February 21,2014.Day 322. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :25

Chapter 8. Attaining the Supreme

TEXT 25

dhumo ratris tatha krsnah
san-masa daksinayanam
tatra candramasam jyotir
yogi prapya nivartate

SYNONYMS

dhumah--smoke; ratrih--night; tatha--also; krsnah--the fortnight of the dark moon; sat-masah--the six months; daksina-ayanam--when the sun passes on the southern side; tatra--there; candra-masam--the moon planet; jyotih--light; yogi--the mystic; prapya--achieves; nivartate--comes back.

TRANSLATION

The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back.

PURPORT

In the Third Canto of Srimad-Bhagavatam we are informed that those who are expert in fruitive activities and sacrificial methods on earth attain to the moon at death. These elevated souls live on the moon for about 10,000 years (by demigod calculations) and enjoy life by drinking soma-rasa.They eventually return to earth. This means that on the moon there are higher classes of living beings, though they may not be perceived by the gross senses.

February 21,2014.Day 243 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

CHAPTER 29 

LEGEND OF VAMANA NARRATED (Continued)

तम् दृष्ट्वा मुनयः सर्वे सिद्धाश्रम निवासिनः |
उत्पत्योत्पत्य सहसा विश्वामित्रम् अपूजयन् || १-२९-२६

26. siddha aashrama nivaasinaH = Accomplished, hermitage, residents of; sarve munayaH = all, sages; tam dR^iSTvaa = him, on seeing; utpatya utpatya = getting up, getting up [with hustle and bustle]; sahasaa vishvaamitram apuujayan = quickly, to Vishvamitra, adored.

On seeing the arrival of Vishvamitra all of the resident sages of Accomplished Hermitage have quickly approached him with hustle and bustle adoring him. [1-29-26]

यथा अर्हम् चक्रिरे पूजाम् विश्वामित्राय धीमते |
तथैव राज पुत्राभ्याम् अकुर्वन् अतिथि क्रियाम् || १-२९-२७

27. dhiimate vishvaamitraaya = for sagacious, to Vishvamitra; yathaa arham puujaam cakrire = as, deservedly, reverence, offered; tathaa eva = like, that; raaja putraabhyaam= for two princes; atithi kriyaam akurvan = guest, works [reception,] they made - offered.

Those sages reverenced Vishvamitra according to their deservedness, likewise they have offered hospitality to both of the princes, Rama and Lakshmana. [1-29-27]

मुहूर्तम् अथ विश्रान्तौ राज पुत्रौ अरिन्दमौ |
प्रांजली मुनि शार्दूलम् ऊचतू रघुनंदनौ || १-२९-२८

28. atha = then; arin damau = those two - enemy, subjugators; raaja putrau = king's, sons - princes; raghu nandanau = Raghu's, from dynasty;muhuurtam vishraantau = briefly, on taking rest; praanjalii muni shaarduulam uucatuuH = with adjoined-palms, to sage-tiger, spoke.

Those two princes from Raghu's dynasty and the enemy-subjugators, namely Rama and Lakshmana, briefly took rest and adjoining palms they spoke to the sagely tiger Vishvamitra. [1-29-28]

अद्य एव दीक्षाम् प्रविश भद्रम् ते मुनिपुंगव |
सिद्धाश्रमो अयम् सिद्धः स्यात् सत्यम् अस्तु वचः तव || १-२९-२९

29. muni pungava = oh, sage, the eminent; adya eva diikSaam pravisha = today, only, ritual of solemnity, enter into - undertake; te bhadram = to you, let safety be; ayam siddha aashramaH = this, Siddha, [Accomplished,] hermitage; siddhaH syaat = accomplished one, it will be; tava vacaH satyam astu = your, word, truth, let it become - let your word come true.

"Oh, the eminent sage, to day itself you may undertake the ritual of solemnity that is undertaken prior to the main ritual, be safe, and let this Hermitage of Accomplishment become an accomplished one in eradiating vice true to its name, and let the word of yours given to my father in fetching me to this place come true." So said Rama to Vishvamitra, supported by Lakshmana. [1-29-29]

एवम् उक्तो महातेजा विश्वामित्रो महानृषिः |
प्रविवेश तदा दीक्षाम् नियतो नियतेन्द्रियः || १-२९-३०

30. evam uktaH = this way, he who is said - Vishvamitra; mahaatejaa vishvaamitraH mahaan R^iSiH = great radiant one, Vishvamitra, supreme, saint; tadaa = thereupon; niyataH = scrupulously; niyata indriyaH = by controlling, senses; diixaam pravivesha = rite of solemnity, entered - undertook.

