Post by madanmohandas on Feb 14, 2020 8:35:22 GMT -6
O mighty Lord supreme, the living soul Is confounded under Maya's control, With vain conceit and false identity, Misapprehension of reality, And thus compelled by arbitrary sway, Must on the path of varied actions stray. 23
This conception does myself too confound, To wife and offspring and to kinsmen bound, Deluded, as reality I ween, All this, Lord, tho' an insubstantial dream. 24
The fleeting, the non-self, of woe the source, Retards the mind into a backward course, Thus I in duality pleasure sought, Unwitting, and being with darkness fraught; Thus I am unable to comprehend, That you are the soul's beloved and friend.. 25
E'en as the fool the water hole forsakes, O'ergrown with weeds, in folly he mistakes; And would toward a vain mirage assay, Even so I have from you turned away. 26
I have no zeal and feeble is my mind, To desire prompted actions confined; My obstinate senses cannot be curbed, Drawn hither and thither, always perturbed. 27
Thus even I approach as refugee Your feet which the impure mind cannot see; Since only by grace are you to be seen, And not by any other means, I ween. When he does the term of existence gain, The soul, O Lotus-naveled, may attain The society of your devotees, And learn from them the way your grace to please. 28
All hail to thee, the form of pure wisdom, And the cause of all diverse conception; Thou art the ruler of nature and souls, And thy mighty power thus all controls. 29
All hail to thee Vasudeva, all hail! In whom all beings and entities dwell, Hrishikesh, Lord of senses, hail to thee, Save me, O Lord, thy humble refugee. 30
Here endeth Canto XL in Book the Tenth, Srimad Bhagavatam.
Post by madanmohandas on Feb 18, 2020 14:28:46 GMT -6
A little more Bhagavatam, X.XLI. 19-23
Thereafter when the day drew to a close, A wish to enter the city arose, Almighty Krishna, Sankarshan beside, With all the cowherds to Mathura hied. 19
Thereon he did the great city behold, With crystal towers and big gates of gold; As thro' the outer high rampart they pass, With magazines for storage made of brass; And circumambient moats for defence, With many a grove and charming pleasance; With glistening crossways, stately piles and domes, Guild houses, assembly halls, private homes; Balconies with carved architrave inlaid, Which the sheen of rare gems and gold displayed; The elegant structures with diamonds bright, Are set with crystal quartz and lazulite, With portico and shady colonnade, And floors with gem studded mosaic inlaid; The peacocks and the doves upon the cotes, Pour forth many melodies from their throats; The royal road, market streets, and by-ways, Were well swept and cleansed with watery sprays; The vestibules and open courtyards round, Were strewn with rice and grain upon the ground; Large pots of yogurt and the sandal scent, Rows of bright lamps which their radiance lent, The entrances of each house was well swept, Where Plantain and Betel nut trees were kept; With pendant wreaths each door was garlanded, With flags and awnings fluttering o'erhead. 20-23
All hail to him in whom all creatures dwell, Renowned as born of Devaki as well; Attended by chiefs of the Yadu clan, Whose mighty arm subdues unrighteous man; Who terminates the miserable lot, Of all creatures that move or that move not; And when his smiling countenance is shown, The women of the pasture and the town, Feel augmentation of the soft desires That Cupid, god of love, in them inspires.
Bhag. X.XC. XLVIII
Prithu on devotion beyond liberation
bhajanty atha tvām ata eva sādhavo vyudasta-māyā-guṇa-vibhramodayam bhavat-padānusmaraṇād ṛte satāṁ nimittam anyad bhagavan na vidmahe
And, Lord, the saints who on thee meditate, And Maya's great illusion dissipate; In contemplation on thy feet persist, And feel no other reason to exist.
Therefore, though I of base extraction be, It does not dishearten or worry me, That I may glorify with soul resigned, And praise the Lord according to my mind. For, whoso by reason of ignorance, Becomes immersed in worldly existence, May by the recitation of his fame, Be cleansed and purified of worldly stain.
Another reading of the verse in an easy non hierarchical sense, 'vadanti tat-tattva vidas tattvam', anticipating the question, after the previous statement, 'jivasya tattva jijnaasaa' Life's purpose is inquiry into truth', What is truth? Not dismissively like Pontius Pilate, but with an eager curiosity, and thus Suta proceeds to elaborate what truth is in this present context, ie, tattva, on the sound authority of 'those who know'.
The wise knowers of truth that truth profess, Supreme indivisible consciousness, As Brahman and Paramatma proclaimed, And also as mighty Bhagavaan named. (Bhag. I.II.XI)
When speaking of It in terms non specific, allegorical, by suggestion, implication and allusion, which gods and sages are very fond of doing, they refer to It as Brahman. The Bhagavata states, 'yat-parokshapriyo devo' the God is fond of paroksha. (IV.XXVIII.LXV)
And again, 'adhyaatma-paaroksham idam' this paroksha narrative on the self.' (IV. XXIX. LXXXV)
And again in the Aitareya Upanishad I.III.XIV, 'paroksha-priya iva hi devaah' for the gods are very fond of paroksha.' Which is to say to maintain a mystic ambiguity which excites and engages the mind. (like doing a crossword puzzle )
In a more direct way in reference to the all permeating personal form, Paramatma.
