Sunday, 31 March 2013

Jalandhara, the demon who almost killed Lord Shiva


Mahadev, Jalandhara and the true story

The Shiva-Sati story has been one of the most beautiful epics explained in Hindu scriptures. Like every love story, here also comes a villain: Jalandhara. He accuses Shiva of hypocrisy, pointing out that Shiva claims to be an ascetic but keeps a wife, Parvati. Jalandhara then proposes that Shiva hand over Parvati to him.

Jalandhara, the King of Demons

Jalandhara was the king of demons and a very powerful person. He possessed amazing powers that threatened to overpower all the Devas (Hindu Gods). Jalandhara was also egoistic and wished to conquer everything he desired. The demon Jalandhara's wife was Vrinda. Vrinda was a devotee of Lord Vishnu but she was also loyal to her demon husband.

Vrinda, Jalandhara's wife

Vrinda, Jalandhara's wife, was supposedly one of the most beautiful women in the entire universe. Vrinda was also a devotee of Lord Vishnu and Shiva. Demon Jalandhara was proud of his wife's beauty and was glad that the world envied the fact. Vrinda, on the other hand, was humble and considered Goddess Parvati as the most beautiful one.

Lust and Ego, the usual cause of destruction

Egoistic Jalandhara would get curious after listening to wife Vrinda's praises of Goddess Parvati's beauty and the sheer charismatic self that the Goddess was. Jalandhara, being the kind of demon he was, went straight to Kailash to acquire the much talked about beauty without thinking much about the consequences.

Jalandhara, the crook and the mastermind

One of the powers that Jalandhara had acquired after defeating all Devas (Gods) was to transform himself to look like anyone on earth. So, he imitated Lord Shiva's face and went to Kailash to meet Parvati. Goddess Parvati recognised the fake and immediately called up Lord Shiva and Vishnu for help.

The Angry Mahadev..

Once Shiva learnt about this, he became very angry and his eyes turned red with fury. He went into battle to kill the demon Jalandhara. However, each time, the demon Jalandhar survived because of his powers. He also remained alive because of his wife Vrinda's sheer determination to remain a suhagin (married) and the blessings she had received from several Gods that her husband can never die till the time she remains loyal to him.

Vrinda, the Pativratha..

Lord Vishnu, known for his tricky moves, went to Jalandhara's house and pretended to be Jalandhara. Vrinda could not identify the fake Jalandhara and her Pati Dharma (loyalty towards husband) ended. Consequently, the longevity of the demon also came to an end.

March 31,2013.Day 209 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 5.TEXT 8 & 9


Chapter 5. Karma-yoga--Action in Krsna Consciousness

TEXT 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
SYNONYMS
na--never; eva--certainly; kincit--anything; karomi--I do; iti--thus;yuktah--engaged in the divine consciousness; manyeta--thinks; tattva-vit--one who knows the truth; pasyan--seeing; srnvan--hearing; sprsan--touching; jighran--smelling; asnan--eating; gacchan--going; svapan--dreaming; svasan--breathing; pralapan--talking; visrjan--giving up;grhnan--accepting; unmisan--opening; nimisan--closing; api--in spite of;indriyani--the senses; indriya-arthesu--in sense gratification; vartante--let them be so engaged; iti--thus; dharayan--considering.
TRANSLATION
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.


PURPORT
A person in Krsna consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Krsna. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Krsna consciousness the senses are engaged in the satisfaction of Krsna's senses. Therefore, the Krsna conscious person is always free, even though he appears to be engaged in things of the senses. Activities such as seeing, hearing, speaking, evacuating, etc., are actions of the senses meant for work. A Krsna conscious person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord.

March 31,2013.Day 131. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)