When he is said so, that great radiant and supreme sage Vishvamitra, thereupon scrupulously undertook the vow of ritual controlling his senses. [1-29-30]

Vishvamitra controlling senses etc., is to say that he will cut off from external world occupying himself with the ritual, without getting anger and the like during the progression of this ritual, as explained at 1-19-7 to King Dasharatha.

कुमारौ एव ताम् रात्रिम् उषित्वा सुसमाहितौ |
प्रभात काले च उत्थाय पूर्वाम् संध्याम् उपास्य च || १-२९-३१
प्रशुची परम् जाप्यम् समाप्य नियमेन च |
हुत अग्निहोत्रम् आसीनम् विश्वमित्रम् अवन्दताम् || १-२९-३२

31. kumaarau eva = youngsters, thus; taam raatrim = in that, night; su samaahitau uSitvaa = very, vigilantly, on staying - on spending; prabhaata kaale ca utthaaya = at sunrise, time, also, getting up; pra shuchii = well, cleansed - finishing morning time bathing; puurvaam sandhyaam upaasya ca = easterly, aurora, reflecting upon; niyamena = in regularity; param jaapyam samaapya ca = supreme, meditation [on Gaayatri,] on completing, also; huta agni hotram = one who has - enkindled, ritual fire; aasiinam = who is sitting [before Altar of fire]; vishvamitram avandataam = to Vishvamitra, addressed themselves.

Both the youngsters Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning time bathing they meditated upon the easterly aurora, and then on completing the supreme meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has enkindled ritual fire and sitting before the Altar of Fire. [1-29-31, 32]

Rama and Lakshmana spent that night vigilantly but not in a clam and collected way. anena kShatriyeNa jaagaruukatayaa yaj~naadi dharma anuShTaatR^i samrakShNam kartavyan iti suucitam || dk.

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे एकोन त्रिंशः सर्गः

Thus, this is the (end of) 29th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

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February 20,2014.Day 242 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

CHAPTER 29 

LEGEND OF VAMANA NARRATED (Continued)

त्रीन् पादान् अथ भिक्षित्वा प्रतिगृह्य च मेदिनीम् |
आक्रंय लोकान् लोकार्थो सर्व लोक हिते रतः || १-२९-२०
महेन्द्राय पुनः प्रादात् नियंय बलिम् ओजसा |
त्रैलोक्यम् स महातेजाः चक्रे शक्र वशम् पुनः || १-२९-२१

20, 21. atha = next; that dwarf ascetic boy - Vaamana; loka arthaH aatmaa] = for the good of worlds [soul of all worlds]; sarva loka hite rataH = all, worlds, welfare, one who is interested in; Vishnu; triin paadaan bhikSitvaa = three, foot-steps [of space,] begged of; prati gR^ihya ca = on receiving [that ground], also; lokaan aakramya = on worlds, striding over; balim ojasaa niyamya = Bali, with vitality, on restraining; worlds; mediniim mahendraaya punaH praa daat = earth, to Indra, again, gave away; mahaatejaaH saH = great resplendent one, that Vishnu; trai lokyam = three, worlds;punaH shakra vasham cakre = again, Indra's, control, he made to come.

"That dwarf ascetic boy Vaamana begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again. [1-29-20, 21]

