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Vedic Philosophy of devotion
Acct. ID: 206689
Notice ID: 207
Posted: February 12th., 2004
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Proclaimed from: Baroda, India
Each individual in his life-span struggles and hopes for ownership of his existence and joy. During the process he goes through two enormous difficulties:
(a) Passage of time: Considering the average Indian age of retirement of 58 years, aspiration, effort, success, recognition and authority take time. That time which is lost before one arrives at this stage leads to despondency and guilt.
(b) Doubt: About himself, his work, his means, his teachers, his society and his environment. This leads to a stage of chronic helplessness – indecision, a stagnant and anxiety-ridden state of mind. Persistence to a certain goal or vision disappears.
In the present day, we find very few books in vogue with a harmony of plot-theme-characterization and style. Most are usually fact reporting chronicles or far too imaginary to affect each individual. Probably due to the unavailability, lack of knowledge or interest, the basic Indian scriptural texts, which can prove as Illuminating guidelines are gradually disappearing from society. To live, man must act. Before he acts, he should know the nature and the purpose of the action to be undertaken.
Man can be motivated to do a certain action only if he realizes the importance of his task. Along with that if a touch of personal significance joins, this synthesis of two strong emotions would lead to a glorious input effort and an exemplary output performance, meaning thereby that instead of the computer language of garbage in and garbage out, we have glory out if grace besets..
The purpose of this synopsis is to reveal the importance and significance of the Shreemad Bhagvat Mahapurana in human life, contrary to the blind delusion prevalent today as to the lack of rational thought in these glorious literary volumes.
Though ancient yet incessantly new is a Purana. These clarify the deepest meaning of Devotion, Knowledge and Action, as mentioned in the Vedas, by means of historical references, in such a way that the most illiterate to the most erudite can grasp and comprehend it to mould himself.
Purana – types
There are 18 puranas in all, with a total of 4 lac shlokas or verses. Vyasji has diversified them into:
1. Bhagvat Purana 10. Vayu Purana
2. Bhavishya Purana 11. Vamana Purana
3. Matsya Purana 12. Narada Purana
4. Markandeya Purana 13. Linga Purana
5. Brahma Purana 14. Padma Purana
6. Brahmaand Purana 15. Agni Purana
7. Brahmavaivarta Purana 16. Kurma Purana
8. Vishnu Purana 17. Skanda Purana
9. Varaha Purana 18. Garuda Purana
Shreemad Bhagvat Mahapurana
Out of all the 18 puranas, this is considered as the “Purana –Tilaka”, that which supercedes and illumines the others.
Shreemad Bhagvat Mahapurana: Origin
Who felt totally satisfied only after creating his last Magnumopus, the Shreemad Bhagvat Mahapurana
Sootji and then to Saunakji and 88, 000 rishis
To King Pariksh*t and all worldly people
Shreemad Bhagvat Mahapurana: Contents
It consists of 18, 000 shlokas.
It has (a) Mahatmya or importance with 6 Adhyayas or parts and
(b) 12 Skandhs with 335 Adhyayas.
Each of these Skandhs represents a form, function and a body part of Bhagvan, each with a capacity to represent the Whole.
Skandh Characteristics Body Part of God No. of Adhyayas
I Adhikaar Right foot 19
II Sadhana (Gjyana) Left foot 10
III Sarga Right Arm 33
IV Visarga Left Arm 31
V Sthana Right thigh 26
VI Poshana Left thigh 19
VII Ooti Right hand 15
VIII Manvantara Right Breast 24
IX Ishanukatha Left breast 24
X Nirodh Heart 87 + 3
XI Mukti Head 31
XII Aashraya Raised left hand 13
To begin to do any work, one must have Adhikaar, i.e. the capability, the competence to do it. After that one must have the appropriate knowledge of the means (Sadhana/gjyana) to achieve it. Then one must act (Sarga) , which will display one’s effort and performance (Visarga) . One who is devotedly pursuing a goal/vision gets a definite position (Sthana) and inspiring livelihood in that field (Poshana) . Satisfied and appreciated thus, one gets various other desires to act upon (Ooti) . By persisitently performing righteous acts (Manvantara) , one gets devotion, the zenith of living, which is Ishanukatha. Such a person gets involved with the Life-force, (Nirodha) and attains Liberation (Mukti) . The last stage is being totally in accordance with Bhagvan, by a surrendering will and a constant communion with the Divine (Aashraya) .
Shreemad Bhagvat Mahapurana is considered as the ripened fruit of the tree of the Vedas, with the seeds and roots of Aum and Gayatri. It expounds in full detail the 574 shlokas spoken by Lord Krushna to Arjuna in the Geeta.
The Mahatmya begins with the following:-
Threefold incidences and three sorts of questions:
1. Sage Narada is overwhelmed by the condition of Bhaktidevi, who is lamenting for her prematurely senile sons Gjyana and Vairagya, and is inconsolable, by all the river-form dieties serving like Ganga, Saraswati etc.
A sage is a person who keeps everything he has at stake to uplift a deserving soul. Bhaktidevi implies the utmost devotion for the Ultimate person, one who is capable of unimaginable tasks. To carry out such a conduct, one needs an absolute knowledge (gjyana) and a ruthless, ascetic, unbending, intransigent renunciation (vairagya) for accomplishing the defined purpose. To rekindle this flame, as the river dieties suggest - arts, wisdom, purity alone is not sufficient. To add to the misery there is a social condemnation and fear of ridicule by the crowd.
2. Shaunak muni, along with his 88, 000 rishis question Sootji at Naimisharanya. This place signifies one in which an equanimous state of mind is acquired and maintained. The questioners are the wise men, the intelligentsia, the elite, and the prominent philosophers, who have a poised mind and are genuinely interested in the betterment of mankind.
“ What is most pious means, eternal, irrespective of any age, time, class, creed which would result in giving discrimination in action, devotion, knowledge, ascetism, zeal in life and union with the Divine?”
The question already presupposes that the aspirant has full awareness about the demanding precision of conduct and control of the forever-faltering senses required, to deserve and acclaim Divine union.
3. Accursed king Pariksh*t, knowing that he would die in 7 days, renounces his kingdom, takes up a fast on the banks of the river Ganga and asks Shukdevji “What is the proper conduct of a man throughout his life? What is required of a dying man? What should each individual do for self-upliftment, without which no action is totally complete”?
Thus, there are three main orators, and the entire text is in a question – answer-explanation form. Naradji found the following glaring faults in society while trying to find a solution for Bhaktidevi.
Blemishes apparent on objective scrutiny
Absence of Truth: Harmony between thought, word and speech is lost. Life is wasted between self-deceit and hypocrisy.
Absence of austerity: To undergo rigorous, almost penance –like activity for the sake of upliftment of the self and its surroundings.
Absence of purity: Cleanliness can confuse purity. Guiltless serenity of the soul, expressing itself through cleanliness is missing.
