HRASVA BAGHAVATHAM: HRASVA BHAGAVATHAM - CANTO - 11 -PART

CANTO - 11 - PART - 2
एकादश स्कन्ध:

भेदो वर्णाश्रमाणामपि न कृतयुगे तत्र हंसा मनुष्याः

कुर्वन्ति स्वस्वकर्माण्यनिशमुरुतरश्रद्धया भक्तिभाजः।

त्रेतायां भेदबुद्धिर् भवति च गुणकर्मानुसारेण विप्र-

क्षत्रादि; ब्रह्मचर्यादि च विदित;मिदं निश्चिताचारवच्च।।

Meaning: " I n Krutha Yuga there was neither caste (Varna ) nor Ashrama (fourfold social orders or distinction of stages in life ) was existing . There was only one social class called 'Hamsa' and all the people were scholars,My devotees and all the religious duties were perfectly done by them. In Satya or Krutha Yuga there was only one Veda and that was Pranava. In Treta Yuga, the Vedas appeared in My heart and they were three- Rik, Yajur and Sama and from their Knowledge I appeared as threefold sacrifice.From Me all the fourfold social ordes- Brahmana, Kshatriya , Vaishya and Shudra were manifested.The various occupational social divisions appeared. In this Yuga, the differences arise due to the differences in their duties and gunas.The fourfold stages in life appeared- Brahmachari from My Heart, Gruhasthas from My loins, Vanaprastha frm My chest and Sanyasi from MY Head. This is for the regulation of thee society and for following their duties "

Commentary: In Krutha Yuga all were endowed with Atma Vidya. The different social orders manifested in Treta Yuga. In this chapter the duties of each class of the social order (Varna ) and each stage (Ashrama ) are described in detail. But the general Dharma for all are- Ahimsa,Satyam,Astheyam,Akamakrodhalobhatha, ButhaPriyaHitha Iha-meaning, Non viiolence,Truthfulness,Honesty,Desire for the welfare and happiness for others,Freedom from lust, anger and greed. These should be practised by one and all.

In this chapter the duties of Brahmachari and Gruhastha are described in detail.

निस्संगः समदर्शनः सुविमलो लब्धेन तुष्टो मुनिः

पड्वर्गं च विजित्य काननपुरग्रामाश्रमादीन् विशन्।

दृश्यं सर्वमिदं जगन्मम विदन् मायेति तर्केण मां

सर्वव्यापिनमेव चिन्तय सखे! भक्त्या विमुक्तो भवे:।।

Meaning:" O!My Friend! You become an ascetic- unassociated with total detachment from all the worldly affairs, looking all either pleasure or pain, happiness or sorrow equally and bearing them with fortitude, pure in your heart and mind, with complete satisfaction under all circumstances, finding a bliss in Self, conquering all the sixfold qualities such as desire, anger greed and others, and always meditating on Me. You may travel any where - a forest,town,village,hermitages -observing this universe as a creation of Maya-and determining Me alone as a Permanent and All Pervading One,develod the Bhakthi towards Me. Then you will be liberated. "

Commentary: in this chapter the duties of Vanaprastha and Sanyasa Ashramas are described. One can become a Vanaprastha or a Sanyasi - according to the nature of his guna and capacity to observe the rules of those stages in life. One should develop Bhakthi with faith and firmness and should look upon all as the manifestations of "Brahman'. Only those having qualifications to enter these Ashramas have to observe the rigour.

धर्मानुष्ठानशुद्धीकृतहृदि विमलं ज्ञानं आभाति; तत् सद्

त्रिकालेष्वपि मृदिव घटे, शास्त्रतो ज्ञेयमेतत्;।

भक्तिरवर्द्धेत नूनं दमशमनिय मैस्स्तयागशौचादिभीश्च,

ज्ञात्वाबन्धुः सखाहं गुरुरिति गुणदोषैकदृष्टि त्यजेश्च।।

Meaning: " One has to perform the duties prescribed for his social order and stage in life faithfully. Then his mind will be removed of all impurities and will become pure. Only in the pure mind the Knowledge of Self will be realised.He will come to a firm conclusion that Brahman alone is the "Satya" , like the earth is permanent-either before making a pot, or in the pot or after it is broken into pieces Brahman only is Omnipresent ,Omniscient and All Pervading.This can be learnt from the scriptures also.The Bhakthi towards Hari grows firmly and rooted into the mind by observance of the qualities of Yama and NIYAMA. When the consciousness of " I (SELF) am the only Friend,Relation, and Guru " dawns in the mind, one should abandon totally the feeling of the qualities or their defects and shortcomings "