The myth is that Vaamna, the dwarfish ascetic boy, approaches Emperor Bali and begs of him for a space enough to place his three dwarfish foot-steps. While all around that ritual hall of Bali laugh at this boy's request, Bali comes to know who this dwarfish boy is. Though known to be Vishnu in this incarnation, without deviating from his vow of according charities in 'as is where is condition', Bali accords that much space to the boy. Then Vaamna places one dwarfish foot on this globe and the entire globe is covered with it. Vaamna then asks Bali where to put the second foot. Bali shows heavenward, which heavenly worlds are conquered by Bali and are under his control at that time. Vaamna places his second dwarfish foot on all the heavenly worlds covering all of them. Then again, Vaamna asks Bali as to where the third foot-space is. Bali shows his head to place the third foot. Vaamna places his foot on this third foot-space, i.e., on Bali's head and starts to trample him to paataala loka, nether worlds. At the time of donating the charity, while Bali is pouring water oblation into the hands of Vaamna, Sage Shukrachaarya, the demon's high priest, knowing this dwarf boy to be Vishnu, enters the nozzle of the water pot so that the donation water may not fall into the hands of the boy, thus to fail the donation. Knowing that the sage is in the nozzle of the water-pot, Vaamna pierces the nozzle with a straw of darbha, sacred grass-blade, thus piercing one eye of Sage Shukrachaarya. From then on, this sage has become one-eyed sage, symbolically meaning that he eyes on one side only, namely on the side of demon's welfare. Vaamna places his third step on the head of Emperor Bali and subjugates him to netherworlds, freeing the other worlds from his rule. However, Vishnu blesses Bali to be deathless, though subdued into netherworlds, and to become Indra in the coming manvantara-s, eras. Then on Vishnu is eulogised as Trivikrama, tri vi kramathree, verily, paced - surpassing, one who surpasses all the three worlds in three strides.

तेन एव पूर्वम् आक्रान्त आश्रमः श्रम नाशनः |
मया अपि भक्त्या तस्य एव वामनस्य उपभुज्यते || १-२९-२२

22. shrama naashanaH = stress, eradicating [stress and strain of living beings in taking births and rebirths]; [eSa = this]; aashramaH = hermitage;tena = by him - Vaamana; puurvam aakraantaH = at one time, presided over; tasya vaamanasya bhaktyaa = his Vaamana's, owing to devotion - owing devotion to him; mayaa api = by me, even; upabhujyate = beneficed.

"This hermitage which at one time is presided by Vishnu, is an eradicator of stress, either the stress and strain caused by the evil on earth, or the stress of going through the cycle of birth and death, thus this hermitage is an accorded of salvation, and I am also beneficed with this hermitage owing to my devotion to Vaamana. [1-29-22]

एनम् आश्रमम् आयान्ति राक्षसा विघ्न कारिणः |
अत्र ते पुरुषव्याघ्र हन्तव्या दुष्ट चारिणः || १-२९-२३

23. puruSa vyaaghra = oh, manly-tiger; vighna kaariNaH raakSasaa = obstacle, causers, demons; enam aashramam aayaanti = at this, hermitage, will be arriving; te duSTa caariNaH atra hantavyaam = they, that are of evil, pursuit, there alone, are to be eliminated.

"Demons causing obstacles, oh, manly tiger Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated. [1-29-23]

अद्य गच्छामहे राम सिद्धाश्रमम् अनुत्तमम् |
तत् आश्रम पदम् तात तव अपि एतद् यथा मम || १-२९-२४

24. raama = oh, Rama; adya an uttamam siddha aashramam = now, un, excelled, to the Accomplished, hermitage; gacChaamahe = we will go;taata = oh, dear one; etat aashrama padam = this, hermitage's, threshold; yathaa mama = as to how, to me; tava api [tathaa] = to you, even, [likewise.]

"Rama, we now go to the unexcelled hermitage of Accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you." Thus Vishvamitra said to Rama. [1-29-24]

This hermitage is my benefice now for I am practising my asceticism here, but originally this belongs to you because you have practised your asceticism here in this hermitage as Vishnu, even earlier to your Vaamana incarnation.' Rama Tilaka.

इति उक्त्वा परम प्रीतो गृह्य रामम् स लक्ष्मणम् |
प्रविशन् आश्रम पदम् व्यरोचत महामुनिः |
शशी इव गत नीहारः पुनर्वसु समन्वितः || १-२९-२५

25. iti uktvaa = so, saying; mahaamuniH = great, saint Vishvamitra; parama priitaH = highly, gladdened; gR^ihya raamam sa laxmaNam = taking - leading, Rama, with, Lakshmana; pravishan aashrama padam = on entering, hermitage's, threshold; gata niihaaraH = with dispersed, mist; punarvasu sam anvitaH = two Stars of Punarvasu [fifth or seventh lunar mansion,] well, abutting; shashii iva = moon, as with; vyarochata = shone forth.

