Shruti Says: Recent Episodes
Barkha Khandelwal
The Podcast currently has 121 session and, every week 3 new session are added. As I learn I share my humble learning.
The Four Books currently being studied are;
- Bhaj Govindam (Every Sunday) - 23 Episodes
- Shrimad Bhagwat Mahapuran (Every Tuesday) - 65 Episodes
- Geeta (Every Wednesday) - 29 Episodes
- Sunderkand (Last Thursday of every Month) - 7 Episodes
- Vibhishan Gita (Completed) - 15 Episodes
- Navratri - Inner Awakening (Completed) - 1 Episode
Why this Endeavour?
All machines come with manuals, we read the manuals before we operate them. However, this complex machine called ‘human’ is used without any guidance. The scriptures are the ‘Manuals for Humans’. The sooner we ‘Understand’ them, the better the type of life we will lead and better directed our pursuits will be.
We are sitting on a store house of rich scriptures. The wisdoms that abides in them is immense. However, most of the time this precious knowledge is kept covered in an orange cloth, in a sacred corner and removed occasionally for chants and obeisance.
The effort here is to make these a daily read for us. We should be able to pick up any scripture, Just like one effortlessly picks up a novel, magazine, newspaper, etc. any time, anywhere, read, interpret and experience it.
As one of the saints once said,
How long are you going to read other people’s experience?
When will you experience it yourself?
There can be multiple interpretations. Delve deeper into your very being and after that constant musing, what is it that you feel this reveals?
Details on the Books;
Bhaj Govindam
This is a hard hitting composition to awaken us by the great Guru Shankaracharya. My learnings from Bhaj Govindam is a written expression, kindly refer to the notes below the audio.
Shrimad Bhagwat Mahapuran
This is a Mahapuran, written by Vedvyasaji and narrated by his son Sukhdevji to Raja Pariksit. Note: Pls refer to the notes to see which Skanda and chapter the session talks about. Currently we are in the 9th Skandh or Book.
Geeta
This is widely known, and is a part of Mahabharat. It is a divine dialogue between Shri Krishna and Arjun. The sessions are verse 24 onwards. Verse from 1 to 23 were not recorded, as at that time we had face to face sessions.
Sundarkand
This is a part of the Ramayan. Here, the great devotee Hanumanji, shows us essence of devotion. We are referring to the Tulsi Ramayan - RamcharitraManas
Vibhisan Gita (Complete)
This was done while understanding Shri Ram in Bhagwat, however the material was taken from Ramayan - Vibhishan Gita (Part of Tulsi Ramayan - Lanka Kand - Completed)
May God's Grace Flow
Bhaj Govindam This is a verse written by Nityananda is beautiful. It is describing the outwardly behaviours of the truly realised, a state where the self fades and only God remains, where the oneness with all becomes a reality. The normal norm of the society don’t apply to him and he remains maast in his own masti. This ones behaviour can not be understood by the masses who are bound by the rules of the so called cultured society. He comes across as a dim wit, mad man or even scary to the eyes of the worldly. The one who revels in God and knows the secrets of this universe, can no longer or no longer wants to indulge the worldly people and their norms of normality. The awakened are difficult to understand, but then Who can understand the one who has understood ‘That One’. Verse 22 रथ्या चर्पट विरचित कन्थः, पुण्यापुण्य विवर्जित पन्थः। योगी योगनियोजित चित्तो, रमते बालोन्मत्तवदेव॥ Rathyā carpaṭa viracita kanthaḥ Puṇyāpuṇya vivarjita panthaḥ, Yogī yoganiyojita citto Ramate bālonmattavadeva रथ के नीचे आने से फटे हुए कपडे पहनने वाले, पुण्य और पाप से रहित पथ पर चलने वाले, योग में अपने चित्त को लगाने वाले योगी, बालक के समान आनंद में रहते हैं॥
The Twenty-Second verse said to me - Shruti Says🌷
The one who collects and stitches the pieces of cloths scattered on the ground and wears, The one who walks on a path which is beyond good deed and bad, That yogi who is connected to the divine bliss through yoga, He is always in joy like a child or lives in this world like a madman.
————————————
Bare Necessity (Rathyā carpaṭa viracita kanthaḥ)
Sukhacharya and various other sages don’t see the need to cover themselves anymore. They are beyond this body conscious state and believe that they are the soul the witness and the body is their cloth. Free from any social stigma and inhibition they remain in a state of divine union. It is said that ones, Sukhrachayaji was walking hurriedly and his father Ved Vyasaji was chasing him, on the way there were a few girls bathing in the lake. When Sukhracharyaji passed they did not run to cover themselves up, they continued what they were doing. On the other hand, when Vedavyasji came they hurriedly ran to hide themselves. Astonished Vedavyasji asked, “I am much older and my son a young man unclothed himself, he just walked past, at that time you did not feel shame or a need to hide, but in front of me you do.” The girls replied, “he is beyond the body, he is soul conscious, and does not take himself to be a man or body. He does look at others from that view also. To him all he sees are the divine souls, who are beyond body and gender. But, to you we are still women and you can see we are bare.“ This state comes naturally to the one who is self realised, gradually and slowly, the need to posses diminishes and unknowingly everything material falls away. This one takes only that which is a bare necessity, from the cloths to the food, is only enough to keep ones soul attached to the body. Anything taken beyond ones basic need is a sin, keeping this in mind he shuns even what the world thinks is needed and makes do with the discarded pieces to cover his body. He knows, We can not experience true happiness when desire rule our heart and not God. Passion of a man, grows more when he enjoys the pleasures of the senses. The more we indulge, the more the desire. The more we get, the more the greed. Wants never end no matter how much we have, we are never contented and keep wanting more and more. The fire of greed, burns more and more with every drop of desire. No matter how hard we want to mellow down this verse, and twist its meaning to suit our convenience, jo hai woh hai.
‘Yeh raah nahin aasan Sunle o rahi. Yeh aag ka darıya hai, Aur doob ke jaana hai.’
Just Be (Puṇyāpuṇya vivarjita panthah)
This verse describes the state of a person who is beyond Satva, Rajas and Tamas and is
Bhaj Govindam Verse 21 पुनरपि जननं पुनरपि मरणं, पुनरपि जननी जठरे शयनम्। इह संसारे बहुदुस्तारे, कृपयाऽपारे पाहि मुरारे॥ Punarapi Jananam Punarapi Maranam Punarapi Jananijathare Sayanam Iha Samsare Bahudustare Krpaya pare Pahi Murare
बार-बार जन्म, बार-बार मृत्यु, बार-बार माँ के गर्भ में शयन, इस संसार से पार जा पाना बहुत कठिन है, हे कृष्ण कृपा करके मेरी इससे रक्षा करें॥
The Twenty-First verse said to me - Shruti Says🌷
Repeatedly being born and repeatedly dying, Repeatedly having to stay in the womb of the birth giver. This world is brutal and freeing the self from he clutches of Maya is so difficult, Oh Murare, please have mercy on me and help me cross this ocean of mundane existence, it is possible only with your help.
———————————
There is this beautiful story of Ramji and Kevat (The Boat Man). Ramji wanted to cross the river to get to the other side. So he requested Kevat to help him cross. Now, the kevat was very clever, or should I say enlightened. He said, I am not going to let you step into my boat till I wash your feet. The dust of your feet is dangerous, he continued to say, just the way that stone became a woman (Ahilya), what if my boat becomes a woman, what will I do. Lakhman was very angry, but Ramji started laughing and said, do what you need to do to save you boat. He washed the Lords feet. It is said that in his previous birth he was a small creature in the milky ocean, and when he tried to get near the feet of the Lord, Seshnag (currently Lakshman) with his tail threw him far and he died. So, he first fulfilled his desire, to touch the feet of the Lord. Now, Ramji boarded the boat with Ma Sita and Lakhmanji, this Kevat was not only rowing the boat slowly, but also as soon as they would be close to the other side, he would row them back to the middle of the river and again move towards the other side and again back to the middle of the river. This kept on happening and finally Ramji asked, what are you doing. It has been so long, why are rowing us around in circles and not letting us cross the ocean. To this kevat said; My Lord how does it feel, I am giving you the taste of your own medicine. This is what you do to all of us right. You make us go in circles from one birth to another, from one specie to another. There seems no end, 84 lakh species we roam in and then again we repeat the cycle. You dear God, are feeling giddy with this small little trip as we are going in circles, but do you ever think how we feel? How miserable we get? How tired it must be for us poor souls? Lakshman was fuming, how dare he talk to Ram bhaiya like this, no one has a right to do this. Now, Ramji could not stop laughing, he said, ‘I understand now how all of you feel. Please, get us to the bank on the other side now.’ This was not the end Kevat wanted to make a very important deal also. When they got to the bank and Ramji, Sitaji and Lakhmanji got off, Ramji wanted to pay Kevat, he was given a ring by Ma Sita, to pay for the trip. Now, Kevat refused, he said I will not take anything from you. God kept pleading and he kept refusing. He said, people from the same profession don’t take money from each other. Now again, Ramji asked, how are we from the same profession. Kevat said, ‘I take people from one side of the river to this other side. You also do the same thing, you help people cross the ‘Ocean of Mundane existence’, you help them cross this Bhav Sagar. My Lord when I come to your bank, just make sure you don’t take any fare from me, and help me cross the ocean just like I helped you.’ Ramji with tears in his eyes hugged his innocent devotee, his dear dear Kevat.
By fare kevat meant don't take into account the sheet of my Karmas. It is so difficult to have a clean slate. Even if the slate is clean, and vices have been erased, this Ego of Satva does not leave us. Reaching the Gunateeth avastha is very hard and if one...
Bhaj Govindam Nirantar swasth chintan ho, yehi sabse bada jaap hai. Na utra aacharn mai to, samucha gyan gapshap hai. Rahe bhukhe magar phir bhi na khae paap ki Roti Bache buri aadatose, yehi is yug ka saab se bada tap hai.
To have pure and healthy thoughts is the most important chant, If we have not been able to implement our learning in our day to day lives, the entire ocean of knowledge is but an other source of gossip or a way to fill our empty hours.
It should be acceptable for one to starve, rather than eat from sinful income, To avoid bad habits, is the biggest penance of this yuga.
——————————-
Akhandanandaji in his discourse, said he ones knew a man who had Geeta memorised. He could recite the Geeta, backward, forward and if asked from anywhere in the middle he would continue or mention the shloka number and chapter. However, as he grew older, he slowly forgot what he had memorised and by the time of his death, he remembered nothing at all. Instead, of the superficial memorising exercise, if he would have spent that much time, internalising and implementing even one of the verses in his life, it would have helped him cross the ocean of mundane existence and find a place at the feet of God.
Kabir Dasji says, what the 20th verse which has been written by Anandgiri ji is trying to tell us;
Potha padh pad jag muah, pandit bhaya na koi. Dhai aakhar prem ke, paade sau pandit hoye.
Just by reading endless scriptures, One does not become a knower of God. The one who is able to experience universal love, Is the realised one.
Note: The word pandit has been used in Geeta also, it refers to the self realised one, who is the knower of self and the divine wisdom. A Viveki, Gyani and Vigyani. (Not to be mistaken with how we use the word pandit today)
———————————
Verse 20
भगवद् गीता किञ्चिदधीता, गङ्गा जललव कणिकापीता। सकृदपि येन मुरारि समर्चा, क्रियते तस्य यमेन न चर्चा॥
bhagavadgītā kiñchidadhītā gaṅgā jalalava kaṇikā pītā | sakṛdapi yena murārī samarchā kriyate tasya yamena na charchā ‖
जिन्होंने भगवदगीता का थोडा सा भी अध्ययन किया है, भक्ति रूपी गंगा जल का कण भर भी पिया है, भगवान कृष्ण की एक बार भी समुचित प्रकार से पूजा की है, यम के द्वारा उनकी चर्चा नहीं की जाती है
The Twentieth verse said to me - Shruti Says🌷
Those who internalised and experienced even a little of Bhagwat Gita, Those who have drunk even a drop of water from the holy Ganga with faith in being freed from sin, Those who have surrendered to and worshipped Lord Krishna even ones with true divine love, Yama, the God of death has no need to reach out to them. (As they have crossed the ocean of mundane existence and are free from the game of maya)
——————————
Yatha Drishti Thatha Shrithi
Everything written in our scriptures has various meaning, hence, what the author of the verse meant, what we or others interpret could be very different. Hence, read, feel, experience and listen, the verse will speak to you, then interpret - what does your vision say. Ramji before the battle was resting and at that time an insightful discussion on what is the black spot on the moon followed. Sugrive, Vibhishan, Hanuman, Angad and Laxman all answered based on their life experiences and depth Shadow of the earth on the moon The demon Rahuls struck the moon A part of moon was taken to make the face of Rati Moon has the lord itched in his heart which appears like a black hole (as the lord is dark in color) etc
To me the verse highlights; The importance of even a little - Good Company, Effort and Name The importance of Faith
The Power of Little - Company
एक घड़ी आधी घड़ी, आधी में पुनि आध। तुलसी संगत साधु की, हरे कोटि अपराध।। 24 minutes, 12 minute or even less 6 minutes. Tulisdasji says that the company of a sage, helps us remove all our sins. A bit of Geeta, a drop of...
Bhaj Govindam This is an important verse for all of us. Many a times I have heard people mentioning the names of many realised souls, and use them as an example to justify their own indulgence in life - Saying that they also indulge. On the other hand, the other extreme is also true, where people quote the example of fakirs who just wander around and feel that by aping them, they will also get realisation. The irony is, they don't realise that what they see is the final out come, the end and not the means. They fail to see that, ones one experiences God, no matter what the situation outside, the inner self dwells in the divine bliss. He could be sitting in Yoga or Indulging in Bhog, he could be alone or in a crowd, he remains established in his true Sat Chit Anand Swaroop. For, this realised one sees bhog in yog and yog in bhog. In the crowd or alone he is always in ekanth. Verse 19 योगरतो वाभोगरतोवा, सङ्गरतो वा सङ्गवीहिनः। यस्य ब्रह्मणि रमते चित्तं, नन्दति नन्दति नन्दत्येव॥ कोई योग में लगा हो या भोग में, संग में आसक्त हो या निसंग हो, पर जिसका मन ब्रह्म में लगा है वो ही आनंद करता है, आनंद ही करता है॥
Yogarato Va Bhogarato Va Sangarato Va Sangavihinah Yasya Brahmani Ramate Cittam Nandati Nandati Nandatyeva
The nineteenth verse said to me - Shruti Says🌷
Immersed in Yoga (Penance or Tapa), or Indulging in Bhog (material world), or in the crowd (in the midst of worldly relations), or alone (silently sitting in a isolated place) , The one who has become one with Brahman, has experienced Brahman, or the one who only sees Brahman, revels in divine bliss/anand always.
——————————
If we go to cremation ground, we see the body is put on the fire and it is burning away. The Body is burning and so is the wood on which the body has been put, it is all buring alike. The person/ Chandal, holds a stick and keeps putting the the wood which falls off or the body part which fall off back into the fire pyre. Till all of it is properly burnt. In the end he also puts the stick which he was holding into the fire. Why? Because the job of the stick is done, the wood and body alike all burnt, all ash and not the stick is no longer needed. What is this stick? A thing that keeps reminding us that ‘I am that’, and initially it is needed the tapas, the sadhan, the penance and when that reminder is no longer, when one is established in the self. This stick can be thrown as well. The stick is all that we do reach this state. Reading the scriptures , chanting, Japa, Tapa etc is a way of removing the over bearing conditioning and developing the spiritual muscle, and when that has been developed, and the realisation happens both the spiritual practice and the ego is dropped. We don’t remain anymore, it is all that divine and for that, to be in the own self, nothing is needed. Now, for some gyanis or the awakened ones the material world is nothing at all, they roam around as recluse.
For others, they have to be in some kind of activity, they have to be working in the material world, and no one can guess their level of realisation.
There could be yet others, who could be having families and friends and totally come across as average indulging people, again no on can guess their level of realisation also.
In other words they come in all shapes and sizes. Who will know the elevated state of these people, only those who have this urge to realise the divine, they will be drawn to any one of the above and will know, as their need to know the truth will draw them to the realised ones. They will be able to smell the love that emanates, because of being in that state.
This reminds me of a story of a Sage and a King.
There ones lived a great sage in the outskirt of the kingdom. He was considered to be a realised soul and many visited him. The word reached the King and he was eager to meet him. Not only, did he go to meet him,...
Bhaj Govindam This verse written by Sureshvaracharya beautifully paints the picture of a true carefree Fakir, a true Vairagi, a person who has renounced this world from inside out. He stays in divine masti always. This dohas of kabir explain the state of mind of such a person so beautifully. Khada hai kabir pehne aapni garibi seenha thoke jhadta hai aapni fakiri. Duniya ka bhaa nahin bole sachi boli re chene ga kya koi us se uski khali jholi re badi takat hai garibi mai.
Maan lagyo mera yaar fakiri mai Jo sukh pavega Ram bhajan mai Jo sukh pavega naam bhajan mai Woh sukh nahin amiri mai.
Haath mai tumba bagal mai sotah hai charo disha jagiri mai. Bhala bura saab ka sunlijae kar gujraan garibi mai. prem nagar mai rehni humari hai phalibadi aaye saburi mai . aakhir yeh taan khakh milega kyo feere magruri mai. Kahe kabir suno bhai sadhu sahib mileage saburi mai.
Verse 18
सुर मंदिर तरु मूल निवासः, शय्या भूतल मजिनं वासः। सर्व परिग्रह भोग त्यागः, कस्य सुखं न करोति विरागः॥
देव मंदिर या पेड़ के नीचे निवास, पृथ्वी जैसी शय्या, अकेले ही रहने वाले, सभी संग्रहों और सुखों का त्याग करने वाले वैराग्य से किसको आनंद की प्राप्ति नहीं होगी॥
Suramandiratarumulanivasah Sayya Bhutalamajinam Vasah Sarvaparigrahabhogatyagah Kasya Sukham Na Karoti Viragah
The Eighteeth verse said to me - Shruti Says🌷
The one who sleeps on the floor of a mandir or under the tree, The bare floor is his bed and wears bare minimum to cover the self, and lives alone, Who has given up on all accumulation or possession and is free from all desires and wants, Who will not get joy from this vairagi, or How can this kind of a Vairagi not be constant bliss.
———————————————
There is this constant game going on - we all call it as Maya/dilusion. The one who has decided not to play this game is free. It is very simple, stop playing this game. This game has two main players - Ego and Expectation. This game also offers the fruits which never satiates the players - it is known as Trishna - Desires. The more you eat this fruit the more hungry you get and the more you drink the juice, the more thirsty you become. The game thrives on attachment, and makes the player believe that it is love that he harbours. The innocent players don’t know that attachment not even close to being in love. This is a never ending game. Like a hamster, one keeps running on the wheel to reach where - no where. But, still one runs and runs, till one can run no more. Yearns and yearns, till one can think no more, enticed by her enchanting dance, this Maya robs one of his very essence, and is left a skeleton of desires. She plays the games, she sets the rules, and the rest just have an imaginary say and control. But, it is just her call after all.
Stop playing the game, and she will lose her grip. Stop indulging her, and she will have to quit. Per Yeh rah nahin aasan, sunle hey bande. yeh aag ka dariya hai, aur doob ke janan hai.
This path of a Fakir is not for the weak of heart. Jegar chahiye shero jesa. Nikalte tau bohot hai, per Fakir koi ek virla he ban pata hai. Baki sanyasiyo ke chole mai, yogi ke bhesh mai bhogi hi reh jaate hai. You need a heart like a lion. Many people start on this path, but a Fakir(sorry no english word for this) one in an uncountable number of people can become. The rest just remains as bhogis in the robes of sanyasis and yogis.
For it is Not a journey from outside in, it is the bliss of nothingness, that shines from the inside out.
Jese Pyaar kiya nahin jata, hojata hai. Wese hi sansar choda nahin jata, choot jata hai. Kaab Jub maan hari mai lagta hai, woh maya haar leta hai.
Just like one effortlessly falls in love, the world also effortlessly falls off, when one turns towards God.
Then a fakir is born - For whom the
Bhaj Govindam Though written by another disciple, this verse is a direct continuation of the previous verses. It is like the last verses flows directly into this verse. They talk about the then prevalent exploitation and dominance of Sanathan Dharma by a few, and how people were being mislead. This glorious way of life was wrapped up in layers of blind rituals and taboos, to a great extent it still is. There goes a story - That during the prayer, a family had to tie a black cat which roamed around their house, to keep it away from the alter. However, generations later, because the true reason for tying the cat was lost, this actually became a part of the family ritual, they considered it not possible to complete the prayer without a black cat, believing that the cat is essential for this prayer, they would actually get a black cat specially for the occasion and tie it for the prayers. This is exactly what is happening today. When the masses behave like illiterates and find it beyond their ability to read the original scriptures and understand the deeper meanings, what else can be expected, but the downfall of this eternal way of life. Guru Subodhaji is also saying just like old age (verse 15), coloured robes (verse 16), pilgrimage, penance and charity (Verse 17) do not directly translate into a desire free, liberated state. Here, he is NOT against pilgrimages, fasting/penance or charity. Here, Karma Kandh is NOT being condemned, but the ignorance with which it is being done is being ridiculed. He is emphasising, that when these holy endeavours are under taken, a clarity is needed on; Who is doing this? Who should get the benefit? Why are we doing this? How this should be done? The Final Test
Verse 17
कुरुते गङ्गासागरगमनं, व्रतपरिपालनमथवा दानम्। ज्ञानविहिनः सर्वमतेन, मुक्तिं न भजति जन्मशतेन॥१७॥
किसी भी धर्म के अनुसार ज्ञान रहित रह कर गंगासागर जाने से, व्रत रखने से और दान देने से सौ जन्मों में भी मुक्ति नहीं प्राप्त हो सकती है॥१७॥
Kurute Gangasagaragamanam Vrataparipalanamathava Danam Jnanavihinah Sarvamatena Bhajati Na Muktim Janmasatena
The Seventeenth verse said to me - Shruti Says🌷
There is no point in going for pilgrimages, Or observing fast/penance nor giving Charity, If one does these out of ignorant selfish reasons. These pious acts done without true knowledge and pure intentions, cannot give liberation even in a thousand years, So say all dharms in unison.
———————————————
Who is doing this? Who should get the benefit?
Till we are in Deh Buddhi or body consciousness and the feeling that I am the doer (Karta Bhav) and I am the beneficiary (Bhogta Bhav) is there, all the activities be it as noble as pilgrimage, penance or charity, will lead to only bondage and not liberation. The reason is simple, ‘I’ binds. The moment one sees God in his very self and others. When he starts seeing no second. That very moment the ‘Doer-ship and the I’ dissolve and the knot of ignorance in the heart is broken, all the doubts vanish and the entire stock of his karmas get dissolved. All activities of man mainly leads to transmigration, but the same, when offered to the Lord, lose their binding character. We should also remember that, all that we are able to do is by the grace of the Lord, without his will moving even one leaf is not possible. We are but the puppet in the hand of God, we need to be just the flute in Krishna’s hand. Then remains no bhogta nor any Karta. Krishna and The Flute Everyday Krishna would go in the garden and say to all the plants, “I love you”. The plants would respond back happily “Krishna, we love You, too”. One day Krishna rushed into the garden very alarmed. He went to the bamboo plant and the bamboo plant asked, “Krishna, whats wrong with you?” Krishna said “I have something to ask from you, but it is very difficult”. The bamboo said “Tell me: if I can, I will give it to...
Bhaj Govindam Today’s verse is written by Guru Hastamalaka. The fragrance of each guru’s experience is present in his/her discourses or writing. Guru Hastamalaka, a disciple of the Great Guru Shankaracharya, was born in a very pious village, to a devout family. He remained like a dumb-dim-wit and this worried his father, and when Shankaracharya came, his father took him to meet this sage, in order to find a cure. At that time Hastamalaka, when asked, Who are you? By Shankaracharya - sang out the essence of the very existence. Hence, Guru Shankaracharyaji not only took him as his disciple, but also named him Hastamalaka, which means the one who has fruit amla (goose-berry) in his hand. It refers to the one who has the divine knowledge in his palm, he who was awakened and enlightened, and he who did not have to go through any Guru, knowledge, Shastras or tapas, he was born enlightened. Yeh sukh sadan se nahin hoye, Tumhari kripa paye koi koi. To get realisation there is no set route, rule, path or Sadhana, This happens with God’s grace alone, and this is bestowed upon only a few. Being in the vicinity of great scholars, pandit, sadhus from his very childhood, he must have seen, what he expresses in this verse.
Verse 16
अग्रे वह्निः पृष्ठेभानुः, रात्रौ चुबुकसमर्पितजानुः। करतलभिक्षस्तरुतलवासः, तदपि न मुञ्चत्याशापाशः॥
सूर्यास्त के बाद, रात्रि में आग जला कर और घुटनों में सर छिपाकर सर्दी बचाने वाला , हाथ में भिक्षा का अन्न खाने वाला, पेड़ के नीचे रहने वाला भी अपनी इच्छाओं के बंधन को छोड़ नहीं पाता है॥
Agre Vahnih Prsthe Bhanuh Ratrau Cubukasamarpitajanuh Karatalabhiksastarutalavasah Tadapi Na Muncatyasapasah
The sixteenth verse said to me - Shruti Says🌷
When the sun goes away, at night he lights the fire and sits coiled up to shield himself from the cold. Having no vessels he eats whatever his hand can hold, takes bhiksha only in his hand. The one who has no home, wander and stays under the tree. Even this kind of a sanyasi is unable to leave his desires and expectation.
———————————————
He is describing here a sanyasi - sanyasis are not allowed to do any kind of ‘Sangrah’ or accumulation. The minute one enters the sanyas ashram, there is a decorum that one has to follow. As mentioned many times before, there is a decorum for each ashram, no ashram is inferior to the other, they just have their own rules. What we see today in the name of Sanyas, is not what the ashram demands. It is unfortunate that the gullible public, just seeing coloured robes get deluded and falls at their feet (Never before in the history of Sanatan Dharma, the Grihast Ashram has had such a low self esteem of the self). The true sanyasis are hidden, and the ones we are reaching for, are not even close to being called one. What Hastamalaka ji says here is that even such a sanyasi, who has been able to follow the decorum of the ashram, has been able to align the deeds and words to being a true sanyasi, he/she also can fail at aligning the thoughts, and in the thoughts rages the fire of desire and expectation. One can forcefully control ones body and the tongue, but the mind can not be controlled by force.
