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Krishna Sandesh
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Verse of the Day : Bhagavad-gita As It Is--4.27
Chapter 4: Transcendental Knowledge
हिन्दी में यहाँ पढ़ें : http://goo.gl/ZBkiHQ



सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |

आत्मसंयमयोगग्नौ जुह्वति ज्ञानदीपिते || २७ ||


sarvāṇīndriya-karmāṇi

prāṇa-karmāṇi cāpare

ātma-saṁyama-yogāgnau

juhvati jñāna-dīpite



SYNONYMS


sarvāṇi—all; indriya—senses; karmāṇi—functions; prāṇa-karmāṇi—functions of the life breath; ca—also; apare—others; ātma-saṁyama—controlling the mind; yoga—linking process; agnau—in the fire of; juhvati—offers; jñāna-dīpite—because of the urge for self-realization.




TRANSLATION


Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.




PURPORT


The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parag-ātmā. As long as the soul is attached to sense enjoyment, it is called parag-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Pātañjala system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag ātmā is the ultimate goal. This pratyag ātmā is a withdrawal from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṇa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards-and when one is enlightened, one engages all these in searching for self-realization.

Question 1 : How many kinds of air functions within the body ? What is the ultimate goal of Patañjali system of yoga ?
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Answers : Verse no 4.26
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Verse of the Day : Bhagavad-gita As It Is--4.26
Chapter 4: Transcendental Knowledge
हिन्दी में यहाँ पढ़ें : http://goo.gl/oGtHIc



श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |

शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || २६ ||



śrotrādīnīndriyāṇy anye

saṁyamāgniṣu juhvati

śabdādīn viṣayān anya

indriyāgniṣu juhvati




SYNONYMS


śrotra ādīni—hearing process; indriyāṇi—senses; anye—others; saṁyama—of restraint; agniṣu—in the fire; juhvati—offers; śabda-ādīn—sound vibration, etc.; viṣayān—objects of sense gratification; anye—others: indriya—of sense organs; agniṣu—in the fire; juhvati—sacrifice.




TRANSLATION


Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice.




PURPORT


The four divisions of human life, namely the brahmacārī, the gṛhastha, the vānaprastha, and the sannyāsī, are all meant to help men become perfect yogīs or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacārīs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing process and the senses in the fire of the controlled mind. A brahmacārī hears only words concerning Kṛṣṇa consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacārī engages fully in harer nāmānukīrtanam-chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds, and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratifications. Marriage on principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted, unattached sex life is also a kind of yajña because the restricted householder sacrifices his general tendency toward sense gratification for higher transcendental life.

Question 1 : What is the main aim of the four divisions of human life ?

Question 2: What are the duties of an ideal householder ?
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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.47-49

ततश्र्च शौरिर्भगवत्प्रचोदितः
सुतं समादाय स सूतिकागृहात्
यदा बहिर्गन्तुमियेष तर्ह्यजा
या योगमायाजनि नन्दजायया

तया हृतप्रत्ययसर्ववृत्तिषु द्वाःस्थेषु पौरेष्वपि शायितेष्वथ
द्वारश्र्च सर्वाः पिहिता दुरत्यया बृहत्कपाटायसकीलश्रृङ्ख्लैः

ताः कृष्णवाहे वसुदेव आगते स्वयं व्यवर्यन्त यथा तमो रवेः
ववर्ष पर्जन्य उपांशुगर्जितः शेषोऽन्वगाद्वारि निवारयन्फणैः