Absence of compassion: Pity is prevalent, as a mode of a sadistic satisfaction, by comparison, the feeling of being in a position to help or scoff at somebody’s sore wounds. Compassion does not consider anybody as irreedemable.
Absence of charity: Donations for prestige or fame are abundant, charity for the really struggling, deserving is not intended.
Hunger is overpowering: Lack of discrimination in action for livelihood, however possible, using what-so-ever means, just a blind mass hysteric action is there.
Dependency: If by potraying oneself as a feeble, mentally crippled pitiable object, a work is getting done, it is resorted to. Self-sufficiency and effort are not considered.
Conversations are camouflaged: Misleading, superficial, fraudulent glib is prevalent; probably ornamental but not substantial.
Idleness: An obstinately lazy consciousness, believing just in senseless mortification of the flesh
Dullness: By various physical afflictions, mental maladies, vices, epidemics, natural catastrophes etc.
Haphazard knowledge, irrelevant renunciation, subjective beliefs, improper methods etc. are insufficient to put forth a zest in living.
Shukdevji, Sootji, Naradji keeping all the aforementioned faults in perception have the same answer, the Shreemad Bhagvat Mahapurana which sings the glories and discloses the deepest secrets of God.
Shreemad Bhagvat Mahapurana: Importance
A thing or a person can deserve respect out of its attributes. Values give one importance – that is – if one knows the utility, significance, greatness, supremacy then one automatically regards the person or thing. This has been explained as under.
Kaala – Time has been compared to a serpent. It is difficult to notice its arrival because of its slithery, slippery, sneaky nature. Unprepared and caught unaware, one suddenly realizes time in form of old-age, death, insecurity, adversity, inflation etc. This leads to a chronic restless state of fear that expresses itself in thought, word and deed in the form of a feverish obsession to save oneself from all these troubles, losing one’s peace of mind.
The word Shreemad itself means self-glorifying, fortunate, splendid and illuminating; a text with the gist of all the religious texts possible, which has been said by the Lord Himself and His devotees, which is competent enough to remove all sorts of guilts, fears, infatuations in the same way as sunlight affects the disappearing dew.
Naradji tried all the known means of rekindling the flame of devotion and failed. He became disillusioned and gloomy. There can be 3 main qualitites of facial expression:
1. Gloomy : which is usually self-caused
2. Resentful, filled with scorn and hatred : where others are involved
3. Self-satisfying, serene radiance, that which can be observed on the faces of the very wise and devout souls. They possess an infinite, unclouded capacity of enjoyment through their communion with the Lord, the end result of a most demanding morality of values and virtues
Thus, a worried, gloomy, restless, absent-minded, hurrying Narada met Sanatkumars, one of the Avataars of God, who reminded that when Vyasji had felt a similar state of aesthetic vacuum, Naradji himself had suggested the invocation of Shreemad Bhagvat.
Shreemad Bhagvat is the concretized Verbal Form of the Lord, each letter in it has a potential equal to that of God. It has the power to remove pain and destitution, misfortune and faults, conflicts and obsessive materialistic feverishness, anger and lust for power by its regular study.
Types of people who can be transformed:
The Lord has blessed the Bhagvat. He has put His Pure, Innocent, Illumining Self in these words. Thus even the most depraved soul is not considered worthless - the most contemptible soul is not considered as trash.
1. The ignorant
2. The cynical
3. The skeptical
4. Those volitionally into debasing actions
5. Those who do not have truthfulness in life
6. Those who are a burden to their parents
7. Those who are feverish with unfulfilled desire
8. Who are burnt from within due to stored impotent rage
9. The hypocrites
10. The envious
11. The violent
12. Those vicious with vices of alcohol, drugs etc.
14. Animal, especially cow-killers or murderers of those who know brahma
15. The cheats
16. The frauds
17. Those with malevolent intentions
18. The immoralists
19. Those destroying life by wish, whim or impulse
20. Those who remain in the company of the above mentioned
Keeping this in view, the following example has been illustrated.
Atmadev and Gokarna
There lived a Brahmin Atmadev on the banks of the river Tungbhadra. This city is the Human Body. Tung means ultimate and Bhadra means Well- behaved. Atmadev means the soul, consciousness, self.
Thus, one who is eternally centered in the self, totally conscious and in control of himself and his existence can achieve ultimate prosperity by the harmonious use of the soul residing in his body.
He was in love with his wife, Dhundhuli, a beautiful girl from a renowned family. To have a good moral character and a good family are virtues. She had various flaws – a fanatic assertion in her own opinion, extremely interested in gossiping.
These type of people need to talk a lot, are constantly criticizing something or the other and keep on chattering without any logical base or reasoning. Moreover Dhundhuli was absolutely careless in her housework and was miserly. Continuously her mind bred ill feelings towards somebody and abusive words at her tongue for some other. All these flaws made a tremendous hurdle for the emergence of the flame of devotion.
Inspite of all the pleasures of being well settled in life, Atmadev was sad, as he did not have a son. He tried all sorts of remedies available then, which did not work and disappointed thus he came to a forest. Here, he met Yati, a person who’s every thought and action follows the definite purpose of the union with the Divine. Yati told Atmadev that for 7 more births, there was no chance of his experiencing the pleasures of fatherhood. Atmadev’s gloom deepened and expressed itself in tears. Yati was touched and blessed him with a fruit specifically instructing him to see to it that his wife eats this fruit and observes truthfulness, purity, compassion and fast.
Happy and blessed, Atmadev returned and gave the fruit to Dhundhuli, who had great unspoken doubts about this. She consulted her friends as to what to do about the fruit.
(a) Atmadeva did not follow instructions to the latter. One who was foresighted and competent enough to grant him his deepest desire advised him. This was almost command-like which was disobeyed, due to lack of attentiveness to the words of his benefactor.
(b) A common ailment affecting today’s married couples who need psychological counseling for maintaining this bond. Instead of talking the doubt off with Atmadev, Dhundhuli consulted her friends, who did not give her the right guidance. Mutual discussion between spouses encourages trust, love and respect. When one is confused about a decisive fact in life, advice must be taken of someone whom one respects, is competent and compassionate, who would give the perfect means for well being and prosperity, which should be accurately followed. Lack of self-scrutiny and blind reliance on similar vices affected friends and their opinions would result in catastrophes.
Dhundhuli made a deal with one of her expectant friends who agreed to give her the child she begets and feed him in exchange for money. For the sake of examination, she gave the blessed fruit to a cow.
Dhundhuli pretended to be pregnant and at term she got the friend’s child and named him Dhundhukari – meaning the smoke of the house. Smoke irritates and burns the eyes. Similarly Dhundhukari was a chronic source of pain and fear to all concerned.
The cow too delivered a miraculous being, with a beautiful gold-like human body but with ears of a cow and hence called Gokarna, one having cow’s ears. He was a pious soul, absorbed in gaining knowledge, wisdom and devotion.