Then what does one do, to get rid of this Ashapasha - the shackles of Desire and Expectation?
Well, we have all heard about the domino affect, one domino pushed and automatically all the other dominos which are ahead start falling, the domino in the front does not make the effort to fall either, it is effortlessly pushed. Even the first domino does not make the effort to fall, it is pushed. If we follow the decorum of each ashram as mentioned in the scriptures, one ashram helps us glide to another and by the time we reach sanyas ashram the mind will be filled with only sublime thoughts. It is worth to note here, that just like with the dawn of old age, desires don’t vanish, in the same ways external changes and deprivations do not lead...
Bhaj Govindam Today is a verse written by my favourite disciples of Guru Shankaracharya, Guru Totakacharya. He was ones called Giri. Yes, a simple Giri, is the magnificent example of how devotion to the Guru, can help one achieve what no amount of effort can. The path of spirituality is different from the ways of the material world. It is not that linear 1+1= 2, it is impossible to even explain by logic. It is a path where all logics fail. Giri, our Guru Totakacharya is the living example of this. (Refer to Verse 13 story 3) Kabira te nar andh hai jo guru kahte aur, Hari ruthe guru thor hai, guru ruthe nahin thor.
Kabir says people who do not believe in their guru are blind. If God gets displeased guru is there to help, but, if guru gets displeased there is no salvation.
Shaat Shaat Naman to Guru Totakacharya.
Verse 15
अङ्गं गलितं पलितं मुण्डं, दशनविहीनं जतं तुण्डम्। वृद्धो याति गृहीत्वा दण्डं, तदपि न मुञ्चत्याशापिण्डम्॥
क्षीण अंगों, पके हुए बालों, दांतों से रहित मुख और हाथ में दंड लेकर चलने वाला वृद्ध भी आशा-पाश से बंधा रहता है॥
Angam Galitam Palitam Mundam Dasanavihinam Jatam Tundam Vrddho Yati Grhitva Dandam Tadapi Na Muncatyasapindam
The fifteenth verse said to me - Shruti Says🌷
The body has become totally worn out and has melted away. The head is full of grey hair. The mouth has become totally toothless. The old man moves about leaning on his staff. Even then he does not leave behind his bundle of desires.
The first 4 lines are inevitable, we will all reach there eventully- Old age. However, the last statement is totally in our control - Misery or Bliss is our choice. To evolve or not to evolves is in our control. ——————————————— The verse show us how blissfully ignorant we are. Nothing worth achieving in life is every achieved without effort and hard work. To earn even the petty worldly possessions one has to strive and toil. But, we feel that the state of desire-less-ness, will dawn one fine day, and will grow as our hair become white. It is like, automatically as one ages, he/she will become all pious, holy and divine. Alas, this is the biggest lie that we tell ourselves and the most erroneous notion with which we look at our elders. Age is never a determinant of wisdom and divine love.
‘Bachpan beeta khel khel mai, bhari jawani soya. Dekh budhapa aab kya soche, kya paya kya khoya.
Childhood was spent in playing, young age we enjoyed and slept, (eat, drink and be merry) when old age dawned and body stopped working, one wondered what have I gained and lost. Per Aab pachtavat hoth kya, jo chidiya choog gaye khet.
What is the point of feeling sorry, when the time has gone, and life has passed. What is the point of regretting, when the bird has already destroyed the field. Kash ki zindagi kuch aur dhang se jee hoti, aab tau sone ka samaay aageya hai.
I wish I had not wasted my life and lived it wisely, now it is too late the time to die is here.
We always feel that, today we have other responsibilities, we are house-holders, we need to keep up with the social circle, we need to keep up with the children and world. But, remember the world does not stop for you, the day your pace is unable to match the speed of the world, you will find yourself in a lonely corner rotting. Harsh but truth. At that time we will have a body which is not working, the few hair which are left will be white, dentures will take the place of our teeth and walking without support will be an ancient truth. Yet, our heart will yearn.
Yearn for the want, to dance the game of the material world, to dress up and mingle, and dance to the jingle, but won't be able to fullfill this desire, the body does not support anymore. To eat to the hearts desire, but what to do, the mouth and the stomach does not digest anymore. There was so much more to see in the world, but...
Navratri - The Inner Awakening - Discover the Sakti Within When neither my Ego nor Expectation dampen my spirit. When my mind becomes focused and a calm envelops me. When I know that there is more to what I am. When the quest to know the self begins When the divinity does not seem distant. When the divine in me is unveiled. When the blazing seed of awakening blinds, the outer world and illumines the world within. When under the shower of divine bliss one blossom. When the taker is no more and the giver is born. Let’s invoke the divine within and let her reveal herself. ——————————————————
Ramayan and now Shrimad Bhagavata Mahapuran, both have placed a lot of emphasis on the Sati, Parvati and Shiv Story. The question arises as to what are they trying to convey. In order to understand our scriptures one has to delve deeper into the hidden gems in the stories. From the tales to the names, every detail is there for a reason. During the Nine days of Navratri, each day different forms of Devi is worshiped; Day 1 - Shelputri Day 2 - Bhramacharini Day 3 - Chandraghanta Day 4 - Kushmanda Day 5 - Skandamata Day 6 - Katyayini Day 7 - Kalratri Day 8 - Maha Gauri Day 9 - Sidhidatri
The nine days can also be divided into 3 parts as;
Day 1-3 - Durga Day 4-6 - Laxmi Day 7-9 - Saraswati
Day 1-3 - Tamas Day 4-6 - Rajas Day 7-9 - Satva
Day 1-3 - Gross Day 4-6 - Causal Day 7-9 - Subtle
It is also worth nothing that there are 4 Navratri in a year, of which 2 are the ‘Gupth’ hidden Navratris. Many gurus also go on to say that, every month, after the Amavasya - the following 3 days are Navratri. The energy and the Nakshatras at this time of Navratri is conducive for Sadhana, where the universe is reaching out to connect to the Sadhak. Lets try and understand why this particular sequence of worship is followed during the nine days of Navratri.
———————————————————
Lets delve deeper into the interpretation and analyse them based on the sequence in which the Devi has been worshipped.
Day 1 - Shelputri (A journey from Sati to Parvati)
Story: Sati is the daughter of Prajapati Daksha and Prasuti. She goes against the wishes of her father and marries Shivji. Daksha demeans Shivji in one of the yagnas, where shivji did not stand to great Daksha. Later, he does not invite Sati and Shivji to another Yagna. Sati goes despite being deterred by Shivji. There she witness that there is not place kept for Shivji, this is a great insult. She gets furious and refuses to be associated with Daksha anymore and burns herself. What follows is destruction and mayhem. Later shivji and his ganas are pacified and everything restored. Sati is reborn to Himavan and is named Parvati (Shelputri). She grows up oblivious of her past and purpose, till reminded by Narad Muni.
Interpretation:
‘When neither my Ego nor Expectation dampen my spirit When my mind becomes focused and a calm envelops me When I know that there is more to what I am’
Daksha = Ego Sati = Fickle mind Burning = Gyan (True knowledge) Himavan = Calm and composed Parvati = Focused intellect Shiv = Divine bliss (God)
When one disconnects with Ego and cleans the mind with the help of true knowledge, the person becomes calm and composed and with one pointed intellect is able to seek the Divine bliss. Here, Narad muni acts as a facilitator, or the igniter of the spark of knowledge When the divine spark is ignited one realises that there is more to ones self than meets the eye. The true ‘I’ needs to be found.
Day 2 - Brahmacharini
Story: She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her,...
Bhaj Govindam It is rare indeed to find a disciple who is able to take the guru’s work and word forward. There can be a crowd of thousands, yet not one would be able to resonate with the teachings of the guru and the realisation of the self. There is something more that is needed, not just teachings, this we saw when we read about the desperate Guru, who went to the rice picker (with no scriptural knowledge) to make him a successor, inspite of having 500 highly so called, qualified disciples. (refer to Verse 11, Story 2) Guru Shankaracharya was blessed, to have self realised followers. In this verse we will see, how beautifully Guru Padmapada, goes a step forward to explain what his guru said in the precious verse. He has built on and given more clarity on what is not a ‘Sajjan Purush’ and how to keep from being deceived by others and the self. It is important to note - most often we cheat ourselves, and fool the self into believing what we are not. It is also important to mention here that there is often a debate as to which verse is attributed to Shankaracharyaji and which to the students. But, when the teacher and the student both become one with the divine, no difference remains. Verse 14
जटिलो मुण्डी लुञ्छितकेशः, काषायाम्बरबहुकृतवेषः। पश्यन्नपि च न पश्यति मूढः, उदरनिमित्तं बहुकृतवेषः॥
Jatilo Mundi Luncitakesah Kasayambarabahukrtavesah Pasyannapi Ca Na Pasyati Mudho Hyudaranimittam Bahukrtavesah Bhaja Govindam Bhaja Govindam
The fourteenth verse said to me - Shruti Says🌷
Matted locks, shaven head, hair pulled out one by one, red, ochre coloured robes - so many different get ups. Inspite of seeing the fool does not see, that just to satisfy ones stomach (ego, hunger), various disguises have been displayed.
Don’t get fooled - Beware Beware Beware
—————————————————
Never judge a book by its cover we have often heard. Never let the first impression be the last impression we have been warned. But, it takes a lot of vigilance and alertness to stop the flow of thoughts, which is condition to believe what one sees and is trained to accept what one hears, and often negate what the heart feels and says. Don’t relay on your senses, but see how your heart feels - It is what comes from the heart that goes to heart. But in the rush to be practical, the subtle emotionalities of things are just suppressed. “Something tells me, I can’t say what, but something tells me… is something we more often than not just over look.” Here, there are three kind of deceptions that we are being warned of in the form of outer appearance; An imposter in the garbs of a sage A person who sets out with the heart in place, but strays in the path of Sadhana A person who is fooling the self into believing what he/she is not (This one being the most dangerous)
An Imposter in the garbs of a Sage
Ek Ghada tha mota taja, baan baitha jangal ka raja. Kahi sher ka chamda paya, Jhat wesa hi roop banaya. Saab ko khub darata vaan mai, rehta app needar ho main mai. Ek baar jo jee mai aayi, Laga garaj ne dhum macahi.
Per ghada garaj ta nahin hai na.
This poem is about a donkey who found the skin of a lion, with this on, he fooled and ruled all in the jungle, until, one day when he opened his mouth to roar, we all know what happened. His secret was let out, as he could only bray - hee haw. This was what was happening in the times of Guru Shankaracharya and it is evident today also. In the guise of sages there are so many imposters all around us. It is very difficult to find out who is a realised soul and who is not. Moreover, the picture of the sage which has been itched into our head is the one of a particular outer appearance - Matted locks or shaven head or hair pulled out one by one or red, ochre coloured robes etc. So much so that, that self esteem of a Grihasth (house-holder) has been tampered to so much that, they consider themselves not only...
Bhaj Govindam It is the grand finale - The last verse written by Shankaracharya in the form of dvadasa-manjarika-stotra of Bhaj Govindam. This verse I would call as ‘A Shaj Upaye - Simple solution’. This is the 13 Verse (the last verse) if we consider the opening verse. However, the first verse is the re-affirming verse. A repeated reminder, after every verse when Guru Shankaracharya says, this won’t help, that won’t help, this is wrong, that is wrong. He tells us only Hari Naam is the way. However, he knows that even the learned find it difficult to understand/hold on to this abstract concept called God - Saakaar or Niraakar. He provides the bewildered one a simple solution Just have faith in the Lord (don’t try to understand him or his ways, just love him) and Hold onto the feet of a ’Sajjan Purusha.’
Verse 13 काते कान्ता धन गतचिन्ता, वातुल किं तव नास्ति नियन्ता। त्रिजगति सज्जनसं गतिरैका, भवति भवार्णवतरणे नौका॥१३॥ Ka Te Kanta Dhanagatacinta Vatula Kim Tava Nasti Niyanta Trijagati Sajjanasangatireka Bhavati Bhavarnavatarane Nauka
The thirteenth verse said to me - Shruti Says🌷
What will happen to my wife, what will happen to my wealth, and so on one worries. Is God not there for you, as he takes care of all, he will take care of you and yours. Leave this worry. And be in the company of the ‘Sajjan’. In the three worlds, the only way(boat) to cross the ocean of birth and death, is association with them. ————————————— With the support of bhajans and a few stories, we will try to internalise the deep secret that Shankaracharyaji is going to reveal. Note: No equivalent of the word Sajjan is there in english, hence will just have to use the word as it is. Have Faith - Why worry? Bhajan: Kyo Ghabrao mai Story 1: Krishna Sudama Story 2: Hanuman and Mummy Animals left before/soon after birth
Miracles of Sajjan Saang, The company of Sajjan Bhajan: Yama Niyam Sayam Story 4: Shankaracharyaji and Giri Story 5: Gajendra Moksha Characteristic of Sajjan
————————————— Have Faith - Why worry?
Bhajan
Kyo ghabraoo mai, mera tau Ram se naata hai, Meri yeh jeevan gaadi, Ram chalata hai. Jub jub mujhko padti hai darkaar, Ram humesha rehta hai tayra. Ram ne mujhper kiya bohot upkaar, Ram hi mere jeevan ka aadhar.
Haar daam yeh mujhper aapna, pyaar loota ta hai.
Rukh ke baadal jub jub mandrate, Ram naam laite hi chaat jate. Baal phi baaka woh na kar paate, kabhi dubara naazar nahin aate.
Sankat aane se pehle, Ram aata hai.
Mere maan mai aata jo bhi khayal, Ram vyavasta karta hai tatkal. Haar per mujhko yehi reha sambhal, Ram kripa se mai hu maala maal.
Jiske layak hi nahin mai, woh miljata hai.
Ram bharose mai to nishchint hu, kyoki mai to Ram pai aashrit hu, Ram charan mai poorna samarpit hu, isiliye mai saada surakshit hu. jee bharke bacho ko yeh, laad ladata hai.
Story 1 Ones Sudama fell into the well, and he started shouting Krishna Krishna Krishna. Suddenly out of nowhere, came a little cowherd boy. He pulled Sudama out and was about to run away. When Sudama held his hand tight and said. You are my Krishna, you are my Krishna. The boy said no I am just a boy. He being much stronger escaped the grip of Sudama’s hand and ran away. Sudama with tears filled in his eyes shouted, Krishna, I am weak that is why you are running aways from me. But I will consider you strong only when you are able to escape from heart. ‘Haat chuda kar jaat ho nibal jan kar mohe, Hridaya se jub jao tau, sabal mai janu toye.’
Story 2 My mother had come to render moral support to me and this happened when she was leaving. She was at the station waiting for her train all alone. Her purse which contained all her jewellery and money fell down on the track and the train was about to start. She looked around, a true bhakth of Hanuman, whose heart is
Bhaj Govindam Verse 12 is the second last verse written by Guru Shankarachaya himself, the following verse we will read will be the spark ignited in his disciples, by this intense outburst from the heart of Guru Shankaracanya when he saw even the so called learned, who have read the scriptures behaving like fools. Does knowledge come from outside or inside? True knowledge is there, intact within all of us. All that we read outside, is but like soap to cleanse layers of dirt that deters the brightness of our true divine self from shining. When through persistent and consistent effort, the purification is complete - Valmikij sings the Ramayan, Tulsiji the Manas and Shankaracharyaji the Bhaj Govindam. All the mantra, shlokas, stotras and scriptures we read are but the divine glow, that shines bright from within the one who has come to know God. The likes of Bhaj Govindam are not meant to be kept on the tongue, but to be internalised and lived. When they become a part of us, there will spring from within an experience that is only ours. But, Alas, the unfortunate ones, spend a life time memorising (Verse 1), what has to be lived and miss the very path of self realisation. In this last verse, he sadly proclaims that no amount of divine counsel(verse 2 to verse 11) can save the one who has decided to revel in Maya and by choice has covered his eye with delusion. Verse 12 दिनयामिन्यौ सायं प्रातः, शिशिरवसन्तौ पुनरायातः। कालः क्रीडति गच्छत्यायुस्तदपि न मुन्च्त्याशावायुः dina yāminyau sāyaṃ prātaḥ śiśira vasantau punarāyātaḥ | kālaḥ krīḍati gacChatyāyuḥ tadapi na muñchatyāśāvāyuḥ ‖ The twelfth verse said to me - Shruti Says🌷 Dawn ends, day arises and day end to give way to dusk and night, the weather keeps changing, winter and spring both come and go alike. Death plays and time passes, and life goes away, even then the gush(shackles) of hope (desire) do not leave us. ————————————— A beautiful morning is always a welcome, and a reminder of the cyclic nature of life. The leaves that I saw yesterday have gracefully fallen to become one with their creator, the others await their union. They don’t hold on to the branch, for they know their destiny. The beautiful beach, and the joyful waves, run towards the shore, no fear visible as they know, it is not their end, they were, they are and they will always remain, but the ocean. Big or small alike each wave is the ocean dancing to the divine music. The gushing rivers rushing towards the ocean, desperate to be reunited with with the source of their very existence, no matter how tedious the journey, the rivers keeps moving, to become one with the magnificent sea. The river is no more, but one with the sea it lives forever. The cycle of life dances to the tune of the divine, life and death, meeting and parting, fame and defame, move with the rhythm of time. Yet, we try to hold on to that which is not for us to control. Inspite of knowing, we toil, to control that which can not be controlled. Look around and let go, become free of the anxiety and sway, for it is not for the leave to decide where the wind will take it. Blossom like a flower and smile - Let that divine play his game through you, don’t obstruct his will, don’t question his ways, just move with the flow, just move with the flow. —————————————— From verse 2 to verse 11 Guru Shankaracharya has shown us the deluding nature of maya and the temporary nature of our very existence, yet he knows that nothing is going to change. The spell of desire is too powerful to break. What more can God do, to awaken the sleeping. In front of our very eyes kaal dances, yet the hope of being immune to death lives on. The day might end into night, winter might end into summer, but me this body will never ever come to an end, what an illusion. Not only do we hold the body as eternal, but we also consider our possession and relations as ever lasting. Even though, we...
Bhaj Govindam In the first 10 verses the deepest of knowledge has been put forth to help the aspiring devotee snap out of slummer. Yes, these verse are intended for those who are on the path of self realisation. Many a time, the conscious seekers are more deluded than the so called worldly people. Saying this let me also put forth, we all are seekers, some walk the path knowingly, others are also walking towards that same divine unknowingly and unaware. In this second last verse written by Guru Shankaracharya, he reveals one simple secret - Nothing Ultimately Matters. Let’s delve deeper to understand this better. Verse 11 मा कुरु धनजनयौवनगर्वं, हरति निमेषात्कालः सर्वं। मायामयमिदमखिलम् हित्वा, ब्रह्मपदम् त्वं प्रविश विदित्वा॥ Maa kuru dhana jana yauvana garvam Harati nimeshhaatkaalah sarvam MaayaamayamidamakhilaM hitvaa BrahmapadaM tvaM pravisha viditvaa The eleventh verse said to me - Shruti Says🌷 Do not be attached to the pride of your money, your people and your youth, or Do not be proud of your momentary possessions like; money, fame and youth, Time can snatch these all aways in the fraction of a second. Knowing all this to be illusionary in nature and completely a play of Maya, Surrender to the feet of the Lord with Saralta, Innocence and Faith. ————————————— Let’s read these two stories before we go on with anymore details on the verse. As these two stories are taking us not only to the essence of this verse, but reveal the gist of all that is to be understood.
Story 1 There was this huge man, who would do nothing much and eat all day long. His family got fed up of him and asked him to leave. Sad and lonely he reached a temple. Not knowing what to do, he sat down and started weeping. At that time the head sage of that temple came out and said what is wrong. This man poured out his entire misery. The priest allowed him to live in the temple and eat as much as he wanted. In return he would just have to be a part of all the prayers and chants. This man happily agreed. Days went by and came the day of Ekadashi, the kitchen doors were locked. Anxious he rushed to the head sage and asked what was happening. He was explained that 2 times a month all fast. This man said he would die, he could not go hungry and started weeping again. The priest gave him special permission to take all that he needed and to go out near the river, cook and eat. But, the condition was that he had to offer it to God and then eat. Again, this man happily agreed. The story goes that, every Ekadashi he asked for more and more grocery. Till one day he literary took a cart full of food to be cooked. The head sage was curious to know what he would do with all this, as no matter how big an eater he was, he could not finish so much. The sage hid behind a tree and watched. To his surprise, he saw this man sitting and talk to himself, the raw food was sitting next to him in the cart as it is. The head sage jumped out and said, what are you upto fool. This man stood up and did Pranam. He said to the head sage, ‘You look for yourself, see all of them have come today, so many of them, hence let them cook. What is the point of me cooking, in the end I never get anything to eat. Every day Ramji gets one more person with him. Today he got the heavens and his whole Ayodhya. The head sage exclaimed, ‘What are you saying, I see nothing have you gone mad?’ The man Said, ‘You asked me to offer and then eat. Hence, I cooked for 2, me and Ramji, and called him, finally after so much of persuading he came, but he came with Sita Ma. That Ekadasi I did not get anything to eat. Next Ekadashi I cooked for 3, and called Ramji and Sita Ma. But, they got Lakhman bhaiya along. Again, I did not get anything to eat. Then I cooked for 4, but they got Bharat bhaiya along. When I cooked for 5, they got Shatrugan and then was the heights, when I cooked for 6 they got a Monkey along. I never...
Bhaj Govindam One verse so beautifully flows into the other, a path for the Sadhak for an effortless transition from the temporary to the permanent, from the unreal to the real and from momentary joy to eternal bliss. This verse shows that the world ‘We See’ is but a reflection of ‘Who We Are’. Verse 10 वयसिगते कः कामविकारः शुष्के नीरे कः कासारः | क्षीणेवित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः || vayasigate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ, kṣīṇevitte kaḥ parivāraḥ jnāte tattve kaḥ saṁsāraḥ.
The tenth verse said to me - Shruti Says🌷
When old age dawns, where does lust and desire go? When the water dries, where does the lake go? When wealth/utility ends, where does the family go? When the Tatva Gyan awakens, where does the samsar go?
————————————————
Nothing goes anywhere, it is where it is. Then what happens? Let’s delve deeper.
vayasigate kaḥ kāmavikāraḥ When old age dawns, where do lust and desires go?
Ability disappears desire remains- Lust, desires and all the vices do not end or diminish with age. Vices and virtues are not directly proportional to our age. Guru Shankaracharya says, when old age over-powers, even though a person wants to fulfil his desires, the body does not permit him/her to do so. The body becomes feeble and even when these vices are burning within, the helpless body is unable to do anything.
śuṣke nīre kaḥ kāsāraḥ When the water dries, where does the lake go?
Property disappears, but the physical forms remains- The lake is where it was, and will remain there. However, when the water disappears, it can not be called a lake. As without water, it is dry and loses the properties of a water body.
kṣīṇevitte kaḥ parivāraḥ When wealth/utility ends, where does the family go?
Attachment disappears, the family remains- The family does not vanish or disappear, when ones wealth depletes or utility diminishes. The people called family are very much alive, but, their love, support, care and respect, which was ones showered in abundance, dies. The ones adored, is physically or mentally discarded.
jnāte tattve kaḥ saṁsāraḥ When the Tatva Gyan awakens, where does the samsar go?
Maya disappears, Samsar/World remains- The Samsar/world does not go anywhere. It was, it is and it will always be there around us. But, when Tatva Gyan arises, the true knowledge of that Divine takes away the veil of ignorance, and maya’s deluding potency ends.
In Tulsi Ramayan, Ramji says to Lakshmanji, ‘Mai aru more tor te Maya’. This means, the feeling of me and mine, you and yours is maya. This mays is the root cause of all our Vices and Vasanas.
When Maya the cause dries, its effect is not to be seen anymore. When this duality of me and you disappears and the realisation of oneness with the creator and creation dawns. ‘Tat Tvam Asi, I am That’ is what echos in ones ears and at that moment one becomes a Tatva Gyani. Then, there is no two - everything is in God, God is in everything, there is nothing but God becomes the only truth. For this one, there is no samsar or world, it disappears and stands before him the ultimate truth of oneness.
Just like with age, lust desire do not vanish. Just like without water, the lake does not disappear.
So too in the same way; With Tatva Gyan, the samsar/world remains, it does not disappear.
Then what changes? Our Outlook Towards The World Changes, ‘Dristikon Badal Jata Hai’ ‘Ram tujse dur nahin, tera bhi kasur nahin, dekhan wali aakh hai jo, aunde wich noor kahin.’ Ram is not far away from you, It is your eye that lacks the divine vision.
Hari Om
Scriptures enable us to attain our true potential Story Sukhdevji and how Raja Janak became his guru Eknathji and his son In law
The objective of Shrimad Bhagavat Mahapuran: Parsiksit to Sukhdevji King Pariksit asks here the following two questions; What should be done under all circumstances by a man who is under the verge of death? What should be done by man in general - What should a mortal do at all times and under all circumstances?
What should they hear? What should they repeat? What should they keep in their mind? What should they resort to? What should they avoid?
It is these two questions that have been answered in length in the course of the eleven books of ‘Shrimad Bhagavata Mahapuran’. ——————————————— Chaturshloki Bhagwatam (These 4 shlokas, for our understanding have been expanded into 18000)
Brahman I alone am, I alone was and I alone will be. Because, we insist that the creation is real, hence, we are using ’was and is will be’, in the actual sense the Lord is beyond the realm of time and devoid of attribute. In the beginning Lord alone was, and he is devoid of all difference. Then creation came into place and it seemed at that Lord became many, but in reality there is nothing but him even then. Then again after the dissolution only he the unchangeable will remain. He is beyond the manifest and the unmaifesjt, beyond sat and asat, beyond all tangibility and intangibility ‘Ataman alone and nothing else.’
Maya Maya is cause of which, what is real seems unreal, was unreal seems real. What is, is hidden and what is not is revealed. Just like the world is not real, but we see it and the Atman is the only reality, which is never seen. Eg: A mere rope can be seen as a snake, when there is not enough light. But, when the light is turned on, the truth of the rope comes forth and the fear is eliminated. Maya itself is not real, it is just a projection, yet it dominates. Does it not?
