Bhishmastuthi 1.9.36,1.9.37.1.9.38,1.9.39,1.9.40,1.9.41,1.9.42

February 2, 2012 at 6:39 pm (Bhishma Stuti)

sloka 1.9.36:

vyavihitapruthanA mukham nirIkshya svajanavadhAt vimukhasya dOshabudhyA

KumatimaharadhAtmavidyayA yashcharanathih paramasya thasya me astu

Meaning

astu                                                       : let there be

me                                                         : for me,

charanarathih                                    : devotion to the feet

paramasya tasya                              : of that Supreme being,

yah                                                         : Who,

AtmavidyayA                                     : by imparting spiritual knowledge (in the form of Gita) ,

aharat                                                   : dispelled

kumatim                                              : the delusion (of His friend, Arjuna,who)

nirIkshya                                              : on seeing

vyavahita pruthanAmukham      : the van of the hostile army arrayed at a distance

vimukhasya                                        : and turned away

svajanavadhAt                                  : from killing his kith and kin (in the hostile army)

doshabuddhyA                                 : considering it to be a sin

Translation:

Let there be for me devotion to the feet of that Supreme being, who by imparting spiritual knowledge ( in the form of Gita) dispelled the delusion (of his friend Arjuna,who) on seeing the van of hostile  army arrayed at a distance and turned away from killing his kith and kin (in the  hostile army) considering it to be a sin.

Sloka 1.9. 37

svanigamamapahAya mathprathignya mruthakartum avapluto rathasthah

Dhrutharathacharano abyayAchaladhguh haririva hantumibam gathotharIyah

Meaning:

apahAya                                              : having given up

sva-nigamam                                     : His own vow (not to take up arms during the war)

rutham adhikartum                         : to make true

mat-pratignAm                                 : my vow ( of compelling him to take up arms)

avapluto                                              :  jumped down

rathasthah                                          : from the car on which he had taken a seat

haririva                                                 : and, like a lion

hantum-ibham                                  :  pouncing on an elephant to kill it

abhyayAt                                             : darted (towards me)

dhruta-ratha-charano                    : with the wheel of His chariot in His hand

chalad-guh                                          : with the earth trembling under his feet

gatottarIyah                                       : and his upper garment dropping behind

Translation:

Having given up His vow( not to take up arms during the war) to make true my vow ( of compelling Him to take vows) jumped down from the car on which he had taken a seat and like a lion pouncing on an elephant to kill it darted (towards me ) with the wheel of His chariot in His hand with the earth trembling under His feet and His upper garment dropping behind.

Sloka 1.9.38:

ShithavishIkahato vishIrnadamsha Kshatajapariplutho AtatAyino me

prasabhambhisasAr madvadhArtham sa bhavatu me BhagavAn gatir Mukundaha

Meaning:

Bhavatu                                                               : may

Sa BhagavAn  mukundah                             : That Lord mukunda ( the bestower of liberation)

Me gatih                                                              : be my asylum,

Shita-vishikha-hato                                         : (Who) , hit by the piercing arrows

AtatAyino me                                                    : of a desperado like me

Kshataja-paripluta                                           : and bathed in blood

vishIrna- damshah                                           : due to His armour being broken,

abhisasAra                                                          : rushed forth

mad-vadArtham                                               : to kill me

prasabham                                                         : with force (disregarding remonstrance of Arjuna)

Translation:

May that Lord Mukunda (the bestower of Liberation) be my asylum, (who) hit by the piercing arrows of a desperado like me and bathed in blood due to His armour being broken rushed forth to kill me with force (disregarding remonstrance of Arjuna)

Sloka 1.9.39

Vijayaratha Kudumba AttatOtre Dhrutahayarashmin taschiyEkshnIye

Bhagavathi rathirasthumE mumurshOryamiha nirIkshya hata gatah sarUpam

Meaning:

Ratirastu                                                              : may there be liking

Me mumUrshoh                                              : in me who is now desirous of quitting this body,

Bhagavati                                                            : towards that Lord, who

vijaya-ratha-kutumbha-                               :  protects the chariot of Arjuna as he would His family

Attatotre                                             :  Who holds the whip in one hand

Dhrutha-haya-rashmini                 : and the horse’s reins in the other

acchriyekshanIye                             : and looked most attractive in that charming role

yam iha nirIkshya                             : having witnessed whom in this battle-field

hatAh                                                    : those who fell dead here

gatAh sarUpam                                 : attained a form similar to His

Translation:

May there be liking in me who is now desirous of quitting this body towards that Lord who protects the chariot of Arjuna as he would his family who holds the whip in one hand and the horse’s reins in the other and looked  most  attractive in that charming role having witnessed whom in this battle-field those who fell dead here attained a form similar to His.

