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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 17 April 2005 : 10:02:26
Jai Shri Krishna,
In this verse Lord Krishna says to Arjuna:
"The Blessed Lord said: There is a banyan tree which has its roots
upward and its branches down and whose leaves are the Vedic hymns.
One who knows this tree is the knower of the Vedas."
Lord Krishna is talking here about the reflection of the spiritual world -
which is the material world. So, one who understands that the
material world is just a reflection of the spiritual world and that
the real happiness of vareigatedness lies in the spiritual world in
having different relationships and emotions towards Shri Krishna - is the
real knower of vedas.
The conclusion is that of everything in the vedas Shri Krishna has to be
known. If all the vedas are mastered and Shri Krishna is not known then it
is just a hard labour ('shrama eva hi kevalam').
That's the reason Shri Krishna says:
[ ..Vedaishcha Sarvam, Aham Eva Vedyam,
Vedaanta Krt Vedaanta Vid, Eva Cha Aham.
"..By all the Vedas I am to be known; indeed I am the compiler of
Vedanta, and I am the knower of the Vedas." - BG
BHAGAVAD-GITA 15:1
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
SYNONYMS
sri-bhagavan uvaca--the Supreme Personality of Godhead said; urdhva-
mulam--with roots above; adhah--downwards; sakham--branches;
asvattham--banyan tree; prahuh--said; avyayam--eternal; chandamsi--
Vedic hymns; yasya--of which; parnani--the leaves; yah--anyone; tam--
that; veda--knows; sah--he; veda-vit--the knower of the Vedas.
TRANSLATION
The Blessed Lord said: There is a banyan tree which has its roots
upward and its branches down and whose leaves are the Vedic hymns.
One who knows this tree is the knower of the Vedas.
Now, there is no ready experience in this world of a tree situated
with its branches down and its roots upward, but there is such a
thing. That tree can be found beside a reservoir of water. We can see
that the trees on the bank reflect upon the water with their branches
down and roots up. In other words, the tree of this material world is
only a reflection of the real tree of the spiritual world. This
reflection of the spiritual world is situated on desire, just as the
tree's reflection is situated on water. Desire is the cause of things
being situated in this reflected material light. One who wants to get
out of this material existence must know this tree thoroughly through
analytical study. Then he can cut off his relationship with it.
This tree, being the reflection of the real tree, is an exact
replica. Everything is there in the spiritual world. The
impersonalists take Brahma to be the root of this material tree, and
from the root, according to sankhya philosophy, come prakrti, purusa,
then the three gunas, then the five gross elements (panca-mahabhuta),
then the ten senses (dasendriya), mind, etc. In this way they divide
up the whole material world. If Brahma is the center of all
manifestations, then this material world is a manifestation of the
center by 180 degrees, and the other 180 degrees constitute the
spiritual world. The material world is the perverted reflection, so
the spiritual world must have the same variegatedness, but in
reality. The prakrti is the external energy of the Supreme Lord, and
the purusa is the Supreme Lord Himself, and that is explained in
Bhagavad-gita. Since this manifestation is material, it is temporary.
A reflection is temporary, for it is sometimes seen and sometimes not
seen. But the origin from whence the reflection is reflected is
eternal. The material reflection of the real tree has to be cut off.
When it is said that a person knows the Vedas, it is assumed that he
knows how to cut off attachment to this material world. If one knows
that process, he actually knows the Vedas. One who is attracted by
the ritualistic formulas of the Vedas is attracted by the beautiful
green leaves of the tree. He does not exactly know the purpose of the
Vedas.
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 24 April 2005 : 10:37:44
Jai Shri Krishna,
The two brothers who declined to possess the kingdom
``Poison may trickle from the moon ; hail may turn into fire, aquatic birds may forsake water (on which they live) ; attachment may not leave the heart in spite of learning but you will never be against your eldest brother '' are the words of a mother, who was deprived of her son's presence, addressed to her step-son. ``Whosoever even suggests that you had any say in this misfortune (of my son having been exiled) will find no peace, even in dreams'' she adds, complimenting him and declaring that the younger one was innocent.