Book I : Bala Kanda - The Youthful Majesties

Chapter [Sarga] 7

ESTIMBLE NATURE OF KING DASHARATHA'S MINISTERS
कश्चिन् न दुष्टः तत्र आसीत् पर दार रतिर् नरः |
प्रशांतम् सर्वम् एव असीत् राष्ट्रम् पुरवरम् च तत् || १-७-१५
15. tatra = there; duSTaH = evil-minded; para daara ratoH naraH = in other's, wife, interested, man; kaschit na aasiit = anyone, none, is there;sarvam raaSTram = all, kingdom; tat pura varam cha = that, capital, also; prashaantam eva aasiit = undisturbed, only, it is there.
None with an evil-mind or with an interest in other man's wife is there, and thus on whole in the kingdom and also like that in the capital, there is an undisturbed society. [1-7-15]
सु वासस सु वेषाः च ते च सर्वे शुचिव्रताः |
हितार्थः च नरेन्द्रस्य जाग्रतो नय चक्षुषा || १-७-१६
16. te cha sarve = they, also, all; su vaasasaH = well dressed; su veshaaH cha = well decorated, also; suchi vrataaH = decency, observing;narendrasya hitaarthaH cha = of king, in the interest of, also,; naya chakshuSaa = truthful-eyed; jaagrataH = are diligent.
Well-dressed and well-decorated and they the ministers of King Dasharatha, observe decency in the interest of the king and also of the kingdom, with diligence and with a truthful-eye. [1-7-16]
गुरोर् गुण गृहीताः च प्रख्याताः च पराक्रमे |
विदेशेषु अपि विज्ञाता सर्वतो बुद्धि निश्चयाः || १-७-१७
17. guroH = from their mentor, mother, father and teachers; guNa gR^ihiitaH = good qualities, acquired; paraakrame = expertise; prakyaataH = renowned; sarvataH = in all affairs; buddhi nischayaH = intellectual, determinations; videsheSu api = in foreign countries, also; vij~naataaH = famous.
They acquired good qualities from their mentors and they are renowned by their expertise, and even in foreign countries they are famous for their intellectual determinations in all affairs. [1-7-17]
अभितो गुणवन्तः च न च आसन् गुण वर्जिताः |
सन्धि विग्रह तत्वज्ञाः प्रकृत्या संपदान्विताः | १-७-१८
18. abhitaH = versatile; guNavantaH cha = virtuous ones, also; na cha aasan = not, also, there is; guNa varjitaaH = virtue, discarded ones; sandhi= truce; vigraha = war; tatvaj~naH = determiners; prakR^ityaa = by nature; sampada anvitaaH = opulence, possessing.
Versatile and virtuous are they the ministers and there is none who discarded his virtuosity, and they are the determiners of truce or war, and by their nature they possess opulence. [1-7-18]
मंत्र संवरणे शक्ताः शक्ताः सूक्ष्मासु बुद्धिषु |
नीति शास्त्र विशेषज्ञाः सततम् प्रिय वादिनः || १-७-१९
19. mantra samvaraNe shaktaaH = strategies, their confidentiality, capable of; shaktaaH = capable of; suukshmaasu = micro-affairs; buddhiSu = applying mind; niiti shaastra vishesha j~naH = moral, science, comprehensively, known; satatam priya vaadinaH = always, gentle, articulators.
They are capable to keep up the confidentialities of strategies, and also capable to apply their mind even in micro-affairs, and they know moral science comprehensively, and above all, they are gentle articulators. [1-7-19]



Saturday, 30 March 2013

Good Friday and Easter



Good Friday

Good Friday is a Christian tradition to mark the day of crucification of Jesus, whom they believe to be the Son of God as well as his Messiah or messenger. Jesus was arrested, tried and sentenced by Pontius Pilate, to be executed on a cross. Jesus was arrested following the famous Last Supper with the Twelve Apostles, then flogged, and mocked by Roman soldiers for being the King of Jews. Collectively known as the Passion of Christ, the suffering and death of Jesus by crucifixion represent the central theme of Christian theology, including the doctrines of salvation and atonement. Christians also believe his suffering was foretold in the Hebrew Bible, in Psalm 22, and songs of the suffering servant of Isaiah.

Why is it called Good Friday?

The term Good Friday may be derived from God Friday in the same way that the word goodbye is derived from God Be With Ye. The good about Good Friday is that the barrier of sin was broken by Jesus dying on the cross and coming back from the dead.

What happened on Good Friday?

n a Friday, also called Black Friday, Jesus was arrested and tried in a mock trial. He was then handed over to the Roman soldiers to be beaten and flogged with whips. A crown of long, sharp thorns was thrust upon his head. Then, he was forced to carry his own cross to a place on top of Skull Hill, on the outskirts of the city. There, he was nailed to the cross. A sign pinned above him read The King of the Jews. According to the Bible, Jesus was nailed to the cross at 9 AM. By 12 PM, as his suffering intensified, the skies darkened even though it was just noontime. At 3 PM, when Jesus died, the darkness left the sky. All these miracles added to the faith of his followers that Jesus was no ordinary mortal.

