Krishna or God is equal to everyone. He declares this openly in the Bhagavad-gita where He also declares that He is the best friend of all living beings. Therefore we can understand that He is equally giving everyone the opportunity for happiness. After all, since He is our loving father, it is only natural that He wants each and every one of us is happy.
So if God is equal to everyone, why are some people nicely, happily situated while others are in destitute, hellish conditions? This is due to our choice. We can choose to be obedient, law-abiding citizens of God's kingdom, or we can strike out on our own staking a claim to our own independent kingdom here in this material world. Just as the government will facilitate the advancement of both the students in the state university and the criminals in the state penitentiary, the Lord equally facilitates the progress of every living being in all of His creation.
So which way would you prefer to be facilitated? In samsara, the wheel of birth and death, or in the ultimate nirvana, Goloka Vrindavana, the Lord's unlimitedly wonderful transcendental abode? It's your choice. So make up your mind and do the needful.
Tuesday, January 19, 2010
Wheel of Samsara or Goloka Vrindavan?
Dependency is not liked by anyone.
Dependency is not liked by anyone. A dependent man does not gain happiness even in his sleep. "Paraadheen sapanehun sukhu naahi." (Manasa 1:102:3). Inspite of being so, then too man desires happiness from others, desires respect from others, desires praise from others, desires to gain from others - this is so very astonishing ! He who desires happiness from things, from individuals, from situations, from circumstances, from events, from various states / stages, from rest and relaxation, from gain, he has to become dependent. He cannot be saved whether he be Brahma or Indra or anyone for that matter. I say this to the extent that even Bhagwaan cannot be saved. He who desires something from anyone will definitely become dependent.
He who desires Paramatma, he is not dependent; because Paramatma is not other. This Jeev (embodied soul) is very much an "ansh" (part of, ray of consciousness) of Paramatma, but on desiring anything other than Paramatma we become dependent; because besides Paramatma, nothing else is ours. It is only on having no desire for other things, that desire for Paramatma is awakened. If desire for other things does not remain, then Paramatma will be realized.
When there is desire for anything, that desire validates a deficiency, a lack of something. In other words, unnecessarily at no cost, why are you buying paucity? If you desire to be happy, then do not desire happiness from anyone. Get rid of this thought completely from within - once and for all that "We will gain from another." Nothing can be done by anyone. He who desires something from another, can he be saved from dependency? Can he become independent? Therefore make this point firm - I will not desire anything from anyone!
He who sees himself has reliant on that which is acuqired and later gets away(i.e. perishables) , how can he be happy? The Self is not one that is created and destroyed (perishable) . The Self is Imperishable. There is another very extraordinary point - He who desire something from another is non-deserving. He is not deserving at all. Just like, one who desires respect from another, he is not deserving of respect. He who is deserving of respect, does not desire respect. If you look into it, out of 18 Akshouni armies, in which all were Kshatriyas and Kshatriyas alone, and inspite of being a Kshatriya Himself, Bhagwaan Shri Krishna, became a charioteer leading Arjun's horses. Such an ordinary task he undertook, that can be mocked! Can driving the horses be valiant work? Is it the kind of work that commands any respect? But He was not ashamed of doing such work. He was deserving of respect therefore he had no desire for respect. Now how is one to know that He is deserving of respect? In the opposite army, Bhishmaji is the first one to blow the conch, and in this army, Bhagwaan Shri Krishna is the first to blow the conch. Because in the Kaurava army, the most important person was Bhishma and in the Pandava army the most important person was Shri Krishna.
He who desires respect is a slave to respect and is not deserving of any respect. He who desires disciples, is a slave to disciples and is not a Guru. He who desires wealth is a slave to wealth, not a master of wealth. Therefore desires must be removed from the mind completely.
He who desires Paramatma, he is not dependent; because Paramatma is not other. This Jeev (embodied soul) is very much an "ansh" (part of, ray of consciousness) of Paramatma, but on desiring anything other than Paramatma we become dependent; because besides Paramatma, nothing else is ours. It is only on having no desire for other things, that desire for Paramatma is awakened. If desire for other things does not remain, then Paramatma will be realized.
When there is desire for anything, that desire validates a deficiency, a lack of something. In other words, unnecessarily at no cost, why are you buying paucity? If you desire to be happy, then do not desire happiness from anyone. Get rid of this thought completely from within - once and for all that "We will gain from another." Nothing can be done by anyone. He who desires something from another, can he be saved from dependency? Can he become independent? Therefore make this point firm - I will not desire anything from anyone!
He who sees himself has reliant on that which is acuqired and later gets away(i.e. perishables) , how can he be happy? The Self is not one that is created and destroyed (perishable) . The Self is Imperishable. There is another very extraordinary point - He who desire something from another is non-deserving. He is not deserving at all. Just like, one who desires respect from another, he is not deserving of respect. He who is deserving of respect, does not desire respect. If you look into it, out of 18 Akshouni armies, in which all were Kshatriyas and Kshatriyas alone, and inspite of being a Kshatriya Himself, Bhagwaan Shri Krishna, became a charioteer leading Arjun's horses. Such an ordinary task he undertook, that can be mocked! Can driving the horses be valiant work? Is it the kind of work that commands any respect? But He was not ashamed of doing such work. He was deserving of respect therefore he had no desire for respect. Now how is one to know that He is deserving of respect? In the opposite army, Bhishmaji is the first one to blow the conch, and in this army, Bhagwaan Shri Krishna is the first to blow the conch. Because in the Kaurava army, the most important person was Bhishma and in the Pandava army the most important person was Shri Krishna.