The episode relates to Rama's exile and His brother, Bharata's laments presented by Tulsidas in his Ramcharitmanas.
While invariably disputes arise during attempts to gain or grab property in the religious history there was a strange incident of two brothers declining to possess a prestigious kingdom which legitimately belonged to them. The elder of the two (Rama), who was to be crowned and handed over its administration, was denied the privilege as fate played a cruel role. But his younger brother (Bharatha) on whom it was thrust refused stoutly to take it over arguing that it was the former's property.
Ramayana, translated into Hindi by Saint Tulsidas (with some changes) points out that Bharata, the noble brother, who condemned the perversity of his mother as being responsible for Rama's exile and who had demanded that he (Bharata) be installed in Rama's place gave valid explanation for refusing (on his part) to handle the reigns of administration while Rama alone was eligible to rule. Elucidating Bharata's candid statements, a saint in a discourse explained that the innocent prince said ``should he be found even remotely connected with his mother's heinous scheme, among other sins, the act of setting fire to a cowpen and a village occupied by scholars and that of poisoning friends (all enumerated by seers) should visit on him ‘'.
Told about the sequences which had happened in his absence, Bharata decided to go to the forest and bring Rama back which was acclaimed by citizens. But Lakshmana had doubts about the intentions of his visit, at which Rama paid a glorious tribute to Bharata and disproved that he was arriving to give them trouble. ``Had Bharata not been born, who on this earth would have championed the cause of virtue in its entirety? Darkness may swallow the mid-day sun, earth may abandon its natural forbearance, Mount Maru may be blown away by a puff of wind, discharged from the mouth of a mosquito but he would never be intoxicated by kingly power.''
Bhagavan Krishna says in Gita, chapter 14, sloka 22 -26 :
sri bhagavan uvaca
prakasanca pravrttinca / moham eva ca pandava
na dvesti sampravrttani / na nivrttani kanksati
udasina-vad asino / gunair yo na vicatyate
guna vartanta ity evam / yo' vatisthati nengate
same-duhkha-sukhah sva-sthah / sama-lostasma-kancanah
tulya-priyapriyo dhiras / tulya-ninatma-samstutih
manapamanayos tulyas / gunatitah sa ucyate
manca yo' vyabhicarena / bhakti-yogena sevate
sa gunan samatityaitan / brahma-bhuyaya kalpate
( Sri Bhavagan said: O son of Pandu, a person who is gunatita, transcendental to the three modes, is one who does not hate illumination, activity and delusion when they occur, nor long for them when they cease, who is therefore indifferent to, and unmoved by , the gunas such as happiness and misery, knowing that the modes alone are acting, who remains undisturbed and even-minded, who is situated in his svarupa, who considers dirt, stone and gold to be the same, who is situated equally amidst pleasant and unpleasant events, who is intelligent, who remains equipoised both in criticism and glorification and in honour and dishonour, who treats friend and foe equally, and who has renounced all karma except that required to maintain the body.
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.)
Vasant
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Devanshu
Pushtikul Elite Member - November 2003
94 Posts
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Posted - 25 April 2005 : 09:05:30
Jai Shree Krishna,
Sukadeva Gosvami told King Pariksit :
One’s mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Maha Visnu and thus become pacified by cleansing the dirty things created by them. O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter. (Bhagavatam 1.2.20 - 21)
The Lord said to Arjuna :
“Just hear from Me how one can attain the highest perfection in life simply by discharging his specified occupational duty. Man can attain the highest perfection of life by worshiping the Supreme Lord and by performing sacrifice for the sake of the Supreme Lord Visnu, who is all-pervading and by whose control every living being acquires his desired facilities, according to his personal propensity.” (Bhagavad-gita 18.45-46)
Devanshu
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Devanshu
Pushtikul Elite Member - November 2003
94 Posts
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Posted - 25 April 2005 : 11:07:32
Jai Shree Krishna,
ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate
tesam aham samuddharta
mrtyu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam (Bg. 12.6-7)
For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Prtha--for him I am the swift deliverer from the ocean of birth and death.
