Try to give up your false ego entirely: your lust, anger, greed, pride, illusion, envy and worldly attachments. Call out, Krishna! Where is Krishna? Where is Caitanya Mahaprabhu? Where is Rupa? Ha Rupa! Ha Sanatana!" We should try to advance in this way. This is the essence of Jaiva Dharma, which is the essence of all Indian literature, that is, the Vedas, the Upanisads, Srimad Bhagavatam and Sri Caitanya-caritamrta.
- Sri Srimad Bhaktivedanta Narayana Maharaja
About Jaiva Dharma:
Srila Rupa Gosvami inspired in the heart of Srila Bhaktivinoda Thakura, the Saptam Gosvami, (seventh Gosvami) the essence of all the teachings of Sri Caitanya Mahaprabhu: that is, Jaiva-dharma. Jaiva-dharma was written by Srila Bhaktivinoda Thakura in very simple Bengali language. Written in the form of dialogue, it is the essence of all the teachings of all the Gosvamis, especially Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami. If you want to advance in Krsna consciousness, try to read this book again and again with very strong faith. In this book you can very easily have the essence of all Indian literature, that is, the Vedas, the Upanisads, Srimad Bhagavatam and Sri Caitanya-caritamrta.
- Sri Srimad Bhaktivedanta Narayana Maharaja
About Jaiva Dharma:
Srila Rupa Gosvami inspired in the heart of Srila Bhaktivinoda Thakura, the Saptam Gosvami, (seventh Gosvami) the essence of all the teachings of Sri Caitanya Mahaprabhu: that is, Jaiva-dharma. Jaiva-dharma was written by Srila Bhaktivinoda Thakura in very simple Bengali language. Written in the form of dialogue, it is the essence of all the teachings of all the Gosvamis, especially Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami. If you want to advance in Krsna consciousness, try to read this book again and again with very strong faith. In this book you can very easily have the essence of all Indian literature, that is, the Vedas, the Upanisads, Srimad Bhagavatam and Sri Caitanya-caritamrta.
श्री राधा रानी को समर्पित २१६ प्रनाम इस पुस्तक में है. भावों का लालित्य................. शब्दों की मिठास............ लेखनी की रन झुन.......... इस पुस्तक की विशेषता है.
यह पुस्तक बहुत लोगों की नित्य पूजा में है. बहुत भक्त जन्माष्टमी को एक - एक पुष्प श्री राधा रानी के श्री चरणों में समर्पित करते जाते है और एक - एक प्रनाम का पाठ करते जाते है.
श्री राधा की प्रसन्नता ही श्री कृष्ण की भक्ति प्रदान कर सकती है..................
जय जय श्री राधे !
जय जय श्री राधे !
परम लोभनीया श्री राधा की जय !
सखी सुख लीना श्री राधा की जय !
यह पुस्तक बहुत लोगों की नित्य पूजा में है. बहुत भक्त जन्माष्टमी को एक - एक पुष्प श्री राधा रानी के श्री चरणों में समर्पित करते जाते है और एक - एक प्रनाम का पाठ करते जाते है.
श्री राधा की प्रसन्नता ही श्री कृष्ण की भक्ति प्रदान कर सकती है..................
जय जय श्री राधे !
जय जय श्री राधे !
लाडली आकुल प्राणों से प्रतीक्षा है उस क्षण की.... जब पड़ेगी पुकार तेरे श्रवनन में और सत्य संकल्प श्री भाईजी की यह वाणी सत्य होगी.................... द्वार खुलेगा.... भीख मिलेगी !
शोभामयी श्री राधा की जय !
नृत्य निपुणा श्री राधा की जय !
चंचला श्री राधा की जय !
विरोधाभासिका श्री राधा की जय !
शोभामयी श्री राधा की जय !
नृत्य निपुणा श्री राधा की जय !
चंचला श्री राधा की जय !
विरोधाभासिका श्री राधा की जय !
परम मधुरा श्री राधा की जय !
महिमामयी श्री राधा की जय !
महिमामयी श्री राधा की जय !
सुनयना श्री राधा की जय !
सुनाम्नी श्री राधा की जय !
सुनाम्नी श्री राधा की जय !
रूपप्लाविनी श्री राधा की जय !
सुमुखी श्री राधा की जय !
सुमुखी श्री राधा की जय !
प्रियतम पगी श्री राधा की जय !
श्याम विहारिणी श्री राधा की जय !
श्याम विहारिणी श्री राधा की जय !
श्यामालाह्दिनी श्री राधा की जय !
श्यामाधीना श्री राधा की जय !
श्यामाधीना श्री राधा की जय !
परम लोभनीया श्री राधा की जय !
सखी सुख लीना श्री राधा की जय !
मिठे रस से भरोडी राधा रानी लागे
म्हाने खारो खारो जमुना जी को पानी लागे......
जमुना जी तो कारि कारि राधा गोरी गोरी
वृंदावन में धूम मचावै बरसाने की छौरी
ब्रजधाम राधाजी राजधानी लागे.....म्हाने खारो खारो जमुना
ना भावै म्हाने माखन मिश्री , अब ना कोई मिठाई
म्हारी जिभ ने तो भावे ,राधा नाम मलाई
वृषभान की लल्ली तो गुड़धानी लागे .....म्हाने खारो खारो जमुना
राधा राधा नाम रटत हैं जो नर आठों यामा
उनकी बाधा दूर करत हैं राधा राधा नाम
राधा नाम में सफल जिंदगानी लागै .....म्हाने खारो खारो जमुना
कान्हा नित मुरली में टेरे ,सुमिरे बारम्बारा
कोटीन रुप धरै मन मोहन ,कबहूँ न पाये पारा
रुप रंग की छबिली पटरानी लागै .....म्हाने खारो खारो जमुना
मिठे रस से भरोडी राधा रानी लागे
म्हाने खारो खारो जमुना जी को पानी लागे
जय जय श्री श्यामाजू...
म्हाने खारो खारो जमुना जी को पानी लागे......
जमुना जी तो कारि कारि राधा गोरी गोरी
वृंदावन में धूम मचावै बरसाने की छौरी
ब्रजधाम राधाजी राजधानी लागे.....म्हाने खारो खारो जमुना
ना भावै म्हाने माखन मिश्री , अब ना कोई मिठाई
म्हारी जिभ ने तो भावे ,राधा नाम मलाई
वृषभान की लल्ली तो गुड़धानी लागे .....म्हाने खारो खारो जमुना
राधा राधा नाम रटत हैं जो नर आठों यामा
उनकी बाधा दूर करत हैं राधा राधा नाम
राधा नाम में सफल जिंदगानी लागै .....म्हाने खारो खारो जमुना
कान्हा नित मुरली में टेरे ,सुमिरे बारम्बारा
कोटीन रुप धरै मन मोहन ,कबहूँ न पाये पारा
रुप रंग की छबिली पटरानी लागै .....म्हाने खारो खारो जमुना
मिठे रस से भरोडी राधा रानी लागे
म्हाने खारो खारो जमुना जी को पानी लागे
जय जय श्री श्यामाजू...
My children, you have reached here after travelling long distances and undergoing many hardships. You must be tired, and most of you have not had proper sleep. And now there are not enough seats for everyone to sit properly. Please bear with it a little longer. Please be patient.
Children, try to calm your mind by observing silence for two minutes.
This is the age of speeches and discourses everywhere. Religious discourses, cultural discourses, political speeches, discourses against religions -- speeches galore -- in fact everyone has to talk, to speak on so many topics. Everyone feels that he/she has the right to talk on any topic under the sun. This reminds me of a child who said, "We have a professor and he is very great." When she was asked why he was considered so great, she replied, "He can talk for hours fluently on any topic. He can talk for five hours and more even if he's given a small, insignificant topic."
On hearing this, another child said, "So what? Your professor can talk for five hours only if you give him a topic. We have a neighbour and you need not give him any subject, he can talk for days even without any topic."
