vimrgyam (10/47/61)

Uddhabji understands that by bhakti gyana achieves it fulfillment. Without bhakti, without prema gyana is dry, tasteless. So a gyani must be a bhakta, must be a premi because a bhakta is much superior to gyani. Uddhabji came to Vrindavana for two three days but he stayed there for months, he was not even willing to return back to Mathura leaving Braja, but when Radharani tells him, he returns back.

Uddhabji was judging, will he tell Krishna returning back to Mathura that He had disrespected the love of the gopis? Going there he adores the lotus feet of Krishna, Krishna resting His blessed hands upon Uddhab’s head says, Uddhab I never go anywhere leaving Braja, I am eternally Brajajana (resident of Braja) always stay in the company of gopis. This pastime is an ideal of bhakti characterizing prema.

Then Sri Krishna sends Akrura to Hastinapur to collect the news of His affectionate devotees, the Pandavas because He got the news that the Kauravas tried to be burn them inside lakhyagriha (house made of lac), so to obtain the correct information He sends Akrura. Akrura reaching Hastinapur meets Dhritarastra and says –

ekah prasuyate jantur eka eva praliyate

eko nubhunkte sukritam eka eva ca duskritam (10/49/21)

Maharaj, the body which you wish to give pleasure will not accompany you, prana or jiva comes and goes alone, there are many at the time of happiness but sufferings are to be borne alone. Dhritarastra, favouring Duryodhana you are encouraging sin and for that you have to suffer the consequences. You give half the kingdom to the Pandavas, but this Dhritarastra does not agree. Later Akrurji meets Kunti devi and Bidura Maharaj, acquires all the news, returns back to Mathura and describes Lord Krishna everything in details.

sasamsa rama-krishnabhyam dritarastra-vicestitam

pandavan prati kauravya yad-artham presitam svayam (10/49/31)

Bhagavad Saptaha XXXXXI

noreply@blogger.com (Partha) — Wed, 29 May 2013 14:02:00 +0000

Lord’s pastimes with Rukmini Devi

Once Rukmini devi becomes proud of being the most beautiful among all the queens and also holder of all good qualities and that Sri Krishna likes her most.

karhicit sukham asinam sva-talpa-stham jagad-gurum

patim paryacarad bhaismi vyajanena sakhi-janaih (10/60/1)

Once Sri Krishna is lying down in His bed, Rukminiji very nicely decorating herself, with a hand-fan earnestly is serving Lord Sri Krishna. Today Rukminiji is serving the Lord and repeatedly seeing herself, although she is serving her master but in her mind she is thinking about her own beauty. The thought of material world is futile, thought about conscience is proper and no object or person is more lovable than God, the connection of jiva with iswara is truth and connection with samsara is false. In the service of Rukminiji inadvertence is produced, again and again she thinks of her beauty and with her eyes observes herself. In this way her mind and eyes both become restless, in the waking condition the mind resides in the eyes and to fix the mind one needs to fix the eyes first. Rukminiji is serving but her mind and eyes are not there resulting to carelessness. Sri Krishna understands that pride has appeared in devi which is destroyer of dharma and obstacle of bhakti. So to purify Rukmini Krishna performs a pastime. He says to Rukminiji – devi you are very beautiful, I even think that there is no one in this samsara as beautiful as you, but you have made a grave mistake by marrying me, I could never understand by seeing what have you married me, there is no similarity between you and me. You are born and brought in a palace and I am gopa grown up amidst jungles wandering after the cows of Vrindavana. You are fair looking and I am dark, the great kings were crazy to achieve you and they does not even wish to see my face so I am sitting here in the middle of this ocean.

rajabhyo bibhyatah su-bhru samudram saranam gatan

balavadbhih krta-dvesan prayas tyakta-nrpasanan (10/60/12)

The language of Sri Krishna had double meaning. Here He is saying that I very much fear the kings and so leaving war I have escaped here and everybody says me Ranchora.

By judging the kings it could be seen – whomever possesses more rajaguna (mode of passion) is a king, rajaguna is the father of desire and anger – ‘kama esa crodha esa rajaguna samudbhava’. King means extremely lustrous and luxurious jiva and so the Lord says I stay far away from the kings. Denouncing the association of the kings means sacrificing desire and luxury I exist here. The king slanders but sadhu-brahmanas admires me.

vaidarbhy etad avijnaya tvayadirgha-samiksaya

vrita vayam gunair hina bhiksubhih slaghita mudha (10/60/16)

I love the sadhu-brahmanas and hearing my praises in their mouth you have committed this mistake, see devi I could not caress the beauty of yours, I am not capable of it. Lustful persons are the appreciator of beauty and Sri Krishna is totally niskaama (desireless), Paramatma is dispassionate so His devotees are also like that.

udasina vayam nunam na stry-apatyartha-kamukah

atma-labdhyasmahe purna gehayor jyotir-akriyah (10/60/20)

Sri Nandanandana Krishna says, devi wherever you wish you may go, you can become queen of other kings also, you will be happy there, they will caress you.

Hearing all these words from Sri Krishna, Rukmini devi becomes very sad. She thinks that will Govinda abandon me, her body starts to perspire, the handfan falls from her hand, she faints and was about to fall down, right at that time Sri Krishna confines her in His arms. He makes her seated in the bed, fans and serves her accordingly.

Sukdevji says rajan Lord is greatest of all prideless, but to drive away the proudness of Rukminiji Lord frightens her and now again He makes her fearless. Bhagavan although is giver of fear but He also the destroyer, the nature of Lord is like that of the mother.

After Rukminiji’s pride has gone away Sri Krishna says – I was only joking, it is just only an entertainment there is nothing to believe in it, you are very dear to me and I belong to you and that is the truth. As the pride of Rukminiji vanishes she makes a very nice statement –

nanv evam etad aravinda-vilocanaha

yad vai bhavan bhagavato sadrsi vibhumnah

kva sve mahimny abhirato bhagavams try-adhisah

kvaham guna-prakrtir ajna-grhita-pada (10/60/34)

Rukminiji says – hey prabhu I myself am not worthy for You, the lustrous persons runs after the beauty of a woman – worships Lakshmi but the gyanis does not adores Lakshmi but worships the master of Lakshmi. Although not deserving still You have mercifully accepted this maid servant and given her a place in Your home, I am not your queen hey deva I am just your servitor, don’t abandon me. All what You have said is absolutely true but as You have said me to go to some other king, that is not proper please don’t say that again.

kanyam srayeta tava pada-saroja-gandham

aghraya san-mukharitam janatapavargam

laksmy-alayam tv aviganayya gunalayasya

martya sadoru-bhayam artha-viviita-dristi (10/60/42)

That woman who did not have darshan of Yours she can love another man’s body, but one who had darshan of Yours, she will never wish to see any other person, Hey master please be merciful. Hearing these words from Rukminiji Krishna adores her very much and a blissful atmosphere spreads all over the place.

In this chapter talk of ancestry is also described. Rukminiji’s son Pradunmya and Pradunmya’s son is Aniruddha. Aniruddha’s marriage is solemnized with Banasura’s daughter Usha devi and in this marriage a terrible battle takes place. Banasura was a foremost devotee of Sankara Bhagavan and although there is great love and affection between Sri Krishna and Shiva, but among the Shaivas and the Vaishnavas that love and affection is not to be seen, rather bickering is evident.