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah (Bg. 18.66 )
"Give up all varieties of religiousness, and just surrender unto Me;
and in return I shall protect you from all sinful reactions. Therefore,
you have nothing to fear." Thus the Lord takes all responsibility for
one who surrenders unto Him, and He indemnifies all the reactions of
sin.
The Lord says:
yoginam api sarvesam
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah (Bg. 6.47)
"Of all yogis, he who always abides in Me with great faith, worshiping
Me in transcendental loving service, is most intimately united with Me
in yoga, and is the highest of all."
So one who thinks of the Supreme Lord always is the greatest yogi, the supermost jnani, and the greatest devotee at the same time. The Lord further tells Arjuna that as a ksatriya he cannot give up his fighting, but if Arjuna fights remembering Krsna, then he will be able to remember Him at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord. We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavadgita teaches one how to absorb the mind and intelligence in the thought of the Supreme Lord, who is the Absolute Truth. Such absorption will enable one to transfer himself to the kingdom of the Lord, which is forever free from illusory representation of the material world. If the mind is engaged in Krsna's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gita: Total absorption in the thought of Sri Krsna.
Devanshu
Edited by - Devanshu on April 25 2005 11:15:53
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 30 April 2005 : 10:56:23
Jai Shri KRishna,
Bhagavad Gita, the core teaching of Vedic scriptures.
Our gurus, out of their experience and wisdom and their scriptural literature, have left us a treasure in the form of guidelines for our spiritual and cultural progress and for enlightening us as well so as to elevate us to a higher level from where we stand.
A story in our ancient text may be relevant here. At one time, when there was unhappiness everywhere, all people - the Devatas or celestials, the Danavas or demons and men in the world approached the Creator for advice.
Instead of tendering any suggestion directly, the latter simply uttered the words ``Da, Da, Da'' baffling them. Amplified, the ``Da'' in respect of the first category (of celestials) referred to their taste for pleasures which had taken hold of them. Hence, the Creator by this word ``Da'' asked them to acquire ``Damana'' or self-control.
The second category of people, the demons, were prone to anger and were also hard-hearted. For them, the advice through ``Da'' meant to cultivate ``Daya'' or compassion and be merciful.
To ordinary men, knowing that they were victims of greed and were keen on piling up wealth, the suggestion through the third ``Da'' indicated that they should practise ``Dana'' or give gifts. Each arrived at these interpretations in terms of the Bhagavad Gita.
Also, ``Shreya'' or rising to a higher level as core of Sanatana Dharma.
The Mahabharata contains an anecdote as to how Bhagavan Shri Krishna led Bhima to a place and showed how a cow that has just yielded a calf was cleansing it by licking it. From this one can infer how love, based on Shreya, is of great significance. In the Gita, Shri Krishna has declared
``Let a man raise the self by the self ; let him not debase himself.''
This meant that one should have the courage to say ``I shall surely lift myself up''. The Gita, which has a message for everyone, points out how at the beginning of the Kurukshetra battle, Arjuna ``reviewed'' its consequences. Such a review should examine both sides of an issue as otherwise, the decision (considering one side only) would lead to delusion, as in the case of Arjuna, who was well educated in archery.
As a confused man would talk a lot, he asked several questions, which reflected misplaced Dharma. It was then Shri Krishna delivered his sermon Bhagavad Gita on the war field, dispelling Arjuna's confusion and leaving a message for entire humanity .
Bhagavan Krishna says in Gita, Chapter 18, Sloka 61-71 :
isvarah sarva-bhutanam / hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani / yantrarudhani mayaya
tam eva saranam gaccha / sarva-bhavena bharata
tat prasadat param santim / sthanam prapsyasi sasvatam
iti te jnanam akhyatam / guhyad guhyataram maya
vimrsyaitad asesena / yathecchasi tatha kuru
sarva-guhyatamam bhuyah / srnu me paramam vacah
isto 'si me drdham iti / tato vaksyami te hitam
manmana bhava mad-bhakto / mad-yaji mam namaskuru
mam evaisyasi satyam te / pratijane priyo 'si me
sarva-dharman parityajya / mam ekam saranam vraja
aham tvam sarva-papebhyo / moksayisyami ma sucah
idante natapaskaya / nabhaktaya kadacana
na casusrusave vacyam / na ca mam yo 'bhyasuyati
ya imam paramam guhyam / mad-bhaktesv abhidhasyati
bhaktim mayi param krtva / mam evaisyaty asamsayah
na ca tasman manusyesu / kascin me priya-krttamah
bhavita na ca me tasmad / anyah priyataro bhuvi
adhyesyate ca ya imam / dharmyam samvadam avayoh
jnana-yajnena tenaham / istah syam iti me matih
sraddhavan anasuyas ca / srnuyad api yo narah
so 'pi muktah subhal lokan / prapnuyat punya-karmanam
(O Arjuna, Sarvantaryami Paramatma (Me) is situated in the heart of all jives (living beings) and is causing them to wander in the cycle of birth and death by maya, as if they are mounted on a machine.
