Followers
Who is Cause of God
G - Generator O - Operator D - Destroyer
GOD is Brahma Vishnu and Shiva - They take care of just one universe
But There are infinite universes and hence Infinite gods
People think there is only one brahma but once you read Brahama Samhita( Worship of Krishna by Lord Brahma) you know there are multiple brahma and multiple universes created by them / This is also Also Confirmed by Garga Samhita - by Sage Garga - one of the Son of Brahma
GODs are being Created by Krishna the supreme personality of godhead
The orgin of these gods and universes is krishna
Source Brahma Samhita - Garga Samhita
http://harekrishnabooks.blogspot.com/
GOD is Brahma Vishnu and Shiva - They take care of just one universe
But There are infinite universes and hence Infinite gods
People think there is only one brahma but once you read Brahama Samhita( Worship of Krishna by Lord Brahma) you know there are multiple brahma and multiple universes created by them / This is also Also Confirmed by Garga Samhita - by Sage Garga - one of the Son of Brahma
GODs are being Created by Krishna the supreme personality of godhead
The orgin of these gods and universes is krishna
Source Brahma Samhita - Garga Samhita
http://harekrishnabooks.blogspot.com/
Divorce / Beauty / Satisfaction
Dont divorce to bring another person to life as Known Devil Better Than Unknown Devil
"The beauty of the cuckoo is her sweet voice. The beauty of a
woman is her chastity. The beauty of an ugly person is his
knowledge and beauty of an ascetic is his power of forgiveness."
(Canakya Pandita)
santushta trishu kartavyah / svadhaare bhojane dhane
santushta trishu na kartavyah / svaadhyaah japa dhaanayoh
"One should be always satisfied with these three things - their spouse, the food, and the amount of wealth they obtained. One should never be satisfied with these three things - the amount of scriptural study, the amount of chanting and the amount of charity they performed."
"The beauty of the cuckoo is her sweet voice. The beauty of a
woman is her chastity. The beauty of an ugly person is his
knowledge and beauty of an ascetic is his power of forgiveness."
(Canakya Pandita)
santushta trishu kartavyah / svadhaare bhojane dhane
santushta trishu na kartavyah / svaadhyaah japa dhaanayoh
"One should be always satisfied with these three things - their spouse, the food, and the amount of wealth they obtained. One should never be satisfied with these three things - the amount of scriptural study, the amount of chanting and the amount of charity they performed."
The ABCD formula for a happy life
The ABCD formula for a happy life
Association
"Birds of the same feather flock together" is a common saying. The people whom we associate with will also have an influence on us. By associating with devotees, we get strength and support to maintain sustained interest in our progressive march back to Godhead.There were two parrots brothers, who were sold in the market. A king bought one. A butcher bought another one. Once a sadhu was passing by butcher's shop and happened to hear the parrot calling vulgar words. Sadhu plugged his fingers into his ears and escaped from there. He went to the king's court where he heard the another parrot speaking sweet words, "Hare Krishna ! Please come in sir ! would you like to have some water ! Please take your seat. King will arrive in a few minutes. Hare Krishna !" Hearing this, the sadhu expressed his surprise : "How is it that your brother is speaking harsh words and you are speaking nectarine words ?" The parrot spoke a verse :
gau aashanena vaakyam shrunoti aham ca rajan vacananam muneenam
nasty asya dosho na ca mad guno va samsargajaa dosha guna bhavanti
"My brother hears the words of the cow-eating butcher. I am hearing the divine vibration of the sages visiting the king. My brother has no fault, nor am I greater in any way. Its all a result of association that one gets good or bad qualities".
Thus by the association of sincere devotees we can also think speak and do Krishna conscious things and we can easily control our senses. In ISKCON temples Srila Prabhupada has organized the early morning program of Mangal aratik Nrsimha arati, Tulasi arati, Shringar darshan, Guru puja, Srimad Bhagavatam class and Bhagavad gita class in the evening. Any one who regularly attends these programs and discusses Krishna katha with devotees and develops loving relationships in the devotional community will never hanker for the false mirage love promised by the material world.
Books Reading........
Srila Prabhupada mercifully has left behind a rich volume of devotional literature that can keep us completely absorbed in Krishna consciousness twenthyfour hours a day. By reading the scriptures like Bhagavad gita and Srimad Bhagavatam, we learn about an eternal blissful life awaiting us when we become purified We come to know that there is something much better than the high you can get from drugs, sex or alcohol. This gives us an incentive to control our senses.
Chanting
Chanting the mahamantra Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare helps very much. Chanting Hare Krishna is the recommended method in this age for self realisatioa If we take to that process on a daily basis, our material urges will subside. In fact the real key to spiritual progress lies in chanting Hare Krishna attentively everyday. As one progresses, one should focus attention on improving the quality of utterence of the holy name. When quality improves, three things happen - one gets taste for more chanting, one feels thoroughly contended and satisfied, one feels powerful and eager to preach the glories of the Lord and His divine name, exactly as a hungry man who has eaten a plate full of mahaprasadam feels a great taste in the tongue, satisfaction and strength to perform services.
Diet: eating Krishna prasadam
By accepting prasadam, food offered to Krishna, our desire to eat meat and similar things goes away. Prasadam purifies one's consciousness and helps one to advance quickly.In the Third Chapter, verse thirteen, Sri Krishna explains that only the remains of sacrifice are purified and fit for consumption by those who are seeking advancement in life and release from the clutches of the material entanglement. Those who do not make an offering of their food, He says in the same verse, are eating only sin. In other words, their every mouthful is simply deepening their involvement in the complexities of material nature. But preparing nice, simple vegetable dishes, offering them before the picture or Deity of Lord Krishna and bowing down and praying for Him to accept such a humble offering enables one to advance steadily in life, to purify the body, and to create fine brain tissues which will lead to clear thinking. Above all, the offering should be made with an attitude of love. Krishna has no need of food, since He already possesses everything that be, yet He will accept the offering of one who desires to please Him in that way. The important element, in preparation, in serving and in offering, is to act with love for Krishna. Let us say YES to the ABCD of Krishna consciousness and prepare our consciousness to return back to Godhead.
