October 31,2013.Day 305. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :8

 

Chapter 8. Attaining the Supreme

 

TEXT 8

abhyasa-yoga-yuktena 
cetasa nanya-gamina 
paramam purusam divyam 
yati parthanucintayan

SYNONYMS

abhyasa--practice; yoga-yuktena--being engaged in meditation;cetasa--by the mind and intelligence; na anya-gamina--without their being deviated; paramam--the Supreme; purusam--Personality of Godhead; divyam--transcendental; yati--achieves; partha--O son of Prtha; anucintayan--constantly thinking of.

TRANSLATION

He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me.

 

 

PURPORT

In this verse Lord Krsna stresses the importance of remembering Him. One's memory of Krsna is revived by chanting the maha-mantra, Hare Krsna. By this practice of chanting and hearing the sound vibration of the Supreme Lord, one's ear, tongue and mind are engaged. This mystic meditation is very easy to practice, and it helps one attain the Supreme Lord. Purusam means enjoyer. Although living entities belong to the marginal energy of the Supreme Lord, they are in material contamination. They think themselves enjoyers, but they are not the supreme enjoyer. Here it is clearly stated that the supreme enjoyer is the Supreme Personality of Godhead in His different manifestations and plenary expansions as Narayana, Vasudeva, etc. 
The devotees can constantly think of the object of worship, the Supreme Lord, in any of His features--Narayana, Krsna, Rama, etc., by chanting Hare Krsna. This practice will purify him, and at the end of his life, due to his constant chanting, he will be transferred to the kingdom of God.Yoga practice is meditation on the Supersoul within; similarly, by chanting Hare Krsna one fixes his mind always on the Supreme Lord. The mind is fickle, and therefore it is necessary to engage the mind by force to think of Krsna. One example often given is that of the caterpillar that thinks of becoming a butterfly and so is transformed into a butterfly in the same life. Similarly, if we constantly think of Krsna, it is certain that at the end of our lives we shall have the same bodily constitution as Krsna.

 

 

October 31,2013.Day 227 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

Chapter 26 (Continued)

  Elimination of demoness TATaka

एवम् उक्त्वा धनुर्मध्ये बध्वा मुष्टिम् अरिन्दमः |
ज्या घोषम् अकरोत् तीव्रम् दिशः शब्देन नादयन् || १-२६-६

6. arindam = enemy-destroyer, Rama; evam uktvaa = thus, on saying; dhanuH madhye muSTim badhvaa = at bow's, middle [on handgrip,] clenching, his fist; shabdena dishaH naadayan = by sound, directions, make them to blast; tiivram jyaa ghoSam akarot = thunderous, bowstring's, sound, made.

Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast. [1-26-6]

तेन शब्देन वित्रस्ताः ताटका वन वासिनः |
ताटका च सुसंक्रुद्धा तेन शब्देन मोहिता || १-२६-७

7. taTaka vana vaasinaH = Tataka, forest, inhabitants; tena shabdena vitrastaaH = by that, sound, startled; taaTakaa cha = Tataka is, even; tena shabdena mohitaa = by that, sound, stupefied; su sam kruddhaa = well, fully, angering ? intolerably infuriated.

By that sound the inhabitants of Tataka forest are startled, and even Tataka is stupefied by that sound, and she is intolerably infuriated at it. [1-26-7]

तम् शब्दम् अभिनिध्याय राक्षसी क्रोध मूर्चिता |
श्रुत्वा च अभ्यद्रवत् क्रुद्धा यत्र शब्दो विनिस्सृतः || १-२६-८

8. rakshasii = demoness; tam shabdam shrutvaa = that, sound, on hearing; krodha muurchitaH = in anger, convulsed; abhi nidhyaaya = thinking awhile - giving attention to the pathway it emerged; yataH shabdaH viniHsrutaH = from where, sound, emerged; in that way; kruddhaa abhya dravat = rancorously, rushed [to there.]