World The world is nothing but him, him alone and only him. we have just given him another name - The World Can we have Clay pot without clay Gold bangle with Gold Waves without the Ocean
The clay pot is nothing but clay, the bangle is nothing but gold and the wave is nothing but he ocean. The world is nothing but the Lord - Everything is in him, yet nothing is in him - It is all just an appearance. ‘The world is just a dream, let the vision cease. But, if you can not, just give love to all and service free.’
How to reach Brahman/Self Delve deeper keeping the concept of ‘Presence and absence in mind’ Can there be The clay pot with out the clay The Gold bangle without the gold The waves without the ocean
There can be Clay without the clay pot Gold without the gold bangle Ocean without the waves
‘Analysing like this we finally reach the atman, or self. This is where analysing is not possible because it is infinite, one without a second.’ —————————————— Shrimad Bhagavata Maha Puran, is not a ramdom compilation of stories. It has been thoughtful written keeping the flowing 10 points in mind. It is said that each book, hence forth will explain each topic and slowly bring us close to ‘Ashraye’. Book 1 - Adhikari Skanda Book 2 - Sadhana Skanda Book 3 - Sarga and so on; 1. Sarga - How was this world created? 2. Visarga -How were the different species made, when all the creatures are formed out of the same tattva and the same panchbhootas? 3. Stithi - How is the world upheld and where? 4. Poshana - Who provides the life sustaining water when the earth dries up? 5. Utis - Which are the different desires that arise in peoples mind? 6. Manvantars - How is time divided? 7. Isanukatha - What is the nature of Bhaktas? 8. Nirodha - How does one control the mind, to love the Lord? 9. Mukti - What is mukti? 10. Asraya - What is the nature of that, which upholds all else?
Jai Shri Krishna 🙏 Jai...
Bhaj Govindam Am putting forth again the gist of what we have seen so far in the previous 8 verses. In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we all are infested with and the symptoms. In the 7th verse he told us the cause and in verse 8 he started helping us with the remedy or the solution to our illness called ‘Delusion’. In verse 8 we were asked to inquire; Who am I and Where have I come from? In Verse 9, how this very state can be held on to and outcome has been told. Verse 9 सत्संगत्वे निस्संगत्वं, निस्संगत्वे निर्मोहत्वं। निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः॥९॥ The ninth verse said to me - Shruti says🌷 Sat ka saang (company of the ultimate truth) leads to no company, No company leads to destruction of delusion. Destruction of delusion leads to steadfastness (makes one Stith Prgya), Steadfastness is liberation. In other words, When we connected to God, we realise that all is but one, there is no two. Hence, duality vanishes and when there is no duality there is no delusion. When all is god and his Leela, we learn surrender and to just be and that is liberations. ———————— This verse is so beautiful, a constant mulling and pondering of this verse reveals the deepest of secrets. How just one right connection or contact can carry us efforlessly to Liberations. Let’s first understand the meaning of each word. Satsangat What do we mean by Satsaang? It means Saat ka Saang - The company of Truth. What is the definition of Truth? Truth is Eternal, permanent and never changing. It was the same, it is the same and it will remain the same, no situation nor time has impact on it. It is not momentary, transient or perishable. Everything and everyone else is but a passing cloud. What is relevant today, becomes irrelevant tomorrow. The close become distant etc. That which is changing is not real. It is Maya, it is mithya - Untrue. Now, if we ponder on truth, we will realise, only one fits the definition of truth - That is God. Sat Ka Saang = Company of Truth = Company of God Note: That which takes me to God is Su-Saangh (good company), anything that takes me away from God is Ku-Saangh - that is bad company. Nissangat The direct translations means ‘No company’. Having no company can be described in various ways; Being in solitude - Alone ( Note - Alone not necessarily means lonely - There is a big difference between ‘Akelapan’ And ‘Ekanth’. where Akeapan means lonely, Ekanth means, in the company of self.) The example of this kind of solitude are our various Rishis.
Being in Samsar or world, yet being alone - Even in the middle of thousands of people one is alone - Na kisi se dosti, aur na kisi se bare, no hatred or love. The best example fo this kind of Nissangat is Maharaja Janak. In the middle of all the opulences, he had no company other than the Lord. He looked like a normal Raja, and was even judged and mistook by Sukhdevji to be an attached house-holder, not worthy to be his guru.
Physical distancing or Mental distancing, both are termed as No company. Note: Any Place, person or thing that takes us aways from God and the inquiry of the truth, ‘Who am I And Where have I come from’, should be shunned and discarded at the earliest.
Nirmoha Moha is Delusion. Delusion is believing the real to be unreal, and the unreal to be real. In the dark, the rope looks like a snake, or the pole looks like a ghost. But, when the sun rises, the truth is revealed and the rope and the pole are seen as it is, and the fear vanishes. When we see duality, me and mine, you and yours in this world it is Moha delusion. Nirmoha means No delusion, or that which is not deluded any more. He/she sees God in all and all in God. That one who is all pervading.
Niscal Niscal means totally steadfast. Actually no English word can explain Nischal, will have to use Stith Pragya. The one is beyond...
Session on Sunderkand from Ramcharitra manas by Tulsidas Sunderkand - Beginning (Jamvant ke vachan suhaye) to Doha 2
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we are all infested with and the symptoms. In the 7th verse he told us the cause and in this very verse (verse 8) he will start helping us with the remedy or the solution to our illness - Delusion. No guru leaves us lurking in the dark, if they take away the world from us, or ruthlessly negate the path we are on, they would not leave a hollow spot, a solution, a remedy is always offered. The path to attain the eternal truth is being shown this verse onward. Verse 8
का ते कान्ता कस्ते पुत्रः संसारोஉयमतीव विचित्रः । कस्य त्वं वा कुत आयातः तत्वं चिन्तय तदिह भ्रातः ॥
The eight verse said to me - Shruti says🌷
Who is your wife? Who is your Child? This world is mysterious/bizzare/wierd.
Who am I? Where have I come from? Think on the tatva (elements), think from this perspective alone, ask these questions to yourself, Oh my dear brother.
————————
Here, the guru has soften his tone, in the first 7 verses he scraped our deep rooted delusion with a knife. Now he is applying ‘Malham - ointment’ and his words are becoming more tender.
‘Remember - Only an empty vessel can be filled.’
How beautifully Guru Shankaracharyaji, has zeroed down and pointed out the two most difficult relations which really hold us down to this mundane existence; Our spouse Our children
Yes, one can give up the material attachments to possessions and things that one owns. One is also able to let go of other relations, even that of mother, father, brother, sister, friends and so on, based on their utility in our lives.
However, the bond with our own children is very difficult to break and so is the bond with a loving spouse. The attachment towards these is often taken to be a virtue and mistaken for love.
There are two opposites in all of Raag(attachment) and Dwesh (Hatred). Dwesh is repulsive and it has to be eliminated, consciously one works on getting rid of Hatred. However, Raag, is considered to be good, so no one works on eliminating it. As it lives in us disguised as love.
So, in this verse, Guru Shankaracharya is going to teach us how. He tells us, ask yourself these prominent questions
Who is your wife? Who is your Child? Who am I? Where have I come from?
These are very deep questions and if we dwell on these, the bizarre, mysterious, weird nature of this world will dance naked in front of us. King Chitraketu and Guru Shivanandaji will help enlighten us.
King Chiraketu
There once was a king called Chitraketu, he was childless and so miserable, and begged the sage to give him a boon, so that he could have a child. The sage deteared the King, however the king refused to heed.
The child was born, however the joy was short lived, as the other queens out of jealousy poisoned the child. With the child dead the king was broken and went into moarning, he begged the sage to breath life into the dead body of his child. The sage again obliged.
The soul returned to the body of the dead child, sat up and looked around confused. The king rushed and said my child you are back, I am your father.
To this the, child answered, which father, from which birth, from which life. I have travelled to various wombs, I have had various parents from various species. As I travel I forget, I don’t remember you, let me go on with my journey
The child continued, the relation I have shared with you over the births also must have been varied. In some I must have been your father, in others you mother or a friend, brother, wife or enemy. I could have even been a dog at your door or an ant you killed. What I will be to you tomorrow is also no defined. I don’t know you, let me go on with my journey.
The child went aways on his journey, we all and also our children are on their own individual journey, they come through...
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we are all infested with and the symptoms. In this verse he is telling us the cause. In the absence of true knowledge, blinded, one lives a futile life and wastes the precious human birth. ‘Tune heera sa janam gevaya, Bhajan bin baavare.’ ‘You wasted a precious birth, without revernce to god, Oh fool.’ Verse 7 बालस्तावत् क्रीडासक्तः तरुणस्तावत् तरुणीसक्तः। वृद्धस्तावच्चिन्तासक्तः, परे ब्रह्मणि कोऽपि न सक्तः॥
बचपन में खेल में रूचि होती है , युवावस्था में युवा स्त्री के प्रति आकर्षण होता है, वृद्धावस्था में चिंताओं से घिरे रहते हैं पर प्रभु से कोई प्रेम नहीं करता है
The seventh verse said to me - Shruti Says🌷
During childhood the child is engaged in playing, and as child reaches youth, s/he get infatuated by the opposite gender and when old age approaches one is surrounded by worries of various kinds. But sadly, in all the stages of life, no one gets attracted to the divine Brahman.
Bachpan Beeta Khel Khe mein, Bhari Javani Soya. Dekh Budapa Soche Ab Tu, Kya Paya Kya Khoya.
As a child if one had taken to the feet of the lord, youth would not have been lost in infatuation and the old age would have been filled with bliss unlimited, as no worry can touch those who have surrender to God.
——————————————
Over here Guru Shankracharyaji is presenting a fact, which none of us can deny. It is Lords Maya and she is so beautiful. So strong is her pull that in her presence even the Lord himself is forgotten.
One passes through 84 lakh wombs, before one reaches the womb of a human. So painful is the time in the womb, that the individual pleads to the lord to let him/her out, and promises not to get enticed by maya and keep the attention totally on the lord.
However, we are a witness of what happens after that. We forget how precious the human birth is, we forget all the births where we longed for and worked towards this Human body, as this is the only instrument which can help us cross over the ocean of mundane existence (Samsara)
Not only this, if our ignorance is not enough, people around us make sure that the path leads us as far aways from God as possible. These are the most often the people whom we trust to be our well wishers.
The study of the scriptures tells us that, even the richest of the kings would send their children to live in a gurukul, to be guided by a knower of Brahman, towards Brahmanhood.
On the other hand, In our childhood our parents introduce us to the world of desires and wants, our senses are tampered to enjoy the beauty of Maya. The soft clay is shaped by worldly hands, to hoard on the worldly pleasures.
There is a reason why our Shastras have presented 4 Ashrams to us; Brahmacharya Ashram Grihastha Ashram Vanaprasth Ashram Sanyas Ashram
Not only, do we not explore the other three Ashrams, but we also don’t know how to live in the Grihasta Ashram or what are the responsibilities of a Grihasthi. So many times I have heard people use this divine Ashram as an excuse to justify their deluded lifes.
Brahmacharya Ashram The Ashram name explains it all - where the Acharan has to be like Brahman or the actions (Acharan) has to like Brahman. Brahman is God. This is the foundation of all ashram and the most crucial, as we sow so shall we reap. That which has been sown has to be nurtured well. This is the time when reverence to the god is to be inculcated and the importance of human birth ingrained. At this initial stage, an individual has to be equipped to accomplish what this human birth has been taken for - Self realisation.
Grihastha Ashram When the teaching of the Brahmacharya ashram - has made one stith and purna - just like Shri Hari. He is ready to enter Grihastha Ashram. Where two people meet for Yog and not for Bhog. Yog means union with God and bhog...
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam Verse 6 Yāvatpavano nivasati dehe tāvatpr̥cchati kuśalaṁ gehe, Gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye. The sixth verse said to me - Sruti Says🌷
Only till the life breath dwells in our body, that is till one is alive, do people check on our well-being. The minute this breath leave, the body starts to decay, even the wife(spouse) gets scared of the same body, whom she was attached to just moments back.
———————————
Sankaracharyaji is repeatedly trying to bring our attention to the temporary and transient nature of our existence. He tells us that not only, will the material possessions not last, but also the relations that we cherish will all pass.
At that time one feels, in this ever rapidly changing world, this body is my permanent companion. However, is it also not perishable? From the day we are born, one thing is certain that this body will go back where it came from. From dust it came and dust it will become, it is just a matter of time.
Ever changing is the body, from a baby, to a toddler and all the way from young to middle aged and then old, this body is rapidly deteriorating and nearing its end. The body too is as unreal as all the other bodily relation and possessions that we cherish.
Even those rare few people, who truly care for our well-being, even our life partner, whom we have had the most intimate of relationships with, will be in a desperate hurry to get rid of this same body, when the life force disappears.
When this life-less piece of flesh and bones starts to decompose, neither can it command any space in it’s one cherished home, nor can it take along the once guarded wealth or the once loved people.
Khali haath aaya tha, Khali haath jaega, Maati ka putla Tu maati mai mil jayega.
This compels us to think, If it was not the body that everything belonged to, who did it belong to?
If it was not the body that the love was directed towards, who was the love directed towards?
If this body is not real, and it ages, deteriorates and perishes, who is this that is always the same?
Who is this, never changing, never decaying, never ending, ever real and permanent entity - who witnesses all that is happening?
These same questions, reverberated in the mind of that 16 year old Venkataraman.
One day in the upstairs room in his uncles house, a violent fear of death over came him. He just felt he was going to die. This shock absorbed him and all he could think of was some vital questions; What does death mean? What is dying? Who dies? Is the body that dies?
He would dramatise the event, and would hold his breath and let his imagination take him to the cremation ground. He would wonder, even when the body dies, I still feel the force of this divine energy. Who is this ‘I’, Who is this divine energy?
If I am not the body, Who am I?
Venkataraman held on to this one inquiry, Who am I? Repeatedly he asked himself, Who am I? This one true inquiry made this boy Venkataraman into whom we all know today as Bhagwan Ramana Maharishi - who realised that he was the deathless spirit.
This enquiry also arise in each one of us when we witness the death of near and dear ones, especially when we are a part of the so called, last journey. This is also known as the ‘Shamshan Vairagya’. At this point momentarily we escape the clutches of Maya, and question the futility and the fleeting nature of the material life.
Sages like Ramana Maharishi hold on to ’Shamshan Vairagya’ and liberate. Other, feel a detachment momentarily, but let it pass, and return back to their mundane existence.
If only a constant reminder, would keep us from slipping into samsar again. The story below, demonstrates the same vividly;
It so happened that once a man saw four people carrying a dead body to the cremation ground. He heard all the people...
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam In the first 4 verses, Guru Shankaracharya urged everyone to turn towards God. Sadly, the ones who are on the path also get entangled in mundane details and forget to revere the Lord. (Verse 1) Others are so immersed in Wealth (Verse 2) and Lust (verse 3) - Kanchan and Kamini that the thought of God is a distant dream. A dream that has no space in his make belief immortal world, where death knocks only at the door of others (verse 4). The above imposters are dangerous, but ‘affection’, is one that deludes the most. It gradually, empties and robs us in front of our own eyes, without our knowing and by the time we awaken, it is too late. Verse 5
यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः | पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे |
Yāvadvittopārjana saktaḥ stāvannija parivāro raktaḥ, paścājjīvati jarjara dehe vārtāṁ ko’pi na pṛcchati gehe.
The fifth verse said to me - Sruti says 🌷
Keep this in your mind, this is true for all and is inevitable;
One gets the affection/respect of the family/friends only till one is of utility to them. But, with age and/or time as the utility diminishes, the affections also dwindles and the same family has no time to speak a word to the same individual.
———————
I have consciously used the word ‘Affection’ and not ‘Attachment’. Attachment is many a times mistaken for love, for instance when a mother is attached to the child, she feels she loves the child. However, the truth is, had the child not been her own born, she would probably not have even looked at him with the same feeling;
I am attached to my mother, because she is my mother. I am attached to my father, because he is my father. I am attached to my sister, because she is my sister. I am attached to my son, because he is my son. So on and so forth, for husband, wife, other bodily relations.
The thing that is common in all these is ‘My’. When you are attached to someone, you don’t necessarily have an affectionate approach. Your way of showing your feelings could be curt, but the underlying mine-ness could still be there.
However, affection, can be shown without any feelings in our heart, but for the utility or benefit derived from the individual. In other words, where you like that person or not, you would be respectful and show affection, cause you are deriving benefit from him/her.
We have time and again heard that true love is hard to find. I would say love is hard to find. What we see around us is attachment to the bodily relation or affection for what we derive from the person.
Example: One lady had two children, she is attached to both, as they are both her blood. However, she is affectionate toward the child who get her thing and takes care of her. However, the treatment of the child who does not have a job and is unable to provide is very derogatory.
This is not an uncommon example. The higher the benefit or gain, the higher the show of affection and respect. Not only do we confuse, attachment for love, we also mistake affection for love.
Example: When a child is a baby, his mother means the world to him, however, as he grows up his attention shifts to friends and later his wife and family. Where, before a moment without the mother was not possible, later we see many of them sitting in old age homes/ or even if at home, they are lonely and desperate for even a word from the family. The opinion which were ones asked, become unwanted rambles of grumpy person.
Why, because the affection was not towards the person, but the utility, as the utility diminishes so does the affection. When the person was strong and able out of fear also, he/she was able to demand the show of affection and respect.
Note: Had it been love, there would have been no change in ones behaviour. These kind of relations are also prevalent but rare.
The foolish man spends his whole life mistaking
Session on Sunderkand from Ramcharitra Manas written by Tulsidasji Sunderkand - Kishkinda Kand Doha 28 to Doha 30
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam Verse 4 nalinīdalagatajalamatitaralaṃ tadvajjīvitamatiśayacapalam । viddhi vyādhyabhimānagrastaṃ lokaṃ śokahataṃ ca samastam The Fourth verse said to me - Sruti says🌷
Our life/chances of this body being alive are as fragile and uncertain as the existence of a trembling drop of water seated on the leaf of a lotus plant.
Infested with and in the clutch of destiny, disease of the mind/body and ego, the entire world is in the hands of great agony/sorrow.
——————-
आए हैं सो जाएँगे, राज- रंक फकीर । एक सिंहासन चढ़ी चले, एक बँधे जात जंजीर ॥(Kabirdasji) Aaye hain so jayenge,raja rank phakir Ek sinhasan chadhi chale, ek bandhe jat janjeer
This one truth if internalised, is capable of breaking the hold of maya, freeing us from delusion and connecting us to the higher eternal truth. This is the only constant in our life, that one day we all have to leave this world and go. No one will live here for eternity. Our existence is as fragile and temporary as a drop of water on the leaves of the lotus, a slight wind, a light tremor or even the rays of the sun can dissolve its existence.
This one truth we negate through out our lives and live as if there will never be an end. The reality is far different, not only, will we have to leave, but the time of our departure though unknown to us, is predetermined.
We all have a fixed number of breaths, time ones gone never comes back, yet the biggest lie that we tell ourselves is that, we have unlimited time at our disposal. A self created illusion which we securely cocoon ourselves in.
Maya-delusion also does her best to keep us from awakening to the transient nature of reality. The reality is that everything in life is a passing cloud and nothing really matters in the end.
Maya spins a web around the unsuspecting victims. First the victim gets stuck in the sticky webs (Samsar) and then in order to get free (of agony and to get momentary joy), the victim struggle and moves viciously (to fulfil ones desires), only to get more deeply caught (in the cycle of mundane existence).
Just like, quick sand’s downward pull increases when one struggle to get free, the more one tries to get joy, the more one tries to fulfil ones desire, the more the thirst grows and the more one gets agonised. Mrigh-Trishna - the poor deer keeps chasing the mirage to quench its thirst or chases the smell of Kasturi (Joy) outside, not knowing that it lies within(Anand)
To strengthen her hold on us, Maya makes us feel that we are fully the masters of our own lives, and makes us firmly believe that this unreal, temporary world, is real and eternal. On the contrary, sadly the reigns are always in her hand - the three reigns that she hold are;
Destiny Disease(Body and Mind) Ego
Destiny
Life is but a dream, let the vision cease. But, if you can’t, fill your hours with selfless love and service free. (Vivekanadaji)
If we were to be told that there is no reason to what happens to us and no answers to our questions of why. Just like in our dreams characters and situations arise and subside when we awake. We too are, but, the actors in Gods dreams. Dreams have no reasons - does that not leave little room for justification, clarification and analysis.
But, explanation we seek, as we cannot equate our selves to nothing. Our Ego won’t allow that, would it?
So, the whole concept of Karma comes into play,. I will just keep it simple and say that there are various types of Karma’s - Sanchit karma, Agami Karma and Prarabdha. Prarabdha, simply explained is, as we sow so shall we reap, every action has an equal and opposite reaction (carried forward birth after birth).
This very trap called Karma, we fill our existence analysing, when good happens we say we deserve it and when bad enfolds, we question, what did I do to deserve it.
However, the wise, drops karma, by
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam Scenario: It is very essential to remember who this is being addressed to. Shankracharyaji is addressing the seekers/Sadhak, who are on the path of Self-Realisation/God-Realisation. (I chose to believe we all are journeying towards the self.) As we all know Sanatan Dharma says that Human Birth is very precious and it can help us cross the ocean of mundane existence, free us from the cycle of birth and death. To be able to make this leap, the Vedas say - Manur Bhav - Manusya tu Manusya Banja. Simply put, ‘it is a journey between Human being and being Human’. The words used in Bhaj Govindam are not sugar quoted and again they mean exactly what they say, hard hitting as they might be, it is best to take them the way they are intended by the Great Guru. Verse 3 naariistanabhara naabhiidesham drishhtvaa maagaamohaavesham etanmaamsaavasaadi vikaaram manasi vichintaya vaaram vaaram
The third verse said to me - Sruti says🌷
Oh fool, stop lusting over her body, this is the cause of all delusion-Maya. Beyond the covering of a thin layer of skin, it is nothing but flesh and filth.
—————
Just like Love and Attachment are not interchangeable. So too, Lust and Love are not the same. Attachment and lust are selfish, meant to satisfy sensual desires, where as Love is divine, pure and selfless, it just is.
At a superficial level, it is telling us that one should not be compulsively attracted to the opposite gender. Shristi has been created and it needs to be sustained. Agreed, but an act of procreation has been made recreational, which is being condemned here.
Sadhak, even if he is a Grihasth has to be vary of being swayed to the pleasure of the sense and be in discipline and decorum. Two people come together in life not for Bhog, but for yog. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta.
At a deeper level, it is indicating that one should change ones vision and see everyone as the divine and not as a body. Deha-buddhi is that which causes, such misplaced emotions. When we see each other as the supreme energy, deep respect is born.
However, it is easier said than done. It is true that the strongest weapon of maya are Kancan and Kamini - Wealth(verse2) and Lust(verse 3). To get over the desire for both is a herculean task. In the next verse, the solution to overcome the pull is also given.
Darkness can be overcome by light. So too, true knowledge of this perishable body, a piece of flesh and filth, which is not kept a minute after the underly energy departs, is not worth lusting for.
Our shastras never emphasis on suppression, they emphasis on reasoning and sublimation.
Suppression - Fighting the negative head on. Sublimation - Focusing on the truth and divine, letting the vice thin automatically.
To explain further in Swami Shivandji's words :
"Suppression of urge is not eradication. You can never be free of that which is suppressed. The suppressed desire will attack you again and again and will produce irritability and restlessness of mind. It will again manifest with redoubled force when a suitable opportunity arises, when the will becomes weak.
The mind should be rendered pure by meditation, Japa, Kirtan and prayer. If the mind is filled with sublime divine thoughts by meditation, Japa, prayer and study of holy scriptures, the desire will be devitalised or de-energised by the withdrawal of the mind. The mind also will be thinned."
To conclude would put forth a quote by Viveknandaji and a clipping by Kirit Bhaiji, which echo what Shankrachaya ji is saying;
“The same Law is applied to the married or the single. If one wastes the most potent force (Ojas Shakti) of one’s being, one can not become spiritual."
Hari Om🙏
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam Verse 2 Mudha jahihi dhanagama trshna Kuru sadhbuddhim manasivi trshnam I Yallabhase nijakarmopattam Vittam tena vinodaya chittam I
The second verse said to me - Sruti says🌷
Oh fool, move beyond the flood of desire for wealth and become desire-less. Rejoice in whatever comes your way (Good or Bad) as the fruit of Karma.
——————
Would like to work backward on this verse. Will start from the second sentence and move to the first.
In Ramcharitra Manas, it is written;
Sunahu bharat bhavi prabal bilakhi kaheu muninath, hani labhu jivanu maranu jasu apajasu bidhi hath I
With a heavy heart, Muni tell Bharat, that the power of destiny is immense. Lose, gain, life, death, fame and defame are all in the hands of destiny.
2) Honi hokar rehti taale nahin talti..
Whatever has to happen will happen, no one can avoid or stop it.
3) Awaken, life is but a dream, let the vision cease. If you can’t, devote your life to selfless love and service free.
Here, even the concept of destiny or the divine will have been refuted. To say, it is all a dream.
———————
1 and 2 talk about the Karma Philosophy:
We have taken multiple births, in various lokas and donned various bodies, appearing in various species. In every birth, where we consider ourselves as the ‘Doers- Karta and Bhokta’, there are consequences. Based on that, we get our next birth, and all that surrounds us in terms of people, things, situations etc.
To put it simply, what we get is the cumulative sub total of our Karma. This karma philosophy is also very complicated. With each Marg having its own explanation, which we are not getting into here.
To put it simply, ‘As we sow so shall we reap’.
So, Shankrachayaji, says with joy and glee embrace all that comes your way. You are getting what you deserve nothing less and nothing more. It is all as per your doing-karma. So, why complain when we have less and why rejoice when we have more.
If we take what he is indicating a little further, we will understand that he is saying, that you are not the Doer, when you consider yourself the doer, that is when, Karma comes in play. The one who is desperate to find a reason for what is happening to him/her, is in a state of ‘Ego - I am’, hence, for my existence and happening in my life there is a reason.
Therefore, the 3 rd point says that all is nothing but a dream. Think - How much control do we have on our dream. We are a part of God’s dream. The one who has understood, that I am not, there is no reason, there is no Karma, it just is. Is able to be in a state of Anand no matter what.
