Feb 25: Uddhava Gita 12
25 Feb 2011 Leave a Comment
in Telecon Satsangs Tags: 11th canto, uddhava gita
Sri Narayananji from Boston continued his lecture on the dialogue between Lord Sri Krishna and Uddava from the eleventh canto of Srimad Bhagavatam.
There are infinite paths to infinite bliss. And today, we have Bhagavatam in front of us – the essence of the Vedas and the Upanishads – which analyzes all the infinite paths shown by the Vedas and the Upanishads and shows us the most relevant and pragmatic path. This is very clearly seen in Srimad Bhagavatham in all the eighteen thousand verses across all the twelve cantos where it analyzes all the paths right in front of our eyes. The path of Self-Enquiry, the path of Atma Vichara the greatest proponent of this path being Sri Ramana Maharishi and the great Yogishwaras who followed this path is also described in Srimad Bhagavatham. The path of Yoga Maarga, the AshtangaYoga where one follows the Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana, Dhyana and Samadhi. One who follows these paths eventually realizes that the Paramatma is within himself and one eventually attempts to get that realization of Paramatma, and the path of Raaja Yoga is marvelously elucidated in the eighth canto of Srimad Bhagavatham. All across Srimad Bhagavathan the path of knowledge [Jnana ] by complete renunciation is expounded and the Mahatmas who advocated this path is also delineated in this grantha like Rishaba Yogiswara, Avadoota and Jadabharatha to name a few, who have lived the path of Jnana by complete renunciation. Srimad Bhagavatham then speaks of the beautiful path of Bhakti and talks about the different stages of Bhakti and devotion. After expounding on the various paths, it presents us a bejeweled path, the path of total surrender to the Lord. The moment we can do a complete surrender unto the Lord, he then takes us unto his fold. Srimad Bhagavatham after having given us this path acknowledges that such surrender is indeed difficult and unfathomable.
It shows us how one can do Bhakti all his life and how one can dedicate their life for the sake of Bhakti. By following the path of bhakti all through one’s life, he is sure to have the darshan of the Lord during his last moments and surrender unto the Lord and realize him. Srimad Bhagavatham shows the beautiful bhakti and devotion of Bhismacharya, Vrithraasura, in spite of being born as a demon shed tears thinking about the Lord every day.
It then shows the bhakti of the Gopis, the bhakti that was unadulterated and bhakti for the sake of bhakti. After having elucidated the path of Bhakti in a verbose manner, it says the readers to not be fooled that one might get such a bhakti. It speaks about the story of Gajendra, where he got the thought of the Lord when an alligator caught hold of his leg and only after fighting to save himself from the clutches of the Lord and he cried out to the Lord for help.
Gajendra developed such kind of a bhakti because of his earlier birth. He had been doing a different kind of bhakti all his life in his previous birth by performing Pooja to Lord Krishna. He got the darshan of the Lord because of the good merits he accrued in his previous birth.
Invoking the grace of the Lord in one’s life is verily enough. All the efforts and prayers done to the Lord are verily to shake him and make sure we get his attention and grace. The easiest means to divert the attention of the Lord unto is verily chanting the Divine Names of the Lord. This path is indeed one of the greatest paths because whoever chants the names of the Lord even without thinking the Lord will be bestowed with the darshan of the Lord.
If one chants the Divine Names of the Lord when he slips and falls down, the Lord will turn unto you and bestow you with Bhakti. The Lord doesn’t give Bhakti directly but takes you unto a divine communion with a Sadhu. If we reminisce the life-history of Ajamila, it would tell us that Ajamila chanted the divine name of Lord Narayana and because he chanted the divine names, he was a recipient of the Lord’s grace. While chanting the four lettered word “Na Ra Ya Na” was sufficient, Srimad Bhagavatham says that Ajamila cried out a five lettered word “Na Ra Ya Na Ya” !
“Narayanethi mriyamana iyaaya muktim” [Srimad Bhagavatham 6.3.24]
The Lord did not shower his grace on Ajamila by just saving his life. Four minions of Lord Vishnu came down and gave him satsang because he chanted the Divine Names of Lord Narayana once. He got a satsang for a spilt second “kshaNa sangena Sadhushu”.
In Shristhi, Srimad Bhagavatham talks about the different intervals of time, ‘truti’, ‘kshana’, ‘muhurta’ etc. Our Ajamila got a satsang for half a second since he chanted the Divine Names of the Lord once and so he got satsang with the highest devotees of Lord Vishnu. What did the satsang do? It completely transformed the life of Ajamila. The devotees of Lord Vishnu spoke about the greatness of the divine name to some minions of Lord Yama, which Ajamila happened to hear. After having learnt the greatness of the divine names, he realized how he had emaciated his life and proceeded to do Bhakti and attained the Lord.
Thus the essence of Shastras and Vedas is verily chanting the divine names of the Lord and this will eventually lead one in a divine communion with the devotees of the highest order which will pave way for the Lord to come and reside in our hearts. This essence is Bhagavatha Dharma and is expounded in great details by our Lord himself – “mayaa Proktam”.
This path of Bhagavatha Dharma is being delivered by the Lord to Uddava as an Upadesa. The listener is the connoisseur of the highest order and the speaker himself is the object of enjoyment.