मघोनि वर्षत्यसकृद्यमानुजा गम्भीरतोयौघजवोर्मिफेनिला
भयानकावर्तशताकुला नदी मार्गं ददौ सिन्धुरिव श्रियः पतेः


tataś ca śaurir bhagavat-pracoditaḥ
sutaṁ samādāya sa sūtikā-gṛhāt
yadā bahir gantum iyeṣa tarhy ajā
yā yoga-māyājani nanda-jāyayā
tayā hṛta-pratyaya-sarva-vṛttiṣu
dvāḥ-stheṣu paureṣv api śāyiteṣv atha
dvāraś ca sarvāḥ pihitā duratyayā
bṛhat-kapāṭāyasa-kīla-śṛṅkhalaiḥ
tāḥ kṛṣṇa-vāhe vasudeva āgate
svayaṁ vyavaryanta yathā tamo raveḥ
vavarṣa parjanya upāṁśu-garjitaḥ
śeṣo ’nvagād vāri nivārayan phaṇaiḥ
maghoni varṣaty asakṛd yamānujā
gambhīra-toyaugha-javormi-phenilā
bhayānakāvarta-śatākulā nadī
mārgaṁ dadau sindhur iva śriyaḥ pateḥ


Word for word:


tataḥ — thereafter; ca — indeed; śauriḥ — Vasudeva; bhagavat-pracoditaḥ — being instructed by the Supreme Personality of Godhead; sutam — his son;samādāya — carrying very carefully; saḥ — he; sūtikā-gṛhāt — from the maternity room; yadā — when; bahiḥ gantum — to go outside; iyeṣa — desired;tarhi — exactly at that time; ajā — the transcendental energy, who also never takes birth; yā — who; yoga-māyā — is known as Yoga-māyā; ajani — took birth; nanda-jāyayā — from the wife of Nanda Mahārāja.

tayā — by the influence of Yoga-māyā; hṛta-pratyaya — deprived of all sensation; sarva-vṛttiṣu — having all their senses; dvāḥ-stheṣu — all the doormen;paureṣu api — as well as other members of the house; śāyiteṣu — sleeping very deeply; atha — when Vasudeva tried to take his transcendental son out of the confinement; dvāraḥ ca — as well as the doors; sarvāḥ — all; pihitāḥ — constructed; duratyayā — very hard and firm; bṛhat-kapāṭa — and on great doors;āyasa-kīla-śṛṅkhalaiḥ — strongly constructed with iron pins and closed with iron chains; tāḥ — all of them; kṛṣṇa-vāhe — bearing Kṛṣṇa; vasudeve — when Vasudeva; āgate — appeared; svayam — automatically; vyavaryanta — opened wide; yathā — as; tamaḥ — darkness; raveḥ — on the appearance of the sun;vavarṣa — showered rain; parjanyaḥ — the clouds in the sky; upāṁśu-garjitaḥ — very mildly resounding and raining very slightly; śeṣaḥ — Ananta-nāga; anvagāt— followed; vāri — showers of rain; nivārayan — stopping; phaṇaiḥ — by spreading His hoods.

maghoni varṣati — because of Lord Indra’s showering rain; asakṛt — constantly;yama-anujā — the river Yamunā, who is considered the younger sister of Yamarāja; gambhīra-toya-ogha — of the very deep water; java — by the force;ūrmi — by the waves; phenilā — full of foam; bhayānaka — fierce; āvarta-śata— by the whirling waves; ākulā — agitated; nadī — the river; mārgam — way;dadau — gave; sindhuḥ iva — like the ocean; śriyaḥ pateḥ — unto Lord Rāmacandra, the husband of the goddess Sītā.




Translation:


Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.

By the influence of Yoga-māyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.

Because of constant rain sent by the demigod Indra, the river Yamunā was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Rāmacandra by allowing Him to construct a bridge, the river Yamunā gave way to Vasudeva and allowed him to cross.



Purport:


Śrīla Viśvanātha Cakravartī Ṭhākura discusses that Kṛṣṇa appeared simultaneously as the son of Devakī and as the son of Yaśodā, along with the spiritual energy Yoga-māyā. As the son of Devakī, He first appeared as Viṣṇu, and because Vasudeva was not in the position of pure affection for Kṛṣṇa, Vasudeva worshiped his son as Lord Viṣṇu. Yaśodā, however, pleased her son Kṛṣṇa without understanding His Godhood. This is the difference between Kṛṣṇa as the son of Yaśodā and as the son of Devakī. This is explained by Viśvanātha Cakravartī on the authority of Hari-vaṁśa.

