v v r

1. Yashoda: She was shown a visual of the entire universe inside baby Krishna’s mouth
2. 100 Kings captured by Jarasandh: When Bhim killed Jarasandh with Krishna’s guidance, these 100 kings were set free and shown the divine ‘Chaturbhuj’ (4 armed form) of Krishna
3. Sage Muchukund: After defeating Kalyavan demon with the help of Sage Muchukund, Krishna showed him ‘Chaturbhuj’ form.
4. Hastinapur sabha: When on a peace mission from the Pandavs to the Kauravs, Sri Krishna displayed his ‘Virat-swarup’, to frighten and convince the sabha members to accept his peace offer.
5. Arjun and Sanjay charioteer: In the Bhagvad Gita he was shown the complete Vishvarup of Krishna.

 

1. Yashoda
   
   Yashoda was the adoptive mother of baby Krishna. Krishna’s biological parents were captive in the jail of King Kansa.
   
   One day, baby Krishna was sitting on the riverbanks as his mother attended to some task in the river. Bored, the baby Krishna started scooping fistful’s of mud into his mouth. When Yashoda saw him, she was shocked and angry. She took the boy home and started washing his mouth.
   
   She told Krishna to open his mouth so she could wash out the dirt. Krishna refused. Finally, when he opened his mouth, Yashoda saw the entire universe inside. She saw the 9 planets, swirling stars and divine visuals. She was mesmerized. But suddenly, the cosmic vision vanished, and all she remembered was her baby having eaten mud.
2. 100 Kings captured by Jarasandh
   
   Later in life, when Krishna grew older and established the island-kingdom of Dvarka, he was the enemy of a powerful Shiva-devotee king named Jarasandh.
   
   Some time later, Krishna motivated his cousin Yudhisthir to cinduct the Rajasuya yagna. However for it’s success, he would have to conquer all of Bharatvarhsa’s kings including Jarasandh.
   
   Krishna, and Yudhisthir’s brothers Bhim and Arjun went to Jarasansh and challenged him. With the guidance of Krishna, Bhim was able to defeat him at a wrestling match, and even kill Jarasandh.
   
   Jarasandh had 100 kings in his captivity, which he intended to sacrifice to Shiva in exchange for the boon of invincibility. Krishna ordered the release of these captured kings and showed them his ‘Chaturbhuj’ form, having 4 arms holding a conch shell, mace, lotus, and Sudarshan chakra discus.
3. Sage Muchukund
   
   Muchukund was a king of the Solar dynasty who helped Lord Indra in defeating the demons in a long battle. Tired, he asked for the boon of resting without being disturbed. Muchukund was given a cave to sleep in and he was blessed to see a vision of God when he awoke.
   
   Krishna knew that the only way to defeat an enemy of his named Kalyavan was not by the use of weapons. Krishna fled the battlefield, and lured Kalyavan into Muchukund’s cave.
   
   Kalyavan thought he saw Krishna sleeping inside the cave, when really it was Muchukund. When Kalyavan kicked Muchukund thinking he was Krishna, the king awoke and the power which had collected inside his eyes (because he had them closed for many centuries while he slept) burnt Kalyavan to ashes.
   
   Explaining the events and who he was, Krishna thanked Muchukund for killing Kalyavan. Then, as promised by the gods, Krishna showed him his divine form— the ‘Chaturbhuj’.
4. Hastinapur Sabha
   
   War was almost declared between the Pandav princes and Kaurav princes of Hastinapur due to a long dispute between them. Krishna, was on the side of the Pandavs due to their righteousness. However to avoid the destruction of a war, he decided to go on a peace mission to Hastinapur, to try and convince the evil Kaurav princes to accept a peace offer.
   
   However, when Krishna presented his arguments in the Hastinapur sabha, no one was able to convince the evil Duryodhan (eldest Kaurav) to compromise. Finally, Duryodhan planned to capture Krishna as a punishment.
   
   In a final attempt to scare Duryodhan from the path of evil, Krishna revealed his cosmic form— the ‘Virat swarup’ in which he contained within him the entire armies of Dvarka, the Pandavs, the gods, the planets, and other celestial bodies. He had thousands of arms and in them various weapons. Krishna even gave sight to the blind king of Hastinapur so that he may witness this cosmic form aswell.
   
   However the stubborn Duryodhan called it a magic trick and ended up dying in the war.
5. Arjun, and Sanjay charioteer in the Bhagavad Gita
   
   This is perhaps the most popular instance.
   