The Lord embarked on his discourse by delineating on the greatness of a Guru and everything is indeed the grace of Guru. Everything that happens around a devotee be it happiness or sorrow is indeed the grace of Guru. Avadoota says that everything he sees and experiences in his life is indeed Guru’s grace – “Guruvarul Ondre Ariven; ver ondrum naan ariyein, virumben”
The grace of a Guru can do any miracles. Evrything else will come to us if we have the benediction of a Guru. “Guruvarul Ondru irunthal matrathellam thanae varum” and even the most fleeting things will remain forever. “Varuvathodillamal samayathil thunai nirkum”
Avadoota completed his Upadesa to King Yadu by saying “Susthiram Syat su pushkalam” [Srimad Bhagavatham 11.9.31], which connotes that unless on has the blessings of a Sadguru he cannot attain Jnana. Uddava eventually realizes Lord Krishna as his guru towards the end of their conversation. Lord Krishna then spoke to him on different truths and precepts, expounded on the qualities of Mahans and Sadhus and the characteristics of the devotees of the Lord. Uddava was more curious to hear about the qualities of a devotee and so Lord Krishna expounded that a devotee who performs devotion to the Lord, would be very compassionate, cannot stand other’s pain, follow the path of non-violence, he would be completely absolved of jealousy and prejudice, always reminiscing the Lord, he is a personification of patience and truth. The Lord further added that when his devotee is in danger, he would not trust anybody other than the Lord and would always remember the Lord in case of danger and would be very respectful and treat everyone with love.
It is to be remembered that when one is doing bhakti, it is said that it is not the bhakti of the highest order. When one is in bhakti, then that is said to be the bhakti of the highest order. The moment it is about doing then it is one step low but the moment it is the being, then it is one step high. Uddava asked about the devotee who performs bhakti to the Lord and the Lord expounded the qualities of such a devotee. As we all know there are devotees of the Lord at different levels. Each one possesses the above mentioned qualities in various gradations.
Uddava then requested the Lord to expound on how one should perform bhakti.
“Mallinga madh bhaktijana darshana sparshanrchanam
Parichaya stuthihi prhvah guna karmanukirthanam
Mathkatha shravanae shaddha madhanudhyanam Uddhava
Sarvalabahopaharanam dasyenatma nivedanam
maj janma karma kathanam mama parvannumodanam
gita tandava vaditra goshthibir madh grhotsavah” || [Srimad Bhagavatham 11.11.34-36]
The Lord expounds on how a devotee of the highest order would perform devotion and bhakti to the Lord. He always goes to worships the Lord and also the other devotees of the Lord. He is forever immersed in the chanting of the Lord’s divine names and extolling the greatness of the Lord. He embarks on pilgrimage tour to see the Lord in various temples. He offers whatever he gets to the holy feet of the Lord and thus offers the fruits of his karma to the Lord. He also celebrates all the auspicious days of the Lord and forever immersed in the thought of the Lord. The Lord lastly concluded that of one performs bhakti as mentioned then he will be bestowed with epitome of highest bhakti and become a bhakta of the highest order [Bhaktha Thamaha]. Having said this, the Lord also added that one can attain this state of pure and pristine bhakti by doing service [kainkarya] to Sadhus and Mahans and one is sure to get devotion in a very strong manner since the Sadhus always rely on the Lord.
Prayene Bhakti Yogena satsangaena vinodhava
Nopaayo vidhyatae sathrajang prayanam hi sathamaham||
Labatae mayi Sadhbhaktim mathsmrithihi sadhusevaya” [Srimad Bhagavatham 11.11.47]
The association of Mahans is indeed potent and is the easiest way to eternal bliss when compared to the path of practice of devotion which is inculcated by the divine communion of Sadhus. Even if one does not go on a pilgrimage tour, does not chant the divine names of the Lord, he is sure to reap the fruits of bhakti by being in the divine communion of Sadhus.
The satsang concluded with prayers and Namasankirtan.
Feb 18: Uddhava Gita 11
18 Feb 2011 Leave a Comment
in Telecon Satsangs Tags: 11th canto, uddhava
The purpose of one’s birth is to attain the holy feet of the Lord and that is verily why man is created so – with two legs, two hands and various sense organs. All the senses of knowledge [Jnanandriyas] are placed close to the head and the organs for reproduction, locomotion [Karmendiyas] so that one can indulge in activity. The inner creative energy communicates with the central nervous system which is our mind. The best use of the sense organs comes useful in the path of Bhakti since every little creation of the Lord can be turned to the Lord through the path of Bhakti. The organs can thus be used to perform Bhakti to the Lord, by always looking at the Lord through our eyes, hearing His glories with our ears, smelling the beautiful fragrance of the flower from the Lord’s lotus feet all the time and the tongue to sing the Lord’s glories and the sense of touch to feel the Lord’s presence all the time. The elephant in spite of having such big ears cannot hear. A snake is called as “Chakshusshravaha”. The skin of the snake is its ears and the sense of touch is all its sense organs. The skin is all powerful for a snake but can it do Bhakti to the Lord? No! The Lord has given us a beautiful mind to turn our thoughts about the Lord only. A wolf is said to have a mind that works at a faster rate than a human brain. But can it use that brain to attain the Lord?
After the wonderful introduction on the reason for doing bhakti to the Lord, Sri Narayananji from Boston lectured on the eleventh canto of Srimad Bhagavatham.