Today this is what most of the talks have degenerated into. What we really need is action, not mere speeches. We need to practice and show others through our actions what we want to convey through words.
Today, however, many things are confined to words alone. They are not reflected in life. Nevertheless, a good word and a good deed both merit rewards. They never go in vain. This reminds me of a certain incident in the Mahabharata.
It was the time when Dronacharya used to teach the Kaurava and Pandava princes. The first lesson was on 'Patience'. One day, the Guru called all his disciples and asked them to recite all the lessons that they had learnt. Each one of them could repeat their lessons by heart. Finally, it was Yudhishtira's turn. Surprisingly, Yudhishtira could recite only one line. "Have you studied only this much?" thundered the Guru. Yudhishtira replied in a very faltering tone, "Forgive me, O Guru. I have somehow succeeded in learning the first lesson. But I have not been successful in mastering the second lesson."
Dronacharya was beside himself with rage, for in academic matters he had pinned all his hopes on Yudhishtira. All the others had memorised entire lessons, whereas Yudhishtira could quote only two lines! Dronacharya could not control his anger and beat Yudhishtira mercilessly till the stick broke. Even then, the smile and the pleasantness on Yudhishtira's face did not fade away. He remained the same. On seeing this, Dronacharya calmed down. Very lovingly he told Yudhishtira, "Son, you are a prince. You can get me imprisoned if you so desire. You can punish me. Yet you have not resorted to any of these things. You did not get angry at all. Is there anyone as patient as you in this world? You are truly great, my child." All this time, the palm leaf on which the lesson was written was lying there. Dronacharya saw that what was written on it was, 'Never give up patience' and the second line was, 'Always speak the truth'.
When Dronacharya looked at Yudhishtira's face again, he saw the lines from the palm leaf reflected in Yudhishtira's eyes. He clasped both his hands and broke down. He said, "Yudhishtira, when I was teaching all of you, I was merely repeating the words. The other students also just repeated the same words, parrot-like! Whereas, in reality, you alone have mastered it in the true sense. You are really remarkable! Child, even after teaching for all these years I could not imbibe even one line. I could not control my anger, I could not be patient, I could not forgive." When Yudhishtira heard Dronacharya speak thus with tears in his eyes he confessed, "Forgive me Guru, but I was angry with you." Dronacharya realised that his disciple had mastered the second lesson as well. For, there are very few people who don't get carried away when they hear their own praise. Even if they are seething inside, they won't reveal their anger. Whereas Yudhishtira did not hesitate to speak the truth. That means that Yudhishtira had learnt the second lesson as well. Learning becomes perfect only when the lessons are translated into life. The true disciple is one who endeavours to do this.
Patience is essential in our lives as well. The very foundation of life is patience. If you try to open a bud by stretching it or pulling it open, you cannot know and enjoy its beauty and fragrance. You can do so only if you allow the bud to unfold itself naturally. Likewise, you need to have patience to enjoy the beauty of life. The prime requisite for all those who wish to make their lives happy and pleasant is also patience.
In a certain village all the people lived in unity and harmony. This was possible for them because of a certain model family that lived in that village. If there was a quarrel anywhere, someone would say, "Look at that lady. See how peacefully and harmoniously she stays with her husband. Can you hear any sound or noise from their house? What love! Learn from them!" When they heard this, whoever was quarreling would calm down and there would be peace. So the entire village lived in peace and contentment. Soon, it was time to celebrate the thirtieth wedding anniversary of that couple. Everyone gathered for the elaborate and grand celebrations. Members of the press also gathered there, for they also had heard a lot about this special couple. They asked the couple, "What is the secret of your happy married life? You have never quarreled even once with your husband, who is reported to have been a short-tempered fellow. There is no one here in this village who does not praise you. You are the inspiration, the role model for the entire village. What is the secret? Please tell us."
The wife replied, "There is no great secret or formula. On the third day after our marriage we went for a picnic. We had taken a donkey along with us to carry our bags and food. On route, the donkey missed its footing and slipped and fell. My husband did not like it at all. He twisted the donkey's ear and said, "This is the first warning. Be careful. OK …"
We reloaded the bags and the packets on the donkey's back and resumed our journey. After some distance, the donkey slipped and fell down again having hit a stone. My husband was very angry. He caught hold of both the ears of the donkey in a very rough manner and shouted, "This is the second warning. You be very careful. Beware. OK …"
He helped the donkey to get up. Our journey continued. We had to cross three hills to reach our destination. The first two hills we managed without any problem. As we were halfway through the third hill, the donkey collapsed. My husband could not control his anger. He took out his gun and shot the donkey. I could not bear it. I was quite upset at the death of the donkey. I said, "What have you done! It is only a dumb animal. Have you done the right thing? Oh God ..." On hearing this, my husband turned to me, caught hold of my ears and thundered, "Be very careful. This is the first warning. OK …" Immediately I remembered the fate of the donkey. This is the secret of our success."
Even though the patience in the above story is born out of fear, it is nevertheless significant. We will pick up a diamond even if it is found in dung. We don't reject it because of that. Its value is priceless - so also patience - its value also is priceless.
These days when we speak, what issues forth is fire and smoke. Knowledge and light are not to be found. Agni is the presiding deity for words, whose properties are heat, light and smoke. Just as Agni gives heat and light, each of our words should inspire and enlighten others -- not pollute them, like smoke.
Even one word from us should be capable of transforming and gladdening others. We should be role models and each word should be potent. That will be possible only if our words reflect humility and sweetness. Sadly, even if we sieve through the words, searching them minutely, we cannot find even an iota of humility. They are full of ego, characterized by the attitude, "I should be greater than others." We never heed the truth; that a person's greatness lies in his humility. All our efforts are concentrated on being "Great" or "Big" in front of others -- whereas, we are just making fools of ourselves.
We have to be very careful about another thing in life -- controlling our anger. Anger is like a double-ended knife. It harms both the person who is holding it as well as the person on whom it is being used. How tainted our minds are when we nurture anger towards someone! The mind is so perturbed that one can neither sit peacefully nor sleep peacefully. It makes the blood boil and generates all kinds of non-existent diseases; but because of the heat we are unaware of the changes wrought in us.
Many people stop and consider before they smile at someone! They think, "If I smile, he will become close. Due to the closeness he may take advantage of me and ask a favour. Is he a person who needs monetary help?" They are very careful before they smile. But this is not the case with anger. We completely forget ourselves when we are angry. Yet, there are situations where we try to control ourselves. You never vent your anger on your boss for fear of some punishment: a transfer, affecting your chances of promotion, or worse, even losing your job! So in such circumstances, people try to exercise restraint. Those who could not, had to suffer their bitter experiences served as a lesson for others. However, we don't see such restraint in the treatment of subordinates. It is actually here that restraint has to be exercised, for these people cannot answer back, they cannot retaliate because they are dependent on us. They may not explicitly show any reaction. Even then, they are disheartened and in their heart of hearts they will say, "O, Lord, I am being penalised for a mistake that I have not done. Are you not watching? Are you not aware of the truth?" Even the vibrations of such thoughts act as a curse on us. It is not easy to escape them.
However brilliant some people may be, however hard they work, they do not succeed in examinations. They do not get the job even after going to so many interviews. This happens because they may have hurt someone, and the heartfelt prayers of the latter become an obstacle in their progress, obstructing the flow of God's mercy. This does not in any way mean that you should not scold anyone. You have to correct wrong deeds. Love and patience may not work with everyone. Sometimes you have to scold or reprimand. But it should be directed at the mistake, the wrong action, not at the individual. Don't be angry without any reason. We should take care not to hurt the feelings of others with our words and actions.
In some families, you observe that people die in quick succession. In others, you see a long chain of accidents. For some, no matter how hard they try, none of the marriage proposals click, and some couples are not blessed with children. In some families people die young and in others, ladies become widows between the ages of 30-40 years. We can say that all this is the effect of karma.
