Over a period of time most of the students have mastered the Vedic verses and other recitations in Sanskrit as well as in Malay alam. One is astounded to see how these children have picked up these areas of knowledge. And in fact they are as good at it as any other learned professional pundits. Games and play activities are given equal importance as Swamiji feels physical health is the utmost requirement for any growing child. Since there is a river nearby and lots of trees all around, the children get the feeling of closeness to 4 Nature, in which atmosphere they have been brought up in Attappady hills.
Swamiji's aim is to make these children responsible citizens. When they come up of age and occupy responsible positions in the society, he is confident that they will discharge their respective functions with clean mind and devotion. When some of them become public servants, Swamiji is quite sure that they will perform their duties keeping the suffering sections of the society in mind.
This is a social reformation which Swamiji intends bringing about through these children. He has such a majestic voice that he does not need a mike to address a small audience. His lectures have helped many in understanding our scriptures properly and I have personally derived the benefits in a very small way his profound and meticulous presentation of our valuable scriptures.
The most important viewpoint of Swamiji is that he does not seek any publicity or donations. According to him these are immaterial. The project is important and carrying them out to the satisfaction of the concerned people is his prime task. He is doing it as a passion and not for any name, fame or money. However, since money is also important in such a huge task, if any one gives whatever, he takes it as the blessing of God. According to him, he will continue with his efforts and it is for the God to show the way to strengthen his activities. Listening to his lectures is a treat.
By being constantly in touch with his lectures, it opens up one's mind towards clarity of thoughts and proper understanding of the principles advocated behind each and every word in our 5 scriptures. Thus his discourses are not a rhetoric, but they are like attending to lectures in a University. Swami Krishnatmananda giving a lecture programme These types of selfless work towards the uplift of the society need to be highlighted as more and more people should be aware that such work is also happening, though in a small way.
That is the reason I have portrayed about Swami Krishnatmananda on my own volition and not on his saying. May God bestow Swamiji more and more strength to carry out his mission as society needs plenty of such well meaning persons in our midst. Swamiji's contact number is: The role ofNarada in making this happen, Kunti stuti and Bhishma stuti about Sri Hari, birth of Pareekshit, how he got the curse from the son of Saint Sameeksha, Sringhi etc. More important of all these, the elevation of human mind to understand this work has been dealt with eloquently and as to how to go about therein.
There are ten chapters in Volume 2. What are the purposes and qualities of this great scripture have been explained in this Volume. While the first chapter explains in detail about Sri Hari in His smallest of the smallest and the largest of the largest concepts, from the second chapter onward the dialogues between King Pareekshit and Sri Sukha have been dealt with. The most important portion known as Chatusloki Bhagavatam also comes in this Volume, which is the essence ofSrimad Bhagavatam itself.
The creation of the Universe and the principles related thereto assume the most important part in Volume 2. This can be seen at three places in Srimad Bhagavatam. But they are not repetitions. Whatever is described in short during the discourse earlier, are elaborated and detailed subsequently. This is the rule followed in Srimad Bhagavatam. The description of the entire creation work is to impress upon in our minds the basic principle that everything rests on, everything originates from, and everything assimilates in Sri Hari. Volume 2, Chapter 10, Stanza 3, introduces specifically with this concept of "Sargah ".
The origin of all the above with the Viraat Swaroopam is known as the characteristic "Sargah ". Thus Volume3 revolves around this concept with Sri Sukha setting the background for his discourse in the first Chapter, through the meeting between Vidura and Uddhava, and then Maitreya Maharishi, and subsequently taking us to the discussions elaborating the concept of "Sargah " in a detailed manner.
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I have made a humble attempt to present certain concepts from Srimad Bhagavatam, as I understood them. Since the presentation is in English it has its own limitations. However, I have tremendously relied upon the Sanskrit to Malayalam word to word translation work done by learned scholar Sri C. Narayanan Embranthiri, and the editors and publishers of Srimad Bhagavatam, M. He continues: Stanza 1 srl-suka uvaca evam etat pura prsto maitreyo bhagavan kila ksattra vanam pravistena tyaktva sva-grham rddhimat srl-suka uvaca Shri Sukha said to King Pareekshit : pura Once, ksattra Vidura, pravistena who went away tyaktva discarding rddhimat his most prosperous sva-grham home vanam to the forests, prstah kila put forward etat similar questions evam like this bhagavan 10 to the most knowledgeable maitreyah Maitreya Maharishi.
Stanza 2 yad vd ayam mantra-krd vo bliagavdn akliilesvarah pauravendra-puram hitvd pravivesdtmasdt krtam ayam bliagavdn That Sri Krishna akhila-Tsvarah the Lord of all the worlds vah mantra-krt went as your messenger, referring to the ancestors - Pandavaas - ofPareekshit , hitvd pauravendrapuram leaving aside the palace of Duryodhana, pravivesa and entered yat vai that home the home ofVidura dtmasdt krtam on His own accord.
Right at the starting point of Volume 3, three important points are mentioned. When Sri Krishna went as the messenger of Pandav as, He could have easily stayed in the palace of Duryodhana, in the midst of luxury and comfort. But He, on His own accord, preferred to go to the home ofVidura. This shows the degree of esteem Sri Krishna had in Vidura as to his devotion, knowledge and wisdom. Thus the greatness of Vidura is established. Secondly, the prosperity of any home is not connected with the luxuries and comfort.
It is related to the quality of persons living there, where even Sri Krishna, on His own accord, can walk in very comfortably. So, where there are such great persons living even in small homes, as against luxurious palaces, such homes are considered far higher in value and sanctity in the eyes of the Lord. This again shows the greatness of Vidura as a personality, who can disassociate from everything at will. When such great personality puts questions to the very knowledgeable person like Maitreya Maharishi, the intensity and content of them must have greater significance and value.
