Bhagvata 12

Bhagvata  12

The Lord, who is the Supreme Ruler (of the universe), the Soul and the Shelter of all, deserves to be meditated upon at all times; (for) those who are about to die meditate upon Him (as a result of practice incessantly carried on while living). He leads them to the state of oneness with Him. (4.50)

Indeed there is noe great virtue possessed by the Kali age, the storehouse of (all) evils, by merely chanting the names and glories of Sri Krishna one is freed from (all) attachments and reaches the Supreme.  (4.51)

What is attained in the Satyyuga by one contemplating on Lord Vishnu, in Treta by one who propitiates Him through sacrifices, and in Dwapara through worship, is attained in the Kali age (merely) by chanting the name and singing the praises of Sri Hari. (4.52)

My ignorance (nescience) including its seed has been eradicated by firmness in Jnana (knowledge of truth) and Vijana (its realization) since the supreme state of the Lord, which rids (one) of all fear, has been revealed (to me) by you. (6.7)

Uttering at the top of his voice the formula Haraye Namaha (even) involuntarily (without) any conscious effort on his part) when fallen(in a well etc) stumbled (while ascending a staircase), afflicted or after sneezing a man is absolved from all sin. (12.46)

Entering the mind of men (even) while His name or praise is being loudly chanted or when His glory is heard of (by them), the infinite Lord, the wise declare, puts an end to all their misfortune in the same way as the sun dispels darkness and a tempestuous disperses the clouds (12.47)

Having studied this Purana a Brahmin bids fair to attain true insight (into the truth); a kshtriya sovereignty over the (whole) earth with a oceans for its girdle; a vaishya, the position of Kubera (the lord of treasures); while a shudra is absolved from all sins. (12.64)

I bow to the (celebrated) sage Suka the son of Vyasa, whose mind is (ever) full in (the realizationof) his own blissful character and who has thereby abandoned the thoughtof another (the notion of diversity), nevertheless whose firmness was shaken by the charming stories of the invincible Lord (Vishnu) and who graciously dilated upon the Bhagwat Puran connected with Him, which reveals the (highest) truth, and (as such) wiping out the suffering of all (12.68)

It has for its theme that one reality without a second—which is the sum and substance of all the Upanishada (which are the culmination of the Vedas) and has been characterized as the oneness of Brahma (the Absolute) and the (individual) soul and Spirit from matter as its only object. (13.12)

He who, on the full moon of (the month of) Bhadrapada(roughly corresponding to August) gift (a copy of) the Bhagwata, placed on a throne of gold, attains the highest goal (after death). (13.13)

The other Puranas spread their luster in an assemblage of the righteous (only) so long as the great and glorious Bhagawata is not directly visible.(13.14)

The glorious Bhagwata is surely considered to be the cream of the Upnishadas. A man sated with its nectarine flavor will not find delight anywhere else. (13.15)

It occupies the same (pride of) place among the gods, and Lord Shiva (the Source of all blessings) among the votaries of Lord Vishnu. (13.16)

Again, Bhagwata is certainly unexcelled among the Puranic collections in the same way, as Kashi is really unsurpassed among holy places. (13.17)

The glorious Bhagwata is a faultless Purana, which is beloved of the Vaishnava, in which stands celebrated the one supreme Reality, which is all consciousness (as well as all truth and all bliss), free from (all) impurity (in the form of contact with Maya) and which is the goal of Paramhamsas (ascetics of the highest order).  In this Purana withdrawal from all activity, coupled with spiritual enlightenment, dispassion and Devotion, has been expounded. A man devoutly listening to it, carefully reading it and given to pondering it bids fair to get liberated. (13.18)

We meditate on that pure, taintless, immortal and highest Reality which is untouched by sorrow and by which (manifested in the form of Lord Narayana) was graciously brought to light at the beginning of creation this matchless lamp of wisdom to Brahma (the creator) and as Brahma to (the celestial sage) Narada, as Narada to the sage Krishna (vedavyasa) and as the latter to the sage Suka (the prince among the Yogis) and in the form of Suka, to king Parikshit (the favoured of the Lord). (13.19)

Hail to the celebrated Lord Vasudeva, the witness (of all), who (for the first time) taught this Purana out of grace to Brahma, who was keen to get liberated. (13.20)

Hail to the sage Suka, that prince among the Yogis, the revealer of brahma, who redeemed King Parikshit (the favoured of Lord Vishnu), bitten by the serpent in the form of (fear of) rebirth. (13.21)

So ordain, O Ruler of gods that devotion to your feet may sprout (in my heart) in every birth (that I may have to take); for You are our protector, o Lord ! (13.22)

I salute Sri Hari (the Dispeller of all fears and agony), the Supreme Lord, the loud chanting of whose Names is the (most efficacious and easiest) way to wipe out all sin and respectful salutation to whom alleviates (all) suffering. (13.23)