Srimad Bhagavatham, the greatest of all Puranas enlightens us with the path of Bhagavatha Dharma. Bhagavatham starts with six questions and the answer to the six questions is the entire Bhagavatham. It talks about the glories and leelas of the Lord in his myriad of avatars and in particular elucidates on the twenty-four avatars of the Lord. This Purana in particular speaks few of these incarnations in detail and expounds in greater detail some manifestations. Sage Vyasa makes it very clear that it is indeed the Lord Krishna disguising in all his incarnations akin to how Saint Jayadeva in his first Gita Govindam octet, sings about Krishna coming down in all his incarnations as a fish, a tortoise and a wild boar and as half man and half lion– “Keshava drutha Meena Sharira”, “Keshava drutha kachapa roopa”, “Keshava drutha Nara Hari Roopa” and he does not include Krishna as an avatar. It is believed that Jayadeva got this inspiration from Sage Veda Vyasa and Vyasa without any mincing says “Krishnastu Bhagawan Swayam”, which translates to the beautiful fact that Lord Krishna is indeed the Lord and that all his manifestations are verily himself. Sage Vyasa answers the questions pertaining to the future of the people and the reasons for Lord Krishna Avatar and by delineating on the life-history of Lord Krishna in the entire tenth canto, answers all the questions relating to Lord Krishna’s birth and past-times in Gokula, Sri Brindavanam and not stopping there, Sage Vyasa continued to expound on the Lord’s Mathura Leela, Dwaraka Leela so beautifully. All the ninety chapters in the tenth canto are sweet drops of nectar as we read through them. The nine Rasas are clearly depicted in his leelas. The fear is demonstrated when the Lord did the ‘Maakhan Chor’ leela. Shringara in Raasa Lila; Roudra (angar) in slaying the Asuras and during the wrestling contest in Mathura. The ‘Haasya rasa’ [laughter] is exhibited when doing pranks and mischiefs and the Vatsalya Rasa too by the Lord in his childhood.
Sage Narada had once a concern if Lord Krishna was indeed a Karma Yogi and in order to check, he decided to pay him a visit. When he went to Dwarka he was baffled to see Lord Krishna doing all the house-hold chores and helping out all his consorts. The Lord in his leela had to bring Sage Narada to Dwaraka to prove that he is indeed a Karma Yogi in Srimad Bhagavatham! This Purana doesn’t just show Krishna speaking of Karma Yoga but shows Krishna Himself as a Karma Yogi. Likewise the entire Ramayana depicts Lord Rama as a Karma Yogi. Lord Krishna conveyed the purpose of his incarnation to Lord Brahma that he wanted to slain the demons –“Boo Bharaharanam” and the epitome of that being the Shisupala Vadam and Dhantavaktra Vadam and he enacted with elan and ease and eventually the tenth canto concludes with the “Astha Mahishis” a beautiful Gita in the ninetieth chapter. The Mahishis, who are verily the consorts of Lord Krishna depicted their immense love on him and their state of helplessness when the Lord was resting for some time. When the husband comes home after calling it a day at work, his family members eagerly await his arrival at home. However, when he returns home he is in no mood to spend any quality time with his family and opts to rest instead. The entire tenth canto is just filled with Rasa (tasteful experiences of Lord Krishna).
However, the tone in the eleventh canto totally changes. The tenth canto begins with – “katitho Vamsa Vistharaha”. It speaks about King Parikshit his yearning to hear about the divine stories of the Lord. When the eleventh canto begins, it starts with “Kruthva Daitya vadam Krishnah Saraamo yadubhir vrutah” where it speaks about the Lord’s slaughter [vadam] and that the purpose of the Lord’s incarnation has been achieved and that he is ready to depart. The ‘Boo Bhara haranam’ was accomplished and the burden on mother Earth was eased. But here Sage Sukha issues a warning signal that the Lord’s job was not yet done completely. When we clean something we would call it done ideally when we restore the same state it was before cleaning. Akin to this precept, the Lord has killed all the negative forces but has not restored Dharma back. It is indeed the Lord’s onus to establish Dharma and that is verily why we have the eleventh canto of Srimad Bhagavatham and thus this canto elucidates on the ways of resurrecting Dharma and that Dharma is verily Bhagavatha Dharma. This Dharma is no different from the Vaidika dharma. It is just transformation of the Vaidika Dharma for the age that we presently live in. The Lord established the same eternal Dharma so that is apt and pragmatic for this age.
The Lord preaches the ways to attain him while establishing this path. The eleventh canto commences by reminiscing great Rishis which is an introduction about the Nava Yogis. They conclude their discourses by inculcating the precept that different dharmas have been prescribed for different Yugas and that the path of Bhagavatha Dharma is one of the most pragmatic paths in the age of Kali.
krishNavarNam tvishAkrIshNam sAngopAngAstrapArshadam |
yagnaih sankIrtanaprAyaih yajanti hi sumedasah || [SB 11.5.32]
In the age of Kali the Lord is dark in complexion and yet shines with luster, along with His weapons and His devotees. And how should He be worshiped? He can be worshipped with Yagna but keep Sankirtan as the most important part of the austerity and he elucidates on the Bhagavatha Dharma.
After the completion of the Nava Yogis Upadesa, the destruction of the Yadu clan begins because of an imprecation by the Sages and Mahans. The Yadu clan travel to the Prabhasa Kshetra, known as Somantha today. King Daksha casted a curse on the Moon because of which he is waxing and waning and the moon god was absolved of his curse in this beautiful Kshetra called Somanath, and Krishna cites this example to the Yadu clan and takes them along with him to Somanth to relieve all their sin by performing ablutions.
While everyone was busy with their ablutions, Lord Krishna was sitting under a tree in pensive mood and Uddava came to meet the Lord and confided his requests to the Lord. Troubled by the news that the Lord was going to depart to Vaikunta, Uddhava says, “Oh Krishna! Please don’t separate me from You! I cannot imagine living away from Your Divine feet. Please take me along with you.”