O Bharata, surrender exclusively to that Isvara (Me) in every respect. By My grace, you will attain transcendental peace and the supreme eternal abode.
Thus, I have instructed you in knowledge which is more confidential than the secret knowledge of brahma. Reflect on this knowledge properly, and then act as you wish.
Hear once more My supreme instruction, the most confidential of all knowledge. I am speaking this for your highest benefit, because you are very dear to Me.
Offer your mind to Me; become My bhakta by hearing and chanting, etc. about My names, forms, qualities and pastimes; worship Me and offer obeisances to Me. In this way, you will certainly come to Me. I promise you this truthfully because you are very dear to Me.
Completely abandoning all bodily and mental dharma, such as varna and asrama, fully surrender to Me alone. I shall liberate you from all reactions to your sins. Do not grieve.
You should never explain this essence of Gita-sastra to anyone whose senses are uncontrolled, who is a non-devotee, who is devoid of a serving mood, or who is envious of Me.
He who instructs this most confidential knowledge of Gita-sastra to My bhaktas will attain para bhakti unto Me, and becoming free from all doubts, he will finally attain Me.
There is no one in human society who performs a more pleasing service to Me than one who explains this message of the Gita to others. Nor will there be anyone in the entire world more dear to Me than him.
I shall be worshipped by those who study this sacred dialogue between us,
through jnana-yajna, the principle of true knowledge. This is My opinion.
And one who merely hears this Gita with faith, and without envy, also becomes liberated from sins and goes to the auspicious planets that are attained by the pious.)
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 09 May 2005 : 07:05:27
Jai Shri Krishna,
Ramayana lays stress on control of senses
Possession of enormous wealth, acquisition of knowledge, enjoying status and winning fame will all be a waste if a person is devoid of character and integrity.
Discipline is of great merit as it is a well regulated life that ultimately succeeds and where it fails, good or noble parentage will not save a man. Learning can be considered worthless if one cannot exercise self-control in conduct and behaviour.
What is equally important is that a man's thoughts, words and deeds should all be alike. The warning about the consequences of falling victims to temptations by not controlling our senses has been clearly described in epics like the Ramayana that will continue to serve till humanity survives, through Ravana. Invincible though, as he was, his moral turpitude caused him ruin. Shri Rama, on the other hand, remained firm in His resolve to be ever loyal to His wife, gave Ravana a last chance to go back to his palace and come back hoping that even at the last hour, he would give up his passion for another's spouse. Shri Rama, the ideal human being, remained committed to virtue, never to transgress moral law under any circumstance. Also, the Divine Mother, Sita, displayed great magnanimity.
If the qualities of Shri Rama and Sita are kept on the two pans of a balance to find who among them is more concerned about human beings, the latter would go down. This is revealed when Anjaneya sought Sita’s permission to deal with the demons who had tortured Her when She was kept in captivity. The Divine mother Sita, the embodiment of patience, forbearance and mercy replied : ``How can I be vindictive and set you upon these women?. They are but helpless hirelings of Ravana, doing his bidding. They have no more teeth now since Ravana is dead. An enlightened person never hates a wrong-doer. Even an unkindly thought debases the mind. Love and compassion are not wasted even on miscreants.''