For, he does not run after reasons and justifications. He accepts all as the divine play, a divine Leela. When life becomes a directed play, the character does not lament or rejoice. That which is not real, does not upheaval ones emotions.
‘Upar wala paasa faike neeche chalte daav, Kabhi dhup tau kabhi chav.’
Lord roles the dice and accordingly the moves happen, sometimes there is sunshine, sometimes shade.’
There is no reason, move beyond Karma and be in glee. The world will see you as eccentric, but, you enjoy the show.
This understanding, helps one become desire-less, dispassionate, a Vairagi.
Hence, he says, when this Saad Buddhi, the truth, the right knowledge, the realisation dawns, all desires take leave.
For, it is only a Fool, who unaware of this play, desires for wealth. The fool, chases wealth and spends all his life amassing it and later protecting it.
The awakened, knows, that wealth is also part of the whole drama, if the script demands for it to come, it will, if it meant to stay it will, if it is meant go it will.
What has to happen will happen.
Just be.
Hari Om 🙏
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
BhajGovindam🙏 Scenario: There are two scenarios that need to be kept in mind while analysing and internalising the verses. This was said to the Scholar, Pandit who was memorising the Sanskrit grammar rules. Later, the flow of emotion was so strong that, it flowed like a gush to his students, who continued the compositions.
Verse 1 Bhajagovindaṁ bhajagovindaṁ govindaṁ bhajamūḍhamate | samprāpte sannihite kāle nahi nahi rakśati ḍukṛñkaraṇe |
The first verse said to me - Sruti Says,🌷
The three words that really stir my heart are; Moodh: Fool Bhaj: Rever Govind: God
Oh Fool have reverence for the God who is the controller of all and dissolve in him.
‘Have love for God, have love for God, Just love the Lord, Oh Fool. At the time of your death, These Sanskrit grammar rules will not help.’
The evident plight of Guru Shankaracharya, when he looked at the learned scholars, Sadhu, saints, sages, tapasvis, yogis etc is expressed in this verse. All of them apt, accurate and proficient at what they were chanting and practicing, but missed out on very essence, devotion to God.
So, shallow was their pursuit and so, ruthlessly rigid their path, that nothing, but mundane futility was conveyed by the tedious torturous exercise. They failed to experience the divine themselves, and repelled other from him.
Little did they understood that only what comes from the heart goes to the heart. The lord is a romantic experience, seldom visible in words. Till one experiences, internalises and surrenders completely, no matter how articulate the words of the scholar, they will be mere hollow disturbing noises.
Very often, we see such people flood the shores of spirituality, Sanatan Dharm, emptying it of the very essence which is devotion. Their empty endeavours make what should have been a divine inner experience, a race of outer perfection.
In their attempt to repeat superficially the scriptures verbatim, they forget, the scriptures are, but, a result of the divine awakening.
Sankaracharyaji is telling us that while reading these sacred expression of divine bliss, don’t get stuck on the words, one should take an effortless dip in the ocean of love, where through these words, the rendezvous of the author with God can be felt.
Time and again, the same message has been echoed to deaf ear of our so called Scholar - The self proclaimed custodians of Sanatan Dharm.
Am enclosing few more expression of the same message that was conveyed by Guru Shankaracharya;
As Kabir Baba’s bleeding heart also said, “Potha pad pad jaag muah pandit bhaya na koi, Dhai aakhar prem ke pade so pandit hoye”
The Bhajan Yam Niyam sayam (Attached), and
Verse from Ram Charitramas in uttarakhand (attached)
Immerse and experience the oneness, for after that, there is no death.
Hari Om 🙏
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Bhaj Govindam - Introduction What it said to me..🙏 The main points that caught my attentions are as follows; Situation - Non-harmony within in our Dharma Bases of his belief - Non dual Brahman He was self appointed - The calling was from within Purpose of the verses - Moha Mudgara (Hammer), to awaken, by removing delusion Directed to - The pandit/learned caught up in mundane details, ignoring the deeper meaning
Will elaborate below; To begin with, when was reading the introduction, it somehow was a narration of the the current situation. As they say ‘History repeats itself’. There is complete non-harmony and the fundamental basis of the Sanatan Dharma have become a subject of debate. We have forgotten that we belong to the Sanatan Dharma, which is a way of life, and have become confused Hindus, who don’t even know what Hindu religion means, or are oblivious to the fact that, there is nothing like Hinduism. Not only this, there is constant debate between different sects, muth, spiritual organisations, each one fixed on their path being the right and their guru being the best. To the extent that, instead of looking at where the finger is pointing, we are just looking at the finger. We are as divided and confused today, as people were in Shankrachaya ji’s time. Second, his bases of belief is Non-Dual Brahman, one without a second. This, again, is like a never ending discussion between the followers of various margs: Advaita : Non-dualism. Vishishtadvaita : Qualified Non-dualism. Dvaita : Dualism. Dvaitadvaita : Dualistic Non-dualism. Shuddhadvaita : Pure Non-dualism. Achintya Bheda Abheda : Inconceivable one-ness and difference
We have misunderstood him I feel, and we feel he was a propagator of only Advaita. But, he was a propagator of God. That one without a second. He has written various hymns on Krishna, Devi, ShivShankar, Gangaji, Yamunaji etc. The relation one wants to share with the God, in what form one wants to see God, is a personal inclination and choice. All paths lead to God. Third, just like Sukhdevji, who in the presence of so many learned sages, including his father, Veda Vyasaji, was the one chosen (Being learned is not equal to being connected). In the same way, his calling and purpose was defined from within. He did not need anyone’s approval. He was being guided by the universe. The power of the universe worked thought him, and it is evident by how he was able to achieve what he did in merely 32 years. The magnitude of his work, displays the divine himself at work. Last, but the most important take for me is that, just like all the other Scriptures, he tells us a simple truth. That the objective of all that we do, chant, recite, sing, read, mediate etc is Self-Realisation. All that we do is but a means to the end, Sat-Chit-Anand. Many a seekers get stuck in perfecting the means, and forget why they had taken up the practice in the first place. We lose focus of the Goal, which is Prabhu Prapti and get so immersed in perfecting the practice, that the connection it is supposed to bring is lost. Had perfection in grammar, pronunciation, rituals etc been the bases, Rathnakar would never have become Valmiki. It does not mean we should not learn properly, but again, what is ‘proper’ should not be a topic of contention. He has hit the hammer on this very way we are approaching spirituality - with extreme rigidity. His direct, non-sugar quoted verses , with no hidden meaning, leaves no space for interpretation, the verses mean exactly what they are saying.
They can be elaborate and interpreted in any ways based on our beliefs or conditioning.
But, taking them word by word, keeping in mind the situation in which it was narrated, would be the way forward for me.
Hari Om 🙏🌷
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita
Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Sixth and Seventh Session Bhagavata Shastha Skanda (Book Six) Chapter 14 to 17
———————————-
Sub Stories - Ram Navmi ki Ram Ram
Story 1:
When the Param Atma asked all the Jiva Atmas to depart to earth. No one wanted to leave, they were all worried, they said your maya will engulf us and we will get lost forever in the web of your maya and will never be able to return to you. We will be lost forever, and will never remember you, leave alone come back to you.
The Lost smiled and answered, don’t worry, I will keep reminding you of me. The Jiva Atmas wondered how. The Lord said, that i will keep sending problems your way, and when you will be faced with a problem, you will turn to me and remember me. Every time your forget me, I will send a reminder in the forms of problems and hence, I will not let you forget me.
Ponder:
Every time we are faced with a problem, we turn to God, but the minute our sorrows are taken care of and joy sets in, we forget the Lord again. This cycle keeps repeating itself. We blame the Lord for sending problems our way, not realising it is just a message for us to realise the self and reach the divine.
Example:
When people die, especially close ones, we have a kind of Vairagya set in, Samshan Vairagya, at that time we question the very meaning of the material life. But, sooner than later, we let go of this awakening and get lost in Maya again.
The one who holds on it becomes one with the divine - The likes of Bhagwan Shri Ramana Maharishi, with this very Samshan Vairagya, break the clutches of Maya and merge the ‘Saad Chid Anand Swaroop forever’.
Story 2:
There was ones a sage, he knocked at the door and the voice from inside asked, who is it. The sage said, ‘I am there, it is me.’ The door did not open. The sage went away and felt he must have said something wrong and so intensified his Tapa. After a long duration he went back and knocked, and the voice inside asked, who is it. The sage replied, ‘It is me, I am here.’ The door did not open yet again. The sage went back and delved deeper with in and after ages came back and knocked. A voice as always asked, who is it.
The sage this time said, ‘It is all you, there is nothing but you, there is no one but you, only you exist only one.’
The door opened.
Ponder:
Till there is Ego, there me and there is you. The day there is no Ego, there is no me and there is no you.
Mera mujhe mai kuch nahin jo kuch hai woh tera. Tera tujhe ko saup du to kya jata hai mera.
Story 3:
Ramji shows his Virat Roop to Ma Kaushalya, and takes permission to be born as her son. Ma Kaushalya request that she forgets this vision. She just wants to know this Divine bliss to be her son a normal child and Ramji obliges. Only after this is Ramji born.
Story 4:
Ramji one day plays an innocent trick on Ma Kaushalya when he is just a small baby. She puts him to sleep, goes to do her prayers, but sees Ramji sitting in front of the mandir, and when she runs back, she sees him sleeping. This happens again and gain till she get tired and again he shows her his Virat Roop. He tell her my dear mother, it is not easy for anyone to see this form of mine, be blessed and see me. Again Ma Kaushalya refuses and request that she forgets this, till she is in this Human form and only remember Ram as her son. Again the Lord obliges.
Ponder: (Story 3 and Story 4)
Even Devki and Yashoda - Had the vision of the Virat Swaroop of Lord.
The power of a mother is beyond what words can assert. How is it possible that the divine is born and the mother does not know. But, with great power comes great responsibility.
Every mother knows, that a divine has taken birth. She sees the divine in her child.
A Kaushalya made Ram, Ram A Yashoda made Krishna, Krishna
What are we making our children?...
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Sixth and Seventh Session
Bhagavata Shastha Skanda (Book Six)
Chapter 14 to 17
———————————-
Sub Stories - Ram Navmi ki Ram Ram
Story 1:
When the Param Atma asked all the Jiva Atmas to depart to earth. No one wanted to leave, they were all worried, they said your maya will engulf us and we will get lost forever in the web of your maya and will never be able to return to you. We will be lost forever, and will never remember you, leave alone come back to you.
The Lost smiled and answered, don’t worry, I will keep reminding you of me. The Jiva Atmas wondered how. The Lord said, that i will keep sending problems your way, and when you will be faced with a problem, you will turn to me and remember me. Every time your forget me, I will send a reminder in the forms of problems and hence, I will not let you forget me.
Ponder:
Every time we are faced with a problem, we turn to God, but the minute our sorrows are taken care of and joy sets in, we forget the Lord again. This cycle keeps repeating itself. We blame the Lord for sending problems our way, not realising it is just a message for us to realise the self and reach the divine.
Example:
When people die, especially close ones, we have a kind of Vairagya set in, Samshan Vairagya, at that time we question the very meaning of the material life. But, sooner than later, we let go of this awakening and get lost in Maya again.
The one who holds on it becomes one with the divine - The likes of Bhagwan Shri Ramana Maharishi, with this very Samshan Vairagya, break the clutches of Maya and merge the ‘Saad Chid Anand Swaroop forever’.
Story 2:
There was ones a sage, he knocked at the door and the voice from inside asked, who is it. The sage said, ‘I am there, it is me.’ The door did not open. The sage went away and felt he must have said something wrong and so intensified his Tapa. After a long duration he went back and knocked, and the voice inside asked, who is it. The sage replied, ‘It is me, I am here.’ The door did not open yet again. The sage went back and delved deeper with in and after ages came back and knocked. A voice as always asked, who is it.
The sage this time said, ‘It is all you, there is nothing but you, there is no one but you, only you exist only one.’
The door opened.
Ponder:
Till there is Ego, there me and there is you. The day there is no Ego, there is no me and there is no you.
Mera mujhe mai kuch nahin jo kuch hai woh tera. Tera tujhe ko saup du to kya jata hai mera.
Story 3:
Ramji shows his Virat Roop to Ma Kaushalya, and takes permission to be born as her son. Ma Kaushalya request that she forgets this vision. She just wants to know this Divine bliss to be her son a normal child and Ramji obliges. Only after this is Ramji born.
Story 4:
Ramji one day plays an innocent trick on Ma Kaushalya when he is just a small baby. She puts him to sleep, goes to do her prayers, but sees Ramji sitting in front of the mandir, and when she runs back, she sees him sleeping. This happens again and gain till she get tired and again he shows her his Virat Roop. He tell her my dear mother, it is not easy for anyone to see this form of mine, be blessed and see me. Again Ma Kaushalya refuses and request that she forgets this, till she is in this Human form and only remember Ram as her son. Again the Lord obliges.
Ponder: (Story 3 and Story 4)
Even Devki and Yashoda - Had the vision of the Virat Swaroop of Lord.
The power of a mother is beyond what words can assert. How is it possible that the divine is born and the mother does not know. But, with great power comes great responsibility.
Every mother knows, that a divine has taken birth. She sees the divine in her child.
A Kaushalya made Ram, Ram A Yashoda made Krishna, Krishna
What are we making our children?
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Third, Fourth and Fifth Session
Bhagavata Shastha Skanda (Book Six)
Chapter 9 to 13
————————————
Krishna ‘Krs’ means absolute existence, and ‘na’ signifies bliss or moksha - Absolute existence and bliss is Krishan
————————————-
Vrtasurs appeal to the Lord - May this plea also echo from our heart, with every beat and every breath.
O Hari, if re-born, may I be born as a servant of those devotees who have solely taken refuge in your feet. Let my mind ponder and tongue celebrate you excellence, and let my body do your service alone.
O God, I crave only for you.
I crave for neither the abode of Dhruv, which is placed above the heavens nor even the realms of Brahma nor the rule of the entire globe nor the lordship of the subterranean regions nor the super natural powers attained though yoga nor Liberation.
Just like the unfledged birds are eager to see the mother bird, young calves tormented with hunger seek the milk, and a beloved wife, depressed in spirit longs to see her husband. My mind O God is keen to behold you.
——————————————
Story (Indra, Brihaspati and Vrtasur.. continued)
Vishvarupa was very clever he had 3 faces and three mouths. While doing the yagnas he would put oblations not only for the Devtas, but for the Daityas and himself also. Indra found out and without any delay he lopped off the heads of Vishvarupa. He had the sin of killing a Brahmin in his hand, but later the earth, water, trees and women offered to take his sin, in return of a boon. Twasta, the father of Vishvarupa did a yagna and came out a fierce demon, who was indestructible and was created for the end of the Indra and the Devas.
The Devas had to go into battle again, however, ones again they were without a Guru, the Daityas again raged a war, and again the Devas had to go into hiding. This time they prayed to Shri Hari, and he guided them to go and ask Sage Dhadhichi for his bone. The Sage who was selfless, gave his bones and Indra made a Vajra out of it. The devas and the Daityas again met in battle the all the demons ran aways in fear and then followed a fierce battle between Vrtasura and Indra. Indra defeated Vrtasura and destroyed him, and his soul went and merged into Shri Hari.
Now, again all the Devas rejoiced but, Indra was agonised as yet again he was faced with the sin of killing a Brahmana, that also the one who was born from the holy fire of a Yagna. Indra was horrified and was being chased by this great sin in the form of a Chandal woman. He escaped and hid himself in Manasa Lake, in the fibre of a Lotus stem for a thousand years.
In his absence, a king from the Mortal world, known as Nahusa enthroned Amravati. He developed a liking of Saci and wanted her to befriend him, she went to Brihaspati, who had finally come back, to seek advice. He advised her to tell him, that she would meet him only if he came in a palanquin borne by Brahmanas to saci’s palace. Binded by love, he made thé sapta rishies were carrythé palki .Hé was in a hurry to meet sachi. So hé kicked aghastya as hé was short and not fast enough to walk with others saying ' Sarpa Sarpa which means fast in sanskrit. So Aghastya curses him to become Sarpa or a python. (He was eventually redeemed by Yudistra in Dwapara)
Indra performed the Ashwamedha Yagna as directed by the Rishis and the huge mass of sin in the form of slaying of Vrtasur disappeared. Indra regained his purity and went back to Amravati to rule and lead the Devas.
—————————————
Points to Ponder
Message of the Story:
The stories in our shastras are not mere stories. The message of the Upanishads are simplified and presented so that we can understand the deeper meanings.
Not only this,
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Third, Fourth and Fifth Session
Bhagavata Shastha Skanda (Book Six)
Chapter 9 to 13
————————————
Krishna ‘Krs’ means absolute existence, and ‘na’ signifies bliss or moksha - Absolute existence and bliss is Krishan
————————————-
Vrtasurs appeal to the Lord - May this plea also echo from our heart, with every beat and every breath.
O Hari, if re-born, may I be born as a servant of those devotees who have solely taken refuge in your feet. Let my mind ponder and tongue celebrate you excellence, and let my body do your service alone.
O God, I crave only for you.
I crave for neither the abode of Dhruv, which is placed above the heavens nor even the realms of Brahma nor the rule of the entire globe nor the lordship of the subterranean regions nor the super natural powers attained though yoga nor Liberation.
Just like the unfledged birds are eager to see the mother bird, young calves tormented with hunger seek the milk, and a beloved wife, depressed in spirit longs to see her husband. My mind O God is keen to behold you.
——————————————
Story (Indra, Brihaspati and Vrtasur.. continued)
Vishvarupa was very clever he had 3 faces and three mouths. While doing the yagnas he would put oblations not only for the Devtas, but for the Daityas and himself also. Indra found out and without any delay he lopped off the heads of Vishvarupa. He had the sin of killing a Brahmin in his hand, but later the earth, water, trees and women offered to take his sin, in return of a boon. Twasta, the father of Vishvarupa did a yagna and came out a fierce demon, who was indestructible and was created for the end of the Indra and the Devas.
The Devas had to go into battle again, however, ones again they were without a Guru, the Daityas again raged a war, and again the Devas had to go into hiding. This time they prayed to Shri Hari, and he guided them to go and ask Sage Dhadhichi for his bone. The Sage who was selfless, gave his bones and Indra made a Vajra out of it. The devas and the Daityas again met in battle the all the demons ran aways in fear and then followed a fierce battle between Vrtasura and Indra. Indra defeated Vrtasura and destroyed him, and his soul went and merged into Shri Hari.
Now, again all the Devas rejoiced but, Indra was agonised as yet again he was faced with the sin of killing a Brahmana, that also the one who was born from the holy fire of a Yagna. Indra was horrified and was being chased by this great sin in the form of a Chandal woman. He escaped and hid himself in Manasa Lake, in the fibre of a Lotus stem for a thousand years.
In his absence, a king from the Mortal world, known as Nahusa enthroned Amravati. He developed a liking of Saci and wanted her to befriend him, she went to Brihaspati, who had finally come back, to seek advice. He advised her to tell him, that she would meet him only if he came in a palanquin borne by Brahmanas to saci’s palace. Binded by love, he made thé sapta rishies were carrythé palki .Hé was in a hurry to meet sachi. So hé kicked aghastya as hé was short and not fast enough to walk with others saying ' Sarpa Sarpa which means fast in sanskrit. So Aghastya curses him to become Sarpa or a python. (He was eventually redeemed by Yudistra in Dwapara)
Indra performed the Ashwamedha Yagna as directed by the Rishis and the huge mass of sin in the form of slaying of Vrtasur disappeared. Indra regained his purity and went back to Amravati to rule and lead the Devas.
—————————————
Points to Ponder
Message of the Story:
The stories in our shastras are not mere stories. The message of the Upanishads are simplified and presented so that we can understand the deeper meanings.
Not only this,
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Third, Fourth and Fifth Session
Bhagavata Shastha Skanda (Book Six)
Chapter 9 to 13
————————————
Krishna ‘Krs’ means absolute existence, and ‘na’ signifies bliss or moksha - Absolute existence and bliss is Krishan
————————————-
Vrtasurs appeal to the Lord - May this plea also echo from our heart, with every beat and every breath.
O Hari, if re-born, may I be born as a servant of those devotees who have solely taken refuge in your feet. Let my mind ponder and tongue celebrate you excellence, and let my body do your service alone.
O God, I crave only for you.
I crave for neither the abode of Dhruv, which is placed above the heavens nor even the realms of Brahma nor the rule of the entire globe nor the lordship of the subterranean regions nor the super natural powers attained though yoga nor Liberation.
Just like the unfledged birds are eager to see the mother bird, young calves tormented with hunger seek the milk, and a beloved wife, depressed in spirit longs to see her husband. My mind O God is keen to behold you.
——————————————
Story (Indra, Brihaspati and Vrtasur.. continued)
Vishvarupa was very clever he had 3 faces and three mouths. While doing the yagnas he would put oblations not only for the Devtas, but for the Daityas and himself also. Indra found out and without any delay he lopped off the heads of Vishvarupa. He had the sin of killing a Brahmin in his hand, but later the earth, water, trees and women offered to take his sin, in return of a boon. Twasta, the father of Vishvarupa did a yagna and came out a fierce demon, who was indestructible and was created for the end of the Indra and the Devas.
The Devas had to go into battle again, however, ones again they were without a Guru, the Daityas again raged a war, and again the Devas had to go into hiding. This time they prayed to Shri Hari, and he guided them to go and ask Sage Dhadhichi for his bone. The Sage who was selfless, gave his bones and Indra made a Vajra out of it. The devas and the Daityas again met in battle the all the demons ran aways in fear and then followed a fierce battle between Vrtasura and Indra. Indra defeated Vrtasura and destroyed him, and his soul went and merged into Shri Hari.
Now, again all the Devas rejoiced but, Indra was agonised as yet again he was faced with the sin of killing a Brahmana, that also the one who was born from the holy fire of a Yagna. Indra was horrified and was being chased by this great sin in the form of a Chandal woman. He escaped and hid himself in Manasa Lake, in the fibre of a Lotus stem for a thousand years.
In his absence, a king from the Mortal world, known as Nahusa enthroned Amravati. He developed a liking of Saci and wanted her to befriend him, she went to Brihaspati, who had finally come back, to seek advice. He advised her to tell him, that she would meet him only if he came in a palanquin borne by Brahmanas to saci’s palace. Binded by love, he made thé sapta rishies were carrythé palki .Hé was in a hurry to meet sachi. So hé kicked aghastya as hé was short and not fast enough to walk with others saying ' Sarpa Sarpa which means fast in sanskrit. So Aghastya curses him to become Sarpa or a python. (He was eventually redeemed by Yudistra in Dwapara)
Indra performed the Ashwamedha Yagna as directed by the Rishis and the huge mass of sin in the form of slaying of Vrtasur disappeared. Indra regained his purity and went back to Amravati to rule and lead the Devas.
—————————————
Points to Ponder
Message of the Story:
The stories in our shastras are not mere stories. The message of the Upanishads are simplified and presented so that we can understand the deeper meanings.
Not only this,
Shrimad Bhagavata Mahapurana Synopsis of the Forty-Second Session
Bhagavata Shastha Skanda (Book Six)
Chapter 7 and 8
————————————
Story
Sukhdevji was detailing the way creation took place, and he went on to mention the sons of Diti and Aditi. Diti’s sons were the devas and Aditi’s sons were the Daityas. The guru of the Devas was Brihaspati and the guru of Daityas was Sukracharya. However, Brihaspati left the devas and so they had to ask Visvarupa - the son of Racana to become their preceptor.
Pariksitji, stopped sukhtdevji to explain why would the deva’s guru leave them and they would have to ask their nephew who was part human, part deva and part daitya to become their guru. What action or situation could have caused this kind of an extreme outcome.
Sukhdevji, went on to explain that Indra was ones seated in Amravati, surrounded by all the other devas in his court. He was lost in self glory and his ego had taken over. At that very moment, Brihaspati walked in, inspite of seeing him come, neither did he get up to greet him, nor did he even look at him.
Brihaspati quitely walked away back to his ashram. He could have cursed or reprimanded Indra, but chose not to and let time teach him his lesson. No soon then his guru left, senses dawned and he repented for what he had done and rushed to apologise. However, sensing that Indra would come, Brihaspati with the power of his Yoga disappeared. Indra and the others Devas tried very hard to find him, but to no avail.
In the mean time, the Daityas heard that, the Deva’s were without any guidance and support, so under the command of Sukracharya they attacked the Devas who were defeated and had to go into hiding. They sought guidance from Brahma, and he directed them to make Vishvrupa their priest and perform the Narayan Kavacham yagna.
Under the guidance of Vishvarupa, who was requested to accept being their guru inspite of being nephew, they with proper procedure purified the self and invoked god with the help of Narayan Kavacam mantra. All protected they defeated the Daityas and regained control of Amravati.
Points to Ponder
Indra - How it works
If we look at it from the superficial point of view, we all know that it is easy for success to make way to our head. To lose manners when one is showered with success and power is nothing but obvious. A person who is down to earth and humble inspite of achieving the pinnacles of glory is considered ‘God’ in flesh and blood.
So what happened to Indra, was nothing unusual or extraordinary, worldly success is heady and intoxication results in a person overstepping the boundary of dharma, decorum and decency.
Indra’s power went to his head and he strayed from the path of righteousness and decorum. When ego takes over there is nowhere but down to go.
So, how can one be careful and what needs to be done to keep ego at bay and humility up close.
If we look at the deeper meaning of the above story, we will get our answer.
- Indra = Indriyas and action (He resides in the hands - refer to the chart attached for more details)
- Brihaspati = Vedas, Shastras, wisdom and Prudence
- Sukracharya = Power and cunning
We always say that there are 4 pursuits of human existence; - Dharma - Artha - Kaam - Moksha One has to be established in Dharma and then go on with the pursuit of wealth, desire and if the acquisition wealth and fulfilment of desire is governed by Dharma, one will certainly achieve Moksha.
Indra is action, if it has the guidance of Brihaspati, who stands for the Vedas, Shastras, wisdom and Prudence. The action will be dharmic and keep ego at bay and humility intact.
When this companionship is broken, the Daityas (our lower tendencies) in guidance of Sukracharya - power and cunningness over take our action.
Purity Enhancement
The human body is very tamasic, it is...