Association
"Birds of the same feather flock together" is a common saying. The people whom we associate with will also have an influence on us. By associating with devotees, we get strength and support to maintain sustained interest in our progressive march back to Godhead.There were two parrots brothers, who were sold in the market. A king bought one. A butcher bought another one. Once a sadhu was passing by butcher's shop and happened to hear the parrot calling vulgar words. Sadhu plugged his fingers into his ears and escaped from there. He went to the king's court where he heard the another parrot speaking sweet words, "Hare Krishna ! Please come in sir ! would you like to have some water ! Please take your seat. King will arrive in a few minutes. Hare Krishna !" Hearing this, the sadhu expressed his surprise : "How is it that your brother is speaking harsh words and you are speaking nectarine words ?" The parrot spoke a verse :
gau aashanena vaakyam shrunoti aham ca rajan vacananam muneenam
nasty asya dosho na ca mad guno va samsargajaa dosha guna bhavanti
"My brother hears the words of the cow-eating butcher. I am hearing the divine vibration of the sages visiting the king. My brother has no fault, nor am I greater in any way. Its all a result of association that one gets good or bad qualities".
Thus by the association of sincere devotees we can also think speak and do Krishna conscious things and we can easily control our senses. In ISKCON temples Srila Prabhupada has organized the early morning program of Mangal aratik Nrsimha arati, Tulasi arati, Shringar darshan, Guru puja, Srimad Bhagavatam class and Bhagavad gita class in the evening. Any one who regularly attends these programs and discusses Krishna katha with devotees and develops loving relationships in the devotional community will never hanker for the false mirage love promised by the material world.
Books Reading........
Srila Prabhupada mercifully has left behind a rich volume of devotional literature that can keep us completely absorbed in Krishna consciousness twenthyfour hours a day. By reading the scriptures like Bhagavad gita and Srimad Bhagavatam, we learn about an eternal blissful life awaiting us when we become purified We come to know that there is something much better than the high you can get from drugs, sex or alcohol. This gives us an incentive to control our senses.
Chanting
Chanting the mahamantra Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare helps very much. Chanting Hare Krishna is the recommended method in this age for self realisatioa If we take to that process on a daily basis, our material urges will subside. In fact the real key to spiritual progress lies in chanting Hare Krishna attentively everyday. As one progresses, one should focus attention on improving the quality of utterence of the holy name. When quality improves, three things happen - one gets taste for more chanting, one feels thoroughly contended and satisfied, one feels powerful and eager to preach the glories of the Lord and His divine name, exactly as a hungry man who has eaten a plate full of mahaprasadam feels a great taste in the tongue, satisfaction and strength to perform services.
Diet: eating Krishna prasadam
By accepting prasadam, food offered to Krishna, our desire to eat meat and similar things goes away. Prasadam purifies one's consciousness and helps one to advance quickly.In the Third Chapter, verse thirteen, Sri Krishna explains that only the remains of sacrifice are purified and fit for consumption by those who are seeking advancement in life and release from the clutches of the material entanglement. Those who do not make an offering of their food, He says in the same verse, are eating only sin. In other words, their every mouthful is simply deepening their involvement in the complexities of material nature. But preparing nice, simple vegetable dishes, offering them before the picture or Deity of Lord Krishna and bowing down and praying for Him to accept such a humble offering enables one to advance steadily in life, to purify the body, and to create fine brain tissues which will lead to clear thinking. Above all, the offering should be made with an attitude of love. Krishna has no need of food, since He already possesses everything that be, yet He will accept the offering of one who desires to please Him in that way. The important element, in preparation, in serving and in offering, is to act with love for Krishna. Let us say YES to the ABCD of Krishna consciousness and prepare our consciousness to return back to Godhead.
Punya and Paap
Punya is that which one earns by meritorious or virtuous deeds and Paap is one acquired by evil or vicious acts.
Every one does indulge in some or other activity. This activity may be physical or mental or both. It is possible that a person may refrain from physical activity for some time. His mental apparatus however never rests. It functions even when he rests or undergoes sleep. Every activity involves Karma and he has to bear consequences thereof sooner or later. If one undertakes meritorious activity, he earns Punya or Shubha(wholesome) Karmas; if he indulges in evil activity, he acquires Paap or Ashubha(unwholesome) Karmas.
Depending upon the intensity and accumulation of wholesome Karmas, one may be blessed with happy and comfortable situations like handsome and strong or beautiful and graceful body, good health, attractive and loving sp ouse, children to be proud of, wealth, amenities etc. Unwholesome Karmas on the other hand would result in unhappy and miserable situations like ugliness, illness, quarrelsome and wicked spouse, issuelessness or vicious issues, poverty etc. It is therefore generally accepted that every one should try to undertake meritorious activities and refrain from evil ones.
Many of the physical activities are evidently good or bad. Organized societies therefore endeavor to encourage beneficial or virtuous activities and to discourage the wicked or vicious ones. There may also be legal provisions to forbid some of the manifestly wicked activities so as to maintain peace and order within the society.
Some of the activities however cannot be clearly labelled as good or bad. In spiritual field the intention, with which and the disposition in which an activity is undertaken, play s an important role in deciding whether it would attract wholesome or unwholesome Karmas.