Śeṣa-nāga is an expansion of the Supreme Personality of Godhead whose business is to serve the Lord with all necessary paraphernalia. When Vasudeva was carrying the child, Śeṣa-nāga came to serve the Lord and protect Him from the mild showers of rain.
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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.46

श्रीशुक उवाच
इत्युक्त्वासीद्धरिस्तूष्णीं भगवानात्ममायया
पित्रोः सम्पश्यतोः सद्यो बभूव प्राकृतः शिशुः


śrī-śuka uvāca
ity uktvāsīd dharis tūṣṇīṁ
bhagavān ātma-māyayā
pitroḥ sampaśyatoḥ sadyo
babhūva prākṛtaḥ śiśuḥ


Word for word:


śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti uktvā — after instructing in this way; āsīt — remained; hariḥ — the Supreme Personality of Godhead; tūṣṇīm— silent; bhagavān — Lord Viṣṇu, the Supreme Personality of Godhead; ātma-māyayā — by acting in His own spiritual energy; pitroḥ sampaśyatoḥ — while His father and mother were factually seeing Him; sadyaḥ — immediately;babhūva — He became; prākṛtaḥ — like an ordinary human being; śiśuḥ — a child.




Translation:


Śukadeva Gosvāmī said: After thus instructing His father and mother, the Supreme Personality of Godhead, Kṛṣṇa, remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child. [In other words, He transformed Himself into His original form: kṛṣṇas tu bhagavān svayam.]




Purport:


As stated in Bhagavad-gītā (4.6), sambhavāmy ātma-māyayā: whatever is done by the Supreme Personality of Godhead is done by His spiritual energy; nothing is forced upon Him by the material energy. This is the difference between the Lord and an ordinary living being. The Vedas say:

parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca(Śvetāśvatara Upaniṣad 6.8)

It is natural for the Lord to be untinged by material qualities, and because everything is perfectly present in His spiritual energy, as soon as He desires something, it is immediately done. The Lord is not a prākṛta-śiśu, a child of this world, but by His personal energy He appeared like one. Ordinary people may have difficulty accepting the supreme controller, God, as a human being because they forget that He can do everything by spiritual energy (ātma-māyayā). Nonbelievers say, “How can the supreme controller descend as an ordinary being?” This sort of thinking is materialistic. Śrīla Jīva Gosvāmī says that unless we accept the energy of the Supreme Personality of Godhead as inconceivable, beyond the conception of our words and mind, we cannot understand the Supreme Lord. Those who doubt that the Supreme Personality of Godhead can come as a human being and turn Himself into a human child are fools who think that Kṛṣṇa’s body is material, that He is born and that He therefore also dies.

In Śrīmad-Bhāgavatam, Third Canto, Fourth Chapter, verses 28 and 29, there is a description of Kṛṣṇa’s leaving His body. Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī, “When all the members of the Yadu dynasty met their end, Kṛṣṇa also put an end to Himself, and the only member of the family who remained alive was Uddhava. How was this possible?” Śukadeva Gosvāmī answered that Kṛṣṇa, by His own energy, destroyed the entire family and then thought of making His own body disappear. In this connection, Śukadeva Gosvāmī described how the Lord gave up His body. But this was not the destruction of Kṛṣṇa’s body; rather, it was the disappearance of the Supreme Lord by His personal energy.