Bhagavad Saptaha XXXXX

noreply@blogger.com (Partha) — Thu, 23 May 2013 05:13:00 +0000

Household life of Sri Krishna

kamas tu vasudevamso dagdhah prag rudra-manyun

dehopapattaye bhuyas tam eva pratyapadyata (10/55/1)

Rukhminiji gives birth to Pradumnya who destroys Sambasura.

Bhagavan’s second marriage is solemnized with Satyabhama daughter of Satrajit and His third marriage is with Jambavati. When Sri Krishna goes in search of Samantak mani (jewel), from Jamunaji appears Kalindi and she is the fourth consort of Sri Krishna. Fifth is Mitrabinda and the sixth queen is Nagnajita, Sri Krishna’s seventh marriage is with Satyajita and His eighth queen is Laksmana. They are the eight chief queen of Sri Krishna.

In the seventh chapter of Bhagavad Gita there is talk of eight kinds of prakriti – earth, water, fire, air, ether, mind, intelligence and ego. This jiva when becomes the servant of prakriti becomes unhappy, prakriti should be utilized for bhakti only, jiva is a mere servant of Krishna not prakriti not maya.

Prakriti is one’s nature, by winning over it one attains utmost happiness, the reasons of human miseries are his nature and if nature is purified liberation is achieved. The eight prakriti are servants of Sri Krishna, the duty or karma of jiva binds him and the work of Paramatma is leela which liberates from bindings.

In this chapter Sri Krishna’s marriage with 16 thousand princesses are described. These 16 thousand princesses are self-esteemed devataas of veda, veda is not only in form of words, in every mantras of the veda there is self-esteemed devataas, rishis and chandas. By the knowledge of devas, rishis and chandas veda mantras becomes successful. The mantras of Vedas gets tired while narrating the glories of the Lord but the description does not end ‘nayam atma prabachnena labhya’. Just describing about food one is not satisfied, after eating only can one be satisfied. Feeling the Lord is more difficult then having His darshan. ‘nyayam atma prabachanena lavya’.

The self-esteemed devataas gets tired describing brahman but still could not feel brahman, thus the self-esteemed devataas establishing relation with brahman to feel Paramatma reveals themselves in the form of princesses.

In the scriptures, the number of mantras in the Vedas are said to be one lakh – four thousand mantras are of gyana kanda, 16 thousand mantras are of upasana kanda and the rest 80 thousand are of karma kanda. In the Vedas all the three kandas namely karma, gyana and bhakti are described, there is a necessity of all three of these in human life.

Practice to concentrate the mind in the name, form and the lotus feet of the Lord is called bhakti. Through gyana one can realize the omnipresence of the Lord.

Some says that in Gita, gyana is foremost, some says karma and other says bhakti. The first six chapters of Gita are about karma-yoga, the next six are about bhakti-yoga and the last six chapter describes about gyana-yoga. The Vedas ends in Upanishad and Upanishads are situated within aranyakas. There are three parts in the Vedas – samhita, brahman and aranyaka, samhitas are the mantras and how these mantras are to be used by the jivas while performing yajna that is described in the books of brahman and third division is aranyaka – the rishi-munis residing in the jungles feeding themselves with roots and fruits cultivates gyana, one who is judging gyana based upon tatva he is named as aranyaka.

Sri Sukdevji is illustrating that in the Vedas there are 16 thousand mantras which belongs to bhakti-yoga and these 16 thousand veda mantras and the self-esteemed devataas to feel the brahman manifests in the form of princesses. The princesses are imprisoned by Bhaumasura – now let us discuss a little about the meaning of the word Bhaumasura, the meaning of bhauma is body asa means prana the alphabet ra means to do raman (sexual pleasure) – one who believes that to perform ramana with the body is happiness he is bhaumasura. He kept the princesses imprisoned to marry all of them at one moment. If the Veda mantras reaches a self-indulgent person, than he will imply them according to his desires. Vedas does not like bhoga (earthly pleasures) the significance of Vedas is entrusted upon sacrifice. The Vedas although devoted to nivritti (to refrain from) permits to enjoy samsara ‘hrito varya upeyat’ as veda Bhagavan knows that the jivas are not capable to leave samsara, so Vedas prescribes the reasonability to enjoy the pleasures of samsara keeping the dignity of dharma but the import of Vedas is not enjoyment but sacrifice. Nivritti is ista (worshipable deity) of the Vedas pravritti (commenced activities) is just sadhan (austere practice) of nivritti.

In the palace of Bhaumasura the princesses are kept in captive and Sri Krishna arrives there alongwith His wife Satyabhama, He kills Bhaumasura and releases the princesses. Lord is the receptacle of the shelterless. These 16 thousand princesses becomes shelterless as nobody is willing to marry them and as they are unwilling to return back to their paternal homes, they all takes refuge of Lord Sri Krishna and Sri Krishna bestows them the highest dignity of wifehood. Lord Sri Krishna is maha yogeswara (greater than iswara of yoga), He builds 16 thousand palaces for the 16 thousand princesses, Himself manifests in the form of 16 thousand husbands and the guru of Yadavas Sri Gargacharya also appears in 16 thousand forms to perform the marriage ceremony.

Our land of Bharatvarsa is a land of dharma, gyana and bairagya, here all deeds are performed with the aim of dharma, here marriage is also performed for attainment of dharma, here marriage is carried out keeping devas, brahmanas and fire as witnesses.

In an auspicious moment 16 thousand Sri Krishna marries 16 thousand princesses and in this way Sri Krishna becomes husband of 16 thousand princesses. The angle of vision of love between the married woman and man should be upon soul and not of the body, if love is based upon body then husband-wife fall down. Bhagavan Sri Krishna manifests an ideal grihastha dharma at Dwarka, grihastha asrama is the form of mother of all other asrama, it is not obstructive but endeavor to achieve bhakti. The pure loving relation between the husband and wife is for crossing the ocean of samsara.to be continued

(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)

Bhagavad Saptaha XXXXIX

noreply@blogger.com (Partha) — Wed, 22 May 2013 13:42:00 +0000

Jarasandha and Kalajavan

The nature of Paramatma Sri Krishna is ever blissful, formless bliss manifests taking the form of humanly Sri Krishna. All the pastimes of Sri Krishna are filled with happiness, the talks about Sri Krishna, seeing His deity, hearing His names, glorifying everything is extreme delight.

Now begins the second part of 10^th canto.

astih praptis ca kamsasya mahisyau bharatarsabha

mrite bhartari duhkharte iyatuh sma pitur grihan (10/50/1)

Kamsa’s two wives Asti and Prapti, Asti means already possessed and Prapti means will possess. I possess happiness and this happiness, I shall enjoy. Everybody knows that this soul is different from the body and so the pleasure of soul should also be different, still human beings spends the maximum part of their life enjoying the pleasure of body and senses. Everyone wishes happiness but what is real happiness that very few people judges. This is what the real nature of Kamsa is. After the death of Kamsa his two wives goes back to Magadha the capital of their father’s kingdom and describes all the incidents about the death of Kamsa to their demon brothers alongwith their father Jarasandha.

Jarasandha decides Sri Krishna as his extreme enemy and alongwith with 23 akhayini soldiers attacks Mathura. Sri Krishna says to Balarama – brother, don’t kill Jarasandha but destroy all his soldiers. Jarasandha losing the battle goes back to his kingdom and after assembling a huge army once more starts a war with Sri Krishna suffering yet another great defeat. In this way for 17 times Jarasandha was defeated by Sri Krishna.