When King Pareekshit puts forward similar questions as of those asked by Vidura, the position of King Pareekshit is also equated with that of Vidura in the stature of devotion, knowledge, wisdom and his readiness to detach himself from his body, mind and the world. This is the background set right at the beginning of this Volume, to show the greatness of the subjects discussed hereafter.
Presentation of Vidura in Srimad Bhaaavatam: Vidura has been presented earlier in Chapter 13 of Volume 1, where he returns to Hastinapura, after meeting Matreya Maharishi and before that Uddhava, the closest aid of Sri Krishna, during the course of his long pilgrimage. Vidura leaves the kingdom when it was ruled by Duryodhana. Fed up with the situation prevailing there, and knowing that the war was going to be imminent, and there shall be destructions all around, Vidura leaves and goes away on long pilgrimage. The circumstances under and the reasons for which he decides to leave the kingdom is now explained in Chapter 1, Volume 3.
When Vidura returned to the kingdom, the Mahabharata war was over, and even Sri Krishna had departed from this world. He comes to know about all these during his meeting with Uddhava and later on with Maitreya Maharishi. He gets surprised as to the linkage of desires on the part of 12 Dhritarashtra in spite of all his sons and other relatives having departed from this world.
The profound advices of Vidura conveyed to Dhritarashtra are covered between stanzas 1 to 28 in Chapter 13, Volume 1. I have covered this aspect of Vidura in detail in Volume 1 as content No. Now, Sri Veda Vyasji takes us back to the situation when Vidura decides to leave the kingdom ruled by Duryodhana. The connectivity between what have been described earlier, and what is being discussed now, is of paramount importance to understand the subject and the situation we are dealing.
Hence this small explanation. Stanza 4 na hy alparthodayas tasya vidurasydmaldtmanah tasmin variyasi prasnah sddhu-vadopabrmhitah prasnah The questions amala-atmanah by the holiest of the holy tasya vidurasya Vidura variyasi to the great tasmin Maitreya Maharishi na hi might not have been alpa-artha udayah for the clarification of insignificant contents.
Note: Here, Sri Veda Vyasji implies that when two enlightened minds meet, they are bound to discuss and analyse matters of great importance containing highly cherished principles and values, which will be beneficial to the people at large. Other great men also understand this and imbibe them accordingly. In other words, such men do not gossip or discuss frivolous things. They keep common good as the main purpose even in their discussions of routine matters. Through the following 11 stanzas 6 to 16 Sri Sukha explains to King Pareekshit the reasons for Vidura to leave his own home also the kingdom because of the deeds of the Kauravas.
On Each occasion when the non righteous things were done by the sons of Dhritarashtra with his full consent, Vidura had counselled against such actions in the presence of all other ministers and seniors ofKuru dynasty. On one occasion when he was specifically called to the King's assembly by Dhritarashtra for his advice Vidura was insulted by Duryodhana in full view of all the seniors present there including Dhritarashtra, who did not resist his son. The sequence of events of the wrong actions done by the Kauravas, despite Vidura's advice, have been beautifully explained.
Each word and each context has lot of 15 philosophical content and value and if we analyse them they themselves shall form into chapters and chapters. What follows, hereafter, is the profound advices of Vidura addressed to Dhritarashtra in the presence of everyone present in the Assembly. These are covered in the ensuing three stanzas. Stanza 11 ajata-satroh pratiyaccha dayam titiksato durvisaham tavdgah sahdnujo yatra vrkodardhih svasan rusd yat tvam alam bibhesi pratiyaccha Please return to ajata-satroh Yudhisthira dayam his rightful share, who is titiksatah enduring all tava your durvisaham unbearable misdeeds dgah inflicted upon him.
He is telling Dhritarashtra that he had tortured Pandava family so much that already Bheemasena, along with his younger brothers are seething in anger. The expression of younger brothers is important, as this has excluded Yudhisthira, the eldest. Vidura' s intent is that only because of Yudhisthira' s patience, his brothers are kept contained. But Dhritarashtra , by not returning the promised right to Yudhisthira, is forcing Yudhisthira to break his patience. He also adds that, in his heart of heart, Dhritarashtra is in fact so scared of Bheemasena.
It is better not to pretend bravery but hand over the rights to Yudhisthira. By doing this act the enmity will be over and peace will prevail. Dhritarashtra , as a King, is missing this opportunity to bring peace to the kingdom. His comparison of Bheemasena with a cobra snake is also profound. By nature snakes do not attack others. They do so only if they are subjected to disturbance by others and in this case, of not honouring the promise of returning the rights to Yudhisthira Dhritarashtra has exceeded all limits.
Vidura had been cautioning the King time and again about the tortures he was inflicting upon the Pandavaas over a period of time. Vidura is also warning Dhritarashtra that one should not take it easy about Sri Krishna just because He is in his own place. He had already owned Pandava family as His own and He will protect them at all costs against the injustice.
Owning up means that the righteousness is on the side of Pandavas and Sri Krishna represents righteousness. He cannot be at any other place than that of ensuring righteousness. Sri Krishna is all powerful and He alone is enough to annihilate the entire Kaurava army and the Kauravas. Vidura tells Dhritarashtra to disown his son Duryodhana, who is a curse to the family and the Kingdom, who is the root cause of all the problems.
He forewarns him that his attachment to such a son itself is a sin, and the rule of law for the protection of the kingdom and the people at large need the disowning of such a person, be it the King f s son or anyone for that matter. Duryodhana is such a person who is blinded by his anger towards Sri Krishna and because of that attitude is inflicting the danger to the entire kingdom.