The personality of Anjaneya and his role in the Ramayana have been a favourite topic with scholars and devotees. He was a personification of strength, wisdom and self-control, loyalty and devotion, dogged perseverance, endurance and stupendous achievements. How faith in Shri Rama made him face trials and come out unscathed from ordeals and obstacles, carry out incredible tasks, save all the chief characters of the divine drama from virtual extinction and deliver messages of hope and redemption to devotees caught in the trammels of worldly existence are presented to posterity.
Bhagavan Shri Krishna says in Gita, Chapter 4, Sloka 9 & 10 :
janma karma ca me divyam / evam yo vetti tattvatah
tyaktva deham punar janma / naiti mam eti so 'rjuna
vita-raga-bhaya-krodha / man-maya mam upasritah
bahavo jnana-tapasa / puta mad-bhavam agatah
( O Arjuna! My avataras (incarnations) and activities are transcendental. One who knows this in truth, does not take another birth after giving up the present body. He certainly attains Me.
Freed from attachment, fear and anger, with their concentration fixed on Me, being completely surrendered, and purified by the cultivation of transcendental jnana and tapasya, many persons have attained prema-bhakti for Me. )
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 18 May 2005 : 05:23:37
Jai Shri Krishna,
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy (Bg 18.61).
The feature of the Lord by which He is present in everyone's heart is called the Paramatma or Supersoul. Both soul and Supersoul are individual persons. The difference between them, however, is that the soul, is present only in one particular place, whereas the Supersoul is present everywhere. Just as the individual soul is present by his consciousness throughout the whole body, so the Supersoul is present throughout the whole creation by His superconsciousness.
This superconsciousness cannot be imitated by the individual soul, who has limited awareness: I can understand what is going on within my limited body, but I cannot feel what is going on in another's body. I am present all over my body by my consciousness, but I am not present in any other's body by my consciousness. However, the Supersoul being present within everyone, situated everywhere, is conscious of every existence.
The theory that the soul and the Supersoul are one is not acceptable, because the individual soul's consciousness cannot act in superconsciousness. This superconsciousness can only be achieved by dovetailing individual consciousness with the superconsciousness; and this dovetailing process helps us lead to Shri Krishna.
The Supersoul gives the individual soul all facility for achieving whatever he may desire. But He instructs the soul, so that he may ultimately give up all other engagements and simply surrender unto Him for perpetual bliss and eternal life, full of knowledge. This is the last instruction of the Bhagavad-gita.
The Vedic literatures compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Supersoul) is simply watching His friend. Of these two birds--although they are the same in quality--one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the atomic soul is the cause of one's changing his position from one tree to another or from one body to another. The Mundaka Upanisad as well as Svetasvatara Upanisad confirm this:
samane vrkse puruso nimagno
'nisaya socati muhyamanah
justam yada pasyaty anyam isam asya
mahimanam iti vita-sokah
"Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories--at once the suffering bird becomes free from all anxieties."
Vasant
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manish1
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Posted - 18 May 2005 : 10:47:41
Jai Shri Krishna,
Vasant bhai, nice posts
just yesterday I made the note of the same verse (Samane Vrkse...) in my diary and thought it can be used even to make a quick drama to stress the same point.
and also last week I have been watching Ramayana as I have to take some rest. and always the first CD is very nice where Guru Vashisht stresses the importance first of Karma, then Gyaan and say that they finally lead to Bhakti. And later he says that once someone has attained Bhakti, there is nothing else to be attained by him. As one doing Bhakti asks for more or pure Bhakti only.
Manish
Jai Shree Krishna
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 26 May 2005 : 06:57:58
Jai Shri Krishna,
Thanks Manishbhai but please excuse as I am not regular but will try.
BHAGAVAD-GITA 15:12
yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
WORD FOR WORD
yat--that which; aditya-gatam--in the sunshine; tejah--splendor;
jagat--the whole world; bhasayate--illuminates; akhilam--entirely;
yat--that which; candramasi--in the moon; yat--that which; ca--also;
agnau--in fire; tat--that; tejah--splendor; viddhi--understand;
mamakam--from Me.
TRANSLATION
The splendor of the sun, which dissipates the darkness of this whole
world, comes from Me. And the splendor of the moon and the splendor of
fire are also from Me.