Sloka 1.9.40

lalitagatih vilAsa valguhAsa pranayanirIkshana kalpitOrumAnah

Krutamanukrutvatyah unmadAndhAh prakrutimagan kila yaysa gOpavadhvah

Meaning:

Gopa-vadhvah                                  : the cow-herdesses of Vraja,

Uru-mAnAh                                       : who had great pride

kalpita                                                   : caused by ( enjoying the)

lalita-gati                                              : charming gait,

vilAsa                                                    : graceful movements,

valguhAsa                                           : winsome smiles and

pranaya-nirIkshana                         : loving glances ( of Krishna during rAsa),

unmadAndhAh                                 : and  blinded by mad ecstasy

anukrutavatyah                                                : imitated

yasya krutam                                     : the actions of Whom

prakrutim agan kila                          : and attain His state, Lo! Wonder!

Translation:

The cowherdess of Vraja who had great pride caused by (enjoying the ) charming gait, graceful movements, winsome smiles and loving gances (of Krishna during rAsa) and blinded by mad ecstacy imitated the actions of Whom and attain His state ,Lo ! Wonder !

Sloka 1.9. 41

Munigana nrupvarya sankule antah sadasi Yudhishtira rAjasUya yEshAm

arhanamupapEda IkshanIyO mam drushigOchara yEsha AvirAtma

Meaning:

Antah sadasi                                                                      : in an assembly

Muni-gana-nrupa-varya-samkule                             : crowded with hosts of sages and foremost princes

Yudhishtira rAjasUya                                                      : in the RAjasUya sacrifice performed by King                  Yudhishtira

IkshanIyo                                                                            : Krishna who attracted the eyes of all

Upapeda                                                                             : and who received

eshAm  arhanam                                                              : their  honor (of being worshipped first among all)

esha                                                                                      : He, indeed

AvirAtmA                                                                            : the soul of the universe, has appeared

Mama drushi gocharah                                                  : in the vicinity of my vision now

Translation:

In an assembly crowded with a host of sages and foremost of princess in the RAjasUya sacrifice performed by Yuddhisthira  ,Krishna who had attracted the eyes of all and who received their honour (of being worshipped first among all) He , indeed the soul of the universe has appeared in the vicinity of my vision now.

Sloka 1.9.42:

Tamimajam sharIrabAjam hrudi hrudi dhishtitham Atma kalpitAnAm

Prathidrushamiva NaikadhArkamEkam samadhigatOsmi vidhUta bheda mohah

Meaning:

VidhUta- bheda-mohah                                                : having shaken of the foolish idea of diversity

Aham                                                                                    : I

Samadhi-gatosmi                                                             :  have realized

Tam imam ajam                                                                : That unborn Lord to be Him (Krishna)

Ekam                                                                                     : Who though one,

Hrudi hrudi dhishtitam                                                   : is enthroned in every heart of

sharIra-bhAjAm                                                                : of embodied creatures

Atma-kalpitAnAm                                                            : brought forth by Himself,

Arkamiva                                                                             : even as the sun,

naikadhA                                                                             : though one

pratidrusham                                                                     : appears as many to every eye.

Translation:

Having shaken of the foolish idea of adversity I have realized that unborn Lord to be  Him (Krishna), Who thought one, is enthroned in every heart of embodied  creatures brought forth by Himself ,even as the sun, though one appears  as many to every eye.

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Bhishma stuthi sloka 1.9.38 and 1.9.39

April 8, 2011 at 12:38 pm (Houston Study Circle)

Sri Hari:

Sloka 1.9.38:

Shitavishika hato vishIrNadamsha:

Kshatajaparipluta AtatAyino me

Prasabham abhisasAra madvadhArtham

Sa bhavatu me bhagavAn gatir mukunda:

Meaning:

Bhavatu                                                        : may

Sa BhagavAn  mukundah                      : That Lord Mukunda ( the bestower of liberation)

Me gatih                                                       : be my asylum,

Shita-vishikha-hato                                : (Who) , hit by the piercing arrows

AtatAyino me                                           : of a desperado like me

Kshataja-paripluta                                  : and bathed in blood

vishIrna- damshah                                 : due to His armour being broken,

abhisasAra                                                 : rushed forth

mad-vadArtham                                      : to kill me

prasabham                                            : with force (disregarding remonstrance of Arjuna)

Translation:

May that Lord Mukunda( the bestower of liberation) be my asylum,(who) ,hit by the piercing arrows of a desperado like me and bathed in blood due to His armour being broken rushed  forth to kill me with force (disregarding remonstrance of  Arjuna).