He is telling Dhritarashtra that there may not be any opportunity again to reverse the happenings, if this one is lost. He is telling Dhritarashtra to pave the way for peace and for that purpose the hurdle of Duryodhana is to be discarded. Vidura had been telling the King only the right ways of administration of the Kingdom. Due to the attachment of the King towards his adamant son, who is not keeping the welfare of the kingdom and its people in mind, the King is not able to take any positive decision.
Instead he sides with his son and perpetuates misdeeds and tortures over the Pandavas, 22 despite knowing full well that the righteousness is on the side of the Pandavas and Sri Krishna is standing by them in order to protect the righteousness. Vidura ultimately tells Dhritarashtra to discard his son for the welfare of the Kingdom, for which there is no reaction from him. Upon listening to the frank and truthful advice of Vidura, Duryodhana gets angry and what happens thereafter is described through the following stanzas. Stanza 14 ity ucivdms tatra suyodhanena pravrddha-kopa-sphuritddharena asat-krtah sat-sprhanlya-sllah ksatta sakarndnuja-saubalena tatra At this time asat-krtah Vidura was disrespected suyodhanena by that Duryodhana, sa karna anuja saubalena who was seated in the company of Karna, Dussasana, Shakuni etc.
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Stanza ka enam atropajuhdva jihmam dasyah sutam yad-balinaiva pustah tasmin pratipah parakrtya dste nirvdsyatdm asu purdc chvasdnah Now the following are Duryodhana' s words: kah Who upajuhdva called enam jihmam this useless dasyah sutam son of a maid atra over here? Note: Vidura had to face immense dishonour and disrespect in the assembly of the King. In fact he was specifically called by the King for advice on administrative matters.
When Vidura explained his views openly, the King did not respond. However, Duryodhana got angry and humiliated Vidura. Knowing that the Kauravas are entangled in their own selfish motives, far away from focus on Sri Krishna, Vidura was sure that the war could not be avoided. He did not want the Kauravas to feel that he was fighting on the side of Sri Krishna, as he was till then a Minister in their Kingdom. In fact Vidura knew that there was no need for anyone to take side with Sri Krishna as, the course of annihilation of Kauravas was already decided.
Thus, the war was going to 24 be only mechanical as the event had to happen and the Kauravas had already been finished by Sri Krishna. So, he prayed to the Maya Shakti of Sri Krishna. Vidura decides to go on a long pilgrimage so that he need not witness the annihilation of his own people, which was sure to happen. He discards his home and the kingdom. He leaves his bow at the gate of the palace to give a message to Kauravas that he is not taking up arms against Kauravas.
Stanza 1 7 sa nirgatah kaurava-punya-labdho gajdhvaydt tlrtha-padah paddni anvakramat punya-ciklrsayorvyam svadhisthito ydni sahasra-murtih sah Vidura nirgatah left his gaja-dhvaydt kingdom of Hastinapura. He started visiting paddni the sacred places ydni in each and every location, where adhisthitah there existed the manifestations tlrtha-padah of Sriman Narayana sahasra miirtih in different forms and shapes urvyam on this earth. He punya ciklrsayd did it for the purpose of attaining His blessings.
Thus he anvdkramat moved around visiting such places one by one. Stanza 18 puresu punyopavanddri-kuhjesv apahka-toyesu sarit-sarahsu ananta-lingaih samalafikrtesu cacara tlrthayatanesv ananyali He cacara travelled ananyah alone puresu in various towns, tlrtha dyatanesu sacred places and temples samalankrtesu in which were the divinely decorated ananta-lingaih statues of Gods and Goddesses punya upavana adri kuhjesu which were located in the most pious gardens, mountains, and semi forests, sarit sarahsu and also in the rivers and lakes apanka toyesu containing the most clear waters.
Stanza 20 ittham vrajan bharatam eva varsam kdlena ydvad gatavan prabhasam tdvac chasdsa ksitim eka cakrant ekdtapatrdm ajitena parthah ydvat During the course of kdlena the flow of time he vrajan circled around ittham like this bharatam varsam eva on the entire part of the earth known as Bharatam, and ydvat by the time gatavan he reached prabhasam Prabhasa Theertha, tdvat by that time, parthah Dharmaputra ajitena in the company of Sri Krishna, had sasdsa started ruling ksitim this earth eka-cakrdm with the strength of his single army and eka dtapatrdm with his singleflag.
This annihilation can be compared to the description of the yathd dagdham burning out of the entire vanam forest by the fire created venuja-vahni samsrayam due to the friction of the bamboos with one another. Stanza 22 tasyam tritasyosanaso manos ca prthor athdgner asitasya vayoh tlrtham sudasasya gavdm guhasya yac chrdddhadevasya sa dsiseve tasyam In that Saraswati river, salt he dsiseve worshipped and paid due respects at yat tlrtham all the holy places connected with tritasya Thrita, usanasah Usanas, manoh ca Manu, prthoh atha Prithu ; then agnelt Agni, asitasya Asitha, vayoh Vayu, sudasasya Sudaasa, guhasya Guha, srdddhadevasya Shraddha Deva.
Stanza 23 anydni ceha dvija-deva-devaih krtdni ndnayatandni visnoh pratyahga-mukhyahkita-mandirani y ad- d arson at krsnam anusmaranti ndnd ayatandni He also intensely worshipped and paid obeisance anydni ca at many other visnoh Maha Vishnu temples iha in this world yat darsandt due to the very look at them krsnam anusmaranti automatically initiate within oneself the remembrance about Sri Krishna ; and such were those temples krtdni which were constructed dvija-deva devaih by the saints and sages prati ahga mukhya ahkita mandirdni which had the specific mark ofSudarshana Chakra in each of them.