Let us examine this aspect with the help of illustrations. A burglar, for instance, comes across a person whom he wants to rob. He therefore fatally stabs the person . On the other hand, a patient with tumor in stomach is advised to undergo surgery. He therefore goes to a surgeon who opens his belly with the surgical knife. Unfortunately for the patient, the tumor is in too advanced stage or there are other complications. Consequently, the patient dies at the opening of the belly. In both these cases a person hurts the other person with a knife and that other person dies. Does it mean that the burglar and the surgeon would attract the same type of Karma? Obviously not. The burglar’s activity is evidently sinful, while that of the surgeon can be treated as meritorious.
Let us take a finer case. Suppose, Suresh and Raman, two young pupils of the same preceptor are going from one place to another. On the way they come across a river that is flooded. On the bank of the river, there is a beautiful young girl intending to go across but scared of too much water. Realizing her anxiety, Suresh offers his hand and leads her into water. Watching this, Raman screams, but Suresh ignores his screams and goes ahead. Flow of the river gets swifter causing the girl to drift. Suresh the refore holds his hand around her waist and leads her ahead. For Raman this act of Suresh is beyond imagination and he severely reproaches Suresh for his audacity. Suresh again ignores his objection. Water gets deeper ahead. The girl does not know how to swim. Suresh therefore carries her on his back and swims across the river. This is too much for Raman who abuses Suresh like anything for gross violation of the vow of celibacy. Suresh does not respond any way. He leaves the girl on the other bank and silently proceeds ahead with his colleague. On the way, Raman rebukes him again and again for what he had done and warns him of the dire consequences at the hands of the preceptor. Suresh maintains silence while reproaches of his friend continue unabated. Aft er listening for one hour Suresh points out that he had left the girl one hour back, while Raman was still holding her in his head.
It would be evident that in this case Suresh had no intention aside from helping a girl in crossing the river. While holding her hand or while carrying her on his back, he had no other motivation. Therefore he left her as soon as he reached the other bank . In all probability he even did not look at her beauty. For him, she was simply a person who was in need of help. He rendered it while retaining unimpassioned attitude throughout. Raman’s attitude was totally different. Though he did not even touch the girl, he was thrilled by the imaginary sensation of close contact of a beautiful girl. In the heart of his heart he longed to have a feel of her beauty. He did not actually do so simply because it was forbidden. In the spiritual sense he therefore committed sin of indulging in undesirable activity, while Suresh earned the Punya of helping a person in need. Thus Paap and Punya are to be conceived in relative terms and more often than naught they depend upon one’s mental attitude in a given situation.
Concepts of Punya and Paap are more or less identical with most of the religions. The latter concept is however more subtly treated by Indian philosophies, They take into consideration not only the actual act but also the intention behind it. They are una nimous in adoring the meritorious intentions and activities and in condemning the sinful ones.
Sant Tukaram's definition of Paap and Punya
Punya Paropkar paap te parpeeda
aanik naahi zoda dooja yaasi
Helping others out in difficult times and giving happiness (Paropkar) is "Punya". Where as, causing sorrow to others (Parpeeda) is "Paap" ie. sin. There is no pair as interesting and as perfectly opposite as this pair.
Satya tochi Dharma, asatya te karma
aanik he varm naahi dooje
Truth is the only religion, untruth and deceit are bondage. There is no secret like this on this planet.
Gati techi mukhi Naamache smaran
Adhogati jaan vinmukhta
He whose tongue chants the Lord's Name continuously attains salvation instantly. He whose tongue does not chant the Holy Names rotts here in this trap of birth and death.
Santaancha sang tochi swargavaas
Nark to udaas anargala
He who keeps company with truthful, gentle, kind, generous, God fearing people attains "swargavaas" ie. salvation. To him who does not do so, hell is destined.
Tuka mhane ughade aahe hit yaant
jayaa je uchit karaa taise
Says Tuka: - ALL THE ABOVE OPTIONS (ie Paropkar or Parpeeda, truthfulness or deceit, to chant or not to chant, to keep good company or not to...) ARE OPEN TO ALL HUMANS ALIKE. ITS FOR HUMANS TO CHOOSE ACCORDINGLY.
Every one does indulge in some or other activity. This activity may be physical or mental or both. It is possible that a person may refrain from physical activity for some time. His mental apparatus however never rests. It functions even when he rests or undergoes sleep. Every activity involves Karma and he has to bear consequences thereof sooner or later. If one undertakes meritorious activity, he earns Punya or Shubha(wholesome) Karmas; if he indulges in evil activity, he acquires Paap or Ashubha(unwholesome) Karmas.
Depending upon the intensity and accumulation of wholesome Karmas, one may be blessed with happy and comfortable situations like handsome and strong or beautiful and graceful body, good health, attractive and loving sp ouse, children to be proud of, wealth, amenities etc. Unwholesome Karmas on the other hand would result in unhappy and miserable situations like ugliness, illness, quarrelsome and wicked spouse, issuelessness or vicious issues, poverty etc. It is therefore generally accepted that every one should try to undertake meritorious activities and refrain from evil ones.
Many of the physical activities are evidently good or bad. Organized societies therefore endeavor to encourage beneficial or virtuous activities and to discourage the wicked or vicious ones. There may also be legal provisions to forbid some of the manifestly wicked activities so as to maintain peace and order within the society.
Some of the activities however cannot be clearly labelled as good or bad. In spiritual field the intention, with which and the disposition in which an activity is undertaken, play s an important role in deciding whether it would attract wholesome or unwholesome Karmas.
Let us examine this aspect with the help of illustrations. A burglar, for instance, comes across a person whom he wants to rob. He therefore fatally stabs the person . On the other hand, a patient with tumor in stomach is advised to undergo surgery. He therefore goes to a surgeon who opens his belly with the surgical knife. Unfortunately for the patient, the tumor is in too advanced stage or there are other complications. Consequently, the patient dies at the opening of the belly. In both these cases a person hurts the other person with a knife and that other person dies. Does it mean that the burglar and the surgeon would attract the same type of Karma? Obviously not. The burglar’s activity is evidently sinful, while that of the surgeon can be treated as meritorious.