Bhagvata 11

Bhagvata  11

Whatever man does with his body, tongue, mind or senses, reason or intellect or by the force of his inherited nature, he should consecrate all as an offering to the supreme Lord Narayana. (2.36)

As one who eats (food) feels satisfied, gets nourishment and relief from hunger with every morsel, (similarly) in him who has resigned himself to the Lord, devotion, realization of the supreme Lord and aversion to other objects—all the three appear at once. (2.42)

The Veda has a deeper import than what the words apparently convey. The real purpose of the Veda is to secure exemption from actions and their fruit but (obviously) temptations of gaining heaven through prescribed actions are held out to the ignorant, just as a boy is tempted with sweets to swallow a (bitter) medicine. (3.44)

Human body, subject to birth and death and constantly and ultimately source of affliction, is my preceptor as it promotes renunciation and discrimination. Though it helps me to contemplate on realities, it really belongs to others (who devour it). Realizing this I wander renouncing all. (9.25)

Having after many births in this world acquired the rare human body, however frail, which is still the means of attaining the object of life, a wise man should speedily strive to attain Liberation, before this body, constantly subjected to annihilation, is not destroyed. The enjoyment of senses pleasures can of course be had in all species. (10.29)

Sattva, Rajas and Tamas—three are the modes of Buddhi (prakruti) and not of the self. By (developing) the quality of Sattva (therefore) one should control (the operation of) the other two (viz., Rajas and Tamas) and (then) Sattva itself (in the shape of Sattvika virtues like truthfulness and compassion) by Sattva (in the form of quietism). (13.1)

As a result of Sattva grown predominant in man the virtue bearing the lable of devotion to me, Sattva develops through the use of Sattvika things and thence proceeds righteousness (in the form of Devotion). (13.2)

Righteousness (in the form of Devotion),which contributes to the predominance of sattva and which is (therefore) the superlative virtue, curbs (the element of) rajas and Tamas; and when both these are subdued, unrighteousness, which has its root in these latter, soon disappears as a matter of course. (13.3)

Scripture, water, the people (environment), place (surroundings), time, occupation and birth, (the object of) contemplation, Mantra (spell) and purificatory rites—these ten are contributory to the growth of a particular Guna. (13.4)

Of these (tatter) whatever men of mature judgment speak approvingly of is unquestionably Sattvika; that which they condemn is Tamasika and that which is looked upon by them with indifference is Rajasika. (13.5)

For the predominance of sattva a man should make use of Sattvika things alone. Thence will proceed righteousness (in the form of Devotion) and thence (again) will follow (the light of) wisdom culminating in Self-Realization and the extinction of darkness (in the form of the two bodies and their ultimate cause, viz.,the three Gunas(13.6)

One should look upon this(objective) world as an illusion in that it is a creation of the mind open to perception and evanescent as a dream and most unsteady like a revolving firebrand. Consciousness, though one, appears as many (through a freak of imagination0 and this threefold division (in the shape of the body, the indriyas and the mind) wrought by the projection of the (three) Gunas (or modes of Prakruti) is a (mere) illusory appearance. (13.34)

The more one’s mind gets purified by listening to and recounting My auspicious stories the better able is the Jiva to discern the subtle reality (of the Self), even as the eye is better able to perceive a minute object (the clearer it becomes) when treated with a (medicated) migment. (14.26)

(To sum up,) control of the mind and the senses and harmlessness (mainly) constitute the righteous course of a mendicant (recluse); enduring hardships prescribed by the Sastra and inquiry into the truth, of an anchorite (dewelling in the woods); protection of living being and performance of (the five) great) sacrifices, of a householder; and rendering service to the preceptor, that of the celibate (who has gone through a second birth by being invested with a sacred thread and taught the Gayatri). (18.42)

Three Yogas (disciplines or paths) in the shape of (spiritual) enlightenment, (disinterested) action and Devotion have been taught by Me (in the sections of the Veda treating of Brahma, ritual acts and worship of gods respectively) with intent to ensure the highest good of men (in the shape of Liberation). No other way is found anywhere (in the scriptures). (20.6)

Out of these the path of Jnana is efficacious for those who have lost (all) charm for (the fruit of) ritual acts (considering it to be full of sorrow) and (accordingly) abandoned such acts; whereas the path of Action is effectual for those who hanker after their fruit and whose mind has not (therefore) recoiled from such acts (as full of sorrow). (20.7)

To the man, however, in whom has sprouted by (some) stroke of (good) fortune a zeal for (hearing) My stories (and chanting My name) etc., and who is neither disgusted with the pleasures of sense not deeply attached to them, the path of devotion brings success (in the form of God-realization). (20.8)