Stanza 24 tatas tv ativrajya surdstram rddham sauvlra-matsydn kurujdhgaldrhs ca kdlena tdvad yamundm upetya 28 tatroddhavam bhagavatam dadarsa tatah tu As he was undertaking these visits to various sacred temples, ativrajya he crossed over rddham the very prosperous places surastram like Saurashtra, sauvTra matsydn Saureera, Matsya kurujdhgaldn ca and also the areas in Kuru Jang ala. Note : Hereafter, the subsequent stanzas deal with the discussions both of them had on the banks of the Yamuna.
He happened to meet Uddhava at that place. Through the following stanzas, Sri Sukha describes to King Pareekshit the details about the meeting between Vidura and Uddhava. Vidura enquires about the welfare of Balarama and Sri Krishna Stanza 26 , about all the Yadavas stanzas 27 to 35 , and about Pandavas Stanzas 36 to It is not merely list of names Vidura presents before Uddhava, but the characteristic and background of each one of them has been described in poetic beauty and content.
Stanza 25 29 sa vdsudevdnucaram prasantam brhaspateh prak tanayam pratitam alingya gddham pranayena bhadram svdndm aprcchad bhagavat-pmjdndm sah That Vidura gddham endearingly alingya embraced Uddhava pranayena with affection and love.
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Vidura aprcchat started enquiring with Uddhava bhadram the welfare matters svdndm of his own people bhagavat prajdndnt who were under the protection of Sri Vasudeva. Stanza 26 kaccit purdnau purusau svandbhya- pddmdnuvrttyeha kildvatlrnau dsdta urvydh kusalam vidhdya krta-ksanau kusalam sura-gehe kaccit dsdte Whether those purusau two Bhagavans meaning Sri Krishna and Sri Balarama avatlrnau who incarnated iha on this earth ; svandbhya pddma-anuvrttyd kila due to the pray ers of Lord Brahma who originated from the navel ofSriman Narayana; purdnau and who are the source of cause factors and repository of all the sources; vidhdya in order to fulfil their responsibility kusalam of ensuring the wellbeing urvydh of the mother earth krta-ksanau and thereby looking for those opportunities ; kusalam are doing well sura-gehe in the home ofSurasena?
Stanza 27 kaccit kurunam paramah suhrn no bhamah sa dste sukham ahga saurih yo vai svasfndm pitrvad daddti 30 varan varenyo vara-tarpanena ahga Hey friend! Stanza 29 kaccit sukham sdtvata-vrsni-bhoja- ddsarhakandm adhipah sa aste yam abhyasihcac chata-patra-netro nrpdsandsdm parihrtya durdt kaccit aste Is sah that Ugrasena, adhipah the chief sdtvata vrsni bhoja ddsdrhakdndm ofSatvatas, Vrishnis, Dasarhas etc.
Stanza 32 kaccid budhah svasty anamlva dste svaphalka-putro bhagavat-prapannah yah krsna-pdddhkita-mdrga-pdmsusu 32 acestata prema-vibhinna-dhairyah kaccit dste Is anamlvah the cleanest budhah and the scholarly svaphalka-putrah Akrura svasti doing good , bhagavat prapannah who is very obedient to Bhagavan? Stanza 33 kaccic chivam devaka-bhoja-putryd visnu-prajayd iva deva-matuh yd vai sva-garbhena dadhara dev am traylyatha yajha-vitdnam artham Is devaka-bhoja-putryah Devaki, the daughter ofBhoja Devaka, visnu-prajaydh who begot Lord Vishnu as her son deva-matuh iva in the same manner as the Deva Matha Aditi, sivam kaccit doing fine?
Stanza 35 apisvid anye ca nijdtma-daivam ananya-vrttyd samanuvratd ye hrdJka-satydtmaja-cdrudesna- gadddayah svasti caranti saumya saumya Hey the compassionate one! Do ye anye ca all the others who, ananya vrttyd with single minded devotion samanuvratdh and the systematic followers of Sri Krishna, nija-atma daivant who ignites the inner consciousness of each self hrdika satya-atmaja carudesna gada adayah and Hridika - the son of Satyabhama - Charudeshnan - Gadhan etc.
Stanza 38 kaccid yasodhd ratha-yuthapdndm gdndiva-dhanvoparatarir dste alaksito yac-chara-kuta-gudho mdyd-kirdto girisas tutosa yasah-dha The famous gdndiva Gandiva kaccit dste must have outshined ratha-yuthapdndm in the midst of all the courageous warriors, uparata-arih even after the extinction of all the enemies! Stanza 39 yamdv utasvit tanayau prthdydh pdrthair vrtau paksmabhir aksinTva remdta udddya mrdhe sva-riktham 35 parat suparnav iva vajri-vaktrat yamau Are Nakula and Sahadeva - born to Yugma - utasvit remate enjoying themselves?
Note : Here Vidura is not enquiring about Kunti. He concludes that there is nothing to be asked about her as, despite having lost her very good husband, Kunti leading her life only for the sake of her children is a matter of wonder and far more greater than any name and fame. Stanza 41 saumydnusoce tam adhah-patantam 36 bhratre paretaya vidudmhe yah niryapito yena suhrt sva-puryd aham sva-putran samanuvratena saumya Hey, the compassionate one! Note: Vidura was pitying the condition in which Dhritarashtra had placed himself, all on account of self created issues and his incapacity to take any decision as a King.