Actually, the Lord does not give up His body, which is eternal, but as He can change His body from the form of Viṣṇu to that of an ordinary human child, He can change His body to any form He likes. This does not mean that He gives up His body. By spiritual energy, the Lord can appear in a body made of wood or stone. He can change His body into anything because everything is His energy (parāsya śaktir vividhaiva śrūyate). As clearly said in Bhagavad-gītā (7.4),bhinnā prakṛtir aṣṭadhā: the material elements are separated energies of the Supreme Lord. If He transforms Himself into the arcā-mūrti, the worshipable Deity, which we see as stone or wood, He is still Kṛṣṇa. Therefore the śāstrawarns, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ. One who thinks that the worshipable Deity in the temple is made of wood or stone, one who sees a Vaiṣṇava guru as an ordinary human being, or one who materially conceives of a Vaiṣṇava as belonging to a particular caste is nārakī, a resident of hell. The Supreme Personality of Godhead can appear before us in many forms, as He likes, but we must know the true facts: janma karma ca me divyam evaṁ yo vetti tattvataḥ (Bg. 4.9). By following the instructions of sādhu, guru and śāstra — the saintly persons, the spiritual master and the authoritative scriptures — one can understand Kṛṣṇa, and then one makes his life successful by returning home, back to Godhead.
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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.45


युवां मां पुत्रभावेन ब्रह्मभावेन चासकृत्
चिन्तयन्तौ कृतस्नेहौ यास्येथे मद्गतिं पराम्


yuvāṁ māṁ putra-bhāvena
brahma-bhāvena cāsakṛt
cintayantau kṛta-snehau
yāsyethe mad-gatiṁ parām




Word for word:


yuvām — both of you (husband and wife); mām — unto Me; putra-bhāvena — as your son; brahma-bhāvena — knowing that I am the Supreme Personality of Godhead; ca — and; asakṛt — constantly; cintayantau — thinking like that; kṛta-snehau — dealing with love and affection; yāsyethe — shall both obtain; mat-gatim — My supreme abode; parām — which is transcendental, beyond this material world.




Translation:


Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead.




Purport:


This instruction by the Supreme Personality of Godhead to His father and mother, who are eternally connected with Him, is especially intended for persons eager to return home, back to Godhead. One should never think of the Supreme Personality of Godhead as an ordinary human being, as nondevotees do. Kṛṣṇa, the Supreme Personality of Godhead, personally appeared and left His instructions for the benefit of all human society, but fools and rascals unfortunately think of Him as an ordinary human being and twist the instructions of Bhagavad-gītā for the satisfaction of their senses. Practically everyone commenting on Bhagavad-gītāinterprets it for sense gratification. It has become especially fashionable for modern scholars and politicians to interpret Bhagavad-gītā as if it were something fictitious, and by their wrong interpretations they are spoiling their own careers and the careers of others. The Kṛṣṇa consciousness movement, however, is fighting against this principle of regarding Kṛṣṇa as a fictitious person and of accepting that there was no Battle of Kurukṣetra, that everything is symbolic, and that nothing in Bhagavad-gītā is true. In any case, if one truly wants to be successful, one can do so by reading the text of Bhagavad-gītā as it is. Śrī Caitanya Mahāprabhu especially stressed the instructions of Bhagavad-gītā: yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. If one wants to achieve the highest success in life, one must accept Bhagavad-gītā as spoken by the Supreme Lord. By acceptingBhagavad-gītā in this way, all of human society can become perfect and happy.

It is to be noted that because Vasudeva and Devakī would be separated from Kṛṣṇa when He was carried to Gokula, the residence of Nanda Mahārāja, the Lord personally instructed them that they should always think of Him as their son and as the Supreme Personality of Godhead. That would keep them in touch with Him. After eleven years, the Lord would return to Mathurā to be their son, and therefore there was no question of separation.
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Verse of the Day : Bhagavad-gita As It Is--4.28
Chapter 4: Transcendental Knowledge
हिन्दी में यहाँ पढ़ें : http://goo.gl/pp9p40



द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे |

स्वाध्यायज्ञानयज्ञाश्र्च यतयः संशितव्रताः || २८ ||



dravya-yajñās tapo-yajñā

yoga-yajñās tathāpare

svādhyāya-jñāna-yajñāś ca

yatayaḥ saṁśita-vratāḥ




SYNONYMS


dravya-yajñāḥ—sacrificing one's possessions; tapo-yajñāḥ—sacrifice in austerities; yoga-yajñāḥ—sacrifice in eightfold mysticism; tathā—thus; apare—others; svādhyāya—sacrifice in the study of the Vedas; jñāna-yajñāḥ—sacrifice in advancement of transcendental knowledge; ca—also; yatayaḥ—enlightened; saṁśita—taken to strict; vratāḥ-vows.