Dhundhukari was also known as Maha-Kaala, implying one with the piercing power of an arrow and the poisonousness of a snake. This gave him enmity towards all. Atmadev was distressed. Gokarna soothed and advised him not to be infatuated with a son made of flesh-bones-blood and malevolent intentions, instead to forget about all or anybody’s misgivings, and involve himself in striving for your own communion. Atmadev was advised thus to:
(a) Endless strife with zeal and enthusiasm towards your own vision in the form of religion.
(b) This should not be phasic, but a continuous, radical process
(c) Do not be hypocritical in that. To be good is far better than to portray oneself good in public. There is a difference between ostentatious display and a genuine urge to become good.
(d) There is a vicious cycle between unfulfilled desires-expectations-appraisal and/or criticism of/by others-grief, gloom, irritation, anguish- Misunderstandings. All these hamper growth due to lack of serenity. Atmadev renounced his family life and became absorbed in the understood task.
Dhundhuli became remorseful. Atmadev had left her. Dhundhukari used to beat her for money, her gossiping friends deserted her. She mourned for her lost husband, lost time, improper conduct, her life-wasting actions on trifles and committed suicide by jumping in a well.
Dhundhukari became a womanizer with 5 women in his house. To maintain his livelihood, he began to rob and beat people. These women were afraid, also fearful of being caught, punished and imprisoned by the king on charges of accomplice with malconduct, decided to murder him. They put a noose around his neck and fire in his mouth. After a great struggle, Dhundhukari left his body and became an evil spirit.
Dhundhukari tormented travellers by taking various forms and by speaking fearfully and incoherently. Gokarna came to know of this and met him. Dhundhukari wept and begged for release from this horrible state. Gokarna was advised by Suryadev, the Lord of the day to perform the Shreemad Bhagvat Katha, a sermon explaining this Purana lasting 7 days.
Reformed and dissolved from all sins, Dhundhukari attained communion in 7 days breaking his feverish infatuation for family, son, wife, house, relatives, money, work and body. Out of all who were present only he was affected totally:-
1. Precisely grasping what is said, thinking and understanding the Truth without doubts about yourself, the orator, what is said or your own success.
2. Contemplating that which is known
3. Control of mind from being involved in illogical reasoning (what to do, to do or not to do, how, why and when to do etc.) hypocrisy, malevolence, infatuation, restlessness, craftiness.
4. Feeling of gratitude for one’s benefactor and eternal trust in his words.
The rest of those who remained unaffected had one of the following flaws:
1. That knowledge/means which is just known, not practiced
2. Listening out of laziness, inattentively, out of forced habit, to maintain relations with the host, without respect or comprehension or because one has nothing else to do in life (Loafers)
3. Giving or taking the undeserved
4. Of a family known to be associated in dubious acts, in a crime-infested area, eating stale foods
5. Practice of religion just to get it over with, reducing it to the senselessness of repetitive toil.
Thus, with this background, the first shlokas defines and explains the importance of God. It is made of 4 quartets, each with 8 letters thus singing the glories of the 32 attributed formless, yet taking form, Saakar Brahma, the Supreme Being.
1st Shloka of Shreemad Bhagvat
Shloka explaining Shri Krushna
Taapatrayavinashaaya ShriKrushnaaya Vayam Numah
Shri Krushna has Sata, Chitta and Ananda forms which are always present to Him.
Sata: That which is omnipresent, that which exists, that for which to be absent from any place is impossible.
Chitta: Soul/Consciousness in its full, optimum, ultimate function and form, pure self-awareness, the end-result of profound contemplation of the Self, Knowledge and Devotion.
Aananda: That which gives bliss, joy and delight, which is the motive behind pure happiness in living.
Roopaya: That which is the Truth, Real, Conscious, Eternally Blissful has a form (Only that which is Saakar can have a Roopa) , though can be formless (Niraakaar) , pure Brahma, and which are not different from each other.
Vishwottapatyadihetave: The Source of this world, the one who maintains, and the one who destroys, who remains when all that is present merges into it. (It has been known that Brahma, Vishnu and Shankara create, maintain and destroy the world. These are the Guna-Avataars i.e. Dieties who take form according to its attributes from the Poorna- Avataar Krushna) .
Taapatrayavinashaaya: All individuals suffer from three types of pains – due to their nature, actions and time that are as:
Aadhibhoutika : Physical afflictions
Adhyatmika : Intellectual problems
Aadhidaivika : Spiritual sense of loss
(Thus, all individuals who are physically weak, confused in mind, despondent, full of misfortune, irremediable, irredeemable)
Vinashaaya: Total destruction from its root-cause, once gone never to return in any other form, that is what the prefix ‘Vi’ suggests.
Shri Krushnaaya: Known by the totally illiterate, those knowing Scriptures, Vedanta,
various philosophies or those praying out of relief from severe distress.
Shree: Most auspicious, beautiful, attractive
Alongwith Shri Swaminiji
That which once known creates an inclination and urge to know further
Capable of the above mentioned in the form of Leela – an effortless creation, with joy
(There can be various states of mind with increasing order of maturity, pain in adversity, equanimous in pain and pleasure, experiencing joy and delight, continuous, ever-new engrossing Bliss)
Krish: Overlordship of all that exists
Na : Depictive of unadulterated joy, implying eternal happiness and its source.
Vayam Numah: We sing the glory of
There is an essential difference between singing the glory of and prayer. Prayer has some motive behind it, one wants something out of the person prayed to. It is filled with effort, dependence and expectation. To praise however, is self-sufficient, self-justifying, gratifying by being itself in the intense emotion it arouses and its delight in contemplation. In the Bhagvat, whenever, Bhagwan is about to take an incarnate form, Brahma and the other Gods sing the glory of Shri Krushna. Thus, it is capable of: -
1) Attributing fearlessness
2) Clearing all doubts
3) Arousing an intense love for the Divine
4) Removal of all debasing feelings
5) Communion with Krushna Himself, from within and /or from without in Form.
Vallabhacharyaji’s contribution to the Bhagvat Purana:
Vallabhacharyaji is known as the Divine Fire incarnate who pioneered the ‘Pushti-Marg’ in Vaishnavism. In his various illuminating works seven meanings, that of the alphabet, word, couplet, incidence, chapter, part, shastra of the Bhagvat Mahapurana are present in synchronicity. (Akshar, shabda, shloka, adhayaya, prakarana, skandh, shastra) . It is in his family lineage that one can get to know the pre-requisites of entering and practising this path, a sort of abluting ceremony known as Brahma-Sambandha. Shri Vithalnathji, his second son is also regarded by the Vaishnavas as the Guru, the God Himself.
Logically deriving out of all seven meanings the theory of ‘Shuddhadvaita Brahmavaad’. Pure non-dualism is formless yet can take form ‘Saakaar’ and can be served. It negated the major belief in Illusionism (Maayavaad) as expounded by Shri Shankaracharya.
