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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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 Posted - 25 March 2005 : 04:48:39
Jai Shri KrishnaImportance of Dharma in one's life Knowledge must ripen into wisdom
---------------------------------------- The scriptural texts like the Puranas and the epics are not mere books ; the Mahabharata, for instance, is a veritable landscape, life itself opening endless vistas. There is ethics binding the epic from beginning to end, there are sages and sinners too. Behind all is the kind director guiding the destiny of all - Bhagavan Krishna. This is not just the history of the Pandavas and the Kauravas, but that of Sri Krishna the ‘God of Gods’ when He incarnated as a human being in this world. The focus is on Dharma in the Yakshaprasna and the question and answer method is adopted to convey the intricacies of Dharma. The situation happened to be a matter of life and death and the glory of Yudhishtra was in the manner he replied without allowing emotions to disturb his mind. He got back not just one but all his brothers because of his adherence to Dharma. This dialogue between the elder Pandava and the Yaksha, who was his father, Dharma, come in disguise to test his adherence to righteousness, is a document of wisdom. The Pandavas came to the lake after they failed to find the stag which had run away with the Arani sticks used to make fire belonging to an Agnihotrin. He had approached the Pandavas who felt it their duty to help him and when they could not trace it, became very remorseful. Tired and thirsty they were drawn to the lake one by one. An ethereal voice warned each one of them to answer its questions before drinking the water and without paying heed to it they fell down dead. When all his brothers did not return Yudhishtra went in search of them and was stunned to find all his valiant brothers lying dead. The same voice cautioned him that his brothers had not paid attention to it and met this fate. Yudhishtra, on the other hand, patiently answered the Yaksha who appeared in a gruesome form before him. The subject matter of this exchange is encylcopaedic ranging from what makes the Sun rise to the most wonderful thing in the world for which Dharmaputra pointed out, ``Day after day there enter into the Temple of Death countless lives. Looking at this spectacle, the rest of them, those who remain, believe themselves to be permanent, immortal.'' Yudhishtra proved that it was not enough to be valiant and intelligent but must be wise and truthful too. Knowledge must mellow into wisdom in human lives . Bhagavan Krishna says in Gita , Chapter 10 , Sloka 4 & 5 : bhuddhir jnanam asammohah / ksama satyam damah samah
sukham duhkham bhavo 'bhavo / bhayam cabhayam eva ca
ahimsa samata tustis / taop danam yaso 'yasah
bhavanti bhava bhutanam / matta eva prthag-vidhah ( Intelligence, knowledge, freedom from anxiety, tolerance, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and criticism – all these diverse qualities of the living beings originate from Me. ) Sloka 9, 10 & 11 : mac-citta mad-gata-prana / bodhayantah parasparam
kathayantas ca mam nityam / tusyanti ca ramanti ca tesam satata-yuktanam / bhajatam priti-purvakam
dadami buddhi-yogam tam / yena mam upayanti te tesam evanukampartham / aham ajnana-jam tamah
nasayamy atma-bhava-stho / jnana-dipena bhasvata ( Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service, derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My nama, rupa, guna and lila. Upon those who perform bhajana to Me with love, yearning for My eternal
association, I bestow the transcendental knowledge by which they can come to Me. Only out of compassion for these ananya bhaktas do I, dwelling within the core of their hearts, destroy the darkness of samsara, born of ignorance, with the blazing lamp of transcendental knowledge. ) Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 25 March 2005 : 05:56:05
Jai Shri Krishna,
In the Mahabharata, after the conclusion of the Kurukshetra war, Yudhishtira was grieved at the enormous loss of lives and underwent mental torture, when he was led to the grand old man, Bhishma who was awaiting the final call. At the request of the former, Bhishma gave a lengthy dissertation on the duties and responsibilities of a person, particularly of a ruler and on character development.
The topics dealt with ranged from administrative efficiency to ways to control citizens and how, even in the wake of trials, one has to adhere to the law (Dharma). Bhishma's advice in a nutshell was : `
`See God in everyone and everywhere. Never feel that you alone are great . Practise qualities like gentleness, compassion, self-restraint and tranquility . Truth is the greatest penance and Bhagavan Krishna is the Lord of the Universe.''