Discussion:

Shows the compassion of Lord Krishna where he exposes his Tirumeni so as to gift Bhishma with the vision of his Tirumeni thereby giving Bhishmacharya the opportunity to aim his arrows at the Lord. Lord Krishna’s love for his devotees is so immense that he even ignored the words of his favourite Arjuna and rushed to attack Bhishmacharya (his parama bhaktha) just to make his vow come true …..although he did not even in the least bit mind his vow “as to never to take a weapon during the war” being broken . It is also mentioned that all souls who died in the battle field by the immense compassion of Lord Krishna attained His lotus feet and hence the apt addressing of Krishna as Mukunda – the bestower of liberation. Just reminds me of the madhura geetham –“ Karunamoorthy nee allavo kanna” !!!!

Sloka 1.9.39:

VijayarathakuTumba Attatotre dhRutahayarashmini tacchriyekshaNIye

Bhagavati ratirastu me mumUrshor yamiha nirIkshya hatA gatA: sarUpam

Meaning:

Ratirastu                                                : may there be liking

Me mumUrshoh                                  : in me who is now desirous of quitting this body,

Bhagavati                                              : towards that Lord, who

vijaya-ratha-kutumbha-                 :  protects the chariot of Arjuna as he would His family

Attatotre                                               :  Who holds the whip in one hand

Dhrutha-haya-rashmini                  : and the horse’s reins in the other

acchriyekshanIye                              : and looked most attractive in that charming role

yam iha nirIkshya                              : having witnessed whom in this battle-field

hatAh                                                       : those who fell dead here

gatAh sarUpam                                    : attained a form similar to His

Translation:

May there be liking in me who is now desirous of quitting this body towards that Lord ,who protects the chariot of Arjuna as he would His family ,Who holds the whip in one hand and the horse’s reins in the other and looked most attractive in that charming role having witnessed whom in this battle-field those who fell dead here attained a form similar to His.

Discussion:

Bhishmacharya describes Lord Krishna as a charioteer to Arjuna and prays he has love for that very Krishna…..this is interesting because it is said that Arjuna is blessed to be a devotee of Lord Krishna ONLY because he came under such a great lineage of Bhakthas namely his mother Kunti Devi and even more of his grandfather Bhishmacharya.

Even then here in this sloka Bhishmacharya uses Arjuna as a reference because he knows very well how much Lord Krishna loves him and hence just to win Lord Krishna’s love he uses His favourite Arjuna to link himself to the scenario.

It is also so beautifully said as to how every single soul who lost their lives in the battlefield attained the form similar to Lord Krishna and interestingly Bhishmacharya is praying and requesting that he also be bestowed such a death where he could attain His sarupam. Bhishmacharya truly a great Yogeshwara.

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Shravana Yoga # 1- Bhishma Stuthi

March 30, 2011 at 10:29 am (Houston Study Circle)

Based on the Shravana yoga that we are trying to practice with the help of  reference material and discussions during our Bhagavatam Study Circles, we will have a discussion on it later through the week . To stay focussed I have put forward some questions to begin with. The more interactive the session, the better!

This is based on the 1st sloka of Sri Bhishma Stuti.. (in fact only the very 1st line🙂. Hack away at the answers.

Radhe Radhe !

Questions:

1. When we take any kind of offering like fruits, flowers etc to a Mahan, how are we to offer them?

2. Despite having lost everything and  his entire kingdom in the war with nothing left for him what did BhishmAcharya offer to the Lord?

3. Atithi Devo bhava- what does it mean?

4.” I knew this moment would come” – what is “this moment” that BhishmAcharya referring to? Explain the context.

5. What does mati mean? Name the 4 attributes?

6. Explain the fact – Kama is the root of all vices?

7. We were warned of caution in the “path of devotion”. What should we be cautious of?

8. Quote the sanskrit word from Bhishma stuthi that means “free of any desire”

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Srimad Bhagavatam Study Circle Feb 12 2011

February 27, 2011 at 12:28 am (Houston Study Circle) (, , , )

VyavahitapRutanAmukham nirIkshya
svajanavadAd vimukhasya doshabuddyA
kumatim aharad AtmavidyayA ya:
charaNarati: paramasya tasya me astu

Let there be for me devotion to the feet of that Supreme being who by imparting knowledge (in the form of Gita), dispelled the delusion (of his friend Arjuna) who on seeing the van of the hostile army arrayed at a distance and turned away from killin his kith and kin(in the hostile army) considering it to be a sin.