In everybody’s life, after completion of 49 years Jarasandha will wage a war. The digestive system will not function properly, the eyes will be unable to see properly, feeling of tiredness all these are soldiers of Jarasandha. A human life is of 100 years and the first 50 years is the first part and the rest is the second. In the second part one had to be very cautious – 17 times means several times Jarasandha in the form of disease attacks and then at the time of 18^th attack when Jarasandha accompanied by Kaljavan attacks one is bound to leave this body. At the end Sri Krishna goes away from Mathura.

The talks of Bhagavad can be described in many ways. Kaljavan comes and attacks Mathura and seeing Mathura being attacked in various ways Sri Krishna and Balaram decides to leave Mathura and go to Anarta desha (Gujrat). At that time daughter of King Revata Revati is married to Balarama and as dowry Balaramji achieves Okha a province of Anarta desha. Balaramji wishes to come and live in this province and Sri Krishna also deciding to live there calls Biswakarma and orders him to create the city of Dwarka in the midst of the ocean. All the devataas bestows all their wealth to Sri Krishna to construct the city of Dwarka and thus in the ocean the beautiful city of Dwarka is build. The Yadavas unable to find doors to exit repeatedly asks dwar kaha-dwar kaha and from there this city gets the name of Dwarka.

Dwarka is the city of brahma-vidya (prodigy of learning about brahman), as the ocean does not have any end like that the brahman also does not have any end. dwar means door and ka means Paramatma, in all the exits of Dwarka Paramatma is ever existing.

Residing in tirtha is good but where Govinda had sheltered me that place has to be made as pure as tirtha that is more auspicious. The body resembling house and the senses resembling door is where the Lord is to be established. In the eyes Sri Krishna, in the ears Sri Krishna in all the senses Sri Krishna is to be kept, the senses by which bhakti is not performed that sense will commit sin. One who by all his senses performs bhakti achieves atmagyana (knowledge of the soul) and becomes able to meet Paramatma. The knowledge gathered from books is temporary but this atmagyana is everlasting, one who attains the nature of brahman to him Kaljavana is also unable to kill.

Keeping the Yadavas in Dwarka Sri Krishna departs to wage a war against Kaljavana. Nobody from the clan of Yadus could kill Kalajavana as per benediction of Brahma. Sri Krishna to fulfill the boon of Brahma leaves away suffering defeat in the hands of Kaljavana and so He receives the name Ranchora (one who leaves the war). Kaljavana starts following Him, Sri Krishna while going enters a cave in Girinara mountain where Muchkund Maharaj was sleeping. Sri Krishna while passing covers the body of Muchkund Maharaj with his pitambar (garment) and then Kaljavana arriving there; thinking him to be Krishna gives him a kick. Maharaj Muchkund opens his eyes, Maharaj Muchkund had a boon that anyone who breaks his sleep and if his sight falls upon him that person will be immediately reduced into ash and so happens to Kaljavana. After that Muchkund Maharaj attains the darshan of Sri Krishna and he very nicely glorifies the Lord.

labdhva jano durlabham atra manusam kathancid avyangam ayatnato nagha

padaravindam na bhajaty asan-matir grihandha-kupe patito yatha pasuh

pura rathair hema-pariskrtais caran matam-gajair va nara-deva-samjnitah

sa eva kalena duratyayena te kalevaro vit-krmi-bhasma-samjnitah (10/51/46 & 50)

Muchkund Maharja praising the Lord says, hey Bhagavan the condition of human being is like a frog before the mouth of a snake. Half of the body of the frog is inside the mouth of the snake and the rest half is outside but in this condition also if an insect comes in front of the frog it tries to catch and eat it.

Sri Sukdev Maharaji describes that at the age of 50 the human body falls into the mouth of kala (death) still his sight towards bhakti does not awakens, remains in enjoying material pleasure. How much a jiva is indifferent, if somebody travels somewhere then from three or four days or somewhere it is seen that for one or two months before a person takes preparation, but for this last journey the human jiva does not undertake any preparation and that is very strange. Everyday taking sometime a person should take some preparation. By the order of the Lord, Maharaj Muchkund happens to perform austere practice at Badrinath and there he leaves his body and acquires the lotus feet of the Lord.

After that Sri Krishna comes to Mathura. Jarasandha for 18 times wages war against Him, he wishes to the brahmanas that atleast once he can win over Krishna and so all the Brahmanas enrolls themselves in his army. Seeing the brahmanas in front Sri Krishna leaves the fight as He is a devotee of the brahmanas and as a result Jarasandha wins. Krishna flies and climbs over Prabarshan mountain, Parbarshan mountain is – where barshan (raining) of gyana and bhakti occurs eternally, it is a satwik land, when Jarasandha attacks we should also take refuge there.

A healthy person breathes nine hundred times in an hour, so in 24 hours or in one day and night he breathes 21 thousand times. While taking breath one should chant the holy name of Krishna and whoever in his breath takes the name of the Lord he does not fall short of taking the name of the Lord at the time of death. By sincerely performing bhakti one’s death become auspicious and alone by bhakti one can become free from the sufferings of birth and death.

Bhagavad Saptaha XXXXVIII

noreply@blogger.com (Partha) — Sun, 19 May 2013 14:36:00 +0000

Rukmini’s wedding

brahman krishna-kathah punya madhvir loka-malapahah

ko nu trpyeta srivanah sruta-jno nitya-nutanah (10/52/20)

Sri Krishna is blissful, auspicious, to Maharaj Parikhit Sukdevji is describing –

rajasid bhismako nama vidarbhadhipatir mahan

tasya pancabhavan putrah kanyaika ca varanana (10/52/21)

The province of Bidharba now Amravati where in the days of past lived a king named Bhismaka. He had five sons and a daughter named Rukmini who bears resemblance of Lakshmi devi. On the banks of Ganga where all great sadhus had assembled to hear Bhagavad katha Maharaj Sukdev the acharya of all starts the talks of marriage of Rukmini. Now this talk, means the talk of marriage, what is so important for the sadhus-sanyasis and Maharaj Parikhit whose death is imminent to hear all these? The specialty is, this marriage is not an ordinary marriage between a husband and wife but it is about marriage of jivatma and Paramatma. It is unknown how many times this jiva has become husband and wife but could not attain peace, now Sukdevji is narrating about the final marriage of jiva with Paramatma. Here Parikhit Maharaj who is being cursed to die by the fatal bite of Takshak the snake, is seated hearing Srimad Bhagavat, he had established a special relation with Paramatmaand so he does not have any fear of death. Takshak in the form of death bites the body but could not touch the soul.

Rukmini devi sends a letter of seven syntax (saptapadi) to Sri Krishna. Srimati Rukmini devi is mother of the universe and Krishna is Paramatma, one who gets married with Paramatma had to bear several family torments. Rukmini devi’s brother Rukmi desires that his sister gets married to Damghosh’s son Sishipal but Rukmini was never willing to become a queen of a king. From her childhood age she, by satsanga (truthful association) and hearing satkatha (talks about absolute truth) had admitted Govinda as her husband.