   Just before the war between the Pandav’s and Kauravs, the third Pandav Arjun, who was also a great archer and Krishna’s best friend, asked Krishna (who was Arjun’s charioteer) whether this war was ethical or not.
   
   Krishna revealed the vedic wisdom and philosophy to Arjun trying to convince him to fight the war for justice. Thus dialogue between the two came to be known as the Bhagavad Gita. This dialogue was also overheard by Sanjay, the charioteer of Hastinapur’s king who was given divine sight in order to narrate the war’s events to his king.
   
   During this philosophical discourse, Krishna reveals to Arjun his Vishwarup— his ultimate cosmic form. In this, Arjun sees the entire universe, all its people, gods, weapons, elements as a part of Krishna. Krishna has thousands of arms, thousands of heads and his form is both terrifying and beautiful. Arjun gets frightened and asks Krishna to revert to his normal human form

Comparison.

 The Visvaroopa view.

By bhakta Prahalada.

Arjuna of the Pandava Brothers 

Narada muni.

Where B prahalada expresses pleasure and says he is not afraid though a small child.

 Arjuna on the other hand expresses fear and wants the lord to appear in his four arm form.

Narada mini sees the same Lord in normal human form in various places doing normal chores.

Is this because of the difference in the level of bhakti of the observers?

......

Face to face

 After Hiraṇyakaśipu was killed, the Lord continued to be very angry, and the demigods, headed by Lord Brahmā, could not pacify Him. Even mother Lakṣmī, the goddess of fortune, the constant companion of Nārāyaṇa, could not dare come before Lord Nṛsiṁhadeva. Then Lord Brahmā asked Prahlāda Mahārāja to go forward and pacify the Lord’s anger. Prahlāda Mahārāja, being confident of the affection of his master, Lord Nṛsiṁhadeva, was not afraid at all. He very gravely appeared before the Lord’s lotus feet and offered Him respectful obeisances. Lord Nṛsiṁhadeva, being very much affectionate toward Prahlāda Mahārāja, put His hand on Prahlāda’s head, and because of being personally touched by the Lord, Prahlāda Mahārāja immediately achieved brahma-jñāna, spiritual knowledge. Thus he offered his prayers to the Lord in full spiritual knowledge and full devotional ecstasy. The instructions given by Prahlāda Mahārāja in the form of his prayers are as follows.

Prahlāda said, “I am not proud of being able to offer prayers to the Supreme Personality of Godhead. I simply take shelter of the mercy of the Lord, for without devotion one cannot appease Him. One cannot please the Supreme Personality of Godhead simply by dint of high parentage or great opulence, learning, austerity, penance or mystic power. Indeed, these are never pleasing to the Supreme Lord, for nothing can please Him but pure devotional service. Even if a nondevotee is a brāhmaṇa qualified with the twelve brahminical symptoms, he cannot be very dear to the Lord, whereas if a person born in a family of dog-eaters is a devotee, the Lord can accept his prayers. The Lord does not need anyone’s prayers, but if a devotee offers his prayers to the Lord, the devotee benefits greatly. Ignorant persons born in low families, therefore, can sincerely offer heartfelt prayers to the Lord, and the Lord will accept them. As soon as one offers his prayers to the Lord, he is immediately situated on the Brahman platform.

Lord Nṛsiṁhadeva appeared for the benefit of all human society, not only for Prahlāda’s personal benefit. The fierce form of Lord Nṛsiṁhadeva may appear most awful to a nondevotee, but to the devotee the Lord is always affectionate as He is in other forms. Conditioned life in the material world is actually extremely fearful; indeed, a devotee is not afraid of anything else. Fear of material existence is due to false ego. Therefore the ultimate goal of life for every living entity is to attain the position of being servant of the servant of the Lord. The miserable condition of the living entities in the material world can be remedied only by the mercy of the Lord. Although there are so-called material protectors like Lord Brahmā and the other demigods, or even one’s own father, they are unable to do anything if one is neglected by the Supreme Personality of Godhead. However, one who has fully taken shelter of the Lord’s lotus feet can be saved from the onslaught of material nature. Therefore every living entity should be unattracted by material so-called happiness and should take shelter of the Lord by all means. That is the mission of human life. To be attracted by sense gratification is simply foolish. Whether one is a devotee of the Lord or is a nondevotee does not depend upon one’s birth in a high or low family. Even Lord Brahmā and the goddess of fortune cannot achieve the full favor of the Lord, whereas a devotee can very easily attain such devotional service. The Lord’s mercy is bestowed equally upon everyone, regardless of whether one is high or low. Because Prahlāda Mahārāja was blessed by Nārada Muni, Prahlāda became a great devotee. The Lord always saves the devotee from impersonalists and voidists. The Lord is present in everyone’s heart as the Supersoul to give the living being protection and all benefits. Thus the Lord acts sometimes as the killer and sometimes as the protector. One should not accuse the Lord for any discrepancies. It is His plan that we see varieties of life within this material world. All of them are ultimately His mercy.