The main traditions of Good Friday

Some Christians go without food on Good Friday. This helps them remember the sacrifice Jesus made for them on the day of crucifixion. Others take part in a procession by carrying a cross through the streets. Many churches hold a special service, a prayer in the afternoon and a communion service in the evening. In some churches, statues are covered with a cloth to symbolise a time of mourning.

Good Friday was called also called Long Friday

The Anglo-Saxon name for Good Friday was Long Friday, due to the long fast lasting an entire day imposed upon this day.

Superstitions of Good Friday

Like every festival of faith, Good Friday too comes with its share of rituals and superstitions. Here are some: 1. A child born on Good Friday and baptised on Easter Sunday has the gift of healing. 2. Many fishermen do not set out for fishing on Good Friday, regarding it as inauspicious. 3. Bread or cakes baked on this day will not go mouldy. 4. Eggs laid on Good Friday will never go bad. 5. The planting of crops is not advised on Good Friday as an old belief warns against any iron entering the ground. 6. Having a haircut on Good Friday will prevent toothaches for the the rest of the year!

Why do we eat hot cross buns on Good Friday?

It is traditional to eat hot cross buns on Good Friday. The cross icing on top of the buns symbolises and reminds Christians of the cross that Jesus was killed upon.The buns were traditionally eaten at breakfast time, hot from the oven. A popular old song goes: Hot cross buns, Hot cross buns, One a penny, Two a penny, Hot cross buns.

Hot cross buns and luck

There are unique superstitions associated with hot cross buns. First of all, they are supposed to have magical powers, so people eat them and even wear them! Secondly, there is a belief that a hot cross bun baked on Good Friday remains fresh for an entire year. Thirdly, that hardened hot cross buns protect a house from fire! Sailors of yore took hot cross buns to sea to prevent shipwrecks.

What is Easter?

Two days after Good Friday comes Easter Sunday. The day has huge significance for followers of the Christian faith as it was on Easter Sunday that Jesus came back to life, proving that he was indeed the Son of God. it represents the victory of good over evil.

What does the name Easter mean?

Pagan traditions give us the English word Easter, which comes from the word Eostre. The Anglo-Saxon word for April was Eostre-monath, or the month of openings. However, it should be remembered that Christians celebrated the resurrection of Christ long before the word Easter was used, and the word they used for the celebration was Pascha, which is derived from and linked to the Jewish festival of Passover. No wonder, in many European languages, the name Easter comes from the word Passover, as in Pascha in Greek and Latin, Pasqua in Italian, Paques in French and Pascua in Spanish.

What are the traditions of Easter Sunday?

On Easter Sunday, Christians gather together for a sunrise service. Some Christians take part in an Easter vigil, lighting a new fire outside the church early Sunday morning. The Paschal candle, decorated with studs to celebrate Christ's wounds, may be lit from the fire and carried into the church where it is used to light the candles of the worshippers. The Easter Eucharist is a particularly joyful service. It is a popular time for baptisms and renewal of baptism vows.

How did the Easter bunny hop into the picture?

An Anglo-Saxon legend relates to the Easter bunny and eggs. It talks of how the Saxon goddess Eostre found a wounded bird and transformed it into a hare, so that it could survive the winter. The hare found it could lay eggs, so it decorated these each Spring and left them as an offering to the goddess.

Easter and eggs

Now that we know how Easter came to be connected with eggs, let us explore the ande ka funda. The first eggs given at Easter were eggs of birds. These eggs were painted in bright colours to give them the look of a gift. Even today, Easter eggs, normally made of chocolate, are painted or decorated. Around 80 million chocolate eggs are eaten around Easter in the UK..

Special food for Easter

After the lean months of winter and the fasting weeks of Lent, food at Easter comes as a special treat. Easter, like Christmas, is associated with a special menu. The Simnel cake is a rich fruitcake covered with a thick layer of almond paste or marzipan. A layer of marzipan is also traditionally baked into the middle of the cake, sprinkled with currants and flat Easter biscuits. Eleven balls of marzipan are placed around the top to represent the eleven true disciples of Jesus. Easter biscuits contain spices, currants and lemon rind. The traditional Easter pudding is custard tart. Boiled eggs are traditionally served at breakfast, after which Easter cards and gifts are exchanged.

