Bhagvata 2

Bhagvata   2

He who seeks to attain the fearless state (of Moksha) should listen to, recite and dwell on the stories of the almighty Lord Sri Hari the soul of the universe. (1.5)

To be put in mind of Sri Narayana at the last moment (of one’s life) that alone is the supreme reward of human birth, howsoever this may be earned through Self-knowledge or Devotion or even through steadfastness to one’s sacred duty. (1.6)

For those who have developed an aversion for this world and seek to attain the fearless state, as well as for realized souls that have attained union with God, the chanting of Sri Hari’s names has been concluded to be the best means as well as the end. (1.11)

When the hour of death comes, man should shake off all fear and cut with the sword of non-attachment the tie of affection for his body as well as for those that are connected with it. (1.15)

Full of self-control, he should quit the house, bathe in the holy waters of some sacred stream or lake and squatting on a seat, made according to the scriptural ordinance, in a clean and secluded spot, should repeat with his mind the holy Pranava, consisting of three parts(A, U and M) nay, controlling his breath, he should also subdue his mind, taking care not to forget the Pranava (the seed of Vedas) (1.16-17)

Having reason for is helpmate, he should withdraw his senses from their objects with hismind and by dint of his reason fix his mind, distracted as it is tendencies to action, on the blessed form of the Lord. (1.18)

With a concentrated mind he should meditate on anyone limb of His body. When the mind is withdrawn from all external objects (by thus fixing it on one limb at a time), it should be so completely absorbed in the thought on the Lord that he should cease to think of anything else. Such a state is the supreme reality of Lord Vishnu, by attaining which the mind is flooded with the ecstasy of divine love. (1.19)

When through the practice of such concentration the practicing Yogi is able to behold his blissful object (the Lord), he forthwith attains Yoga (union with God) which is characterized by Bhakti (loving Devotion) (1.21)

Controlling his mind with his pure reason, he should merge his intellect (as well as his mind) in the ksetrajna (the conscious principle in the body), and the ksetrajna in the absolute Self. Then, merging the Self in the Supreme Spirit and attaining final peace, the wise man should abstain from all activity. (2.16)

Therefore men should always and under all circumstances with their whole being listen to, recite and revolve in their mind (the stories of) Lord Sri Hari alone. (2.36)

Salutations again and again to that Lord of most auspicious renown, by singing whose praises, by thinking of, seeing, greeting and adoring whom and by hearing whose glory men are cleansed of their impurities at once. (4.15)

From the Tamasa Ahankara, the origin of the five gross elements, as it underwent transformation, was evolved ether. Sabda (sound) is the subtle from as well as the distinctive characteristic of this element; and it is sound which furnishes a clue to the seer and the seen. (5.25)

From ether, as it underwent transformation, sprang up the element of air, which is characterized by the equality to touch. Having inherited the characteristics of its cause (ether) it is further characterized by the quality of sound. Vitality, energy, zeal and strength are only other names of air. (5.26)

From the element of air, even as it underwent transformation under the impelling force of Time as well as of the Destiny and innate disposition of the various individual souls, was evolved fire, which is characterized by the quality of colour and has also inherited the characteristics of its chain of causes, viz., sound and touch. (5.27)

From the element of fire, even as it underwent transformation, sprang up water, which is characterized by the quality of taste. It is further characterized by the qualities of colour, touch and sound, which it has inherited from its chain of causes(fire, air and ether). (5.28)

From the element of water, even as it underwent transformation, came into being the earth, which is characterized by the quality of smell as well as by the qualities of taste, colour, touch and sound, which it has inherited from its chain of causes (water, fire, air and ether) (5.29)

From the Sattvika Egosprang up the cosmic Mind (as well as the deity presiding over the same, viz., the moon-god) and the ten detities severally presiding over the five senses perception and the five organs of action viz, the Digdevatas, the wind-god, the sun-god, Varuna, the twin-gads Ashwins (the physician of the gods), the god of fire, Indra (the lord of paradise), Lord of Vishnu (appearing as a younger brother of Indra and therefore called Upendra), Mitra(one of twelve sons of Aditi) and Prajapati. (5.30)

From the Rajasika Ego, as it underwent transformation, were evolved the ten Indriyas—the five senses of perception, viz., auditory sense, the sense of touch, the sense of sight, the sense of taste and the olfactory sense, and the five organs of action, viz., the organ of speech, the hands and feet, the organs of generationand the organ of excretion. Again, the intellect, which is the faculty of cognition, and Prana the faculty of action, are also evolutes of Rajasika Ego. (5.31)

The Lord said to brahma--By My grace you shall have true knowledge about Me, as to how great I am, what is My essential character, in how many forms do I manifest Myself, what virtues do I possess and what are My doings. (9.31)

Prior to this creation I alone existed and that too in my absolute state. Other than Me there was nothing gross or subtle, nor the cause of both, viz., Prakruti (Primordial Matter). I exist even after creation as well as in the form of this phenomenal world and I am also that which remains (after all this has disappeared). (9.32)

That which makes it possible for something inexplicable to appear in My Being (as apart from Me) without any corresponding reality, just like the illusion of a second moon, and which obscures My Being (even though I am present everywhere) like the presence of the planet Rahu(which has a shadowy form) in the midst of the other luminaries, should be regarded as My Maya (deluding potency) (9.33)

Even as the gross elements (earth, water etc.) may be said to have entered (the bodies of ) all living beings, both great and small, (made up as they are of those very elements) after their creation, and they can as well be said not to have entered them (in that they already inhered in them as their material cause), similarly I can be said to have entered the bodies of these living beings as their indwelling Spirit (when they are viewed materially), and I can equally be said not to have entered them (when they are viewed spiritually, there beings no other reality than the Spirit i.e. Myself). (9.34)

The creation (in the reverse order) of the gross and subtle elements, the senses of perception and the organs of action, and the mind, the ego and the Mahat-tattva(principle of cosmic intelligence) due to disturbance in the equilibrium (and the resultant transformation) of the three Gunas or modes of Prakruti, brought about by the will of God, has been spoken as Srga(1); and the creation of animate and inanimate beings by Brahma (himself born of the Cosmic Being) is called Visarga(2). (10.3)

The triumph of the Lord (as revealed by the fact that living beings created by Him keep within their bounds) is known by the name of sthiti(3) and the Lord’s grace on His devotees as termed as Poshana(4). Again, the conduct of the saintly Manus (presiding over the different Manvantaras) has been refered by the term Manvantaras(5); while the latent desires of the various creatures, which lead to their bondage through interested action, are known as Utis(6) (10.4)

Even so the life-accounts of the various manifestations of Sri Hari as well as of His saintly devotees, supplementaed by various other stories, have been termed as Ishakathas(7) (10.5)

Nirodha(8) means the withdrawal of the individual soul with all its qualifications or adjuncts into the Lord subsequent(falling into Yoganidra). And when the Jiva relinquishes its assumed character (doership etc.) and realizes its true nature (Brahmahood), they call it Mukti(9) or emancipation of the soul. (10.6)

Finally, that from which are known to proceed the creation, preservation and dissolution (of the Universe) is wht they call the Ashraya(10), which is spoken of (in the scripture) as the supreme Brahma or the supreme Spirit (Paramatma) (10.7)