TRANSLATION


There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of eightfold mysticism, and others study the Vedas for the advancement of transcendental knowledge.




PURPORT


These sacrifices may be fitted into various divisions. There are persons who are sacrificing their possessions in the form of various kinds of charities. In India, the rich mercantile community or princely orders open various kinds of charitable institutions like dharmaśālā, anna-kṣetra, atithi-śālā, anathalaya, vidyāpīṭha, etc. In other countries, too, there are many hospitals, old age homes and similar charitable foundations meant for distributing food, education and medical treatment free to the poor. All these charitable activities are called dravyamaya-yajña. There are others who, for higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many kinds of austerities such as candrāyana and cāturmāsya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the cāturmāsya vow the candidate does not shave for four months during the year (July to October), he does not eat certain foods, does not eat twice in a day and does not leave home. Such sacrifice of the comforts of life is called tapomaya-yajña. There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system (for merging into the existence of the Absolute), or haṭha-yoga or aṣṭāṅga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world. There are others who engage themselves in the studies of different Vedic literatures, specifically the Upaniṣads and Vedānta-sūtras, or the sāṅkhya philosophy. All of these are called svādhyāya-yajña, or engagement in the sacrifice of studies. All these yogīs are faithfully engaged in different types of sacrifice and are seeking a higher status of life. Kṛṣṇa consciousness, is, however, different from these because it is the direct service of the Supreme Lord. Kṛṣṇa consciousness cannot be attained by any one of the above-mentioned types of sacrifices but can be attained only by the mercy of the Lord and His bona fide devotee. Therefore, Kṛṣṇa consciousness is transcendental.

Question 1 : What is the difference between dravyamaya-yajña and svādhyāya-yajña ? How Kṛṣṇa consciousness is different from them ?
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Answer : Verse no 4.27
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Answer : Verse no 4.25
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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.47-49

ततश्र्च शौरिर्भगवत्प्रचोदितः
सुतं समादाय स सूतिकागृहात्
यदा बहिर्गन्तुमियेष तर्ह्यजा
या योगमायाजनि नन्दजायया

तया हृतप्रत्ययसर्ववृत्तिषु द्वाःस्थेषु पौरेष्वपि शायितेष्वथ
द्वारश्र्च सर्वाः पिहिता दुरत्यया बृहत्कपाटायसकीलश्रृङ्ख्लैः

ताः कृष्णवाहे वसुदेव आगते स्वयं व्यवर्यन्त यथा तमो रवेः
ववर्ष पर्जन्य उपांशुगर्जितः शेषोऽन्वगाद्वारि निवारयन्फणैः

मघोनि वर्षत्यसकृद्यमानुजा गम्भीरतोयौघजवोर्मिफेनिला
भयानकावर्तशताकुला नदी मार्गं ददौ सिन्धुरिव श्रियः पतेः


tataś ca śaurir bhagavat-pracoditaḥ
sutaṁ samādāya sa sūtikā-gṛhāt
yadā bahir gantum iyeṣa tarhy ajā
yā yoga-māyājani nanda-jāyayā
tayā hṛta-pratyaya-sarva-vṛttiṣu
dvāḥ-stheṣu paureṣv api śāyiteṣv atha
dvāraś ca sarvāḥ pihitā duratyayā
bṛhat-kapāṭāyasa-kīla-śṛṅkhalaiḥ
tāḥ kṛṣṇa-vāhe vasudeva āgate
svayaṁ vyavaryanta yathā tamo raveḥ
vavarṣa parjanya upāṁśu-garjitaḥ
śeṣo ’nvagād vāri nivārayan phaṇaiḥ
maghoni varṣaty asakṛd yamānujā
gambhīra-toyaugha-javormi-phenilā
bhayānakāvarta-śatākulā nadī
mārgaṁ dadau sindhur iva śriyaḥ pateḥ