She who is convulsed in anger to hear that sound gave attention to the direction wherefrom it emerged and she rancorously rushed thereto. [1-26-8]

 

ताम् दृष्ट्वा राघवः क्रुद्धाम् विकृताम् विकृत आननाम् |
प्रमाणेन अति वृद्धाम् च लक्ष्मणम् सोऽभ्यभाषत || १-२६-९

9. saH = he; that Raaghava; vi kR^itaam = monstrous one; vikR^ita aananam = with distorted, faced; pramaaNena ati vR^iddham cha = by proportions, very, gigantic, also; kR^iddhaam = infuriated one; taam dR^iSTvaa = her, on seeing; lakshmaNam abhya bhaashata = to Lakshmana, Rama, spoke.

Raghava on seeing that monstrous-looking demoness with a distorted face and who by proportions is very gigantic, furthermore infuriated, spoke to Lakshmana. [1-26-9]

पश्य लक्ष्मण यक्षिण्या भैरवम् दारुणम् वपुः |
भिद्येरन् दर्शनात् अस्या भीरूणाम् हृदयानि च || १-२६-१०

10. lakshmana = Lakshmana; pasya = see; yakshiNyaa bhairavam daaruNam vapuH = yakshii's, grisly, ghastly, physique; asyaa darshanaat = its [body's,] on seeing; bhiiruuNaam hR^idayaani bhidyeran = cowards', hearts, bursts.

"Lakshmana, see that yakshii's grisly and ghastly physique, seeing which hearts of cowards are prone to burst. [1-26-10]

एताम् पश्य दुराधर्षाम् माया बल समन्विताम् |
विनिवृत्ताम् करोमि अद्य हृत कर्णाग्र नासिकाम् || १-२६-११

11. duraadharSaam = unstoppable one; maayaa bala samanvitaam = magical, powers, having; etaam = her; hR^ita karNa agra naasikaam = taking away [lopping off,] [her] ears, tip of the nose; vi nivR^ittaam = [made to] ready retreat; adya karomi = now, I will make; pasya = you may see.

" She is unstoppable and has magical powers, is't, you may see now how I will make her to readily retreat by lopping off her ears and the tip of nose. [1-26-11]

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October 24,2013.Day 304. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :7

Chapter 8. Attaining the Supreme

TEXT 7

tasmat sarvesu kalesu 
mam anusmara yudhya ca 
mayy arpita-mano-buddhir 
mam evaisyasy asamsayah

SYNONYMS

tasmat--therefore; sarvesu--always; kalesu--time; mam--unto Me;anusmara--go on remembering; yudhya--fight; ca--also; mayi--unto Me;arpita--surrender; manah--mind; buddhih--intellect; mam--unto Me;eva--surely; esyasi--will attain; asamsayah--beyond a doubt.

TRANSLATION

Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

PURPORT

This instruction to Arjuna is very important for all men engaged in material activities. The Lord does not say that one should give up his prescribed duties or engagements. One can continue them and at the same time think of Krsna by chanting Hare Krsna. This will free one from material contamination and engage the mind and intelligence in Krsna. By chanting Krsna's names, one will be transferred to the supreme planet, Krsnaloka, without a doubt.

 

 

October 24,2013.Day 226 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

Chapter 26

  Elimination of demoness TATaka

Introduction

Rama encounters his first problem-female demoness Tataka, also called as Taadaka, and eliminates her at the orders of sage Vishvamitra. This is a crucial test put to Rama by Vishvamitra in ascertaining whether Rama is the follower of dharma through elder men's orders or not. Rama eradicates Tataka basing on his own self-confidence.

मुनेर् वचनम् अक्लीबम् श्रुत्वा नरवरात्मजः |
राघवः प्राञ्जलिः भूत्वा प्रत्युवाच दृढव्रतः || १-२६-१

1. dhR^iDha vrataH = one who has firm vows [Rama]; nara vara aatmajaH = among people, the best one, son of; Raghava; a kliibam = without, fear - unfaltering; muneH vachanam shrutvaa = sage's, words, on hearing; praanjaliH bhuutva = adjoining palms, on becoming; prati uvaacha = replied.