Bhagavan Krishna says in Gita , chapter 7, sloka 6 & 7 :
etad yonini bhutani / sarvanity upadharaya
aham krtsnasya jagatah / prabhavah pralaya tatha
mattah parataram nanyat / kincid asti dhananjaya
mayi sarvam idam protam / sutre mani-gana iva
( Know that all created beings have been born from these two prakrtis. I alone am the sole cause of the creation and destruction of the entire universe.
O Dhananjaya, there is nothing superior to Me. This whole universe is dependent on Me, like jewels strung on a thread.)
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 28 March 2005 : 04:37:57
Jai Shri Krishna,
The Mahabharata is an eternal saga of good and evil and not just the story of the lives of the Pandavas and the Kauravas. Yudhishtra had accepted to play the game of dice as decorum warranted but he had a weakness for the game. Pitted against cunning Sakuni he had no chance to win and lost everything. Balarama had pointed this out in the assembly when he taunted Yudhishtra for all the troubles the Pandavas faced. He had the guts to speak out the truth but Sri Krishna had remained silent in deference to His elder brother. A war became imminent.
When news reached that Shri Krishna was in Dwaraka, Duryodana and Arjuna hastened to seek Krishna's help. Both entered the precincts of Krishna's apartments where the Bhagavan was sleeping, simultaneously, and true to his assertive nature Duryodana opted to sit on the beautifully made seat at the head of the cot. Arjuna remained near the Bhagavan's feet and when Krishna woke up His eyes naturally rested on Arjuna. Both wanted Krishna's help and Duryodana tried to ensure that he got what he had come for by asserting that he had reached first. Not to be outdone the Bhagavan pacified him saying that He intended to help both of them and gave them a choice - His mighty army or Himself with the condition that He would not fight.
As Arjuna was the younger of the two he was asked to choose first. True to his parentage - being the son of Kunti, a sterling devotee of Bhagavan Krishna - he did not hesitate to choose Krishna. Duryodana went away pleased that he had secured Krishna's great army. When Bhagavan Krishna rebuked Arjuna about his choice he replied, ``I want You to take the reins of my white horses... I will be known in aftertimes as the man whom Bhagavan Krishna steered through the battlefield. My name will become immortal because You will be called Parthasarathi.''
Bhagavan Krishna says in Gita, Chapter 9, Sloka 10-14 :
mayadhyaksena prakrtih / suyate sa-caracaram
hetunanena kaunteya / jagad viparivarttate
avajananti mam mudha / manusim tanum asritam
param bhavam ajananto / mama bhuta-mahesvaram
moghasa mogha-karmano / mogha-jnana vicetasah
raksasim asurincaiva / prakrtim mohinim sritah
mahatmanas tu mam partha / daivim prakrtim asritah
bhajanty ananya-manaso / jnatva bhutadim avyayam
satatam kirttayanto mam / yatantas ca drdha-vratah
namasyantas ca mam bhaktya / nitya-yukta upasate
( O Kaunteya, it is under My direction that the entire cosmic manifestation and all moving and non-moving beings are brought forth by maya-sakti. For this reason, the material world is created again and again.
When I appear in My human-like form, foolish people with mundane intelligence disrespect Me, because they cannot comprehend My nature as the Supreme Lord of all beings.
The hopes of such foolish people for liberation, fruitful gain and the culture of jnana all go in vain. Thus, with their minds distracted, they adopt the deluded nature of atheists and asuras.
O Partha, the mahatmas, however, having taken shelter of My divine nature, know Me to be the original and imperishable cause of all beings. They constantly engage in My bhajana with their minds fixed exclusively on Me.
Constantly chanting the glories of My names, qualities, form and pastimes,
endeavouring with determined vows, and offering pranamas with devotion they engage in My worship, remaining always united with Me. )
Vasant
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shreekant22
PRO - Pushtikul.com / P.E.M. January 2004
1853 Posts
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Posted - 30 March 2005 : 14:00:49
And why should they not pay homage to Thee, Exalted One?
Thou art greater even than Brahman; Thou art the First Creator;
infinite Lord of Gods, in whom the world dwells,
Thou the imperishable, existent, non-existent, and beyond both! (37)
Thou art the Primal God, the Ancient Spirit,
Thou art the supreme resting-place of this universe;
Thou art the knower, the object of knowledge, and the highest station,
By Thee the universe is pervaded, Thou of infinite form!
Thou art the father of the world of things that move and move not,
And thou art its revered, most venerable Guru;
There is no other like Thee, how then a greater?