Discussion:
Arjuna saw the Kaurava army and realising they were none other than their own relations couldnot fight against them since he felt it to be a sin to do so. Krishna dispells the delusion of his friend Arjuna by offering him the Bhagvad Gita.
To even begin with this was yet another leela of Lord Krishna because he had already killed all the Kauravas by his mere glances – DIVYA KATAKSHAM. Arjuna was only to do the name sake action of killing them. In our present day lives we come across several situations where we ourselves are confused by similar scenario to decide between right and wrong. This sloka in Bhagavatam emphasizes clearly on the fact that we are mere tools in the hands of the Lord and whatever happens is actually because of his sankalpa and we need not worry unnecessarily but to just perform our duty.
If we also carefully analyse the structure of the Bhishma stuthi so far we see that in the first sloka Bhishma pitha offers his pure intellect to the Lord and does salutation to the lotus feet of the Lord.The second sloka describes his beautiful form the 3rd sloka goes on to describe the compassion as well as the warrior in Krishna where he sets the stage for Bhagavad Gita and in this sloka he goes on to offer that spiritual knowledge to Arjuna by giving Gitopadesha ! So Bhishma actually starts with salutation, admiration   then seeks devotion at the Lotus feet of Krishna who he now sees as a Master and worships Him. This only reflects the greatness of Bhishma pitha who is actually in utmost pain lying in the bed of arrows yet fails in no way to admire the Supreme Being Lord Krishna.

Bhishma the great Yogeshwara truly an epitome of devotion !

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Srimad Bhagavatam Study Circle on Jan 29 2011

February 11, 2011 at 10:40 am (Houston Study Circle) (, , )

Srimad Bhagavatam Study Circle on Jan 29th 2011 at Houston Namadwaar.

Sloka 1.9.33

tribhuvana kamanam tamAla varNam
ravikaragauravarAmbaram dadhAne |
vapuralaka kulAvRutAnanAbjam
vijayasakhe ratirastu me anavadyayA ||

Verse Meaning

May an extreme liking, which is pure and devoid of desire for results, be present in me towards the Friend of Arjuna, the One who wears an excellent garment glittering like the rays of the Sun and Who has a body with a bluish hue resembling the Tamala tree and is extremely charming to all the three worlds, and the One whose lotus-like face is encircled by the curly locks of hair.

Discussion
Bhishma pitha admires the beauty of Lord Krishna not just while he was in the death bed of arrows but during the war and now at the very end of his life he goes on to remember all that beauty of Bhagavan and describes them in the stuthi.

Tamala tree is a special spice tree whose bark is of a bluish hue and so Bhishma compares the body of Sri Krishna to that of the tamala tree. He also specifies very beautifully that Sri Krishna is the most beautiful in all the three worlds (tribhuvana kamanam).Beautiful comparisons of Sri Krishna’s beauty reflects the bhakthi of Bhishma pitha.The pithambaram robe of Sri Krishna shone so bright as the golden rays of the rising sun …his curly locks falling over his forehead and face that is like a lotus flower are just a few of those passionate descriptions.

It is a very interesting fact that all through out Bhagavatam in each stuthi the person doing the stuthi would be expressing their love and admiration for Bhagawan from their own perspective. Bhishma pitha being the great warrior that he is portrays the beauty of Sri Krishna from the very eyes of a warrior and hence the terms “Vijaya Sakhe”.It is only a great Bhagavatha who can admire the beauty of Krishna amidst fighting a fierce battle.

In Bhishma stuthi , Bhishma pitha addresses Bhagavan Sri Krishna always in link with Arjuna as in “pArthasakhe’…..the reason for doing so is because Krishna was so fond of Arjuna and inorder to win the favour of Lord Sri Krishna Bhishma pitha tries to please Krishna saying he is none other than that Arjuna’s grandfather.

Some say Bhishma was even a little jealous of the special bond and love that Krishna had for Arjuna and hence the remarks “ Partha sakhe’!