Her father Bhismaka also wished to give away his daughter to Sri Krishna but is unable to speak against his eldest son Rukmi. Sishupal means a lustful jiva. Rukmini writes a letter to Krishna and sends it to Dwarka through a trustworthy brahmana named Sudeb and tells him – on my behalf handover this letter to Sri Krishna and tell him what is in my mind. If a sadhu-brahmana says about somebody to the Lord the Lord becomes pleased. Sudebji reaches Dwarka and handing over the letter to Sri Krishna says – Rukmini devi is extremely beautiful and deserving, I knew her from her childhood, You accept her. Sri Krishna makes the brahmana read the letter because in this letter His glorification are written and hearing one’s glorification by one’s own mouth is not proper. In the letter an extreme concealed mood is expressed.

srutva gunan bhuvana-sundara srnvatam te

nirvisya karna-vivarair harato nga-tapam

rupam drisam drsimatam akhilartha-labham

tvayy acyutavisati cittam apatrapam me (10/52/37)

One who recites Vaishnava sahasranaam(thousand names) he knows that one of the name of the Lord is Achyuta. The word Achyuta means infallible. By the touch of lust a jiva falls (chyuta) but Sri Krishna is absolutely dispassionate. Without sun the darkness does not fade away and darkness could not touch the sun. Rukmini address Krishna by say Bhubansundar means there is nobody as beautiful as Sri Krishna, Sri Krishna is dispassionate hence beautiful, by the touch of lust beauty is destroyed. Sri Rukmini devi says, hey Krishna You are extremely attractive, You are detached, I have heard about you from the sadhu-mahatmas, You are the destroyer of miseries of honest persons.

tan me bhavan khalu vrtah patir anga jayam

atmarpitas ca bhavato tra vibho vidhehi

ma vira-bhagam abhimarsatu caidya arad

gomayu-van mrga-pater balim ambujaksa (10/52/39)

I do not wish to become queen of any king, my wish is only to serve Paramatma and You are dispassionate and I am indifferent, I am only a part of You, hey Lord be merciful to me. If the share of lion is taken away by a jackal then the lion’s reputation is stained. You are the lion and Sishupal is a jackal.

yasyanghri-pankaja-rajah-snapanam mahanto

vanchanty uma-patir ivatma-tamo-pahatyai

yarhy ambujaksa na labheya bhavat-prasadam

jahyam asun vrata-krsan sata-janmabhih syat (10/52/43)

I believe that You will accept me as Your maid servant, if You don’t, I will take birth again and again but if I marry then I will only admit You as my husband. Doing penance repeatedly I will become thin and give up my body but will never accept anyone else as my husband. Prabhu hears the letter recited and says to brahmanaSudev – I know this maiden, I heard her admiration and I will accept her.

Sri Krishna calls His charioteer Daruka and prepares His chariot, then remembering Bhudeva and adoring Ganapati Maharaj starts His journey alongwith brahmana Sudeb.

By showing this ideal Sri Krishna teaches the jivasthat although I am the Lord still I respect everyone, I preserve dignity of dharma and never renounce it. Sri Krishna in one night reaches the city of Bidharba, the residents of Bidharba takes darshan of Dwarkanath and they felt very happy. In their mind they also admit Sri Krishna as the best husband of Rukmini.

Rukmini devi is waiting in the palace – time is passing away, Bhudeva has yet not arrived. Right at that time Sudeb brahmana arrives there, he was looking very much satisfied and seeing him Rukmini deviattains great pleasure.

The brahmana says – my dear daughter, don’t worry, I have brought Dwarkadhisa here, you are going to worship Mother Bhavani in the temple and while coming back you will meet Him.

From there He will take you in His chariot and will return back to Dwarka. My blessing stays with you.

A sadguru while connecting his truthful disciple with Paramatma receives utmost pleasure, a sacred brahmanawho trisandhya (three periods of a day) worships Suryanarayana and chants gayatrimantra can never be a foolish or indigent.

Shisupal arrives with his fellow men, Jarasandha, Dantabakra etc. various kings are also with him. Reaching there he receives the news that Sri Krishna has also come and hearing this Shisupal gets upset. Jarasandha and all others purvey courage, they says, Krishna is one and we are so many, so why fear.

Rukmi comes and says, don’t you worry even a bird could not approach near the princess such arrangement is being made, all the heroic soldiers are guarding her. Upto the temple of Mother Bhavani the two sides of the road are guarded by the soldiers with their swords open.

16 sakhis performing auspicious bath of Rukmini beautifies her with 16 sringara. Rukmini devi completes her daily rituals as worshiping Tulasi, serving Balagopala and adoring her parents etc. Her parents blesses her, may you be fortunate, may you attain sons and thus she starts to move towards the temple of Mother Ambika. In her left there are 8 sakhis and in her right there are 8 moving alongwith her. Slowly she is approaching, her movements are like a swan, and kings from various countries had assembled to see her but as all the king’s soldiers had surrounded her from all four sides the kings assembled could not witness her properly. Rukmini devi prays –

Hey mother Ambike, you alongwith Ganesh etc. sons is by nature auspicious, my obeisance to you again and again. You kindly approve that may Lord Sri Krishna be my husband. Then after donating the brahmanas she comes out of the temple. As she was coming down the stairs of the temple, all the kings witnessing her whisper among themselves, how lucky Sishupal is to attain this beautiful lady.

All jivas are called Sriman, it means that mere jivas are sons of mother Lakshmi and so she should be kept in everybody’s house and worshipped in the form of mother and by that her mercy is obtained. Rukmini devi did not like the intention of the kings, so anger manifests in her eyes which the kings assembled could not bear and seeing it all of them faints.

Right at that moment Sri Krishna arrives there, lifts her in His chariot and speedily drives away -

ratham samaropya suparna-laksnam rajanya-cakram paribhuya madhavah

tato yayau rama-purogamah sanaih srigala-madhyad iva bhaga-hrd dharih (10/53/56)

All the kings comes back to their senses and dashes towards Krishna, all of them gets ready to wage a war against Him.

On the other side Balaramji hearing the news enters Bidharba alongwith a huge army, going there He routs the soldiers of all the kings with His plough and mallet and the kings unable to withstand begins to fly hither and thither.

Rukmi also comes there to fight and Sri Krishna decides to kill him but at the prayer of Rukmini He shaves his head and pouring whey chases him away.

Sri Krishna alongwith Rukmini arrives at Dwarka and Naradaji fixes a auspicious moment – the month of Magha, sukla pakkha, panchami tithi for their marriage. When the time arrive Sri Krishna-Balarma both of them quickly arrives Gokula Vrindavana and takes father Nanda mother Yasodha and the residents of Braja alongwith the gopis to Dwarka. Near Dwarka there is a place named Gopi kunda and besides it is the dwelling place of the gopis.The marriage of Sri Krishna with Rukmini devi is held at the day of Basant panchamiat Madhavpur.

All over jubilations of Lakshmi Narayana are celebrated. Auspicious arrival of direct Mahalakshmi, here the opulence is indescribable, they witnessing Sri Krishna and Rukmini devi becomes extremely pleased, while meditating upon they absorbs at the feet of Paramatma Sri Krishna.

At the estrangement of jiva and iswara one who connects jiva with iswara she is Rukmini means hladinienergy, part of Srimati Radharani, mother of all jivas, being merciful she confers brahma-sambandha (relation with brahman). In the scriptures three forms of Lakshmi are narrated – alakshmi, lakshmi and mahalakshmi. Alakshmi is produced from sins and her carrier is gibbon – wealth which ends with sorrow is alakshmi, wealth which comes to house through dharma-adharma and is spent more in enjoyment and luxury rather that serving the Lord that is lakshmi and the form of mahalakshmi is wealth which enters by following the principles of dharmaand spent in virtuous activities. Mahalakshmi’s carrier is Garuda Maharaj. Lakshmi should be utilized with proper conscience, never to be misused. Earning wealth is not so hard but utilizing it truthfully is very difficult. Adequate utilization of wealth is dharma and enjoying it is adharma. Lakshmi is not for enjoyment, it is the means to acquire bhakti. No jiva can be the enjoyer or husband of Lakshmi, her husband is only one i.e. Sriman Narayana. When somebody worship mother Lakshmi truthfully she seats the jiva at the lap of Narayana.