Thus ending his enquiries about people and events with Uddhava, he goes on further to state his own position in the subsequent stanzas. Chapter 1, Stanzas 42 to 45 37 These stanzas are the conclusive portions of Chapter 1. Thereafter he explains his own position through these stanzas. Thus Sri Sukha continues his discourse to King Pareekshit. Note: Vidura expresses his feelings because of the immense atrocities inflicted upon others by Kauravas for a long time.
He feels Sri Krishna could have, if He wanted, eliminated the Kauravas much early so that Pandavas need not have gone to the forests. Had He taken action earlier this also could have been avoided. He explains the reasons, through the following two stanzas, as to why Bhagavan takes action as per His own timing. Stanza 43 niinam nrpdnam tri-madotpathanam mahlm muhus calayatam camubhih vadhdt prapanndrti-jihlrsayeso 38 vyupeksatagham bhagavan kurunam bhagavan Sri Krishna Bhagavan prapanna drti-jihirsaya is ever ready, ever willing and ever capable of mitigating the sorrows of those who surrender unto Him; vadhdt by eliminating nrpdndm all those kings tri mada-utpathdndm who get wavered from the right path because of their false pride on account of pretended knowledge, begotten wealth and assumed false lineage ; and - those kings - who camubhih with the use of their armies cdlayatdm shake mahlm the earth muhuh repeatedly.
Stanza 45 39 tasya prapannakhila-lokapanam avasthitanam anusasane sve arthaya jatasya yadusv ajasya v art dm sakhe klrtaya tirtha-klrteh sakhe Hey the closest friend - Uddhava -! Conclusion of Chapter 1 : The purpose of taking birth and doing actions by That Almighty is to protect those involved in righteous actions and to annihilate from the root the non righteousness. Therefore, He knows what is to be done at what time and at which place and in which manner.
He does not have carelessness or want of attention on these matters. The devoted Vidura now only wants to listen about Him in detail, Who is so kind and Who cannot be perceived through ordinary thinking. Vidura had met Uddhava, during his long pilgrimage, on the banks of Yamuna. Vidura was not knowing that Sri Krishna had departed from this world by then. He came to know about the end of Mahabharata war only at the fag end of his pilgrimage.
Now, Uddhava, saddened with the departure of Sri Krishna, replies to Vidura through the following stanzas. Chapter 2, Stanzas 1 to 6 Stanza 1 sn-suka uvaca iti bhagavatah prstah ksattra vartam priydsraydm prativakturh na cotseha autkanthydt smdritesvarah Csrl-sukah uvaca Sri Sukha continued: ksattra Because ofVidura prstah kindling iti like this in him vartam the thoughts priya-asrayam about endearing Sri Krishna, bhagavatah that great devotee ofBhagavan - Uddhava - smdrita Tsvarah got the opportunity to remember Bhagavan, na ca utsehe but had no energy at all prativaktum to reply to Vidura autkanthydt as he could not overcome the intense sorrow of separation - from Bhagavan.
Note : The mental condition of Uddhava has been described very beautifully here. Vidura, during his conversation with Uddhava, enquires, among others, about Sri Krishna, without knowing that Bhagavan had already departed from this world. Uddhava, remembering his closest association with Bhagavan, started recollecting various events passed by, but was not able to express anything because of the sorrow of separation from Bhagavan. He had Sri Krishna alone in his mind and permanently fixed Him within him. May be, Veda Vyasa is trying to convey that Vidura had surpassed everything by then and understood the principles of Sri Krishna better than anyone else.
Vidura was more interested and curious to know from Uddhava about all incidents connected with Sri Krishna as the main content, and not about all others, though he made enquiries about them. Further explanations by Uddhava about his close association with Sri Krishna have been dealt with very beautifully in the following stanzas. Stanzas 2 and 3 yah pahca-hayano matrd prdtar-dsdya ydcitah tan naicchad racayan yasya saparyam bala-lilaya sa katham sevayd tasya kdlena jarasam gatah prsto vartam pratibruyad bhartuh pdddv anusmaran yah The one, - Uddhava - pahca hdyanah even when he was just a five year old child, racayan had been carrying out saparyam the service to that Bhagavan, bdla-lTlayd during the course of the pranks of childhood Who, sevaya because of continuous and constant service to that Bhagavan, gatah had attained jarasam old age kalena in the process Note : The intensity of the bonding between Sri Krishna and Uddhava, even when they were little children, have been explained with deep meaning and content through these two stanzas by Sri Veda Vyasa.
Normally, the children, while playing, do not care about anything except concentrating on their own play. But, in the case of Uddhava, even while playing along with Sri Krishna and others, his attention was only on the service to Sri Krishna. However, he carried out this service with such ease that he did not discard playing, but at the same time did service to Him simultaneously. This is the message from Sri Veda Vyasa that those who are really devoted to Sri Krishna will remember Him in their hearts, even while undertaking their required functions in their day to day lives. Uddhava was so intensively attentive to the matters of the service to Sri Krishna, even as a small child.
It was so intense that he never heard the call request of his mother for breakfast. His attention was more focused on the service to Sri Krishna. Again, the reference to the breakfast is only illustrative but not exclusive. Uddhava prefered to serve Sri Krishna than showing interest in food and satisfying his hunger. Suddenly, when Sri Krishna had departed, he found himself to be an aged man! That was the intensity of his attention to the service of Sri Krishna, which was beyond the sense of time, place and situation.
In these contexts, Sri Veda Vyasa was wondering as to how Uddhava could have mustered courage and get energy to reply instantly to the questions put by Vidura about the welfare of Sri Krishna, as Uddhava was yet to come to terms with the fact that Sri Krishna was no longer with him physically!