Commentary: How does one attain "moksha"? The requisites are-JNANA( Knowledge) VAIRAGYA (Dispassion) VIJNANA (Direct Knowledge),SHRADHDHA (Faith), BHAKTHI (Devotion )The nine(Prakrithi,Purusha, Mahat,Ahankara and the FIVE Tanmatras), the eleven (Five Jnanendriyas, Five Karmendriyas,and Manas), the Five Bhuthas (Sky, Air, Fire, Water,Earth),, the three gunas (Satva,Rajo, Tamo), that knowledge by which one knows that these constitute all beings and that one underlines all these is "JNANA" But the Bhakthi is the requisite for Jnana. The practice of Yama and Niyama is for the growth of Bhakthi

This chapter stresses that sacrifice of all worldly attachments as a requisite to Jnana.Those who desire moksha should observe Yamas and those who have desires should observe Niyamas- both together they are 12.

Actual opulence is My own nature as the Personality of Godhead, through which I exhibit the six unlimited opulences. The supreme gain in life is devotional service to Me, and actual education is nullifying the false perception of duality within the soul. Real modesty is to be disgusted with improper activities, and beauty is to possess good qualities such as detachment. Real happiness is to transcend material happiness and unhappiness, and real misery is to be implicated in searching for sex pleasure. A wise man is one who knows the process of freedom from bondage, and a fool is one who identifies with his material body and mind. The real path in life is that which leads to Me, and the wrong path is sense gratification, by which consciousness is bewildered. Actual heaven is the predominance of the mode of goodness, whereas hell is the predominance of ignorance. I am everyone's true friend, acting as the spiritual master of the entire universe, and one's home is the human body. My dear friend Uddhava, one who is enriched with good qualities is actually said to be rich, and one who is unsatisfied in life is actually poor. A wretched person is one who cannot control his senses, whereas one who is not attached to sense gratification is a real controller. One who attaches himself to sense gratification is the opposite, a slave. Thus, Uddhava, I have elucidated all of the matters about which you inquired. There is no need for a more elaborate description of these good and bad qualities, since to constantly see good and bad is itself a bad quality. The best quality is to transcend material good and evil.