Let us take a finer case. Suppose, Suresh and Raman, two young pupils of the same preceptor are going from one place to another. On the way they come across a river that is flooded. On the bank of the river, there is a beautiful young girl intending to go across but scared of too much water. Realizing her anxiety, Suresh offers his hand and leads her into water. Watching this, Raman screams, but Suresh ignores his screams and goes ahead. Flow of the river gets swifter causing the girl to drift. Suresh the refore holds his hand around her waist and leads her ahead. For Raman this act of Suresh is beyond imagination and he severely reproaches Suresh for his audacity. Suresh again ignores his objection. Water gets deeper ahead. The girl does not know how to swim. Suresh therefore carries her on his back and swims across the river. This is too much for Raman who abuses Suresh like anything for gross violation of the vow of celibacy. Suresh does not respond any way. He leaves the girl on the other bank and silently proceeds ahead with his colleague. On the way, Raman rebukes him again and again for what he had done and warns him of the dire consequences at the hands of the preceptor. Suresh maintains silence while reproaches of his friend continue unabated. Aft er listening for one hour Suresh points out that he had left the girl one hour back, while Raman was still holding her in his head.
It would be evident that in this case Suresh had no intention aside from helping a girl in crossing the river. While holding her hand or while carrying her on his back, he had no other motivation. Therefore he left her as soon as he reached the other bank . In all probability he even did not look at her beauty. For him, she was simply a person who was in need of help. He rendered it while retaining unimpassioned attitude throughout. Raman’s attitude was totally different. Though he did not even touch the girl, he was thrilled by the imaginary sensation of close contact of a beautiful girl. In the heart of his heart he longed to have a feel of her beauty. He did not actually do so simply because it was forbidden. In the spiritual sense he therefore committed sin of indulging in undesirable activity, while Suresh earned the Punya of helping a person in need. Thus Paap and Punya are to be conceived in relative terms and more often than naught they depend upon one’s mental attitude in a given situation.
Concepts of Punya and Paap are more or less identical with most of the religions. The latter concept is however more subtly treated by Indian philosophies, They take into consideration not only the actual act but also the intention behind it. They are una nimous in adoring the meritorious intentions and activities and in condemning the sinful ones.
Sant Tukaram's definition of Paap and Punya
Punya Paropkar paap te parpeeda
aanik naahi zoda dooja yaasi
Helping others out in difficult times and giving happiness (Paropkar) is "Punya". Where as, causing sorrow to others (Parpeeda) is "Paap" ie. sin. There is no pair as interesting and as perfectly opposite as this pair.
Satya tochi Dharma, asatya te karma
aanik he varm naahi dooje
Truth is the only religion, untruth and deceit are bondage. There is no secret like this on this planet.
Gati techi mukhi Naamache smaran
Adhogati jaan vinmukhta
He whose tongue chants the Lord's Name continuously attains salvation instantly. He whose tongue does not chant the Holy Names rotts here in this trap of birth and death.
Santaancha sang tochi swargavaas
Nark to udaas anargala
He who keeps company with truthful, gentle, kind, generous, God fearing people attains "swargavaas" ie. salvation. To him who does not do so, hell is destined.
Tuka mhane ughade aahe hit yaant
jayaa je uchit karaa taise
Says Tuka: - ALL THE ABOVE OPTIONS (ie Paropkar or Parpeeda, truthfulness or deceit, to chant or not to chant, to keep good company or not to...) ARE OPEN TO ALL HUMANS ALIKE. ITS FOR HUMANS TO CHOOSE ACCORDINGLY.
The species of life
jalaja nava laksani
sthavara laksha-vimsati
krimayo rudra sankhyakat
prkshinam dasa-laksanam
trimsal-laksani paravah
catur laksani manusah
"There are 900,000 species living in the water. There are also 2,000,000 nonmoving entities such as trees and plants. There are 1.100,000 species of insects and reptiles and there are 1,000,000 species of birds. As far as animals are concerned there are 3,000,000 varieties and there are 400,000 human species(based on Spiritual Level)." (Padma Purana)
sthavara laksha-vimsati
krimayo rudra sankhyakat
prkshinam dasa-laksanam
trimsal-laksani paravah
catur laksani manusah
"There are 900,000 species living in the water. There are also 2,000,000 nonmoving entities such as trees and plants. There are 1.100,000 species of insects and reptiles and there are 1,000,000 species of birds. As far as animals are concerned there are 3,000,000 varieties and there are 400,000 human species(based on Spiritual Level)." (Padma Purana)
Seven limbs of a kingdom Manu 9.294
The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga). or: king, ministers, treasury, army, allies, brahmanas & sacrifices, needs of the subjects.
Why is the World here
Srila Prabhupada was once asked this question by a devotee, “Why is the world here?”. Prabhupada answered by a counter-question, “Why is the cloud here?” He elaborated: Because there is need for vegetation, there is need of rain. Because there is need of rain, there is cloud. Same way, because there is need for creation of material existence, it is there. In due course of time, vegetation dries up, rains disappears and the clouds disperse. Only the sky remains. Similarly, this world is an opportunity for the living beings to realize their relationship with the Lord, and eventually go back to Godhead. When material hankerings disappear, suffering is gone and only Krishna remains.
As to why we forgot Krishna, He gave us free will or desire. The moment we desired to enjoy separate from Him, He arranged that by sending us here. Even in this world, the more a person wants to forget Him, the better arrangements Krishna will make to enable it.