Word for word:


tataḥ — thereafter; ca — indeed; śauriḥ — Vasudeva; bhagavat-pracoditaḥ — being instructed by the Supreme Personality of Godhead; sutam — his son;samādāya — carrying very carefully; saḥ — he; sūtikā-gṛhāt — from the maternity room; yadā — when; bahiḥ gantum — to go outside; iyeṣa — desired;tarhi — exactly at that time; ajā — the transcendental energy, who also never takes birth; yā — who; yoga-māyā — is known as Yoga-māyā; ajani — took birth; nanda-jāyayā — from the wife of Nanda Mahārāja.

tayā — by the influence of Yoga-māyā; hṛta-pratyaya — deprived of all sensation; sarva-vṛttiṣu — having all their senses; dvāḥ-stheṣu — all the doormen;paureṣu api — as well as other members of the house; śāyiteṣu — sleeping very deeply; atha — when Vasudeva tried to take his transcendental son out of the confinement; dvāraḥ ca — as well as the doors; sarvāḥ — all; pihitāḥ — constructed; duratyayā — very hard and firm; bṛhat-kapāṭa — and on great doors;āyasa-kīla-śṛṅkhalaiḥ — strongly constructed with iron pins and closed with iron chains; tāḥ — all of them; kṛṣṇa-vāhe — bearing Kṛṣṇa; vasudeve — when Vasudeva; āgate — appeared; svayam — automatically; vyavaryanta — opened wide; yathā — as; tamaḥ — darkness; raveḥ — on the appearance of the sun;vavarṣa — showered rain; parjanyaḥ — the clouds in the sky; upāṁśu-garjitaḥ — very mildly resounding and raining very slightly; śeṣaḥ — Ananta-nāga; anvagāt— followed; vāri — showers of rain; nivārayan — stopping; phaṇaiḥ — by spreading His hoods.

maghoni varṣati — because of Lord Indra’s showering rain; asakṛt — constantly;yama-anujā — the river Yamunā, who is considered the younger sister of Yamarāja; gambhīra-toya-ogha — of the very deep water; java — by the force;ūrmi — by the waves; phenilā — full of foam; bhayānaka — fierce; āvarta-śata— by the whirling waves; ākulā — agitated; nadī — the river; mārgam — way;dadau — gave; sindhuḥ iva — like the ocean; śriyaḥ pateḥ — unto Lord Rāmacandra, the husband of the goddess Sītā.




Translation:


Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.

By the influence of Yoga-māyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.

Because of constant rain sent by the demigod Indra, the river Yamunā was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Rāmacandra by allowing Him to construct a bridge, the river Yamunā gave way to Vasudeva and allowed him to cross.



Purport:


Śrīla Viśvanātha Cakravartī Ṭhākura discusses that Kṛṣṇa appeared simultaneously as the son of Devakī and as the son of Yaśodā, along with the spiritual energy Yoga-māyā. As the son of Devakī, He first appeared as Viṣṇu, and because Vasudeva was not in the position of pure affection for Kṛṣṇa, Vasudeva worshiped his son as Lord Viṣṇu. Yaśodā, however, pleased her son Kṛṣṇa without understanding His Godhood. This is the difference between Kṛṣṇa as the son of Yaśodā and as the son of Devakī. This is explained by Viśvanātha Cakravartī on the authority of Hari-vaṁśa.