Even in the three worlds, 0 Thou of matchless greatness!
Bhagavat Gita
Shree Vallabha dheesh ki jai
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 31 March 2005 : 05:08:13
Jai Shri Krishna,
Among the innumerable species of living beings in this world only human beings have been singled out for spiritual life.
Not everyone realises how fortunate he is to be born as a human and fritters away this rare opportunity in pursuing materialistic pleasures.
Ultimately, only few among the teeming humanity strive for the spiritual goal and it is a rare one who develops true devotion to Bhagavan Shri Krishna and sustains his efforts till the goal is attained.
It was such a devotee Shri Krishna had in mind when He declared to Arjuna in the Bhagavad Gita,
``The best is the man of wisdom, ever established in identity with Me and possessed of exclusive devotion. For I am extremely dear to the wise man and he is extremely dear to Me.''
This reciprocal relationship in which the devotee exists for the sake of Bhagavan Shri Krishna, and the Bhagavan concerned about His devotee, is the end to be attained.
There are instances highlighted in the scriptures to show that Shri Krishna in His incarnations always sought the company of His devotees and graced them. The classic case was the example of the Gopis during the Lord's incarnation as Shri Krishna.
The childhood pranks of Bhagavan Shri Krishna are legion. The Gopis complained to Yashoda that her darling son had stolen curd and butter from their houses and broken the pots and shared the booty with the monkeys, making a mess in their tidy homes.
Occasionally, He untethered the calves before time so that they drank all the milk. After committing all this mischief He presented a picture of innocence when they complained to His mother.
``neither Yashoda nor the Gopis had the heart to rebuke Him because He stole not just the butter but their hearts as well.''
Shri Krishna's bewitching face cast such a spell on them that they forgot the reason they had come for ; Yashoda and the Gopis stood laughing at Him.
Esoterically, the butter-thief episode signifies that Bhagavan Shri Krishna removes the ignorance of His devotee and also his Karma which impedes his spiritual growth - an act of grace. Likewise, His act of untethering the calves before their feeding time focusses on His compassion which enables His devotee to realise Him ``here and now'' by nullifying the Karma accrued over several lives.
Bhagavan Shri Krishna’s Divine grace accelerates spiritual progress without much effort on the aspirant's part. Shri Krishna’s act of breaking the pots underscores the importance of getting over body-consciousness to realise God . The bliss of spiritual union cannot be realised till the identification with one's body is there.
Bhagavan Shri Krishna says in Gita, chapter 10, sloka 7 -11 :
etam vibhutim yogam ca / mama yo vetti tattvatah
so 'vikalpena yogena / yujyate natra samsayah
aham sarvasya prabhavo / mattah sarvam pravarttate
iti matva bhajante mam / budha bhava-samanvitah
mac-citta mad-gata-prana / bodhayantah parasparam
kathayantas ca mam nityam / tusyanti ca ramanti ca
tesam satata-yuktanam / bhajatam priti-purvakam
dadami buddhi-yogam tam / yena mam upayanti te
tesam evanukampartham / aham ajnana-jam tamah
nasayamy atma-bhava-stho / jnana-dipena bhasvata
( He who knows in truth all My vibhutis and the principle of bhakti-yoga, is
endowed with unwavering tattva-jnana of Me. Of this there is no doubt.
I am the source of both mundane and spiritual worlds. Everything emanates from Me. The wise who know this well, engage in My bhajana with great joy in their hearts.
Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service, derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My nama, rupa, guna and lila.
Upon those who perform bhajana to Me with love, yearning for My eternal
association, I bestow the transcendental knowledge by which they can come to Me.
Only out of compassion for these ananya bhaktas do I, dwelling within the core of their hearts, destroy the darkness of samsara, born of ignorance, with the blazing lamp of transcendental knowledge.)
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 01 April 2005 : 06:36:14
Jai Shri Krishna
The root of human dilemma can be traced to the confusion man entertains about his identity. Every individual has a preconceived image about himself which in most cases is the identity he wishes to be. But heredity and social circumstances predispose every human being with a certain identity which is to a great extent determined. The scriptures refer to this basic human nature variously as Swadharma and Guna.
Then there is at the basic level man's identity with the Self (Atman) which is the spiritual level. Thus the notion of individuality brings to the fore these three distinct levels in the human personality.