Looking upon all created beings as Myself through the active agency of mind, speech and body—this indeed is considered by Me to be the best of all disciplines (conducive to My realization). (29.19)

Bhagvata 10

Bhagvata  10

Material substances get purified through of time, bath and washing, sacraments, asceticism, sacrificial performances, charitable gifts and contentment; while the soul is purified through self knowledge (alone). (5.4)

In the case (however) of those who, neglecting Devotion—the fountainhead of (all) blessings (in the shape of worldly prosperity and final beatitude)—to you, O almighty Lord, takes Pins to attain mere spiritual enlightenment, such enlightenment ultimately proves to be no more than source of exertion alone, as is the case with those who are engaged in pounding the (mere) coarse husk. (14.4)

He has his share ensured in the boon of final beatitude (although he has no use for it and never claims it), who lives on (in this world) eagerly looking forward to Your grace, (nay) simply enjoying the fruit of his own (virtuous) actions (in a detached manner) and bowing to You with his heart (mind) speech and body. (14.8)

Huge clouds endowed with (the eyes of) lightning (and perceiving the heat of the world) and tossed by tempestuous winds poured down water, which brings joy to this world (even as the compassionate, observing the miserable plight of the world and stirred with a feeling of commiseration for the afflicted , lay down their very life and thus bring delight to the world). (20.6)

Shrunk through the (summer) heat, the earth grew plump again when drenched by heaven, even as the body of a man engaged in austerities performed for attaining some selfish end, which is emaciated through such austerities, grow corpulent (again) on realizing the fruit of those austerities.  (20.7)

It is the fire-flies and not the planets that shine at the approach of night shrouded in darkness (occasioned by a thick coating of clouds obscuring the heavenly bodies), even as it is heresies and not the Vedas that flourish in the age of Kali contaminated with sin (born of ignorance that clouds one’s judgment). (20.8)

Frogs, that had been silently hibernating, began to utter their croaks hearing the roar of clouds, (even) as Brahmana pupils at the end of their (daily) routines (during which they observe complete silence and on hearing the call of their preceptor) would start their recitation (of the Vedas). (20.9)

Small streams that were gradually drying up (now) overflowed their channel (even) as the bodily resources and material riches of a man who has no self-control flow in a wrong channel. (20.10)

All the inhabitants of land water put on a winning form and appearance through the use of fresh (rain) water (even) as devotees attain an attractive 9divine) form through the worship of Sri Hari. (20.13)

United with rivers, the ocean, which was (already) rough with waves generated by winds, became (all the more) turbulent (even) as the mind of an immature Yogi, tinged (as it is) with desire, gets agitated when brought into contact with sense-objects. (20.14)

Beaten by volleys of rain, mountains did not feel the least agitated any more than those whose mind is fixed on Lord Vishnu when they are overwhelmed with calamities. (20.15)

Flashes of lightning did not bear constancy to the clouds, which are the friends of the people, any more than libidinous women are constant (even) to men possessed of virtues. (20.17)

Exulting over the appearance of clouds, with their hair standing on end, peacocks rejoiced as householders feeling agonized and disgusted with the world do on the advent of servants of Sri Krishna (immortal Lord). (20.20)

Sucking water through their roots trees, that had shrunk heretofore due to (the summer) heat, got regenerated into numerous forms (in the shape of fresh foliage, blossoms, fruits etc.), (even) as ascetics that are emaciated and fatigued before through austerities grow robust again through the enjoyment of pleasures. (20.21)

They who love one another (for mutual benefit), O friends, (really love their own self and none other; for) their endeavour indeed is solely actuated by self-interest. Neither goodwill nor virtue plays any part there; for such love has a (purely) selfish motive and not otherwise. (33.17)

They who actually love even those that do not love them (in return) are compassionate (and loving too) like one’s parents. There is blameless virtue as well as goodwill operating here, O charming girls ! (33.18)

Some indeed do not love even those that love them, much less those that do not love them. They are either sages reveling in their own self (and having no knowledge of the external world) or those who have realized their ambition (and are therefore free from all craving for enjoyment, though conscious of external objects) or dullards (who are incapable of appreciating a good turn done to them) or ungrateful people (who bear enmity to their own benefactors that are as good as their father, though conscious of their services). (33.19)

I, for my part, O friends, (do not come under any of these categories, being supremely compassionate and friendly, inasmuch as I) do not (visibly) reciprocate the love (nd remain out of sight for some time) of even those individuals who love Me, in order that they could ever think of Me in the same way as a penniless person would, on a treasure found by him being lost, remain engrossed in the thought of that wealth (alone) and would not be sensible to anything else. (33.20)