That is why Amma says again and again that each of our actions, each word, each look, even each thought should be done with sraddha, with a lot of care. Each action, word, look and thought has its own effects. Each of our bad deeds and each of our good deeds influence and affect so many others. This reminds Amma of a story:
(To be continued, Excerpted from Amma's Speech, September, 2000)
Shri Shri Gopisvara Mahadeva
In Srimad-Bhägavat, Mahädeva Shankar, the god of gods, has been called the foremost Vaisnava. He and Bhagavati Pärvati are always absorbed in meditation on Krishna’s eternal eightfold daily pastimes (asta-käliya lilä).
Once, during Shri Krishna’s manifest pastimes, Shankara desired to take darsana of Krishna’s captivating räsa-lilä with his own eyes. Being eager to do so, he came directly to Vrindävana from Kailäsa. At the gate outside Vrindävana, some attendant gopis stopped him, because no male except for Shri Krishna can enter the räsa. But since when has Shankara easily agreed to anything? He asked the attendant gopis how he might be admitted, and they told him to satisfy Bhagavati Yogamäyä Paurnmäsi (Pürnimä) with his worship.
Shri Mahdev Shankara followed their advice and after arduous worship he received darsana of Yogamäyä. Knowing the desire of Shankara, Pürnimä took his hands and dipped him in the nearby Brahma Kunda. When he came out of the pond, he had been transformed into an extremely beautiful young gopi.
Pürnimä seated Shankara, now a gopi, inside a kunja north-east of the räsa-sthali. She told him to behold the räsa-lilä from there, and then she disappeared.
After a short while, the räsa-lilä began. The gopis thought, “Today, for some reason or other, we are not feeling any happiness in singing and dancing.” They understood that some outsider had entered the arena, and they began to search for that person. In their search they came to this place‚ where they saw a new, unknown gopi sitting in a kunja.
They caught that new gopi and began to question her, “What is your name? What is the name of your village? Who is your husband? Who is your father-in-law?”
But the new gopi was unable to answer any of their questions. Instead, she could only cry. Yogamäyä had neither arranged her birth from the womb of a gopi, nor given her any name. The new gopi was not married to any gopa either, so what answers could she give? When the gopis received no answer, they began to slap her cheeks till hey became swollen.
Seeing Mahädeva’s misery, Pürnimä’s heart melted. She went there and explained that this gopi was an object of her mercy. She requested the gopis and Krishna to be merciful to her. Shri Krishna, knowing the internal desire of Pürnimä, gave Shankara the name Gopésvara and granted him the boon that a sädhaka would be unable to enter Vrindävana, and especially into Krishna’s sweet pastimes there, without first receiving his mercy.
In Srimad-Bhägavat, Mahädeva Shankar, the god of gods, has been called the foremost Vaisnava. He and Bhagavati Pärvati are always absorbed in meditation on Krishna’s eternal eightfold daily pastimes (asta-käliya lilä).
Once, during Shri Krishna’s manifest pastimes, Shankara desired to take darsana of Krishna’s captivating räsa-lilä with his own eyes. Being eager to do so, he came directly to Vrindävana from Kailäsa. At the gate outside Vrindävana, some attendant gopis stopped him, because no male except for Shri Krishna can enter the räsa. But since when has Shankara easily agreed to anything? He asked the attendant gopis how he might be admitted, and they told him to satisfy Bhagavati Yogamäyä Paurnmäsi (Pürnimä) with his worship.
Shri Mahdev Shankara followed their advice and after arduous worship he received darsana of Yogamäyä. Knowing the desire of Shankara, Pürnimä took his hands and dipped him in the nearby Brahma Kunda. When he came out of the pond, he had been transformed into an extremely beautiful young gopi.
Pürnimä seated Shankara, now a gopi, inside a kunja north-east of the räsa-sthali. She told him to behold the räsa-lilä from there, and then she disappeared.
After a short while, the räsa-lilä began. The gopis thought, “Today, for some reason or other, we are not feeling any happiness in singing and dancing.” They understood that some outsider had entered the arena, and they began to search for that person. In their search they came to this place‚ where they saw a new, unknown gopi sitting in a kunja.
They caught that new gopi and began to question her, “What is your name? What is the name of your village? Who is your husband? Who is your father-in-law?”
But the new gopi was unable to answer any of their questions. Instead, she could only cry. Yogamäyä had neither arranged her birth from the womb of a gopi, nor given her any name. The new gopi was not married to any gopa either, so what answers could she give? When the gopis received no answer, they began to slap her cheeks till hey became swollen.
Seeing Mahädeva’s misery, Pürnimä’s heart melted. She went there and explained that this gopi was an object of her mercy. She requested the gopis and Krishna to be merciful to her. Shri Krishna, knowing the internal desire of Pürnimä, gave Shankara the name Gopésvara and granted him the boon that a sädhaka would be unable to enter Vrindävana, and especially into Krishna’s sweet pastimes there, without first receiving his mercy.
Shri Shri Gopisvara Mahadeva
Brahma-Kunda, where Bhagavati Yogamäyä Pauranmäsi gave Mahädeva Shankara the form of a gopi by dipping him in this Kunda. Shri Vrindä-devi also gave Närada the form of Näradi Gopi by bathing him here.
One morning, Shri Rädhikä and Her Sakhis came to the bank of Kusumasarovara to pick beli, cameli, jühi, kanera, campaka and other flowers that bloomed here. Shri Rädhikä saw a tree with a branch full of flowers. Knowing that She was coming to Kusumasarovara to pick flowers, playful Krishna had climbed that very tree.
Using all His weight, He pushed the branch down and remained hidden in the foliage so that Radha ji could not see Him. Rädhikä pulled down that branch with one hand, and was absorbed in picking its flowers with the other when suddenly Krishna shifted to another branch. The branch sprung up, lifting up Rädhikä with it and She cried out for help.Shri Krishna leapt out from the tree and caught hanging Radhika in His arms.
The Sakhis began clapping and laughing loudly, but Shri Rädhikä, released Herself from Shri Krishna’s embrace and scolded Him harshly.
Now the flower garden at Kusuma-sarovara has completely disappeared.
Using all His weight, He pushed the branch down and remained hidden in the foliage so that Radha ji could not see Him. Rädhikä pulled down that branch with one hand, and was absorbed in picking its flowers with the other when suddenly Krishna shifted to another branch. The branch sprung up, lifting up Rädhikä with it and She cried out for help.Shri Krishna leapt out from the tree and caught hanging Radhika in His arms.
The Sakhis began clapping and laughing loudly, but Shri Rädhikä, released Herself from Shri Krishna’s embrace and scolded Him harshly.
Now the flower garden at Kusuma-sarovara has completely disappeared.
“Serving Krishna with purified senses is called Krishna consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of yoga practice.” (Shrila Prabhupada, Bhagavad-gita, 6.26 Purport)
Obstacles will inevitably come in our way of achieving our hopes and dreams. Sometimes these stumbling blocks come about through the forces of nature, and other times through the actions of other living entities. Most often, however, these obstacles are brought on by our own minds. One of the most difficult things to control, the mind can be drawn off course by even the slightest agitation.
The material world consists of five gross elements: earth, water, fire, air, and ether, and also three subtle elements: mind, intelligence, and false ego. The mind is so important because it is the catalyst for the acquisition of knowledge. Knowledge is our way of out of this material world. According to the Vedas, living entities are spirit souls at their core, but they have somehow or other been forced to become conditioned while dwelling in bodies made up of the aforementioned material elements. The secret to breaking out of this conditioned state lies in the mind, which ultimately drives our consciousness. According to Lord Krishna, God Himself, a person’s consciousness at the time of death determines the type of body they will receive in the next life.
“And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.” (Bhagavad-gita, 8.5)
The key is to adapt our consciousness in such a way that we can be guaranteed of thinking about God at the time of death. It is a popular belief that when one is about to die, their life flashes before their eyes, with all the major events relived. This idea originated with the Vedas, the original scripture for all of mankind, handed down from God Himself at the beginning of time. Consciousness is the definition of existence. We get whatever we want. God is very nice to us in that way. After many many births, one finally comes to the platform of understanding the constitutional position of the soul and its relationship with God. Having this theoretical knowledge is not enough though. One must act in such a way as to create a permanent change of consciousness; otherwise that knowledge goes to waste. The secret is to use that knowledge to direct all of our actions.