Śeṣa-nāga is an expansion of the Supreme Personality of Godhead whose business is to serve the Lord with all necessary paraphernalia. When Vasudeva was carrying the child, Śeṣa-nāga came to serve the Lord and protect Him from the mild showers of rain.
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Krishna Sandesh

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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.46

श्रीशुक उवाच
इत्युक्त्वासीद्धरिस्तूष्णीं भगवानात्ममायया
पित्रोः सम्पश्यतोः सद्यो बभूव प्राकृतः शिशुः


śrī-śuka uvāca
ity uktvāsīd dharis tūṣṇīṁ
bhagavān ātma-māyayā
pitroḥ sampaśyatoḥ sadyo
babhūva prākṛtaḥ śiśuḥ


Word for word:


śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti uktvā — after instructing in this way; āsīt — remained; hariḥ — the Supreme Personality of Godhead; tūṣṇīm— silent; bhagavān — Lord Viṣṇu, the Supreme Personality of Godhead; ātma-māyayā — by acting in His own spiritual energy; pitroḥ sampaśyatoḥ — while His father and mother were factually seeing Him; sadyaḥ — immediately;babhūva — He became; prākṛtaḥ — like an ordinary human being; śiśuḥ — a child.




Translation:


Śukadeva Gosvāmī said: After thus instructing His father and mother, the Supreme Personality of Godhead, Kṛṣṇa, remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child. [In other words, He transformed Himself into His original form: kṛṣṇas tu bhagavān svayam.]




Purport:


As stated in Bhagavad-gītā (4.6), sambhavāmy ātma-māyayā: whatever is done by the Supreme Personality of Godhead is done by His spiritual energy; nothing is forced upon Him by the material energy. This is the difference between the Lord and an ordinary living being. The Vedas say:

parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca(Śvetāśvatara Upaniṣad 6.8)

It is natural for the Lord to be untinged by material qualities, and because everything is perfectly present in His spiritual energy, as soon as He desires something, it is immediately done. The Lord is not a prākṛta-śiśu, a child of this world, but by His personal energy He appeared like one. Ordinary people may have difficulty accepting the supreme controller, God, as a human being because they forget that He can do everything by spiritual energy (ātma-māyayā). Nonbelievers say, “How can the supreme controller descend as an ordinary being?” This sort of thinking is materialistic. Śrīla Jīva Gosvāmī says that unless we accept the energy of the Supreme Personality of Godhead as inconceivable, beyond the conception of our words and mind, we cannot understand the Supreme Lord. Those who doubt that the Supreme Personality of Godhead can come as a human being and turn Himself into a human child are fools who think that Kṛṣṇa’s body is material, that He is born and that He therefore also dies.

In Śrīmad-Bhāgavatam, Third Canto, Fourth Chapter, verses 28 and 29, there is a description of Kṛṣṇa’s leaving His body. Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī, “When all the members of the Yadu dynasty met their end, Kṛṣṇa also put an end to Himself, and the only member of the family who remained alive was Uddhava. How was this possible?” Śukadeva Gosvāmī answered that Kṛṣṇa, by His own energy, destroyed the entire family and then thought of making His own body disappear. In this connection, Śukadeva Gosvāmī described how the Lord gave up His body. But this was not the destruction of Kṛṣṇa’s body; rather, it was the disappearance of the Supreme Lord by His personal energy.

Actually, the Lord does not give up His body, which is eternal, but as He can change His body from the form of Viṣṇu to that of an ordinary human child, He can change His body to any form He likes. This does not mean that He gives up His body. By spiritual energy, the Lord can appear in a body made of wood or stone. He can change His body into anything because everything is His energy (parāsya śaktir vividhaiva śrūyate). As clearly said in Bhagavad-gītā (7.4),bhinnā prakṛtir aṣṭadhā: the material elements are separated energies of the Supreme Lord. If He transforms Himself into the arcā-mūrti, the worshipable Deity, which we see as stone or wood, He is still Kṛṣṇa. Therefore the śāstrawarns, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ. One who thinks that the worshipable Deity in the temple is made of wood or stone, one who sees a Vaiṣṇava guru as an ordinary human being, or one who materially conceives of a Vaiṣṇava as belonging to a particular caste is nārakī, a resident of hell. The Supreme Personality of Godhead can appear before us in many forms, as He likes, but we must know the true facts: janma karma ca me divyam evaṁ yo vetti tattvataḥ (Bg. 4.9). By following the instructions of sādhu, guru and śāstra — the saintly persons, the spiritual master and the authoritative scriptures — one can understand Kṛṣṇa, and then one makes his life successful by returning home, back to Godhead.
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Krishna Sandesh