दोषं माƒƒत्यन्तिकं पश्य च गुणमपि मत्प्राप्तये कर्म भक्तिर्-

ज्ञानं चैतन्मयोक्तं धनतनयकलत्रादिसक्त स्य कर्म,।

ज्ञानं वैराग्यभाजो निखिलविषयतः, स्वल्परक्तस्य भक्तिर्

योगा वेदप्रसिद्धा; विविधमभिहिताश्चाधिकारिप्रभेदात्।।

Meaning: " The good qualities or attributes and the bad qualities or attributes are inherent in the things and methods. They are not to be regarded as final or end in themselves.The paths of Karma, Bhakthi and Jnana are meant to reach Me.There are three classes of persons-1) Those who are more attached to their wife, children wealth, property and other material things For these persons, the path of Karma is suitable and proper 2) Those who have attained Jnana and developed total detachment to the worldly affairs and are more concerned to reach Me. For these persons, the path of Jnana (Vedantha Marga) is ssuitable and proper. 3) Then there are persons who are not more attached to their families and worldly affairs , but who have not attained Jnana also. For these people , the path of Bhakthi is more suitable and proper. These three paths also are mentioned in the Vedas and very popular.Due to differences in the persons with regard to their qualifications- both mental and their attachment to material comforts, there are different paths to attain Me are prescribed "
Commentary: Udhdhava asked -" There are good qualities and bad qualities. The Vedas also speak of the differences in Varna, Ashrama , Dravya,Desha, Kala Age,heaven and hell and in other respects such as men, devas, pitrus and in many respects.Further the distinction between the virtue (piety) and sin comes from the Vedas and the same Vedas also nullify the effect of virtue(Punya) and sin (Papa) , there arises a confusion in our minds" . Then Krishna said -" The Vedas also prescribe the three paths to reach Me-Karma. Jnana, and Bhakthi,- for different classes of persons. But the path of Bhakthi is the greatest among the three paths.For all classes of people Bhakthi removes all the impurities of the mind. make them develop total detachment and the development of Jnana.My devotees reach Me easily without undergoing any hardships. They do not covet svarga and they do not go to hell either. They do not desire 'moksha 'also. They are more satisfied to be My devotees alone. For My Bhakthas- neither the good qualities nor the bad qualities affect or influence them. By this path of Bhakthi, they reach ME-(VAIKUNTA OR BRAHMA PADAM )"

मार्गेण स्वेन कार्यं मम भजन,मिदं वेद काण्डत्रयोक्तं;

विद्यन्ते ह्यर्थवादाः श्रुतिषु; मुनिजना भाषमाणाः परोक्षं,।

मत्स्मृत्या चित्तशुद्धिर् भवति; विषयसंगेन कामः क्रमेण

क्रोधो बुद्धेर् विनाशोƒपि च; विषयनिवृत्तिस्तु सत्क्षेमदात्री।।

Meaning: " One should worship Me ,by following the path which is appropriate for him. The Vedas mentions all the three--Karma Kanda, Upasana Kanda, and Jnana Kanda-as the paths to reach Me.In the Vedas there are- Arthavadas- meaning they speak of the fruits of the actions only to create a taste in them and these are not the goals.The sages always prescribe this in indirect manner - similar to the administration of a bitter medicine with sweet mixtures. The mind will be purified and get rid of all the impurities only by meditating Me. Once one gets associated with the gratification of senses,the desire arises in the mind first, then the anger and other bad qualities. The mind gets polluted and will be led to a destructive path.So the avoidance and total abdication of sense gratification only will do the greates good and welfare to one"

Commentary: There are persons who are not qualified to practise any of these paths. The good and bad qualities are mentioned only for those who desire the fruits of the actions. They are also mentioned according to the grade and qualifications for the practitioners of the three paths.They are not meant to reach Me.The Vedas also presribe the three paths. When Vedas proclaim the fruit of doing a particular act or sacrifice , it is meant to induce a taste and this not the end or goal. To reach Hari is the goal. The Vedas prescribe various methods and mantras. One should have no desire at all.In the entire universe no one understands the confidential purpose of the Vedic Knowledge except Vishnu Himself. The appearance of the duality is the Maya of Bhagavan and the Vedas also confirms this.

तत्त्वान्युक्तानि सिद्धैर् विविधमृषिवरैस्तानि सर्वाणि साधून-

न्येषां भेद: प्रकृत्याश्रय उत विदुषां शोभनं सर्वमुक्तं;

जीवो ब्रह्मैव नान्य:; पुरुषमिममवेह्यत्र देहादिभिन्नं

नित्यं शुद्धं च बुद्धं; प्रकृतिविषयतो मा स्म भूर् वञ्चितस्त्वम्।।

Meaning: " The great sages- who are the realised souls themselves- have prescribed the various elemental principles (Tatvas). All of them are logically correct and acceptable ,reasonable as well.The differences are due to the recognition of these elements in Prakruthi.All of them are for the welfare and well being of the universe.The jiva is Brahman and there is no other thing at all in this universe.The Purusha is different from the bodies of the jivas in this universe.The Purusha is eternal (Nithya) Pure (Shudhdha) and Intelligent and Self Effulgent . Do not be misled by the elements of Prakruthi"

Commentary: This chapter deals with the "PRAKRUTHI"and "PURUSHA".In Sankhya Yoga the elements of Prakruthi are 24.If Purusha is added to this count then there are 25 elements (the jiva and purusha as one).In this case if one considers jiva and purusha to be different, then there elements.5Karmendriyas,5Jnanendriyas and Manas-there are 11 elements in the 17 elements - 11 as in the previous count,5 Tanmatras and Atma together.In the count of 16 the Atma and Manas are taken as one.In the count of 11-5 qualities,5 karmendriyas and Atma. So on and so forth -for other method of counting the principles of Prakruthi.