Stanza 4 sa muhurtam abhiit tusnlm krsnahghri-sudhayd bhrsam tivrena bhakti-yogena nimagnah sadhu nirvrtah bhrsam nimagnah Immersed so deeply, sadhu beyond all measures, krsna-anghri sudhayd in the ocean of that vast nectar of the memories of the Lotus feet of Sri Krishna, nirvrtah and intensely happy in that state of mind, tivrena inheriting the immense bhakti-yogena devotion onto Him, salt he tusnlm abhiit remained in silence muhurtam for some time. Note : Before Uddhava could mentally recoup himself to answer the questions of Vidura, he could not but submit himself to the Lotus feet of Sri Krishna by remembering Him and every incident connected with Him during His physical life.
Thus he remained in silence for some time trying to come to terms with the situation, so that he could start talking to Vidura. Note : A person attains complete sanctity when he is totally with Sriman Narayan with body, mind and intellect. The above example is an illustration to that effect. Stanza 6 sanakair bhagaval-lokdn nrlokam punar agatah vimrjya netre viduram pratyahoddhava utsmayan bhagavat lokat From the world of Bhagavan within him, when uddhavah Uddhava punah once again sanakaih gradually agatah returned nrlokam to the human world, vimrjya he wiped netre both his eyes - remembering the pastimes of Sri Krishna - pratydh and started answering viduram Vidura utsmayan very pleasingly.
Note : Uddhava had gone into the thoughts of being with Sri Krishna, as he knew Him and understood Him right from the childhood. When Vidura put questions to Uddhava regarding the welfare of Sri Krishna, Uddhava could not control these thoughts and for some time he was reminiscing his experiences with Sri Krishna. The transition from that mental state of being in a different world and coming gradually down to the world of men has been shown so beautifully. Despite being intelligent and capable, they treated Sri Krishna as their chieftain at best. However, a true devotee like Uddhava, who surrenders totally unto Him, does not get wavered in his firm faith irrespective of whatever influences or distractions in any way.
Stanza 7 uddhava uvdca krsna-dyumani nimloce glrnesv ajagarena ha kirn punah kusalam bruyam gata-srlsu grhesv aham uddhavali uvdca Uddhava said ha Alas! How it is very very sad! Note : Very deep meanings have been conveyed here. The literal meaning is that when Sri Krishna had disappeared like the setting Sun, all the homes had lost all their glory and fame, due to the flow of time. The absence of Him in our inner selves, totally or intermittently, during the times of our lives, will decide our inner home prosperity. He is the light, which lightens up everything including our own consciousness.
Stanza 8 durbhago bata loko yam yadavo nitaram api ye samvasanto na vidur harim mind ivodupam bata Alas! Likewise, they did not understand Srikrishna properly. Note : It is not the proximity of or coexistence with Sri Krishna which takes one closer to Him. It is the right perception of Him within oneself which takes one to the Reality.
Uddhava was feeling for those Yadavas who, despite having lived together, did not understand Sri Krishna properly. This meaning represents for those ordinary people who do not understand about the Truth despite having the opportunity to do so. Since they are incapable of understanding, it is difficult for them to reach upto the reality.
Note : Explaining further to Vidura, Uddhava says that Yadavas were not ordinary people. They were very intelligent and were capable of understanding the reality as against the non real. They were also not influenced by any other thoughts as they were stationed only at one place for even whatever their entertainments were. That being so, he pities them for not realizing the Truth about Sri Krishna, despite having lived together for very long years. Yadavas considered Him only as their capable chieftain.
This situation signifies for those people, who are intelligent and capable, but misunderstand the shadow as the Truth and live in that belief. In other words, it is those people, whose thinking is not firmly rooted on Him, get wavered and distracted from Him, or do not understand the Truth. The classification of people into two categories is also important. First group of people only perceive the manifested and do not go beyond and understand the principle.
They are ignorant about the Truth. The second category of people are not ignorant. They do unrighteous activities wilfully. Both these types of people indulge in influencing others and distract them from understanding the Truth. A real devotee of Sri Krishna does not get wavered in his thinking from any type of influences, but is firmly rooted in his faith on Him and in understanding Him.
Note : This stanza is to be seen in the context of continuity of explanations given in previous stanzas 7 to Sri Krishna was physically present among the Yadavas for a certain period of time. He was the very manifestation of Sriman Nor ay ana. But many of them, though knowledgeable, treated Him like one among them.
But, there were some others like Uddhava, who were totally devoted to Him. Such people did not do great penance like some other saints. However, such devoted people were so endearing to Sri Krishna. Pure devotion and total surrender are the only methods to get a clear vision of Sri Krishna. Uddhava was explaining that as they were visualising Him constantly in His physical form, as He was living among them, and still not satisfied and contented in the bliss of such a vision, Sri Krishna disappeared.
Time flowed so fast, in the sense mentioned earlier, that Uddhava did not even realize that he had become an old man after the departure of Sri Krishna, as he kept himself totally involved in His service right from his childhood till Sri Krishna departed. Physical presence is related to time factor. There is another message here. Sri Krishna is very much present in our hearts.
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If we are able to visualize Him and retain that experience He continues in that form. The moment we disregard that experience, we are away from Him. To have this continued experience one need not do great penance, but only have deep devotion towards Him. Note : What a beautiful description about His human body! Apart from describing the beauty, Sri Veda Vyasji goes on to say that his body parts were the adornment for various ornaments over his body. In other words, all the ornaments and decorations could not match to the beauty of His body parts.
Stanza 13 52 yad dharma-sunor bata rajasuye nirlksya drk-svastyayanam tri-lokah kartsnyena cddyeha gatam vidhdtur arvdk-srtau kausalam ity amanyata bata Oh what a wonder! Note : The beauty of the description of the physical body of Sri Krishna has been so marvelously explained in such a way that readers like us feel part of those womenfolks of Vraja.