Lord Krishna in reply to Uddava’s request asked him lead a life in constant reminiscence of the Lord by embracing the path of Sanyasa.
“Thvam thu sarvam parithyajya sneham swajana bhandushu
Mayya veshya mana samyak samadrug vicharasva gaam”|| [Srimad Bhagavatham 11.7.6]
Upon hearing this, Uddava had his own doubts whether he was indeed capable for Sanyasa and the Lord thus goes to elaborate on the grace of a Guru by expounding on the Twenty Four Gurus and speaking about King Yadu and the dialogue between him and Avadoota on these twenty four Gurus and concludes by saying that by perceiving all actions as sheer grace of Guru and by constant remembrance of the Lord and the Guru will transform one to their Sadguru. Avadoota finally concludes saying that he indeed learnt a lot from his own body and that one’s own body is a Guru.
Uddava continued to ask a lot of questions to Lord Krishna and he patiently clarifies all the concerns of Uddava. The remaining portion of eleventh canto is the dialogue between Lord Krishna and Uddava.
After Krishna delineated the various paths of God Realization to Uddava, he after patiently listening to the Lord earnestly asked him as to what he should follow and also questioned the Lord on the path of Bhakti.
Krishna says – “think of the universe as is and whatever act you perform in this world as is”.
mayo videshva vahithaha shaithaha madhshrayaha
varnashrama kula charam akamathma samachareth[Srimad Bhagavatham 11.10.1]
Supthasya vishaya loka dyayatho va manorathaha
nana thadath va vyupalaha thatha vedasya gunaihi [Srimad Bhagavatham 11.10.3]
Oh Uddava! Think of this whole universe as a mere dream. Akin to how dreams are falsified when one wakes up, one should lead a life in a similar manner. The Lord speaks about the different karmas in this earth and every action reaps a fruit. That fruit is going to be enjoyed if it is accrued for good acts and if it is a fruit earned by one’s bad acts, then one needs to suffer.
The different Lokas in the heaven are no different from this earth itself and it akin to going from one continent to another and so one has to eventually come down to earth after exhausting all the fruits of the karmas re enjoyed. The permanent solution for one to remain in heaven is called Moksha. Following this, Uddhava asks about bondage and relief from bondage and Krishna explained how one ‘attains’ liberation by merely knowing that his perception of bondage was false! He explains it in the form of a story of two golden birds sitting on the trunk of a tree, one being bright and lustrous and another being emaciated as a fallout of eating the tree’s fruits. For a long time, the bright bird – the Paramaathma, the Sadguru waits for the emaciated bird the Jeevaatma to turn unto Him and eventually when that happens, the birds are in unison and fly away – one cannot distinguish the two birds as distinct anymore. Further Krishna goes ahead to describe the quality of a ‘Jeevan Mukta’. He is no different from anyone else in all looks and gaits. One cannot discern a Jeevan Mukta by external looks.
Further, Krishna goes on to sympathize the mortals who do not have bhakti and devotion to the Lord.
Gaam Dhugdadohaam asathiim cha bhaaryaam deham paradhinam asath prajaam cha|
Vitham thvatheerkrithamanga vacham hinaam mayaa rakshathi dhukha dhukhi|| [Srimad Bhagavatham 11.11.19]
Lord Krishna says, Alas! Uddava people are extremely troubled when they do not sing the divine glories and do not do any charity. They are not so generous in spending money when they have to go to take part in a satsang. The Lord compares these misers to “Gaam Dhugda Doham”- The cow that will never produce any milk and a person who never takes part in a satsang is akin to this cow who is a burden on this earth. Secondly the Lord compares them to consorts who never respect their spouses [asathim cha baarya] and they will never be happy at all. What is purpose of human life when one cannot do any bhakti to the Lord. Thirdly the Lord equates them to [deham paradinam asat prajaam cha] children who do not have any gratitude to parents and don’t take care of them in their old-age.
The Lord pities the ones that have a beautiful body and a mouth to utter the divine words, but instead of uttering the divine names of the Lord, their body and mouth are used to satiate the worldly desires.
The Lord then expounds on the nature of bhakti. If one needs to attain the highest state, then he needs to have absolute silence of the mind and cannot dangle a bit.
“Yadhyanisho dharayithum nanathva bramamathmani”|
“Mayi Sarvani KArmani nirapekshaha samachara”|| [Srimad Bhagavatham 11.11.22]
The Lord after expounding on the characteristics of a Bhagavatha, acknowledges that it is indeed difficult to control the mind. But as a first step, the Lord urges one to abide by the mind and satiate its needs. But when doing the chores, offer the fruits unto him, which is Sadhana Bhakti and then start listening to the divine glories of the Lord and chant his Divine Names.
“SadayAlurme Kathaha Shrinvan subhadra lokapavanihi”
“Gaayannusmaran karma janma chabinayan muhuhu”| [Srimad Bhagavatham 11.11.23]
“Madarthae dharmakamarthanacharan madhapashayaha”
“labathae nischalam bhaktim myuddhava sanathanae”|| [Srimad Bhagavatham 11.11.24]
But the Lord again pities the people and says that many of them are not fortunate to listen to the divine glories of the Lord and so the Lord simplified the path to stillness of mind which is verily being in a satsang.