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Srimad Bhagavatam Study Circle Jan 22 2011

February 11, 2011 at 10:37 am (Houston Study Circle) (, )

Sloka 1.9.34
yudhi turagarajo vidhUmravishvak
kachalulita shramavAryalankRutAsye |
mama nishita sharair vibhidyamAnatvachi
vilasat kavachestu kRuShNa AtmA || (34)

Translation

May my mind, body and soul rest in Krishna whose face is made beautiful with drops of perspiration and is surrounded by the hanging locks of hair which are soiled by the dust raised by horses’ hooves on the battle field, the One whose skin is pierced by my arrows though protected well by a shining armor.

Discussion

Bhishma pitha is so immersed in the beauty of Bhagawan. Out of immense Bhakthi and love for Sri Krishna Bhishma pitha even though lying on his bed of arrows in immense pain enjoys narrating the beautiful divine form of the Lord in the battlefield.

He says when Lord Krishna was fighting in the battlefield ,the horses were galloping all over and the dust that rose in the air from the horses’ hooves covered the entire body of Sri Krishna.To the eye of a normal person this very scene would have seemed just that someone was covered completely in dirt but to the eyes of a great Bhaktha ,the Yogeshwara Bhishma pitha it looks nothing less than the pollen (maharandham) on the top of a beautiful radiant flower.

Bhishma aimed arrows at Bhagavan and shot those arrows as he chanted the sahasra nAmam. Bhishma’s humility is unmistakenly reflected here when he says that it is not because of my valour but out of Bhagavan’s unfailing and limitless compassion that he let my arrows hit him and owned every single one of them as I had chanted his names.

Bhishma pitha was an epitome of not just dharma but immense devotion . For all the times in Bhagavatam where Bhishma is depicted as a great warrior , the Yogeshwara, the one who has mastered his intelligence that was free of any desires, the man of Dharma etc etc , Bhishma stuthi is the one specific juncture where he is clearly seen as a great Bhaktha expressing flawless devotion at the lotus feet of Bhagavan.

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Srimad Bhagavatam Study Circle on Jan 15 2011

January 18, 2011 at 3:07 pm (Houston Study Circle) ()

Sloka 1.1.3

nigama kalpataror galitam phalam
shukamukhAt amrutadravasamyutam |
pibata bhAgavatam rasam Alayam
muhuraho rasikA: bhuvi bhAvukA:|| (3)

Verse meaning
Ye! Listeners! Great Connoisseurs!
Those endowed with a soft-heart, capable of understanding and grasping the real essence! Drink (enjoy) again and again the fruit of Bhagavatam which is juicy; which consists of nectarine droplets; which has descended in this world from the Kalpaka tree (wish yielding tree) in the form of the Vedas and which has slipped from the mouth of the divine Shuka until you attain liberation!

Discussion
Bhagavatam is the juicy fruit that is obtained from the tree of Vedas …not just any normal tree but the wish yielding tree – kalpataru. Normally when we have fruits there are parts of fruits that we tend to discard like the seeds ,skin etc…but it is said that the divine fruit of Srimad Bhagavatam is so juicy and seedless that you just have to drink it .It specifically says pibata -which means to drink .It goes to show that there is really no effort required on our part to even consume this fruit that is so tasty and full of nectarine droplets in the first place.
Interesting comparison is done in this sloka where sage Shuka has been compared to that of a parrot.It is more than justified doing so because just as a parrot repeats exactly what has been told to it without changing a word of it …this beautiful parrot Sage shuka has also reproduced Bhagavatam without missing out on anything.Moreover just as a fruit that has been pecked by a parrot is considered delicious there is no doubt that this fruit of Srimad bhagavatam that is pecked and tasted by Sage Shuka is the most delicious of all fruits in all the worlds. It is the holy uchishta of the great saint Sage Shuka.

When the 10th canto starts, Parikshit says to Sri Shuka, “Tvam mukham bhoja chutam harikathamrutham”, pre-empting a response to a question in his mind as to why Sri Shuka limited Krishna Katha to 2 slokas – whether it was because Sri Shuka thought that Parikshit should be sleepy, hungry and thirsty having sat through several days of listening to Sri Shuka’s Bhagavatam thus far? His preemptive response to Shuka was that he (Parikshit) was drinking the amrutham (hari katha) dripping from the mouth of Sri Shuka (mukham bhoja chutam) and that was why he wasn’t hungry, thirsty or sleepy. Those who drink amrutham (divine nectar) will not experience any of these three, isn’t it – such was this Hari Katha!