How to bake Simnel cake

Here is the recipe to bake Simnel cake. Begin by toasting almonds to give them extra crunch and flavour. Spread them out on a baking sheet and pop them in the pre-heated oven for 8-10 minutes. Remove the almonds and when cool, chop them roughly. Next unwrap the marzipan, cut the block into two halves, re-wrap one of them for use later and chop the remaining half into ½ inch (1 cm) cubes. Toss them in 1 tablespoon of the flour from the cake. Now for the cake. Take your largest mixing bowl, sift the flour, baking powder and spice in, then simply place all the ingredients, except the marzipan, icing sugar, icing, redcurrant jelly and egg yolk, into the bowl. Then, take an electric hand whisk or a wooden spoon, and give everything a good mix. Finally, gently fold in the squares of marzipan and any remaining flour. Bake for 2¾-3¼ hours at the lower temperature of gas mark 2, 300°F (150°C). After the cake is done, you may decorate it with eleven balls of marzipan.

How to bake hot-cross buns

Sift the white bread flour and salt into a large mixing bowl. Rub in the butter until the mixture resembles breadcrumbs.Stir in the spices (1tsp ground cinnamon, 1tsp ground mixed spice and 1/4tsp grated nutmeg), 50 g unrefined sugar, dried fruit, candied peel and yeast. Make a well in the centre. In another bowl, beat the milk and eggs together and pour into the flour. Mix well, then pour onto a floured surface and knead for about 10 mins until smooth and elastic. Place in an oiled bowl, cover with clingfilm and leave in a warm place for about 45 mins to rise. Divide into 14 pieces and shape into buns. Place well apart on greased baking sheets, cover loosely with clingfilm and leave in a warm place until it doubles in size. Cut a cross in the top of each bun with a sharp knife. Mix flour to pour into the the crosses. Bake for 15-20 mins at 200ºC/400°F. Meanwhile, heat the ingredients for the glaze in a small pan and simmer for 2 minutes until syrupy.

The games of Easter

There are a lot of sporting traditions associated with Easter celebrations in England. Egg rolling is one such popular sport, where hard-boiled eggs are rolled down a hill. Some say the egg rolling represents the rolling of the stone from the tomb of Jesus. Another game that is played on Easter is the playing of a game with eggs known as jarping. It is a bit like playing conkers, with players tapping the eggs of their opponents until one breaks. The winner goes through to the next round, until there is only one egg left unbroken.

The Easter basket

The Easter bunny is known for delivering sweet treats to young children, so it is no surprise that Easter baskets often feature a chocolate bunny, besides the customary candies and sweets.

Easter celebrations in other countries

In Brazil, which has the famous Christ statue, there a tradition of beating up Judas, the apostle who betrayed Christ. People make straw men representing Judas, hang them on the streets, then destroy them. In Sweden, Easter resembles Halloween. Children dress up as witches with a broom and go around local houses asking for sweets. In the Philippines, Easter involves little girls dressed as angels.

Srila Prabhupada speaks on : "Never Think 'I Have Become Big'"

                             Srimad-Bhagavatam 7.9.3
                           Mayapur, February 10, 1976 


Hrdayananda: Oh. "Thereafter Lord Brahma requested Prahlada Maharaja, who was standing very nearby, and asked Prahlada Maharaja to go forward and said, 'My dear son, Lord Nrsimhadeva is very, very angry upon your demonic father, and you can go forward and appease Him, the Lord.' "

Prabhupada:

prahradam presayam asa
brahmavasthitam antike
tata prasamayopehi
sva-pitre kupitam prabhum
 [SB 7.9.3]

So all of them, all the demigods, they wanted to pacify. The Lord was very angry, but they failed. Then, at last, they requested Laksmiji to pacify the Lord. She could not dare to approach Him; what is the speaking of pacifying? Then, at last, they decided that "This five-years-old boy, the Lord may be compassionate upon him. And for him He has appeared, so let him be engaged in pacifying the Lord." So Brahma, the head of all the demigods presented there, he decided, prahladam presayam asa. He pushed him forward: "My dear Prahlada, my dear son, better you go forward and pacify." It is something like to push a little child in the cage of the lion. It is something like that. Nobody dared. So Prahlada Maharaja, he knew very well that "However ferocious He may be, I am not afraid. He is my Lord. I am not afraid." He was jolly, innocent, pure devotee. He had no fear. So he was sent: "My dear Prahlada, you try."

