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Dark Saint

@DefiledGod

4 Nov

The role of devI is best understood from the incident of kAkAsura. This was a son of Indra, called Jayanta who was asura by svabhava. He assumed the form of a crow and pecked at sIta's chest in lust.

bhagavAn turned a blade of grass into a brahmAstra and hurled it at kAkAsura+

The crow flew everywhere, seeking refuge with all gods. None of them aided him & said the astra of rAma cannot be stopped by anyone except rAma himself.

So finally, the crow, exhausted, fell down helplessly at the feet of rAma. This is narrated by sIta to Hanuman as follows+

स तम् निपतितम् भूमौ शरण्यः शरणा गतम् ॥ वध अर्हम् अपि काकुत्स्थ कृपया पर्यपालयः

[sIta: The descendant of kakutstha, the refuge for those surrendered to him, out of mercy, protected that crow who had fallen on the ground, who had surrendered, though deserving to be killed]+

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Dark Saint

@DefiledGod

2 Nov

There is an interesting description of mahAdeva in the bhAgavata purANa, where an important tattva is revealed. This section occurs right after the destruction of dakSha yaj~na.

तस्मिन्महायोगमये मुमुक्षुशरणे सुरा: । दद‍ृशु: शिवमासीनं त्यक्तामर्षमिवान्तकम् ॥ (bhAgavatam 4.6.33)+

[Under that tree which was a place full of great bhagavad upAsakAs (हायोगमये), the shelter for those who were free of aj~nAna, or were inquirers of the truth (मुमुक्षु), the gods saw Shiva seated, like Death personified, having given up anger.]+

After he had made vIrabhadra destroy dakSha's yaj~na, mahAdeva was meditating peacefully.

It says mahAdeva had given up anger, but compares his appearance to Antaka, mR^ityu devata. Is this not contradictory, as Antaka is frightening but giving up anger is a peaceful act?+

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Dark Saint

@DefiledGod

1 Nov

In shAnti parva of MB, nara and nArAyaNa relate a story to nArada, of how varAha, after rescuing bhU-devI, established the ritual for propitiating the pitR-s.

In doing so, varAha also proclaimed that he alone is worshipped by these rituals+

The words of bhagavAn are quite beautiful. These statements serve as the upabrahmaNa for the vR^iShAkapi sUkta in Rg Veda. Quoting:

वृषाकपिरुवाच। अहं हि पितरः स्रष्टुमुद्यतो लोककृत्स्वयम्…पिता पितामहश्चैव तथैव प्रपितामहः । अहमेवात्र विज्ञेयस्त्रिषु पिण्डेषु संस्थितः+

[vR^iShAkapi said: I, who am the creator of the Universe, have resolved to create the pitR-s…. I am the father, grandfather and the great-grandfather. Know me to be situated in these piNDa-s.]+

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Dark Saint

@DefiledGod

31 Oct

Regarding karma, the shAstra declares the following,

थस्य पुत्रा: दायमुपयन्ति: द्विशन्त: पापकृत्याम् सुहृदस् साधुकृत्याम्

[When one attains moksha, his sons will inherit his wealth; his enemies inherit his sins and his friends, his virtues]+

Now, here it says that his enemies will inherit his sins. Because sins are the displeasure of Ishvara, it makes sense that his anger will be directed to the enemies of bhAgavatAs.

But Acharyas explain, it may not always be this way+

There are two other ways by which the sins are exhausted. The first of these is, bhagavAn makes the bhakta experience the fruits of their sins, but without being affected.

This tattva is seen when the nAgAstra of karNa knocks off Arjuna’s crown+

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Dark Saint

@DefiledGod

25 Oct

shAstra highly glorifies waking up bhagavAn from his sleep, as in the case of Venkatesha suprabhAta.

Why so? First we need to know he wakes us up from our sleep. As mAndukya upanishad says,

अनादिमायया सुप्तो यदा जीवः प्रबुध्यते । अजम् अनिद्रम् अस्वप्नम् अद्वैतं बुध्यते तदा+

[When the jIva in the sleep of ignorance due to prakR^iti is awakened (by bhagavad anugraha), then it realizes that Brahman manifested by the praNava (अजम्), who is sleepless (अनिद्रम्), opposed to evil dreams, ie, the purifier (अस्वप्नम्), who is incomparable (अद्वैतं)]+

The awakened jIva realizes bhagavAn as his master being the akAra of praNava, sleepless or always alert in protecting the jIva, destroyer of “(bad) dreams” – denotes destruction of sins - and he does this without another to support him, as the independent, incomparable one+

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Dark Saint

@DefiledGod

24 Oct

While karma is understood as bhagavAn's will, the sharIrAtma bhAva system of VA makes you understand how that will of bhagavAn truly operates

Your body often does things which gives you, the Atma, pleasure or displeasure in varying degrees+

Pleasure can be anything from having a good hairstyle to achieving goals like becoming fit enough to be an athlete etc. in varying degrees

Displeasure can be anything from having a passing bad/unwanted thought to contracting a deadly illness+

Similarly, Ishvara, who has all as his bodies, knows every intimate detail of those bodies and feels a like or dislike at their actions, which in turn is the puNya or pApa in varying degrees based on the severity of the action+

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