“One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge.” (Lord Krishna, Bg. 4.19)
The mind is the captain of this ship known as the body. If properly controlled, it can lead us to the path back home, back to Godhead. Wanting to go back to Krishna’s realm and actually getting there are two different things, for the mind is very difficult to control.
“For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind.” (Arjuna, Bg. 6.34)
Desire is the root cause behind the restlessness of the mind. Every living entity desires. Even the greatest renunciates have desires, namely those of negating all activity. They hope to merge into the impersonal effulgence known as Brahman. Desire is fine by itself, but problems arise due to the fact that desires never go away, even when satisfied. We may want something today, but tomorrow that desire can completely change. For example, many of us in our youth prayed to God to give us certain things, either toys, or success in some venture. We invariably prayed to the Lord, “Oh God, please give me this. I don’t ask for much. If You come through for me this one time, I promise that I will never ask You for anything ever again.” That promise never actually holds true. God may or may not give us what we want, but that doesn’t stop us from desiring. God’s illusory energy known as maya, also plays an important role. Maya fools us into thinking that we’ll be happy chasing after sense gratification. With all these forces constantly acting, it becomes very difficult to control the mind and keep it on the right track.
Starting a new task is the most difficult of all the steps necessary for achieving success. Once we start our plan, maya goes to work, attacking our aforementioned vulnerabilities relating to desires. Many of us fail at fighting off maya. For this reason, the majority of us aren’t self-starters. We get discouraged very easily, so much so that we give up on trying again. Thinking positively is a very difficult thing to do, thus we require motivation and inspiration from others. People that write self-help books, or books about thinking positively, make millions of dollars. Everybody is looking for someone to guide them and give them the much needed boost of positive energy.
What if we don’t have that person in our life to motivate us? How are we to succeed at keeping the mind steady and not giving way to lamentation? The answer is that we must follow the example of the great devotees of the past. Lakshmana was one such devotee. An incarnation of Ananta Shesha Naga, Lakshmana was born as one of the four sons of Maharaja Dashratha, the famous king who ruled over Ayodhya many thousands of years ago. Coinciding with the appearance of Krishna’s incarnation of Lord Rama, Lakshmana played the role of a great kshatriya warrior, trained in the military arts by the best of brahmanas, Vashishta and Vishvamitra. His greatest attribute, however, was his devotion to his elder brother Rama.
“I will thwart the influence of destiny by my bravery and prowess, similar to how an excited elephant, secreting from its temple, breaks free of its shackles and runs with violent force.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 23.20)
In the above mentioned statement, Lakshmana is trying to convince Rama to ignore Dashratha’s order requiring Him to spend fourteen years in the forest as an exile. Since he loved Rama so much, Lakshmana couldn’t bear to see his brother put into so much difficulty; all for no reason. Rama was supposed to be installed as the new king, but Dashratha was forced to honor the requests of his youngest wife, Kaikeyi. Lakshmana not only wanted Rama to ascend the throne, but he was willing to personally fight anyone who would disagree with such a decision.
Lakshmana’s suggestion wouldn’t be taken to heart since Rama was dedicated to the welfare and good name of Dashratha. He had other purposes to serve by living in the forest for fourteen years. Nevertheless, Lakshmana’s bold display of love for God should be a lesson to us all. The key to being successful in spiritual life is to have the same steadiness of mind that Lakshmana had. Maya will always attack us, but we should be assertive and confident in our service. There is no reason to lament over failure because if we are sincere in our love for God, our success is guaranteed. Lakshmana was successful in his execution of devotional service, so much so that Rama was forced to bring him along to the forest. Lakshmana’s success came from his complete confidence and faith in Rama. Just as our desires are always leading us all in sorts of directions, if we make our ultimate desire the satisfaction of God, we are guaranteed to always act in knowledge. Thus we can break free of our self-imposed limitations and ultimately go back to God’s kingdom after this life.
Suka and Sari lovingly quarell about Youthful Divine Couple Shri Radhe Krishna.
Once In Bahulavana , Sriman Chaityna Mahaprabhu saw a female and male parrot (Sari and Suka) sitting opposite each other on two branches of a tree, lovingly quarrelling about the glories of the Divine Couple, Shri Radha -Krishna..
Suka: My Krishna is Madana-Mohana, the enchanter of Cupid’s mind.
Sari: Yes, He is as long as my Radha is at His left side. Otherwise, He is only Madana (Cupid).
Suka: My Krishna lifted Giriraja (Govardhana) on His finger.
Sari: Because my Radha transmitted power into Him; otherwise, how could He have done so?
Suka: My Krishna is the life of the whole universe.
Sari: My Radha is the life of that life.
Suka: My Krishna head is beautifully decorated with a peacock feather.
Sari: Only because my Radha’s name is marked on that feather.
Suka: The peacock-feather on my Krishna’s head leans to the left.
Sari: Because it wants to bow down to my Radha’s feet.
Suka: My Krishna is the moon.
Sari: My Radha is the trap that captures that moon.
Suka: There is no need to quarrel uselessly. Let us glorify the Youthful Couple together.
Sari: I happily agree to this.
This loving quarrel between the Suka and Sari is also described in Govinda-Lilamrita. Here, the male parrot says :
“May our Lord Jaga mohana, whose unparalleled beauty plunders the wealth of patience of an innumerable multitude of women, whose world-famous glory astounds even Lakshmi devi, whose strength turns the majestic Govardhana mountain into a child’s toy, who has unlimited qualities, whose simple disposition entertains everyone, and whose glory substantiates the welfare of the entire universe, protect the entire world.”
Hearing this, the female parrot replies :
“Suka, Shri Radhika’s divine love, beauty, dancing, excellent calmness, expertise in music, wealth of good qualities, and poetic compositions, or in other words, Her erudition, are all so attractive that She steals away the heart of Sri Krishna, who enchants the mind of the entire universe.”
The male parrot then says :
“Dear Sari, all glories to Sri Madana-Mohana, the enchanter of Cupid, who carries a flute. He steals the heart of all the women in the entire universe, and enjoys with the gopies.”
After hearing the parrot’s loving quarrel, Sriman Mahaprabhu watched the dance of the peacocks. Seeing their bluish necks He remembered Krishna and became so overwhelmed in ecstatic love that He fell down on the earth in a faint.
::::::::::::Glory be to Youthful Divine Couple Shri Radha- Shri Krishna::::::::::::::::
!! ॐ नमो भगवते वासुदेवाय !!
हे! श्री हरि विष्णु आपकी यह छवि हमेशा मेरे चित और नैनो में बसी रहे। आपसे यही एकमात्र प्रार्थना है मेरी !!
The Liberation of Shri Gajendra by Shri Hari Vishnu : श्री हरि विष्णु के द्वारा श्री गजेन्द्र को मोक्ष प्राप्त होना
The Trikuta Mountain
In the midst of the ocean of milk, there is a very high and beautiful mountain that has an altitude of ten thousand Yojans, or eighty thousand miles. This mountain is known as Trikuta. The valleys beneath Trikuta Mountain are beautifully decorated by many varieties of jungle animals, and in the trees, which are maintained in gardens by the demigods, varieties of birds chirp with sweet voices.
Trikuta Mountain has many lakes and rivers, with beaches covered by small gems resembling grains of sand. The water is as clear as crystal, and when the demigod damsels bathe in it, their bodies lend fragrance to the water and the breeze, thus enriching the atmosphere.
In a valley of Trikuta Mountain there was a garden called Rtumat. This garden belonged to the great devotee Varuna and was a sporting place for the damsels of the demigods. Flowers and fruits grew there in all seasons. In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlara, utpala and satapatra, which added excellent beauty to the mountain.