But Purusha is independent of Prakruthi.This Knowledge is essential. What happens to the body does not affect Purusha/. The birth and the death affects the body ant the Atma- Purusha. The happiness and sorrow are experienced by the body alone. Therefore whatever differences are seen in the universe are illusions. One has to control the mind even one is insulted. Development of forbearance is essential . Udhdhava asked as to how one can get this Jnana.

नष्टे क्लेशार्जितार्थे सममतिरमलो द्रुह्यमाणो जनौघै:

कश्चित् प्रागाह - "दुखं सुखमपि मनसा कल्पितं, तस्य हेतु:।

काल:कर्म ग्रहा नो; मनसि नियमिते नापि संसारचक्रं;

प्राप्स्यामी""शं नियन्ता मन'' इति दृढधीर् योगिवर्यो बभूव !!
Meanings: " There was a brahmana in the town of Avanti . He had amassed great wealth by hard earned means. He was a miser also.During the course of time, he lost all the wealth and his own wife and children drove him out of the house. He was begging Even the begging bowl was snatched away from him by some people. The food he got with great difficulty by begging was purposely spoilt by some miscreants.By these hardships which he experienced, his mind and intellect was removed from all impurities and attained a state of perfect peace and calmness. He forbore all the hardships with equanamity.Even when he was harassed to a great extent by others with contempt towards him, he said-" The happiness and sorrow are the creations of the mind.The cause for my sorrow are not -the time, the my karma, nor any planet or planets. The cause is my mind.For a person who controls the mind, there is no worry of this 'samsara'.I will control my mind and I will be liberated by all the bondage of 'samsara'. Iwill meditate the Lotus Feet of Bhagavan and attain Him".He was determined of his own accord.In course of time he became a great Yogi.".
Commentary: This is -"BHIKSHU GEETHA". This demonstrates as how a person can control his mind by forbearance of the hardships even when he is rejected by the society and insulted.If one by analysis concludes that the real cause of hardship lies in the mind. If one has equanimity in both happiness and sorrow, he becomes a Jnani . In fact Udhdhava asked Krishna that it would be difficult conquer the elements of prakruthi unless one takes refuge to His Lotus Feet. Krishna narrated the'Bhikshu Geetha' to illustrate that by self introspection and analysis one will be able to develop forbearance(Titiksha). Even when a person does not follow the three paths , he would be able to become aJnani by practice. Krishna advised Udhdhava to control his mind and with devotion dedicate your mind on Him and he would be liberated from the experience of duality -pleasure and pain,happiness and sorrow.

आदौ ब्रह्मैव सत्यं प्रकृतिपुरुष भेदेन तच्चद्विधाƒभूद्;