There was an Ãzhwãr by name Thondaradipodi Ãzhwãr. He has written the wonderful 'Tirumãlai' which all of you must have heard -
'Pacchai mã malai pol meni
pavazha vãi kamalachengann
Achuta amarar ye re
Ãyartham kozhunde ennum
icchuvai thavira yãn poi indira logam ãlum
acchuvai peridum venden Arangamã nagarulãne!'
-- He says, "I will go to Vaikunta, Oh! Ranganatha! If I find you there in the same manner as you are here in Srirangam, I would remain there. But, if it is not so, I will leave Vaikunta and rush back to Srirangam!"
There was a Bhakta by name Nãmadev. He took a vow in his lifetime that he would compose a hundred crore 'abhangs'. He went to Vaikunta but did not like Vaikunta. He, therefore, returned to the earth. He was back in the form of the Bhakta Tukkãrãm.
There are some Bhaktãs who, on attaining to Vaikunta, do not desire to return to the earth. Who are these Bhaktãs? 'Sadã pasyanti soorayah!' What does this mean? These Bhaktãs who worship the Lord in 'santa bhãva' - sitting with eyes closed and meditating on Him - on reaching Vaikunta keep looking at Vishnu, in the form of 'Para Vãsudeva'. They do not get tired of looking at Him. So, they remain in Vaikunta and keep looking at Bhagavãn. But, for those who are interested, desire in listening to Bhagavãn's Lila, do Bhagavãn's 'gunanubhavam', praise His glories (kirtanam), do 'purappãdu' (take the Lord in procession singing His praises) for Him, conduct 'utsavs' (festivals) for Bhagavãn, do 'abishekha' for Bhagavãn, do not choose Vaikunta for the permanent abode. Will those Bhaktãs who have petted and pampered their Lord ('konji, kulãvi') enjoy their stay in Vaikunta? Never!
Narada Muni once asked Srimannaryana "Which is your permanent abode?". To this Sri Vishnu replied "Naham Vasami Vaikunte,NahiYogi Hridaye,Yatra Mad Bhakta Gayanthe Tatra Thistami Narada !" which means "Oh Narada, I am not in Vaikunta, nor in the hearts of yogis, you will feel my presence where my devotees sing my name with love and affection".
As to why we forgot Krishna, He gave us free will or desire. The moment we desired to enjoy separate from Him, He arranged that by sending us here. Even in this world, the more a person wants to forget Him, the better arrangements Krishna will make to enable it.
There was an Ãzhwãr by name Thondaradipodi Ãzhwãr. He has written the wonderful 'Tirumãlai' which all of you must have heard -
'Pacchai mã malai pol meni
pavazha vãi kamalachengann
Achuta amarar ye re
Ãyartham kozhunde ennum
icchuvai thavira yãn poi indira logam ãlum
acchuvai peridum venden Arangamã nagarulãne!'
-- He says, "I will go to Vaikunta, Oh! Ranganatha! If I find you there in the same manner as you are here in Srirangam, I would remain there. But, if it is not so, I will leave Vaikunta and rush back to Srirangam!"
There was a Bhakta by name Nãmadev. He took a vow in his lifetime that he would compose a hundred crore 'abhangs'. He went to Vaikunta but did not like Vaikunta. He, therefore, returned to the earth. He was back in the form of the Bhakta Tukkãrãm.
There are some Bhaktãs who, on attaining to Vaikunta, do not desire to return to the earth. Who are these Bhaktãs? 'Sadã pasyanti soorayah!' What does this mean? These Bhaktãs who worship the Lord in 'santa bhãva' - sitting with eyes closed and meditating on Him - on reaching Vaikunta keep looking at Vishnu, in the form of 'Para Vãsudeva'. They do not get tired of looking at Him. So, they remain in Vaikunta and keep looking at Bhagavãn. But, for those who are interested, desire in listening to Bhagavãn's Lila, do Bhagavãn's 'gunanubhavam', praise His glories (kirtanam), do 'purappãdu' (take the Lord in procession singing His praises) for Him, conduct 'utsavs' (festivals) for Bhagavãn, do 'abishekha' for Bhagavãn, do not choose Vaikunta for the permanent abode. Will those Bhaktãs who have petted and pampered their Lord ('konji, kulãvi') enjoy their stay in Vaikunta? Never!
Narada Muni once asked Srimannaryana "Which is your permanent abode?". To this Sri Vishnu replied "Naham Vasami Vaikunte,NahiYogi Hridaye,Yatra Mad Bhakta Gayanthe Tatra Thistami Narada !" which means "Oh Narada, I am not in Vaikunta, nor in the hearts of yogis, you will feel my presence where my devotees sing my name with love and affection".
Weapons - Astras
An Astra is a missile -type weapon which is to be hurled at an enemy. Examples include arrows from bows. A Shastra is a personal weapon, like swords and maces, that must be constantly operated by the warrior.
Devastras
- Brahmastra : imbibed with the mystical force of Creator Brahma , this is considered the most fearsome weapon in mythological works. The releaser of millions of missiles, great fires and a destructive potential capable of extinguishing all creation, if not used by and aimed only at a celestial fighter. Modern speculation has equated its destructive potential to a nuclear weapon .
- Shakti : the magical dart weapon of Indra , unfailing at executing its target. Indra granted it to Karna during the Mahabharata war.
- Vajra : the thunderbolt weapon of Indra , who is the God of Thunder and Lightning,
- Agneyastra : the fire weapon, incepted by God Agni , master of the flames.
- Varunastra : the water weapon, incepted by God Varuna , master of the oceans, rivers and lakes.
- Vayavastra : the wind weapon, incepted by God Vayu , master of wind.
Lord Vishnu's weapons
- Narayanastra : the personal missile weapon of Vishnu in his Narayana form, this astra lets loose a powerful tirade of millions of deadly missiles simultaneously. The intensity of the shower increases with resistance. The only solution is total submission before the missile, given which it will stop.