Shrimad Bhagavata Mahapurana Synopsis of the Forty-First Session
Bhagavata Shastha Skanda (Book Six)
Chapter 4 to 6
———————————
Pariksit Requested:
The genesis of Gods and demons, human being and Nagas, beast and birds in the very first manvantar, covering 71 revolutions of the 4 yugas, presiding over by Swambhu Manu was described by you. I desire to know the details of it and with what power the supreme Lord evolved the supreme creation. (Book 3 dealt with creation)
————————————
Story
When the 10 Pracetas sons of Pracinabarhi emerged from the Lake, they saw that the entire earth had been invaded by trees and they got very agitated and started destroying them. At that time Soma consoled them saying you are the ruler of all created being and it is not becoming of you to cause harm. Instead they were requested to marry the foster daughter of the tree. To them was born Dakhsa (He is different from the one who was created by Brahma himself in the first Manvantar)
Now, Daksha tried to create the world, through his mind, however this world was not sustainable and he was unable to make any tangible creation. Finally, he turned towards the Lord for guidance - he called out and praised the Lord. ‘Hamsauhya’ is the name of the hymn sung by him. Due to intense prayer and total surrender to the Lord, the divine appeared and guided him to give up the effort of mental creation and begin physical procreation. He married Askini (Panchajani, the daughter of Panchajana) and procreated with the union.
Daksha and Askini had 10 000 son, and these son were directed towards Narayanasara to do Tapa, to unable them to become cleansed from all impurities. They practiced severe austerities and developed renunciation and self knowledge, however were intent on going back as their father had put the intent to populate the world on them. At that moment Narad Muni saw them and talked to them and told them they were yet not suitable for creation and influenced them to give up worldly desires. This made them drop the resolve of procreation and seek the deeper truth.
Daksha got this new and was very disheartened and had 1000 more sons and again instructed them to go to Narayanasara to do Tapa and come back to populate the world. However, this time again Nara Muni, talked to them and told them that to follow the path chalked by their brothers and hence, they also denunciated the world and went to the quest of the self.
Daksha, reprimanded Narad muni telling him that he had misguided his sons, they were unable to fulfil their duties and were not ready for the march towards self realisation. Daksha this time cursed Narad Muni and told him that he will not be able to stay in one place for more than a few seconds. Infact he said he will have not Halt as he wonders through the universe. Narad muni could have uttered counter curse, however he accepted the curse saying, ‘Very Well’.
Daksha later after being Pacified by Brahamji, had 60 daughters. The Descendants of these daughters filled on all sides the 3 worlds - Heaven, earth and the intermediate regions.
———————————-
Points to Ponder:
This session sees the divine dialogue between Dakha and the Lord Narayan. It also has the riddle of truth thrown by Narad Muni to the 10000 sons of Daksha. Will try to capture the some important points from each.
Hamsauhya - Daskha Prayed
- The one who takes the object of senses to be real, is unable to see the truth and the Lord is beyond his cognition.
- This divine Lord lives as a friend within us.
- The one who sees the world as only the visible universe and nothing beyond. Is unable to perceive the divine within.
- God is infinite and unknowable.
- Only a pure mind is able to feel the divine - A pure mind is one where the world of name and form does not exist.
- Pure intellect is one where the Divine self remains and the self which is nothing but he ego...
Shrimad Bhagavata Mahapurana Synopsis of the Fortieth Session
Bhagavata Shastha Skanda (Book Six)
Chapter 1 to 3
——————————————
A portion of Book 5 (that we skipped for now) sees King Parikshit questioning Shri Shukhdevji Maharaj about the geographical conditions. It is made absolutely clear that all the descriptions given of islands, countries and continents, are not for the purpose of geographical or historic research. They are given to facilitate the ability to see God everywhere, and in all forms. All these descriptions establish that everything - from the inanimate to the animate, from a wisp of grass right up to Prakriti, and from and earth worm to Hiranyagarbha - is nothing but the form of the Lord. Meditating upon the description for the Lord removes the last strand of attachment and aversions.
All the apparent difference around us - the difference between man and women, between religious sects, between Indian and Non-Indian, between the vedic and the other philosophies, between the Shaivas and the Shaktas etc. etc. are not real differences. They are hammers which shatter our heart. So, the geographical and astronomical descriptions have the specific pulse of mending our heart and making it whole again.
————————————————
Book 6 talks about ‘Poshan - nurturing’. What are we nurturing here, we are nurturing the state of being established in the Self - Our Sat Chid Anand Swaroop. The entire journey is to know the true self
————————————————
Story:
Ajamil promised that he will mend his ways and never do anything horrible and evil again. He got a second chance to atone for his sins and he was very grateful to God. He left everything and started wondering around and spent a lot of time in the company of pious holy sages. Soon he was also fully purified and did lot of prayer and Tapa and went to Vaikuth Dham.
Now, the Yama dooths, that is the messenger of Yama were very confused. They came back and told Yamraj everything that had happened. They requested Yama Raj to clear 2 major doubts. They asked; - Who is the Lord of the universe, who decides who should be taken to hell and who should not be taken to hell? - How do we decide who to take to hell and which hell should we take them to?
To which Yamaraj decide to shed some knowledge and help his dear messengers.
He answered that, I am not the Lord of the universe, Shri Hari is the only Lord of the universe and he is the one who has all the power.
To the second question, he answered saying that the Vedas tell us what is Dharma and what is adharma. They also tell us what what is the atonement, based on what sin is committed.
However, every sin becomes null and void if a person takes the name of the Lord. The person who has taken the name of the Lord even once (focused in thought, word and deed) should not be approached by the messengers of Yama.
—————————————
Points to Ponder:
Power of Hari Naam - Naam Ki Mahima -Kaliyug Mai Hari naam Aadhar
‘Sat Chit Anand Swaroop ki Stithi mai Rehne ka Poshan hai Hari Naam’
We need to know the scriptures well to walk the path of Dharma described by them. We also need to know all our past life sins to atone for them completely. However, these two are very difficult methods.
So, an easy solution to this big problem - Take the Hari Naam, which is able to remove all the sins from the very root.
The manual
All machines come with manuals, we read the manuals before we operate them. However, this complex machine called ‘human’ is used without any guidance. The scriptures are the ‘Manuals for Humans’. The sooner we ‘Understand’ them, the better the type of life we will lead and better directed our pursuits will be.
Bhisma Story
Why Bhishma Pitamah was suffering this punishment even when he had not committed any sin during past 72 birth lives (Great Bhishma could peep into his past
Shrimad Bhagavata Mahapurana Synopsis of the Thirty Ninth Session
Bhagavata Shastha Skanda (Book Six)
Chapter 1 to 2
—————————————————
Pariksit Asks:
How a man in this world can manage to escape from hell which is full of various horrible tortures?
Sukhdevji Replies:
If a man does not atone during his very life time and in the proper way, as laid down by the scriptures (Shastras) for the sins committed by him, with his mind, speech and hand, he inevitably and actually goes after death to the infernal regions (Hell) and has to bear severe tortures.
Pariksit Asks:
A man knows after what he hears and reads, as to what is sinful, he repents and atones, but due to lack of control, commits the sin again. He is stuck in this vicious circle - absolving from the sin and then doing it again. How does he ever get rids of these sins then?
“The elephant goes and take a nice bath, just to come and throw dust on its body again.”
Sukhdevji Replies:
Now, the counteraction of a sinful act, by another act of goodness is not a radical remedy.
“Even a number of holy rivers combined can not purify a Jar of wine.”
—————————————————
Story
There was a Learned Brahmin named Ajamila, a very pious person and belonged to a very pious family. He had a young devoted wife. He and his family lived an exemplary life.
One day he was walking past a jungle when he saw a drunk man indulging sexually with a prostitute. He stood watching and he felt an urge to experience the same sensual bliss. He understood that this was wrong and this was nothing but an attack by his senses and mind. Yet, he was unable to reason himself out of this burning desire.
He forced himself home, but the next day, visited the jungle and met this prostitute and soon he got her home. He forgot about his parent and his pious wife. He left them all and started living with her. He would do everything to make her happy and fulfilled her unending demands. To the extent that this learned Brahmin became a thief, a dacoit and later a murder. Such horrendous became his life, that no one would every come near their house.
Time went by, he had 10 sons and even at the age of 88 he was not free from the clutches of sensual pleasures. One day when he had gone out to fend for his family, a sage passing by, when he saw a little boy playing. He asked the boy his name, to this his mother answered that they had not named him yet. The sage asked her to call him Narayan.
Ajamila was very attached to Narayan, he would not eat, drink or sleep without his beloved son. He would go around calling out for Narayan every minute. Soon the time for his death arrived, as he laid on his bed, he saw some hideous looking creatures come down and they were trying to tear his soul from his body.
He shouted out for his son, Narayan come to me, Oh Narayan come to me. The minute the servants of Lord Narayan heard his name and someone calling for him, the immediately descended. When they saw the messengers of Yamaraj, pulling Ajamila’s soul. They stopped them saying they had no right over his soul.
Poor Ajamila could see and hear, the dialogue bettween the 4 servants of Narayan and the 4 Servants of Yamaraj, as to who would take his soul. There followed a long dialogue, which started with the servants of Narayan asking, Yama’s servant;
- What is the true characteristics of Dharma?
- How is the punishment given and to whom?
- Are all doers subject to punishment or only some?
To which Yama’s messengers answered;
- Dharma is that which is enjoined by the Veda and that which is forbidden by the Veda is Adharma. Vedas are Bhagwan Narayan himself.
This Ajamila they said, has violated the scripts, acted according to his own will, led a sinful life and lived for a long time in an impure state, he is a sinner, who has done no atonement for his sins to Yama, and he will...
Shrimad Bhagavata Mahapurana Synopsis of the Thirty Sixth Session
Bhagavata Chaturth Skanda (Book Five)
Chapter 7 to 9
—————————————
Story
Rishabh dev crowned Bharat the King and guided all his sons to support him in ruling the kingdom. When Bharat ruled the kingdom it is said that every citizen was selfless and the entire globe was a safe heaven. His rule was so divine that, the subdivision of Jambudwipa, known as Ajanabha, was renamed Bharat Varsa (Varsa meaning subdivision). Bharat Varsa is the name of our country, which is currently called India or at times Hindustan.
During his reign he conduced many Yagnas and offered even the rewards, which was expected by all the sacrifices to the Lord of the Sacrifices. He could see that there was no two, there was only one in the offering, the person offering and that God (various deities including Indra) who was accepting. Such elevated was King Bharat’s state of being.
He was married to Pancajani and had 5 sons, each as divine as Bharat himself. King Bharat realised that 10 million years had gone by and now he must have exhausted all the good merits. Not only this, he also saw that all his sons were able and ready to shoulder his responsibility. Hence, he just like all his ancestors tore down the shackles of the material world, and went on to the next Ashram - Vanaprasth Ashrama.
King Bharat went near the hermitage of Sage Pulaha, situated at the banks of Gandaki, also knows as the Salagramaksetra, a place where Shri Hari reveals himself in his true devotees desired form even today. He made a small tattered hut for himself and immersed in deep Tapa (austerities) with one pointed focus - The Lord. He was focused and discipled and could think of nothing other than the Lord with every breath.
One morning while he was engaged in his daily Tapa, he saw a Doe which had by chance strayed from its herd, drinking water, when a loud roar of the lion scared her into taking a leap from one bank to another, in the course of the leap, its womb gave way and the baby deer feel into the stream of water. The doe reached the other side but died immediately due to fear and fatigue.
Bharat immediately jumped to rescue the deer and nursed it back to health. In the process, he developed a strong attachment towards the deer and spend most of his time tending and waiting on the deer. When the deer went into the jungle, Bharat would spend time worried waiting for it to return safely. His entire being was immersed in the thought of the deer, leaving no place for anything else.
Soon all his austerities and spiritual practices were forgotten and the Great King Bharat who was able to snap in a minute the ties with his kith and kin, got entangled in attachment with this deer. Time went by and the time for his death arrived, even then all he could think of was this deer standing next to him like a son, shedding tears and worrying about what would happen to the deer after he died, he left his body, without turning his mind towards God.
Hence, he was born as a deer in his next birth, and luckily because of his love for the Lord, his precious lives memories did not leave him. He repented and left his mother, the doe and his home in the Kalanjara forest and ones again went to sage Pulastya and Pulaha’s ashram, there keeping away from all, yet listening to the divine Satsang, he waiting for the time to leave this animal body, which was unfit for meditation. He would stand in the water half submerged, this posture knowns as Ardhajala, which is said to have a potential to give a higher birth, if in this posture at the time of death.
When the time came, he left the Deer Body and was born in the family of a great Brahmin sage, who was a decedent of sage Angira. This Brahim had 2 wives, from the first he had 9 sons and from the second he had 1 son (Jada Bharat) and a daughter.
He still had the memories of his previous births,...
Shrimad Bhagavata Mahapurana Synopsis of the Thirtieth Fifth Session (Part 1)
Bhagavata Chaturth Skanda (Book Five)
Chapter 5 and 6
————————————
Story:
King Rishabh was actually the foremost and he had 100 sons as divine as him, Bharat being the eldest. Under the love, care and guidance of Jayanti, their mother, they all grew up to be very pious.
Rishabh dev treated his Praja and Putra equally and always taught his children in the open where all others could also join. On one such day Rishabdev touring around his kingdom, reached Brahmavarta, there in the gathering of foremost Brahmanas he addressed his sons.
Note:
We have to understand that a King, who was a Grihasta, who had been not only a perfect Brahmachari and later a divine Grihast, Was addressing his sons, who where to later, rule the kingdom and enter the Grihasta Ashram themselves.
So, while reading the teaching we cannot shrug our shoulder and decline the applicability of the teaching on us, saying we are Grihastas and not Sanyasis.
After imparting the divine truth of existence, he left everything behind, and went to a place where none recognised him. His body was his soul companion, with only the sky to cover it. He waked around like a dumb, mute and mad man. People abused and insulted him, yet he smiled through all that.
He crossed many cities during his wandering years and finally, entered a forest, and sat in one position, not moving and eating what came his way. Soon the forest caught fire and Rishabdev, just put a stone in his mouth and let the universe do his final rites and became one with the divine.
————————————
Points to Ponder:
The points to ponder have been divided into two part: 1. The address/teaching imparted to his sons - An important advice for parenting 2. The learning from Rishabdev’s Avadhuta - wandering stage
The teachings imparted to his Son’s
“These day the parents buy their children gifts, give them the best academic education, and provide them with different kinds of knowledge and training to teach them how to earn a living. Yet never do they tell their children how wealth should be used to support Dharma or how Dharma should be practiced to take them to Moksh.
Under such condition, if the children get spoiled and walk unrighteous paths, whose fault is it? Parents have to won their responsibility.” Swami Tejomayananda
A teacher is no teacher, a relation is no relation, a father is no father, a mother is no mother, a deity is no deity nor is a husband a husband;
- Who is unable to redeem his pupil, relation, son, votary or wife fallen into the whirlpool of transmigration.
- Who does not lead the one depending on him or her to God, to become free from all worldly bondage.
It is like directing a blind man who is following a wrong track to continue on that path.
———————————
This human body should not be indulged in the pursuits of sensuous pleasures. These kind of pleasure are enjoyed even by swines, dogs and other animals. It is worth of being devoted to actives through which the mind is purified.
Note: An erring soul commits sin only when he endeavours to gratify his senses.
Sub Story 1:
Ones upon a time, there was a poor wood cutter, and he used to work very hard for a living. One day when he was toiling in the sun, the King reached there and was very thirsty and tired.
The woodcutter offered him water and made the king comfortable. The king was very pleased and he sent his minister to the wood cutter and gifted him a forest.
This forest was not an ordinary forest, it was a sandal wood forest, so that the poor wood cutter would not have to work so hard and could earn more money.
Now, the wood cutter was very happy to receive the gift but did not realise that it was the forest of sandal wood. He, as usual, chopped wood and sold for the same...
Shrimad Bhagavata Mahapurana Synopsis of the Thirtieth Fourth Session
Bhagavata Chaturth Skanda (Book Five)
Chapter 2 to 4
————————————————
Story
Priyavrata crowned his son Agnidhra the King and departed to continue his Sadana. Agnidhra when it was time to enter from the Brahmachari Ashram to Grihasta Ashram, decided to undergo intense Tapa at the foot hills of the Mandara Mountain, so that he could get a pious wife and a worthy lineage. Brahmaji got pleased and he send an Apsara named Purvachitti, from his own abode. Agnidhra had 9 sons and after the 9 sons were born, Purvachitti went back to the abode of Brahma where she had come from.
When the time came, the eldest of them, Nabhi was crowned the king and Agnidhra went on to the Vanaprast Ashram. When he departed, he had to spend some time at the Loka of the Apsaras. This is because he was attached to Purvacitti and even after she departed he considered her to be his highest desire.
Nabhi was a very just ruler and was married to the daughter of the Sumeru Parvat, Meru Devi. Together under the supervision of holy priest and adhering to all the rules, he decided to conduct a sacrifice, and had a divine son, just like Shri Hari. Vishnu, the Lord of Sacrifices himself graced him, and said as there is not anyone like him, he is the only one, he himself will manifest as the Son of Nabhi.
Time flew and soon a lovely child with all the divine marks was born. He was named Rsabha, the foremost. Nabhi would adore him and say, this is my child, my child. How maya envelopes even the wise, he forgot that it was the divine that has manifested. When time came just like his ancestors, Nabhi handed over the kingdom to Rsabha and went to seek the self.
Rsabha was all satva, unmixed with Rajas and Tamas. His divinity spread, and everyone revelled in bliss. So much so that Indra got upset and decide to test him. He stopped all rain and there was a massive drought. Rsabha Dev understood, that it was all Indra’s doing, and with his blissful smile, made the rain tumble down again and everyone was overjoyed.
Indra himself decedent and said he was just testing if Rsabha was truly as divine as all claimed and he offered his daughter, Jayanti’s hand in marriage. Rsabha dev and Jayanti were the personification of Vishu and Laxmi. During their rule the entire bhuloka shone in great contentment.
He showed all not only how a Brahmachari should live, but showed them how a Grihasta should lead his life, how he should endeavour to fulfil the Human pursuits and how he should support the other ashrams.
He had 100 glorious sons. The eldest of whom was Bharat, after whom Bharat, our country got its name. He would never differentiate between his children and his citizens and all his teachings were made available to all.
Points to Ponder
In Priyavrata’s lineage was born Rsabhadeva. He was the fifth generation. The consistent effort of the entire family is visible here. Generation after generation, the effort to uplift ones state of being and to move towards divinity was upheld. As the level of purity was persistently increased the self revelled the self and the divine was born.
As many sages say, the Lord is willing to come, he is longing to take an avatar, but is there a womb which can carry him.
Grihatha ashram is the backbone of all the ashrams, it not only supports and nurtures all the ashrams but also has the capacity to bring in Satyug.
Getting a Human birth is rare and that to being in the Grihasta ashram is precious. If only, the Grihastas awaken and the Humans become human.
Two most detrimental and derogatory statement that we make are,
- We are just Humans..
- We are Grihastas not sanyasis
Note: Many a times a problem in behaviour or mannerisms is traced back to the ancestors and then it is found that a particular thing, mannerism or pattern in behaviour or interaction...
Shrimad Bhagavata Mahapurana Synopsis of the Thirtieth Third Session Bhagavata Chaturth Skanda (Book Five) Chapter 1 ————————————————— At this point in time Pariksitji had a set of questions, know that the next discussion will be on Priyavrata. These questions are very essential; 1. Priyavrata was a great devotee of the Lord and revelled in the self. How did he rejoice in family life, which obscures ones true nature and subjects one to the bondage of action? 2. Certainly it is not desirable that people like him who are free from attachment should get identified with their homes in this way. 3. Indeed, exalted souls whose mind has found peace in the cool shades of the feet of Shri Hari, can not conceive a found attachment to their family. 4. I have a great doubt in my mind, as to how Priyavrata, who was attached to his wife, house, children and so on, attained perfection? and 5. What is still more difficult is come to develop unswerving devotion to Lord Shri Hari? Now; It is difficult to believe that a wise man like Pariksit Maharaj, would ask such questions. He who could drop everything that he had, his kingdom wife and children, the minute he found out that he had only 7 days to live and in those 7 days attain liberation. But, again, even Parvatiji asks from Shivji questions for the benefit of the likes of us, who are deluded by Maya. Let’s try to question the questions one by one; 1. Is it not possible for a great devotee to be a householder? Does family life lead to bondage and deters one from liberation? 2. Is it true that a person who is free from attachment cannot lead a family life? 3. True, if Shri Hari has taken place in your heart, you cannot be contaminated by attachment for the world. But, can’t you still be in the world and love it? Can Attachment and Love be used in the same breath? Do they mean the same thing? 4. Just because a person is a house-holder, is it necessary that he is attached to the family? 5. Is it that only Sanyasis can attain the Lord and Grihastas (Householder) can not? Lets delve deeper —————————————————— Sub Story: There was ones a boy who was did feel that he found any interest in his house, school and all and decided to become a sanyasi with Buddha. Buddha agreed, but soon he lost interest and wanted to go back to Sansar. In fact, every time he had a problem in sansar, he would run to sanyas and vice versa. Soon sanyasis in the ashram did not believe that he would stay, as he had come and gone multiple time. The people in the family also tried something new every time he came to get him to stay, got him married and yet he went back. When he went back he started missing his wife and so he came again, and soon he was expecting a child. So the wife and husband were expected to sleep separately. One night he could not control his desire and sneaked into her room. To find her sleeping, he cloths and her hair were a mess, his breath smelled and saliva was coming out of her mouth. That moment the desire for her and the world was lost. He left for the ashram, and to the other sanyasis surprise never left again. When they all asked Buddha, he answered; ‘All this while he was leaving thing, people, place and situations and running away, now he has totally given up the ‘Desire’ for them.’ Years went by and the family also gave up the hope to ever seeing him again. The wife had to raise their child alone. One day their path crossed, he was a peaceful Sanyasi and she was a haggard woman because of all the hard work she had to do. She looked at her husband and asked; ‘What you have achieved, could it not be achieved here?’ —————————————————— Priyavrat story,analyse and answers, along with the points to ponder will be sent shortly
Jai Shri Krishna🙏 Jai Hanuman 🙏
Shrimad Bhagavata Mahapurana
Synopsis of the Thirtieth Third Session (continued)
Bhagavata Chaturth Skanda (Book Five)
Chapter 1
———————————...
Shrimad Bhagavata Mahapurana Synopsis of the Thirtieth Session Bhagavata Chaturth Skanda (Book Four) Chapter 24 and 25 ——————————————————— The objective of Shrimad Bhagavat Mahapuran Parsiksit to Sukhdevji King Pariksit asks here the following two questions; 1. What should be done under all circumstances by a man who is under the verge of death? 2. What should be done by man in general - What should a mortal do at all times and under all circumstances? - What should they hear? - What should they repeat? - What should they keep in their mind? - What should they resort to? - What should they avoid? It is these two questions that have been answered in length in the course of the eleven books of ‘Shrimad Bhagavata Mahapuran’. ———————————————————— Chaturshloki Bhagwatam (These 4 shlokas, for our understanding have been expanded into 18000) Brahman I alone am, I alone was and I alone will be. Because, we insist that the creation is real, hence, we are using ’was and is will be’, in the actual sense the Lord is beyond the realm of time and devoid of attribute. In the beginning Lord alone was, and he is devoid of all difference. Then creation came into place and it seemed at that Lord became many, but in reality there is nothing but him even then. Then again after the dissolution only he the unchangeable will remain. He is beyond the manifest and the unmaifesjt, beyond sat and asat, beyond all tangibility and intangibility ‘Ataman alone and nothing else.’ Maya Maya is cause of which, what is real seems unreal, was unreal seems real. What is, is hidden and what is not is revealed. Just like the world is not real, but we see it and the Atman is the only reality, which is never seen. Eg: A mere rope can be seen as a snake, when there is not enough light. But, when the light is turned on, the truth of the rope comes forth and the fear is eliminated. Maya itself is not real, it is just a projection, yet it dominates. Does it not?
World The world is nothing but him, him alone and only him. we have just given him another name - The World Can we have - Clay pot without clay - Gold bangle with Gold - Waves without the Ocean The clay pot is nothing but clay, the bangle is nothing but gold and the wave is nothing but he ocean. The world is nothing but the Lord - Everything is in him, yet nothing is in him - It is all just an appearance. ‘The world is just a dream, let the vision cease. But, if you can not, just give love to all and service free.’
How to reach Brahman/Self Delve deeper keeping the concept of ‘Presence and absence in mind’ Can there be - The clay pot with out the clay - The Gold bangle without the gold - The waves without the ocean There can be - Clay without the clay pot - Gold without the gold bangle - Ocean without the waves ‘Analysing like this we finally reach the atman, or self. This is where analysing is not possible because it is infinite, one without a second.’ —————————————————— Shrimad Bhagavata Maha Puran, is not a ramdom compilation of stories. It has been thoughtful written keeping the flowing 10 points in mind. It is said that each book, hence forth will explain each topic and slowly bring us close to ‘Ashraye’. Book 1 - Adhikari Skanda Book 2 - Sadhana Skanda Book 3 - Sarga and so on;
- Sarga - How was this world created?
- Visarga -How were the different species made, when all the creatures are formed out of the same tattva and the same panchbhootas?
- Stithi - How is the world upheld and where?
- Poshana - Who provides the life sustaining water when the earth dries up?
- Utis - Which are the different desires that arise in peoples mind?
- Manvantars - How is time divided?
- Isanukatha - What is the nature of Bhaktas?
- Nirodha - How does one control the mind, to love the Lord?
- Mukti - What is mukti?