धीमन्! दृश्यं समस्तं प्रकृतिपरिणतिः; पूरुषो निर्विकारः;।

जातं सर्वं विलीनं भवति सति लये ब्रह्मणीदं च नाना-

रुपेणाभासमानं जगदखिलमिदं त्वेकमेवाद्वितीयम्।।
Meaning: " In the beginning of this universe the only thing was "Brahman" and there was no other thing than this. Then this Brahman became twofold by means of Maya- Prakruthi consisting of cause and effects and the other as Purusha. O! Intelligent Udhdhava! Whatever is seen in this universe is the manifestation of Prakruthi. Purusha does not undergo any change whatsoever.In the final dissolution ,this Prakruthi- which is created and preserved -get merged in the 'Brahman'.So understand that this Prakruthi - the universe- -which appears in many forms and is illuminated to the eyes - is One(Brahman) and there is no second thing other than this"
Commentary: Before this creation there was Brahman alone- which by its will, became twofold- one as Purusha and the other as Prakruthi , which created this universe , by the disturbance and three gunas -satva, rajas and tamas manifested from it and this universe was created. Prakruthi is the cause and effect for this universe and this PRAKRUTHI ALONE UNDERGOES CHAN GES.PURUSHA IS NIRVIKARA - undergoes no change at all at any time.In this chapter the Sankhya Yoga is described in detail as to how this universe was created and in dissolution this universe is merged into Jiva , and the Jiva into the Atma.These details have been described in Canto 2 &3 earlier..This is described with a view to remove the duality in the minds of the devotees by controlling the mind and intellect and contemplating on the only one -which is eternal (Brahman). The cause for the duality is Maya or Ajnana(Ignorance). This can be removed by reflecting on Sankhya Yoga.

सर्वं वै त्रिगुणात्मकं जगदिदं सत्त्वप्रवृद्धे मृतः

स्वर्गं याति, भुवं रजस्यपि, तमस्युग्रं पदं नारकं;।

धर्मिष्ठस्तु मदानृतादि च विहायैकं परं निर्गुणं

भक्त्या मां तपसा भजन् जनिमृतिक्लेशात् पुमान् मुच्यते।।

Meaning: "The entire universe is the creation of Prakruthi - which manifests as the three gunas-Satva, Rajo and Tamo gunas. The man who is influenced by Satva Guna does Karma which in turn increases the same Satva Guna in him and by doing such virtuous actions goes to the heaven.In case he is influenced by Rajo Guna, he performs Karma with a motve and may go to the heaven after his death but he is born again in this Earth either as a man or in some species according to his Karma. In case a man is influenced by Tamo Guna and commits sins ,he reaches the hells for undergoing punishment for his sins.But the man who performs the Karma according to the rules of Dharma and who practises always Truth and is never proud but worships Me in the "NIRGUNA BRAHMAN" Form and also with Pure Bhakthi, does penance with all sincerity, will never undergo the recurrence of births and deaths and the hardships of the 'samsara'".

Commentary: In this chapter 25, the influence of the various gunas are described. The person whose mind is influenced by the Satva Guna, does his Karma which will increse that guna. Consequently he is not influenced by the other two. Such a person is bound to do the actions which would result in his entry to the higher regions on his death. In case of the other two their actions lead to the undesirable ends after their deaths. But a Bhaktha who is influenced by Satva Guna is more concerned to keep his mind and intellect pure by chanting His names and Bhajans and in the company of Sadhus. Such a person is bound to attain Him and will never return to the Earth..

दुस्संगाच्चित्तदोषो भवति बहुतरः, सोƒपि भक्त्या विनाश्यो,

भुक्त्वैलस्तुर्वशीं प्राक् चिरमथ सुकृती चायमुद्युद् विवेक:।

त्यक्त्वा भोगाभिलाषं दृढमतिरभवत् संगदोषाद् विमुक्तः;

सत्संगात् शुद्धचित्तो मयि निहितमना योगिवर्यो भवेस्त्वम्।।

Meaning: " When one is associated with the bad company,the bad qualities of the mind goes on multiplying. Still these bad qualities can be removed from the mind and intellect. The PURURAVAS -son of Ila-was infatuated with URVASHI and was enjoying the sense gratification with her for a very long time. Then wisdom dawned on him. Slowly, slowly, he left the gratification of senses and the association with her completely.Then only he was liberated from the association of the bad company .Simultaneously his intellect was firm and determined and roamed about this Earth ,with no association at all. Therefore You- in association with the good company of the Sadhus- purify your mind and intellect-control your mind and intellect, then you will become a great Yogi"

Commentary: When a person is in bad company, that will influence his mind and he will develop bad qualities and commit sins. The mind will be influenced by more and more of Tamo and Rajo Gunas.The best way to get out of this mire is to leave the bad company for ever. And direct the mind and intellect towards the association of Sadhus which will induce Satva Guna-which in turn will purify the mind . By control of senses one may become a Yogi. See chapter 14 and 19 of Canto 9. The Yogi should not join a bad company.Acquire from the Sadhus the Devotion to Hari. The Yogi will ultimately attain 'moksha'.