At the level of the Self there are no disparities and it is about our personalities that we have illusions and complexes. When there is difference between one's Swadharma and the image one has about oneself there is bound to be mental conflict because one tries all the time to live up to a preconceived notion of oneself which is aking to being a split personality. When one is aware of one's basic trait and truly grounded in it then there is no conflict within. If at the spiritual level the basic question is ``Who am I?'', then at the relative level man has to contend with the question ``Where do I belong?''
In the ultimate analysis the objective was to place the ``I '' in the proper perspective in the Bhagavad Gita. The ``I '' which one normally presents to the world is a false one and the relatively true ``I '' is one's natural identity as an individual. The real ``I '' is the Self and spiritual progress entails moving closer to the Self. Becoming aware of the dichotomy between the false identity we present to the world and our intrinsic nature itself is a major step when the person becomes conscious of his inner conflicts. Next, he takes the initiative of evolving towards his true Self which is the source of infinite bliss where all his contradictions cease.
The Gita explains human nature as an interplay of the three qualities (Gunas) - Sattva, Rajas and Tamas. When Sattva predominates there is discernment in the mind and the senses, and hence the mind and heart function in unison. Rajas, on the other hand, results in greed, activity, action motivated by interest, restlessness and craving for enjoyment . Lack of vision and of understanding, disinclination to perform obligatory duties and insensitivity to others' feelings characterise the man of Tamas. There should not be conflict between one's intrinsic nature and lifestyle if one desires to be at peace with oneself.
The Yoga of Understanding the Three Modes ( Sattva, Rajas, Tamas) of Material Nature :
Gita, Chapter 14, Sloka 26 :
manca yo' vyabhicarena / bhakti-yogena sevate
sa gunan samatityaitan / brahma-bhuyaya kalpate
(One who renders service with ekantika-bhakti to Me, in My Syamasundara form, can transcend these gunas and become qualified to attain realization of brahma, My spiritual nature.)
"How can one transcend these three gunas?" In response to this third question, Bhagavan Shri Krishna is speaking this sloka beginning with the words mam ca. The word ca means 'Me alone'. " Only those who render service to Me, Syamasundara, who am Paramesvara, become brahma-bhuyaya or qualified to experience My spiritual nature."
This is proven by the use of the adjective ekaya in the statement: bhaktyaham ekaya grahyah. "I am attained only by ekantika-bhakti" (Srimad-Bhagavatam 11.14.21). According to Gita (7.14) : mam eva ye prapadyante mayam etam taranti te. "Only those who surrender unto Me, cross over maya." It is also concluded, by the use of the word eva, that brahma cannot be experienced by any means except with the help of bhakti.
Srimad-Bhagavatam, Sloka , 11.25.26 :
sattvikah karako 'sangi / ragandho rajasah smrtah
tamasah smrti-vibhrasto / nirguno mad-apasrayah
("A person in sattva-guna is unattached. One who is in rajas-guna is extremely attached, and a person in the mode of tamas loses his memory and can no longer discriminate. But one who has taken shelter of Me is nirguna." This sloka (11.25.26) describes the karmi and jnani who are detached as tat-sahacarya sadhakas (sattvic sadhakas), while those who have taken shelter of Me are described as nirguna. From this statement, it is understood that My bhaktas are the only real sadhakas. )
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 02 April 2005 : 05:43:55
Jai Shri Krishna,
In this verse Shri Krishna says to Arjuna that a person in
the mode of goodness goes to the higher planetary systems, a person in
the mode of passion remains in the middle planetary systems, the mode
of ignorance is abominable and the person with that mode goes to the
lower planetary systems or lower species of life.
This helps us in understanding how important it is to develop the mode
of Goddness and then after being firmly situated in this mode, to even
transcend this mode by engaging in unalloyed loving devotional service
to Lord Shri Krishna.
Srimad-Bhagavatam:
[ Sa Vai Pumsaam Paro Dharma, Yato Bhaktir Adhokshaje
Ahaituki Apratihata, Yayaatmaa Suprasidati
"The supreme occupation [dharma] for all humanity is that by which men
can attain to loving devotional service unto the transcendent Lord.
Such devotional service must be unmotivated and uninterrupted to
completely satisfy the self."