So brahma avasthitam antike. He was very near sitting, but he had no fear. Just on the lotus feet, near the lotus feet of the Lord, he was sitting. Others were contemplating. He was free, that "I am under the shelter of the Lord." Svapada-mule, mahat-padam punya-yaso murareh. "He is Murari, and everything is under His feet." This is the conclusion when one is advanced in Krsna consciousness. Prahlada Maharaja, although he was a boy of five years old, it did not matter. He was first-class devotee, maha-bhagavata. That is possible. The devotional service is nothing material. It is spiritual. So there is nothing impossible, impossible. That is real appreciation of spiritual life. If one thinks that "Prahlada Maharaja was only five years old. How he could offer such nice verses in glorifying the Lord?" that is possible. Bhakti does not depend on the age. Bhakti depends on sincerity of service. It is not that because one man is older than me, therefore he will be greater devotee. No. Ahaituky apratihata. First of all, bhakti must be without any motive, without any motive of personal sense gratification. That is real bhakti. Anyabhilasita-sunyam [Brs. 1.1.11]. We have to make all our desires zero. Jnana-karmady-anavrtam. People are trying to understand the whole creation by knowledge, but bhakti does not depend on knowledge. Jnana-karma... Or karma. Karma means fruitive action. Not that because you are a very big businessman, you are very successful, therefore it will be easy for you to understand Krsna. No. That is not possible. Or if you think one is very poor in knowledge, lowborn, no education, still he can understand bhakti and Lord, provided he is pure devotee.

So material conditions, they are not practically applicable to spiritual life. Sri Caitanya Mahaprabhu, therefore, He said, eho bahya age kaha ara. Whatever Ramananda Raya was proposing, "This is the beginning of bhakti..." He suggested varnasrama-dharma, karma-tyaga, karma-sannyasa, even full surrender, sarva-dharman parityajya [Bg. 18.66]. All, everything, Caitanya Mahaprabhu said, eho bahya age kaha: "These are external formality. If you know something better than this, please explain." So Ramananda Raya, when, I mean to say, quoted a verse from Brahma's prayer, sthane sthitah sruti-gatam tanu-van-manobhih prayena ajita api jito... Krsna is ajita. Nobody can conquer Him. Krsna says in the Bhagavad-gita, mattah parataram nanyat [Bg. 7.7]. Nobody is greater in every respect. Not that "Krsna is shorter at least in this respect." He is shorter in one respect, that He could not repay back the obligation He received from the gopis. He was only shorter to the gopis. That is His grace. He said that "I cannot repay you. It is impossible. Please be satisfied with your own service." That is the gopis. So He was shorter always, especially before Radharani. He felt Himself shorter. Otherwise He is the Supreme. He is always the Supreme. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. So if you want to conquer over this unconquerable Krsna, then, according to the prayer of Brahma and appreciated by Lord Caitanya Mahaprabhu, that sthane sthitah sruti-gatam tanu-van-manobhih: "You remain in your place, it doesn't matter, but you become very humble. Don't be puffed up." Jnane prayasam udapasya namanta eva. You should not think yourself that you are very advanced, "By my speculative knowledge I can understand God." That is mistake. That is not possible. You have to give up first of all this attempt, that "I am very learned," "I am very rich,"or "I am very this and that. Therefore for me to understand God, it is nothing." They think like that. Janmaisvarya-sruta-sribhih [SB 1.8.26]. Those who are very much proud, they do not take Krsna consciousness very seriously. They think, "These poor fellow who had no money, no foodstuff, they have come in the name of Krsna for begging. So it is for them. It is not for us. I am very rich. I am very opulent. I am very educated. I am very aristocratic. So for me there is no need of." The Indians say like that in your country. "Now we have known this Krsna, Hare Krsna. We have... Now it is not needed. Now it is technology."

So these puffed-up persons cannot understand Krsna. One has to become very humble. Christ also says, "The kingdom of God is for the humble and the meek." That is actually... And Krsna also says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is the beginning of humbleness: "Yes, I have nothing, insignificant." Bahunam janmanam ante jnanavan mam [Bg. 7.19]. This is real knowledge, to remain always insignificant before guru -- Krsna. Then it is profit. If somebody thinks that "I have become more than my guru, more than Krsna," then he is finished. So one should become very humble and meek. It doesn't matter where he is situated, either this institutionally, brahmacari, grhastha, vanaprastha, sannyasa. Even one has taken sannyasa, he should remain always humble. So never we should think that "I have become very big personality." That was the instruction of my Guru Maharaja, that bada vaisnava -- "I am very big Vaisnava. Everyone should come and obey my orders" -- this is condemned position. The real position is one should be very humble and meek. Jnane prayasam udapasya namanta eva. Namanta means humble. One should be prepared to learn from... Namanta eva san-mukhari... Those who are pure devotee. From them one should be very much anxious to hear. That, the same thing, anyabhilasita-sunyam [Brs. 1.1.11]. Who has no other desire in the material world except to serve Krsna, he is pure devotee. So one should be anxious in humbleness to hear from such personality. Sthane... It doesn't require to change. There are so many questions sometimes: whether it is necessary to take sannyasa and It is... By the routine work, it is necessary. But if one is serious, so for him it is not necessary -- ahaituky apratihata -- because for a serious student of devotion, Krsna is in his hand. So anyway, even if you are a sannyasi or grhastha or vanaprastha, it doesn't matter. You should remain very humble. That is required. Sthane sthitah. And you should hear from the realized soul in humbleness. Then the Krsna, the great, He will be conquered by you.