Bhagavad Saptaha XXXXVII

noreply@blogger.com (Partha) — Sun, 12 May 2013 06:45:00 +0000

Uddhava comes to Vrindavana

Sri Krishna sends Uddhav Maharaj to Gokula Vrindavana –

vrindavan pravaro mantri krishnasya dayita sakha

sisyo brhaspatei saksad uddhavo buddhi-sattamah (10/46/1)

Uddhabji witnessing this wonderful untainted love adores the gopis by saying –

asam aho carana-renu-jusam aham syam

vrindavane kim api gulma-latausadhinam

ya dustyajam sva-janam arya-patham ca hitva

bhejur mukunda-padavim srutibhir vimrgyam (10/47/61)

ekah prasuyate jantur eka eva praliyate

eko nubhunkte sukritam eka eva ca duskritam (10/49/21)

sasamsa rama-krishnabhyam dritarastra-vicestitam

pandavan prati kauravya yad-artham presitam svayam (10/49/31)to be continued

(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)

Bhagavad Saptaha XXXXVI

noreply@blogger.com (Partha) — Sat, 11 May 2013 06:22:00 +0000

Mathura after death of Kamsa

Relating with Paramatma Sri Krishna both life and death becomes auspicious, without relation there is no affection and from relation originates the frame of mind. Kamsa, not friendship but established enmity with the Lord but in that also he use to always think of Sri Krishna.

sa nityadodvigna-dhiya tam isvaram

pibann adan va vicaran svapan svasan

dadarsa cakrayudham agrato yatas

tad eva rupam duravapam apa (10/44/39)

The Lord liberates Kamsa, His anger is also filled with affection, He rescues His motherland from the terror of Kamsa.

After the death of Kamsa all the companions of Krishna starts triumphing the glories of Krishna-Balarama, they decorates beautiful elephants and makes Krishna-Balarama sit upon it and takes out a large procession. All the citizens of Mathura becomes very much pleased and starts raining flowers, the citizens of heaven also starts dancing with them and all the four sides jubilates the victory of the Lord.

Kamsa in his previous life was asura named Kalnemi, he was annihilated by Lord Vishnu during the churning of ocean, Sukracharya the guru of the demons makes him alive by administering Mritasanjivani (a kind of medicine which could recall the dead to live). After that He meditated upon Lord Brahma in the mountains of Mandharachal for 100 years and attains a boon that - you will never die in the hands of any devataa, in the dwapara yuga by getting birth in the womb of Ugrasena’s wife, you will be killed by Sri Krishna and in this way you will be released.

Once upon a time as time Jarasandha winning all sides reaches the banks of Jamuna and establishes a camp there, the chain of his elephant Kubliayapira unfastens. Seeing this everybody ran away except Kamsa who again fastens back the elephant. Jarasandha become very much pleased at this incident and he gives marriage of his two daughters Arti and Prapti with Kamsa.

Again once upon a time Kamsa goes to Mahendra Mountain and meets Bhagavan Parusurama. He receives a Haradhanu (bow) from Him and Parusurama tell him that no-one can ever break this but if anyone breaks, then he will be killed by that person. Only Bhagavan Vishnu will be able to break this bow.

The previous lives of the wrestlers are – previously in a place known as Amravati there were five sons of Utkhya muni, they not studying the education of brahmana learnt the art of war of the ksatriyas from King Bali. So rishi Utkhya curses them to become wrestlers and they became the five wrestlers namely Chanura, Mustika, Kuta, Shala and Toshala and got killed in the hands of the Lord and attain salvation.

On the other side the eight brothers of Kamsa, in their previous life they were eight sons of a jakhya (kind of devataa) who was a devotee of Lord Shiva and lived in a place named Alakapuri.

By the order of their father they go to river Manasa to bring a thousand lotus flowers. While returning as they became enchanted by the fragrance of the flowers, they smell the odor and for this offence they got birth in the womb of asura. They took birth as brothers of Kamsa and being killed in the hands of Balarama they achieves liberation.

Kubliayapira in its previous life was the son of King Bali by the name Mandagati. He with his huge body while walking along the road knocks a muni and that muni curses him and says, go, you are walking like an elephant, be born therefore as an elephant. Later on as he prays at the feet of the muni the muni says, in dwapara when you get killed in the hands of Sri Krishna you will attain liberation.

Krishna-Balarama opens the chain of their parents Vasudeva and Devaki and prostrates at their feet.

mataram pitaram vriddham bharyam sadhvim sutam sisum

gurum vipram prapannam ca kalpo bibhrac chvasan-mritah (10/45/7)

One who does not preserve his living father, mother, wife, son, guru-brahmana and one who has taken shelter, he is a deathlike person.

Vasudeva and Devaki with utmost affection embrace their children, kisses and bless them. After that Krishna makes Ugrasena the king of Mathura and asks Nandababa and His friends to quickly return back to Braja as mother Yasoda is very much inflicted with sorrows. He tells them that after reaching Braja they should explain everything to the Brajabashis and tell them that He will return after few days as some of His works are yet to be completed.

Later on Vasudeva performs the thread giving and other sacraments of Krishna-Balarama by rishi Gargacharya and other brahmanas and donates cows as promised at the time of birth of Krishna.

After that Vasudeva send the two brothers to the asrama of Sandipani muni for learning and there in 64 days Krishna-Balarama become skilled in 64 types of knowledge. A brahmana named Sudama was their dearest friend at that time.

After completing studies as Krishna-Balarama wishes to give dakshina (sacrificial fee) to their spiritual master, guruma (wife of spiritual master) asks them to bring back their son who died while bathing in the ocean at Pravasa khetra.

Sri Krishna to fulfill this wish of guruma goes to the ocean at Pravasa khetra. The ocean god, by the arrival of Sri Krishna worships Him with various offerings, Krishna says, hey lord of ocean where is the son of my guru, the ocean god say, Prabhu I don’t know, may be asura by the name of Panchajanya knows about him. Sri Krishna kills asura Panchajanya and from inside his stomach gets a conch but does not find the son of His guru. Then He takes the Panchajanya conch and goes straightaway in the abode of Yama (god of death) and from their He bring the son of His guru and gives him to guruma as sacrificial fee. Guruma and Sandipani muni becomes very pleased, Sandipani muni tells them to return back to their homes and blesses them by saying, may the vedic hymns which I have taught remains ever fresh in Your minds birth after birth.

After attaining blessings of Guruji and his wife Sri Krishna and Balaram returns back to Mathura and witnessing them Maharaj Ugrasena happens to be very happy. He bestows all his properties to Sri Krishna.

When a jiva achieves too much property he forgets his duties and responsibilities but Lord Sri Krishna was cautious. His life, how was it in Gokula and how is it now in Mathura, in Gokula He use to wander around the cows and the calves but now He is the king of Mathura, golden palace, 56 kinds of foodstuffs numerous servants etc.