Krishna told this to Udhdhava to demonstrate that the association of Sadhus will lead to the enlightenment of the soul for a yogi, whereas the company of women will lead to his downfall and distress.

तन्त्रोक्तं कर्मयोगं श्रृणु; दृषदि हृदि स्थण्डिले क्वापि वा मां

सश्रद्धं भावयित्वा स्थिरमति कुसुमैर्गन्धधूपादिभिश्च।

उच्चैर्गायंश्च नृत्यन् श्रुतिसुखदकथाः स्तोत्रपाठांश्च श्रृण्वन्

संपूज्य प्रेमपूर्वं कृतनतिरमलो भक्तलोकोत्तमः स्याः।।

Meaning: "Now hear the Karma Yoga -as written in the Tantra Shastra.You invoke Me in a stone statue,ground, or in your mind and heart or any where , with utmost faith, and with a steady and firm mind, worship Me with sandal paste,flowers and 'Dhupa' and offerings of food items ,singing My songs and names in a louder voice, dancing with joy, and hearing My Incarnations and Deeds , which will be very pleasing to the ears and worshipping Me and offering prostrations to Me and My devotees In this way You will become a pure and a very great Devotee"

Commentary: The Karma Yoga- Nishkama Karma Yoga and Sakama Karma Yoga were explained earlier.

It is the Nishkama Karma Yoga that will lead to Jnana Marga and ultimately to moksha. This pertains to Vedic Rituals.But there are persons who are overcome by the desires and for them also the total detachment is essential. To attain,the purification of the mind and total detachment, the best way is to involve themselves in Devotion to Krishna by worshipping Him in an idol form and develop Bhakthi. For this the method of Puja by the rituals prescribed in Tantra Shastra is described in this chapter .The puja procedure for both the fixed form (in a temple) and a movable form (in a house or any where) according to Purusha Suktha and 16 forms of offerings are described.The Pancharatra code is prescribed..

आत्मावास्यमिदं, प्रभुः सृजति वा त्राताƒपि हर्ताƒपि वा,

सृष्टं त्रातमिदं हृतं च स विभुर् नान्यत् ततो वस्तुतः,।

नानात्वेन विराजितं तु जलधौ कल्लोलवद् योगिनः

पश्यन्तीदृशमुद्धव! स्थिरमतिर् योगीशचर्याम् कुरु।।

Meaning:"This universe(jagath ) is covered by Atma (Brahman ). Vishnu- is the Lord of this universe-He creates it, preserves it and annihilates it. The entire universe which appears in the form of creation, preservation and dissolution is Bhagavan Himself. Other than Him there is no other thing at all.The various forms , which appear in this universe is Illusion(Maya) - like thewaves in the ocean which are born, stays for some time and then disappear. O ! Udhdhava! all Yogis see this universe in this manner and understand the truth (Brahman is only Real and the Jagath as Unreal). Let Your Mind be firm and determined on this. You practise Yoga and be a Yogi"

Commentary: This chapter describes Jnana Yoga once again.Krishna advises that since the entire universe is Paramatma- all the entities in this universe are Paramathma - So there is no question of praising any thing or condemning any thing.There is nothing good or bad about the duality.The appearance of this universe in the threefold material nature or gunas, which is perceived or seen within Him is illusory (a creation by Maya)., When a learned man realises that there is no existence of any other second thing other than Brahman -neither praises nor criticises any material manifestation.This should be known by the direct perception logical analysis, bythe testimony of the scriptures and self-realisation.Therefore one has to free himself from all attachments.

Udhdhava then asked as to why this creation takes place then? Is it for the 'Atma' or is it for the body? If the Atma has no connection with the three gunas, then why this creation, preservation and dissolution?

Then Krishna proceeded to describe the Jnana Yoga once again in a brief form. That is the central theme of this chapter. An yogi should cast off all attachments and passions or desires by the total Bhakthi towards Hari.An yogi may come across with obstacles in the path of Yoga.But when the Yogi gives up all desires and becomes fixed in self-bliss and makes Him all in all will surly overcome all obstacles.There is no duality other than Brahman(the Advaita principle This is the essence of the teaching in this chapter.