“Sathsanga labdaya bhaktya mayi maam so Upasitha”
“sa vai me dharshitham sadbiranjasa vindathae padam” [Srimad Bhagavatham 11.11.25]
If one needs to develop that pure and pristine bhakti the Lord preaches that one needs to be in a satsang, where there is constant reminiscence of the Lord and his glories. By constantly being in a satsang, it will lead to the mediation on the Lord’s form [roopa] and will pave the way to stillness of the mind. Uddava after listening to the Lord earnestly asked him to expound more on the path of bhakti and also about the Lord’s devotees.
The satsang ended with prayers and Namasankirtan.
Feb 11: Bhishmacharya
11 Feb 2011 3 Comments
Sadhana is the path and ‘Sadhya’ is the goal. The ultimate goal is God realization. Interestingly, when Mahans speak about God Realization, they say it ca cannot be explained by words and is beyond description and hence it cannot be really comprehended by reading books or by having it imparted as mere knowledge. Then how can perceive that state when it cannot be comprehended and is beyond imagination? It is verily when that very goal desires to let the seeker experience the state that one can really experience it; not by one’s own dint and this is ‘grace’ – that He showers through the Sadguru.
After a short round of introductions, Sri Narayananji from Bostondelivered a beautiful lecture on Bhishmacharya, in view of Bheeshmashtami that fell on the 11th February 2011.
The Eleventh canto of Srimad Bhagavatam speaks about how a true devotee of the Lord celebrates His Leelas. These Leelas are not confined to the ones performed during His incarnation, but also the ones that He does till date – about how He showers His grace and takes care of their own lives, instant by instant. The Bhagavatha attributes every event in his life as a divine leela of Lord Krishna, not being a small boy in Brindavan but being as a small boy right in his own heart and as a small boy in his home as Srimad Bhagavatham. He thus extols every small incident in his life as the divine grace of the Lord. It is this quality of a Bhagavatha that is indeed liked by the Lord.
In Ajamila Charitra in Bhagavatam, after the episode at Ajamila’s, the Yama Dhutas go to Yama Loka and ask their Master for a clarification for about the events that happened in the residence of Ajamila. King Yama first meditated on the Lord and then replied to his servile followers that there is a very secretive dharma called Bhagavatha Dharma and there are twelve people who are conversant with this dharma Lord Brahma, Narada, Shiva, Sanatkumaras, Kapila, Manu, Prahlada, Janaka, Bheesama,Bali, Sage Sukha and Yama Himself.
When he annotated the path of Bhagavatha Dharma, he says “Guhyam Vishudham Durbhodam”. One would believe that this path is one of the easiest and simplest paths to attain the Lord since it involves chanting the Divine Names of the Lord even without thinking the Lord. On the contrary, King Yama turned it down and said that this path is indeed the most difficult [Durbhodham] to comprehend and also very secretive [Guhyam]. Right in the dhyana sloka where we meditate on Sage Suka and Veda Vyasa- “Purana Guhyam” which means Bhagavatha Purana is a very secretive purana. When Bhagavata Dharma (shown by Bhagavatam) is so open and clear in stating its import, what is so secretive about it?
In Gita Govindam, Sri Jayadeva says – “Keshava Keli Rahasyam”. He sings about the various leelas of the Lord and yet terms them as ‘secretive’!
There are three Granthas that are considered to give us the greatest truths. They are called “Rahasyatraya”. They are Brahmasutra, Upanishads and Bhagavad Gita. What is so Guhya about the three granthas?
When Sage Narada initiates Dhruva into ‘Dwadasaakshari’, he openly gives the Mantra to Dhruva (and to us through Bhagavatam!) and yet terms it as ‘extremely secretive’.(‘paramo guhyam’)
What is the meaning of secret here?
Something may be right in front of our eyes, exposed, as it were, and yet remain secret, if we don’t understand the utility or meaning of it, is it not? The moment we relish its import and utility, the ‘rahasya’ is revealed. – and that is the ‘secret’!
Yama identifies only 12 people as knowing Bhagavata Dharma, and interestingly, Bhagavatam is the story of these Bhagavatas! One in the dozen shows Bhagavata Dharma in a very beautiful way – Bheeshmacharya.
It is on Bhishmashtami that Bhishma shed his mortal coil and attained the holy feet of the Lord. When the Sun is oriented towards the North, it is Uttarayana. It is said that Beeshma waited for the Uttarayana (which starts on the Rathasaptami day, which is the seventh day of the bright fortnight of lunar calendar).
A staunch keeper of his oath, Bheeshma demonstrated how a devotee should lead a life, by keeping up the promise of Bhakti and devotion. He had immense confidence [Drida Vishwasa] on the Lord throughout his life and that’s the key takeaway from his life. He had an inherent love for Krishna; he was from the same clan asKrishna- He was the son of Mother Ganga which is verily the water from the feet of Lord Krishna!
Beeshma’s bhakti was concealed all throughout his life. It was once in his lifetime that he depicted his love for the Lord and it happened when Dharmaputra was performing a sacrifice. During the sacrifice, Shisupala started to bad mouth Lord Krishna. Beeshma stopped him and chided Shishupala expounding onKrishna’s glories – but he did it in a Asathsabha and hence he stopped short since it was not a satsang. He then understood the heart of the Lord that he wanted take Shisupala unto himself.