He who desires respect is a slave to respect and is not deserving of any respect. He who desires disciples, is a slave to disciples and is not a Guru. He who desires wealth is a slave to wealth, not a master of wealth. Therefore desires must be removed from the mind completely.
"HAVING NO DESIRES IS THE SUREST WAY TO RELEASE",
"HAVING NO DESIRES IS THE SUREST WAY TO RELEASE", KILL ALL YOUR DESIRES" and such noble sounding slogans are just for public consumption. They are not practical nor necessary to release or MOksha. Suppose one kills all desires; why did he do so? The answer is "TO GET MOKSHA". iS THIS NOT A DSIRE? Thus wishing . to kill all desires is again a desire and in fact, the biggest of all desires. Thus, having no desires or killing all desires is an impossibility and one who says that it is the only way to Moksha is talking thru his hat.
Desires or Kama are divided into two categories - Aharma Aviruddha and Dharma viruddha kama. To breath is a desire, to fill the stomach to survive is a desire. To put your children in the right path is both a desire and responsibility (kartavya). Every desire has a threshold value attached to it. For example filling the stomach to survive or live is a Dharma Aviruddha Kama (DAK). Suppose one begins to eat to survive and later begins to live to eat. The DAK becomes Dharma Viruddha Kama. (DVK). Eating a piece of chicken to survive is not Paapa. But Eating a Kg or two of Baingan ka bharta because you like the taste is surely Paapa. In the first case, the eating was DAK and in the second it is DVK. One should know what is DAK and when it becomes DVK.
A DAK induces karma; as long as the kama remains DAK, the associated Karma is Akarma and even Vikarma, That is the effect of these actions do not stain the Atma. But when the Kama or desire transcends into DVK, then even inaction becomes Karma and stains the Atma. Hence, it is essential that one knows the difference between Karma, akarma and Vikarma
KARMANOHI API BODDHAVYAM, BODDHAVYAM CA VIKARMANAH
AKARMANAH CA BODDHAVYAM GAHANAA KARMANO GATIH
KARMANI AKARMA YAH PASYET AKARMANI CA KARMA YAH
SA BUDDHI MAAN MANUSHYESHU SA YUKTAH KRITSNA KARMA KRIT 4.17, 18, BG
The sense of not doing anything while doing some thing comes only when the motivation of doing the work is as per Dharma or in accordance with Dharma. Bhagavad Gita tells us many times that it impossible for any one to be Action less, equivalently bereft of desire (ref to ch.3 adn 18). In fact,
YADI AHAMKAARAM AASRITYA NA YOTSYA ITI MANYASE
MITHYA ESHA VYAVASAAYATE PRAKRITIH TVAAM VIMOKSHYATI 18.59, BG
The moral, therefoe, is do not try to be desireless; you would then be trying for the impossible. Try to keep your kama within the threshold limits, keep them Dharma aviruddho kma
BALAM BALAVATAAM CA AHAM KAMA RAAGA VIVARJITAM
dHARMA AVIRUDDHO BHOOTESHU KAMO ASMI BHARATH RISHABHAH 7.11, BG
DAK is Godly; then why should one be desireless?
DESIRES when arising instantly create a sense of deficiency in you
DESIRES when arising instantly create a sense of deficiency in you. Before the desire arose you were not deficient.
DESIRES when continuing there is pain continuing of labour, efforts, uncertainty, running against time, competition, envy, centralisation, fear of failure, tensions, anxieties ....
DESIRES when fulfilled - more desires will arise instantly Simultaneously pride, greed, dishonesty, envy, injustice and falsehood also arise, ego baloons and there arises an anxiety /worry for 'maintaining what you have got' ! On the top of it, with whatever you get "connected" with- as fulfillment of desires- starts "disconnecting" from you from the very moment of connection itself ! Come On ! Then, you get only that which MUST leave you !! You are back to square one in all cases.
DESIRES when not fulfilled- pain increase geometrically- from deficiency, uncertainty, loss of energy/efforts/ time to .... frustration, failure, depression, hatred, jeolosy, loss of confidence, humiliation, blaming, cursing the time/luck/others , ... And to what not ?
And then also worldly things do not stay with you. If they stay, you don't stay. Disconnection with them is a MUST. You never never become owners of them. Ownership is assumed never the actual.
STRANGELY, we all feel, that we get pleasure by 'fulfillment of desires" ! FACT IS that fulfillment of desires do not get you pleasure, the 'relinquishment' ( tyaag) of desires by mind gets you pleasure (peace) !!
Sadhaks may note that various laws, principles relating to "desires" as stated in Gita or as so benevolently discovered and explained by Swamiji Ramsukhdasji Maharaj are absolutely scientific, logical and universally applicable. Hence there is no dearth or absence of "scientific " yardsticks in His theories, laws, principles etc. They appeal to logic and soul. They are part of your daily experiences. They are tested, experienced, and proven laws/principles. They get confirmed by Shruti, Yukti and Anubhuti yardsticks also.
Hence one can fearlessly strive for 'extinguishment of desires'. In the end one has to 'extinguish' them only.... no body has ever been able to 'fulfill' them. No body...In the words of Swamiji .. Desire of even the 'baap' (father) of Lord Rama was not fulfilled !! There is no provision made for it ... !