चरेयं दुश्चरा चेन्मम चरितकथाः कीर्तयन् नाम गायन्

श्रृण्वन् भक्त्या स्मरन् मां मुहुरपि बदरीं याहि; मुक्तिं लभस्व;।

एवं श्रुत्वोद्धवस्तु स्वगुरूमुपनमन् प्राथ्र्य भक्तेर् विवृध्यै

बिभ्रत् तत्पादुके द्वे शिरसि स बदरीं प्राप्य सिद्धिम् प्रपेदे।।

""नमोƒस्तु ते महायोगिन्! प्रपन्नमनुशाधि मां

यथा त्वच्चरणांभोजे रतिः स्यादनपायिनी'' (भाग 11-29-40)

Meaning: "O ! Udhdhava!If you consider that the path of Jnana Yoga is difficult to observe,, then Hear My incarnations and deeds in them. (Hear My stories).Chant My names.Listen to them.With Pure Bhakthi surrender yourself to Me and meditate on Me. You go to Badarikashrama following what all I have taught you.You will attain Me in the end. (You will attain 'mukthi' ) '' Krishna told Udhdhava.

Udhdhava offered prostrations to Him ( after circumambulating Him and with tears rolling down his cheeks and unable to control the sorrow of separation from Krishna ). He prayed for the growth of Bhakthi in his heart and mind and taking the two padukas ( wooden sandals) of Krishna on his head , left for Badarikashrama and reached there as was instructed by Krishna. At Badarikashrama Udhdhava attained "mukthi".

Commentary: Once again, Krishna taught Bhakthi Yoga after teaching Karma Yoga and Jnana Yoga.When as said in the last chapter 28 Krishna taught Jnana Yoga once again, Udhdhava said that the path of Jnana Yoga is full of difficulties and therefore requested Him to teacg a relatively easy path. Although UDHDHAVA was a Yogi -himself, the purpose of asking an easy path was for others, who can not undergo the rigours of Jnana Yoga. So Krishna taught the Bhkthi Yoga once again in a brief form . This the subject matter of this chapter and its central theme.

After receiving all instructions and after all his doubts about Sanyasa Yoga were cleared, UDHDHAVA took leave of Krishna and went to Badarikashrama as instructed. He offred his prayers to Him ,took His wooden sandals on his head and went away unable to control the sorrow of the separation from Krishna. He went to BADARIKASHRAMA , performed penance and attained KRISHNA.

""तीर्थस्नानेन नष्टं त्वघमिति यदवो मद्यपानाभिमत्ताः

शस्त्रौघैरेरकाभिर् भुवि कलितरणा विप्रशापान्निपेतुः;

रामे स्वं धाम याते हरिरुरुकरुणो येन विद्धं पदं स्वं

तस्यादाल्लुब्धकस्य त्रिदिवमथ निजं सारथिम् चान्वगृह्णात्।।

Meaning: The Yadavas then thought- after having instructed by Krishna to undertake the pilgrimage to Prabhasa - thought that by undertaking the pilgrimage they will be purged of all sins. They undertook the pilgrimage and considered that their entire sins are purged in full. As they were proud , they consumed alchohol and became more proud .Due to this pride , they fought with each other with all weapons and also of the "Eraka" grass which were grown out of the pieces from the iron pestle and carried over to the shores by the waves in the ocean- the outcome of the curse of the great Rishis.They fought very fiercely and killed each other and the entire Yadava race were extinguished.Balarama also went back to His abode. The hunter who made arrows from the pieces of the iron pestle amed at Sri Krishna's Lotus Feet as he mistook them to be the face of a deer.Krishna gave the liberation or 'mukthi' to that hunter also. Then Krishna blessed His charioteer -Daruka also He directed Daruka to go back to Dwaraka and inform the death of Him , Balarama and other Yadavas. He also advised all of them to leave Dwaraka which would be submerged in the ocean. He also directed all of them to go to Indraprastha with ARJUNA with their belongings. Then THERE APPEARED A CHARIOT WITH THE EMBLEM OF GARUDA WITH HORSES AND ROSE TO THE SKY ALONG WITH KRISHNA AND ALL HIS WEAPONS.