Bhagavad Saptaha XXXXV

noreply@blogger.com (Partha) — Thu, 09 May 2013 13:00:00 +0000

Departure of the Lord to Mathura

As Maharaj Akrura decorates the chariot all the gopis followed by Radha Rani arrives there and starts saying, Maharaj Akrura don’t kill us by the thunderbolt of separation from Krishna, another gopi states, one who has kept his name Akrura (merciful) did not judge properly because he is a great krura (cruel) another gopi laments and says, what is his fault, providence does not like to see two lovers at one place, some other gopis decides, we will lay down in front of the chariot, let us see how they proceed and in this way the gopis shows their anxiety in various ways.

Sri Krishna comes to Radha Rani and says, Radhe don’t you cry, at this time the country is very distressful, earth is burdened with sins, these sins are to be destroyed and earth alongwith the virtuous persons are to be relieved and so to establish dharma I am going to Mathura. Radhe I am giving you this flute of Mine, this flute is more dearer than my life and I am giving it to you. After going to Mathura I will not play flute anymore, now I have to blow conch.

Krishna addresses the gopis and says, dear gopis I know your affection, do not drop tears at this time as it will not be auspicious for Me. Hearing this order of Prabhu no more tears falls from the eyes of the gopis. After that some of the gopis comes forward and feeds Krishna with butter and sweetballs, some draws tilaka on his forehead, some offers Him garland of tulasi – the love and affection of the gopis are very beautiful, extremely pleasant.

As the chariot of Krishna starts to move all the gopis loudly cries out and many of them faints – Maharaj Sukdeva says,

evam bruvana virahatura bhrisam vraja-striyah krishna-visakta-manasah

visrijya lajjam ruruduh sma su-svaram govinda damodara madhaveti (10/39/31)

With their hearts agitated, the Brajabashis being inflicted by the separation of Krishna, forsaking all shame loudly cries out hey Govinda, hey Damodara, hey Madhava.

There is a great pleasure in this crying, one who remembers Paramatma Bhagavan and cries due to separation from Him, all his distress ends immediately. Jivas from enumerable births are coming on crying, some are crying for wealth, some for fame, some due to some disease etc. but for the Lord nobody sheds a single drop of water from his eyes. From the day he begins to cry for the Lord, all these tears of birth after birth will end forever.

Bhagavad acharya Sri Sukdevji describes, Krishna is not cruel, he is very merciful, greatly affectionate, He is embodiment of love and bliss. Krishna judges that these Brajabashis highly meditates upon Him and so they will attain His nature. Meditation is not nourished in union, it is well developed in separation, Sri Krishna for continuous meditation upon Him bestows separation. Some mahatmas even describes that after the departure of the chariot all the gopis attains the nature of Sri Krishna. Krishna secretly whispers to a certain gopi, you hide me somewhere here then my going will not happen and don’t tell anybody about it, in this way the gopi thinks that Krishna is with her. Again some gopis think that Krishna came down from the chariot for her, some thinks that Krishna has come to their home, thus in this way in the eyes of the gopis, in their hearts, in their every hairs of their body Krishna is ever present.

Akrurji bring the chariot to the banks of Jamuna, Krishna-Balarama is existent in it. As Akrurji climbs down and begins his mid-day prayer immersing himself in the waters of Jamuna, he suddenly visualizes Lord Krishna in front of him. Akrurji gets surprised - Krishna is in His chariot and He is also here, then Akrurji hymns and glorifies the Lord very nicely and the glorification of Akrurji is especially famous.

nato smy aham tvakhila-hetu-hetum narayanam purusam adyam avyayam

yan-nabhi-jatad aravinda-kosad brahmavirasid yata esa lokah (10/40/1)

Akrurji says, hey Krishna You are the cause of Prakriti (nature) Purusha (person) and kala (time), unaffected adipurusha (original person) Narayana, I offer my obeisance to You, from the whorl of the lotus of Your navel Brahma appears and from Brahma this visible world is originated.

namam karana-matsyaya pralayabdhi-caraya ca

hayasirsne namas tubhyam madhu-kaitabha-mrityave

namas te dbhuta-simhaya sadhu-loka-bhayapaha

vamanaya namas tubhyam kranta-tribhuvanaya ca

namo bhrgunam pataye dripta-ksatra-vana-cchide

namas te raghu-varyaya ravananta-karaya ca (10/40/17,19,20)

Akrura visualizing the universal form of the Lord says, hey Bhagavan in the form of Matsya (fish), the swimmer in the ocean of dissolution, my obeisance to You, hey Bhagavan in the form of Hayagriva (horse), the slayer of the demons Madhu and Kaitaba, my obeisance to You, hey Bhagavan Sri Krishna in the form of Nrisingha (man and lion), destroyer of fear of the sadhus, my obeisance unto You and Bhagavan Bamana (dwarf), who with His three steps had stepped over the universe, I offer my obeisance to You. Hey Bhagavan in the form of Lord of Brigus Sri Parasuram who had torn the proud Ksatriyas and hey Bhagavan Sri Ramchandra, the best of the lineage of Raghus I offer You my obeisance.

namas te vasudevaya namah sankarsanaya ca

pradyumnayaniruddhaya satvatam pataye namah

namo buddhaya suddhaya daitya-danava-mohine

mleccha-praya-ksatra-hantre namas te kalki-rupine (10/40/21,22)

The Lord of the Yadavas Sri Vasudeva, Sankarsana, Pradyumna and Annirudha my obeisance to all of You. Revered Buddha, producer of delusion among the daityas and danavas and Bhagavan Kalki, the annihilator of ksatriyas who were almost like mlechaas, my obeisance to both of You.

namas te vasudevaya sarva-bhuta-ksayaya ca

hrisikesa namas tubhyam prapannah pahi mam prabho (10/40/30)

Hey Vasudeva within whom all living being reside my obeisance to You, hey Hrisikesa, master of all senses and mind I offer You my obeisance, hey Prabho I am surrendered unto You, please rescue me from this samsara.

Then Maharaj Akrura takes the chariot speedily and halts it in a garden near Mathura. Sri Krishna says, today I along with the Brajabashis will stay here. Akrura was willing to take Krishna-Balarama at his home but Krishna says, after meeting king Kamsa I will come to your residence.

Akrurji then goes to Kamsa and reports him about the arrival of Nandababa, Krishna-Balarama and other Brajabashis, their night stay at the garden near Mathura and tomorrow their meeting with him.

The next day after completing the morning duties Krishna-Balarama along with their friends enters Mathura.

After entering the main entrance of Mathura the cowherd companions of Krishna-Balarama according to their nature starts announcing “nandalala krishna-kanhaiya ki jaya, dauji maharaj balaramji ki jay” and as this triumphing glory reaches the citizens of Mathura, they ran out of their homes to have darshan of Krishna-Balarama. Beholding the natural grace of two brothers, they were glad at heart and had attained consummation of their eyes. Sticking to the air-holes of their houses, young ladies lovingly scanned the beauty of Sri Krishna-Balarama.

manamsi tasam aravinda-locanah pragalbha-lila-hasitavalokain

jahara matta-dviradendra-vikramo drsam dadac chri-ramanatmanotsavam (10/41/27)

Prabhu Sri Krishna-Balarama in Their first sight captivates the minds of everyone as they proceeds along the highway. After sometime they meets a washerman who is the servitor of Kamsa. This jiva, at the time of incarnation of Lord Rama, censured mother Janaki but as Bhagavan Ramchandra was very simple, He did not give him any punishment. This censurer has to take birth in the family of washerman. This washer man of Kamsa was very wicked; he is going with a bundle of clothes placing it upon the head of his employee. Krishna seeing him says, as you are having so nice clothes give me some, I will present it to my friends, but the washerman taunts, have Your father-grandfather ever seen this kind of dress, these I will send to Kamsa - understood. Hearing this Krishna gives a tremendous slap in his face and by this single hit the life breath of the washerman abandons his body. Taking his clothes Krishna distributes them among His friends. Uptill now Krishna didn’t wear any stitched clothes but today as He is the master of Mathura, He Himself also attires very nice clothes and makes Balaramji also wear. All His companions are very happy.