DESIRES when continuing there is pain continuing of labour, efforts, uncertainty, running against time, competition, envy, centralisation, fear of failure, tensions, anxieties ....
DESIRES when fulfilled - more desires will arise instantly Simultaneously pride, greed, dishonesty, envy, injustice and falsehood also arise, ego baloons and there arises an anxiety /worry for 'maintaining what you have got' ! On the top of it, with whatever you get "connected" with- as fulfillment of desires- starts "disconnecting" from you from the very moment of connection itself ! Come On ! Then, you get only that which MUST leave you !! You are back to square one in all cases.
DESIRES when not fulfilled- pain increase geometrically- from deficiency, uncertainty, loss of energy/efforts/ time to .... frustration, failure, depression, hatred, jeolosy, loss of confidence, humiliation, blaming, cursing the time/luck/others , ... And to what not ?
And then also worldly things do not stay with you. If they stay, you don't stay. Disconnection with them is a MUST. You never never become owners of them. Ownership is assumed never the actual.
STRANGELY, we all feel, that we get pleasure by 'fulfillment of desires" ! FACT IS that fulfillment of desires do not get you pleasure, the 'relinquishment' ( tyaag) of desires by mind gets you pleasure (peace) !!
Sadhaks may note that various laws, principles relating to "desires" as stated in Gita or as so benevolently discovered and explained by Swamiji Ramsukhdasji Maharaj are absolutely scientific, logical and universally applicable. Hence there is no dearth or absence of "scientific " yardsticks in His theories, laws, principles etc. They appeal to logic and soul. They are part of your daily experiences. They are tested, experienced, and proven laws/principles. They get confirmed by Shruti, Yukti and Anubhuti yardsticks also.
Hence one can fearlessly strive for 'extinguishment of desires'. In the end one has to 'extinguish' them only.... no body has ever been able to 'fulfill' them. No body...In the words of Swamiji .. Desire of even the 'baap' (father) of Lord Rama was not fulfilled !! There is no provision made for it ... !
meanings of the terms Karma, Akarma, Vikarma as they are employed in Bhagvad Gita.
Of course there is a need to understand the meanings of the terms Karma, Akarma, Vikarma as they are employed in Bhagvad Gita.
Doing your duty, Selfless/Expectatio nless Service is "Akarma". Here you are not doing for your 'self' ! "A" before "karma" negates it to be for you ( without desire for results) ! You are doing for others. You are renouncing in fact. You are employing inert back into the inert. You are changing the direction of Karma towards the world from whom only you got the very faculty and tools for "to do". All karmas done with Equanimity are "Akarmas".
"Karmas" are those actions which we do "with a worldly desire" say for results. They essentially create a bondage for you- irrespective of whether the "Karta" ( Jeeva) was sattwik, rajasic or tamasic at the time of doing the Karma. Unless a Karma is in nature of "Akarma"- it binds you - by positive (favourable) , negative (adverse) and mixed results. A Sadhak strives to convert these automatically happenning Karmas into "Akarmas". He changes his 'bhavas' in order to do that. He changes/purifies his ego in order to convert "karmas" into "akarmas"- so that he gets no further bondaged and gets liberated- becomes peaceful.
"Vikarmas" are prohibited Karmas which a human is not supposed to do. They should not be done. They give negative results always.
Doing your duty, Selfless/Expectatio nless Service is "Akarma". Here you are not doing for your 'self' ! "A" before "karma" negates it to be for you ( without desire for results) ! You are doing for others. You are renouncing in fact. You are employing inert back into the inert. You are changing the direction of Karma towards the world from whom only you got the very faculty and tools for "to do". All karmas done with Equanimity are "Akarmas".
"Karmas" are those actions which we do "with a worldly desire" say for results. They essentially create a bondage for you- irrespective of whether the "Karta" ( Jeeva) was sattwik, rajasic or tamasic at the time of doing the Karma. Unless a Karma is in nature of "Akarma"- it binds you - by positive (favourable) , negative (adverse) and mixed results. A Sadhak strives to convert these automatically happenning Karmas into "Akarmas". He changes his 'bhavas' in order to do that. He changes/purifies his ego in order to convert "karmas" into "akarmas"- so that he gets no further bondaged and gets liberated- becomes peaceful.
"Vikarmas" are prohibited Karmas which a human is not supposed to do. They should not be done. They give negative results always.
DESIRE is "whatever I want should happen"
DESIRE is "whatever I want should happen" ! 'I' here is essentially 'Jeeva' ! It resides in Ego (inert part) and reflects in mind. The process/positioning is explained in BG 3:42/43. Beginning from Ego, it manifests into 5 places say in subjects, sense organs, mind, intellect and ego itself. Desire does have a material impact on the 'quality' of Karma. 'Desire' (Kaamana) in Scriptures is always with reference to 'world'.
Giving direction to desire means breaking of "affinity" with the world. Jeeva is result of the knot of sentient element (Purusha) and inert element (Prakruti) combinedly called as ego/ Chijjadgranthi. So long as you are 'worldly' or 'Jeeva' there is desire, when the affinity breaks (You become liberated/Yogi) - the 'desire' NATURALLY converts into Prem / Abhilaasha for Paramatma. Then it is not termed as 'desire' or 'spriha' or 'kaam/ kaaman' or 'aishna' etc . Though it may exist in you but not In 'worldly' direction.