Bhagavatam contains everything – vedanta,yoga etc .you name it you have it ! So who then are the adhikaris for bhagavtam? It says it is none other than the Rasikas. Bhagvatam is full of Krishna katha and stories of great bhagavatas that it is to enjoyed by all the rasikas.

Bhuvi galitam- Srimad Bhagavatam has descended to the world out of the Lord’s limitless compassion to save all the souls drowning in this ocean of samsara.

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Bhagavatam Study Circle on Jan 8 2011

January 9, 2011 at 9:32 pm (Houston Study Circle) ()

Sri Hari

01.08.11
Srimad Bhagavatam Study Circle

Gopika Jeevana smaranam -Govinda Govinda
Sad Gurunath Maharaj ki Jai !

Agenda:
Pundareeka
Recitation of Dhyana slokas
Srimad Bhagavata slokas 1and 2

By the benign grace of Lord Sri Hari and our Guru Maharaj all the devotees had assembled sharp at 9:30 am in Namadwaar.We started off the study circle by emphasizing the importance and value of Pundareeka and reciting dhyana slokas.

There was once a young Vedic scholar who was so proud of his mastery over all the Vedas and his spiritual intelligence. So he went to a Guru and was bragging about it when the Guru humbly listened to him and then pointed to a tree there and said “ Well if you are really well versed in all the vedas it can be proven that you are a real scholar if you manage to recite the Vedas under that tree. But I must warn you though that if you do recite something wrong then for each mistake you do a leaf will fall off the tree. The proud young scholar out of his haugtiness laughed at the Guru and said “Oh this is going to be such an easy task “ .Saying so he then went and sat under the tree and started reciting the Veda…Not had the very first word been uttered out of his mouth ….ALL the leaves from the tree fell off the tree. The young scholar was shocked to the core. He was so devastated but humbled by then and ran to the guru and asked him how inspite of him having recited the verse correctly did all the leaves fall off? The Guru with a divine smile on his lips asked him as to what he had recited and the man repeated what he had recited.The Guru then smiled and explained that there was nothing wrong with the Vedic verse but the fact that he had been so haughty to start off without saying the Pundareeka .

Pundareeka is the humble expression by which we remember to think of Lord Sri Hari before we begin anything. The young scholar understood his folly and immediately fell at the feet of the Guru and apologised.That is the greatness of Pundareeka.

Then the significance of why dhyana slokas was further discussed.

Reciting the dhyana slokas helps our mind focus and more importantly reiterate the purpose of our parayana.

Anantha Shastram bahu veditavyam alpascha kaale Bhaavascha vignaah – the scriptures are infinite and we don’t have a lot of time and innumerable obstacles too.

The first dhyana sloka being a means to praying to the Lord to mercifully remove all the possible obstacles that may present itself.

The second dhyana sloka glorifies the Guru…who is verily the Supreme Brahman and seek His blessings.The third dhyana sloka meditates upon the beautiful form of the Lord – Lord Krishna.

Sloka 1.1.1
Janmadhyasya yatOnvayAditarataschArthEshvabhigna svarAt
tEnE brahma hrudAya AdikavayE muhyanti yatsUraya:
tEjovArimrudAm yatA vinimayO yatra trisargo mrusHA
dhAmnA svEna sadA nirastakuhakkam satyam param dhImahi

Verse meaning
Let us meditate upon the Supreme Lord of the nature of truth,who,by his self efulgence,always dispels falsity of every nature,from whom the creation,sustenance,and dispels falsity of every nature,From whom the creation,sustenance annd dissolution of their entire universe proceed and which is indicated by His presence in all the created entities beginning from Akasha and His absence in all the totally nonexistent entities like sky – lotus,hare’s horn etc. who is omniscient (all knowing) who revels in his own glory,who made Brahma realize the Vedas through his mind which are stupefying even for the great souls in whom the creation which is caused by three fold Maya ( Sattva,Rajas,Tamas) appears to be true ( though not in reality) just as Fire,Water and Earth appear in one another ( as in a mirage).

Discussion
The very first sloka of Srimad Bhagavatam calls to all seekers of truth to meditate upon the Supreme.
Srimad Bhagavatam is a grantha common to all mankind. It is for all real seekers of God beyond the limitations of caste ,creed and country.

Creation, sustenance and dissolution of the entire universe is from the Lord Himself. The Lord whose very nature is the SUPREME TRUTH. Saying so it is no doubt that the creation in itself having emanated from Bhagavan it is only true that that His very presence exists in all that is created. In the sloka it is emphasized by saying just as a sky-lotus or a hare’s horn does not exist so is the Lord non-existent in them.
In short- Lord ,the Supreme Being who is the supreme truth exists in all that exists in the universe.