When speaking in terms specific, explicit and direct, Almighty Bhagavan. And thus the one indivisible conscious reality 'advaya-jnaana-tattva' is referred to by these three epithets.
As of a tree by watering the roots Is fed the trunk, the branches and the shoots, As food consumed augments vitality, And of senses sustains the faculty; Likewise when Achyuta, the Supreme Lord Is worshiped well, all creatures are adored.
Post by madanmohandas on Apr 26, 2020 1:46:49 GMT -6
From Gajendra's hymn
एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्ना: । अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्ना: ॥ २० ॥
ekāntino yasya na kañcanārthaṁ vāñchanti ye vai bhagavat-prapannāḥ aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ gāyanta ānanda-samudra-magnāḥ
Those who, with singularity of mind, Unto the almighty Lord have resigned, Have no purpose to which they might aspire, Nor do they entertain any desire; Since when they of your deeds wonderful sing, Which all auspiciousness and blessings bring, They sink submerged in the unbounded sea Of bliss divine and loving ecstasy.
Post by madanmohandas on Apr 26, 2020 5:00:43 GMT -6
Karabhajana on primordial debt theory, and how it is absolved.
देवर्षिभूताप्तनृणां पितृणां न किङ्करो नायमृणी च राजन् । सर्वात्मना य: शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्तम् ॥ ४१ ॥
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam
Whoso eschewing all for the dear sake Of Mukunda, and in him refuge take, Are no more bound the ancient debt to pay To gods and sages, fathers passed away, Nor to living creatures, nor kith and kin, And are absolved of all their debt to men.
Post by madanmohandas on May 5, 2020 1:29:12 GMT -6
Prati Sarga or Counter evolution or involution
मृषाधर्मस्य भार्यासीद्दम्भं मायां च शत्रुहन् । असूत मिथुनं तत्तु निऋर्तिर्जगृहेऽप्रज: ॥ २ ॥
mṛṣādharmasya bhāryāsīd dambhaṁ māyāṁ ca śatru-han asūta mithunaṁ tat tu nirṛtir jagṛhe ’prajaḥ
Next Vice to Falsity was duly wed, Pride and Deceit sprang from their amorous bed; The brother and the sister join their hands In lawless wedlock and connubial bands, And from their union was brought forth a son, Hight dark Nairriti, who had offspring none.
तयो: समभवल्लोभो निकृतिश्च महामते । ताभ्यां क्रोधश्च हिंसा च यद्दुरुक्ति: स्वसा कलि: ॥ ३ ॥
tayoḥ samabhaval lobho nikṛtiś ca mahā-mate tābhyāṁ krodhaś ca hiṁsā ca yad duruktiḥ svasā kaliḥ
O noble one! Pride and Deceit again (To cause the world immeasurable pain,) Brought forth a pair so full with insolence, One Anger called, the other Violence; Next from this pair were born in fearful ire, Foul-speech as also dread Contention dire;
दुरुक्तौ कलिराधत्त भयं मृत्युं च सत्तम । तयोश्च मिथुनं जज्ञे यातना निरयस्तथा ॥ ४ ॥
duruktau kalir ādhatta bhayaṁ mṛtyuṁ ca sattama tayoś ca mithunaṁ jajñe yātanā nirayas tathā
From these were born Affright and horrid Death, (What time a man resigns his vital breath); From these were born, O horrible to tell, Affliction and the punishments of Hell.
O sinless one, in brief, let it suffice, I have described the progeny of Vice; Which leads the soul to degradation dire. And whoso to avoid them doth desire, By hearing of the narrative three times, Will cleanse their heart, and wash away all crimes.
Post by madanmohandas on May 12, 2020 6:00:27 GMT -6
विदुर उवाच सुखाय कर्माणि करोति लोको न तै: सुखं वान्यदुपारमं वा । विन्देत भूयस्तत एव दु:खं यदत्र युक्तं भगवान् वदेन्न: ॥ २ ॥ vidura uvāca sukhāya karmāṇi karoti loko na taiḥ sukhaṁ vānyad-upāramaṁ vā vindeta bhūyas tata eva duḥkhaṁ yad atra yuktaṁ bhagavān vaden naḥ
Vidura said; The people act in order to attain Happiness, yet sorrow their only gain; A deed performed to overcome distress Is attended with more unhappiness; Therefore, Oh honoured one, deign to relate, What man should do to gain the blessed state.