In fact 'desires' fundamentally have been given to you for fulfillment only - for becoming kritkratya; gyaatgyatavya; praaptpraptavya ( nothing remains to be done, known, got respectively; the very desire to do, know, get extinguishes) ... they become 'insatiable' only because of stupidity/agyaan of Jeeva as they get directed towards the world which by nature is deficient / transitory/ temporary. Hence change of direction is needed.
Whatever Swamiji has stated wherever is always truth- all deficiencies are in our understanding and lack of svaadhyaay only. The teachings of Swamiji have unique characteristics- they are not only simple but are also unlimited.
Swamiji said, and Gita says that "all desires" must be renounced- Refer BG 2:71 again and read ' sarvaan' !! Swamiji also wrote about giving direction to/conversion of desires- from kaamana to Prem at many places- for example Refer Gita Prabodhani- BG.. End of Chapter 3. It is only with reference to 'worldly' and 'divine' directions that the distinction between 'necessity'/ 'wants' (Dharma and Moksha) and 'desire' (Kaama and Artha ) surfaces and that too with reference to possibility of fulfillment or otherwise.. (There is no provision made for fulfillment of desires say Artha and Kaam ... You MUST 'renounce' them , you cannot 'fulfill' them.... But there is provision made for 'fulfillment' desires for Dharma and Moksha, Sadhaks are adviced not to renounce them ).
Hence there is nothing wrong in stating 'change of direction' and 'conversion' of desires from worldly to divine. There is thus need to provide desires a direction irrespective of the fact that the only terminology changes.
The above also deals with observations of Sadhak Jasmerji also- Note in desires what is renunciable and what is accomplishable- Just change the course of desires towards Paramatma (Love, adore, sing glories of Paramatma; strive to know 'self' which is the part of Paramatma only ; become Equanimous "like" Paramatma; do your 'duty' only.. Do 'Akarma' not 'Karma/Vikarma' ... ) ... if you can't relinquish them- you will get "liberated" at least.
However "Total Desirelessness" wherever referred in Gita/Scriptures can safely be interpreted as renouncing the "worldly desires". Actually the thirst ( non-satisfaction) of a sadhak even after getting "liberation" (knowing/doing) may continue. It is not 'satisfied' before he "gets" 'Prem'- Para Bhakti- Dine Dine Navam Navam ( new new every day)- Pratikhashana Vardhamaan Prem ( Love for Pramatma, ever increasing with every fraction of a second ) !!
A Sadhak therefore may 'discriminate' (use Viveka) subtly between 'desire' (worldly) and 'necessity' ( Divine) ... As the latter can be made 'goal' and 'fulfilled' but former can only be 'renounced' - 'Vihaay kaamanyah sarvaan...BG 2:71 !!
Giving direction to desire means breaking of "affinity" with the world. Jeeva is result of the knot of sentient element (Purusha) and inert element (Prakruti) combinedly called as ego/ Chijjadgranthi. So long as you are 'worldly' or 'Jeeva' there is desire, when the affinity breaks (You become liberated/Yogi) - the 'desire' NATURALLY converts into Prem / Abhilaasha for Paramatma. Then it is not termed as 'desire' or 'spriha' or 'kaam/ kaaman' or 'aishna' etc . Though it may exist in you but not In 'worldly' direction.
In fact 'desires' fundamentally have been given to you for fulfillment only - for becoming kritkratya; gyaatgyatavya; praaptpraptavya ( nothing remains to be done, known, got respectively; the very desire to do, know, get extinguishes) ... they become 'insatiable' only because of stupidity/agyaan of Jeeva as they get directed towards the world which by nature is deficient / transitory/ temporary. Hence change of direction is needed.
Whatever Swamiji has stated wherever is always truth- all deficiencies are in our understanding and lack of svaadhyaay only. The teachings of Swamiji have unique characteristics- they are not only simple but are also unlimited.
Swamiji said, and Gita says that "all desires" must be renounced- Refer BG 2:71 again and read ' sarvaan' !! Swamiji also wrote about giving direction to/conversion of desires- from kaamana to Prem at many places- for example Refer Gita Prabodhani- BG.. End of Chapter 3. It is only with reference to 'worldly' and 'divine' directions that the distinction between 'necessity'/ 'wants' (Dharma and Moksha) and 'desire' (Kaama and Artha ) surfaces and that too with reference to possibility of fulfillment or otherwise.. (There is no provision made for fulfillment of desires say Artha and Kaam ... You MUST 'renounce' them , you cannot 'fulfill' them.... But there is provision made for 'fulfillment' desires for Dharma and Moksha, Sadhaks are adviced not to renounce them ).
Hence there is nothing wrong in stating 'change of direction' and 'conversion' of desires from worldly to divine. There is thus need to provide desires a direction irrespective of the fact that the only terminology changes.
The above also deals with observations of Sadhak Jasmerji also- Note in desires what is renunciable and what is accomplishable- Just change the course of desires towards Paramatma (Love, adore, sing glories of Paramatma; strive to know 'self' which is the part of Paramatma only ; become Equanimous "like" Paramatma; do your 'duty' only.. Do 'Akarma' not 'Karma/Vikarma' ... ) ... if you can't relinquish them- you will get "liberated" at least.