Historical Change of thought by Vyasji:
This is clearly explained by Shri Vallabhacharyaji in his works. Vyasji in the Mahabharata has given Dharma- Artha- Kaama- Moksha as the four famous attributes of Man and in the above said order. This has been reversed. It is the shining characteristic in the Bhagvat Mahapurana that:
(a) That action and food which prolong life – Kaama
(b) Life enhanced thus – Artha
(c) The intense desire of the soul to know the Ultimate – Dharma
(d) On understanding these values, the practise of these virtues – Moksha
In the ascending order these texts expound Shri Krushna:
Aum ------ Vedas -------- Gayatri
Shreemad Bhagvat Mahapurana
1. Aishvarya : Supreme grandeur, opulence, overlordship
2. Veerya: Ultimate valour and heroism
3. Yasha: Most Reputed
4. Shree: Most auspicious
5. Gjyana: Most knowledgable
6. Vairagya: Most detached
Mahamuni Vyasji’s advise
This Bhagvat is not available anywhere else, but on Earth, neither in
Kailasha – abode of Shankara
Vaikuntha - abode of Narayana
Swarga – abode of Indra
It is available to one who has the genuine urge to know. Never leave it, never falter from what it says, and grasp its total inference by repeated, regular study.
It is the Ultimate Mahapurana, the verbal form of the Lord Himself. It has the rejuvenating capacity and a complete synchronicity of Knowledge-Renunciation-Devotion, and the experiences of all the wise men and sages of History.
Do not defile the gift of life by wavering senselessly after blind gratification and keep on repeatedly injuring your own innocent soul. Pariksh*t, Bhaktidevi, Shaunaka and the 88, 000 Rishis are witnesses to gaining communion with Bhagwan.
It has the blessing of igniting, arousing and maintaining the blissful flame of devotion to all those who want to know.
O disturbed people, affected by your own nature and misgivings, faults and compromises, fearful of time, enemies, adversity and death, harbouring ill-will against many, hungry for power, fame and recognition, all with multiple wounds of conscience, come heal and uplift yourself, and see the soul surrender itself to its Source, the Supreme Owner.
Vyasji calls himself ‘Mahamuni’ signifying that he has not created, but just witnessed the entire Leela (Divine Play) of the Lord in his samadhi – deep meditation. He has then arranged them logically in the form of 12 Skandhs in the Bhagvat.
Rasas in the Bhagvat Purana
According to the Natya-shastra by Bharatmuni and other Sahitya – shastras, various scriptural texts of dance and drama, there are 10 types of Rasas. The other four Rasas – Dharma, Artha, Kaama and Moksha - the 4 Purusharths - that are the famous four attributes for Man’s happiness are also explained in the Bhagvat in the 10th Skandh, thus enshrining total 14 Rasas.
1. Shringaar Ornamental
2. Haasya Humour
3. Karun Tragic
4. Roudra Anger
5. Veer Valour
6. Bhayanak Dangerous
7. Bibhatsa Outrageous
8. Adbhut Awe-inspiring
9. Shaant Serene
10. Bhakti Devotion
To add to the beauty of the word or its meaning, ‘Alankaaras” are used usually. These consist of figures of speech, rhetoric and imagination. If imagination is accepted in what is Real, it would be a flaw, and hence these are not present in the Shreemad Bhagvat.
The 5 sense organs, the 5 organs of perception and 4 states of consciousness all 14 have thus emerged resulting in unifying happiness.
The Shreemad Bhagvat describes 24 incarnations of the Lord.
24 Incarnations in the Bhagvat
In the entire text, 24 Avataaras of Shri Krushna have been mentioned. Their purpose of taking form, and their actions are briefly described. Their teachings are mentioned here. Purusha and Brahma are also considered as Avataaras.
Sanatkumars : discipline, celibacy, physique, a healthy mind in a healthy body
Varahnarayan: in the form of religious action that wipes away covetousness and greed (Hiranyaksha) .
Naradji: Created Vaishnavtantra – Panchashastra
Nara and Narayana : Austerity in life, facing all odds with courage
Kapilji: Elucidated Sankhya-shastras, preservation of our ancient text and perseverance for self-upliftment
Dattatreyaji: Avoid envy, discrimination in food and thought, capacity to appreciate and involve in oneself the virtues one sees in another
Suyagjnanarayana: Offering the best one has to society for its upliftment
Rishabhdevji: Patience and lack of hypocrisy
Pruthu: Constant effort, to be expectation-less of one’s praise, never be disheartened
Matsya: Being righteous, protect and preserve all actions taken for Knowledge, devotion
Kurma: Inspite of no obvious advantage, give help for a cause you know to be true
Dhanvantari: Light the lamp of knowledge in those who are curious
Mohini: Don’t get attracted to flamboyance and infatuated with outer form
Nrusimha: Do not deviate from the chosen purpose out of fear of pain or ridicule
Vamana: Vow to be truthful always
Parshurama : Destruction of anti-social, anti-peace elements
Vyasji: Express the knowledge you have, not caring whether the person is illiterate or a scholar
Rama: Live according to your own principles
Balarama and Krushna: Entire Bhagvatji in their Leela
Buddha: Remove blind dogma and malpractice from religion
Kalki : Will yet take place in Shambhalgam in house of Vishnuyasha
Proposed Topics of Study
1. Pariksh*t’s life
2. Description of the Virad form
4. Dhruvji’s life
5. Description of Bhavatavi
6. Vrutrasur’s life
7. Prahaladji’s life
8. Gajendra’s life
9. Ambrishji’s life
11. Hansa-geeta, Bhikshu-geeta
12. Markandeya’s life
Scientific Profiles in the Bhagvat
The following with reference to the Bhagvatji will be explained:
1. Psychology : of children, means of inculcating morality and a defined set of values
2. Embryology: sequence of development, transplantations, caesarian operations, sex-transformations
3. Taxonomy: classification of animals and plants
4. Nutrition: importance of milk, kinds of food
5. Longevity: through breath control, physical rejuvenation
6. Veternary Sciences: importance of animal husbandary
7. Ayurveda: its spread and effect on health
8. Acu-pressure: its origin
10. Town Planning and Beautification
11. Science of dance, music, hair-styles
12. Theory of Evolution
Summary, scope, objective and utility of this study:
As an answer to the trifold difficulties mentioned in the earlier chapters, we have Krushna and his Leela expounded in the Shreemad Bhagvat as the solution. What is a Maha-purana, its characteristics and corresponding Skandh and body parts of Shrinathji have been mentioned. The ‘Mahatmya’ is covered in the incidence of Gokarna and Atmadev with corresponding inference. Shri Krushna has been introduced in one shloka.