---
BHAGAVAD-GITA 14:18
urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti stha
adho gacchanti tamasah
WORD FOR WORD
urdhvam--upwards; gacchanti--go; sattva-sthah--those situated in the
mode of goodness; madhye--in the middle; tisthanti--dwell;
rajasah--those situated in the mode of passion; jaghanya--of
abominable; guna--quality; vrtti-sthah--whose occupation; adhah--down;
gacchanti--go; tamasah--persons in the mode of ignorance.
TRANSLATION
Those situated in the mode of goodness gradually go upward to the
higher planets; those in the mode of passion live on the earthly
planets; and those in the abominable mode of ignorance go down to the
hellish worlds.
PURPORT
In this verse the results of actions in the three modes of nature are
more explicitly set forth. There is an upper planetary system,
consisting of the heavenly planets, where everyone is highly elevated.
According to the degree of development of the mode of goodness, the
living entity can be transferred to various planets in this system.
The highest planet is Satyaloka, or Brahmaloka, where the prime person
of this universe, Lord Brahma, resides. We have seen already that we
can hardly calculate the wondrous condition of life in Brahmaloka, but
the highest condition of life, the mode of goodness, can bring us to
this.
The mode of passion is mixed. It is in the middle, between the modes
of goodness and ignorance. A person is not always pure, but even if he
should be purely in the mode of passion, he will simply remain on this
earth as a king or a rich man. But because there are mixtures, one can
also go down. People on this earth, in the mode of passion or
ignorance, cannot forcibly approach the higher planets by machine. In
the mode of passion, there is also the chance of becoming mad in the
next life.
The lowest quality, the mode of ignorance, is described here as
abominable. The result of developing ignorance is very, very risky. It
is the lowest quality in material nature. Beneath the human level
there are eight million species of life--birds, beasts, reptiles,
trees, etc.--and according to the development of the mode of
ignorance, people are brought down to these abominable conditions. The
word tamasah is very significant here. Tamasah indicates those who
stay continuously in the mode of ignorance without rising to a higher
mode. Their future is very dark.
There is an opportunity for men in the modes of ignorance and passion
to be elevated to the mode of goodness,
So always remember to serve Lord Krishna.
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 03 April 2005 : 13:49:14
Jai Shri KRishna,
In this verse Shri Krishna informs Arjuna that when a person
realises that only the modes of material nature are acting always and
at the same time realises that Shri Krishna is transcendental and above
these modes of material nature, then that person is promoted to
Shri Krishna's spiritual nature.
This is a very nice verse in which Shri Krishna informs that the
conditioned living entity is always performing all the actions being
controlled by the modes of material nature. For example when the mode
of goodness is prominent the living entity wants to engage in peaceful
and pious pursuits, when the mode of passion is prominent then the
engagement is more towards frivolous activities for sense
gratification and when the mode of ignorance is prominent then there
is inertia and lack of motivation to do any activity. So at any point
of time a conditioned living entity will find in these modes.
But, when the conditioned living entity realises that it is the modes
which are acting and at the same time realises the transcendental
nature of Shri Krishna then he gets promoted to the spiritual nature of
Shri Krishna, which is free from the influence of these three modes. So,
what is ignorance and what is knowledge both have to be understood
simultaneously. As it is stated in Sri-Ishopanishad.
[ Vidyaam Cha Avidyaam Chaiva Yas Tad Vedobhayam Saha
Avidyayaa Mrtyum Tiirtva Vidyaya Amrutam Ashnute.
"Only one who can learn the process of nescience and that of
transcendental knowledge side by side can transcend the influence of
repeated birth and death and enjoy the full blessing of immortality."
-----
BHAGAVAD-GITA 14:19
nanyam gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so 'dhigacchati
WORD FOR WORD
na--no; anyam--other; gunebhyah--than the qualities;
kartaram--performer; yada--when; drasta--a seer; anupasyati--sees
properly; gunebhyah--to the modes of nature; ca--and;
param--transcendental; vetti--knows; mat-bhavam--to My spiritual
nature; sah--he; adhigacchati--is promoted.
TRANSLATION
When one properly sees that in all activities no other performer is at
work than these modes of nature and he knows the Supreme Lord, who is
transcendental to all these modes, he attains My spiritual nature.
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 04 April 2005 : 09:52:08
Jai Shri Krishna,
In this verse Shri Krishna says to Arjuna that when an
embodied living entity is able to transcend these three modes of
material nature, which is produced from the body then that living
entity becomes free from the miserable cycle of birth, death and
old-age and enjoys the nectar of eternal relationship with Shri Krishna.