He was eventually waiting to pour his love for Lord Krishna and that is why he patiently waited for Lord Krishna to come right in front of him before he shed his mortal coil. That’s the truth behind Beeshma waiting for Uttarayana was only for the world, while truly, he was waiting for Lord Krishna to come and see him. This is akin to how Vritrasura concealed his love for Bhagawan and he never revealed it. Eventually Vritrasura demonstrated his love in four verses and Beeshmacharya exhibited his love for the Lord in eleven verses, in the midst of a satsang of great devotees, along with Dharmaputra who was the epitome of all Dharma, with Lord Krishna who being the end of all Dharma and along with all Devas, Yakshas, Gandharvas and Kinnars and Beeshma lying on the bed of arrows.
Beeshma called out all the Pandavas and revealed that Lord Krishna was indeed the Lord, whom the Pandavas were thinking as a mere cow-boy friend.
“Yam manyasae mathuleymam priyam mithram suhrutamam
Akaroho sasivam dootam sourudhadada saratim
Sarvathmana sama dhrusho hrudhyathasyana hankruthae
Thath krutham mathi vaishamyam niravadhyasya na kvachith” [Srimad Bhagavatham 1.9.20 and 1.9.21]
Beeshma summoned the Pandavas and showed the Lord to them who is controlling the entire universe, the end of all quests, who is none but their uncle’s son, their most dear friend, a well-wisher and a charioteer.
One who leads someone to the Lord is indeed a Guru in which ever form they may be. Beesha now became the Guru to the Pandavas since he showed them the Lord. Dharmaputra, the personification of Dharma, knew that Beeshma was ready to take their questions and requested him to expound on all Dharmas.
“Dhaana Dharmaan raaja Dharmaan Moksha dharmaan vibhaagashah”
“Stri Dharmaan Bhagavat Dharmaan Samaasavyaasayogatah” [Srimad Bhagavatham 1.9.27]
“Dharmaarthakaamamokshaamscha sahopayan yathaa munae|
“Nanakyaanaethihaaseshu varnayaamaasa tatvavit||” [Srimad Bhagavatha 1.9.28]
Bhishma beautifully expounded on the different Dharmas, the Dhaana Dharma, Raja Dharma, Moksha Dharma, Stri Dharma and Bhagavatha Dharma with reference to the Vedas and the Ramayana and also by taking excerpts from the eighteen Puranas. He also expounded on the four Purusharthas in detail. Dharmaputra not satisfied with Bhishma’s questions finally asked a question as to what it the supreme dharma of all and that dharma that needs to be followed by everyone.
“Ko Dharma Sarva dharmanam bhavata paramo mathaha |
Kim Japan Muchyate Jantur janma samsara bandhanath ||”
Bhishma beautifully replied that the supreme path of God Realization is indeed the path of chanting the divine names of the Lord and bestowed with thousands names as Vishnu Shashranama and by chanting the Divine Names it would lead one to the holy feet of Lord Krishna. One can satiate all the desires by chanting the Divine Names of the Lord along with the holy feet of the Lord.
After expounding on all the dharmas, Bhishma was satisfied that he had given all his discourses and was getting ready to depart his mortal coil and was getting ready to present himself in full form. In his momentous hour of leaving his body, even though Lord Krishna was standing in front of Bheeshma with a peacock feather on his crown, a flute in his hand and his face wearing a beautiful smile and his hands on his hips, Bheeshma however saw the beautiful form of Vishnu,with four hands and clad in a golden pitambara.
“Krishne lasatbita-pute chathurbhuje purah sthite amilitadrig vyadharayat”
“visudhaya dharanaya hatasubhaha tadikshayaivasu gata-yudhau vyathaha” [Srimad Bhagavatham 1.9.30 and 1.9.31]
If we see in the life-history of Dhruva, he was immersed in the penance with the form of the Lord that Sage Narada had inscribed in his heart. He was enjoying the form of the Lord to the extent that when the Lord came in front of him, he did not even open his eyes. He was in the divine ecstasy enjoying the form of the Lord within himself and so the Lord had to shake him and wake him up. The moment he removed the form of the Lord from Dhruva’s heart, he immediately woke up and was able to have the darshan of the Lord right in front of him. But in Bheeshmacharya’s case, he did not attempt to meditate on the Lord at all, being a Yogi of the greatest order. When he lay on the bed of arrows, he did not even close or wink his eye and his eyes were fully focused on Lord Krishna and got ready to do a beautiful stuthi on Lord Krishna in eleven verses, which is the epitome of Sadhya Bhakti and hence it starts with the term – “Ithi”. He embarked on the song of praise on Lord Krishna by saying –
“itimatir upakalpita vitrishna bhagavati satvatapungave vibhumnih
svasukham upagate kvacith vihartum prakritim upeyushi yadbhavapravahah” [Srimad Bhagavatham 1.9.32]
The term ‘Ithi’ connotes ‘thus’. In general the term ‘Ataha” is used to start any great verse and great compositions start with an auspicious term. Bhagavad Gita begins with “Dharmaha”, Srimad Bhagavatham starts off with “Janmadyasya” which is verily the Brahma Sutra, Ramayana beings with “Thapah”, Kunti embarked on her stuti with the term “Namaste”, Gajendra Stuti “Namo Bhagavathae Thubyam”.
The reason Bheeshma starts the stuti with the term ‘thus’ is because he is winding down all his thoughts, actions and other occupational duties. Now that the Mahabharata war is over which is a battle between divine [satvika] and demonic [rajasa] people, and with divine people finally with triumph, it is now time to offer myself to you, says Bheeshma.
I have followed all the dharmas in my life and today I have the fruit of all Dharmas standing in front of me – Dharmasya Prabhurachyutah”. Having been a Yogeshwara – practicing strict vows like celibacy and the Ashtanga Yoga all my life, I am now here to enjoy the fruit of all Sadhanas.’