Although the entire cosmic manifestation is nondifferent, the material world is nonetheless different from the spiritual world. Only by the mercy of the Supreme Lord can one understand how the wonderful material nature acts. For example, although Lord Brahmā appeared from the lotus seat that had grown from the abdomen of Garbhodakaśāyī Viṣṇu, he could not understand what to do after his appearance. He was attacked by two demons, Madhu and Kaiṭabha, who took away Vedic knowledge, but the Lord killed them and entrusted to Lord Brahmā the Vedic knowledge. Thus the Lord appears in every millennium in the societies of demigods, human beings, animals, saints and aquatics. All such incarnations are meant to protect the devotees and kill the demons, but this killing and protecting does not reflect any sense of partiality on the part of the Supreme Lord. The conditioned soul is always attracted by the external energy. Therefore he is subjected to lust and greed, and he suffers under the conditions of material nature. The Lord’s causeless mercy toward His devotee is the only means by which to get out of material existence. Anyone engaged in glorifying the Lord’s activities is always unafraid of this material world, whereas one who cannot glorify the Lord in that way is subjected to all lamentation.

Those interested in silently worshiping the Lord in solitary places may be eligible for liberation themselves, but a pure devotee is always aggrieved to see others suffering. Therefore, not caring for his own liberation, he always engages in preaching by glorifying the Lord. Prahlāda Mahārāja, therefore, had tried to deliver his class friends by preaching and had never remained silent. Although being silent, observing austerities and penances, learning the Vedic literature, undergoing ritualistic ceremonies, living in a solitary place and performing japa and transcendental meditation are approved means of liberation, they are meant for nondevotees or for cheaters who want to live at the expense of others. A pure devotee, however, being freed from all such deceptive activities, is able to see the Lord face to face.

The atomic theory of the composition of the cosmic manifestation is not factual. The Lord is the cause of everything, and therefore He is the cause of this creation. One should therefore always engage in devotional service by offering respectful obeisances to the Lord, offering prayers, working for the Lord, worshiping the Lord in the temple, always remembering the Lord and always hearing about His transcendental activities. Without these six kinds of activity, one cannot attain to devotional service.

Prahlāda Mahārāja thus offered his prayers to the Supreme Lord, begging His mercy at every step. Lord Nṛsiṁhadeva was pacified by Prahlāda Mahārāja’s prayers and wanted to give him benedictions by which Prahlāda could procure all kinds of material facilities. Prahlāda Mahārāja, however, was not misled by material facilities. Rather, he wanted to remain always a servant of the servant of the Lord.

Respecting the form

 S'rî Uddhava said: 'Can You please explain the ritual yoga [kriyâ-yoga] of the service unto You as a deity, oh Master? Who is of that worship, in respect of what form is one of worship and in what manner are You worshiped then, oh Master of the Sâtvatas The sages Nârada, Bhagavân Vyâsa and my preceptor the son of Angirâ [Brihaspati] repeatedly say that for the welfare of men there is nothing as conducive. The words about this that emanated from Your lotus mouth were spoken by the great unborn Lord [Brahmâ] unto his sons headed by Bhrigu and by the great Lord S'iva speaking to the goddess [Pârvatî, This [service to Your deity form] is approved by all classes and spiritual orders of society and is, I think, most beneficial for women and the working class oh Magnanimous One. Oh Lotus-eyed Lord, please, oh Controller of All Controllers in the Universe, speak to Your bhakta - who is so very attached - about this means of liberation from the bondage of karma.'

The Supreme Lord said: 'The number of [karma-kânda] prescriptions for worshiping deities is endless Uddhava, let Me in brief explain it nicely one step at a time.  One should worship Me as one desires following one of the three kinds of sacrifice according to the Vedas, the explanatory literatures [tantras like the Pañcarâtra] or a combination of them. Now hear from Me how a person, who according to the for him specific Vedic precepts [*] achieved the status of a second birth, should worship Me with faith and devotion.  He must, connected in bhakti, free from ulterior motives ['honestly'] with the necessary paraphernalia worship Me, his worshipable guru, as being present in a deity, a sacrificial area, a fire, in the [position of the] sun, in water or in the twice-born heart itself For purification he should first bathe and brush his teeth and next purify himself with both types of [Vedic and tantric] mantras while applying clay and such. To be freed from his karma, he perfectly convinced should engage in My ritual worship [pûjâ] and thereto perform duties as prescribed in the Vedas with worship and such [like expressing the Gâyatrî-mantra] at the three junctures of the day [dawn, noon and sunset].