PURPORT
The unintelligent cannot understand how things are taking place. But
one can begin to be established in knowledge by understanding what the
Lord explains here.
Everyone sees the sun, moon, fire and electricity.
One should simply try to understand that the splendor of the sun, the
splendor of the moon, and the splendor of electricity or fire are
coming from the Supreme Personality of Godhead.
In such a conception
of life, the beginning of Shri Krishna , lies a great deal of
advancement for the conditioned soul in this material world. The
living entities are essentially the parts and parcels of the Supreme
Lord, and He is giving herewith the hint how they can come back home.
From this verse we can understand that the sun is illuminating the
whole solar system. There are different universes and solar systems,
and there are different suns, moons and planets also, but in each
universe there is only one sun.
As stated in Bhagavad-gita (10.21),
the moon is one of the stars (naksatranam aham sasi). Sunlight is due
to the spiritual effulgence in the spiritual sky of the Supreme
Lord. With the rise of the sun, the activities of human beings are set
up. They set fire to prepare their foodstuff, they set fire to start
the factories, etc. So many things are done with the help of
fire. Therefore sunrise, fire and moonlight are so pleasing to the
living entities. Without their help no living entity can live. So if
one can understand that the light and splendor of the sun, moon and
fire are emanating from the Supreme Personality of God Shri Krishna,
By the moonshine, all the
vegetables are nourished. The moonshine is so pleasing that people can
easily understand that they are living by the mercy of the Supreme
Godhead, Shri Krishna. Without His mercy there cannot be sun,
without His mercy there cannot be moon, and without His mercy there
cannot be fire, and without the help of sun, moon and fire, no one can
live.
Vasant
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Vasant Punjabi
Vice-President & Pushtikul Elite Member - May 2003
1047 Posts
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Posted - 29 May 2005 : 09:07:58
Jai Shri KRishna,
BHAGAVAD-GITA 15:13
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah
WORD FOR WORD
gam--the planets; avisya--entering; ca--also; bhutani--the living
entities; dharayami--sustain; aham--I; ojasa--by My energy;
pusnami--am nourishing; ca--and; ausadhih--vegetables; sarvah--all;
somah--the moon; bhutva--becoming; rasa-atmakah--supplying the juice.
TRANSLATION
I enter into each planet, and by My energy they stay in orbit. I
become the moon and thereby supply the juice of life to all
vegetables.
PURPORT
It is understood that all the planets are floating in the air only by
the energy of the Lord. The Lord enters into every atom, every planet,
and every living being. That is discussed in the Brahma-samhita.
It is
said there that one plenary portion of the Supreme Personality of
Godhead, Paramatma, enters into the planets, the universe, the living
entity, and even into the atom. So due to His entrance, everything is
appropriately manifested. When the spirit soul is there, a living man
can float on the water, but when the living spark is out of the body
and the body is dead, the body sinks.
Of course when it is decomposed
it floats just like straw and other things, but as soon as the man is
dead, he at once sinks in the water. Similarly, all these planets are
floating in space, and this is due to the entrance of the supreme
energy of the Supreme Personality of Godhead.
His energy is sustaining
each planet, just like a handful of dust. If someone holds a handful
of dust, there is no possibility of the dust's falling, but if one
throws it in the air it will fall down.
Similarly, these planets,
which are floating in the air, are actually held in the fist of the
universal form of the Supreme Lord. By His strength and energy, all
moving and nonmoving things stay in their place.
It is said in the
Vedic hymns that because of the Supreme Personality of Godhead the sun
is shining and the planets are steadily moving. Were it not for Him,
all the planets would scatter, like dust in air, and perish.
Similarly, it is due to the Supreme Personality of Godhead that the
moon nourishes all vegetables. Due to the moon's influence, the
vegetables become delicious. Without the moonshine, the vegetables can
neither grow nor taste succulent. Human society is working, living
comfortably and enjoying food due to the supply from the Supreme Lord.
Otherwise, mankind could not survive. The word rasatmakah is very
significant. Everything becomes palatable by the agency of the Supreme
Lord through the influence of the moon.
Vasant
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Story and Shrimad Bhagwad Gita shloks
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