- Asraya - What
Shrimad Bhagavata Mahapurana Synopsis of the Twenty-Ninth Session (Prthu Story completed) Bhagavata Chaturth Skanda (Book Four) Chapter 21 to 23 ————————————————— ‘What other position (beyond the heavenly region, in Vaikuntha) could be beyond the reach of those mortals who, though their span of life on earth is so uncertain, attain spiritual wisdom, which indeed leads to God-Realisation. Alas! he has been badly deceived and is proving his own enemy, who having attained with great difficulty the human state, capable of yielding the fruit of liberation, becomes a slave to the pleasure of the senses.’ ————————————————— Story: After the Darshan of Shri Hari and befriending Indra, Prthu returned to the Kingdom and was welcomed in a grand manner by his citizens. Prthu was not only pious of heart but blissful to look at. His divine features were more prominently visible, as he had abstained from wearing ornaments. He recounted his own experience for the benefit of the people and while he was talking to the citizens, in his own kingdom descended the Sanaka brothers. Blessed by their sight, he requested them impart the divine knowledge and instruct him on how to get liberation in this very birth. The were delighted by the question. It is very rare that student worthy of the guru’s knowledge appears. After imparting the divine wisdom, they went away as subtly as they came. Prthu ruled and when his sons were ready to take care of mother earth. He and Archi Devi departed to the woods to practice asceticism and both departed to the Vaikunth Dham. ————————————————— Pearls of Wisdom: Though poor that householder and house is blessed where the feet of Lords devotees are washed. Worthless like the tree harbouring venomous serpents are those houses though replete with all kinds of riches, are not hollowed by the holy water washing the feet of Lord’s devotees. King Prthu’s Question How salvation can be attained in this very birth? What to ask when we meet a Sage? The questions can only be as intelligent as the questioner. To the knower of God, can we ask about the mundane material concerns. When he is capable of giving the treasures of the world, how naive can we be only seeking mere stones and pebbles.
Sage Sanaka tell Prthu; ‘A very good enquiry has been made by you, even though you know the answer, your heart being given to the the good of all living being for such is the bent of mind of the virtuous. The meeting of pious souls is thought highly of both by themselves and by those who meet them; for worthy questions put to and the answers given by them enhance the happiness of all.’
Sage Sanaka and brothers impart wisdom to King Prthu 1. Absence of attachment to things other than the self and intense love for one’s real self, the attribute-less Brahm, have been finally concluded to be the only way of salvation to man.
-
The love for attribute-less Brahm as well as the absence of attachment to the world of matter, both as cause and effect, is easily ‘DEVELOPED’ through intense faith. - Through the discharge of duties consecrated to the Lord. - Through the desire to know the higher truth. - By being firmly established in the yoga of knowledge. - Through worship of Lord of Yoga - By every listening to the stories of the Lord - Through a distaste of the company of those delighting in money and sense-enjoyment - By avoiding wealth and sense-gratification esteemed by such people. - Thought love for seclusion when finding delight in the self. - Through the enquiry into that which is conducive to one’s spiritual welfare - By practicing the 12 forms of Self discipline - By observing the 12 religious vows
-
When the love for Brahm gets firmly rooted one restores to a worthy guru. (When the student is ready the teacher appears)
-
Just...
Shrimad Bhagavata Mahapurana Synopsis of the Twenty-Eight Session (Prthu Story continued) Bhagavata Chaturth Skanda (Book Four) Chapter 20 and 21 —————————————————- In the 27 th session we heard the story of Prthu and Archi. We made an attempt to decode the underlying message. However, sometimes it is essential to read word by word what is being said in the ‘Granth - Scripture’, as the narration can not cover each and every pearl of wisdom. Pearls of Wisdom Have been divided into four parts; - Lord talks when he Manifests himself in the sacrificial hall of King Prthu - Indra and Prthu bond - Prthu talks when the Lord offered him a boon - King Prthu teachings to his subject and the prerequisites to understand his teaching The Lord Said; 1. The pious souls in this world, who are possessed of good understanding and are the best among men bear no ill will agains there fellow being, as they know that the body is not theirs ‘Self’. 2. The people who render service to the elders (meaning by wisdom and not age) have a blessing and do not get bewildered by ‘Maya’. 3. The awakened souls know that body to be a product of ignorance, desire and action and never get attached to it. 4. When there is non attachment to the body, the wise man does not have a feeling of ‘Mine-ness’ with regard to the house, 5. progeny or wealth, produced by that body. 6. The mind of the man who daily worships Me with reverence (in all his duties) expecting nothing from me, is purified. 7. He whose mind is purified dissociates himself with the world of matter and attaining true wisdom, enjoys eternal peace which is the same as my equipoised state and is also knows as the Brahma (The Absolute) and attains blessedness. 8. Ruler - Protection of the people is essential for the ruler, there by he gets one-sixth of the merit earned by the people and if he fails he incurs sins. 9. Ruler - He has to follow the sacred duties approved by the Brahmanas and enjoined by traditions, be unattached to them and rule with righteousness. 10. I (Lord) am not easily accessible through sacrificial performance or austerities or even yoga (concentration of mind), dwelling as I do in the heart of the ‘Even-Minded’. Note: 1. Horse Sacrifice - Animal sacrifices were prevalent. When an animal was brought for sacrifice, it was promised that he would get a higher birth, which will enable them to cross the ocean of mundane existence. If not, the person who was sacrificing it, would offer himself as a sacrifice. Such was the strength, that the ‘Demi Gods’ themselves came down to take the offering of the sacrifice. (When this connection and power was lost, sacrifices were stopped gradually) 2. Brahmanas - Nobody is a Brahmin by birth, the one who knows ‘Brahman-That divine bliss’ is a Brahmin. (Gita pages sent) 3. Self - Is the one without a change, pure, self-effulgent, beyond the three Gunas, the substratum of the divine attribute, all pervading, unveiled, the witness of all, having no other soul and distinct from the body 4. Equipoised state, Even-Minded Stith Pragna - Enlighted souls who never give way to the morbid feelings of joy and grief, when the meet with affluent and adverse circumstances. They view the exalted, the middling and the vile alike and are balanced in joy and sorrow. Have conquered the world of dualities, the senses and he mind. King Prthu and Indra Lord Vishnu himself brings Indra to Prthu and Indra is about to touch the feet of Prthu as an apology for his offence of disrupting the Yagna. Note: Prthu did not let Indra touch his feet instead embraced him. Indra (Indriyas) should never be suppressed. When one sublimates, there is no need to suppress. In other words, sublimate means reach for the higher, the lower tendencies will drop on its own. Reach for the Lord, the Mind (maan, budhi, chitha, ahenkar.. whatever we intent to call it) and the Indriyas will start to...
Shrimad Bhagavata Mahapurana Synopsis of the Twenty-Seventh Session Bhagavata Chaturth Skanda (Book Four) Chapter 13 to 20 —————————————————— Sub Story Power of the Sages Ramdasji was shivaji’s Guru and the story goes; - One version: He wanted to give up his kingdom and handed it over to his guru. Ramdasji accepted it and said now you have to manage all this for me. - Other version: Ramdasji came to him and asked him to give him alms, Shivaji took a piece of paper and wrote everything, the kingdom, and all that is mine and put it into his begging bowl. In both cases, the Kingdom now was Ramdasji’s and Shivaji was just working for his Guru, hence, with this in mind, never wanting to let his guru down, he never saw the face of defeat. Now, this also tells us why the color of Shivaji’s flag is the orche color of the sannyasis robe. —————————————————— Story: Swambhu Manu’s son Uttanpad, and his child Dhruv, was followed by Vatsara who was given the thrown. When we trace down the family tree of Vatsara, there was a King called Anga. He was a very pious king and was married to Sunitha, the Daughter of Mrtyu. Ones when King Anga sat for a Yagna, it so happened that non of the deities came down to take the offering. The reason was that in one of his previous births he had sinned. Hence, on the suggestion of the sages, he decide to pray to Sri Hari for a Son. He was blessed with a son, they name him Vena. However, Vena was a brutal being from the very beginning and he would kill children and animals alike and as he grew up, the devil in him only grew. Anga tried his best to correct his son, but due to his close affiliation with his grandfather ‘Mrtyu’, it was not possible for them to change him. Anga first regretted, but later thanked God for giving him an evil son. He felt that this kept him away from getting attached to the material world and one night silently left the kingdom. No one was able to find him and the entire globe sank into darkness. Looking at the rampant increase in crime all around, the Sages saw of no other means to save this orphaned world, but to crown Vena the King. As soon as Vena was made the ruler, all dacoits and thieves when into hiding, as they feared his brutality. But, this did not solve the problem as Vena himself began to torture and torment the people. The sages again came to advice Vena, and requested him to correct his ways. But, he refused and declared him the only God that could be worshiped. The Sages destroy Vena. It took them only the sound of ‘Hum’ to put an end to this demon. However, plunders went rampant again. The sages knew that a righteous ruler was needed. Hence, they requested Sunitha for the body of Vena, which she had preserved and began churning the thighs. From the thigh came a dwarfish strange looking being. Who took onto himself all the evil which was there and asked for instruction. The sages first asked him to wait and later sent him to the woods. Then they took to churning the right arm of Vena, from which emerged a divine couple ‘Prthu and Archi’, they were the divine ray of Shri Hari and Lakshmi and were crowned the King and Queen. Their praises were sung, and when Prthu objected to the praises, as he was yet to act, they sang the glories of how divine his rule will be. In the initial days of his rule, the earth refused to provide to the people and there was agony and starvation. He summoned the earth and chased her. She later confessed that she refused to nurture sinners and now that the right ruler had come, who would lead people to divinity she was willing to give every pious soul what they needed. But, they had to request her like a calf does to the cow for milk. Prthu took earth as his daughter and hence, she was called Prithvi. His rule filled everyone with joy and prosperity. He also took to completing 100 yagna, but when he had completed 99 Yagna and was about to being the 100th Indra got scared, that prthu will take...
The synopsis has been divided into two parts because of the length. - Story - Points to Ponder Shrimad Bhagavata Mahapurana Synopsis of the Twenty-Fifth Session Bhagavata Chaturth Skanda (Book Four) Chapter 8 to 12 —————————————————— Sub Story: Once a man got lost in the desert and soon his water supply also got exhausted. He had no clue where he was and what direction to go to. At that time in a distance he saw a hut, he was worried, it could be just a mirage, but with faith in heart he walked towards the hut. To his delight the hut was there, no one was inside, but there was a water pump. He tried to work the water pump, but no water came out. He was about to give up and accept his faith, but at the time he saw a nicely sealed bottle of water. He rushed and was about to drink the water when he saw a note saying, put this water in the pump and later re-fill this bottle with the water from the pump and leave it here. This man was in a dilemma, what if, he thought, the pump did not work and this water also got wasted. He would die for sure. But, between these two difficult choices, he decided to work the pump. It did, so much water came out that he had more than he could consume. After drinking he safely filled the bottle and kept it secure for someone else to use. On the note, he added his own lines to the existing message; “Trust me, it works.” Ponder Now: When we are reading the scriptures, they are shouting out a message, only the person who has had the courage to delve deep would actually tell you; “Trust me, it works.” It is but, a choice we make, to trust or not to trust. You have to walk in faith, because the experience comes a lot later in the journey. ————————————————— Family Tree: We have been reading about the the decedents of Manu and Shatrupa. We read about 3 of his daughters by the name of Prasuti, Akrtuti and Devhuti. He also had two sons; - Uttanpad - Priyavrat Now, Uttanpad had two wives Suniti and Suruchi. Suniti had a son called Dhruv and Suruchi had a son called Uttam. (Uttam was killed by a Yaksha) Dhruv had two wives Bhrami (Daughter of Sisumara) and Ila (Daughter of Vayu). Bhrami had two children by the name of Kalpa and Vatsara and Ila had two children by the name of Utkala and a daughter. After Manu, Uttanpad ruled and after Uttanpad, Dhruv followed by Utkala were crowned the King. ——————————————————— Story: Uttanpad had two wives Suruchi and Suniti. He was madly in love with Suruchi and totally ignored Suniti. Not only this, he made a separate palace for Suniti so that he would not have to see her much. He used to love Suruchi and cajole Uttama the son born from her. One day when he was playing with Uttam, Dhruv his other 5 year old son, born from Suniti happened to enter the palace and desperately wanted to play with Uttanpad his father. He tried to climb up to the lap of his father, but out of the fear of upsetting Suruchi, Uttanpad did not even look at this little boy. Not only this, Suruchi pulled him away and shouted at him saying, that if he ever wanted to sit on the throne Dhruv would have to do severe penance and be born from Suruchi’s womb. This not only hurt Dhruv, but angered him as well. Hurt broken and hurt by the behaviour of his father and step-mother he ran to his palace, straight to his mother. Nor, Suniti heard about what had happened. She was crying bitterly, but as soon as Dhruv entered she stood up and hugged him. She told him your step-mother has said nothing wrong, praying to God is the way forward. This little boy of 5, asked his mother, how do I pray, how does he look, what do call him. His mother said he has many names, you can call him Vasudev, Govinda, Hari, Gopal. He will come for sure, if you call him. Dhruv took leave of his mother, and went to the forest calling out the Lords name. At that time God asked Narad Muni to go and help him. Narad muni, first tried to deter Dhruv...
Shrimad Bhagavata Mahapurana Synopsis of the Twenty-Third Session Bhagavata Chaturth Skanda (Book Four) Inputs for the session from: Chapter 1 to 7 Forms of the Devi Durga Sapthshati —————————————————— Ramayan and now Shrimad Bhagavata Mahapuran, both have placed a lot of emphasis on the Sati, Parvati and Shiv Story. The question arises as to what are they trying to convey. In order to understand our scriptures one has to delve deeper into the hidden gems in the stories. From the tales to the names, every detail is there for a reason. ——————————————————— During the Nine days of Navratri, each day different forms of Devi are worshiped; Day 1 - Shelputri Day 2 - Bhramacharini Day 3 - Chandraghanta Day 4 - Kushmanda Day 5 - Skandamata Day 6 - Katyayini Day 7 - Kalratri Day 8 - Maha Gauri Day 9 - Sidhidatri The nine days can also be divided into 3 parts as; Day 1-3 - Durga Day 4-6 - Laxmi Day 7-9 - Saraswati
Day 1-3 - Tamas Day 4-6 - Rajas Day 7-9 - Satva
Day 1-3 - Gross Day 4-6 - Causal Day 7-9 - Subtle It is also worth nothing that there are 4 Navratri in a year, of which 2 are the ‘Gupth’ hidden Navratris. Many gurus also go on to say that, every month, after the Amavasya - the following 3 days are Navratri. The energy and the Nakshatras at this time of Navratri is conducive for Sadhana, where the universe is reaching out to connect to the Sadhak. Lets try and understand why this particular sequence of worship is followed during the nine days of Navratri. - First the stories behind each form and the festival are mentioned - Second the interpretation has been mentioned. ——————————————————— Story 1 Kushmanda There was nothing only dark space and there existed energy. This energy was known as Kushmanda - The cosmic egg or the cosmic seed of energy. Goddess kushmanda created the universe from the radiance of her smile. She is the mother of creation.
Story 2 Madhu Kaitab The universe has just been created, Brahmaji is trying to figure out the nature and purpose of his existence, when he is attacked by Madhu and Kaithab. He looks down and goes to Garbodak Shayi Vishnu, who is lying on sesha naag without Laxmi. He later learns that these two demons have come from the ears of Vishnu himself. Vishnuji summons Para Shakti and with her help destroys these two demons.
Story 3 Sati Dhan Sati is the daughter of Prajapati Daksha and Prasuti. She goes against the wishes of her father and marries Shivji. Daksha demeans Shivji in one of the yagnas, where shivji did not stand to great Daksha. Later, he does not invite Sati and Shivji to another Yagna. Sati goes despite being deterred by Shivji. There she witness that there is not place kept for Shivji, this is a great insult. She gets furious and refuses to be associated with Daksha anymore and burns herself. What follows is destruction and mayhem. Later shivji and his ganas are pacified and everything restored.
Story 4 Shelputri Sati is reborn to Himavan and is named Parvati (Shelputri). She grows up oblivious of her past and purpose, till reminded by Narad Muni.
Bhramacharini and Maha Gauri She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her, she becomes radiant again and is known as Maha Gauri.
Chandraghanta The wedding preparations happen and the wedding day arrives. The grooms procession petrifies the the girls side. On the request of Parvati, Shivji shuns his terrifying look and is adorned by Vishnuji. Parvati adorns the half moon on her forehead, to show her appreciation for Shivji, who always has a half moon on his Jata. Hence, she is named as...
Shrimad Bhagavata Mahapurana Synopsis of the Twenty-First Session Bhagavata Tritiya Skanda (Book Three) Chapter 31 to 33 ———————————— Ponder and Uncondition Scenario 1: A student comes into the exam and there are multiple sets of question paper which have been given, to avoid cheating. Now, the child finds nothing he knows in the sheet allotted to him. He requests the examiner for another sheet, and yet another sheet. Finally, the examiner says don’t worry go and sit down, with the sheet you have in your hand. He comes and marks a ‘B grade’ on the paper. Another student objects and the examiner justifies his action by saying, he has certainly studied, that is why he is looking for set of question he knows the answers to. Now, Are we all not like that, we all are just looking for that set of Information that agrees with our current knowledge. If it does, we accept and if it does not we reject. Moreover, we are not receptive of what is being said, we are filtering it to fit our mind set, and many a times we have a selective reception. No matter what is being said, we will understand it based on our own sensibilities. If we sat with an open mind unconditioned mind, how different would our journey be. Scenario 2: A man for the first time comes to India and visits a village, and sees Cow Dung on the Wall. He asks his friend what is this, the friend said this is Cow Dung. Do you know what we use it for? The man says, Please tell me first how did the cow get on the wall? Now, The cow does not get on the wall, some one picks the cow dung, flattens it and puts it on the wall. All that we read is an experience of another. Many a times it is quoted from others experiences and other books. We choose and pick and accept it as our own. We become so rigidity, to an extend that it makes us a fanatic. Not only this, the saddest bit is; It robs us of the ability to have an individual experience. The lord is nothing but absolute consciousness, thought one he appears in diverse forms, the seers, the object seen, the means of sight and so on. Just as one and the same substance possessed of several attributes (such as colour, taste and so on) is perceived in different ways thought the sense. Even so Lord though one is realised thought different paths. ——————————— Story/Kapil Muni teaching continued We have delved deep into the concept of Appearance(creation) and also have been trying to understand Kapila Muni’s Shankya philosophy, along with mother Devhuti. Kapila Muni goes on to say that we take re-brith based on what we are attached to. If we are attached to a woman we will be born as one, if a woman is attached to a man she will be born as man. This combined with our deeds determine the next birth we take. Examples: We know about Bharat and his immense attachment to the deer. He was so concerned about the deer, died with the deer in his mind. In his next birth he was born as a deer. If we practice today, we will be able to turn our mind inward towards God, and detach from the people and things that surround us, at time of death. Kapila muni goes on to say that we depart from the Dark Path and the Bright Path, depending on the deeds and attachments. Destiny of the soul departing from the Dark Path - If an individual is only focused towards his body and things related to it. If he is not able to let go of the ‘I’ and ‘Mine’, and all his life is focused only on the three objects of Human Pursuit - Religious merits, wealth and sensual enjoyments. His soul departs through the Dark Path. To the lower realms of the manes and when he exhausts his merits is reborn in the Mritu Loka.
Destiny of the soul departing from the Bright Path: - If an individual is beyond ‘I’ and ‘mine’ and and surrenders to the divine bliss, departs through the bright path and merges into the divine bliss. On the contrary, if one worships Brahma he attains...
Shrimad Bhagavata Mahapurana Synopsis of the Nineteenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 25 to 29 (Let’s Delve Deeper) ————————— Krishna Photocopies Himself: This is a beautiful story, where Brahamaji, feels that Krishna could not be the Divine Self, and as he is the creator he would have known. To test Krishna he steals aways all his calves and friends and hides them. Krishna realises what had happened and so he photocopies himself. 20 become the cowherd boys and 20 the calves and one remains as Krishna. They all return home, and it feels that there is magic in the air. There is more love, joy and contentment in every house, then there ever was. Even the cows are giving more milk then usual. There is bliss in the aura of every being. A lot of time went by, and Brahmaji realises his folly, and returns the cowherd boys and the calves to Krishna. The Essence: The deepest message here is when we start seeing the Divine Lord in each and every being, immense love for all will be the outcome. The problem arise when we seclude the Lord to the furtherest of heavens or most sacred of temples. We distance him and yes, worship him. But, we forget the fact that he is present in each and every being, as their body is his temple. Just by the inclusion of this one thought, the world becomes a better place and that me becomes a better me. This is what Kapila Muni’s teaching is all about in a nutshell. ————————- Swami Sarvpriyanandaji said; ‘Our question show the caliber of our own mind.’ There is one university in which the examination is not to answer the questions, but to formulate the toughest possible question paper. The tougher the paper the higher the marks. The students agreed that it is more difficult to formulate the questions then to answer the questions. The entire Bhagwatam is the answer to 2 very profound questions which was asked by Raja Parkshit when he had only 7 days to live. He asked Sukhdevji, two questions. - How should I die? - If I want to die like that, how should I live? Below are the question of Master Mahashey and Mother Devhuti, which when answered, formulated the teaching of Kapila Muni. Master Mahashey asked; - How can fix my mind on God or How do I think of God all the time or How do I have intense longing for God? Note here: The answer to another question be it liberation or anything else is turn towards God. But, the problem is how do I turn towards God when I am being pulled by Samsara all the time. When Vivekananda was asked, by a person who was in a hurry, how do I get God. Vivekananda, gave him a nice long dip, till all he could think of was breath and said, when you crave for lord the way you craved for breath, as you were almost drowning, and nothing else comes to your mind. With that intensity when you seek you will get God. Over here Master Mahashey has asked - How do I get that intensity of longing for God? Ramana Maharishi answered; - Sing the glories of God (Bhakti) - Meditate in your mind, meditate in the corner of your house, meditate in the forest, meditate wherever you are (Raj Yoga) - Always do Viveka - Spiritual discrimination between the eternal and the non-eternal. Turn towards the eternal and leave the non-eternal. (Gyana) Ma Devhuti also had these questions. She said I understand what you are saying Bhagwana Kapila. But, How do I implement it? Kapila Muni addressed these major questions of Ma Devhuti; - What am I? - How do I stop identifying with Prakrti? - How do I fix my mind to the Lord? How do I develop the intense love for the Lord? What follows is his discourse to his mother. Below is an explanation of each. - Prakrti and Purusha - Devotion - Process of eight fold yoga - Vivek ————————— Prakrti and Purusha What is Prakrti and what is Purusha (Chart 1 and Chart 2 enclosed) In simple words, everything that we see is Prakrti...
Shrimad Bhagavata Mahapurana Synopsis of the Eighteenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 25 to 29 (The first Glance) —————————— Kardama Muni He perceived the Lord, his own self, as present in all living beings, and all living in the Lord, his own self. In this way, Kardama, who had no desire and was free from malice, who was even-minded towards all, and who had developed devotion to the Lord, attained union with him. Saunaka said to Suta Dev The Lord assumes by his own maya, a personality confirming to the will of his devotees. Kapila Muni to Ma Devhuti Thought renunciation of the material object of sense, thought wisdom supplemented by dispassion, thought yoga (concentration of mind) and through devotion directed towards me, the man attains me, the self of all embodied soul. ————————— Kardama Muni and Devhuti, the blessed divine couple who gave birth to the divine Kapila Dev, were no less than the Brahman themselves. Where Kardama Muni, went away to go on with his inward journey to unveil the Brahman within, Devhuti, stayed behind nurtured her dear son, devoid of all worldly desires. In due course when Kapila Muni was old enough, she shun her motherly attachment and taking him as her Guru, sat down at his feet, and requested him to help her remove the veil of Ignorance. The preaching of Kapila Muni to Devhuti, is known as the ‘Shankya Philosophy’. Pls Note: This is not the Shankya Philosophy which is being preached today. In that they don’t believe in Ishvara. However, Kapila Muni, very much acknowledged the presence of That divine. We will try to understand his teaching in the beautiful question by his mother and his loving answers. Every time she asked and addressed him as Bhagvan and Guru, he replied by addressing her as Ma and Mata. True enough, even God is indebted to the Mother who nurtured him, no matter what there is no one greater than her. ————————— Devhuti said; My Lord, I am awfully sick of the craving for enjoyment of my wicked senses. It is because of my unremitting effort to gratify these craving that I have fallen into the deep abyss of ignorance. Please dispel my great delusion; - The feeling of I-ness, with regard to this body and Mine-ness to all that is connected with it. - The true nature of Prakirti and Purusha - How to attain liberation through the differentiation of matter and spirit - The type of devotion to be developed - The characteristics of Yoga Kapila Muni; Ma, in my opinion the only means to final beatitude is yoga in the form of contemplations on The supreme, That Divine. ——————————- Mind - A friend or a foe/ Mind a friend AND a foe 1. Mind alone is responsible for bondage and emancipation of the soul. When attached to the object of sense it leads to bondage; when however, it develops the affinity to the supreme it brings liberation. 2. When the mind goes beyond I-ness and My-ness, when it is cleaned from all its impurities in the form of vices, it develops indifference to duality and becomes equipoised. 3. Mind when equipped with True Knowledge, Dispassion and Devotion. The realisation that; 1. Self is one without a second 2. Undifferentiated 3. Self- effulgent 4. Subtle 5. Indivisible 6. Unattached 7. Beyond Prakriti A Beautiful analogy: The Worldly Mind and the Spiritually Cultivated Mind can be compared to the muddy Ganga river during spring and its clear water during winter. - Lots of thoughts/Few thoughts - Keeps changing/Does not change it stops at times - Impure-anger envy lust/Pure thoughts - Can not give joy and creates disturbances/Gives peace and radiate peace and joy - Destructive to self and other/Non-Destructive
Attachment - Good or Bad/ Good AND Bad 1. When one is attached to the material world,...