He then offered himself to the Lord by offering his mind to the Lord. The moment we understand that the Lord is beyond one’s intellect, it is easy to attain the Lord. He reminisces all the divine leelas of the Lord in his life , where He captivated Bhishma at his first sight. He also recollected the leelas of the Lord during the Mahabharatha war.
“bheeshma pratignya palana thae mangalam sukshma swarropa sundarathae mangalam” – A beautiful Mangalam kirtan of our Guru Maharaj, where he says “you protected the vow of Bheeshma by breaking your own vow”
He remembers the Gopis who are the greatest Bhagavathas, the epitome of Bhakti. ‘Let me think of them since they were in constant thought of you and they finally got merged in you.’
lalitagativilasa valguhasa pranaya nirikshana kalpitorumanah
kritamanu krita vatya unmadandhahprakritim agan kila yasya gopa-vadhvah
He recollects all the divine leelas of the Lord since by fondly reminiscing the leelas of the Lord, will one focus their mind on the Lord. He is able to think about the Lord since he had led a life thinking about Lord Krishna always.
Lord Krishna thus takes Bhishmacharya unto him. Yoga means ‘communion’. He was a Yogeshwara not because he performed the Ashtanga Yoga but because his communion with the Lord was so touching. His submission to the Lord was so beautiful and divine. That’s why Bhishma was called as “Bhishma Yogeshwara”. He was a greatest devotee of the Lord.
The satsang ended with prayers and Namasankirtan after reminiscing about Bhishmacharya.
Feb 4: Purushartas in Bhagavatam – 4 : Moksha
04 Feb 2011 Leave a Comment
in Telecon Satsangs Tags: Purushartas
The Lord’s incarnations though infinite, are defined to be ten in number – ranging from fish to a human, and each incarnation establishes the Dharma unique to that form. A fish devoid of water dies immediately and shows its immense love for water. One’s devotion should be such. The Lord then incarnated as a wild boar [Varaha] to get back Mother Earth and Vedas from the demons and also slayed the Hirayaksha and established the path of performing austerities [Yagna] and the avatar is also known “Yagna Varaha Moorthy”. The Lord came down as Varaha to show that none of the Lord’ incarnations had to be detested and hated. The boar is one of the wretched animals. In Varaha Avatar the path of sacrifices and ablutions is preached by the Lord. The Yoga Marga is advocated in the Koorma Avatar. In one avatar, he came down as a small boy and in another avatar he took the disguised as Parasurama, a Rishi who destroyed the entire Kshatriya clan. The Lord in his next avatar came down as Lord Rama, as a Kshatriya, reinstating the clan and re-establishing the Rajya Dharma. AsKrishna, He was born in a cowherd’s family. In the incarnation of the Lord as Rama andKrishna, apart from upholding all the various Dharmas, these two avatars also embrace the beautiful path of Bhagavatha Dharma – the path of Sharanagathi.
He advocated the beautiful precept to continue doing ones’ Karma and Yoga and offer the fruits of Kharma to the Lord and surrender oneself to the Lord. In Bhagavad Gita, the Lord says- “Mamekam sharanam vraja”- ‘surrender unto me’. The intellect to surrender oneself to the Lord does not dawn in one due to one’s intellect but only by the grace of a Sadguru.
After the round of introductions, Aravindji fromOrlandocontinued his lecture on the four Purusharthas.
Moksha - commonly understood as ‘liberation’ – actually denotes ‘relief’. Lord Indra was relieved when Vrithrasura was defeated and Bhagavatam calls it as ‘Mahendra Moksham’. Moksha is the last Purushartha because the remaining three Purushartha give only temporary relief and pave the way for the ultimate relief.
Let us assume that a person has a bad dream where a ten headed lion was chasing him and finally he woke up to see that it was a mere dream. Waking up and knowing that his experience was a dream was his ‘Moksha’ or relief. When we continue to follow the path of Bhagavtha Dharma, we will wake up one day to realize the permanent relief and understand that life is a just an illusion. The beauty of Srimad Bhagavatham is that it takes us step by step to the path of liberation. It holds our hands and makes us understand the precepts of Dharma. Merely following the path of Artha and Kama without Dharma causes lots of trouble and is only a futile effort.
Srimad Bhagavatam is a Moksha Grantha since it takes everyone to that elevated state by elucidating the life-histories of different Mahans who had attained that quintessential state and by merely listening [Shravan] to their life-histories one will attain that epitome state. Prahalada places the path of Shravanam as the first means to perform bhakti to the Lord and it is verily because, listening to something ushers new desires in one. Listening to all the life-histories of Mahans will sprout a new desire in all the listeners and eventually that desire will fructify as Moksha. Srimad Bhagavatham is very beautiful wherein it takes about the “Pravruthi Marga” where it expounds on the life-histories of Uttanapada, Dhruva, King Prithu, Prachina Barhi and Priyavratha where all of them attained lofty goals in the world. The young boy Dhruva finally was crowned as the king. King Prithu chased Mother Earth to bestow the needed vegetation for crop cultivation. Once the worldly aspirations are satiated, then Srimad Bhagavatham bestows with the ultimate relief through Nivruthi Magra as depicted in the life-histories of RishabaYogishwara, Jadabharatha etc.