However "Total Desirelessness" wherever referred in Gita/Scriptures can safely be interpreted as renouncing the "worldly desires". Actually the thirst ( non-satisfaction) of a sadhak even after getting "liberation" (knowing/doing) may continue. It is not 'satisfied' before he "gets" 'Prem'- Para Bhakti- Dine Dine Navam Navam ( new new every day)- Pratikhashana Vardhamaan Prem ( Love for Pramatma, ever increasing with every fraction of a second ) !!
A Sadhak therefore may 'discriminate' (use Viveka) subtly between 'desire' (worldly) and 'necessity' ( Divine) ... As the latter can be made 'goal' and 'fulfilled' but former can only be 'renounced' - 'Vihaay kaamanyah sarvaan...BG 2:71 !!
Giving Respect To The Holy Names
It's natural for us to give respect to Krsna in the form of the Deity but not so natural to give proper respect to the Holy names. If we think about our Japa as a way to call out to Krsna, we are calling His names and naturally the Lord's attention will be drawn. Just like when we call out someone's name and they give their attention, in the same way the Lord gives His attention to us.Now, if we get the Lord's attention by calling out His names during Japa, and then we ignore the Lord (by being inattentive to the sound of the Lord's names) then that is disrespect and we need to change this. If I call your name and then ignore you, then you may feel offended. The Lord is never offended but it shows us the importance of chanting the Holy names and giving attention to those names.Let us all give proper respect to the Holy names of the Lord, after all He is present directly in those names.
How Sri Krishna took birth in this Material world
The Supreme Being *Parabrahman* in His form as Sri Krishna appeared on this planet 5,000 years ago and performed His pastimes for 125 years before returning to His spiritual abode. The Vishnu Purana (Book Four, Chapter Twenty-four) establishes that the age of Kali-yuga began when Bhagavan Krishna left this world in 3102 BC. There are many stories in the Vedic literature which narrate how Krishna engages in loving activities with His friends and relatives when He appears in this world, and how He performs amazing feats which thrill and astonish everyone, both while on this planet and in His spiritual abode. However, He brings His spiritual domain and His numerous pure devotees with Him when He descends into this world. Descriptions of the many activities and pastimes which go on in the spiritual world are found in such texts as Srimad-Bhagavatam, Vishnu Purana, Mahabharata, Caitanya-caritamrta , and Sanatana Goswami's Brihat Bhagavatamritam, and others, which explain the many levels and unlimited nature of the spiritual realm. Indeed, the body of the Bhagavan is described as full of eternal bliss, truth, knowledge, the most dazzling splendour, and source of all that exists.
It is described that when the Bhagavan appeared on this planet in the nineteenth and twentieth incarnations, He advented Himself partially as Lord Balarama and completely Bhagavan Krishna in the family of Vrishni [the Yadu dynasty], and by so doing He removed the burden of the world. (Bhag.1.3.23).
The story of Bhagavan Krishna's birth is a unique narrative, as told in the Tenth Canto of Srimad-Bhagavatam. About 5,000 years ago when the earth was overburdened by the military might of the demoniac (Asuras and Rakshasas) who had taken the forms of rulers and kings, the Bhumi-devi ( Mother Earth) took the shape of a cow and approached Lord Brahma to seek relief. Concerned with the situation on earth, Lord Brahma, Lord Shiva and other Devas went to the shore of the ocean of milk. Within that ocean is an island which is the residence of Bhagavan Vishnu. After mentally offering prayers to Bhagavan Vishnu, Brahma could understand the advice the Bhagavan gave him. This was that He would soon appear on the surface of the earth in order to mitigate the burden of the demoniac kings. Therefore, the Devas and their wives should appear in the Yadu dynasty in order to serve as servants of Bhagavan Krishna and increase the size of that dynasty.
Then one day Vasudeva, Krishna 's father, and his wife, Devaki, were riding home from their wedding. Devaki's brother, the demoniac King Kamsa, was driving the chariot. Then a voice of warning came from the sky announcing that Kamsa would be killed by Devaki's eighth son. Kamsa was immediately ready to kill his sister, but Vasudeva pacified him and talked him out of the idea. Kamsa was still not satisfied, so Vasudeva said he would bring all of the children to Kamsa as they were born. Then Kamsa could kill them. As the children were born, at first Kamsa decided not to kill them. But later Kamsa learned from the sage Narada Muni that the Devas were appearing in the Yadu and Vrishni dynasties and were conspiring to kill him. Kamsa then decided that all the children in these families should be killed, and that Vasudev and Devaki should be imprisoned in his jail in Mathura , and that their children should not be spared. Narada Muni had also told Kamsa that in his previous life he had been the Asura king named Kalanemi who was killed by Bhagavan Maha-Vishnu. Thus, Kamsa became especially infuriated and a dedicated enemy of all the descendants of the Yadu dynasty.
Anantadeva (Balarama) first appeared in the womb of Devaki as her seventh pregnancy. It was Yogamaya, Krishna 's internal potency, who made the arrangement to transfer Anantadeva from the womb of Devaki to that of Rohini, a wife of Nanda Maharaja in Gokul, from whom He appeared as Balarama. Then, with the prayers and meditations of Vasudeva, Bhagavan Krishna appeared within his heart, and then within the heart of Devaki . So Devaki's eighth pregnancy was Krishna Himself. Thereafter, she became increasingly effulgent, which drew the attention of Kamsa, who wanted to kill Krishna. Thus, he became absorbed in thoughts of Krishna. Devaki also drew the attention of the many Devas who came to offer prayers to her and the Bhagavan in her womb.