Bhagvata 9

Bhagvata  9

Having inherited (the dominion of) the (entire) globe with its seven divisions (Dwipas) and (alongwith it) an inexhaustible store of wealth and unequalled power and luxuries, the highly blessed Ambirisha regarded all that as equal in value to (no more valuable than) objects seen in a dream—even though it was most difficult to attain in the eyes of men (of the world—knowing as he did the perishableness of (all) wealth, through which man falls a prey to infatuation. (4.15-16)

He fixed his mind exclusively on the lotus-feet of Lord Vishnu (the Enchanter of all); he employed his words (eloquence) in recounting the virtues of Lord Vaikutha, his hands in sweeping the temple of Sri Hari and so on, (and) his auditory sense in hearing the excellent stories of the immortal Lord. (4.18)

He employed his eyes in seeing the idols and temples of Lord Krishna (the Bestower of Liberation) and his tactile sense (pervading all the parts of his body) in touching the limbs of His servants (devotees); he devoted his olfactory sense to the fragrance of the blessed Tulsi leaves derived from (the contact of) His lotus-feet and his taste to the food etc., offered to Him. (4.19)

He employed his feet in repairing on foot to the tracts of land (Mathura and so on) consecrated to Sri Hari and his head in bowing to the feet of Lord Vishnu (controller of our senses) and coveted the offerings (such as wreaths of flowers, sandal-pastes, scents and dainties) made to the Lord not with a desire to gratify his senses (only) but with a view to (attaining) His service (as a token of His grace). And he did all this (merely) in order that attachment may be conceived (in his mind) for the servants (devotees) of Lord Vishnu. (4.20)

With respect to his houses, wife, children and (other) relations, excellent elephants, horses and foot-soldiers, inexhaustible (store of) jewels, ornaments and weapons etc., as well as regarding his endless treasuries he developed the notion that they were (all) unreal. (4.27)

My heart having been (completely) taken possession of by My pious devotees, I am really subject to the control of such devotees like one who is not self-dependent, O Brahmana. And I am the (only) beloved of My devotees. (4.63)

As apart from My pious devotees, to whom I am the highest goal, I covet neither Myself nor Goddess Sri (My Consort), who is eternal (like Myself), O holy sage ! (4.64)

How dare I forsake them who, having renounced (all attachments for) their wife, house, children and relations, their life and wealth and (their welfare in) this and the other world, have sought Me as their protector ? (4.65)

Pious souls who have fastened their heart on Me and look upon all with the same eye enthrall Me by (their) devotion (even) as virtuous ladies enthrall their virtuous husband. (4.66)

Pious souls 9devotees) are My (very) heart (most beloved of Me), while I am the (very) heart (the most beloved) of the righteous. They do not cognize anything else (dearer) than Me nor do I know in the least anyone else (dearer) than them. (4.68)

Asceticism and worship (offered to a deity) are both conducive to the highest good (final beatitude) for Brahmans (endowed with humility and other virtues). In the case (however) of a doer who is lacking in modesty, those very practices lead to contrary results (prove harmful). (4.70)

He who seeks liberation (from the trammels of worldly existence) should (therefore) eschew with one’s mind, body and senses the company of those who have taken to a married life, and should never allow his senses to move out (in the midst of senses-objects). Living (all) alone (without any companion) in seclusion. He should concentrate his mind on the infinite Lord and betake himself (only) to pious souls devoted to Him, if at all company is desired.  (6.51)

Yati (the eldest son) did not desire the sovereignty, offered by his father, since he knew the end of sovereignty, having which one is no longer able to realize the self. (18.1)

All the rice and barley, gold, animals and women that exist on earth—they cannot yield satisfaction to the mind of a man who is buffeted by lust. (20.13)

The carving for sense-gratification never ceases with the enjoyment of sense-objects. On the other hand it grows stronger like fire fed by ghee. (20.14)

When a man does not entertain the notion of diversity (in the form of likes and dislikes, which are undesirable,) with regard to any being, then to such a man, looking upon all with the eye, all the quarters turn blissful. (20.15)

One desirous of happiness should speedily get rid of the thrist for pleasure, which is productive od sorrow, nay, which cannot easily given up by the evil-minded and which does not get worn out even though one’s body grows old. (20.16)

A man should not sit close (even) to his mother, sister or daughter, (for) the powerful senses lead astray even a learned man. (20.17)

Knowing both that is seen and heard of as unreal and foreseeing transmigration and the degradation of his soul to follow from their thought (etc.), he who neither thinks of nor enjoys them is the knower of his self.(20.20)

Realizing the association of near and dear ones, who are (all) subjects to the control of the Lord, as akin to the gathering of travelers in a place where water is supplied to the passers-by, and as having been brought about by the Lord’s will (guided by their Karma), Devayani (a sion of Bhrugu) renounced attachment to everthing, regarding all to be as unreal as a dream, and focusing her mind on Sri Krishna, gave up her subtle body (attained Liberation like her hasband).(20.27-28)