So saying that great sage Vishvamitra is highly gladdened to lead Rama together with Lakshmana to the hermitage, and on his entering the hermitage with those two, that sage shone forth like moon with a two starred constellation called Punarvasu, the fifth or seventh lunar mansion, after dispersal of mist. [1-29-25]

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February 20,2014.Day 321. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :24

Chapter 8. Attaining the Supreme

TEXT 24

agnir jyotir ahah suklah
san-masa uttarayanam
tatra prayata gacchanti
brahma brahma-vido janah

SYNONYMS

agnih--fire; jyotih--light; ahah--day; suklah--white; sat-masah--six months; uttara-ayanam--when the sun passes on the northern side; tatra--there; prayatah--one who goes; gacchanti--passes away; brahma--to the Absolute; brahma-vidah--one who knows the Absolute; janah--person.

TRANSLATION

Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north.

PURPORT

When fire, light, day and moon are as mentioned, it is to be understood that over all of them there are various presiding deities who make arrangements for the passage of the soul. At the time of death, the jiva sets forth on the path to a new life. If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti. Mystics who are advanced inyoga practice can arrange the time and place to leave the body. Others have no control--if by accident they leave at an auspicious moment, then they will not return to the cycle of birth and death, but if not, then there is every possibility that they will have to return. However, for the pure devotee in Krsna consciousness, there is no fear of returning, whether he leaves the body at an auspicious or inauspicious moment, by accident or arrangement.

February 18,2014.Day 320. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :23

Chapter 8. Attaining the Supreme

TEXT 23

yatra kale tv anavrttim
avrttim caiva yoginah
prayata yanti tam kalam
vaksyami bharatarsabha

SYNONYMS

yatra--in that; kale--time; tu--but; anavrttim--no return; avrttim--return; ca--also; eva--certainly; yoginah--of different kinds of mystics;prayatah--one who goes; yanti--departs; tam--that; kalam--time;vaksyami--describing; bharatarsabha--O best of the Bharatas.

TRANSLATION

O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, one does or does not come back.

PURPORT

The unalloyed devotees of the Supreme Lord who are totally surrendered souls do not care when they leave their bodies or by what method. They leave everything in Krsna's hands and so easily and happily return to Godhead. But those who are not unalloyed devotees and who depend instead on such methods of spiritual realization as karma-yoga, jnana-yoga, hatha-yoga, etc., must leave the body at a suitable time and thereby be assured whether or not they will return to the world of birth and death. 
If the yogi is perfect, he can select the time and place for leaving this material world, but if he is not so perfect, then he has to leave at nature's will. The most suitable time to leave the body and not return is being explained by the Lord in these verses. According to Acarya Baladeva Vidyabhusana, the Sanskrit word kala used herein refers to the presiding deity of time.

February 18,2013.Day 241 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

CHAPTER 29 

LEGEND OF VAMANA NARRATED (Continued)

तपोमयम् तपोराशिम् तपोमूर्तिम् तपात्मकम् |
तपसा त्वाम् सुतप्तेन पश्यामि पुरोषोत्तमम् || १-२९-१२

12. tapaH mayam = asceticism, abounding; tapaH raashim = asceticism, aggregate of; tapaH muurtim = asceticism, configure of; tapa aatmakam = asceticism, soul of; puroSa uttamam = at Supreme, Person; that is what you are; tvaam = you; su taptena pashyaami tapasaa = with well practised, asceticism, I am able to see.

" 'Oh, Supreme Person, you are abounding with asceticism, aggregate of asceticism, the aspect of asceticism, and the very soul of asceticism, such as you are, I am able to see you with the well practised asceticism of mine. [1-29-12]

The word 'tapaH' also means j~naana, gnosis, knowledge, intellect, spirit, as such it is oriented that way and said as, "oh, Vishnu, you are abounding with intellect, aggregate of intellect, the only aspect of intellect..." etc.

शरीरे तव पश्यामि जगत् सर्वम् इदम् प्रभो |
त्वम् अनादिः अनिर्देश्यः त्वाम् अहम् शरणम् गतः || १-२९-१३

13. prabhuH = oh, god; tava shariire = in your, physique; idam sarvam jagat pashyaami = thi, whole, universe, I am seeing; tvam an aadiH = you are, without beginning; a nirdeshyaH = not, definable; aham tvaam sharaNam gataH = I am, in you, shelter, getting in [taking.]