When Bhagavan appeared, He first exhibited His four-armed form to show that He was the Supreme God Maha-Vishnu Himself. Vasudeva and Devaki were struck with wonder and offered many prayers. Yet, fearing Kamsa, Devaki prayed that Krishna withdraw His four-armed form and exhibit His two-armed form.
Bhagavan also told them of how He had appeared two other times as their son in the form of Prishnigarbha and Vamanadeva. This was the third time that He was appearing as their son to fulfill their desires. That night, during a rainstorm, Bhagavan Krishna desired to leave the prison and be taken to Gokul. By the arrangement of Yogamaya, the shackles and prison doors were opened and Vasudeva was able to leave the prison and take Krishna to Gokul, thus saving the child from the danger of Kamsa. At this time, as instructed by Bhagavan, Yogamaya Herself had taken birth from Mother Yashoda as a baby girl. When Vasudeva arrived at Nanda Maharaja's house, everyone was in deep sleep. Thus, he was able to place Bhagavan Krishna in the hands of Yashoda, while taking her own newly born baby girl back with him. This baby girl was actually Krishna 's energy, Yogamaya`(Durga). When he returned, he placed the baby girl on Devaki's bed, and prepared to accept his place in the prison again by putting the shackles back on. Later, when Yashoda awoke in Gokul, she could not remember whether she had given birth to a male or female child, and easily accepted Bhagavan Krishna as her own child.
When the baby girl, Yogamaya, began crying in the morning, it drew the attention of the doorkeepers of the prison, who then notified King Kamsa. Kamsa forcefully appeared in the prison to kill the child. Devaki pleaded with him to save the baby. Instead, he grabbed the little girl from her arms and tried to dash the baby against a rock. However, she slipped from his hands and rose above his head, floating in the air while exhibiting her true form as the eight-armed Durga-devi . Sri Durga told Kamsa that the person for whom he was looking had already taken birth elsewhere. Thus, Kamsa became filled with wonder that Devaki's eighth child appeared to be a female, and the enemy he feared had taken birth elsewhere. Then he released Devaki and Vasudeva, being apologetic for all that he had done. Yet, after conferring with his ministers, they decided that they had best try to kill all the children that had been born in the past ten days in the attempt to try to find and kill Kamsa's enemy, Krishna. Thus started the atrocities of Kamsa and his ministers, which he would eventually pay for when Bhagavan Krishna would kill him. Meanwhile, Bhagavan Krishna started His pastimes with His devotees in Gokul and Vrindavana to display His unique characteristics, personality and beauty.
In this way, as Sri Uddhava explained to Vidura, "TBhagavan appeared in the mortal world by His external potency, Yogamaya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Bhagavan Himself in His form as the Bhagavan of Vaikuntha. Thus His [Sri Krishna's] transcendental body is the ornament of all ornaments... The Personality of Godhead, the all-compassionate controller of both the material and spiritual creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes His birth just like fire, accompanied by the mahat-tattva. " (Bhag. 3.2.12, 15)
It is described that when the Bhagavan appeared on this planet in the nineteenth and twentieth incarnations, He advented Himself partially as Lord Balarama and completely Bhagavan Krishna in the family of Vrishni [the Yadu dynasty], and by so doing He removed the burden of the world. (Bhag.1.3.23).
The story of Bhagavan Krishna's birth is a unique narrative, as told in the Tenth Canto of Srimad-Bhagavatam. About 5,000 years ago when the earth was overburdened by the military might of the demoniac (Asuras and Rakshasas) who had taken the forms of rulers and kings, the Bhumi-devi ( Mother Earth) took the shape of a cow and approached Lord Brahma to seek relief. Concerned with the situation on earth, Lord Brahma, Lord Shiva and other Devas went to the shore of the ocean of milk. Within that ocean is an island which is the residence of Bhagavan Vishnu. After mentally offering prayers to Bhagavan Vishnu, Brahma could understand the advice the Bhagavan gave him. This was that He would soon appear on the surface of the earth in order to mitigate the burden of the demoniac kings. Therefore, the Devas and their wives should appear in the Yadu dynasty in order to serve as servants of Bhagavan Krishna and increase the size of that dynasty.
Then one day Vasudeva, Krishna 's father, and his wife, Devaki, were riding home from their wedding. Devaki's brother, the demoniac King Kamsa, was driving the chariot. Then a voice of warning came from the sky announcing that Kamsa would be killed by Devaki's eighth son. Kamsa was immediately ready to kill his sister, but Vasudeva pacified him and talked him out of the idea. Kamsa was still not satisfied, so Vasudeva said he would bring all of the children to Kamsa as they were born. Then Kamsa could kill them. As the children were born, at first Kamsa decided not to kill them. But later Kamsa learned from the sage Narada Muni that the Devas were appearing in the Yadu and Vrishni dynasties and were conspiring to kill him. Kamsa then decided that all the children in these families should be killed, and that Vasudev and Devaki should be imprisoned in his jail in Mathura , and that their children should not be spared. Narada Muni had also told Kamsa that in his previous life he had been the Asura king named Kalanemi who was killed by Bhagavan Maha-Vishnu. Thus, Kamsa became especially infuriated and a dedicated enemy of all the descendants of the Yadu dynasty.