The Lake
The lake was crowded with swans, karandavas, cakravakas, cranes, and flocks of water chickens, datyuhas, koyastis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers.
The lake was surrounded by kadamba flowers, vetasa flowers, nalas, nipas, vanjulakas, kundas, kurubakas, asokas, sirisas, kutajas, ingudas, kubjakas, svarna-yuthis, nagas, punnagas, jatis, mallikas, satapatras, jalakas and madhavi-latas. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated.
Once, a leader of the elephants who lived in the forest of the mountain Trikuta wandered toward the lake with his female elephants. He broke many plants, creepers, thickets and trees, not caring for their piercing thorns. Simply by catching scent of that elephant, all the other elephants, the tigers and the other ferocious animals, such as lions, rhinoceroses, great serpents and black and white sarabhas, fled in fear.
The King of Elephant "Gajendra"
By the mercy of this elephant, animals like the foxes, wolves, buffalos, bears, boars, gopucchas, porcupines, monkeys, rabbits, the other deer and many other small animals loitered elsewhere in the forest. They were not afraid of him.
Surrounded by the herd's other elephants, including females, and followed by the young ones, Gajapati, the leader of the elephants, made Trikuta Mountain tremble all around because of the weight of his body. Thus surrounded by his associates, who were afflicted by thirst, he soon arrived at the bank of the lake.
Gajendra with his wife enjoying bathe in Lake
The King of the elephants entered the lake, bathed thoroughly and was relieved of his fatigue. Then, with the aid of his trunk, he drank the cold, clear, nectarean water, which was mixed with the dust of lotus flowers and water lilies, until he was fully satisfied.
Like a human being who lacks spiritual knowledge and is too attached to the members of his family, the elephant, being illusioned by the external energy of Lord Shri Hari Vishnu, had his wives and children bathe and drink the water. Indeed, he raised water from the lake with his trunk and sprayed it over them. He did not mind the hard labor involved in this endeavor.
The Crocodie
By the arrangement of providence, a strong crocodile was angry at the elephant and attacked the elephant's leg in the water. The elephant was certainly strong, and he tried his best to get free from this danger sent by providence.
Thereafter, seeing Gajendra in that grave condition, his wives felt very, very sorry and began to cry. The other elephants wanted to help Gajendra, but because of the crocodile's great strength, they could not rescue him by grasping him from behind.
The elephant and the crocodile fought in this way, pulling one another in and out of the water, for one many long years. Upon seeing the fight, the demigods were very surprised.
Thereafter, because of being pulled into the water and fighting for many long years, the elephant became diminished in his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased in enthusiasm, physical strength and sensual power.
When the King of the elephants saw that he was under the clutches of the crocodile by the will of providence and, being embodied and circumstantially helpless, could not save himself from danger, he was extremely afraid of being killed.
Helpless Gajendra crying and consequently thinking
He consequently thought for a long time and finally reached the following decision.
“The other elephants, who are my friends and relatives, could not rescue me from this danger. What then to speak of my wives? They cannot do anything. It is by the will of providence that I have been attacked by this crocodile, and therefore I shall seek shelter of the Supreme Personality of Godhead, who is always the shelter of everyone, even of great personalities.”
“The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.”
Thereafter, the King of the elephants, Gajendra, fixed his mind in his heart with perfect intelligence and chanted a mantra which he had learned in his previous birth as “Indradyumna” and which he remembered by the grace of Shri Hari Vishnu. He took a lotus flower in his trunk, and with great difficulty due to his painful condition, he uttered the following Mantras:
बुद्धि के द्वारा निश्चय करके तथा मन को हृदय देश में स्थिर करके वह गजराज अपने पूर्व जन्म में सीखकर कण्ठस्थ किये हुए सर्वश्रेष्ठ एवं बार बार दोहराने योग्य निम्नलिखित स्तोत्र का मन ही मन पाठ करने लगा॥
Gajendra, took a lotus flower in his trunk and pray to Lord Shri Hari Vishnu in painful condition.
Srimad Bhagwat Mahapuran (8.3.2)
The King of the elephants, Gajendra, said: “I offer my respectful obeisances unto the Supreme Person, Vasudeva [om namo bhagavate vasudevaya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone. He is worshipable for such exalted persons as Brahma and Siva, and He has entered the heart of every living being. Let me meditate upon Him.”
गजेन्द्र अश्रुपूर्ण नेत्रों से श्रीहरि नारायण की विनतीपूर्वक स्तुति करने लगा - "जिनके प्रवेश करने पर (जिनकी चेतना को पाकर) ये जड शरीर और मन आदि भी चेतन बन जाते हैं (चेतन की भांति व्यवहार करने लगते हैं), ‘ओम’ शब्द के द्वारा लक्षित तथा सम्पूर्ण शरीर में प्रकृति एवं पुरुष रूप से प्रविष्ट हुए उन सर्व समर्थ परमेश्वर को हम मन ही मन नमन करते हैं."
Srimad Bhagwat Mahapuran (8.3.3)
“The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.”
"जिनके सहारे यह विश्व टिका है, जिनसे यह निकला है , जिन्होने इसकी रचना की है और जो स्वयं ही इसके रूप में प्रकट हैं – फिर भी जो इस दृश्य जगत से एवं इसकी कारणभूता प्रकृति से सर्वथा परे (विलक्षण ) एवं श्रेष्ठ हैं – उन अपने आप – बिना किसी कारण के – बने हुए भगवान की मैं शरण लेता हूं."
Srimad Bhagwat Mahapuran (8.3.4)
“The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.”
"अपने संकल्प शक्ति के द्वार अपने ही स्वरूप में रचे हुए और इसीलिये सृष्टिकाल में प्रकट और प्रलयकाल में उसी प्रकार अप्रकट रहने वाले इस शास्त्र प्रसिद्ध कार्य कारण रूप जगत को जो अकुण्ठित दृष्टि होने के कारण साक्षी रूप से देखते रहते हैं उनसे लिप्त नही होते, वे चक्षु आदि प्रकाशकों के भी परम प्रकाशक प्रभु मेरी रक्षा करें."
Srimad Bhagwat Mahapuran (8.3.5)
“In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet.”
"समय के प्रवाह से सम्पूर्ण लोकों के एवं ब्रह्मादि लोकपालों के पंचभूत में प्रवेश कर जाने पर तथा पंचभूतों से लेकर महत्वपर्यंत सम्पूर्ण कारणों के उनकी परमकरुणारूप प्रकृति में लीन हो जाने पर उस समय दुर्ज्ञेय तथा अपार अंधकाररूप प्रकृति ही बच रही थी। उस अंधकार के परे अपने परम धाम में जो सर्वव्यापक भगवान सब ओर प्रकाशित रहते हैं वे प्रभु मेरी रक्षा करें."
Srimad Bhagwat Mahapuran (8.3.6)
“An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality of Godhead give me protection.”
"भिन्न भिन्न रूपों में नाट्य करने वाले अभिनेता के वास्तविक स्वरूप को जिस प्रकार साधारण दर्शक नही जान पाते , उसी प्रकार सत्त्व प्रधान देवता तथा ऋषि भी जिनके स्वरूप को नही जानते , फिर दूसरा साधारण जीव तो कौन जान अथवा वर्णन कर सकता है – वे दुर्गम चरित्र वाले प्रभु मेरी रक्षा करें."
Srimad Bhagwat Mahapuran (8.3.7)
“Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vanaprastha and sannyasa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.”
"आसक्ति से सर्वदा छूटे हुए , सम्पूर्ण प्राणियों में आत्मबुद्धि रखने वाले , सबके अकारण हितू एवं अतिशय साधु स्वभाव मुनिगण जिनके परम मंगलमय स्वरूप का साक्षात्कार करने की इच्छा से वन में रह कर अखण्ड ब्रह्मचार्य आदि अलौकिक व्रतों का पालन करते हैं , वे प्रभु ही मेरी गति हैं"
Srimad Bhagwat Mahapuran (8.3.8-9)
“The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rama or Lord Krsna by His original internal potency.”