" 'In your physique I am seeing this entire universe, oh, god, and you are without a beginning and indefinable, and in you I am taking shelter.' Sage Kaashyapa praised Vishnu in this way. [1-29-13]

This is the concept of vishva ruupa , Physique of the Universes, which Krishna shows to Arjuna in Maha Bharata at the time of telling Bhavad Gita.

तम् उवाच हरिः प्रीतः कश्यपम् धूत कल्मषम् |
वरम् वरय भद्रम् ते वर अर्हः असि मतो मम || १-२९-१४

14. hariH priitaH = Hari, Vishnu, gladdened; dhuuta kalmaSam = he who is cleansed - absolved of, blemish; tam kashyapam uvaacha = to him to Kaashyapa, said; varam varaya = boon, seek; te bhadram = to you, safety will be; vara arhaH = for boon, as a worthy one; mama mataH asi = to me, a preferred one, you are.

Vishnu is gladdened for the devotion of sage Kaashyapa who is absolved of any blemish y his ascesis, and then Vishnu said this to, "You may seek a boon as you are boon-worthy, I opine that you are a preferred one to me, let safety be with you." Thus Vishnu said to Kaashyapa. [1-29-14]

तत् श्रुत्वा वचनम् तस्य मारीचः कश्यपो अब्रवीत् |
अदित्या देवतानाम् च मम च एव अनुयाचितम् || १-२९-१५
वरम् वरद सुप्रीतो दातुम् अर्हसि सुव्रत |

15, 16a. tasya = his - Vishnu's; tat vacanam shrutvaa = that, word of according boon, on hearing; maariicaH kashyapaH abraviit = sage Mariicha's [son,] sage Kaashyapa, said; varada = oh, boon-accorder; su vrata = oh, Vishnu with lofty vows; adityaa devataanaam ca = of lady Aditi, of gods, also;anu yaacitam = following them I who am supplicating; mama ca = to me, also; su priitaH = [while you are] well, pleased; varam daatum arhasi = boon, to bestow, apt of you.

On hearing the word of Vishnu sage Kaashyapa, the son of Sage Mariicha said, "oh, god the accorder of boons, as you are pleased with us it will be apt of you to bestow the boon besought by Lady Aditi and the gods, oh, lord with lofty vows, for which boon I am also supplicating to you, following them. [1-29-15, 16a]

पुत्रत्वम् गच्छ भगवन् अदित्या मम च अनघ || १-२९-१६
भ्राता भव यवीयान् त्वम् शक्रस्य असुरसूदन |
शोक आर्तानाम् तु देवानाम् साहाय्यम् कर्तुम् अर्हसि || १-२९-१७

16b, 17. bhagavan = oh, god; anagha = oh, sinless one; adityaa mama ca = of Aditi, of mine, as well; putratvam gacCha = sonship, you attain;asura suudana = oh, demons, dispenser of; tvam shakrasya = you, of Indra; yaviiyaan bhraataa bhava = younger, brother, you become; shoka aartaanaam devaanaam = in anguish, agonised, for gods; saahaayyam kartum arhasi = help, to render, apt of you.

" 'Oh, god, oh, sinless one, you may please attain the sonship of Lady Aditi and myself, oh, dispenser of demons, it will be apt of you to render help to gods who are agonised in the anguish owing to the predominance of Emperor Bali, by becoming the younger brother of Indra. [1-29-16b, 17]

अयम् सिद्ध आश्रमो नाम प्रसादात् ते भविष्यति |
सिद्धे कर्मणि देवेश उत्तिष्ठ भगवन् इतः || १-२९-१८

18. deva iisha = oh, god's, god; karmaNi siddhe = works [asceticism of mine,] while accomplished; ayam = this one [hermitage]; te prasaadaat = by your, grace; siddha aashramaH naama = this one, Siddha [Accomplished,] Hermitage, with the name; bhaviSyati = it becomes; bhagavan = oh, god;itaH uttiSTha = from here, arise.