Shrimad Bhagavata Mahapurana Synopsis of the Seventeenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 21 to 24 ————————— Sub Story - To bring our mind to the session There ones was a King who had 4 very fine horses, the best breed possible. But, he could not train them and no one could either. Training was one thing, they did not allow anyone to lay a finger on them. Many tired and many got injured. One day a man said he would be able to train them and asked to take them with him for a year. The king gave him told him about he danger and when the young man persisted he agreed The king waited but was sure that it was impossible. But, as time went by he almost knew that he would never see the man or there horses again. Exactly after one year he saw a man riding one of the 4 well trained horses. The horses danced and walked in perfect rhythm as guided but he man. They were no other than the king’s wild horses. The King could not believe his eyes and asked how could this happen. The man replied I never forced them, I tried and became their friend. I would eat with them, sleep with them, play with them and day by day they started accepting me as one of them. Soon I touched them and one day gradually I started to ride them and they accepted me and would do as I say. Ponder Now: These four horses are our Maan, Buddhi, Chit and Ahenkar or they could be taken as 5 horses- Which could mean our 5 senses. We have the finest of the faculties, but the irony is that they work against us and not with us. We have only these to help us reach that which can only be understood. To understand the self one needs; - To sublimate and not suppress. - To be persistent and aware. - To be Dedicated, determine and disciplined. Just by repeatedly hitting a hard mountain, the wave is able to carve its impression on it. Just by constantly listening to Hari Katha, Hari Kripa happens. —————————— Story Brahmaji finally was successful in his attempt on making a tangible creation. He created the Swambhu Manu and Shatarupa by splitting his most pure self into two halves. They lived on the most beautiful mother earth and their capital was know as Barhismati. He had 3 divine daughter and 2 sons. These daughters were Prasuti, Akruti and Devhuti and the Sons were Uttanpanda and Priyavrata. The Daughters started going up and one day Narad Muni came, and told them about all the delightful rishis. Devhuti, totally got mesmerised by the description of Kardama Rishi and took him to be her husband. When Manu found out about this he told Devhuti, that they will go to meet the sage soon. In the mean time as per Brahmaji’s Instruction Kardama Rishi decided to go into intense ‘Tapa’ as he said if i am to become a Grihasta, let Narayan be my son. In the course of his Tapa, the divine gave him darshan, he came on his vahana, Garuda, from his wings come out the Sama veda. He asked him if what was the intent of this divine yagna. Kardama Rishi said, today my Lord you have come here and if I ask so I know you will give me Moksha. However, I can’t and I have to ask for the greater good of the world. Please dear Lord may you only be born to me as my Son. The Lord said, so be it and told him that in 2 days Manu and Shatrupa will come with their daughter Devhuti, who is divine, accept her to be your better half on this journey. You and her are an ideal pair who is rare. Kardama Rishi agreed and went back into his sadhana. Now, soon Manu came and as told Devhuti got married to Kardama. Her father wept, and the agony of separation from his daughter was tearing him apart. However, he gathered himself and returned to his capital, which was free from the three fold agony. The time for his reign that is 71.5 cycles of the 4 yugas was coming to an end. He considered his mission in life achieved as inspite of being in the midst of worldly pressures and material glories, he never got attracted towards them and spend his life...
Shrimad Bhagavata Mahapurana Synopsis of the Sixteenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 1 to 20 (Tying the loose ends) ————————— In life we are always faced with two elements, ‘Controllable’ and ‘Uncontrollable’. Instead of freighting over what we have no control on, work on what we have control over and see the magic unfold. ———————— Point 1 Don’t Lose focus - Chapter 3 is to understand Sarga. Every book in ’Srimad Bhagavat Mahapuran’ has been written to explain a point and bring us to Asreya. Sarga - How was this world created? Visarga - How were the different species made, when all the creatures are formed out of the same tatva? Till - Asreya - What is the nature of that, which upholds all else. Now, It contains 33 chapters and points at the Lord through creation. ‘The changing balance of the three gunas, within the light of the Brahman, cause all the variety seen in this world. The first nineteenth chapters describe the Asura Visarga and the remaining fourteen chapters describe the Daiva sarga. Point 2 All is one - No question of Inequality - Drop the mundane struggle of addressing disparity where there is none. Use these scriptures to understand the true culture and the Higher Self. There is NO: - Child marriage concept - Women inequality - Wife as an inferior element - One is higher than the other - Be it Sage or God - Servant or master - Difference between Brahma, Vishnu and Mahesh - Taboos: What we shy off in talking about today are covered in the scriptures as normal. But, with an insight into the decorum - Demons: Even the so called evil, followed rules. Point 3 Human the Supreme Being and the first tangible creation. Brahma after repeated round of Intense Tapa and Effort. After removing one layer after an other of various tendencies. Created the Human Being from his purest self and equipped him with the purest of tendencies, for the benefit of the entire creation. Point 4 What is that which is in all? What is that which is changeless? What Is that which is all? What is that beyond the name and form? What is that? When we look at the creation happening, we realise that there is something that permeates all. Story 1: Sati’s doubts Ramji as the supreme self and goes to test him. He not only recognises her, who is in the guise of Sita. But also, gives her a divine vision. She saw multitudes of universes, and each separate vision of Ram was attended by a host of gods, Brahma, Vishnu and Mahesh, various species and animated and in animate creation. But, while all that adored the Lord appeared in various garbs, the garbs of Ram, Sita and Laxman did not vary. Story 2: Kaagbhasundi had a doubt on Sri Ram, when he saw him crying like a ordinary baby. This was at the time when he would go and spend time with Ram when it was time for Ram Leela. When this doubt entered he began to fly away but was chased by this crying baby, with his hand stretched out to catch him across universes. Not only this, when Kagabhasundi gave up and feel down. He was taken in by this Small Rama and resided in him for 100 of years going from one universe to the other in his body. He says, ‘ Everything is saw had a distinctive stamp of it own. But, in my round of the innumerable universes, I saw no other Ram.’ Point 5 What is this Ram they are talking about? Tat Tvam Asi means You Are That Ahaṁ Brahmāsmī means I am Brahman Story 1: Princess of Kashi (Link Shared) Story 2: Raja Janak (Link Shared) ‘Na yeh Saach, Na woh Saach, bus tu hi saach.’
Point 5 Varaha Avatar is the form that is made up of scarifies which can not be perceived by sinful. He is all the sacrificial act, the sacrificial material and the result of the sacrifices also. He is the outcome of that Yagna which is smokeless. Where the eyes water because of the love for God. Where there is not smoke as there
Shrimad Bhagavata Mahapurana Synopsis of the Fourteenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 10 to 13 (Continued) ————————————— Swami Mukundnandaji had a very lovely story to tell. He said one day there were two mice, sitting and talking to each other, when they heard a cat meow. One of the mice got so scared and said; Mice one - Lets run away, run for your life. Mice two - Don’t worry stay put, I know a foreign language. Mice one - What ?? Mice Two - Bhaw Bhaw Bhaw Bhaw Hearing this, it was not the mice, but the cat which ran for its life. The mice had a great laugh. Moral of the story is knowing a foreign language is very essential. The moral of the story is - Don’t Run Away. In the spiritual path also there are 4 major types of languages, which are used to understand ’That’ - Vaikhari Vani (Expressing in words) - Madhyama Vani (Words use in our mind in the process of thinking) - Pasyanti Vani (Thought in the form of flashes and not words) - Para Vani (Beyond any form of words and thoughts - you just know it, feel it and understand it) We all makes attempt to understand and explain in the various ways, but The Eternal can be understood only in Para Vani. All the others are mere attempts to ignite the spark. Beyond the words, you reach the Sat Chit Anand. Hence, the knowledge of scriptures is passed and gathered with the help of ‘Para Vani’ due to which, the element of distortion in eliminated and what reached is pure unadulterated ‘Gyan’. The knowledge of our scriptures and that ‘Divine’ is ‘Dynamic’ and not statics. You walk in faith and then you have an experience, with the experience your faith increases and with the increased faith you have deeper experiences, and the understanding becomes better, with this your faith becomes stronger. It goes on. In others words, you start walking with Bhakti and you get Gyan (true Knowledge), with more Gyan, your Bhakti increases and with increased bhakti more Gyan comes. This a point in time when Bhakti and Gyan merge. In our scriptures we will see that many topics are repeated again and again after a certain duration. Cause every time on the journey our understanding will become clear and deeper. The same scripture when picked up again, after a period of Sadhana will reveal more hidden messages. So the key is to Keep Walking in Faith. ————————————— ‘All Creations of God stretch Infinitely, All Times, Past, Present and Future, Worlds imagined and unimagined.. Everything that Can be, Everything that Cannot be, All exist somewhere.. Beyond this world are myriad worlds, And beyond all worlds, Is the One that is Eternal..’ —————————————— ‘EVERYTIME the Lord exhales, a Universe emerges from EACH of his body pores and with EACH of His inhalations, ALL these Universes merge BACK into His body! The multiple universes generated are floating, and they are scattered all over the Karana Ocean (Causal Ocean). If ever there is a Grand description of God in World literature, it has to be this one! How infinitesimal and tiny our entire existence appears to be if we humbly give thought to this notion. Our entire lifetimes are nothing, not even a fraction of a second for Lord Maha Vishnu!’ This magnificent act as we see it, is nothing but a mere shadow, in the flood of the divine light.’ —————————————— Points to Ponder Questions: 1. How many oceans are there? 2. How many types of Vishnu? 3. Which Vishnu did Brahma of the universe come out from? 4. How Big is our universe? Answers: Note: Pls refer to the pictures Galaxy and One universe - There are three types of ocean as we understand it so far - The Karana (causal) Ocean, the Garbhodak Ocean and the Ksirsagar. - Garbhodakaśāyī Vishnu is an expansion of Maha Vishnu. There are three types of Vishnu: Maha Vishnu, Garbhodakaśāyī Vishnu and Ksirodakasayi Vishnu. Each form has a different role in the maintenance of the Universe and its...
Shrimad Bhagavata Mahapurana Synopsis of the Thirteenth Session Bhagavata Tritiya Skanda (Book Three) Chapter 10 to 13 ———————————— Story - Details of Appearance(creation) Included To Brahmaji the truth finally revealed itself and now Brahmaji was ready to carry out the task. The ocean and the wind that was scaring him before, now did not bother him, he drank it all. He looked around and saw the lotus he was sitting on and divided it into three parts, and the three Lokas. - Bhuh Loka - Bhuvar Loka - Suvah Loka He sat down again in ‘Tapa’. This time Prakrti(God) come forth to help in the 10 fold creation. Parkrti made the first 6 and following 3 were made by Bhrama(vikriti) - Prakriti - Mahat Tattva - Aham - Subtle elements - Indriyas - Deities presiding over the Indriyas - Vikriti - Plants and trees - Animals - Human - Prakriti + Vikriti - Sages like sanat Kumar With the above in place, conceptually and in the subtle form. Lord Brahma first created the five forms of agyaan (ignorance) : - Tamas – absence of knowledge about one’s own self - Moha - Self identification with the body - Maha–moha – Craving of enjoyment - Tamisra – Anger - Andhatamisra – Looking upon death as ones own end Seeing such a misleading creation as sinful, Brahma did not feel much pleasure in his activity, and therefore he purified himself by further meditation. Then he began another term of creation. This resulted in the creation of the four Kumaras – Sanaka, Sananda, Sanatana and Sanat-kumara, who refrained from all worldly activities and were Urdhavaretas. Brahmaji urged to help in creation. But, when these four refused to generate progeny, anger (krodh) was generated in the mind of Brahma. Although he tried to curb his anger, out of his anger from between his eyebrows instantly a child who was red and blue was born. The child cried loudly to his ‘father’ and requested him to designate him a name and a place. “As you were crying out aloud the moment you were born, people will address you with the name Rudra”, Brahma pacified the child by first giving him a name. The heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity are places for your residence. Manyu, Manu, Mahinasa, Mahan, Siva, Ṛtadhvaja, Ugrareta, Bhava, Kala, Vamadeva and Dhrtavrata are your 11 other names Dhi, Dhrti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha and Diksa are your eleven wives (the Rudranis). You are the master of the living beings. Accept these different names and places and the wives belonging to them and increase the population on a large scale Brahma asked Rudra. Rudra generated unlimited sons and grandsons. All of them assembled together and attempted to devour the entire universe. When Brahma saw this he became afraid of the situation and requested Rudra to stop generating living entities of this destructive nature. He advised his son Rudra to undergo penance which would result in creation of the universe as it was before. Rudra took leave from his father and started performing austere penances. Thus, this attempt also failed to yield the desired result. Hence, ones again Brahma went on with his ‘Tapa’. Now again he tried to have a tangible creation. He created and from various parts of his body came out; - 10 Rishis - Dharma in the form of Nara and Narayan - Right breast - Adharma - Back - Kama - Heart - Anger - Brow - Greed - Lower Lip - Vak - Mouth - Kardamma - Shadow So on went the creation, till he got infatuated with Vak. He got attracted and attached to his on creation. This unrighteous act was appalled by the 10 Rishis. They said neither has it been done by any Brahma before or shall be done by any Brahma after. When rebuked like this he realised his mistake and dropped his body....
Shrimad Bhagavata Mahapurana Synopsis of the Twelfth Session Bhagavata Tritiya Skanda (Book Three) Chapter 5 to 9 ———————————— There was a Sage who had two sons, both were in the path and the Sage wanted them to go and Seek Bhraman - The divine bliss, and come back and share the knowledge with him. Now both went away and did not come back for years. After years of seeking, they came back to their father, the Sage, we have found what we left for, they said. The father asked his sons to share the knowledge. - The First Son, started talking and went on and on and on, and kept explaining. Till his father asked him to stop awhile. - The second Son, when asked, remained silent. His silence was answer enough for the father. This Bhraman, can not be explained in word, he is beyond it all. He can just be experienced and the same is difficult to express in the limited capacity of the words. But, that is the only medium we have as of now. So, we will continue with the help of words. ———————————— Story We have currently reached a point where Vidhurji has finally met Maitreya Muni. It is a union of a true disciple and an able Guru, when there two meet, knowledge flows. Vidhurji puts forth a lot of question, his endeavour to; ‘Know that blessed path by following which people succeed in propitiating the Lord, who in his turn settles in their heart, purified by devotion and bestows on them the most ancient wisdom, which brings with it realisation of the truth.’ Maitreya Muni, says all these will be answered in due course by the narration of the ‘Shrimahd Bhagavata Mahapurana’. He tells Vidhurji, how he heard the Bhagavata. Sankarasana told this grant to the SanatKumars, who further imparted it to Sankayana Muni, who told it to Parashara Muni, who further narrated it to Brhaspati. Who on being requested by Pulastaya Muni, gave it to Maitreya Muni - Sankarasana - Sanatkumars - Sankayana Muni - Parashara Muni - Brhaspati - Maitreya Muni He further goes on to tell Vidhurji that he is no other then ‘Yama’ the God of Dharma, who was born as Vidhur due to a curse. - The Story of Mandukya Muni: Some thief entered his house, and the solider thinking the he was involved took him and were about to punish him, by piercing him. The king came in time to stop this. - But, the Sage question Yama, on justice. Yama told him that as a child, in his childish innocence he had pierced an ant. Hence, he was being punished for that act. Mandukya Muni, felt it was not just to punish for this act, done under childish influence. Hence, he cursed Yama to be born on Mrityu Loka. Maitreya Muni start with the talks of ‘Appearance’ or most commonly used term is creation. He speaks of how all the tattvas come into existence, and all the devas preceding over them also came forth. But were unable to join together and create. Hence, on being requested, the divine bliss entered all of them and bound them together to start creation and manifested himself in various forms. Vidhurji was alarmed and said why would the Lord do such a thing. Why would he bound himself and experience all the joys and sorrow of the world. To which Maitreya Muni answered, saying all is but an delusion. The free can never be bound. He further told, Vidhurji how Brahma came into existence and how he practiced ‘Tapa’ to know the truth of his existence. When Brahma finally experiences, his words become a melodies stuti and the dialogue that follow is as sweet as nectar. He seeks for the greater good of what he was going to manifest, and surrenders himself to the Lord. The Lord, says all they have to do is please me, and to please me, please all that is me. Points to Ponder
Appearance not Creation The world appearance is more appropriate then the word creation. There is no creation, That is, That was and that always will be there. ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ Om...
Shrimad Bhagavata Mahapurana Synopsis of the Eleventh Session Bhagavata Tritiya Skanda (Book Three) Chapter 1 to 5 ———————————— Shaunakji and Pariksit said; Vidhur who was the foremost of the Lord’s devotees left his kith and kin, so difficult to part with and travelled on foot to all the sacred places on the earth’s surface. Pariksit said; Where did Vidhurji’s meeting with the worshipful Maitreya take place and when did he have a talk with him? Kindly, tell me all this, my Lord. Surely the question which the pure hearted Vidhur asked of the noblest sage Maitreya could not have been of small consequence. Vidhurji asked Maitreya People perform actions with the sake of happiness; but they neither attain happiness nor succeed in ending sorrow thereby. On the other hand, they undergo suffering again and again as a result of those acts. What is advisable under those circumstances? ———————————— Story Sutadev Goswami is answering question of Shaunka at Naimisharanya. He is telling them how Pariksit had asked the same set of questions, and what Sukhdevji Muni had said. Both Sukhdevji and Sutadevji go on to tell about Vidhurji who had asked the same questions to Maitreya muni, and what was the knowledge imparted in return. Vidhurji the half brother of Pandu and Drithrashthra. He was Dharm personified. Not only this, he was one of the finest warriors, won’t be wrong to say that, had he fought for the Kaurava’s it would have been extremely difficult, if not impossible for the Pandavas to win. It just so happened that, on seeing all the wrong being done by Duryodhan and Drithrasthra. He spoke up and even today the counsel given by Vidhur, is known as ‘Vidhurniti’. But, instead of being appreciated, he got rebuked, such pungent words were showered on him by Duryodhan in the presence of his brother and all the other members, that he decided to just leave all this. He got up, left his bow and arrow at the doorsteps of Drithrasthra’s palace, assuring him the he will not fight in favour of anyone, he went aways on a pilgrimage. After travelling, he came across Uddhavji at the bank of the ‘Yamuna’ river. When two devotees meet, they talk about God, and tears of love fall from the eyes. Virdhurji asked about the Krishna, his family and Yadavas. He was shocked to hear that the Lord had departed and Yadava clan wiped out. The Yadavas, never realised the divine nature of Krishna and hardly took any of his quality, they fought amongst themselves and perished. Vidhurji, could think of the time when, Krishna had rejected the hospitality and luxury offered by Duryodhana and had knocked on Vidhurji’s house telling him that he was hungry, had the simple food offered and lived in his simple house. Uddhavji went into a trance, all he could remember was Krishna. Then he started narrating the stories of Krishna, various Leelas, from the time he was a baby till the time he left. Uddhavji told him, how Krishna departed, at the bank of River Saraswati. Krishna remembered Vidhurji, before leaving his mortal body. He also gave them (Maitreya muni and Uddhavji) the knowledge of Bhagavat, the same bhagavat which he had imparted to Brahma. He further instructed Uddhavji to go to Bhadrikashram where Nara and Narayana were doing a kalp long tapasya. He requested Maitreya Muni, to impart the Bhagavata to Vidhurji Conveying this message, Uddhavji, left for Bhadrikashram, and Vidhurji on his search for Sage Maitreya. Vidhurji met the Sage in Haridwar at the bank of river Ganga. He did his naman and put forth many questions, the first being; “People perform actions for the sake of happiness; but they neither attain happiness nor succeed in ending sorrow there by. On the other hand, they undergo suffering again and again as a result of those acts. What is advisable under those circumstances?” Points to Ponder Saral Vyakti ki Pehchan A person who is down to earth, never knows his own humble nature.
Shrimad Bhagavata Mahapurana Synopsis of the Tenth Session - Part 1 Bhagavata Dwitiya Skanda (Book Two) Chapter 4 to 10 ————————————— The four short stories which present the essence of ’Book Two’ in a nutshell. Story 1: There was ones a place, where there was a norm followed. The norm was, that a King would get to rule the Kingdom for only 21 years. After the time of his rule was over. He would have to depart to the jungle, empty handed and alone. The citizens would cry for they know that now there was a difficult life in store for this King. The king would also weep, knowing that hardships he was to face, for all he knew he would be eaten up by a wild animal. Now, in the same Kingdom, came a very smart King. During his reign of 21 years, not only he ruled the kingdom, well, but he also ensured, he worked on the development of the Jungle. He made a jungle a safe, nice peaceful dwell, with all that was needed to survive, along with a nice house and well etc. When his time to leave the Kingdom came, the people cried, as not only were they losing a just ruler, but also worried about the hardships he would face. But, the King, left happy and at peace, sure to be safe and secure. Story 2: In Ramayan, if you remember, when Jatayu was injured trying to save Sita Ma from Ravan. He fell down, as his wings were severed by Ravana. In this state, he kept his prana, waiting for Ramji, in order to tell him, what had happened. Now, when Ramji came, he said, “My dear Jatayu, I can help you. I will give you back your life and restore you, with my powers” To this, Jatayu said, “No no, I don’t want even a single breath beyond this. The wise people, spend all their life, working very hard, so that when their last breath comes, they are quickly able to connect to you, your thought and your name, and throw everything else away. It takes immense ‘Tapasya’, just for that name to comes to ones lips, when the soul is ready to depart, as entangled one is by your maya, in the worldly attachement. But, look at how lucky I am, I have you right in front of my eyes, you are holding me. The purpose of my life, has been accomplished, what will I do with more breaths.” Story 3: There were two very close friends, but it just so happens that one of the friend suddenly stopped calling. The other friend got concerned. He went upto his house and knocked, but no one answered. He waited and wondered, and then saw and open window. So, he climbed into the house thought the window. When he entered, he saw that his friend was lying unconscious and the house was in a mess, there was nothing to eat. He called the doctor, cleaned the friends nursed him back to health, cleaned the house and filled the grocery. This other friend, was thankful and asked, “I never called you, yet you came, how?“ This man said, “The window was open, I got concerned about you and entered from there.” Story 4: Someone went to Brahma Loka, and he looked down and was very sad to see the suffering down below and felt he was selfish to seek his own salvation. So, He told the Lord, “Please grant me permission to live in everybody’s heart’. The Lord in astonishment said, “I am already there, what will you do?” He said, “You my Lord, is only the witness of the joy and sorrow. I will not disturb your witnessing. What I will do is, I will just let all the sorrows come to me, and let the people experience only happiness.” The Lord laughed with joy, when he heard such loving words of his devotee. ——————————— “These four simple stories which answer the question of ‘How to die?’, and ‘How to live?’” Story 1: This life is not the end, it is the means to the end. Don’t forget. Story 2: Work hard, so that you are able to bring yourself up to the level, where connecting to the Lord is easy, in any situation. Story 3: It is hard, but keep listening to Hari Katha, do Hari Kirtan, Sing the praises of the Lord. Before you know through...
Shrimad Bhagavata Mahapurana Synopsis of the Ninth Session - Part 1 Bhagavata Dwitiya Skanda (Book Two) Chapter 4 to 10 ————————————
By now we have realised in the Bhagawtam that when a question in asked, the speakers, says that the same question was asked by so and so. When he answers also, he says that this answer was given to the question asked by so and so.
This serves very important purpose, Firstly it deflates the ego of the questioner, stating that this question has already been asked and at the same time keeps the ego of the person answering in check, as he knows that the knowledge that is being imparted is already there, and he is just re-stating it and not creating anything new.
Secondly, it also validates and gives credibility to the answer that is being given. In which, the questioner knows that it is an answer which is not personal to the speaker, but has been given by authorities in the subject, and enlightened souls. The same is being experience and shared.
Below is a long list of question asked by Pariksit and Narad muni. Pariksit while asking these questions says, inspite of fasting I feel nourished by the nectar like stories and talks of Shri Hari. They are nourishing my very soul.
Questions
Narada to Brahma
- What is the wisdom that make me realise the truth of the spirit?
- Kindly tell me in essence the truth about the universe, as to; - What its characteristics are - On what it is supported - By whom it has been created - Where it ultimately rests - By what power it is ruled - What it essentially is
- What is the source of your special knowledge and by who are you supported
Pariksit to Sukhdevji
- How the Lord by his own Maya creates this universe?
- How the all pervading Lord protects the universe and how again he destroys it?
- Which of his innumerable power does the supreme person assume when he plays with his own self, transforming himself into so many playthings?
- How does the Lord who is one without a second, assumes all at ones the three guna of prakriti in order to perform the various function and manifest himself in different forms?
- When Brahma urged Narad muni to describe at length the virtues of the Lord, to what particular individuals did he discourse and in what manner?
- Who are foremost among the knower of the vedas?
- How am I to fix my mind which is free from all attachments, on the Lord, before casting off my body?
- In what way does the Lord differ from the common man?
- Where does the supreme person, who is the Lord of Maya and the indweller of all hearts, rest after throwing off his maya?
- What is the length of the Mahakalpa and a vikalpas?
- How is the passage of time (past present and future) to be known?
- What is the allotted span of life of the creatures that have identified themselves with the physical body?
- How can the subtle and the long movement of the time be perceived?
- How many destines are to be reached through Karma and what are their characteristic?
- What kind of jivas, resort to what kind of action, to gain what kind of fruits?
- How does everything come into existance?
- What are the dimensions of the egg shaped universe, within and without?
- What are the characteristics of various yugas, the duration of each and the course of duties prescribed to each?
- The stories of Shri Hari’s decent.
- The stories of the exalted souls.
- Distinctive characteristics of different Varnas and Ashrams.
- What are the common duties enjoyed on men, what are the special duties and what are the duties depending on the trade?
- What are the duties of Royal sages as well as the men in adverse circumstances?
- The method of worshipping the supreme person.
- What is the yoga taught by the sage patanjali (Astang Yoga)?
- What are the power acquired by the...
Shrimad Bhagavata Mahapurana Synopsis of the Eight Session Bhagavata Dwitiya Skanda (Book Two) Chapter 1 to 4 —————————————— Naman, Naman, Naman to the supreme person of infinite glory, be gracious to me. Om Asato Ma Sadgamaya Tamaso Ma Jyotirgamaya Mrtyorma Amrtam Gamaya Lead me from the unreal to the real. Lead me from darkness to light. Lead me from death to immortality. —————————————
The essence; - If we are not able to immerse in God when we are alive, how will we do it in death. Only light merges into light. - Death happens for the ignorant. But, death is a magnificent awakening and at the beck and call of the enlightened. - Only when you understand ‘The art of Dying’ - You actually want to learn ‘The art of Living’
—————————————
Life slips away - Night by sleep and copulation - Day time by endeavours of making money or to provide for family
Maddened by affection for those who are intimately connected with oneself, one’s body, family etc, one fails to see ones end thought actually witnessing it.
To a man who is negligent about his own interest, of what use, in this world are long years of life that slip away unnoticed in ignorance.
Much more valuable is the hour, consciously spent, in endeavouring for the highest good.