Interesting comparisons

The world is a canvas of God. God being the very artist who paints the canvas does so with care and love. Whatever is painted on the canvas is actually a figment of the artist’s namely God’s very own sankalpa. Just as an artist mixes the three primary colors red, blue and green to create a colorful picture so does our Lord mix the three primary attributes sattva, rajas and tamas (verily the three fold maya) in varied proportions in his creations.
God -artist
Canvas -Supreme Truth
Primary colours – Three fold Maya sattva,rajas and tamas !

In the slokas 1.1.1 it explains how as though a Mirage (Fire,Water and Earth elements) looks so real so does the world made up of the three fold Maya.
Slowly by the grace of the Lord when one realizes the Supreme Truth then the veil of Maya unfolds and we see the Supreme Lord.

Sloka 1.1.2
Dharma: prOjithakaitavOtra paramO nirmatsarANAm satAm
vEdyam vAstavamatra vastu Shivatam tApatraOnmUlanam
Srimad bhAgavatE mahAmunikrutE kim vA parairIshwara:
SadhyO hrudyavarudhyatEtra krutibhi:sushrUshubhistatkshaNAt

Verse Meaning
In this Srimad Bhagavata Purana, which was first revealed by Lord Sri Narayana Himself, that supreme
Dharma which goes by the name of Bhagavata Dharma has been prescribed which has all hypocrisy dispelled (in the form of even the desire for result of action) for those Sadhus (good natured men) who are devoid of jealousy, conceit and other such qualities.
Here in this purana, that Supreme being which is eternal which bestows all auspiciousness which uproots the three fold miseries of Jivas – is made known easily (without lucid descriptions). Does the Supreme Lord enter the heart and remain firmly installed ‘instantly’ through any other Shastra? But in the hearts of those fortunate and merittorious men who have great desire to listen to the glories of the Lord,,this great Bhagavatha Purana installs the Lord that very moment(they listen to it).

Discussion
The potential of the Srimad Bhagavata Mahapurana is such that it is capable of installing the Lord that very moment in the hearts of those true seekers.

Narayananji during one of his pravachans so humorously said we who are drowned in this ocean of samsara would hardly attempt to read the Bhagavatam if it grants us Moksha the very moment we read it . Hence all the bhakthi and Bhagavata parayana we do will continue to yield its merits and once our time here is done …it would grant us Moksha🙂.

Kaitavam – means hypocrisy…this grantha is devoid of any hypocrisy .Normally when we read any other sacred texts or Vedas we have to eventually put into action what we read but in the case of Srimad Bhagavatam mere reading of it grants us all the merits. Any sadhana is usually done with a end goal in mind but reading the sacred Srimad Bhagavatam can be/is done just for the sake of enjoying the text filled with all the rasas.
It is also beautifully mentioned that great gnanis who have shed all the worldly desires even they fall pray to one desire – the desire of reading the Srimad Bhagavatam. It is such a heartwarming and soul stirring text that transforms all who read it earnestly.

“JUST BE not BECOME “– It also signifies that in this life it is all about the journey and not the destination and hence what we do right now is all that actually is to it and we need not worry about what we need to become.

In vow of continuing the study circle next week, we concluded with Bhagavata Harathi Kirtan – “Jeya Jeya Bhagavatha”

Jeya Jeya Bhagavata Deva
Jeya Jeya Bhagavata
Jeya Jeya Radha Krishna swaroopa
Jeya Jeya Bhagavata Deva
Jeya Jeya Bhagavata -Deva

Paduthara marubumou saradham
padhi padhi padhi padadhaam
Pradhipadha lalitham tvam tyakthva
Parama sukam kuthaha -Deva

Parama padha bhagavan bhaktha
Paripala gunavaan
Kamala bhavaaya krupaya tvam nija
Kamala mukhene dhadhou -Deva

Navanava rasa paridham divyam
Narayana mukha kalidham
Nalina sanadheva pradhadhou
Naradhamunaye tvam -Deva

Alotyakila sasthram bhagavan
Anavapya mana: santhim
Aaslathyathula rasanthe vaasthavam
Anandhamapa param -Deva

Nigamantha tharor galitham- madhuram
Niravathya padhalasitham
Nirguna nishtopi – Sri shuka
Nityam pibathithvam – Deva

Kalimala haranam tvam – sruthva
Kaivalya suhapradham
Krishna prema nimagno raja
Krishna padham bhuja mapa- Deva

Gopika Jeevana smaranam -Govinda Govinda
Sad Gurunath Maharaj ki Jai !