Actually every living entity is eternally related with Shri Krishna and has
a unique relationship which no one else has. But due to the influence
of the three modes of material nature this eternal relationship cannot
be realised.
When the living entity starts engaging in loving
devotional service to Shri Krishna starting with hearing about Shri Krishna,thinking about HIM
then automatically this hidden love for Shri Krishna is aroused again,
helping the living entity to transcend the modes of material nature
and enjoy the unlimited bliss of eternal relationship with Shri Krishna.
-----
BHAGAVAD-GITA 14:20
gunan etan atitya trin
dehi deha-samudbhavan
janma-mrtyu jara-duhkhair
vimukto 'mrtam asnute
WORD FOR WORD
gunan--qualities; etan--all these; atitya--transcending; trin--three;
dehi--the embodied; deha--the body; samudbhavan--produced of;
janma--of birth; mrtyu--death; jara--and old age; duhkhaih--the
distresses; vimuktah--being freed from; amrtam--nectar; asnute--he
enjoys.
TRANSLATION
When the embodied being is able to transcend these three modes
associated with the material body, he can become free from birth,
death, old age and their distresses and can enjoy nectar even in this
life.
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 07 April 2005 : 07:30:14
Bhagavan MahaVishnu’s manifestation as Rama.
The Ramayana has been described as a veritable ocean by scholars and also as the essence of the Vedas. Bhagavan MahaVishnu is the central figure of the four Vedas - Rg, Yajur, Sama and Atharvana.
The ocean surrounding Lanka where Sita was held captive (the soul in bondage) is symbolic of ``Samsara'', the world of bondage, to which the soul returns again and again till it is liberated.
Ravana represents the mind of man and his 10 heads are symbolic of the 10 sense faculties (five gross and five subtle) which disturb the mind constantly without allowing it to dwell on God. The necessity of a preceptor to be liberated from bondage is highlighted through the character of Hanuman who was instrumental in the release of Sita.
MahaVishnu’s incarnation as Dasaratha's son was willed by the Bhagavan when the celestials approached Brahma, the creator, after they were troubled by Ravana who had become powerful after obtaining a boon.
Brahma remembered that Ravana had not mentioned human beings when he had asked for the boon that he should not meet death at the hands of celestials, ogres and Yakshas. Ravana held human beings in utter contempt as he was very strong and therefore he never considered them as a threat to his life. Brahma assured the devatas that he could be killed by a human being.
This submission by the celestials to Brahma took place when Sage Rishyasringa conducted a sacrifice to enable Dasaratha to beget progeny and the celestials had accepted their share of offerings in the sacrifice. Brahma then submitted to MahaVishnu, saying, ``With the intent to ensure the good of the worlds we are going to lay a burden on you. Splitting Yourself up into four personalities, play the role of a son to the munificent King Dasaratha, through his three wives who are akin to Hri, Sri and Kirti. Appearing in a human semblance make short work of Ravana, the scourge of the world.'' Bhagavan MahaVishnu thus deigned to manifest in human form.
Bhagavan Shri Krishna says in Gita, chapter 16 , Sloka 13 - 20 :
idam adya maya labdham / idam prapsye manoratham
idam astidam api me / bhavisyati punar dhanam
asau maya hatah satrur / hanisye caparan api
isvaro 'ham aham bhogi / siddho 'ham balavan sukhi
adhyo 'bhijanavam asmi / ko' nyo 'sti sadrso maya
yaksye dasyami modisya / ity ajnana-vimohitah
aneka-citta-vibhranta / moha-jala-samavrtah
prasaktah kama-bhogesu / patanti narake 'sucau
atma-sambhavitah stabdha / dhana-mana-madanvitah
yajante nama-yajnais te / dambhenavidhi-purvakam
ahankaram balam darpam / kamam krodhanca samsritah
mam atma-para-dehesu / pradvisanto 'bhyasuyakah
tan aham dvisatah kruran / samsaresu naradhaman
ksipamy ajasram asubhan / asuriv eva yonisu
asurim yonim apanna / mudha janmani janmani
mam aprapyaiva kaunteya / tato yanty adhamam gatim
( Asuras think, "Today I have attained so much and I will fulfil my cherished
desires. So much wealth is now mine, and it will increase in the future more and more."
"I have killed this enemy and I will kill others. I am the lord and the enjoyer. I am perfect, powerful and happy."