So Prahlada Maharaja was that type of maha-bhagavatam. He was not... As a child, he had... He did not know the sophistry or formality to become unnecessarily very prestigious. He was by nature a small boy. Just like here, these boys. If you insult, he doesn't care for it because he is child. Or if you praise him, he does not think himself very much puffed up. This is child's nature. So Prahlada Maharaja was in that position. He didn't care. His father wanted to chastise him in so many ways. He didn't care. He (was) always thinking, "He is my father. He is joking. That's all." This is simplicity. This is simplicity. This simplicity is very valuable. So Prahlada Maharaja was in that position. Therefore Brahma selected him, that "My dear Prahlada, my dear child, please approach the Lord. You can try to pacify Him." Prahradam presayam asa brahmavasthitam antike, tata: "My dear child, my dear boy," tata prasamayo upehi, "please go forward and try to pacify Him." Sva-pitre kupitam prabhum: "Our Lord, Prabhu, He has become very, very angry." Nobody can excess in His anger. Just like nobody can excel the Supreme Personality of Godhead in anything, similarly, when He is angry, nobody can excel Him. He becomes so angry. So He is always... "God is great" means great in everything. When He is angry, nobody can excel Him in His anger. And when He is very peaceful, nobody can excel Him. This is God. Asamaurdha. God means nobody is equal; nobody is greater. So when the Lord was angry, nobody can show His anger equally and nobody can become greatly anger or more greatly angry than Krsna. He is always topmost. This is... So such anger was exhibited. Why? Now, it is said, sva-pitre kupitam. He's inducing, Brahma inducing, that "We never seen the Lord so angry, but it is on account of your father, so it is your duty. You go there." (chuckles) The child will accept, "Yes. My father committed so many offenses. Therefore it is my duty to pacify the Lord." Therefore he is reminding because he was a child, "My dear child, it is for your father He has become so angry, so it is your duty. Go and pacify Him." So every word in Bhagavata, there is meaning. Sva-pitre kupitam prabhum: "Don't think that it is our duty; it is your duty. Although we are Brahma, Laksmi, all right. So real duty is yours." This is little joking.

So Prahlada Maharaja is prepared, "All right," either for his father or for everyone. That is Vaisnava. Vaisnava does not consider that "I have to pray to Krsna for my father, for my mother." No. Vaisnava is ready to offer prayer... Para-duhkha-duhkhi. He is always unhappy, seeing these fallen conditioned souls unhappy. Other... Vaisnava personally, he has no unhappiness. Naivodvije para duratyaya-vaitaranyah. That will be explained. Tvad-virya-gayana-mahamrta-magna-cittah, soce tato vimukha-cetasa, indriyartha-maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. So Vaisnava is always sorry for the rascals in the world. Otherwise he has nothing to be unhappy. He can sit down anywhere; he can sleep anywhere; he can eat anything. He doesn't require anyone's help. He... As Krsna is self-sufficient, similarly, Krsna, not exactly like that, but a Vaisnava is also self-sufficient, depending only on Krsna. That is Vaisnava. So he has nothing to lament or nothing to regret. He is always pleased in the service of the Lord, but he is always sorry for the conditioned souls who are for suffering the material pangs on account of ignorance.