"जिनका हमारी तरह कर्मवश ना तो जन्म होता है और न जिनके द्वारा अहंकार प्रेरित कर्म ही होते हैं, जिनके निर्गुण स्वरूप का न तो कोई नाम है न रूप ही, फिर भी समयानुसार जगत की सृष्टि एवं प्रलय (संहार) के लिये स्वेच्छा से जन्म आदि को स्वीकार करते हैं"
“He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.”
"उन अन्नतशक्ति संपन्न परं ब्रह्म परमेश्वर को नमस्कार है । उन प्राकृत आकाररहित एवं अनेको आकारवाले अद्भुतकर्मा भगवान को बारंबार नमस्कार है."
Srimad Bhagwat Mahapuran (8.3.10)
“I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the witness in everyone's heart, who enlightens the individual soul and who cannot be reached by exercises of the mind, words or consciousness.”
"स्वयं प्रकाश एवं सबके साक्षी परमात्मा को नमस्कार है । उन प्रभु को जो नम, वाणी एवं चित्तवृत्तियों से भी सर्वथा परे हैं, बार बार नमस्कार है."
Srimad Bhagwat Mahapuran (8.3.11)
“The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.”
"विवेकी पुरुष के द्वारा सत्त्वगुणविशिष्ट निवृत्तिधर्म के आचरण से प्राप्त होने योग्य, मोक्ष सुख की अनुभूति रूप प्रभु को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.12)
“I offer my respectful obeisances to Lord Vasudeva, who is all-pervading, to the Lord's fierce form as Lord Nrsimhadeva, to the Lord's form as an animal [Lord Varahadeva], to Lord Dattatreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.”
"सत्त्वगुण को स्वीकार करके शान्त , रजोगुण को स्वीकर करके घोर एवं तमोगुण को स्वीकार करके मूढ से प्रतीत होने वाले, भेद रहित, अतएव सदा समभाव से स्थित ज्ञानघन प्रभु को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.13)
“I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.”
"शरीर इन्द्रीय आदि के समुदाय रूप सम्पूर्ण पिण्डों के ज्ञाता, सबके स्वामी एवं साक्षी रूप आपको नमस्कार है । सबके अन्तर्यामी , प्रकृति के भी परम कारण, किन्तु स्वयं कारण रहित प्रभु को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.14)
“My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.”
"सम्पूर्ण इन्द्रियों एवं उनके विषयों के ज्ञाता, समस्त प्रतीतियों के कारण रूप, सम्पूर्ण जड-प्रपंच एवं सबकी मूलभूता अविद्या के द्वारा सूचित होने वाले तथा सम्पूर्ण विषयों में अविद्यारूप से भासने वाले आपको नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.15)
“ My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the sastras like the Pancaratras and Vedanta-sutra, which are Your representations, and who are the source of the parampara system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.”
"सबके कारण किंतु स्वयं कारण रहित तथा कारण होने पर भी परिणाम रहित होने के कारण, अन्य कारणों से विलक्षण कारण आपको बारम्बार नमस्कार है । सम्पूर्ण वेदों एवं शास्त्रों के परम तात्पर्य , मोक्षरूप एवं श्रेष्ठ पुरुषों की परम गति भगवान को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.16)
“My Lord, as the fire in arani wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.”
"जो त्रिगुणरूप काष्ठों में छिपे हुए ज्ञानरूप अग्नि हैं, उक्त गुणों में हलचल होने पर जिनके मन में सृष्टि रचने की बाह्य वृत्ति जागृत हो उठती है तथा आत्म तत्त्व की भावना के द्वारा विधि निषेध रूप शास्त्र से ऊपर उठे हुए ज्ञानी महात्माओं में जो स्वयं प्रकाशित हो रहे हैं उन प्रभु को मैं नमस्कार करता हूँ।"
Srimad Bhagwat Mahapuran (8.3.17)
“Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramatma, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.”
"मुझ जैसे शरणागत पशुतुल्य (अविद्याग्रस्त) जीवों की अविद्यारूप फाँसी को सदा के लिये पूर्णरूप से काट देने वाले अत्याधिक दयालू एवं दया करने में कभी आलस्य ना करने वाले नित्यमुक्त प्रभु को नमस्कार है । अपने अंश से संपूर्ण जीवों के मन में अन्तर्यामी रूप से प्रकट रहने वाले सर्व नियन्ता अनन्त परमात्मा आप को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.18)
“My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.”
"शरीर, पुत्र, मित्र, घर, संपंत्ती एवं कुटुंबियों में आसक्त लोगों के द्वारा कठिनता से प्राप्त होने वाले तथा मुक्त पुरुषों के द्वारा अपने हृदय में निरन्तर चिन्तित ज्ञानस्वरूप , सर्वसमर्थ भगवान को नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.19)
“After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.”
"जिन्हे धर्म, अभिलाषित भोग, धन तथा मोक्ष की कामना से भजने वाले लोग अपनी मनचाही गति पा लेते हैं अपितु जो उन्हे अन्य प्रकार के अयाचित भोग एवं अविनाशी पार्षद शरीर भी देते हैं वे अतिशय दयालु प्रभु मुझे इस विपत्ती से सदा के लिये उबार लें।"
Srimad Bhagwat Mahapuran (8.3.20-21)
“Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction. I, however, am in danger.”
"जिनके अनन्य भक्त -जो वस्तुतः एकमात्र उन भगवान के ही शरण है-धर्म , अर्थ आदि किसी भी पदार्थ को नही चाह्ते, अपितु उन्ही के परम मंगलमय एवं अत्यन्त विलक्षण चरित्रों का गान करते हुए आनन्द के समुद्र में गोते लगाते रहते हैं।"
“Thus I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahma, and who is available only by transcendental bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization. He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.”
"उन अविनाशी, सर्वव्यापक, सर्वश्रेष्ठ, ब्रह्मादि के भी नियामक, अभक्तों के लिये प्रकट होने पर भी भक्तियोग द्वारा प्राप्त करने योग्य, अत्यन्त निकट होने पर भी माया के आवरण के कारण अत्यन्त दूर प्रतीत होने वाले , इन्द्रियों के द्वारा अगम्य तथा अत्यन्त दुर्विज्ञेय, अन्तरहित किंतु सबके आदिकारण एवं सब ओर से परिपूर्ण उन भगवान की मैं स्तुति करता हूँ।"
Srimad Bhagwat Mahapuran (8.3.22-23-24)
“The Supreme Personality of Godhead creates His minor parts and parcels, the jiva-tattva, beginning with Lord Brahma, the demigods and the expansions of Vedic knowledge [Sama, Rig, Yajur and Atharva] and including all other living entities, moving and nonmoving, with their different names and characteristics.”
"ब्रह्मादि समस्त देवता, चारों वेद तथा संपूर्ण चराचर जीव नाम और आकृति भेद से जिनके अत्यन्त क्षुद्र अंश के द्वारा रचे गये हैं।"
“As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. He is neither demigod nor demon, neither human nor bird or beast.”
"जिस प्रकार प्रज्ज्वलित अग्नि से लपटें तथा सूर्य से किरणें बार बार निकलती है और पुनः अपने कारण मे लीन हो जाती है उसी प्रकार बुद्धि, मन, इन्द्रियाँ और नाना योनियों के शरीर – यह गुणमय प्रपंच जिन स्वयंप्रकाश परमात्मा से प्रकट होता है और पुनः उन्ही में लीन हो जात है।"
“He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of "not this, not this," and He is unlimited. All glories to the Supreme Personality of Godhead!”
"वे भगवान न तो देवता हैं न असुर, न मनुष्य हैं न तिर्यक (मनुष्य से नीची – पशु , पक्षी आदि किसी) योनि के प्राणी है । न वे स्त्री हैं न पुरुष और नपुंसक ही हैं । न वे ऐसे कोई जीव हैं, जिनका इन तीनों ही श्रेणियों में समावेश हो सके । न वे गुण हैं न कर्म, न कार्य हैं न तो कारण ही । सबका निषेध हो जाने पर जो कुछ बच रहता है, वही उनका स्वरूप है और वे ही सब कुछ है । ऐसे भगवान मेरे उद्धार के लिये आविर्भूत हों।"
Srimad Bhagwat Mahapuran (8.3.25)
“I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant's body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.”