Emptiness of sensuous enjoyments - If the earth is there, what would be gained by taking pains for a bed? - When nature has provided us with arms, what use have we for a pillow? - If the nature has provided us with palms, what need is there for dishes and cups of various kinds? - Do not trees that live only to maintain others, give alms? - Have the rivers dried up? - Have the mouths of the mountain caves been blocked?
Therefore, a wise man should have connection with the objects of enjoyment only to the extent they are useful in maintaining the body and should never commit the error to get attached to them.
Precious Human life lost in vain - Do not trees also live? - Do not bellows also breath? - Do not animal (other than the human beast) take food and copulate?
What use are the eyes, ears, tongue, hands, feet and head, which do not delight in Shri Hari?
What use is the heart, that does not melt when the name of Shri Hari is being uttered?
—————————————
Prerequisite 1
It won’t happen over night, start early, practice…
Having acquired steadiness of seat and control of one’s breath, and having conquered attachment and subdued ones senses with his mind.
The Royal sages Pariksit and Khatwanga - renounced everything in that short span of time, and sought refuge with Shri Hari who dispels all fear. - Pariksit had 7 days - Khatwnga had 20 min
Note here: They were such divine beings, that they knew when the time to shed their body had come and they were ready for this time, they had practiced all their life for this moment. On the contrary, we are caught unaware and unprepared.
Kaliyug to Satyug
What does our balance of virtue and vices, tell you? Where are we now? Are you established in Kaliyug, Dwapar, Treta or Satyug.
If we are in Kaliyug it is the easiest, as all that is needed for us is ‘Hari Kirtan, Hari Katha, Hari Bhakt ki Sangati - Hari Naam.’
As we move away from Kaliyug into Dwapar and so on - slowly need to add more Tapa etc. till we reach Satyug and completes the cycle. We have to remember, the entire journey has to drip with the love of God. It starts with the love for God and it ends there. There is not too much of a journey, but that path has to be travelled, Sadhana has to be done.
It’s a paradox First you have to believe you have to practice spiritual discipline and after practicing spiritual disciplines you come to the conclusion there is really nothing you have to do. But, to get to that point you have to practice spiritual discipline first.
Pls Note: There is no blessed...
Pls find below the Synopsis. It has been decided into; -Some conversations -Story -Revisit some definition -Points to ponder Shrimad Bhagavata Mahapurana Synopsis of the Seventh Session Bhagavata Pratham Skanda (Book One)
Chapter 16 to 19
———————————————————
Parsiksit to Sukhdevji
King Pariksit asks here the following two questions;
- What should be done under all circumstances by a man who is under the verge of death?
- What should be done by man in general - What should a mortal do at all times and under all circumstances? - What should they hear? - What should they repeat? - What should they keep in their mind? - What should they resort to? - What should they avoid?
It is these two questions that have been answered in length in the course of the eleven books of ‘Shrimad Bhagavata Mahapuran’.
————————————————————
Shaunaka to Sutadevji
Pray, narrate to us that most sacred wisdom imparted to Pariksit, which lays bare the truth in unambiguous terms.
Sutadevji to Shaunaka
O Sages, that shine like the sun, what you have asked me in this assembly, I shall tell you according to my own light. Winged creatures sour according to their own capacity, so do the learned recount the pastime of the all pervading Lord according to their own understanding.
———————————————————
Story
The story so goes, that Sage Sukhdevji was sitting and meditating on the Self, that infinite self that dwell alike in all. When Veda Vyasa approached him, seeing his son immersed in a state of bliss, he sat down beside him, and started singing the glories of God, he started describing him in words and eulogising his timeless tales.
Hearing these, Sukhdevji opened his eyes, which were filled with tears divine ecstasy, and he said, why was I sitting and meditating on the divine without a form, when the same divine can be seen, touched, felt, with these mortal means. So beautiful is the Leela of the Lord. He requested his father to narrate the entire Shrimad Bhagavata Mahapurana to him, and started drinking the nectar like ‘Saakar’ Stories of that same beloved ‘Nirakar’ he was meditating on.
—————————————————
Lets bring ourselves back to Namisharanya, where there is this Yagna being carried out by Shaunakji and Sutadev Goswami is sitting at the Vyasa Aasan. He has just completed telling us how the panadavas and Lord Krishna dropped their mortal forms, leaving the throne to Pariksit.
Pariksit was a just ruler, under his rule the mother earth was taken care of, but slowly and steadily he realised that kaliyug was setting in. He went in a search to fight and conquer Kaliyug. In the process, the entire earth became a part of his just rule.
One day on his way, he saw a very astonishing thing, he saw a White Bull and a Cow talking to each other, in fact, the cow was crying and the bull was struggling to balance itself on only one leg. In the middle of their conversation came a kingly looking man, who started hitting the bull and trying to break its only leg. The helpless bull and cow, were crying piteously.
Pariksit could not take this torture, and he rushed to save the innocent animals. He rushed towards the man, and was about to kill it, when this man took refuge in Pariksit. On enquiring he found out that this man was no other than Kaliyug, and the Bull was no other than Dharma and the Cow was Mother earth.
Kaliyug was on a mission to rob everyone of their own dharma, he was breaking the very foundation on which Dharma stands Tapas, Sochya, Daya and Satya. He had already broken the first three, and was not hellbent on breaking the one leg of satya as well. Seeing all this happening on her, mother earth was crying. Seeing the virtues vanish, and vices take charge, she vailed.
Pariksit, though wanted to...
Pls find enclosed the synopsis. It has been divided into 3 parts - The Story - The concept - The points to ponder ( Lets revisit the story in light of the concepts) Shrimad Bhagavata Mahapurana Synopsis of the Sixth Session Bhagavata Pratham Skanda (Book One) Chapter 9 and 15 ————————————— A Grand Era comes to an end.. Story:
Shri Krishna takes Yudhishthira to Bhisma, to seek enlightenment and uplift his impending gloom. The sages from the 14 Lokas decent to listen to the knowledge that Bhisma was going to impart. With affection, he mentions that the pandavas had suffered injustice, and attributes all to the ‘Time Spirit’ and the will of providence. Later, when the time for his soul to depart from he body comes, he fixes his attention on the form of Krishna, which had lifted the Wheel and rushed towards Bhisma to attack him. Knowing him to be the Divine one, he drops his body.
Yudhisthira’s infatuation was driven away, but the light of wisdom shed by Bhisma. With the permission of Krishna and Dhrtarastra, Yudhisthira ruled over the kingdom with righteousness. Mother earth was freed of her burden and hence, the nature responded favourably. Living being had no worries of physical aliments or affliction of any kind. People of Hastinapura, through their eyes, itched him in the depth of their hearts. Restoring Dharma and Bliss, amidst the songs of glory for him and the blessed ‘Dwaraka waasis’, Krishna departed for Dwarka.
He journeyed though various cities, and people basked in the bliss of his sight. When he reached the outskirts of Dwaraka, he blew his Panchjanya Counch, to signal his return. Everyone left what there were doing and rushed to greet him, and he in turn greeted all of them as they so desired. His family, his 16000 odd wives, and children were overwhelmed to see him. Everyone had krishna to themselves.
Yudhisthira performed a lot of Yagnas, his kingdom covered almost the entire earth and his glory reached even the heavens.Then came the joyous time of the birth of the only descendent of the Pandavas. At the most auspicious hour, Pariksit was born. At the right moment, enormous ‘Dana’ was made to everyone. The Brahmanas predicted his future, and his virtues. Yudhisthira performed 3 more Yagnas, to which Krishna was also invited. After spending some time with the Pandavas, he, along with Arjun returned to Dwaraka.
After completing his piligrimage, Vidhura, pandava’s uncle, returned to Hastinapura. Everyone was over joyed to see him, and he was satisfied to see the blossoming of their kingdom. When the time was right he guided Dhrtarastra toward his ultimate goal in life, ‘Prabhu Prapti’ and Gandhari followed. One day, all three silently left the kingdom, and journeyed towards the north. Narada, consoled the lamenting Yudhisthira. Dhrtarastra left his body, Gandhari followed and Vidhura with a mixed feeling of Joy and Grief, went again on pilgrimages of sacred places.
King Yudhisthira grew apprehensive at the sight of even omens and worried why Arjun had not returned, as it had been several months. While he was sharing his anxiety with the other brothers, Arjun returned, broken and beaten. He looked as if someone had robed his soul of all the lustre. On being, questioned, he finally responded and conveyed that, Krishna dropped the Yadava body and the yadava race has been exterminated. He felt as if Krishna has robbed him of all his velour. But, later, realised that it was never him, but the Lord who was acting threw him. Kunti, dropped her mortal body and merged with her Lord Shri Krisna.
That very moment the age of Kali set in. Yudhisthira crowned Pariksit at Hastinapura and Vajra at Mathura. He, his brothers and Draupadi were completely set at rest, and resolved to ascend to the heavens. They all descended to abode of Krishna. Vidhura also fixed his mind on Krishna and casted of his body.
Thus, came to an end the glorious age...
Shrimad Bhagavata Mahapurana Synopsis of the Fifth Session Bhagavata Pratham Skanda (Book One) Chapter 7 and 8 (a bit from Chapter 2 and 4 also) ———————————————— ‘Saunanka’s Queries: 1. Repeat to us the same sacred story of the Lord, that the divine sage Sukh recited to Pariksit. 2. In which yuga was the discourse held, what place and what was the occasion? 3. Sukhdevji is a great yogi, viewing all alike, in whose eyes diversity has ceased to exist, who’s mind is exclusively set upon God and has awakened from the sleep of worldliness. He remains incognito and so is taken as a stupid fellow. 1. How did the citizens of Hastinapur come to recognise him, when he went about the city like one mad, dumb and dull? 2. How did the Royal Sage Pariksit, come to have a talk with the sage? 4. Kindly narrate to us, the story of King Pariksit and his most wonderful birth and doings. 1. Why did he take vow of fast until death, spurning his imperial fortune? 2. Why did he cast of his body which was a support for other beings?’ ———————————————— ‘Saunaka asked - The sage Suka is a lover of quietism and indifferent to everything belonging to this world, he delights only in his self. What was his motive then, in mastering this work? Suta replied - Even sages who delight in the self alone and the knot of whose ignorance has been cut asunder practice disinterested devotion to God, such are God’s and his devotees divine virtues.’ ———————————————— Let’s dwell a little on the four Purshartas, clear our understanding about the purpose of life and then dip into the nectar like story of ‘Shrimad Bhagavata Mahapurana’, which is not only about the Divine, it is more about the Divine’s, beloved Devotees. The four Purshartas and the fifth purusharat Devotion: - ‘Dharm: Love and Bliss (Infinite Ananda) - Artha: Riches cannot be the end of Dharm. Wealth is a means of earning religious merits. Sensuous enjoyment cannot be recognised as its consummation. - Kaam: Gratification of senses is not the end of sensuous enjoyment. Keeping the body and soul together is the only use of sensuous enjoyment. - Moksha: The enquire into the truth is the only object of keeping the body and soul together, and not the attainment of heaven through the performance of pious act.’ Let all our efforts in life be infused with the Devotion to the Lord. ————————————————
Story: On Shaunakji’s sweet request and for the benefit of all, Suta Goswami, sitting there in the holy land of Naimisharanya, started the Katha. He told all that will narrate to the best of his ability and understanding of the Lord and the Granth infused by Shri Krishna.
At the end of the the Mahabharat war, after massive distruction, when the Kurukshetra was coloured red with blood. There was much distress and agony on both sides. Not many people were left. A few at the Pandavas side and only 4 remained at the Kauravas side - Duryodhana, Ashwatthama, Kripacharya and Kritavarma.
Ashwatthama to avenge, the sad state of Duryodhana, at night entered the Pandava camp and be-headed their 5 sons. Duryodhan died of agony, when he realised what had been done.
Krishna told Arjun;
‘A pious man would never kill an enemy who is drunk, unguarded, insane, asleep, tender of age, stupid, terror-stricken or fallen at his feet, nor would he kill a women, now one who has lost his chariot.’
However, Aswatthama who has commited such a hideous crime deserves no consideration. He was caught, his Mani was taken and his head was shaved before letting him go. He attacked a second time, this time the unborn son of Abhimanyu, who was in Uttara’s womb. She was being taken care of by Kunti, Subadhra and Draupadi. To protect this unborn son, Krishna entered the womb of Uttara. This one being protected by Krishna himself was no other than Pariksit.
When all were safe, Krishna announced his wish
Shrimad Bhagavata Mahapurana Synopsis of the Fourth Session Bhagavata Pratham Skanda (Book One) Chapter 1 to 6 ————— We bow our heads to the Transcendent Reality, from whom the universe springs up, in whom it abides and into whom it returns. This age of Kali takes away the purity of peoples heart and is thus difficult to conquer. We turn to you, who confides even his profoundest secrets to their beloved devotees. ————— Story: The session started with a story of a King who wanted to know the secret of the bliss possessed by a ‘poor Gaadivan’. He approached him multiple times, but the Gaadivan refused to impart. Till one day the King came as a nobody, waited as a nobody, and sat down as a nobody. When he emptied himself of his lower self and ego, the Gaaidvan made him sit and shared his secret of ‘Never ending bliss’. We enter ‘Shrimad Bhagavata Mahapurana’, as a nobody and bring our hearts to Naimisharanya where Shaunakji and his various disciples are listening to Sutadevji. They want to know more about Narad Muni, the boundless Sage. Narad Muni, is the mind born son of Brahma. It all started when the divine desired creation, when Brahma, Vishnu and Mahesh came into existance. After thousands of years of mañana Brahma opened his eyes and came along Narad Muni and many others from his mind. His cycle of decent or ascent, would leave this decision on you, started with a curse from Brahma, when Narad Muni refused to enter the ‘Grahasth Ashram’, and desired to just go around singing the glories of the Lord. - He first became a Gandharva and after being cursed again - He was born as a maid servants son Here, he had the opportunity at a tender age of 5 to serve, holy men during their period of ‘Shetra Vanvas’ during the rainy chaturmas. Their company and eating parshad ignited in him the longing for God. What followed, was a tragedy or blessing, again I leave it on you to decide. For, categorising an event as good or bad is a subjective matter. The saints left, and soon after he lost his mother also. He at this little age started wondering around in search of God. He got a glimpse of what he was looking for, only to be told he was not pure enough to hold this vision any longer and again in this life. He devoted his life to purifying himself, gained Bhakti, gyan and Vairagya. He broke the Shackles of Karma and on death merged with that Divine and was manifested again as the mind born son of Brahma, the Mukt, boundless Narad Muni. Points to Ponder: One Becomes Many - Supreme person, who is beyond it all, became Hari, Hara, Virnchi This entire universe is made up of Satva, Rajas and Tamas. But, the one who made these is beyond the Gunas, rid of all cravings, free from vanity and jealousy and content at heart. He is free from name and form. He is the imperishable seed of various avtars. The avtars of the lord are numerous, all are nothing but the rays of the same divine power. In ‘Shrimad Bhagavata the following are glorified in detail; 1. The four unmarried sons of Brahmā [the Kumāras] also called as Sanat Kumāras. 2. Varaha avatar (Boar) 3. Devarṣi Nārada, who is a great sage among the demigods 4. Nara 5. Nārāyaṇa 6. Lord Kapila, foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa. 7. Dattatreya, the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. 8. Yajña, the son of Prajāpati Ruci and his wife Ākūti. 9. King Ṛiṣabha, son of King Nābhi and his wife Merudevī. 10. King Pṛithu who cultivated the land to yield various produce, and for that reason the earth was beautiful and attractive. 11. Matsya, The form of a fish. 12. Kūrma, The form of a tortoise. 13. Dhanvantari. 14. Jaganmohini. 15. Nṛsiṁha - The man lion form. 16. Vāmana, the form of a dwarf brāhmaṇa. 17. Parashu Rama. 18. Sri Rama, the son of...
Shrimad Bhagavata Mahapurana Synopsis of the Third Session Bhagavat Mahatmay ——— Bhagavata unlike Ramayan and Mahabharat is not one big story, it is a string of stories, conversations, narration and question and answer sessions, happening between different speakers, at times, in different time zones. Hence, to comprehend this, we need to try and clear the clutter of conditioning in our mind. At the same time we need be willing to think beyond the boundaries of our limited physical and mental capacity and finite logic and reasoning. Beyond the boundaries exits the truth. ——— Let’s bring ourselves to Naimisharanya, ‘a Holy forest where Shree Veda Vyasa taught the Vedas and all the Puranas to his disciples. Later it is in this very holy place that Romaharshana or Lomaharshana , Vedavyasa’s disciple, narrated the Puranas to several Rishis. It is also the blessed place where Ugrasrava (Suta Gosvami),the son of Romaharsana, narrated the story of Shreemad Bhagavatam to several Rishis.’ Veda vyasaji writes, that Shaunka with his 28000 disciples, requests Suta to narrate that which will help everyone during this dark age o Kaliyug, in an effort to make Humans humans again. ‘Manur bhav’- ‘Manushya tu manushya banja’. To which, Sutaji, chose to narrate the ‘Shrimad Bhagavad Mahapuran’. He explains why to Shaunka? He picks a few of the endless glories and benefits of this Granth. Point 1 ‘The story of Shrimada Bhagavata emanates from the essence of the Vedas, Purans, Upnishads etc. - The vital juice circulating the tree can not be tasted. The same juice in the form of the fruit captivates the mind of all. - The butter in the milk, cannot be tasted, but when separated, it delights even the gods. - Sugar too is there in the sugarcane, but when separated tastes sweeter.’ Point 2 Story : King and Queen and their baby who was stolen by the dacoits. Later, till reminded the child forgot who his real parents were and took the dacoits to be his parents. Point to ponder: This Granth has the power to take us where we belong. We are the children of God. We have lost our true selves in this world. The spark of knowledge from this Granth, can lead us back to our true divine Self. - Tat Tvam Ashi - Aham Brahmasmi - Ayamatma Brahma - Prajnanam Brahma Point 3 Story: Vivekananda and an impatient man and his question of, How to get God? This man is thought the importance of one single breath, when kept under water for a long duration. One single breath is all he wanted. He could not think of anything else. When time is short, drastic measures have to be used. Points to ponder: This Granth has the power to awaken this one pointed focus, this deep yearning that is to to reach God. It will awaken the intensity in seeking for God, just like a dying person wants one more day of life and a drowning person wants one breath.
Point 4 Story: A little boy selling water, and the rich man who bargains. This little boy understanding that he is not thirsty, goes away. As a person who is really thirsty drinks first and then asks for the price. Points to ponder: This Granth has the power to awaken the thirst, to awaken the longing and awaken the desire for God. The thirst for the truth. The thirst for finding the True Self.
Point 5 “Sacidanandroopaya visvotpatyadihetave, tapatreyavinashaya Shri Krishna vayam namah” We sing the glory of Shri Krishna, who is all truth, all consciousness and all bliss, who is is eternal never ending bliss. He is responsible for the creation, substance and destruction of the universe. He is capable of putting an end to the threefold agony, and we do Naman to him. - Adhyatmik: The agony caused by ones own body and mind. - Adibhotik: The agony caused by other creatures to the self. - Adidevik: The agony caused by natural calamities, or other elements. Points to ponder: This Granth has the power to wipe out all our agonies,...
Shrimad Bhagavata Mahapurana Synopsis of the Second Session Bhagavat Mahatmay Shri Guru Charan saroj raja, neej manu mukur sudari. Baranau raghubar bimal jasu, jo dayaku fal chari. Hanumanji, with the dust of your feet, we cleanse our heart, our very being. To make us fit to recite and hear the glories of Shri Hari. His Glories give us the eternal fruits. The fruit of Satya, Tapas, Dana and Sochya. If one hold on to even one of the four, the other three will follow and the the doors of Vaikuth are bound to open. Dear Lord, this finite perishable being, is going to attempt to sing glories of you, The Infinite. You ,whom some define as not this, not this and some as, this also, this also. Whose end nobody has been able to reach. May your grace flow. - May our attention be like Arjun who aimed for the eye of the birds. - May our learning be like Yudhishthira, who refused to utter a simple shloka without internalising and implement it. - May we be like the Sun, discipled in our Sadhna - May we be like Shiva, ever awake and alert in midst of darkness of Vices. - May we build our material world, on the spiritual base, which simply put says, “All Good = God”. - May we dwell in ‘Pratiksa’. Have the patience to wait as long as it takes, till the truth is revealed. - May we have the urge to be with you all the time. Till we start seeing you in everything and every action becomes an act of devotion. ————————————————— “Bhagwata is my Bow, I am the Arrow and I aim to reach you My Lord” We can sum up the Bhagwata or any other granth, in two lines; “Parahit kar baan prabhu ka aabhari. Parapida/paraninda saam paap nahin bhari” To reach this state in thought word and deed, simply put is the Mahatmaye of Bhagwata. ————————————————— Bhawatam was narrated for the first time to dispel Gloom, and re-narrated to establish the Listner in ‘Chid Ananad’ - “Never Ending Bliss”. - The Infinite power narrated it to Brahma (4 Shloka) - Narada Muni to Veda Vyasa (4 Shlokas) - Shivji to Paravati and Sukhdevji - Veda Vyasa to Sukhdev Muni (18000 shlokas) From 4 Shloka, ‘The Chatusloki Bhagwata’, Veda Vyasa went on to expand it to 12 Books, 332 Chapter and 18000 Shlokas (verses). It takes at least 30 hours to read the Sanskrit Verses. If it can dispel the vacuum of Brahma and Veda Vyasa, we can be freed of our impending vacuum as well. Are we not always in a state of flux, moving from momentary joys to sorrow. “Saab kuch hai mere paas, najane kya hai khoya. Khusiyo ki nikli barat, aur mera dil roya. Najane kesi jang Laad rahe hai hum, No koi gaam hai na udhasi, Phir bhi tadap rahe hai hum.
Kesi hai yeh ulzan, kyo yeh saab sikh rahe hai hum. Khud na samaj paaye, auro ko samjane chale hai aapna gaam.” This epidemic which has struck the old and the young alike in the form of ‘Depression’ can be eradicated by ‘Shrimad Bhagwata Mahapurana”. It can lead us; - From the momentary ’Sukh’ to eternal ‘Bliss’ - From the external seek, to the internal find - From the incomplete self, to the complete in self - From the finite and perishable, to the infinite and eternal ————————————————— Lets get to know our Author, Narrator and Seeker (Detailed story narrated in the session) Author -Veda Vyasa He is the son of Parasharji(a renowned astrologer) and Satyavati. Born under planetary conditions, fit for the birth of the 29th Veda Vyasa. ‘Ved Vyasa is a title which is given to new Vyasa in every Chaturyuga, in this Chaturyuga it is Given to the great Krishna Dwaipayana son of Bramharishi Parashara.’ Pls Note: It is so beautiful to know that our Veda also evolve to fit the need of the time. Krishna Dwaipayana Veda Vyasa compiled the Vedas in order to simplify their study, the meaning of the word Vyasa here is Arranger or compiler. So Veda Vyasa Translates to 'The Compiler of Vedas.’ He - Compiled the Vedas - Wrote the Brahma Sutra -
Shrimad Bhagwatam Mahapuran Synopsis of the First Session Bhagwat Mahatmay All at the feet of Shri Hanuman, who is our main Listner (Mukhya Shrota), main Speaker (Mukhya Vakta) and main Brahmin. He was there and always will be there, a “Katha Rasiya”, Who goes where ever the Hari katha is happening, and listens to it soaked in the love for the Lord. My naman to Hanumanji To absorb the most from the story, we need to learn to Listening. As such, considered a very natural activity, but it does not come naturally to most. The first session is devoted to the ‘Art of Listening - Sravanam Mangalam’ Stories covered: 1. Ramdasji and Hanumanji - Color of the flower 2. Water and the Vessel 3. Sadhu and his Student - The Brick of Gold 4. Atmadev, Dhundhuli, Dhundhukari and Gokarna 1. Disparity in Reward 2. Difference in Form Ramdasji and Hanumanji - Color of the flower Points to Ponder 1. Ramdasji while narrating would start visualising the entire scene, as if it was happening in front of him. (Time after all is just an illusion) 2. Many a times our perception or vision is clouded by our mental state and situation. 3. There can be various version of the story. 4. Listen to the narration with an ‘Open Mind’. 5. Ones a Granth is opened, the Granth which is imbibed with a soul takes over, and presents what it actually wants to, at a particular time. 6. Multiple Kalps and multiple yugs are happening simultaneously and in repetition. Each has a different narrative. The change in minor details in the story should not distract us, our focus should be on the essence and the learning. Water and the Vessel Points to Ponder 1. Only when the vessel is empty is it possible to put water into it. 2. At the same time the vessel has to be kept with the open mouth up and not upside down. 3. We have to be receptive when sitting and listening. 4. Irrespective of how many times we have heard the story, every time we hear a new lesson can be derived.
Sadhu and his Student - The Brick of Gold Points to Ponder 1. We all have a lot of baggages which weigh us down. 2. Sit free of all the worries, fears, sorrows, expectation and assumptions. 3. In order to really revel in the story, we need to dispose off all that is bothering us. 4. If only we were a rolling stone, we would not gather any moss. Till then, we can always deposit our baggages with the Lord, time and again.
Atmadev, Dhundhuli, Dhundhukari and Gokarna Points to Ponder Disparity in Reward Gokarna asked: On this very Spot there are many sinless souls that have listened to my discourse. How is it that aerial cars have not been brought for them? How has disparity come in the matter of reward? Servants of Hari replied: The disparity in the matter of reward here has come on account of diversity in hearing the exposition. Thought it has been heard by; - It has not been reflected upon in an equal degree of intensity by everyone. - It was not heard by a composed mind. - One has be there 100% body, mind and soul. Hear, Listen, understand, contemplate and implement. It is to be noted here; - Pointless is spiritual wisdom which is not firmly rooted. - Hearing of scriptures is tarnished through lack of interest. - Counsel which is received with a doubting mind is lost. - Fruitless is the muttering of a sacred text done with a restless mind Hence, the hearing of Srimad Bhagwata is efficacious only when; - There is faith in the words of the narrator - The thought of ones wretchedness - The subjugation of one’s mental aberrations - Unflattering devotion to the hearing of Srimad Bhagwata Difference in Form Gokarna/other listners- They appeared in a divine form Dhundhukari and others- Shri Hari gave him a form similar to his own Why is there disparity in the Form attained by them? The above somehow lead our attention to the Lucidity and flexibility of it all. 1. Ekam Sat...