Reading from the ripened fruit of all Vedic Literature - Granthraj Srimad Bhagavatam is very enriching to the lives of all devotees
Monday, December 31, 2012
Liberation means to become free from dehatma- buddhi
From Srila Prabhupada's purport to SB 2.4.2:
To become liberated means to become free from dehātma-buddhi, the illusory attachment for personal bodily coverings and everything connected with the body, namely wife, children and all other entanglements...........Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an undisputed kingdom in which to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connections with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee’s care get the opportunity for God realization by the management of a devotee-master.
To become liberated means to become free from dehātma-buddhi, the illusory attachment for personal bodily coverings and everything connected with the body, namely wife, children and all other entanglements...........Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an undisputed kingdom in which to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connections with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee’s care get the opportunity for God realization by the management of a devotee-master.
Our lives as a Polished animal is a waste if we havent cultivated love for the Lord
SB 2.3.17 Both
by rising and by setting, the sun decreases the duration of life of
everyone, except one who utilizes the time by discussing topics of the
all-good Personality of Godhead.
SB 2.3.18 —
Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?
SB 2.3.19 —
Men
who are like dogs, hogs, camels and asses praise those men who never
listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer
from evils.
SB 2.3.20 —
One
who has not listened to the messages about the prowess and marvelous
acts of the Personality of Godhead and has not sung or chanted loudly
the worthy songs about the Lord is to be considered to possess earholes
like the holes of snakes and a tongue like the tongue of a frog.
SB 2.3.21 —
The
upper portion of the body, though crowned with a silk turban, is only a
heavy burden if not bowed down before the Personality of Godhead who
can award mukti [freedom]. And the hands, though decorated with
glittering bangles, are like those of a dead man if not engaged in the
service of the Personality of Godhead Hari.
SB 2.3.22 —
The
eyes which do not look at the symbolic representations of the
Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like
those printed on the plumes of the peacock, and the legs which do not
move to the holy places [where the Lord is remembered] are considered to
be like tree trunks.
SB 2.3.23 —
The
person who has not at any time received the dust of the feet of the
Lord’s pure devotee upon his head is certainly a dead body. And the
person who has never experienced the aroma of the tulasī leaves from the
lotus feet of the Lord is also a dead body, although breathing.
SB 2.3.24 —
Certainly
that heart is steel-framed which, in spite of one’s chanting the holy
name of the Lord with concentration, does not change when ecstasy takes
place, tears fill the eyes and the hairs stand on end.
Pure devotion by associating with a pure devotee
SB 2.3.11 —
All
the different kinds of worshipers of multidemigods can attain the
highest perfectional benediction, which is spontaneous attraction
unflinchingly fixed upon the Supreme Personality of Godhead, only by the
association of the pure devotee of the Lord.
We dot not need the polished animal civilization, but we must focus on reviving our relationship with the Lord
Sukadeva Goswami says the following verses to Maharaja Pariksit:
SB 2.2.2 —
The
way of presentation of the Vedic sounds is so bewildering that it
directs the intelligence of the people to meaningless things like the
heavenly kingdoms. The conditioned souls hover in dreams of such
heavenly illusory pleasures, but actually they do not relish any
tangible happiness in such places.
SB 2.2.3 —
For
this reason the enlightened person should endeavor only for the minimum
necessities of life while in the world of names. He should be
intelligently fixed and never endeavor for unwanted things, being
competent to perceive practically that all such endeavors are merely
hard labor for nothing.
SB 2.2.4 —
When
there are ample earthly flats to lie on, what is the necessity of cots
and beds? When one can use his own arms, what is the necessity of a
pillow? When one can use the palms of his hands, what is the necessity
of varieties of utensils? When there is ample covering, or the skins of
trees, what is the necessity of clothing?
SB 2.2.5 —
Are
there no torn clothes lying on the common road? Do the trees, which
exist for maintaining others, no longer give alms in charity? Do the
rivers, being dried up, no longer supply water to the thirsty? Are the
caves of the mountains now closed? Or above all, does the Almighty Lord
not protect the fully surrendered souls? Why then do the learned sages
go to flatter those who are intoxicated by hard-earned wealth?