" 'Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddha ashram, Hermitage of Accomplishment, hence oh god, arise from here to become my son.' So said sage Kaashyapa to Vishnu. [1-29-18]

The wording siddhe karmaNi is interpreted in two ways. One in respect of Vishnu who is practising asceticism there, as His austerities are accomplished here in accepting request of gods as well as that of Sage Kaashyapa. The other, in respect of Kaashyapa who is seeking the boon, and if Vishnu accords the boon to incarnate Himself as Vaamna in the womb of Aditi, the austerities of Kaashyapa are also accomplished. Since the deeds of Supreme God are not accomplished with mere austerities, but by eliminating the evil, the concept of siddhe karmaNi is appropriate in respect of Sage Kaashyapa. In any way, this hermitage is an Accomplished one for gods, for sages, and for Supreme Divinities, in taking a foothold to eliminate the evil on earth.

अथ विष्णुर् महातेजाअ आदित्याम् समजायत |
वामनम् रूपम् आस्थाय वैरोचनिम् उपागमत् || १-२९-१९

19. atha = then; mahaatejaaa viSNuH = great resplendent, Vishnu; aadityaam sam a jaayata = from Aditi, well, emerged - as son; vaamanam ruupam aasthaaya = dwarf, semblance, adopting; vairocanim upaagamat = to Virochana's [son, Emperor Bali,] came near - approached.

"That great resplendent Vishnu then adopting a semblance of a dwarf emerged from Aditi, and that dwarfish ascetic boy approached Emperor Bali, the son of Virochana." Thus Vishvamitra continued narration. [1-29-19]

The content of this page has been taken from

                       www.valmikiramayan.net

NEW ISKCON TEMPLE AT NOIDA

Noida, in the National Capital Region, has occasion to rejoice. A beautiful Iskcon temple, with the resplendent figures of Krishna, Radha and an imposing figure of Swami Prabhupada, the founder of the Iskcon movement, was inaugurated this Friday amidst festivities, pujas, abhishekams, cultural programmes and prasadam distribution. A special attraction was all 18 chapters of the Gita presented in both English and Hindi in a musical dance-drama orchestrated by ‘The Walking Monk’, Bhaktimarga Swami, a long-time Canadian follower of the Hare Krishna movement since 1973. 

The big hall with its ceiling of motifs and flowers in muted shades of green, mustard, yellow and pink reverberated to the pleasant harmonious chants of Hare Krishna, Hare Krishna, Hare, Hare, even as the bhajan singer, a long-haired devotee, sang, as if in a trance. Beautiful chandeliers cast a bewitching glow on an equally beautiful white floor with intricate inlay work. The pillars have carvings from Rajasthan and the walls are lined with murals depicting Krishna in his various forms. The temple has been built on the lines of the famous Govind Devji Mandir in Vrindavan and its dome replicates the dome of the Madan Mohan Temple, also in Vrindavan. Canopies of flowers hung from the sides, with small silver bells hanging at their ends.  

The big hall with its ceiling of motifs and flowers in muted shades of green, mustard, yellow and pink reverberated to the pleasant harmonious chants of Hare Krishna, Hare Krishna, Hare, Hare, even as the bhajan singer, a long-haired devotee, sang, as if in a trance. Beautiful chandeliers cast a bewitching glow on an equally beautiful white floor with intricate inlay work. The pillars have carvings from Rajasthan and the walls are lined with murals depicting Krishna in his various forms. The temple has been built on the lines of the famous Govind Devji Mandir in Vrindavan and its dome replicates the dome of the Madan Mohan Temple, also in Vrindavan. Canopies of flowers hung from the sides, with small silver bells hanging at their ends.  

By Reena Singh 

February 17,2013.Day 240 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

CHAPTER 29 

LEGEND OF VAMANA NARRATED

Introduction

Rama and Lakshmana inquisitively enquired into the Siddha aashrama, Accomplished Hermitage in the earlier chapter for which Sage Vishvamitra informs about the heritage of that hermitage for it once belonged to Vishnu in Vaamna incarnation. Vishvamitra narrates about it and how Vaamna, a dwarfish ascetic boy eradicated evil on earth. It is a suggestion to Rama from Sage Vishvamitra to do likewise in this incarnation of Rama also.