Suta said; All hail to him, the Supreme Deity! Whom Brahma and Varuna glorify, And Indra, Rudra, and Maruts combine To hymn his praise with eulogy divine; Whose praise singers of the Sama prolong, In varied meters of poetic song, In parts and subsections and by degrees, Pronounce the Upanishadic decrees; Whom yogins pure behold within the mind, Whose end nor gods nor demons ever find. (XII.XIII.I)
ध्रुव उवाच योऽन्त: प्रविश्य मम वाचमिमां प्रसुप्तां सञ्जीवयत्यखिलशक्तिधर: स्वधाम्ना । अन्यांश्च हस्तचरणश्रवणत्वगादीन् प्राणान्नमो भगवते पुरुषाय तुभ्यम् ॥ ६ ॥ dhruva uvāca yo ’ntaḥ praviśya mama vācam imāṁ prasuptāṁ sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn prāṇān namo bhagavate puruṣāya tubhyam
Dhruva said All hail to thee, supreme in majesty! The divine and almighty Deity; Who having made ingress within my heart, Thy vivifying power doth impart, Stirring each dormant faculty and part, The hands, the feet, the ears, the tactile sense, And for thy praise, the gift of eloquence.
O Lotus-eyed! the proud who themselves ween Freed from all bondage, still have minds unclean; And even though they reach the lofty height, They must fall as your lotus feet they slight.
तथा न ते माधव तावका: क्वचिद् भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदा: । त्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो ॥ ३३ ॥
tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho
Such, O Madhava, is not so for those, Who in your sure protective care repose, Since their efforts never unfruitful prove, Bound with the cords of affection and love; And if by obstacles they be mislead, They trample on the Impediment's head.
सोऽसावदभ्रकरुणो भगवान् विवृद्ध- प्रेमस्मितेन नयनाम्बुरुहं विजृम्भन् । उत्थाय विश्वविजयाय च नो विषादं माध्व्या गिरापनयतात्पुरुष: पुराण: ॥ २५ ॥
so ’sāv adabhra-karuṇo bhagavān vivṛddha- prema-smitena nayanāmburuhaṁ vijṛmbhan utthāya viśva-vijayāya ca no viṣādaṁ mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ
May he, that almighty and ancient one Bestow his boundless grace and benison; And with smiling looks, as he opes his eyes, Like lotus blooms, dispel our miseries; When rising up, supreme glory he spreads, And his fair speech sweet ambrosia sheds; May he of boundless grace and tender love Our despondent anxiety remove.
Bhag 3.9.25. Four-faced Brahma to Sriman Narayana.
Jaya and Vijaya, having received the imprecation of the curse, address Sriman Narayana. Bhag.3.15.49
kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ’livad yadi nu te padayo rameta vācaś ca nas tulasivad yadi te ’ṅghri-śobhāḥ pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ
Lord, let us to perdition be consigned, For sins committed, yet with conscious mind, If we like bees your lotus-feet attain, We would in any place willing remain; For as we hover round your feet like bees, We render speech like leaves from Tulsi trees, And accounts of your glory that we hear, Fill with delight the eager listening ear.
Therefore king, Hari, of all souls the Lord, At all times and places should be adored; Hear his glory which benefits mankind, Praise and contemplate him within the mind.
पिबन्ति ये भगवत आत्मन: सतां कथामृतं श्रवणपुटेषु सम्भृतम् । पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम् ॥ ३७ ॥
pibanti ye bhagavata ātmanaḥ satāṁ kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam punanti te viṣaya-vidūṣitāśayaṁ vrajanti tac-caraṇa-saroruhāntikam
Those who imbibe through portals of the ear, When they recitals of his exploits hear; Deep draughts of nectar of his sacred fame, And discourses which his glory proclaim; The Almighty, beloved to their hearts, Radical cleansing agency imparts; Whereby they gain the pristine purity, And reach his lotus-feet's propinquity.
Post by madanmohandas on Jun 26, 2020 13:48:28 GMT -6
Suka's observation of the extraordinary fortune of the inhabitants of Vraja
यत्पादपांसुर्बहुजन्मकृच्छ्रतो धृतात्मभिर्योगिभिरप्यलभ्य: । स एव यद् दृग्विषय: स्वयं स्थित: किं वर्ण्यते दिष्टमतो व्रजौकसाम् ॥ १२ ॥
yat-pāda-pāṁsur bahu-janma-kṛcchrato dhṛtātmabhir yogibhir apy alabhyaḥ sa eva yad-dṛg-viṣayaḥ svayaṁ sthitaḥ kiṁ varṇyate diṣṭam ato vrajaukasām
The dust of whose lotus-feet is not gained, In many births of hard penance maintained; And great yogins who can control the mind, That almighty being still cannot find; Yet he himself by ineffable grace, Reveals his person direct, face to face, How can the fortunate state be expressed, With which the dwellers of Vraja are blest!
When Lord Krishna had embraced him, the brahman Sudama expressed his ecstatic humility in words like these,