- Vaishnavastra : the personal missile weapon of Vishnu , once fired it cannot be thwarted by any means, save by the will of Vishnu Himself.
- Kaumodaki : the divine mace weapon of Vishnu; invincible and without parallel.
- Sudarshana Chakra : the magical chakra, a spinning discus with sharp outer spears. The Sudarshan flies at the command of Vishnu, spinning away to tear off the heads of His opponents, or to perform any function desired by Vishnu.
Lord Shiva's weapons
- Pashupata : discharged by the mind, eyes, words or a bow, the Pashupata is the irresistible and most destructive personal weapon of Siva. Never to be used against lesser enemies and by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.
- Trishula : the terrifying trident-staff of Siva
Traditional weapons
1) dhanu=bow
2) iShu=arrow
3) bhiNDipAla=A club hurled by the the arm or rope
4) shakti=spear (a speciality of kumAra)
5) drughaNa= a blade hurled by arm or rope
6) tomara= an axe hurled by the arm
8) nalikA= tube for hurling balls
9) laguDa= a weighted staff that is hurled
10) pAsha= a lasso (a speciality of varuNa)
11) chakra=discus (a speciality of viShNu)
12) dantakaNTaka = a harpoon or a barbed missile
13) bhusuNDi= spiked hammer hurled by a rope
The above are called muktAyudhas or hurled weapons
14) vajra=thunderbolt (a speciality of indra)
15) nishangi= a straight Aryan double-edged sword
15) parashu=battle axe (a speciality of ramo bhArgava)
16) goshIrSha= a cow headed mace for battery
17) asidhenu= a curved sword
18) lavitra= a large blade borne on pole
19) Astara= a chain mace
20) kunta= a lance
21) sthuNa=a knobed club (used by balarama against jarAsandha)\
22) prAsa= a spiked club
23) trishula=trident (speciality of rudra
24) gadA=mace
25) mudgara=mace with spikes on the surface
26) halAyudha= A plowshare
27) musala=pestle
28) paTTisha=halbred
29) maushTika= a weighted glove with spikes on the knucles
30) parigha=A large ball headed mace with a smooth surface
32) mayUkhI= an eletric rod ?
33) shataghnI= fire thrower
The above are amuktAyudhas used without discharge.
The above 33 are supposed to have emerged first from the vertebra and skull of the bhArgava Rishi dadhichi
The use of the Noose in warfare
The ancient hindus like Altaic tribes of central Asia used the noose or the pAsha with great proficiency. I shall provide below a brief description of the use of the noose as provided by the agni-dhanurveda
-The noose should be 10 cubits in length and round and held by the hand.
-It is made from karpasa (cotton), mu~nja (a grass fiber), hemp, sunflower fibers or hide.
-30 units of fiber are twined together to make the noose rope.
-It is gathered with the left hand and with the right hand. After having made a lasso it should be whirled around the head and thrown quickly.
-It is useful to bring down people with good armour and well-armed. It is typically deployed by a horse borne or chariot borne attacker on other cavalry warrior.
-Once the foe is brought down, he may clubbed to death with a rod.
-The acharya must teach the user the noose by placing targets on horseback.
Amongst the devas the noose was the weapon of varuNa and yama. Though by the paurANic period it was most commonly used by most deities.
The Mohana astra sends the ranks and files of the enemy reeling in a swoon..(Described as Sanmohana astra in the MBH and was used by Arjuna in the Virata war)
The Sosana, which sucks up moisture from the air, the results of which are obvious.
The Santäpana, which generates excessive heat, scalding the enemy forces.
The Prasvapana or the sleep-inducer.
The vilaapana or the weep-inducer, which can be related to the tear-gas of the present days.
There are missiles that needed to be fired and there are missiles that were just hurled with the mystical mantras. The aisika astra for instance, which is employed through the medium of a reed or stem of grass. This missile is variedly known as aisika astra, brahma siras, etc. This is the missile that Sri Rama receives from Viswamitra. We know that he empowered a reed with mystical power when he aimed it on Kakasura, (Jayanta, the son of Indra). And this is the missile that Aswatthama used on the Pandavas, which finally was redirected to the womb of Uttara, in an attempt to destroy the son of Abhimanyu, the only progeny of the Pandava family, Parikshit, who was saved by Lord Krishna. This astra is referred to as brahma siras in the Book of War of Mahabharata. And as aishika, when the Book begins with the laments of Dhritarashtra in the Adi Parva.
The making of the bow is discussed in dhanurveda
It states that a bow should have 3 material: iron, horn and wood and should be 4 cubits in length. The Bow string is supposed to be made of bamboo fiber, hide or bark fiber. The middle part is recommended to have grip for the hand. The shape should be that of the "eye brows of a beautiful damsel" . A good bow is supposed to be made of a composite of horn, metal and wood. The good horns for a bow were said to be those of the buffalo, the rohisha deer and the recommended trees for the wood are the sAl, chandana, cane, dhavala or kakubha.. The tips of the bow termed Artni were made from horn reinforced with iron. The body was made with a combination of wood and horn or iron and horn. Additionally, Hindus also made an all iron or all bronze bow. From the hymns of the atharva veda one may infer that a composite bow was being refered to. The all metal bow could be perpetually kept strung and used a ready weapon for assault . The Hindus also appear to have wielded the bow with a thumb ring and used a leather guard called the hastaghana to protect agains the bow string abrading the hand.
http://www.atarn.org/india/dhanurveda_eng.htm
The Mohana astra sends the ranks and files of the enemy reeling in a swoon..(Described as Sanmohana astra in the MBH and was used by Arjuna in the Virata war)
The Sosana, which sucks up moisture from the air, the results of which are obvious.