Then the Lords meets tribakra (body bent in three places) Kubja (humpbacked) alongside the road, she is also a maid servant of Kamsa and was carrying sandal paste and other fragrant ointments for Kamsa’s palace. Krishna asks sandal paste from her which she readily gives. Sandal cools the heart, Prabhu thinks that this lady had increased my beauty, I will also bestow her beautiful form and thus Prabhu keeps His feet upon the toe of Kubja and with one hand in her waist and other hand in her chin He applies such a sudden force that all the three bends of Kubja becomes straight.

Buddhi (intellect) is also bent in three places means there are three flaws in intellect – lust, anger and greed and as intellect is bent the mind is also bent and whose mind is bent his sight is also bent and hence his life is bent.

Serving Kamsa means serving desire and ego and by serving desire and ego, the intelligence gets bend and when Sri Krishna arrives in front it straightens again. Sri Krishna is the husband of intellect and sadguru is its father. Sadguru makes intellect marry Sri Krishna and in this way husband wife and father all becomes happy.

As Krishna-Balarama proceeds further they could witness a huge pavilion and there many brahmanas are performing dhanuk yajna (bow sacrifice). The soldiers of Kamsa are guarding the area but the form of Krishna is so auspicious that it makes them keep staring at Him and in the meantime Krishna enters the arena, pick up the bow and breaks it. A tremendous sound fills the earth and sky and the brahmanas present there gets surprised. The guards of Kamsa come running but Balarama beats and drives them away. The guards then approach Kamsa and narrates him everything and hearing it Kamsa becomes very angry, when the shadow of death falls, the nature of a person also changes. Krishna-Balarama with their companions returns back to their place where they stayed last night.

King Kamsa summons a meeting, one of his messengers comes to call Nandababa and Nandababa after reaching the assembly presents gifts which he had brought for Kamsa.

tam apatantam asadya bhagavan madhusudanah

nigrhya panina hastam patayam asa bhu-tale (10/43/13)

Nandababa goes before and Krishna-Balarama alongwith their companions arrives later. While going the Lord confronts a very powerful elephant named Kubliyapira, the Lord kills it and takes away its tusk uprooting it out.

mallanam asanir nrinam nara-varah strinam smaro murtiman

gopanam sva-jano satam ksiti-bhujam sasta sva-pitroh sisuh

mrtyur bhoja-pater virad avidusam tattvam param yoginam

vrsninam para-devateti vidito rangam gatah sagrajah (10/43/17)

As the Lord enters the arena various groups of people seated in the galleries regards Him differently according to the feeling of their heart. The rishis sitting there perceives that, while chanting gayatri mantra that Narayana which they meditate, He is that Parabrahma Narayana. To the ladies Lord Krishna resembles Damodara, to the cowherds He appears as their well-wisher, a mere child in the eyes of His parents and Kamsa and his followers perceives Him as visible death.

Two of the wrestlers Chanura and Mustika raising their hands calls Krishna and Balarama to the stage. Sri Krishna says if the king orders then I will surely fight, but I am a mere child and you two are great wrestlers. As Kamsa gestures Chanura who was fully drunk, he says, Krishna You are not a mere child, You have killed the terrible elephant, You have broken the Haradhanu, who says You are a child. Krishna jumps and enters into the stage and a terrific wrestle begins between Him and Chanura.

In the meanwhile Balaramaji also enters into the wrestling arena and within the same stage two wrestling keeps going on – one is between Krishna and Chanura and another is between Balarama and Mustika.

Sukdevji Maharaj describes, rajan this samsara is also a great wrestling ground (stage) and within it, there are two wrestlers kama (desire) and krodha (anger). These two, many times, almost daily once on twice hurls the jivas into the ground. To destroy this anger and to win over this desire we have to take birth repeatedly. Balarama is Sabdabrahma (Brahman representing sound/Vedas) and Sri Krishna is Parabrahma (Supreme Brahman), one who worships the Sabdabrahma, he develops immense prema-bhakti towards Parabrahma and thus could destroy anger and win over lust.

In the assembly everybody witnesses the amusing performance but Nandababa could not tolerate it, he stands up and request Kamsa to stop this unlawful fight but Kamsa tell him to keep silent and doesn’t pay any heed to his words.

As the fight proceeds Chanura could well guess that Krishna is not a child, He is visible death, he analyses, if I run away from here than I will be killed by Kamsa, better I get killed by Krishna and in this way my death will become sacred. Thus he tries to give a severe blow in the chest of Krishna but Krishna is so fast that He catches his two hands swing him all around and with such a tremendous force He hurls him to the ground that the wrestler Chanura immediately dies. On the other side Balaramaji also slew Mustika.

Kamsa earlier instructed the musicians to start playing when the two children dies, but in place of them the two wrestlers Chanura and Mustika dies – the soldier starts to play music very loudly, Kamsa shouts and orders to stop the music and arrest Nandababa including Krishna-Balarama and the companions. Balarama says, foolish Kamsa don’t you know that Krishna has unending power and among them two are the chief – nigraha (coercion) and anugraha (grace).

Krishna without further delay runs towards Kamsa and Kamsa also seeing Krishna approaching starts shouting, my kala (death) is coming, the crown of his head falls on the ground, Krishna jumps and grasps the hair of his head, also swing him all around and hurls him into the ground so terribly that the life breath of Kamsa leaves his body. The winner of many battles, one who had kept many kings as his servants today gets killed in the hands of child Sri Krishna, the life of Nanda-Yasomati and the Brajabashis. Sri Krishna awards final beatitude to Kamsa.to be continued

(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)

Bhagavad Saptaha XXXXIV

noreply@blogger.com (Partha) — Tue, 07 May 2013 11:42:00 +0000

Kamsa sends Akrura to bring Krishna-Balarama

Today alongwith all Brajabashis Nandababa performs worship of Goddess Durga in the Ambika temple. This worship is being done so that Krishna-Balaram stays healthy and happy. “sarva deve pujibe na haibe tatpar, sarbatra magi laibe krishna bhakti bar”. I will respect and worship all deva-devis but why, so that they are kind and merciful towards Govinda and Govinda stays happy and blissful. All hymns and prays to mother Durga.

After that as they were taking rest, one ajagara snake starts to swallow Nanda Maharaj but by the touch of the lotus feet of Krishna the snake was rescued.

The snake says in my previous life I was a well know Vidyadhara by the name Sudarshana. Seeing some homely sages of the lineage of Angira rishi I ridiculed them and hence by their curse received the birth of a snake, but today by the touch of the feet of the spiritual master of the three worlds I am delivered.

Kamsa has only one thought in his mind – how to kill Krishna-Balarama. To capture them he dispatches Shankhasura, Aritasura and Kesi from time to time and all of them are duly delivered in the hands of the Lord means they achieves liberation from their sinful life.