"मैं इस ग्राह के चंगुल से छूट कर जीवित नही रहना चाहता; क्योंकि भीतर और बाहर – सब ओर से अज्ञान से ढके हुए इस हाथी के शरीर से मुझे क्या लेना है । मैं तो आत्मा के प्रकाश को ढक देने वाले उस अज्ञान की निवृत्ति चाहता हूँ, जिसका कालक्रम से अपने आप नाश नही होता , अपितु भगवान की दया से अथवा ज्ञान के उदय से होता है।"
Srimad Bhagwat Mahapuran (8.3.26)
“Now, fully desiring release from material life, I offer my respectful obeisances unto that Supreme Person who is the creator of the universe, who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation. He is the supreme knower of everything in this world, the Supersoul of the universe. He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.”
"इस प्रकार मोक्ष का अभिलाषी मैं विश्व के रचियता, स्वयं विश्व के रूप में प्रकट तथा विश्व से सर्वथा परे, विश्व को खिलौना बनाकर खेलने वाले, विश्व में आत्मरूप से व्याप्त , अजन्मा, सर्वव्यापक एवं प्राप्त्य वस्तुओं में सर्वश्रेष्ठ श्री भगवान को केवल प्रणाम ही करता हूं, उनकी शरण में हूँ।"
Srimad Bhagwat Mahapuran (8.3.27)
“I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga, who is seen in the core of the heart by perfect mystics when they are completely purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.”
"जिन्होने भगवद्भक्ति रूप योग के द्वारा कर्मों को जला डाला है, वे योगी लोग उसी योग के द्वारा शुद्ध किये हुए अपने हृदय में जिन्हे प्रकट हुआ देखते हैं उन योगेश्वर भगवान को मैं नमस्कार करता हूँ।"
Srimad Bhagwat Mahapuran (8.3.28)
“My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.”
"जिनकी त्रिगुणात्मक (सत्त्व-रज-तमरूप ) शक्तियों का रागरूप वेग असह्य है, जो सम्पूर्ण इन्द्रियों के विषयरूप में प्रतीत हो रहे हैं, तथापि जिनकी इन्द्रियाँ विषयों में ही रची पची रहती हैं-ऐसे लोगों को जिनका मार्ग भी मिलना असंभव है, उन शरणागतरक्षक एवं अपारशक्तिशाली आपको बार बार नमस्कार है।"
Srimad Bhagwat Mahapuran (8.3.29)
“I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory energy the jiva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand.”
"जिनकी अविद्या नामक शक्ति के कार्यरूप अहंकार से ढंके हुए अपने स्वरूप को यह जीव जान नही पाता, उन अपार महिमा वाले भगवान की मैं शरण आया हूँ।"
When the King of the elephants was describing the supreme authority, without mentioning any particular person, he did not invoke the demigods, headed by Lord Brahma, Lord Siva, Indra and Candra. Thus none of them approached him. However, because Lord Hari is the Supersoul, Purusottama, the Personality of Godhead, He appeared before Gajendra.
जिसने पूर्वोक्त प्रकार से भगवान के भेदरहित निराकार स्वरूप का वर्णन किया था , उस गजराज के समीप जब ब्रह्मा आदि कोई भी देवता नही आये, जो भिन्न भिन्न प्रकार के विशिष्ट विग्रहों को ही अपना स्वरूप मानते हैं, तब सक्षात श्री हरि- जो सबके आत्मा होने के कारण सर्वदेवस्वरूप हैं-वहाँ प्रकट हो गये।
After understanding the awkward condition of Gajendra, who had offered his prayers, the Supreme Personality of Godhead, Hari, who lives everywhere, appeared with the demigods, who were offering prayers to Him. Carrying His disc (Chakra) and other weapons, He appeared there on the back of His carrier, Garuda, with great speed, according to His desire. Thus He appeared before Gajendra.
उपर्युक्त गजराज को उस प्रकार दुःखी देख कर तथा उसके द्वारा पढी हुई स्तुति को सुन कर सुदर्शनचक्रधारी जगदाधार भगवान इच्छानुरूप वेग वाले गरुड जी की पीठ पर सवार होकर स्तवन करते हुए देवताओं के साथ तत्काल उस स्थान अपर पहुँच गये जहाँ वह हाथी था।
Lord Shri Hari Narayana appeared to save his beloved devotee "Gajendra".
Gajendra had been forcefully captured by the crocodile in the water and was feeling acute pain, but when he saw that Narayana, wielding His disc, was coming in the sky on the back of Garuda, he immediately took a lotus flower in his trunk, and with great difficulty due to his painful condition, he uttered the following words: "O my Lord, Narayana, master of the universe, O Supreme Personality of Godhead, I offer my respectful obeisances unto You."
सरोवर के भीतर महाबली ग्राह के द्वारा पकडे जाकर दुःखी हुए उस हाथी ने आकाश में गरुड की पीठ पर सवार चक्र उठाये हुए भगवान श्री हरि को देखकर अपनी सूँड को -जिसमें उसने (पूजा के लिये) कमल का एक फूल ले रक्खा था-ऊपर उठाया और बडी ही कठिनाई से “सर्वपूज्य भगवान नारायण आपको प्रणाम है” यह वाक्य कहा।
Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuda by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water. Then, in the presence of all the demigods, who were looking on, the Lord severed the crocodile's mouth from its body with His disc. In this way He saved Gajendra, the King of the elephants.
Lord Vishnu saved Gajendra
उसे पीडित देख कर अजन्मा श्री हरि एकाएक गरुड को छोडकर नीचे झील पर उतर आये । वे दया से प्रेरित हो ग्राहसहित उस गजराज को तत्काल झील से बाहर निकाल लाये और देवताओं के देखते देखते चक्र से मुँह चीर कर उसके चंगुल से हाथी को उबार लिया।
When the Lord delivered Gajendra, King of the elephants, all the demigods, sages and Gandharvas, headed by Brahma and Siva, praised this activity of the Supreme Personality of Godhead and showered flowers upon both the Lord and Gajendra.
There was a beating of kettledrums in the heavenly planets, the inhabitants of Gandharvaloka began to dance and sing, while great sages and the inhabitants of Caranaloka and Siddhaloka offered prayers to the Supreme Personality of Godhead, Purusottama.
The best of the Gandharvas, King Huhu, having been cursed by Devala Muni, had become a crocodile. Once this King Huhu was enjoying with women in the water, and while enjoying he pulled the leg of Devala Muni, who was also taking a bath in the water. Upon this, the sage became very angry and immediately cursed him to become a crocodile. King Huhu was very sorry when cursed in that way, and he begged pardon from the sage, who in compassion gave him the benediction that he would be freed when Gajendra was delivered by the Personality of Godhead. Thus the crocodile was delivered when killed by Narayana.
Now, having been delivered by the Supreme Personality of Godhead, he assumed a very beautiful form as a Gandharva. Understanding by whose mercy this had happened, he immediately offered his respectful obeisances with his head and began chanting prayers just suitable for the transcendental Lord, the supreme eternal, who is worshiped by the choicest verses.
When the Lord delivered Gajendra, all the demigods, sages and Gandharvas, headed by praised his activity and showered flowers upon both the Lord and Gajendra.
Having been favored by the causeless mercy of the Supreme Personality of Godhead and having regained his original form, King Huhu circumambulated the Lord and offered his obeisances. Then, in the presence of all the demigods, headed by Brahma, he returned to Gandharvaloka. He had been freed of all sinful reactions.
Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sarupya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.
This Gajendra had formerly been a Vaisnava and the king of the country known as Pandya, which is in the province of Dravida [South India]. In his previous life, he was known as Indradyumna Maharaja.