There cannot be a better description than this. Sri Veda 53 Vyasji has also conveyed in most inexplicable terms about the power of Sri Krishna who had the look of bestowing blessings, in addition to other characteristics. Note : 1. The points made here are worth analysing. Both Devas and the Demons are His own potency only. It is their actions which classify them into these categories.
Whenever there is clash of interests between these action groups resulting in the imbalance of sustenance, 54 of which Lord Vishnu is the caretaker, He assumes the required form to ensure order as He is the controller of everything. The point that He is compassionate is also worth noting. He, who is the invisible intrinsic inherent cause of and in everything, cannot have prejudices and likings. He is beyond these qualities. He is compassionate to all the beings as they all belong to Him and part of Him. He cannot be contained by the actions of births and deaths.
He assumes the form of fire by Himself and appears in the forms in which it is required suiting the situation and the time. The equation to fire is very relevant. Fire, which is one of the five elements, is inherently permanent. But, the fire takes the form and shape when ignited with materials or wood depending upon the characteristics of the materials. Thus, the form and shape of fire is not of the fire but of the characteristics of the materials. Fire, by itself, has no form and shape.
Similarly, He has no form and shape but sprouts Himself like fire whenever and wherever situation demands and suiting such situations. Taking birth at the prison home of his parents, Vasudeva and Devaki, that Bhagavan who, in fact, has no birth at all; 2. His moving to Gokulam for staying there even as a baby ; and 3. Moving to Mathura as a boy and thereafter moving away from Mathura, as if scared of his enemies referring to Jarasandha are astounding.
This shows the pure love Uddhava has towards Sri Krishna. His point is when he need not depend upon His own body for various actions ; He is doing it to show to us that He will assume such forms whenever non righteousness overweighs the righteousness. We meaning both Him and Balarama akrta niskrtlnam never did any service to both of you. Note : Uddhava feels pain, out of his pure love towards Him, when he sees the situation of Sri Krishna, behaving like an ordinary human being. He could have easily finished the agony and anguish generated by the actions of Kamsa, especially when He did much bigger deeds even as a child.
But everything is time related. Secondly, Uddhava says that when he saw Sri Krishna telling Yashoda and Nanda Gopa that He could not be of any service to them, like an ordinary human being, he felt pained. This shows the intense humility of Sri Krishna. He knew for certain that He was not going to come back to Gokulam. These were not weaknesses of Sri Krishna, sometimes understood wrongly, but His ways of showing to the world the right examples of upholding the righteousness.
Note: A small note on Antaka is mentioned here as it is not very much known and popular as compared to many other mythological other stories. The sweat that oozed out of Parvati' s hands while touching Shiva fell to the ground and created a horrible looking boy who was also blind. Parvati was terrified on seeing him. However, Shiva said that since he was born due to their physical contact he was their child. When the demon king Hiranyaksha, who was childless performed penance to please Shiva in order to beget a child, Shiva gifted the child to him and named him Andhaka due to his blindness.
After the death of Hiranyaksha, Andhaka became the king. However, he was not regarded as anAsura demon since he was a divine product. Disowned by majority of his clan he performed a severe penance to please Brahma. Brahma thus appeared to him and offered him a boon. Andhaka demanded Brahma to make him invincible and also to repair his vision.
Brahma granted these wishes. However, Lord Brahma warned him that he can be killed by Shiva. Andhaka went back to his kingdom and subdued all his opponents including the Devas. One day he asked his minister whether there was anyone who could match his strength, majesty and riches. The minister informed him that one thing he did not have is the company of a beautiful woman.
He told him that the world's most beautiful woman belonged to a matted ascetic who lived in Kailash and if he wished to be truly matchless he should possess her. He sent a messenger and told Shiva to hand over his wife to him. Andhaka thus attacked Shiva with his greatest warriors. But they were defeated by Shiva's army. One day when Shiva and his ganas were away Andhaka found Parvati alone.
She fought with Andhaka but when she found him to be too overwhelming requested the gods to aid her. The battle went on for many years and when Shiva found out about this he declared a truce. Many attempts were made for a peaceful resolution. But Andhaka insisted on acquiring Parvati. He renewed the assault.
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His trusted general Bali single handedly defeated all the gods and swallowed them. Shiva fired such powerful weapons at Bali which forced him to disgorge all the gods. Shiva in revenge swallowed Shukra, the preceptor of Asur as. Andhaka then started attacking Indra. Shiva intervened to save Indra and began to attack the demon with his trident.
However whenever his blood fell on the ground a copy of him was created. Then Lord Vishnu created Matrikas who licked the blood of the demon every time he was hurt and prevented another copy of him being created. Shiva thus finally killed him by hacking his head off. However, since he had chanted Shiva's name before dying he was made a g ana-chief by Shiva 59 There are many other stories about Andhaka in different Puranas. The centre point is that Vishnu comes into the scene, either singly or with the help of other Gods, who are also His potency, in order to ensure sustenance. He is the Supreme Almighty.
He does not require any help, support, or encouragement from anyone. He is beyond all these concepts. His love for devotees as well as non devotees are the same. Even those who worked against Him, as illustrated, at the time of their death see the beautiful face of Krishna and merge into Him. Stanza 22 61 tat tasya kainkaryam alam bhrtan no viglapayaty anga yad ugrasenam tisthan nisannam pammesthi-dhisnye nyabodhayad deva nidhdmyeti anga Oh friend!