Commentary: Balarama also went to His abode. Seeing that Krishna was seated below a Peepul tree, in Padmasana, with four hands and with all his weapons - the Form of Vishnu. A hunter mistook HIS LOTUS FEET TO BE THE FACE OF A DEER AND AIMED AN ARROW MADE FROM THE IRON PIECES OF THE PESTLE. Then he realised his mistake and fell at the feet of Krishna. Krishna gave him shelter and told the hunter not to fear. He gave the liberation to the hunter and the hunter went to the heaven. Then Krishna instructed Daruka as to what others should do . When He was talking to Daruka a chariot came from the heaven and Krishna reached Vaikunta- His Abode.

देवांस्तत्र समागतान् दिवि विरिञ्चादन् कृपालुर् हरिः

पश्यन्नेष निमीलिताक्षियुगलस्त्यक्त्वा शरीरं निजं।

दिव्यंधाम ययौ; सुराश्च ववृषुः पुष्पाणि; यत्सेवको

नुनं पापविमुक्तिमेति पुरुषः सायुज्य माप्नोति च।।

Meaning: When All Merciful Hari reached the sky, He looked at Brahma and others for some time and then closed His Eyes.He left the mortal body and reached Vaikunta-His Abode. All Devas showered flowers on Him. He who serves Krishna with Bhakthi -will surely purge all his sins and will attain HIM.( will attain 'mukthi'). He will get SAYUJYA MUKTHI.

Commentary: In this last chapter of Canto-11, it is described that as Krishna was going to Vaikunta, Brahma, Shiva with Bhavani and all devas, pitrus, sages gandharvas , vidhyadharas and all celestialscame to witness His going to Vaikunta.He saw Brahma and then closed His eyes.He left His mortal body by burning it with the Yogagni and with went to Vaikunta. The celestials sounded their drums and showered flowers. Along with Krishna , Satyam, Dharma, Dhruthi Bhumi,Kirthi, and Shri accompanied Him to Vaikunta.

If one gets up in the early morning and chants this episode of Krishna's reaching Vaikunta with devotion will attain Vaikunta itself..

Then Arjuna came and completed all the funeral rites of the dead. Krishna's eight wives and the other 16000 of them also entered the fire after hearing Krishna's Vaikunta Pravesham.Vasudeva, Devaki, Rohini and the wives of Balarama also follwed the others and died. Arjuna after all the religious rites were over, took those who were remaining to Indraprastha.

Those who recite the deeds of Krishna will be purged of all sins. They will attain the PARA BHAKTHI AND ATTAIN KRISHNA.

न तस्य कार्यं करणं च विद्यते

न तत्समश्चाभ्यधिकश्च दृश्यते।

परास्य शक्तिर् विविधैव श्रूयते

स्वाभाविकी ज्ञानबलक्रिया च॥ (अध्यायं 6, मंत्र 8)

Meaning; The Paramatma has no work to do ( has no effect) nor a reason for His existence (has no cause).Neither there is one equal to Him nor any one above Him.The Vedas and Upanishads proclaim that He possesses unlimited Powers and Jnana,(Knowledge), Balam ( Strength) and Kriya (Action and work ) as His various Shakthis (Powers ) and these powers are inherent in Him

Commentary: This is a Mantra in SHEVATASHVATAROPANISHAD - (ADHYAYA 6 MANTRA 8)

This upanishad belongs to Krishna Yajur Veda.

This Mantra desribes Brahman as-" He has nothing to chieve Himself nor has He an organ for action.NONE is equal or superior to Him. His Great power alone is described in the Vedas of of various kinds . His Knowledge. , Strength and Action are described to be inherent in Him .

HRASVA BAGHAVATHAM

Monday, April 21, 2014

HRASVA BHAGAVATHAM - CANTO - 11 -PART - 2

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