Srimad Bhagavatham elucidates the precept of “Moksha” through an allegorical story called the parable of Puranjana. Puranjana was a king of wide renown. He and Avijnata were close friends. Out of delusion, Puranjana wanted to go around the world to find a suitable abode and after roaming for many days, he came to a city called Navadwaarapuri. He met a damsel who had five companions. Enamored by her beauty, Puranjana married her and they lived happily for many years. While he was ruling Navadwaarapuri, all of a sudden he was besieged and attacked by an army comprised of Chandravega, Durbaga, Prajwara and Baya. They started to onslaught thekingdomofPuranjanaand completely devoured the city. Puranjana succumbed to the attack and during his last moments, his mind was filled with thoughts about his wife. He took another birth as a woman as he was thinking about a woman when he shed his mortal coil. She was born as the daughter of King Vidharbha and was named as Vaidharbhi. As years passed by, she was married to a Pandya king called Malayadwaja. He was a pious devotee of Lord Hari. After some years he renounced his kingdom and proceeded to forest to perform penance. He soon got emancipated from his body and reached the holy feet of the Lord through Samadhi. Vaidharbi was unable to bear the separation of her husband and was about to fall in her husband’s pyre and she was stopped by a Sadhu from doing so. He was none other than Avijnata who was disguised in the form of a Sadhu. He enlightened her of her past birth as Puranjana. The moment the words came out of the Sadhu, Vaidharbi recollected her birth as Puranjana and how he left Avijnata in search of an abode since he was addicted to worldly pleasures. She realized her folly of the thought of jumping into her husband’s pyre and was immensely grateful to the Sadhu since she escaped another birth by not jumping in the pyre. Thanking the Sadhu for enlightening her on her true self, Avijnata and Vaidharbi went to their source and lead a happy life.
This parable shows that Puranjana is a Jeevatma. The term ‘Pura’ connotes body and ‘Jana’ means to live and hence the word ‘Puranjana’ means to live in this body. Navadwaarapuri is one’s own body that has nine openings. Puranjini, the beautiful damsel is verily the mind which has five attributes. The couple Puranjana and Puranjani was leading a very happy life in the worldly plane and suddenly Chadravega, the time comes along with Durbhaga, the old age, Baya, the fear and Prajwara the fever and beleaguered the monarchy and it is very evident that one will never be able to escape these forces. At this juncture in one’s lives the Lord showers his grace by directing this soul unto a Sadguru. By being in the divine association with the Sadhu, one will realize the real purpose of the life and that will usher one to the supreme state.
Arjuna, in Bhagavad Gita questioned the Lord about “Stita Pragnya” to Lord Krishna. A Stita Pragnyan is one who is verily a Jeeva Mukta and whose mind will never falter in times of distress.
When Uddava asked the Lord to expound on Moksha, the Lord replied that there is nothing called as Moksha.
“Baddo muktaihi iti vyakya guna tho mae nanu vasthuthaha”
Gunasya maayam mulathvam namae moksho na bandhanam”
The Lord beautifully describes Moksha in the above sloka. Only when one is bound can he be unbound. If one is not fettered on the first place then there is no need to unshackle him.
There once lived a king who wanted his learned minister to bestow him with Moksha. The scholar was worried as he knew that he was not the one to give liberation. He confided his worry to his astute son who came up with a plan. The next day, both the son and scholar went to the court. The son tied both his father and the king. He then asked his father to untie the king. That’s when the king realized that his misconception that he cannot be liberated by the scholar who himself is not unbound yet.
Our Guru Maharaj tells his devotees that only a person who is awake can wake up a person in sleep state and it is only a liberated soul who can liberate all the people reveling in this mundane world. That liberated soul comes down to the earth by incarnating and gives us a Divine Name to chant. That Divine Name also known as “Shabda” will take one to the highest states. A person in his dream state dreams about a jar of water crashing on the floor. This will not be enough to wake him up from his sleep state. On the other hand, a real jar breaking on the floor is sure to wake up the man. That sound should be from a different world to wake one up and that divine sound is the Nama – “Chidakasanthanil Milirdhidum Namamaam…”
In the life-history of King Parikshit it is evident that when he approached the banks of the river, his eyes caught sight of numerous Mahatmas being seated there and he was bestowed with a satsang amidst these Sadhus. Once he was engaged in a divine communion, he was led to a Sadguru, King Sukha and he reached the highest state of liberation through his Sadguru. The serpent “Thakshaka” was none other than ‘Samsara’ and by divine communion, he was alleviated from Samsara. It is also said that the incarnation of Bhagawan and Sadguru is verily our Atma.
The Lord can bless us with Dharma, Artha and even satiate our desires but it is verily a Sadguru who can bestow liberation [Moksha] and one needs to perceive the Sadguru verily as the Lord.
“Yasya Shakshath Bhagavathi Jnana Deepae Prathigunou” says Bhagavatam. If one does not perceive the Sadguru as verily as the Lord, it is akin to “Sarvam Kunjara Souchavath”. An elephant likes to play in sand. The mahout scrubs the elephant and gives him a good bath. After the bath, he dries him and lets him wander while the Mahoop takes a quick shower. The elephant wanders it quickly puts sand all over its body. The same thing happens in our case too. Akin to this, one need to realize that the SadGuru is verily the Atma and once this realization dawns in that individual, he is sure to be bestowed with liberation.
It is verily our Sadguru who is verily the Lord himself and incarnated in this Earth, and takes one on the beautiful path of Bhagavatha Dharma and finally when he bestows one with the supreme relief – Moksha.
The satsang concluded with Prayers and NamaSankirtan.