Anantadeva (Balarama) first appeared in the womb of Devaki as her seventh pregnancy. It was Yogamaya, Krishna 's internal potency, who made the arrangement to transfer Anantadeva from the womb of Devaki to that of Rohini, a wife of Nanda Maharaja in Gokul, from whom He appeared as Balarama. Then, with the prayers and meditations of Vasudeva, Bhagavan Krishna appeared within his heart, and then within the heart of Devaki . So Devaki's eighth pregnancy was Krishna Himself. Thereafter, she became increasingly effulgent, which drew the attention of Kamsa, who wanted to kill Krishna. Thus, he became absorbed in thoughts of Krishna. Devaki also drew the attention of the many Devas who came to offer prayers to her and the Bhagavan in her womb.
When Bhagavan appeared, He first exhibited His four-armed form to show that He was the Supreme God Maha-Vishnu Himself. Vasudeva and Devaki were struck with wonder and offered many prayers. Yet, fearing Kamsa, Devaki prayed that Krishna withdraw His four-armed form and exhibit His two-armed form.
Bhagavan also told them of how He had appeared two other times as their son in the form of Prishnigarbha and Vamanadeva. This was the third time that He was appearing as their son to fulfill their desires. That night, during a rainstorm, Bhagavan Krishna desired to leave the prison and be taken to Gokul. By the arrangement of Yogamaya, the shackles and prison doors were opened and Vasudeva was able to leave the prison and take Krishna to Gokul, thus saving the child from the danger of Kamsa. At this time, as instructed by Bhagavan, Yogamaya Herself had taken birth from Mother Yashoda as a baby girl. When Vasudeva arrived at Nanda Maharaja's house, everyone was in deep sleep. Thus, he was able to place Bhagavan Krishna in the hands of Yashoda, while taking her own newly born baby girl back with him. This baby girl was actually Krishna 's energy, Yogamaya`(Durga). When he returned, he placed the baby girl on Devaki's bed, and prepared to accept his place in the prison again by putting the shackles back on. Later, when Yashoda awoke in Gokul, she could not remember whether she had given birth to a male or female child, and easily accepted Bhagavan Krishna as her own child.
When the baby girl, Yogamaya, began crying in the morning, it drew the attention of the doorkeepers of the prison, who then notified King Kamsa. Kamsa forcefully appeared in the prison to kill the child. Devaki pleaded with him to save the baby. Instead, he grabbed the little girl from her arms and tried to dash the baby against a rock. However, she slipped from his hands and rose above his head, floating in the air while exhibiting her true form as the eight-armed Durga-devi . Sri Durga told Kamsa that the person for whom he was looking had already taken birth elsewhere. Thus, Kamsa became filled with wonder that Devaki's eighth child appeared to be a female, and the enemy he feared had taken birth elsewhere. Then he released Devaki and Vasudeva, being apologetic for all that he had done. Yet, after conferring with his ministers, they decided that they had best try to kill all the children that had been born in the past ten days in the attempt to try to find and kill Kamsa's enemy, Krishna. Thus started the atrocities of Kamsa and his ministers, which he would eventually pay for when Bhagavan Krishna would kill him. Meanwhile, Bhagavan Krishna started His pastimes with His devotees in Gokul and Vrindavana to display His unique characteristics, personality and beauty.
In this way, as Sri Uddhava explained to Vidura, "TBhagavan appeared in the mortal world by His external potency, Yogamaya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Bhagavan Himself in His form as the Bhagavan of Vaikuntha. Thus His [Sri Krishna's] transcendental body is the ornament of all ornaments... The Personality of Godhead, the all-compassionate controller of both the material and spiritual creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes His birth just like fire, accompanied by the mahat-tattva. " (Bhag. 3.2.12, 15)
Om Namo Bhagavate Vasudevaya!! !
Monday, January 18, 2010
What is the actual meaning of being "PRACTICAL" in life?
Let's start with the conventional and acceptable meaning of the word "PRACTICAL." . From one of the online dictionaries: Of, involving, or concerned with experience or actual use; not theoretical; of or concerned with ordinary affairs, work, etc; being such for all useful or general purposes; capable of or suitable to being used or put into effect; useful; level-headed, efficient, and unspeculative.
In addressing the question more specifically, "being PRACTICAL in life" means one is grounded in the real world, in reality, facing and handling with real issues and problems, and being able to adapt and interface effectively in a variety of situations.
In the context of GITA, the teachings of Bhagavan are intended for us to be "PRACTICAL in life" - in the everyday world we face - work, family, society, leisure and recreational activities, inflation, traffic, health, love etc.
GITA does not ask us to escape the real world (of course, you can do that also, and it is indeed beneficial to take a break regularly from the mundane world). GITA does not require us to forget our jobs, family, and friends, and go into a secluded lifestyle; you need food, money, and other material resources to live in this world, unless you have attained such a level of enlightenment that have risen above the mundane world. This is our objective and goal but before we reach there we have to be PRACTICAL in life.
Many sadhaks become confused and deluded into thinking that GITA (and our other treasured Hindu scriptures) are incompatible with "being PRACTICAL in life." Totally wrong!
GITA does not provide detailed instructions to the minutest level to handle every single issue in being PRACTICAL; this would be highly impractical since such a GITA would contain millions of pages or an infinite length. However, GITA provides broad guidlines, and in some cases, specific instructions, in being PRACTICAL in life.