Maharaja Indradyumna going to Malaya Hills
Indradyumna Maharaja retired from family life and went to the Malaya Hills, where he had a small cottage for his asrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead.
Maharaja Indradyumna was engaged in meditation on Lord Shri Hari Vishnu
While Indradyumna Maharaja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Maharaja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry.
Agastya Muni then spoke this curse against the King:" This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brahmana. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant."
After Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni's curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord.
Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sarupya-mukti.
The Supreme Personality of Godhead, the Supersoul of everyone, being thus pleased, addressed Gajendra in the presence of everyone there. He spoke the following blessings.
Shri Hari Vishnu addressed everyone around there.
The Supreme Personality of Godhead said: “Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahma and Lord Siva; the three peaks of Trikuta Mountain, made of gold, silver and iron; My very pleasing abode [the ocean of milk]; the white island, Svetadvipa, which is always brilliant with spiritual rays; My mark of Srivatsa; the Kaustubha gem; My Vaijayanti garland; My club, Kaumodaki; My Sudarsana disc and Pancajanya conchshell; My bearer, Garuda, the king of the birds; My bed, Sesa Naga; My expansion of energy the goddess of fortune; Lord Brahma; Narada Muni; Lord Siva; Prahlada; My incarnations like Matsya, Kurma and Varaha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra omkara; the Absolute Truth; the total material energy; the cows and brahmanas; devotional service; the wives of Soma and Kasyapa, who are all daughters of King Daksa; the Rivers Ganges, Sarasvati, Nanda and Yamuna [Kalindi]; the elephant Airavata; Dhruva Maharaja; the seven Rishis; and the pious human beings."
"My dear devotee, unto those who rise from bed at the end of night and offer Me the prayers offered by you, I give an eternal residence in the spiritual world at the end of their lives."
After giving this instruction, In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuda, returned to His all-wonderful abode and took Gajendra with Him.
हे! भगवान श्री हरि विष्णु नारायण, आपके इस स्वरूप को मेरा बारम्बार नमस्कार है। !!
Those who hear this narration become fit to be promoted to the higher planetary systems. Simply because of hearing this narration, they gain a reputation as devotees, they are unaffected by the contamination of Kali-yuga, and they never see bad dreams.
Therefore, after getting up from bed in the morning, those who desire their own welfare--especially the brahmanas, ksatriyas, vaisyas and in particular the brahmana Vaisnavas--should chant this narration as it is, without deviation, to counteract the troubles of bad dreams.
---------------------!! जय जय नारायण नारायण हरि हरि !!------------------------
This Holy Katha's Soure:
Srimad Bhagwatam
by disciples of
Shri A. C. Vedanta Bhaktivedanta Swami Prabhupada
How many times it has happened with you that you got frightened with some shadow in the dark but when you switched on the light, nothing was there? Once a person saw in the dark that there is a snake in the room but on switching on the light, it turned out to be a rope only. So believing something to be something else is called ignorance. The person believing the rope to be a snake, was an ignorant person.
Same is with the philosophical truth of God & this world. As per the scriptures, God created this universe & sit's in an invisible way in every nook & corner of the universe. This outer visible world is His creation, while He is there within this world in an invisible way. This whole world is changing all the time, while God is constant, changeless.
But why it is so, that we cling to this visible world only & just forget the invisible God, who is the creator of this world. It is due to our ignorance only. In philosophy, it is said that we are clinging to Maya (visible world) & ignoring the God who is the real thing. So that's why, it is said that we should not cling to the unreal, untruth (Maya) & should turn our mind towards the God, who is the only reality & truth. Just like alighting a small lamp eats away all the darkness in the room, so just by illumining your intellect with the knowledge, shall lead you to the truth of God.
Now, why do we fall in to ignorance? It is all due to the Nature born "TamoGun" (mode of ignorance) which we put into practice in our lives. "Tamas" or "Tamo Gunn" is the mode of Nature which is responsible for ignorance, delusion, indolence, laziness and sleep in a person. We should not fall a pray to this "TamoGun".
Here below is a story "The Lost Son" by Gautama Buddha who is teaching us through this story that we should not cling to the untruth, as when we fall a pray to the ignorance, then we do not see things clearly & ultimately it harms our life only.
"A young widower, who loved his five year old son very much, was away on business when bandits came who burned down the whole village and took his son away. When the man returned, he saw the ruins and panicked. He took the burnt corpse of an infant to be his son and cried uncontrollably. He organized a cremation ceremony, collected the ashes and put them in a beautiful little bag which he always kept with him.
Soon afterwards, his real son escaped from the bandits and found his way home. He arrived at his father's new cottage at midnight and knocked at the door. The father, still grieving asked: "Who is it?" The child answered, it is me papa, open the door!" But in his agitated state of mind, convinced his son was dead, the father thought that some young boy was making fun of him. He shouted: "Go away" and continued to cry. He shouted time & again, "Go away" "Go away". After some time, the child left.
Father and son never saw each other again."
After this story, the Buddha said: "Sometime, somewhere, you take something to be the truth. If you cling to it so much, even when the truth comes in person and knocks on your door, you will not open it."
Now here below is a verse from Bhagwat Gita which also tells us that in this whole creation, unreal has no existence, and the real (God) never ceases to be, So we should always turn our mind towards the God who is the only reality & truth.
"Sri Krishna said: The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seekers of the truth.
Same is with the philosophical truth of God & this world. As per the scriptures, God created this universe & sit's in an invisible way in every nook & corner of the universe. This outer visible world is His creation, while He is there within this world in an invisible way. This whole world is changing all the time, while God is constant, changeless.
But why it is so, that we cling to this visible world only & just forget the invisible God, who is the creator of this world. It is due to our ignorance only. In philosophy, it is said that we are clinging to Maya (visible world) & ignoring the God who is the real thing. So that's why, it is said that we should not cling to the unreal, untruth (Maya) & should turn our mind towards the God, who is the only reality & truth. Just like alighting a small lamp eats away all the darkness in the room, so just by illumining your intellect with the knowledge, shall lead you to the truth of God.
Now, why do we fall in to ignorance? It is all due to the Nature born "TamoGun" (mode of ignorance) which we put into practice in our lives. "Tamas" or "Tamo Gunn" is the mode of Nature which is responsible for ignorance, delusion, indolence, laziness and sleep in a person. We should not fall a pray to this "TamoGun".
Here below is a story "The Lost Son" by Gautama Buddha who is teaching us through this story that we should not cling to the untruth, as when we fall a pray to the ignorance, then we do not see things clearly & ultimately it harms our life only.
"A young widower, who loved his five year old son very much, was away on business when bandits came who burned down the whole village and took his son away. When the man returned, he saw the ruins and panicked. He took the burnt corpse of an infant to be his son and cried uncontrollably. He organized a cremation ceremony, collected the ashes and put them in a beautiful little bag which he always kept with him.
Soon afterwards, his real son escaped from the bandits and found his way home. He arrived at his father's new cottage at midnight and knocked at the door. The father, still grieving asked: "Who is it?" The child answered, it is me papa, open the door!" But in his agitated state of mind, convinced his son was dead, the father thought that some young boy was making fun of him. He shouted: "Go away" and continued to cry. He shouted time & again, "Go away" "Go away". After some time, the child left.
Father and son never saw each other again."
After this story, the Buddha said: "Sometime, somewhere, you take something to be the truth. If you cling to it so much, even when the truth comes in person and knocks on your door, you will not open it."
Now here below is a verse from Bhagwat Gita which also tells us that in this whole creation, unreal has no existence, and the real (God) never ceases to be, So we should always turn our mind towards the God who is the only reality & truth.
"na-asato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto ’ntas
tv anayos tattva-darshibhih"
(Bhagwat Gita: Chapter Two verse 16)
nabhavo vidyate satah
ubhayor api drsto ’ntas
tv anayos tattva-darshibhih"
(Bhagwat Gita: Chapter Two verse 16)
"Sri Krishna said: The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seekers of the truth.
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