The Santäpana, which generates excessive heat, scalding the enemy forces.
The Prasvapana or the sleep-inducer.
The vilaapana or the weep-inducer, which can be related to the tear-gas of the present days.
There are missiles that needed to be fired and there are missiles that were just hurled with the mystical mantras. The aisika astra for instance, which is employed through the medium of a reed or stem of grass. This missile is variedly known as aisika astra, brahma siras, etc. This is the missile that Sri Rama receives from Viswamitra. We know that he empowered a reed with mystical power when he aimed it on Kakasura, (Jayanta, the son of Indra). And this is the missile that Aswatthama used on the Pandavas, which finally was redirected to the womb of Uttara, in an attempt to destroy the son of Abhimanyu, the only progeny of the Pandava family, Parikshit, who was saved by Lord Krishna. This astra is referred to as brahma siras in the Book of War of Mahabharata. And as aishika, when the Book begins with the laments of Dhritarashtra in the Adi Parva.
In Shrimad Bhagwat , Lord Krishna used the 'NarayaNjwar' which produces very low temperature and is the answer of lord Shiva's 'Shivjwar' which produces very high temperature(12 times the temperature of Sun).
by the way, can u explain what following astras do?
1) Bhargavastra (karna got from Parshuram)
2) Mahendrastra (arjuna)
3) VaishNavastra
BRAHMADANDA
The reason why Drona proved unconquerable on the 15th day of the Mahabharata war at Kurukshetra was because he used the BRAHMADANDA for the 1st time ever in his life. Brahmadanda was Brahmarishi Vashistha's best weapon and it contained the spiritual powers of the 7 greatest sages of Hinduism. As Drona had not imparted knowledge of this secret weapon to either Arjuna or Ashwattama, therefore no Pandava, Yadava or Panchala MAHA-RATHI/ATHI-RATHI could handle Drona on the 15th day of battle. Therefore the Pandavas were forced to do cheating to kill Drona.
Arjuna used ANJALIKA, a divine weapon which was Indra's 2nd strongest weapon after SHAKTI.This ANJALIKA was used to kill Karna.Arjuna used the PASHUPATASTRA to kill Jayadratha. He also used MAHENDRA weapon to kill Sudakshina and Shrutayu.The irrestible weapon BRAHMASURIVAS was used by Arjuna to kill the divine snake,Ashwasen, who tried to help Karna in his battle against Arjuna
Devastras
- Brahmastra : imbibed with the mystical force of Creator Brahma , this is considered the most fearsome weapon in mythological works. The releaser of millions of missiles, great fires and a destructive potential capable of extinguishing all creation, if not used by and aimed only at a celestial fighter. Modern speculation has equated its destructive potential to a nuclear weapon .
- Shakti : the magical dart weapon of Indra , unfailing at executing its target. Indra granted it to Karna during the Mahabharata war.
- Vajra : the thunderbolt weapon of Indra , who is the God of Thunder and Lightning,
- Agneyastra : the fire weapon, incepted by God Agni , master of the flames.
- Varunastra : the water weapon, incepted by God Varuna , master of the oceans, rivers and lakes.
- Vayavastra : the wind weapon, incepted by God Vayu , master of wind.
Lord Vishnu's weapons
- Narayanastra : the personal missile weapon of Vishnu in his Narayana form, this astra lets loose a powerful tirade of millions of deadly missiles simultaneously. The intensity of the shower increases with resistance. The only solution is total submission before the missile, given which it will stop.
- Vaishnavastra : the personal missile weapon of Vishnu , once fired it cannot be thwarted by any means, save by the will of Vishnu Himself.
- Kaumodaki : the divine mace weapon of Vishnu; invincible and without parallel.
- Sudarshana Chakra : the magical chakra, a spinning discus with sharp outer spears. The Sudarshan flies at the command of Vishnu, spinning away to tear off the heads of His opponents, or to perform any function desired by Vishnu.
Lord Shiva's weapons
- Pashupata : discharged by the mind, eyes, words or a bow, the Pashupata is the irresistible and most destructive personal weapon of Siva. Never to be used against lesser enemies and by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.
- Trishula : the terrifying trident-staff of Siva
Traditional weapons
1) dhanu=bow
2) iShu=arrow
3) bhiNDipAla=A club hurled by the the arm or rope
4) shakti=spear (a speciality of kumAra)
5) drughaNa= a blade hurled by arm or rope
6) tomara= an axe hurled by the arm
8) nalikA= tube for hurling balls
9) laguDa= a weighted staff that is hurled
10) pAsha= a lasso (a speciality of varuNa)
11) chakra=discus (a speciality of viShNu)
12) dantakaNTaka = a harpoon or a barbed missile
13) bhusuNDi= spiked hammer hurled by a rope
The above are called muktAyudhas or hurled weapons
14) vajra=thunderbolt (a speciality of indra)
15) nishangi= a straight Aryan double-edged sword
15) parashu=battle axe (a speciality of ramo bhArgava)
16) goshIrSha= a cow headed mace for battery
17) asidhenu= a curved sword
18) lavitra= a large blade borne on pole
19) Astara= a chain mace
20) kunta= a lance
21) sthuNa=a knobed club (used by balarama against jarAsandha)\
22) prAsa= a spiked club
23) trishula=trident (speciality of rudra
24) gadA=mace
25) mudgara=mace with spikes on the surface
26) halAyudha= A plowshare
27) musala=pestle
28) paTTisha=halbred
29) maushTika= a weighted glove with spikes on the knucles
30) parigha=A large ball headed mace with a smooth surface
32) mayUkhI= an eletric rod ?
33) shataghnI= fire thrower
The above are amuktAyudhas used without discharge.