The study will be a confluence of God, His description and form as Shri Krushna, Nature and the human Soul and its motive. The different Geetas mentioned in the Bhagvat will be explained which expound the highest knowledge. One incidence, as mentioned ahead of the famous devotees of God, their struggle, their life and their victory will be included. Scientific profiles will be mentioned. A short guideline to the contents of all the 335 Adhyayas will be included. A lucid style and methodology will be maintained.
The scope would be to give a guideline and a reference, of what great men, especially the devotees of God are capable of when they perceive to attain their highest values.
The objective of the proposed study is a humble attempt to rejuvenate and unearth the lost splendour of this glorious text. Such a critical appreciation along with comprehensible illustration is necessary. The Shreemad Bhagvat, compared to the enriched, juicy fruit, containing the crux of all our scriptures can be an enlightening experience and can raise the importance and awareness in our people, restoring for itself its original pride and importance.
The utility will be, a text which will create a lasting impression on the reader’s mind and will have an immediate source of exemplifying lives and the crises they faced, as a lamp-post when confused. A thorough, comprehensive view of existence at its best can be had.
Skandh 1 Pariksh*t’s Life
Shreemad Bhagvat imparts devotion to the deserving. Any ultimate object or virtue loses its importance in the hands of the undeserved. This deservance is a state of consciousness. In the Bhagvat Purana this subtle state is described to be of three major types comprising the 19 adhyayas of the 1st Skandh
1. Heena: General
2. Madhyama: Moderate
3. Uttama: Ultimate
These have been put forward by an identifiable characteristic in the person. Those that are present in the general category or Heena Adhikara must have:
(a) Jigyanasa: The urge to know and to think over what is known
(b) Amatsarya: Those who cannot bear anybody’s progress and burn from within
is Matsarya. To be without envy for anybody is amatsarya, in fact it is a better state to be positively happy in somebody’s happiness or prosperity
(c) Aadara: Respect in what is heard or listened to or read. This genuine
feeling keeps the consciousness alert and allows knowledge to
enter the heart and mind. A true effort to understand is also presupposed.
The orator also must possess a regular study of this scripture, the intelligence and eloquence required to expound it and must be aware of all the subtle aspects of existence explained in this Purana Tilaka.
The first three adhyayas denoted to the general category are exemplified by Sootji as the orator and Shaunakji + 88000 sages as the listeners. The Madhyama/Moderate have been described with the following attributes:
1. Bhagwatkrupa: A zeal to do and work for a Divine Purpose
2. Bhagwadiyata: A continuous deep interest in the Divine
3. Bhagwadekatva: A non dual awareness
These have been exemplified in the further three adhyayas by the narrator Sage Narada and the listener as Mahamuni Vyas. To arrive at such a state, the means undertaken by Sage Narada were the attempt to know God and His Oneness via discussions with enlightened sages and a fearless attitude towards the outcomes of such actions, performed with the background of a specific purpose, being indifferent to the slaving bondage of luring vices.
That attribute which in its total depths is similar with God is Vairagya: profound detachment, present in Shukdevji and also king Pariksh*t, to exemplify the Uttama/Ultimate category. Knowledge of the word, its meaning and use in the Shreemad
Bhagvat was learnt by Shri Shukdevji. Unlike other sages like Shaunaka etc., he is not attached to specific rites or has a cluster of disciples or obsessed with sacrifices. There is no obsession for sex, food, money, power or even the pride of considering oneself as “the one who knows”. These have been propounded in the remaining adhyayas.
Bhagvan Krushna and Pariksh*t are closely related. He saved Pariksh*t, grandson of Arjuna, son of Abhimanyu from the rage and the weapons of Ashwatthama, one of the Kaurava Guru Drona's son, while still in the womb of Uttara his mother and gave him his Darshan. This suggests a pious background for Pariksh*t. He is the grandson of the most famous devotees of Krushna, Arjuna and the other Pandavas, signifying Pitrushuddhi. His mother Uttara, Draupadi and also Kuntamata all have sought the refuge of God Krushna, implying Matrushuddhi. Great-grand-father Bheeshma too resorted to self-surrender to Bhagvan Krushna, the one who was their Anna-poshaka, during childhood signifying anna shuddhi or purity in livelihood. The populace of Kauravas especially their wives designated as Kurunaris, were very fond of Krushna and always received him cordially, denoting Sarva-jana-sansarga-shuddhi. Lastly and majorly, Pariksh*t, being saved and been given Darshan in the womb is purified in all sorts by the divine Krupa of God Krushna giving him this crown of having the most ultimate or Uttama adhikar for this scripture.
From childhood, Pariksh*t was inclined towards God Krushna. He played devotional games in which he made Krushna his master, and used to serve Him. In time, Yudhishtira and the other Pandava brothers left Hastinapur, their capital city, after crowning Patiksh*t as the Emperor. Thus Pariksh*t involved himself in the duty of running a kingdom only after assuming his role as a king. The prevalent “generation-gap” difference is hinted at. After proper study, and deserving, and then getting a post only did he try to manage the kingdom of Hastinapur. This attitude helped him to avoid futile discussions and heated arguments about limitations in the kingdom policies and how to run the show. His counsel consisted of learned and devotional men whose advice he sought. In confusing problems, he resorted to these erudite scholars and foresighted knowledge-rich geniuses of his kingdom. Thrice he performed the horse-sacrifice or the Ashwamedha-yagna symbolizing his Digvijay or conquest throughout. He married Iravati, and had four sons.
Once, King Pariksh*t came to know that Kaliyuga or the Iron Age has entered his kingdom. Kali, implying strife and quarrel resulting from deceit, falsehood and violence. He prepared himself for war and departed. Enroute, he subdued those whom he found to be immoral and encouraged the virtuous. He was firm in his conviction that mistakes and disease are overcome easily and instantly the moment they are so realized and thus prevent oneself from commiting gross blunders.
On his way, he came across a strange encounter. He saw and understood that Mother Earth had taken the form of a cow, and that Religion of a bull, and they were deep in conversation. The cow looked mournful and tear-stained and was trying to support himself with one foot only. Both were attached awkwardly to a cart and were being beaten and abused by a man, dressed like a king and behaving like a brute, a sure hypocrite, personification of Kaliyuga.