"I am wealthy and of noble birth. Who is there to compare with me? I will
perform yajna, I will give in charity and thus I will enjoy great happiness." Deluded by ignorance, they speak in this way.
Perplexed by many desires and anxieties, entangled in a net of delusion, and excessively addicted to sense enjoyment, they fall into situations that are impure and hellish.
Full of their own self-importance, arrogant, and intoxicated with false prestige due to wealth, these asuras perform ostentatious yajnas in name only, disregarding all sastric injunctions.
Bewildered by false ego, bodily strength, pride, lust and anger, they direct their envy and criticism towards Me through the devoted sadhus within whose hearts I, (Paramatma), always dwell.
Those who are envious of sadhus, cruel-hearted and malevolent, are the most degraded of human beings. I perpetually cast them into the mundane existence among the various species of asuras.
O Kaunteya, accepting birth after birth in the asuric species, such fools can never attain Me. Thus they descend further into the lowest and most vile forms of life.)
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 09 April 2005 : 09:04:59
Jai Shri KRishna
In the Ramayana, we come across how the Supreme God Shri Krishna during his incarnation as Rama displays His eagerness to visit the hermitage of Sage Agastya. For nearly 10 years out of his exile period, He spent His time in offering obeisance to a number of sages in the woods. Valmiki's elaborate description of the serene surroundings, the calmness which prevailed, the cleanliness that was being observed and the rich forest wealth, serve as eyeopener to the environmental placidity in ancient times.
There was one place where Shri Rama saw a pleasant lake with its transparent water from where emanated sounds of songs and music but nothing was visible. He was told about the circumstances in which the area came into existence - how a saint who had observed strict penance for several years ultimately yielded to lust and started leading a worldly life. The purpose of Valmiki's inclusion of this episode may be surmised that this again is a warning for posterity about the consequences of yielding to the influence of senses which will lure us easily. Most valuable among these advices relate to the need to keep control over our food habits. Later, Shri Rama, with His brother Lakshmana and Sitaji, receive the blessings of Sage Agastya who handed over to the prince, the bow of divine origin and quivers which will ever be filled with arrows and other weapons.
Tulsidas in his ``Ramcharitmanas'' describes Shri Rama revealing His identity and His responsibilities in His present incarnation. To Sage Agastya, He tells, ``I have nothing to hide from you as why I have come is known to you. Give me some advice, by following which I may be able to destroy the enemies of the hermits''. The sage replied, ``With what intention do you ask me this question. The suzerain Bhagavan as you are, you seek my advice as though you are an ordinary human being. You have always exalted your servants and that is why you have thought it fit to consult me.'' Analysed critically, this conversation touches on the topics in Vaishnavism’s philosophy of the Bhagavan without, and with a form and a devotee's method of approaching Him.
Bhagavan Shri Krishna says in Gita, chapter 9 , sloka 10 -14 :
mayadhyaksena prakrtih / suyate sa-caracaram
hetunanena kaunteya / jagad viparivarttate
avajananti mam mudha / manusim tanum asritam
param bhavam ajananto / mama bhuta-mahesvaram
moghasa mogha-karmano / mogha-jnana vicetasah
raksasim asurincaiva / prakrtim mohinim sritah
mahatmanas tu mam partha / daivim prakrtim asritah
bhajanty ananya-manaso / jnatva bhutadim avyayam
satatam kirttayanto mam / yatantas ca drdha-vratah
namasyantas ca mam bhaktya / nitya-yukta upasate
(O Kaunteya, it is under My direction that the entire cosmic manifestation and all moving and non-moving beings are brought forth by maya-sakti. For this reason, the material world is created again and again.
When I appear in My human-like form, foolish people with mundane intelligence disrespect Me, because they cannot comprehend My nature as the Supreme Lord of all beings.
The hopes of such foolish people for liberation, fruitful gain and the culture of jnana all go in vain. Thus, with their minds distracted, they adopt the deluded nature of atheists and asuras.
O Partha, the mahatmas, however, having taken shelter of My divine nature, know Me to be the original and imperishable cause of all beings. They constantly engage in My bhajana with their minds fixed exclusively on Me.
Constantly chanting the glories of My names, qualities, form and pastimes, endeavouring with determined vows, and offering pranamas with devotion they engage in My worship, remaining always united with Me.)
Vasant
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