The above 33 are supposed to have emerged first from the vertebra and skull of the bhArgava Rishi dadhichi
The use of the Noose in warfare
The ancient hindus like Altaic tribes of central Asia used the noose or the pAsha with great proficiency. I shall provide below a brief description of the use of the noose as provided by the agni-dhanurveda
-The noose should be 10 cubits in length and round and held by the hand.
-It is made from karpasa (cotton), mu~nja (a grass fiber), hemp, sunflower fibers or hide.
-30 units of fiber are twined together to make the noose rope.
-It is gathered with the left hand and with the right hand. After having made a lasso it should be whirled around the head and thrown quickly.
-It is useful to bring down people with good armour and well-armed. It is typically deployed by a horse borne or chariot borne attacker on other cavalry warrior.
-Once the foe is brought down, he may clubbed to death with a rod.
-The acharya must teach the user the noose by placing targets on horseback.
Amongst the devas the noose was the weapon of varuNa and yama. Though by the paurANic period it was most commonly used by most deities.
The Mohana astra sends the ranks and files of the enemy reeling in a swoon..(Described as Sanmohana astra in the MBH and was used by Arjuna in the Virata war)
The Sosana, which sucks up moisture from the air, the results of which are obvious.
The Santäpana, which generates excessive heat, scalding the enemy forces.
The Prasvapana or the sleep-inducer.
The vilaapana or the weep-inducer, which can be related to the tear-gas of the present days.
There are missiles that needed to be fired and there are missiles that were just hurled with the mystical mantras. The aisika astra for instance, which is employed through the medium of a reed or stem of grass. This missile is variedly known as aisika astra, brahma siras, etc. This is the missile that Sri Rama receives from Viswamitra. We know that he empowered a reed with mystical power when he aimed it on Kakasura, (Jayanta, the son of Indra). And this is the missile that Aswatthama used on the Pandavas, which finally was redirected to the womb of Uttara, in an attempt to destroy the son of Abhimanyu, the only progeny of the Pandava family, Parikshit, who was saved by Lord Krishna. This astra is referred to as brahma siras in the Book of War of Mahabharata. And as aishika, when the Book begins with the laments of Dhritarashtra in the Adi Parva.
The making of the bow is discussed in dhanurveda
It states that a bow should have 3 material: iron, horn and wood and should be 4 cubits in length. The Bow string is supposed to be made of bamboo fiber, hide or bark fiber. The middle part is recommended to have grip for the hand. The shape should be that of the "eye brows of a beautiful damsel" . A good bow is supposed to be made of a composite of horn, metal and wood. The good horns for a bow were said to be those of the buffalo, the rohisha deer and the recommended trees for the wood are the sAl, chandana, cane, dhavala or kakubha.. The tips of the bow termed Artni were made from horn reinforced with iron. The body was made with a combination of wood and horn or iron and horn. Additionally, Hindus also made an all iron or all bronze bow. From the hymns of the atharva veda one may infer that a composite bow was being refered to. The all metal bow could be perpetually kept strung and used a ready weapon for assault . The Hindus also appear to have wielded the bow with a thumb ring and used a leather guard called the hastaghana to protect agains the bow string abrading the hand.
http://www.atarn.org/india/dhanurveda_eng.htm
The Mohana astra sends the ranks and files of the enemy reeling in a swoon..(Described as Sanmohana astra in the MBH and was used by Arjuna in the Virata war)
The Sosana, which sucks up moisture from the air, the results of which are obvious.
The Santäpana, which generates excessive heat, scalding the enemy forces.
The Prasvapana or the sleep-inducer.
The vilaapana or the weep-inducer, which can be related to the tear-gas of the present days.
There are missiles that needed to be fired and there are missiles that were just hurled with the mystical mantras. The aisika astra for instance, which is employed through the medium of a reed or stem of grass. This missile is variedly known as aisika astra, brahma siras, etc. This is the missile that Sri Rama receives from Viswamitra. We know that he empowered a reed with mystical power when he aimed it on Kakasura, (Jayanta, the son of Indra). And this is the missile that Aswatthama used on the Pandavas, which finally was redirected to the womb of Uttara, in an attempt to destroy the son of Abhimanyu, the only progeny of the Pandava family, Parikshit, who was saved by Lord Krishna. This astra is referred to as brahma siras in the Book of War of Mahabharata. And as aishika, when the Book begins with the laments of Dhritarashtra in the Adi Parva.
In Shrimad Bhagwat , Lord Krishna used the 'NarayaNjwar' which produces very low temperature and is the answer of lord Shiva's 'Shivjwar' which produces very high temperature(12 times the temperature of Sun).
by the way, can u explain what following astras do?
1) Bhargavastra (karna got from Parshuram)
2) Mahendrastra (arjuna)
3) VaishNavastra
BRAHMADANDA
The reason why Drona proved unconquerable on the 15th day of the Mahabharata war at Kurukshetra was because he used the BRAHMADANDA for the 1st time ever in his life. Brahmadanda was Brahmarishi Vashistha's best weapon and it contained the spiritual powers of the 7 greatest sages of Hinduism. As Drona had not imparted knowledge of this secret weapon to either Arjuna or Ashwattama, therefore no Pandava, Yadava or Panchala MAHA-RATHI/ATHI-RATHI could handle Drona on the 15th day of battle. Therefore the Pandavas were forced to do cheating to kill Drona.
Arjuna used ANJALIKA, a divine weapon which was Indra's 2nd strongest weapon after SHAKTI.This ANJALIKA was used to kill Karna.Arjuna used the PASHUPATASTRA to kill Jayadratha. He also used MAHENDRA weapon to kill Sudakshina and Shrutayu.The irrestible weapon BRAHMASURIVAS was used by Arjuna to kill the divine snake,Ashwasen, who tried to help Karna in his battle against Arjuna
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