On hearing the words of that unfaltering sage about demoness Tataka, Raghava, best man's son who is firm in his vows, reverently adjoining his palms replied the sage. [1-26-1]

पितुर् वचन निर्देशात् पितुर् वचन गौरवात् |
वचनम् कौशिकस्य इति कर्तव्यम् अविशङ्कया || १-२६-२

2. pituH vachana nirdeshaat = [by my] father's, words, of order; pituH vachana gauravaat = [my] father's, words, honouring; kaushikasya vachanam iti = sage's son [Vishvamitra,] word, thus as [deeming this as my mentor's word]; a vi shankaya = without, further, doubt - definitely; kartavyam = [Tataka's elimination is to ] be implemented.

"Upon my father's order, upon my honour to my father's word, and looking upon this as the word of sage Kushi's son, my mentor, this task is definitely to be implemented. [1-26-2]

The third consideration is 'teacher's words' itarairapi guru shaasane sati avishankayaa dharmyam api tad uktam avashyam kartavyam iti suucitam - dharmaakuutamhence, Rama cannot be heedless of the words of both his father and teacher.

अनुशिष्टो अस्मि अयोध्यायाम् गुरु मध्ये महात्मना |
पित्रा दशरथेन अहम् न अवज्ञेयम् च तद् वचः || १-२६-३

3. ayodhyaayaam = in Ayodhya; guru madhye = teachers [elders,] among; mahaatmanaa pitraa dasharathena = by great soul, by father, Dasharatha;anushiSTaH asmi = directed, I am; tat vachaH na avaj~neyam ca = that, word, cannot, to be disregarded, too.

"What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded. [1-26-3]

Dasharatha bade Rama to do whatever assigned by Vishvamitra. Here Vishvamitra is assigning something ambiguous. Hence the dilemma between two instructions of two elderly people, and thus scriptures and practise confuse the young.

 

सोऽहम् पितुर्वचः श्रुत्वा शासनाद् ब्रह्म वादिनः |
करिष्यामि न संदेहः ताटका वधम् उत्तमम् || १-२६-४

4. saH aham pituH vachaH shrutvaa = such as I am, father's, words, having heard ? as a follower; brahma vaadinaH = Brahma, scholar ? such as you are;shaashanaat = by your instruction; uttamam taaTaka vadham kariSyaami = best [primary duty,] Tataka's, elimination, I wish to undertake; na sandehaH = without, doubt.

"Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father's words, and according to the instruction of a Brahma scholar, such as your are, without a doubt. [1-26-4]

Here Rama is in the same predicament as Arjuna in Maha Bharata. Arjuna's dilemma is to kill his own relatives, where Rama's is to kill a female at this juncture. What Krishna preaches in entire Bhagavad Gita is told in nutshell by sage Vishvamitra, i.e., 'do your duty as a Kshatriya, the ruling class, and protect virtue and eradicate vice, whether it is in the form of females or relatives.' atha vishvaamitro guruH - tasya vacanam avicaareNa kartavyam - evam sati dasharathena api - kasushiko yad vadati tat kartavyam - iti anushiSTo raamaH ekasya guror vacanam anullanghaniiyam - guru dvaya anushiSTam vacaH katham parihartum shakyata iti - strii vadha niSedhe satya api taaDakaa vadham angiikR^itavaan - dharmaakuutam

गो ब्राह्मण हितार्थाय देशस्य च हिताय च |
तव चैव अप्रमेयस्य वचनम् कर्तुम् उद्यतः || १-२६-५

5. go braahmaNa hitaarthaaya = cows, and Brahmans, for welfare of; asya deshasya hitaaya cha = this, province's, for advantage, also; aprameyasya = one who has inestimable power [Vishvamitra]; tava vachanam kartum = your, word [bidding,] to effectuate; udyataH = I am ready.

"I am ready to effectuate the bidding of an inestimable sage like you, for the welfare of cows and Brahmans, and for the advantage of this province." So said Rama to sage Vishvamitra. [1-26-5]

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October 21,2013.Day 225 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

Chapter 25

The legend of demoness TaTaka -Continued

राज्य भार नियुक्तानाम् एष धर्मः सनातनः |
अधर्ंयाम् जहि काकुत्स्थ धर्मो हि अस्याम् न विद्यते || १-२५-१९

19. raajya bhaara niyuktaanaam = kingdom's, burde, to those that are nominated; eSa sanaatanaH dharma = this is, age-old, duty; kakutstha = Rama; a dharmyaam jahi = one with infamy, eliminate; asyaam dharmaH na vidyate hi = in her, goodness, not, evident, isn't it.