अथ तस्य अप्रमेयस्य वचनम् परिपृच्छतः |
विश्वामित्रो महातेजा व्याख्यातुम् उपचक्रमे || १-२९-१

1. atha = then; a prameyasya = not, matchable [in illustriousness]; vacanam pari pR^icChataH = about sentence, while asking; tasya = to that Rama; mahaatejaa vishvaamitraH = highly resplendent Vishvamitra; vyaakhyaatum upacakrame = to narrate, started.

When that matchlessly illustrious Rama has asked for details, that highly resplendent sage Vishvamitra started to narrate about that forest to Rama. [1-29-1]

इह राम महाबाहो विष्णुर् देव नमस्कृत |
वर्षाणि सुबहूनि इह तथा युग शतानि च || १-२९-२
तपः चरण योगार्थम् उवास सु महातपाः |

2, 3a. mahaabaahuH raama = oh, dextrous, Rama; iha deva namaskR^ita = here, by gods, one who is worshipped; su mahaa tapaaH = one who has - very, great, ascesis; viSNuuH = Vishnu; su bahuuni varSaaNi = for good, many, years; tathaa yuga shataani ca = likewise, eras, hundreds, also;tapaH caraNa yoga artham = penance, practise, yoga, in pursuit of; iha uvaasa = here, resided.

"Here, oh, dextrous Rama, he who is worshipped by gods and who has got outstanding ascesis that Vishnu resided here in the pursuit of practising ascesis and yoga for good many years, likewise for a hundred eras. [1-29-2, 3a]

एष पूर्व आश्रमो राम वामनस्य महात्मनः || १-२९-३
सिद्ध आश्रम इति ख्यातः सिद्धो हि अत्र महातपाः |

3b, 4a. raama = oh, Rama; eSa mahaatmanaH vaamanasya = this is, of great-souled one, of Vaamana; puurva aashramaH = erstwhile, hermitage siddhaH aashrama iti khyaataH = Siddha [Accomplished] hermitage, thus, renowned; hi = why because; mahaatapaaH kaashyapa atra siddhaH = one who has supreme ascesis, sage Kaashyapa, there, got accomplishment to his ascesis.

"This is the erstwhile hermitage of great-souled Vaamana renowned as Accomplished hermitage, why because the sage with supreme ascesis Kaashyapa got accomplishment to such of his ascesis there only. [1-29-3b, 4a]

This is firstly the hermitage of Vishnu before taking up Vaamna incarnation. Later the incarnate Vaamna also practised asceticism here. Thus, this hermitage belongs to both Vishnu and Vaamna, and on such an analogy this even belongs to Rama at the present time, so says Vishvamitra at 24th verse below.

एतस्मिन् एव काले तु राजा वैरोचनिर् बलिः || १-२९-४
निर्जित्य दैवत गणान् स इन्द्रान् स मरुद् गणान् |
कारयामास तद् राज्यम् त्रिषु लोकेषु विश्रुतः || १-२९-५

4b, 5. etasmin kale eva = in the mean, time, only; vairocaniH = Virochana's [son]; raajaa baliH = king, Bali; sa indraan sa marut gaNaan = with, Indra, along with, Marut, gods - Wind-gods; daivata gaNaan = god's, groups; nir jitya = on completely, conquering; triSu lokeSu vi shrutaH = in three, worlds, well, heard [renowned]; tat raajyam kaarayaamaasa = that, kingdom, he started to do - to rule.

"In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages of gods together with Indra and his coterie called Wind-gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity. [1-29-4b, 5]

Bali is generally addressed Bali Chakravatri, Bali, The Emperor, for his grand benevolence. He is the grand son of Prahlaada, who in turn is the son of greatest demon king, HiraNyakashapa, who was eliminated by Vishnu, in His Nara-simha, Man-Lion incarnation.

यज्ञम् चकार सुमहान् असुरेन्द्रो महाबलः |
बलेः तु यजमानस्य देवाः साग्नि पुरोगमाः |
समागंय स्वयम् चैव विष्णुम् ऊचुः इह आश्रमे || १-२९-६

6. asura indraH = demon, the chief; mahaabalaH = great, mighty one; baleH tu = Bali, for his part; yaj~nam cakaara sumahaan = ritual, conducted, very, grand one; yajamaanasya = as officiator - when Bali is the officiator of that Vedic ritual; devaaH = gods; sa agni purogamaaH = with, Fire-god, kept ahead; iha aashrame = in this, hermitage; viSNum = to Vishnu; svayam caiva = in person, also thus; samaagamya = on approaching;uucuH = spoke.