The conversation was interesting. “If living on earth is ones purpose then it is necessary to have ones own method or source of happiness, a sun-like source being religion. This religion comprises and brings about many God-like attributes:
1 Satya: truth
2 Shoucha: purity and piousness
3 Daya: compassion
4 Shaanti: equanimity of mind when confronted with wild swaying emotions
5 Tyaga: generosity
6 Santosha: contentment
7 Aarjava: simplicity and straight-forwardness
8 Shama: control over irrational passions and moods
9 Dama: stability from the restless wanderings of the sense-organs
10 Tapa: austerity in self-discipline
11 Saamya: unbiased and equal behaviour towards mankind
12 Titiksha: forbearance in face of adversity
13 Uparati: mental peace in prosperity
14 Shrut: repeated thought churning with scriptural readings
15 Gyana: knowledge of the Self
16 Virakti: freedom from longing
17 Niyamaka: efficient, self-regulated efforts towards fortune
18 Shourya: valour and courage
19 Teja: confidence of being true to ones consciousness imparting a sort of
20 Bada: skillful strength
21 Smruti: memory of ones goal and virtues
22 Swatantraya: independence in the responsibility of judgement
23 Kaanti: beauty in attitude
24 Dhairya: patience and being self-composed
25 Kaushal: ingenuous in ones work
26 Maardeva: tender serenity of consciousness
27 Pragalbhaya: radiance that an awe-inspiring honesty to existence brings about
28 Prashraya: generous and elegant in respect
29 Sheela: exemplary conduct
30 Saha: self reliance and tolerance
31 Oja: good vital physique
32 Bala: powerful and perfectly functioning sense organs
33 Gambhirya: grave, serious outlook of considering flaws and failures as abnormal
34 Sthairya: certainty
35 Aastika: strong belief in ones convictions
36 Kirti: efforts towards being illustrious and well-acknowledged
37 Maan: gratitude and reverence
38 Bhaga: wholesome capacity for enjoyment
39 Anahamkruti: lack of vanity
The cow was thus lamenting on the loss of actions as above mentioned by men. The bull, barely supporting himself on one leg due to loss of truth, austerity and compassion, the other essential legs of religion, was crippled. It was a miserable sight of two trembling helpless animals being tortured by a deceitful man Kaliyug. King Priksh*ta was furious and roared “ O treacherous man why do you abuse the pious and the weak in my kingdom? Do not worry mother earth, I shall punish the guilty. Death is the penalty of whosoever has crippled thy three legs.”
On hearing this Kaliyug thought, this king is full of self-righteous vanity, though being for a good cause. Yet this small flaw is the gate where falseness and irreligious activities will not take long to enter. On seeing Pariksh*t marching towards him, he jumped down from his cart and fell at the king’s feet, despoiling them with his touch and speech, asking for mercy and begging to spare his life and asking for a place to stay. Immorality begins with the form of a small seed, grows larger and layer by layer starts enveloping mans consciousness via the following:
(a) Lust: for somebody’s money, using wrong means and deceit :- Lobha
(b) Falsehood: lying for the sake of lust :- Anrut
(c) Cheating: from somebody stealthily :-Chourya
(d) Brutality: force over the unarmed, the weak, always bullying with threats on life :- Anarya
(e) Sin: destroying, looting, mooching for others property :-Amha
(f) Poverty: Making people such by manipulative methods :- Jyeshtha
(g) Slyness: deception :- Maya
(h) Strife: always creating quarrels :- Kalaha
(i) Masked: appearances of being virtuous :- Dambha
The king grew thoughtful for a minute. He pondered that different ages have different time for result of actions undertaken whether pious or sinful. In the Satyuga, sins are instantly repaid, take a month in Dwaparyuga and take a year in Kaliyuga, while the reverse is that for pious actions. The only positive aspect about Kaliyuga is that pious actions undertaken have instant result, which takes 12 days in Dwapar and a year in the Satyuga.
The king then replied that “you, and all that you imply shall henceforth stay in
1. gambling: Anrutrupa Dhyuta
2. abused consciousness with intoxicants: Madrupa Paan
3. ordinary silly women feverish for highest material gains irrespective of means : Kaamrupastri
4. angered violence: Krodhrup hinsa
5. gold begotten by unjust methods:Vairrup kanak
Thus saying, he returned to his kingdom, after comforting and saving the poor animals, and giving Kaliyug a permanent place to stay.
Shaunaka and other sages then requested Sootji to expound how Pariksh*t was cursed. He continued thus, explaining that God Krushna who had saved Pariksh*t’s life at birth, now wished that the king to know Himself by the Shreemad Bhagvat Mahapurana. On that fateful day, King Pariksh*t went hunting armed with his bow and arrow. He was chasing a sorrowful deer, deep in the jungles. He gradually became weary, tired, thirsty and hungry. He saw an Aashrama, a cottage nearby and entered it without permission. It belonged to an enlightened Brahmin Shroongi, who was sitting deep in meditation. Pariksh*t expected a cordial welcome being a king, disregarding the two flaws of his discourteous manner of entering a sages property and expecting reverence from one who is a reverend himself. He asked for water from the Brahmin, and doubted whether the Brahmin was really meditating or was just pretending. Angered thus at this seemingly indifferent and insulting behaviour, he killed a passing snake and lifting it on the tip of his arrow, put it like a garland across the sages neck. At that time the sage’s son returned to his cottage and saw this weird scene.
Enraged and indignant he cursed king Pariksh*t that you shall die on the 7th day hence by a serpent. He wept bitterly and awakened his father who chidingly advised him that at times forgiveness from one who is capable of afflicting punishment is a greater virtue. Punishment must be according to guilt. Pariksh*t is pious and was saved by Krushna at birth, that a kingdom needs a just king. He then invoked God and asked for forgiving him and his son for acting immaturely, on the spur of the moment without other considerations.
Pariksh*t returned to Hastinapur, the land and kingdom of his pious ancestors, beloved devotees of God Krushna and sense again prevailed in him. He repented his actions. He thought this curse is boon-like. This has prevented me from running amok after senseless pleasures and has reignited my inbuilt detachment. He crowned his son Janmejaya as the king and with utter detachment walked away from Hastinapur to spend his last days in service of God and in efforts to realize him. He gave up food and water too. Actions undertaken just to earn, earning just to eat, eating, dullness arising out of gluttony, day dreaming in that dull state, awakening futile multiple desires and diseases seemed time wasting to him.
He arrived on the banks of the river Ganga. Thus detached both from his kingdom and its glory, and from the wavering senses, he sat, silent, centred and meditating on the river banks.
Several rishis came there who were well versed with the scriptures and centred on God. Pariksh*t revered them all and inquired of them the questions as mentioned earlier in the synopsis. He wanted this Katha as the means to serve and do seva of God Krushna, as a sadhana.
What is the proper conduct of a man throughout his life?
What is required of a dying man?
What should each individual do for self-upliftment, without which no action is totally complete?
Shukdevji then appeared as the Guru and Pariksh*t full of eagerness for knowledge, respectfully devoted in action and speech, serious in his enquiry, conscious in his and the other rishis veneration of Shri Shukdevji asked him the questions. Shukdevji had all the attributes of an orator belonging to the Uttama category of the Shreemad Bhagvat Puranatilaka.
With this ends the 19 adhyayas, of the 1st Skandh, comprising the right foot of God Shrinathji and known as the Adhikaar Leela. Pariksh*t and the main events of his life have been described.
Skandh 2 Virad form description
The 2nd Skandh expounds the means that a deserving devotee should follow, known as Saadhan Leela. It is symbolic of the left foot of God and has 10 adhyayas. Shukdevji complimented king Pariksh*t on his keen urge and his questions.