"To the nominee who bears the burden of kingdom this is the age-old duty, and hence oh, Rama, the legatee of Kakutstha, eliminate this infamy, as goodness is inevident in her, isn't it. [1-25-19]

श्रूयते हि पुरा शक्रो विरोचन सुताम् नृप |
पृथिवीम् हन्तुम् इच्छन्तीम् मन्थराम् अभ्यसूदयत् || १-२५-२०

20. nR^i pa = oh, people, protector; puraa pR^ithiviim hantum icChantiim = once, Earth, to annihilate, she who wished; virochana sutaam mantharaam = Virochana's, daughter, Manthara [namesake of this epic's Manthara]; shakraH abhyasuudayat = Indra, eliminated; shruuyate hi = thus heard, isn't it.

"Oh, Rama, the protector of people, we have heard that Indra once eliminated Manthara, the daughter of Virochana, when she wished to annihilate earth, haven't we. [1-25-20]

विष्णुना च पुरा राम भृगु पत्नी पतिव्रता |
अनिन्द्रम् लोकम् इच्छन्ती काव्यमाता निषूदिता || १-२५-२१

21. Rama; puraa = once; lokam = world; an indram = without, Indra; icChantii = she who wished; pativrataa bR^rigu patnii = husband-devote, sage Bhrigu's, wife; kaavya maataa api = sage Shukra's, mother, even; viSNuna nishuuditaa = by Vishnu, she is wiped out.

"And Rama, once Vishnu wiped out even the wife of sage Bhrigu and sage Shukracarya's mother when she wished the world to become one without a governing factor, namely Indra. [1-25-21]

 

एतैः च अन्यैः च बहुभी राजपुत्रैः महात्मभिः |
अधर्म सहिता नार्यो हताः पुरुषसत्तमैः |
तस्माद् एनाम् घृणाम् त्यक्त्वा जहि मत् शासनान् नृप || १-२५-२२

22. raja putraiH = oh, prince; etaiH mahaatmabhiH = by these, great souls; anyaiH cha = by others, also; puruSa sattamaiH = by personalities, celebrated ones; bahubhii a dharma sahitaa naaryaH = many of the, un, righteousness, who have, females; hataaH = were eliminated; tasmaat = therefore; nR^i pa = oh, people protector; mat shaasanaat = by my, decree; ghR^iNaam tyaktvaa = compassion, leaving off; enaam jahi = her, you eliminate.

"Oh, prince, these great souls and many other celebrated personalities have eliminated females who deported themselves with unrighteousness, and hence, oh, Rama, the protector of people, by my decree you leave off compassion and eliminate her." Thus said sage Vishvamitra to Rama regarding Tataka's elimination. [1-25-22]

Elimination of females - right or wrong

This is a much discussed topic in Ramayana. Rama's adventures start with the killing of a female. While scriptures say that killing a female is sinful, is this killing of a female righteous or wrongful is the topic for discussion. It is said in answer that there is no harm to dharma since unrighteousness is eliminable though existing in the form of a female. duShTa strii vadho doSho n astiiti shaastreNa na anyena - dharmakuutam ||

And Vishnu Purana says that eliminating one evildoer for the sake of many innocent is neither sin nor a crime of course, to the kings and rulers: easmin atra nidhanam praapite duShTakaariNi | bahuunaam bhavati kShemaH tasya puNyaprado vadhaH || - vishNu puraana 1-13-73-74

For the sake many, that too defenceless rural people, it is the duty of the king to eliminate whether it is a male or a female if involved in atrocities: dharmaartha puurvakam taaDakaa vadhe doSho na asti - -- puNyam eva bhaviShyati iti taatparyeNa maharShi vishvaamitreNa uktam | idaaniimtanairapi bahuunaam kShemaartham ekasya hanane doSho na asti iti j~neyam | visheShitaH raaj~naa janapada rakShaNa diikShitena avadhya vadho api kartavya ityapi suucitam || --- dharmaakuutam

इति वाल्मीकि रामायणे आदिकाव्ये बाल काण्डे पंचविंशः सर्गः ||

Thus, this is the (end of) 25th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.



 

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