"That great mighty chief of demons Bali then conducted a very grand Vedic ritual. But when Bali is conducting that ritual remaining as its officiator all the gods personally approached Vishnu, keeping Fire-god ahead of them, just here in this hermitage and they spoke to him. [1-29-6]

बलिः वैरोचनिः विष्णो यजते यज्ञम् उत्तमम् |
असमाप्त व्रते तस्मिन् स्व कार्यम् अभिपद्यताम् || १-२९-७

7. viSNuH = oh, Vishnu; vairocaniH baliH = Virochana's [son,] Bali; uttamam yaj~nam yajate = unsurpassed, Vedic ritual, is performing; tasmin vrate a samaapta = that, ritual, not [before,] completing; sva kaaryam abhi padyataam = our own [god's,] mission, completely, be achieved.

" 'Oh, all-pervading god Vishnu, Bali the son of Virochana is conducting an unsurpassed Vedic ritual, before the completion of which our own mission, say the task of gods, is to be achieved completely. [1-29-7]

ये च एनम् अभिवर्तन्ते याचितार इतः ततः |
यत् च यत्र यथावत् च सर्वम् तेभ्यः प्रयच्छति || १-२९-८

8. ye = which of those; yaacitaara = supplicants; itaH tataH = from here, and there - from wherever he may come; enam abhi vartante [abhi vaa~NcChanti] = him [to Bali,] approaches [supplicates]; yat ca = whatever, also; yatra = wherever [it might be]; yathaavat ca = in as is where is condition, also; sarvam tebhyaH prayacChati = all, to them, donating.

" 'Whoever the supplicant might be and from wherever he might be coming, but if one approaches and supplicates to him he is donating that in as is where is condition, whatever is supplicated and wherever it might be. [1-29-8]

स त्वम् सुर हितार्थाय माया योगम् उपाश्रितः |
वामनत्वम् गतो विष्णो कुरु कल्याणम् उत्तमम् || १-२९-९

9. viSNuH = oh, Vishnu; saH = such as you are; tvam = you; sura hitaarthaaya = for gods, welfare; maayaa yogam upa aashritaH = Maya [illusory,] power, resorting to; vaamanatvam gataH = dwarfishness, on assuming; uttamam kalyaaNam kuru = the most suitable, merited deed, you make happen - to deal with Emperor Bali.

" 'As such, oh, Vishnu, you may effectuate the most suitable merited deed for the welfare of gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali.' Thus gods appealed to Vishnu. [1-29-9]

एतस्मिन् अनन्तरे राम काश्यपो अग्नि सम प्रभः |
अदित्या सहितः राम दीप्यमान इव ओजसा || १-२९-१०
देवी सहायो भगवन् दिव्यम् वर्ष सहस्रकम् |
व्रतम् समाप्य वरदम् तुष्टाव मधुसूदनम् || १-२९-११

10. etasmin anantare = in this, meanwhile; raama = oh Rama; agni sama prabhaH = ritual fire, similar, in brilliance; adityaa sahitaH = Lady Aditi, who will be with; ojasaa diipyamaana iva = with his own vitality, resplendent, as though; bhagavan kaashyapaH = godly sage, Kaashyapa; devii sahaayaH = lady [Aditi,] along with; divyam varSa sahasrakam = divine, years, thousand; vratam samaapya = asceticism, on completing; vara dam = boon, giver [Vishnu]; madhu suudanam = Madhu, the demon, killer [Vishnu]; tuSTaava = eulogised.

"In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent with his own vitality, that godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogise the boon giver and the eliminator of demon Madhu, namely Vishnu." Thus Vishvamitra is narrating to Rama. [1-29-10, 11]

The ascetic practises conducted along with wife are said to yield best results, in the case of a desired object of that couple's interest. Therefore, Dasharatha also conducted the ritual to beget progeny along with his wives. Here Sage Kaashyapa conducted his austerities along with wife Aditi.