Usually people exist in the manner of unthinking beings. The answer to the question of what should one do is often ignored and not bothered about or even pondered upon. Mostly this question does not arise or if it does it is smothered. Slaving from morning to night for the maintenance of unchosen, unwanted friends or relations, and leaving the same act for future progeny occupies most people.
Ignorance in childhood, inability and disease in old age or responsibilities of grandchildren takes time away. The answer to the question of what should one do is often ignored and not bothered about or even pondered upon. Mostly this question does not arise or if it does it is smothered. Youth today automatically follows the cowardice filled, monotonous, uninteresting, security-crazy attitude. The best period of life, where a living example of virtue, perseverance, self-reliance and creativity can be expressed is squandered. Some dejected people resort to suicide. Thus, the entire emphasis here is on Shravana, the knowledge gained by reading, learning or listening to try to know God, leading to a continuous remembrance or feeling a constant Presence of God, who accepts devotion even in the debasing form of feat-based-prayers. Even these may implore one to sing the glory of God and gradually experience Him.
Complemented thus, Pariksh*t felt immensely relieved. He was elated that his questions were made personal, his well-being was considered and appropriate answers to his queries will be given which shall help in dispelling the cloud of ignorance and all false beliefs, helping him to know God Krushna. Shukdevji said that I have learned this Purana Tilaka from my father and have studied it conscientiously, and I will enjoy answering you as well as listening to it myself. A short yet conscious life is far preferred than a long inanimate like existence. A dying man should try to stay alone and meditate on the Divine without losing patience, undisturbed even if troublesome desires arise.
What cannot be experienced individually can only remain hearsay. Shukdevji says that like children playing with a jigsaw puzzle gradually end up having a complete picture, likewise God gradually unfolds Himself to be experienced. Thus the importance is continuous meditativeness on God.
He manifests Himself as all things, all attitudes, all religions, all meanings, and yet remains something more than the sum. His smile gives illusion to those who are immoral and devotion to the devout. His eyelids and sight are sources of the never ending Life Force presenting itself from the microcosm to the macrocosm. His bones comprise of mountains, rivers His nerves, trees as body hair, wind as breath, hair as clouds.
The entire science of Creation is His knowledge and His Importance. He is memory, intellect, desire, voice, and the expression of arts. His ears are directions; His arms provide the effects to the causes. Nothing that exists is different from Him.
Various created worlds like Paatal, Vasuki Naga, Rasatal, Mahatal, Talatal, Vitala, Atal and Mahital or the earth subside in this standing Virad form. From navel upward are Nabhasthal, Maharlok, Janalok, Tapolok, Satyalok and Goulok till the head.
His ears are directions and word His sense of hearing. Various Gods who give result to various actions are his forearms, his mouth is a huge magnificent ball of fire and day and night is lashes. His jaws are Yama, His tongue infinite source of tastes, teeth the various arts of love, His laugh the source of illusions, shyness His upper lip, discontent His lower lip, religion is His breast, spine all irreligious actions, His movements are age, dusk is His covered veil. Nails are various animals.
Gandharvas are the science of music. Simplified, the one who know Brahma, the twice born, the Brahmin is his face, the Kshatriya his hands, the Vaishya his legs, and the Kshudra his feet. This is in the sense of distinction based on the works and tasks undertaken by the various people in creation.
To imagine this is difficult, to experience this is possible. Limit your wants, and question the source of your happiness. Is it in any person, place or thing or is it within yourself, which out of affection produces this desirable emotion? Man needs five things to know God and attain realization, God Himself, soul, body, wealth, actions pertaining to daily discipline. God has given this feeling of pleasure in its minutest form to human beings to experience it and then to expand its and his possibilities. Being thorough in everything, He is a thorough businessman too. He wants man to ask nothing, to expect nothing and to depend on nothing but Him, and to have an unwavering well-defined purpose, will and choice to be able to know and experience Him.
It is better to have conscious continuous awareness rather than being entangled life long in food, sleep, fear and procreation - attributes that man shares with animals - sees millions around him undergo the same procedure, yet does not feel the wish to enquire on the eternal mystery of life, existence and God.
Interest and knowledge get restrengthened on reading or knowing about Him, illusions disperse and a peaceful consciousness and state of awareness begins. A gradual awakening enables detachment towards thing that you can’t change and courage issues for the things that can be changed. “Do not be alive corpses, whom Time kills and devours, who wastes his actions on futility, his speech on gossip, his thoughts always scandal-hungry, his voice always whining, ever complaining, dissatisfied, lazily helpless”.
This approach is called the Yoga of Devotion. Yoga as expounded by sage Patanjali comprises the Ashtang-Yoga or the 8 steps towards Divinity as follows :-
1. Yama :- social Principles
2. Niyama:- individual duties
3. Aasana:- postures
4. Pranayama:- breath control
5. Pratyahara:- nonattachment
6. Dhyana:- concentration
7. Dhaarana:- meditation
8. Samadhi:- contemplation
These are in an ascending order. Yama and Niyama both are subdivided into consisting five parts:-
1. Ahinsa : non violence
2. Satya: truth
3. Asteya: nonstealing
4. Brahmacharya: sex morality
5. Aparigraha: non hoarding 1. Shoucha: purity
2. Tapa: austerity
3. Santosha: contentment
4. Swadhyaya: self study
5. Ishwar Pranidhana: zeal to know and
be devoted to God.
All these above steps help in Chitta-Vrutti-Nirodha, also the name of the 10th Skandh of the Shreemad Bhagvat Maha Purana. The description of God Krushna as Arjuna saw on the battle-field of Kurukshetra as expounded by the mother of all religious books the Geeta in its 11th chapter, and that which Shri Krushna’s mother Yashoda saw in his mouth in childhood are quite different from the one that is described here. This entire world with air, water, space, wind, this earth and various different universes, galaxies and cosmos form just a small part of the Great Body of the God.
To use the various forms of Yoga as explained above in concentrating on this imagined picture of God and then to shift it to his various organs and then meditatingly musing on the feet and the other body parts of God Shrinathji, thus encompassing this entire science into one Skandh of this Purana Tilaka is its importance. Each instance only serves to portray the varying omnipotence of God, where he manifests and how much and what is kept still hidden.
Like an emperor needs his council of ministers to run his kingdom, so does God and different aspects of life duties are assigned them, encompassing all desires of living beings. These include the desire of knowing God, detachment from foolish sense-pleasures, desires of fortune, fame, good-will of people, money, valour, food, heaven, kingdoms, administrations, longevity, land, popularity, beauty, procuring a good wife or husband, wealth, education, affection, religion, progeny, protection, strength against enemies etc. are conferred upon them.