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Shri Krishna Janmashtami (Verses From Srimad-Bhāgavatam 10.3 : The Birth of Lord Krishna (Verse By Verse) )
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Śrīmad Bhāgavatam 10.3.45


युवां मां पुत्रभावेन ब्रह्मभावेन चासकृत्
चिन्तयन्तौ कृतस्नेहौ यास्येथे मद्गतिं पराम्


yuvāṁ māṁ putra-bhāvena
brahma-bhāvena cāsakṛt
cintayantau kṛta-snehau
yāsyethe mad-gatiṁ parām




Word for word:


yuvām — both of you (husband and wife); mām — unto Me; putra-bhāvena — as your son; brahma-bhāvena — knowing that I am the Supreme Personality of Godhead; ca — and; asakṛt — constantly; cintayantau — thinking like that; kṛta-snehau — dealing with love and affection; yāsyethe — shall both obtain; mat-gatim — My supreme abode; parām — which is transcendental, beyond this material world.




Translation:


Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead.




Purport:


This instruction by the Supreme Personality of Godhead to His father and mother, who are eternally connected with Him, is especially intended for persons eager to return home, back to Godhead. One should never think of the Supreme Personality of Godhead as an ordinary human being, as nondevotees do. Kṛṣṇa, the Supreme Personality of Godhead, personally appeared and left His instructions for the benefit of all human society, but fools and rascals unfortunately think of Him as an ordinary human being and twist the instructions of Bhagavad-gītā for the satisfaction of their senses. Practically everyone commenting on Bhagavad-gītāinterprets it for sense gratification. It has become especially fashionable for modern scholars and politicians to interpret Bhagavad-gītā as if it were something fictitious, and by their wrong interpretations they are spoiling their own careers and the careers of others. The Kṛṣṇa consciousness movement, however, is fighting against this principle of regarding Kṛṣṇa as a fictitious person and of accepting that there was no Battle of Kurukṣetra, that everything is symbolic, and that nothing in Bhagavad-gītā is true. In any case, if one truly wants to be successful, one can do so by reading the text of Bhagavad-gītā as it is. Śrī Caitanya Mahāprabhu especially stressed the instructions of Bhagavad-gītā: yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. If one wants to achieve the highest success in life, one must accept Bhagavad-gītā as spoken by the Supreme Lord. By acceptingBhagavad-gītā in this way, all of human society can become perfect and happy.

It is to be noted that because Vasudeva and Devakī would be separated from Kṛṣṇa when He was carried to Gokula, the residence of Nanda Mahārāja, the Lord personally instructed them that they should always think of Him as their son and as the Supreme Personality of Godhead. That would keep them in touch with Him. After eleven years, the Lord would return to Mathurā to be their son, and therefore there was no question of separation.
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Hum pratidin Bhagavad-gita ka sampurn shlok post karte hain. sanskrit ke saath uski english bhi, shlok ke

(We are posting complete shloka from bhagavad-gita daily in sanskrit with its english and ..)
 

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Kripya Read More par click karen evam pratidin sampurn shlok padhen. Ek shlok padhne me samanyatah 10-15 minute hi lagte hain. Kripya keval pic par dekh kar hi +1 na karen. Keval 15 min pratidin Bhagavan ko de aur apne sabhi karmon me bhagavan ki kripa payen.

(Please click on read more to read the complete shloka. Please just don't click on +1 only after reading the text in the pic, read the complete shloka/verse, it will take hardly 15 minutes of yours. Give 15 minutes to the lord daily and be blessed by the lord in all your endeavors)


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