Meanwhile a thought and anxiety aroused in the mind of Lord’s dear person Devarshi Narada because he sees that God is busy with various pastimes and He is not at all in a hurry in delivering Kamsa. So he straightaway goes to Mathura and arrives at the palace of Kamsa. Naradji is well familiar there and Kamsa becomes very happy seeing him – because Narada is a shrewd politician, he had unopposed entry everywhere and so from him many secret news could be obtained which nobody else can provide.

Kamsa after paying obeisance says, after a long time what has brought you here rishibar – tell me what the news is.

Narada says, rajan have you forgotten that your greatest enemy; Sri Krishna-Balaram is now eleven years old and gradually they are attaining their full youth. You are sending asura one after another and all of them are being killed in their hands, when will you yourself confront with them?

Naradji says, Kamsa Lord Shivji had gifted you a bow named Haradhanuk, organize a great Haradhanuk yajna, invite the great heroes from all the four sides, send invitation to the pleasant and unpleasant ones, also invite Sri Krishna-Balarama, King Nanda and other Brajabashis and show your kindness towards them.

Akrura is Krishna-Balarama’s uncle; send him to Vrindavana to fulfill the job of bringing Krishna-Balarama to Mathura. When the two brothers come to see the fair at Mathura, with some excuse deceive them and kill them, there is no other way other than this.

Kamsa says, rishibar if your blessings remains than this job will be surely done, you be rest assured.

Naradji says, king I wish to see your success and saying this Naradji comes straight to Vrindavana, at the time when Krishna and Balarama were returning from cow-grazing.

Naradji pays obeisance at Their feet and worships Them. The Lord says, rishibar it is a great mercy that you have given darshan, tell us what the news is.

Narada says, Bhagavan please tell when are going to rescue Kamsa, when will you kill this sinful person?

Bhagavan Sri Krishna says, Devarshi who am I to kill or save somebody, as the jiva performs his activities so he enjoy or suffers accordingly. But it is confirmed that the container of sinful activities of Kamsa is filled and it will break very soon. Narada says, Prabhu no more delay, now I wish to see the destruction of Kamsa.

The Lord says, Naradji and what have to told there to Kamsa, here you are telling about him and there you have told about Me isn’t it and you have given the same date to both of us.

Saint Narada says, Prabhu You know everything about Me, my nature is not unknown to You, I only do those activities which creates welfare to the citizens.

Meanwhile Kamsa calls Akrura on that night; Akrura is a thoughtful and a great devotee of the Lord.

Kamsa says, see Akruraji I never conceal anything -

gaccha nanda-vrajam tatra sutav anakadundubheh

asate tav ihanena rathenanaya ma ciram (10/36/30)

Akrurji you go to Nandabraja and there two sons of Basudevji Sri Krishna-Balaram, you bring them here to Mathura.

Akrurji thinks, in the mind of this wicked Kamsa why did this wish arise to bring Krishna-Balarama at Mathura and so he asks, Maharaj what will you do by bringing Krishna-Balarama here? Kamsa says, Akrurji you know very well what the celestial voice had announced during the marriage ceremony of Devaki “Kamsa – the eighth son in the womb of Devaki will be your death” and this Krishna is the eighth son of Devaki, they will come here and witness the beauty of Mathura and during that time I will definitely kill them.

manorathan karoty uccair jano daiva-hatan api

yujyate harsa-sokabhyam tathapy ajnam karomi te (10/36/39)

Rajan you have thought very nice, but just by thinking it will not do, you have to do it by your deeds.

This is the greatest error of a human being that he thinks many things but unable to fulfill them, whatever you may think but only that will happen which the Lord wishes. There is not a single moment of reliability in this life but people go on making great programmes.

Here the programme of Kamsa is also huge so he is a candidate for Akrura’s help. Akrura thinks that not obeying the order of Kamsa means death, so it is better to do what he wishes. Son of Sfalaka, Akura mahasay keeps on thinking about God for the whole night.

kim mayacaritam bhadram kim taptam paramam tapah

kim vathapy arhate dattam yad draksyamy adya kesavam (10/38/3)

What virtuous activity I have done, what severe tapasya had I undergone or what kind of charity did I gave that today I will have the darshan of Kesava.

Akrurji feels very happy because it a very scarce opportunity for him that today he will have the darshan of Govinda. Merely for the jivas it is a very rare opportunity to have darshan of Sri Krishna.

For the darshan of Krishna how much austerities the great sages undergoes, yet they could not easily attain it and that Lord of all universes, that hero, that son of Nanda-Yasoda beloved of all gopis that Govinda, today I will had His darshan, I will fall down in His feet, He will address me “tat” (holy personage) and will keep His boon giving hands upon my head – I will be blessed, all my task will be fulfilled and the inauspiciousness of birth after birth will be destroyed.

After observing the vow of Falguni Sukla Ekadashi, on the early morning of Dwadashi, Akrurji starts his journey towards Braja.

He absorbs in such a way in the thoughts of Krishna-Balaram that his samadhi (trance) take place. As a result his horse also forgets moving and the journey which is only of two-three hours, it took ten hours for him to reach there. At the border from where Vrindavana starts, Akrurji gets down there from his chariot, Balkrishnaji and Balaramaji were returning after grazing the cows, seeing Akrura both the brothers feels very happy, Akrurji falls flat on the ground and pays them obeisance again and again.

Before the great thoughtful mahatma Akrura could bow down at the feet of Krishna, both the brother prostrates at his feet and says, Uncle what are you doing, you are our superiors, revered.

The eyes of Akrura get filled with tears and in excessive emotional voice he says, lala (dear son) this behavior of Yours is very strange.

Sri Krishna-Balarama alongwith Akrurji enters Nandabhavan and mother Yasoda give him a cordial reception. Akrurji completes his meal etc. and sits down besides King Nanda and mother Yasoda.

In the meanwhile the news of Akrura’s arrival spreads allover Braja.

Maharaj Nanda asks, dear Akrurji please tell us the reason of your arrival. Akrurji says, I have come to take Sri Krishna-Balarama, at Mathura a great dhanuk yajna (bow sacrifice) is being organized by Kamsa and people from the all the four sides are nowadays approaching there to witness that yajna. To see this great festival, King Kamsa your brother-in-law had sent you an invitation and also sent this heavenly chariot to take you there.

As soon as mother Yasoda hears about the going of Krishna-Balarama she begins to weep and says, if anybody wants my life than I am ready to give it to him but I won’t allow Krishna to move away from in front of my eyes. Hearing this Maharaj Nanda consoles her and says, don’t worry, Krishna’s companions and also I will accompany them and within two or three days I will bring them back after causing them witness Mathura.

In the eyes of Yasoda there is no sleep; thousands of gop-gopis are standing at the entrance of Nanda Maharaj.

Nandababa alongwith friends of Sri Krishna and other cowherd men all boards a bullock cart. At the early morning when the main gate of the palace was opened, Gopala sees that lakhs and lakhs of gopis were standing and among them Kishoriji was also there, Akrura Maharaj is decorating the chariot and with Krishna-Balarama as the chariot proceeds, tears starts flowing from the eyes of the gopis. Folding their hands in front of Nanda Maharaj they says, we will not let Gopala to go away, how did you think that we will let you go and also how did you think that you will be able to leave us.to be continued

(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)

Bhagavad Saptaha XXXXIV

noreply@blogger.com (Partha) — Tue, 07 May 2013 11:41:00 +0000