Thank you very much. (end)
CHANT HARE KRISHNA MAHA MANTRA
AND BE HAPPY..........ALWAYS

Arjuna could not follow the yoga system


Hare Krishna,

Over the past few weeks we have been discussing the Sixth Chapter of Bhagavad-gita where Krishna instructs His friend and disciple, Arjuna, on the process of meditational yoga. Krishna has outlined the practice of yoga as sitting in the lotus position and meditating with half-closed eyes and He has explained that to do this one has to go to a solitary sacred place like on the bank of the Ganges River or the Himalayan mountains for example. It is not that one can stay home and practice yoga. No. One has to leave home and live in a solitary and sacred place. And then there are so many rules and regulations regarding the sitting place and many other details. After hearing all of this Arjuna was feeling dejected and he tells Krishna that this yoga system is impossible for him to follow.
Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady. The mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind. (Bhagavad-gita 6.33-34)
The system of yoga described by Lord Krishna to Arjuna in the Sixth Chapter of Bhagavad-gita is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements.
As a practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Krishna, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities than we do now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered generally impossible in this age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.
The mind is so strong and obstinate that it sometimes overcomes the intelligence, although mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literatures it is said:

"The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers."
Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting "Hare Krishna," the great mantra for deliverance, in all humility. The method prescribed is one must engage one's mind fully in Krishna. Only then will there remain no other engagements to agitate the mind.
So we can understand from Arjuna's inability to follow Krishna's outline of the meditational system of yoga that such a process is not practical for us now. Arjuna was so much more qualified than we are, he was a great leader five thousand years ago and he was Krishna's personal friend. If Arjuna could not practice meditational yoga in such favorable circumstances then we should understand that it is not possible for us as Kali-yuga has now advanced greatly making it even more difficult to practice meditational yoga now.
Fortunately Lord Krishna is very merciful upon us. He knows that we are so fallen and have practically no ability to follow any religious principles in this Kali-yuga so He appeared five hundred years ago in West Bengal as Lord Sri Krishna Caitanya Mahaprabhu to spread the yuga-dharma, the religion of the age, the chanting of the Hare Krishna maha-mantra:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
As we will find out in future Bhagavad-gita verses, even though he was unable to practice the meditational system of yoga, Krishna considered that Arjuna was the best yogi. And Arjuna was the best yogi because the purpose of yoga is to concentrate the mind upon Krishna, and as Krishna's friend Arjuna was always thinking of Krishna, always serving Krishna. So he was the best yogi.
For this age of Kali Krishna consciousness, centered around the chanting of the Hare Krishna maha-mantra, is the only practical form of yoga. It is very easy to perform and does not cost anything and the results are very great....
Therefore... chant Hare Krishna and be happy!

IMadhudvisa dasa

Swami Vivekananda's speech at the Parliament of Religion, Chicago - 6


Addresses at the Parliament of Religions - 6 
 

Address at the Final Session

The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence, and crowned with success their most unselfish labor. My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the other, to them I say, "Friends, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant. Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve their individuality and grow according to their own law of growth.

If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if some people still dream of the exclusive survival of their own religion and the destruction of the others, I pity them from the bottom of my heart, and point out to them that upon the banner of every religion will soon be written, in spite of resistance: "Help and not Fight", "Assimilation and not Destruction",; "Harmony and Peace and not Dissension."

THE END

March 30,2013.Day 208 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 5.TEXT 7


Chapter 5. Karma-yoga--Action in Krsna Consciousness
TEXT 7
yoga-yukto visuddhatma
vijitatma jitendriyah
sarva-bhutatma-bhutatma
kurvann api na lipyate
SYNONYMS
yoga-yuktah--engaged in devotional service; visuddha-atma--a purified soul; vijita-atma--self-controlled; jita-indriyah--having conquered the senses; sarva-bhuta--to all living entities; atma-bhuta-atma--compassionate; kurvan api--although engaged in work; na--never; lipyate--is entangled.
TRANSLATION
One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

PURPORT
One who is on the path of liberation by Krsna consciousness is very dear to every living being, and every living being is dear to him. This is due to his Krsna consciousness. Such a person cannot think of any living being as separate from Krsna, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Krsna consciousness is servant to all, he is very dear to everyone. And, because everyone is satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And, because his mind is controlled, his senses are also controlled. Because his mind is always fixed on Krsna, there is no chance of his being deviated from Krsna. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Krsna; he does not like to eat anything which is not offered to Krsna; and he does not wish to go anywhere if Krsna is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in Krsna consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kuruksetra. Only their dresses were changed by the order of Krsna, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kuruksetra, was not really fighting at all; he was simply carrying out the orders of Krsna in full Krsna consciousness. Such a person is never entangled in the reactions of work.