Here is a extract from a very useful essay on the The Art of Being Practical:
"Action in this life is a must. Since action is called practice, persons who live on Earth have to be practical. This means that you cannot spend all day sitting down in a chair, passing the time imagining, worrying, and thinking, and in doing so, forgetting to use your body for performing those actions that need to be done.....
The whole life for a human being is how to survive: man has to be aware of this and be practical. If we are not deluding ourselves, we see why it is necessary that a person with knowledge has to be practical, and why he should not be sitting somewhere in a cave only having an idea of karm: that it is not action.
You are equipped with that knowledge and enlightenment which tells you that your life cannot be shut off: you should do those things that are useful for a human being to conduct. So if your knowledge gained over here or gained anywhere in the world does not inspire you to be practical, then it will not be called practical knowledge.
A human being, with a sense of inquiry to know more, will continue asking and asking and asking questions. But just asking questions and getting answers for whole days or whole months or whole years on end, will not allow you to be practical. And if you are not practical, you cannot sustain your life.
So we are all engaged constantly in work which is practical. You call yourself down to earth. I use the phrase 'be practical.' If you are on Earth, it is essential to have the knowledge as to how to perform action, or karm.
Through seeing the nature of practicality, you have come to know that which those people, busy in practical life, will never know—the Source of all your work."
GITA contains numerous instructions on being PRACTICAL in life. Seek, dive into GITA, and ye shall receive wisdom.
Sunday, January 17, 2010
Difference between Vishwaas and Shraddha
Vishwas is the trust and confidence apparent between different elements of life while Shraddhaa is the conviction and commitment inherent in every element of life.
Vishwas is an explicit reality with which we are enabled to deal with the world around. Vishwas is the trust and confidence that are induced into the subjective experience from the objective world. Vishwas is, therefore, the reflection of the same trust and confidence in the subject toward its objects. Vishwas is the bridge between Sat (existence) and Bhaava (experience) enabling an implicit relation between an individual and the world around.
Shraddhaa is an implicit reality because of which any being is what it is. Shraddha is the inherent synergy from which a being comes out to be what it is, with which it remains to be what it is, and into which it is bound to dissolve away eventually. Shraddhaa is the absolute conviction in the very existence and the absolute commitment toward the experience thereof. In other words, Shraddhaa is the essence of Sadbhaava, the conjugation of Sat (existence) and Bhaava (experience) .
Therefore, Vishwas is the basis for co-existence of various elements in this creation while Shraddhaa is the basis for the very existence. Vishwas is the basis for communication between the elements of creation while Shraddha is the source for very communion. Shraddhaa is the basis for the life while Vishwas is the basis for the living. Hence, Shraddhaa and Viswas are as different from each other as the life and the living could be.
Inconsistent appreciation of Vishwas and Shraddhaa (i.e. notional difference between Vishwas and Shraddhaa) is the root cause for ignorance, paucity and misery in one's life ... while settling into the inherent consistency between the same is Gnyaana; merging with the convergence of the two is Yoga; and dancing in unison with the union is Bhakti.
The confluence, convergence, and fusion of Shraddhaa and Vishwas is the focus of study in all our scriptures as they beautifully describe the same as five-fold to practice …
Tasyai tapo damah karmeti pratishThaa - sharp focus, undeterred restraint and relentless pro-activity are its BASIS.
Vedaah sarvaangaani - clarity of appreciation is its PRESENCE.
Satyamaayatanam - The Truth is its ESSENCE.
Vishwas is an explicit reality with which we are enabled to deal with the world around. Vishwas is the trust and confidence that are induced into the subjective experience from the objective world. Vishwas is, therefore, the reflection of the same trust and confidence in the subject toward its objects. Vishwas is the bridge between Sat (existence) and Bhaava (experience) enabling an implicit relation between an individual and the world around.
Shraddhaa is an implicit reality because of which any being is what it is. Shraddha is the inherent synergy from which a being comes out to be what it is, with which it remains to be what it is, and into which it is bound to dissolve away eventually. Shraddhaa is the absolute conviction in the very existence and the absolute commitment toward the experience thereof. In other words, Shraddhaa is the essence of Sadbhaava, the conjugation of Sat (existence) and Bhaava (experience) .
Therefore, Vishwas is the basis for co-existence of various elements in this creation while Shraddhaa is the basis for the very existence. Vishwas is the basis for communication between the elements of creation while Shraddha is the source for very communion. Shraddhaa is the basis for the life while Vishwas is the basis for the living. Hence, Shraddhaa and Viswas are as different from each other as the life and the living could be.
Inconsistent appreciation of Vishwas and Shraddhaa (i.e. notional difference between Vishwas and Shraddhaa) is the root cause for ignorance, paucity and misery in one's life ... while settling into the inherent consistency between the same is Gnyaana; merging with the convergence of the two is Yoga; and dancing in unison with the union is Bhakti.
The confluence, convergence, and fusion of Shraddhaa and Vishwas is the focus of study in all our scriptures as they beautifully describe the same as five-fold to practice …
Tasyai tapo damah karmeti pratishThaa - sharp focus, undeterred restraint and relentless pro-activity are its BASIS.
Vedaah sarvaangaani - clarity of appreciation is its PRESENCE.
Satyamaayatanam - The Truth is its ESSENCE.
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