SB 2.2.6 —
Thus
being fixed, one must render service unto the Supersoul situated in
one’s own heart by His omnipotency. Because He is the Almighty
Personality of Godhead, eternal and unlimited, He is the ultimate goal
of life, and by worshiping Him one can end the cause of the conditioned
state of existence.
Saturday, December 22, 2012
Sex Desire binds the conditioned soul in material existence
Copied from HDG Srila Prabhupada's purport to SB 2.1.12:
How Sex Desire binds?
How Sex Desire binds?
- The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female.
- When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth.When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of “myself” and “mine,” becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky.
- The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction.
- All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire.
- The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated.
- Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things.
- When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairāgya, or detachment from unwanted things.
- So by the gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the Bhāgavatam, one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.
- So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto, and especially with the five chapters which delineate the rāsa-līlā of the Lord.
Percieving the Lord through intelligence
From SB 2.2.35:
Translation:
The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.
Srila Prabhupada's purport explains this aspect.
Translation:
The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.
Srila Prabhupada's purport explains this aspect.
Monday, December 17, 2012
Significance of the virat rupa by Srila Prabhupada
From the purport to SB 2.1.38:
In the Bhagavad-gītā
(9.10), the Supreme Personality of Godhead has verily explained that
the material nature is only an order-carrying agent of His. She is one
of the different potencies of the Lord, and she acts under His direction
only. As the supreme transcendental Lord, He simply casts a glance over
the material principle, and thus the agitation of matter begins, and
the resultant actions are manifested one after another by six kinds of
gradual differentiations. All material creation is moving in that way,
and thus it appears and disappears in due course.
Less
intelligent persons with a poor fund of knowledge cannot accommodate
the thought of this inconceivable potency of the Lord Śrī Kṛṣṇa, by
which He appears just like a human being (Bg. 9.11). His appearance in
the material world as one of us is also His causeless mercy upon the
fallen souls. He is transcendental to all material conceptions, but by
His unbounded mercy upon His pure devotees, He comes down and manifests
Himself as the Personality of Godhead. Materialistic philosophers and
scientists are too much engrossed with atomic energy and the gigantic
situation of the universal form, and they offer respect more seriously
to the external phenomenal feature of material manifestations than to
the noumenal principle of spiritual existence. The transcendental form
of the Lord is beyond the jurisdiction of such materialistic activities,
and it is very difficult to conceive that the Lord can be
simultaneously localized and all-pervasive, because the materialistic
philosophers and scientists think of everything in terms of their own
experience. Because they are unable to accept the personal feature of
the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ
feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī
has vividly described this form of the Lord. He concludes that there is
nothing beyond this gigantic feature of the Lord. None of the
materialistic thoughtful men can go beyond this conception of the
gigantic form. The minds of the materialistic men are flickering and
constantly changing from one aspect to another. Therefore, one is
advised to think of the Lord by thinking of any part of His gigantic
body, and by one’s intelligence only one can think of Him in any
manifestation of the material world — the forest, the hill, the ocean,
the man, the animal, the demigod, the bird, the beast or anything else.
Each and every item of the material manifestation entails a part of the
body of the gigantic form, and thus the flickering mind can be fixed in
the Lord only and nothing else. This process of concentrating on the
different bodily parts of the Lord will gradually diminish the demoniac
challenge of godlessness and bring about gradual development of
devotional service to the Lord. Everything being a part and parcel of
the complete whole, the neophyte student will gradually realize the
hymns of Īśopaniṣad which state that the Supreme Lord is
everywhere, and thus he will learn the art of not committing any offense
to the body of the Lord. This sense of God-mindedness will diminish
one’s pride in challenging the existence of God. Thus one can learn to
show respect to everything, for all things are parts and parcels of the
supreme body.
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