Devotional knowledge comes from meeting the true devotees of God and helps maintain it and in forming an unwavering purpose. God himself is the soul, its attitude, eternal time, the desire, the action and its fruit, the means and the materials. This non-dual knowledge is difficult to attain. A self-testing criterion is given here to know whether one is on the right path or not. Whenever the speech becomes always truthful, mind is not restless; there is no craving or feverishness present in life.
Like a spider who weaves his web from himself, God takes up the attributes from; Sattachittaananda and creates the world.
Tamas The energy of knowledge
the energy of action
the energy of materials and means the body
the soul or the observer/witness.
When, in time, there is contact with these three attributes of sattwa, rajas and tamas, attitude and desires develop resulting in those types of actions, of everybody in this creation. The ultimate being, the total harmony with each in the integrated sequence of soul-mind-body-consciousness-existence. Shukdevji narrated the prayer of Brahma, the appointed lord of creation saying thus “ God, You who Yourself don’t know yourself in your total totality, like the vastness of the sky does not know itself, whosoever and whatsoever you are O Krushna I bow to you and whosoever and whatsoever am I, You guide me. How can we know when You are unaware of Yourself?”
King Pariksh*t too got so involved in listening that he requested Shukdevji in prayer to continue this wonderful explanation, and that he was untroubled by the outcome of the Brahmins curse and was unafraid.
Shukdevji continued saying that when God, also called here as Nara, wished for creation, he created water Naara, thus became the God Narayana, and from whose navel like lotus he created the 4-headed Brahma, who performed severe austerity for many years. The pleased God granted him his four desired boons:-
(a) Knowledge of creation of the past present and future
(b) Knowledge of God as the Generator Operator Destroyer
(c) One pointedness to the assigned task
(d) Modest humility serving as a reminder of God and being detached to his own
This is known as the Chhatuhu Shloki Bhaagwad of the 2nd Skandh, which explains that when desirous of creation God, becomes and creates everything. This knowledge was then given to sage Narada to Vyas to Shukdevji to Pariksh*t and the others, to know Krushna as the Parabrahma of the Vedas.
Thus saying Shukddevji fell silent and the first day and the 2nd Skandh ends here with Shaunakji asking questions regarding the further dialogues and questions put forward by Pariksh*t to Shukdevji
Skandh 3 Kapil Geeta
The 1st Skandh describes the type of devotee, the 2nd his main purpose of knowing God and His glory via speech, thought, voice and memory. The 3rd, comprising 33 adhyayas explains the Creator of this creation of cause and effect. An agitated mind is the consequence of lack of essential things needed in life which create a nagging sense of want and indiscipline, a big hindrance in this path. Kapilji expounds his way of overcoming this hurdle.
Kapilji was the son of illustrious parents, Rishi Kardam, who did a lot of penance, pleased God who granted him the boon of getting him a wife who would be an asset to him and his ashrama, Devahuti. She was the daughter of queen Shatrupa and King Manu. She was a faithful wife who knew all the desires of her husband. She knew herself, had deep love for Rishi Kardam and served him affectionately. Her speech was never harsh or sarcastic and she was always sweet and serene in attitude. For a number of years and without any expectations, she attended to Kardam Rishi with eagerness and respect.
The pleased Rishi then spent a wonderful time with her showing her all the wonders of the universe with his own competence. In time, nine daughters were born to them. Devahuti pined for a son who was Godlike and none other than God could be totally Godlike. Thus, the knowledge-incarnate of God, Kapilji was born to them. He was highly intelligent, and knew that his mother Devahuti was influenced by the ascetic practices of Rishi Kardam.
Devahuti once, remembering her son was God Kapilji went to him and said, ” I am now tired and weary of this sense-prevalent existence. Please guide me”. An illustrious example of an ideal family life is portrayed here. Talks which are Life enriching are the subjects of conversation.
A true recognition of the flaws present in oneself and their admission in honesty in front of your chosen Master of Guru, alongwith the problem which you have can beget a truthful and fortune filled answer from an enlightened one. The beautiful and rare incidence of a totally happy married couple irrespective of the number of years is shown. The intimacy of sharing is shown in the life of Rishi Kardam and Devahuti, and a unique example of the mother making her son as the Guru is depicted in the life of Kapilmuni.
To go with a query to an enlightened master, and to seek his guidance presupposes the determined intention of the questioner to act on the guided path. It requires the highest integrated mind to accept the noncontradictory truth and then to act on it. The willingness to devote ones entire life for a purpose and adopting the right way to do it are the characters of a conscious individual.
Kapilji thus explained four types of means to know God:
2. Difference between sentinent and insentient existence, also called as Saankhya
Devotion gets enriched in the company of enlightened devotees. To meet and learn from them is a definite positive step towards the Divine. Relations in the day to day world keep on entangling a person. From the unapproached potentiality of a stranger, to acquaintance, then if a common hobby or a vice is present, relations increase, then pretense to ever portray oneself as good occurs and so on the snare of entanglements increases by itself. Attachments increase if incidences are pleasant to the mind. To top the social register column is the highest aim of many individuals in today’s society. A different alternative is after recognition of a proper master, to go to him with d definite purpose and seek his guidance. Such masters can be recognized with having 16 attributes:
1. Forbearance in face of calamity without being despondent
2. Compassionate, forgiving errors of consistency in a consciously effort making person
3. By nature having goodwill towards all
4. Without enmity against anybody. Exposed or suppressed anger in oneself leads to a similar reaction in the opposite person. Preventing this and being one with a guiltless, pure, peaceful self.
5. Possessing an unagitated mind
6. Always virtuous in their actions, not just part-time opportunists on a temporary virtue phase
7. Integrated in thought-speech-dress-action-conduct-transactions
8. Extremely devoted to God irrespective of circumstances, people, places, things, environment, steadfast.
9. Who have given up all unnecessary actions, as unnecessary in their path to Divinity
10. Who are indifferent to opposing people
11. Matchless in their faith towards God
12. Ever absorbed in listening to or expounding the Divine Glory
13. Constant remembrance of God
14. Tolerance of unforeseen calamities
15. Maturely balanced solitude
16. Uninfluenced by incidences of meeting people
Such enlightened devotees arouse curiosity, interest, eagerness to know God, indifference, unattachment, and flowing of effortless, casual, continuous devotion towards God.
Here Kapilji stresses on the life Force, Purusha in all souls. Its presence is eternity. Though with it, yet independent of the body, a source of virutes, self-radiant, related to the world yet unaffected by existence or time. Nature with its threefold attributes of Sattwa, Rajas and Tamas following the laws of cause and effect. Prakriti or Existence exists, irrespective of any body’s consciousness or perspective. It consists of 24 components:
Five elements forming the Panchamahabhoota:
1. earth the pruthvi
2. water the jal
3. light the tej
4. wind the vayu
5. space the aakash
Five senses forming the five tanmatras:
1. smell the gandha
2. taste the rasa
3. sight the roopa
4. touch the sparsha
5. sound the shabda
5-- to make one capable of perception
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