March 30,2013.Day 130. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)


Book I : Bala Kanda - The Youthful Majesties

Chapter [Sarga] 7

ESTIMBLE NATURE OF KING DASHARATHA'S MINISTERS
क्रोधात् काम अर्थ हेतोर् वा न ब्रूयुर् अनृतम् वचः || १-७-८
तेषाम् अविदितम् किंचत् श्वेषु नास्ति परेषु वा |
क्रियमाणम् कृतम् वा अपि चारेण अपि चिकीर्षितम् || १-७-९
8b, 9. krodhaat kaama artha hetoH vaa = in anger, in greed, for monetary, reason of, either; anR^itam = untruthful; vachaH = words; na bruuyuH= never, they speak; teshaam = to them; a viditam = unknown; kimchat = a little; sveSu = in their own [country]; naasti = not there; pareSu vaa = in other [countries,] either; kriyamaaNam = that is happening; kR^ritam = already happened; vaa api = either, that too; chaareNa = through agents;chikiirSitam = that is going to be undertaken [by others, is not there.
They never speak untruthful words in anger or in greed or for monetary reasons either. There is nothing unknown to them, even a little, in their own country or in the others either, or about everything that is happening or has happened, or that is going to happen, for they know them through agents. [1-7-8b, 9]
कुशला व्य्वहारेषु सौहृदेषु परीक्षिताः |
प्राप्त कालम् यथा दण्डम् धारयेयुः सुतेषु अपि || १-७-१०
10. vyavahareSu = in administration; kushalaaH = efficient; sauhR^ideSu = in their friendships; pariikshitaaH = well examined [by the king];sutaH api = to their sons, even; praapta kaalam yathaa = comes, time, according to [if situation demands]; daNDam dhaarayeyu = punishment, they impose.
They are efficient in administration and their friendships are well examined by the king, and those ministers impose punishment even on their own sons, if situation demands it. [1-7-10]
कोश संग्रहणे युक्ता बलस्य च परिग्रहे |
अहितम् च अपि पुरुषम् न हिंस्युर् अविदूषकम् || १-७-११
11. kosha samgrahaNe yukataa = treasury, in collections, dutiful; balasya cha parigrahe = of armies, also, militarising; a hitam cha api puruSam = unfriendly, also, even, a person; a vi duushakam = not, really, blameworthy; na himsyuH = do not, torture.
In collections to their treasury and to militarise their armies they are dutiful, even an unfriendly person will not be tortured, if he were not really blameworthy. [1-7-11]
वीराः च नियतोत्साहा राज शास्त्रम् अनुष्ठिताः |
शुचीनाम् रक्षितारः च नित्यम् विषय वासिनाम् || १-७-१२
12. viiraH = valiant; niyata utsaaha = engineered enthusiasm; raaja shaastram = political science; anuSTitaaH = administrators of; viSaya vaasinaam = in kingdom, dwelling ones [subjects of kingdom.]; suchiinaam = clean persons; nityam = at all times; rakshitaaraH = protectors.
They are valiant ones with engineered enthusiasm, administrators of political science, clean persons and protectors of subjects of their kingdom at all times. [1-7-12]
ब्रह्म क्षत्रम् अहिंसन्तः ते कोशम् समपूरयन् |
सुतीक्ष्ण दण्डाः संप्रेक्ष्य पुरुषस्य बलाबलम् || १-७-१३
13. brahma kshatram = Brahmans, Kshatriya-s; te a himsantaH = they, do not, persecute; kosham samapuurayan = treasury, to fill up; puruSasya= person's; bala a balam = strength, weakness; samprekshya = after assessing; sutiikshNa danDaaH = high, degree, punishment givers.
They do not persecute Brahman-s and Kshatriya-s to fill-up the treasury, and high degree punishments will be given on assessing that person's, or the offender's strength and weakness. [1-7-13]
शुचीनाम् एक बुद्धीनाम् सर्वेषाम् संप्रजानताम् |
न आसीत् पुरे वा राष्ट्रे वा मृषा वादी नरः क्वचित् || १-७-१४
14. suchiinaam = decent ones; ekabudhinaam = one, minded, [in league with]; sarveSaam = all of them; samprajaanataam = administering;kwachit = anywhere; pure vaa raaSTre vaa = in capital, or, in kingdom, either; mR^iSa vaadii naraH = lies, speaking, person [liar]; na aasiit = is not, there.
All of those ministers are clean administrators of kingdom, and are in league with each other, as such there is none anywhere, either in capital or in country, a liar. [1-7-14]