Note : Sri Veda Vyasji is presenting these stanzas to convey to the humans to discard all their egos and pride. Even Sri Krishna, being the Supreme Almighty, did not behave like the persons who depict ego and pride. His humility and humbleness arise out of His own strength and these qualities have to be emulated by humans so that they understand their own source. Everything originates from Him.
That being so, where is the need for false pride and ego? These are the very beautiful illustrations conveyed through these stanzas. What a wonder! How come His blessings are also bestowed on such demons doing wrong actions? If that so, they are also in a way His devotees. Though with devilish intentions, because of constantly thinking about Bhagavan, they attain His vision in their hearts. This is what has been described here. He had given that position to Poothana equivalent to that of His own foster mother Yasoda. Only Sri Krishna can be so benevolent.
As Sri Krishna touched such a body, even the poison became sandal. Such is the power of Sri Krishna. However, His compassion sees no bounds. At the same time He is very humble. Note : Through the words of Bhagavan, Uddhava explains that Sri Krishna considers even the demons, who nurture anger against Him, as His own devotees. They, through their constant thinking about Bhagavan, though with a negative purpose, concentrate only on Him. The perception of such persons about Shri Krishna in the Mahabharata war has been described beautifully here. Note : For everything there is a purpose.
Brahma is the creator. Where his creations face difficulties, he can only appeal to his own Creator, that is Sriman Narayana. The Lord of all the Lords manifest on the earth in such a way and at such time predetermined for the purpose. These things do not happen accidentally. Note : During the course of his stay, as the incognito light, for eleven long years, Sriman Narayana had proved to His devotees that He has taken the manifestation. Every incident like His being moved from the prison cell to Gokulam, crossing Yamuna river at dead of night, and all His deeds in 65 Gokulam, could have only been done by none other than Sriman Narayana Himself.
Stanza 27 panto vatsapair vatsdms car ay an vyaharad vibhuh yamunopavane kujad- dvija-sahkulitdhghripe parltah Surrounded vatsapaih by the Gopa children vibhuh Bhagavan vyaharat played around, while taking vatsdn the cattle cdrayan for grazing, yamund upavane in the forests on the banks of Yamuna river, kujat dvija sahkulita ahghripe which had dense mango groves on which there were plenty of chirping birds.
Note : When Sriman Narayana Himself manifests, even the Nature becomes prosperous and shows its bounties in full. Stanza 28 kaumarlm darsayams cestam preksanTydm vrajaukasam rudann iva hasan mugdha- bdla-simhdvalokanah mugdha bdla-simha avalokanah Possessing the beautiful look of the eyes exactly that of a lion cub, hasan rudan iva acting as if crying sometimes and laughing at other times, preksanTydm lovingly enticing vraja-okasdm the entire people of Gokulam, darsayan He enjoyed presenting kaumarlm His childhood cestam pranks. Stanza 29 sa eva go-dhanam laksmyd niketam sita-go-vrsam cdrayann anugdn gopdn ranad-venur arlramat 66 salt eva The same Bhagavan, niketam who is the repository of laksmydli all the prosperities, cdrayan herding and grazing go-dhanam the group of sita-go-vrsam white coloured cows and bulls, ranat venuh playing his flute, arlramat enlivened happily gopdn his Gopa anugdn followers.
Stanza 30 prayuktdn bhoja-rajena mayinah kama-rupinah lllayd vyanudat tarns tan bdlah krldanakan iva prayuktdn Deputed bhoja-rajena by Kamsa, kdma-rupinah changing shapes as they liked according to their wish, mayinah and the wizards and magicians as they were, vyanudat were eliminated tan tan one by one by Shri Krishna as a baby , iva as if bdlah a child damaged krldanakan his toys lllayd during the course of his play.
Stanza 31 vipanndn visa-pdnena nigrhya bhujagddhipam utthdpydpdyayad gdvas tat toyam prakrti-sthitam nigrhya By trampling and subduing bhujaga-adhipam Kalia, the King of Snakes; utthdpya after bringing them to life vipanndn the dead Gopa children gavalt and the cows, who lost their lives visa-pdnena due to drinking of the poisonous water emanated by that snake; apdyayat made all of them drink tat toyam the same water prakrti sthitam after ensuring its natural purity. Note : Bringing the nature to its own original position, unpolluted by any elements, is also sustenance.
This point is proved here. Note : Wealth accumulation, beyond certain level, is not conducive to the social order. They have to be redistributed. This is the point highlighted here. Note : Through this Sri Krishna, not only showed Devendra that all the Devas are bound to follow Sriman Narayana, there should be no pride or ego while carrying out their assigned duties. Note : Chapter 2 gets concluded here.
Vidura asked so many questions about many people, of course starting with Sri Krishna and Balarama. However, even in the concluding stanza of Chapter 1, Vidura asks Uddhava to tell him the incidents of the praiseworthy Sri Krishna. We have seen, in reply to Vidura, Uddhava had not discussed about people but concentrated his explanations about Sri Krishna and his pastimes. It is not that Vidura did not know about the greatness of Sri Krishna. When two devotees meet, naturally they discuss about the Lord and enjoy themselves talking about His greatness.
Normally, they do not get bogged down to other mundane things and discuss about ordinary people and their actions. Si hay una encuesta solo se tarda 5 minutos, trate de cualquiera de los reconocimientos que funciona para usted. Toggle navigation. Karma Bhagawan Uvacha Volume 3 por N. Actualizar estado comentar. Olive gracias yhoou!!!! Logan Solo tienes que seleccionar el clic a continuacion, el boton descargar y completar una oferta para iniciar la descarga del libro electronico. Cristopher lol ni siquiera me lleve 5 minutos a todos!
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