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Bhishma stuti 1.9.36

October 28, 2009 at 11:34 pm (Bhishma Stuti) (, , )

vyavahita pRutanAmukham nirIkshya svajanavadhAd vimukhasya doShabuddhyA

 kumatim aharad AtmavidhyayA ya: charaNarati: paramasya tasya mesthu\\ (36)

 In the previous sloka, Bhishma glorified the Lord’s charioteering, when He, listening to his friend Arjuna’s command, positioned the chariot between the two armies. In this sloka, Bhishma explains what happened next. doShabuddhyA. As soon as the chariot was there, Arjuna acquired ‘Dosha buddhi’. Why suddenly Dosha Buddhi? Arjuna’s mind was suddenly wrought with pain over the prospect of killing his relatives and teachers in the war to ensue, Whom all did he consider in that group? Vyavahita pruthana mukham. Those who were standing little far off from him.

Nirikshya svajana vadaadh – Looking at them..seeing them as his kith & kin. Kumatim Aharad In order to remove the wrong opinion in Arjuna’s mind, Bhagavan gave Bhagavat Gita, which Bhishma refers to as Atma Vidhya. ya: charaNarati: paramasya tasya mesthu: So long Bhishma has been explaining in brief about the beauty of God, his golden yellow Pithambaram, curly black tresses, face and so on.

 In this sloka, he specially requests the Lord to bless him so that his mind be fixed on the Feet of the Lord , who removed the delusion of Arjuna. By meditating on the feet of the Lord whom he describes as Gitacharya in this sloka, Bhishmacharya gives us a message that the import of Gita is nothing but surrender to the Feet of the Lord – Sharanagati.

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Bhishma stuti 1.9.35

October 26, 2009 at 10:53 pm (Bhishma Stuti) (, , , , )

sapadi sakhivacho nishamya madhye

nijaparayor balayo ratham niveshya

|sthitavati parasainikAyur akshNA

hRutavati pArtha sakhe ratir mamAsthu || (35)

 We have been seeing Bhishma stuti in detail which comprises of 11 slokas in which Bhishma is offering all his 11 senses to the Lord. In the 2nd sloka Bhishma says, ‘May I acquire love of your form’. He describes the beauty of the Lord’s face and the garments He has adorned. 

In the 3rd sloka,  he again describes the face of the god. Bhishma describes the soil on Krishna’s forehead and his Alaka baaram(The curly hair), how God  received all the arrows that were sent by him and how they pierced his body. Indeed the Lord bears with a smile, anything for the sake of his devotees

 The war is going to begin. The conch is blown. Arjuna is the first person who gets ready for the war. When the war begins Arjuna climbs up his charioteer like lion cub. He asks his charioteer Lord Krishna to park the chariot in the middle of the war front.Truly, it was Arjuna who wanted Krishna to take him into the war, and not Krishna Himself!

  Sapadhi Sakivacho.. Heeding to the advice of His friend Arjuna,  the Lord parked the chariot in the middle of Kauravas and Pandavas.  

Soon after the Lord stopped, the Geetopadesa is going to follow.  However, Bhishma here says that the Lord did a Geetopadesha, even without speaking – by merely his actions!  What is the Geetopadesha?  ‘Oh Arjuna, Why do you consider this as killing your kith and kin? I have already killed them, you have to merely aim the arrows to them!’ Bhishmacharya says, indeed the Lord killed them already.  How?

Bhishma gives his own version of Mahabharata! If we had heard that Mahabharata is about Bhima killing Duryodana and Arjuna killing Karna etc., Bhishma says, all these are untrue! All of them were indeed killed by Sri Krishna!  How? Especially, when the Lord did not take any weapon in his hand?

Bhishma says Bhagawan doesn’t need any weapon and That  his sight alone will do. God can do ‘Nigraham’ and ‘Anugraham’ just with  his sight.  Lord Shiva did Kama Dahanam (Nigraham) with his third eye. 

 The God,The King and the Guru cannot be seen straight eye to eye. It is said so because we cannot tolerate their direct vision. Lord Krishna looked around the entire warfront with his eyes. That itself has killed all the enemies in the war.  (Akshna). The rest of the war was just a façade.

Bhishma prays to that Lord, Sri Parthasarathy, that friend of Arjuna  that he  always cherish with.

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