There are eight types of forms with which one remembers Me: in stone, wood, metal, smearable substances [like clay], being painted, in sand, in jewels and as an image kept in the mind. Of the two kinds of individual temple deities that are moved and not moved, the installed deity oh Uddhava, is in His worship not brought forward (âvâdana) and taken away again (udvâsa).  Not being installed one has these options, but when assigned a fixed place the following two possibilities are found: not being of a smearable substance [or being painted or made of  wood] He is washed, in all other cases He is cleansed without water.  There is the worship of My different deities with excellent paraphernalia, there is the worship of a devotee free from material desire using whatever that is readily available and there is the worship in the heart in a mental respect [by love only]. 

 With a deity [in the temple] customary bathing and decorating is most appreciated Uddhava, for a holy place that is an exercise of respect in mantras [tattva-vinyâsa] and for fire oblations [of sesame, barley etc.] drenched in ghee are considered best. With the sun that is a meditation in âsanas [see Sûrya-namskar] and with water offerings of water and such are most suitable. Offerings presented with faith by a devotee of Mine are most dear to Me, even if it is just a bit of water. And what to say of an offering [by devotees] of foodstuffs, flowers, lamps, fragrances and incense  An offer [by contrast] that, even if it is very rich, is made by a non-devotee will not satisfy Me  Cleansed, having collected the necessary items, having arranged the seat with blades [of kus'a grass] pointing to the east and sitting down facing the east or the north or else directly facing the deity, he should then be of worship . After having assigned mantras to his own body and also having done this to My form, he should clean My Deity with his hand and properly prepare the sprinkling vessel and the sacred pot. With the water of the vessel sprinkling the area of the deity, the utensils and his own body, he next should prepare three vessels with water and arrange for the necessary auspicious items as far as available [like flowers, grains, blades of grass, sesame seeds etc., With the mantras for the heart [hridayâya namah], the head [s'îrase svâhâ] and the tuft of hair [s'ikhâyai vashath] the worshiper should purify the three vessels of water for His feet [pâdya], His hands [arghya], and His mouth [âcamana], and do the same with the Gâyatrî.  He should meditate on the Original Individuality of all Expansions, the very subtle transcendental form of Mine that, within his body that was fully purified by air and fire, is situated on the lotus of the heart and by perfected souls is experienced in the end vibration of the Pranava  With that [meditated form] by his own realization conceived, he, of worship within his body and fully being absorbed in thought of Me, should invite Me within the deity - and all that is respected along with it -  by touching My limbs with mantras [nyâsa] and thereupon honor Me [externally by performing puja]. After first having imagined My seat decorated with the nine s'aktis and the [deities of] dharma etc. as an effulgent eight-petaled lotus with saffron filaments in its whorl, he should offer to Me the pâdya, arghya and âcamana water and other items of worship to be perfect with the two [of enjoyment and liberation] in respect of both the Vedas and the tantras. One after the other he next must honor My disc-weapon [the Sudars'ana cakra], conch [the Pâñcajanya], club [the Kaumodaki] and arrows and bow [the S'arnga], My [Balarâma items of the] plow and pestle [hala and mushala], My gem [the Kaustubha], garland [the Vaijayantî] and chest mark curl of white hairs [the S'rîvatsa]. [He also honors] Garuda, Nanda, Sunanda, Pracanda and Canda, Mahâbala, Bala, Kumuda and Kumudekshana [My carrier bird and eight associates]. Durgâ, Vinâyaka [Ganes'a], Vyâsa, Vishvaksena the spiritual masters and the demigods - each in their own place facing the deity - should be worshiped with the sprinkling of water and other rituals Every day [the deity] should be bathed, as far as the means permit, using different kinds of water scented with sandalwood, us'îra root, camphor, kunkuma and aguru. Also hymns should be chanted such as the ones from a section of the Vedas known as Svarna-gharma, the incantation called Mahâpurusha, the Purusha-sûkta [from the Rig Veda] and songs from the Sâma Veda like the Râjana and others. My devotee should lovingly decorate Me with clothing, a sacred thread, ornaments, marks of tilaka, garlands and [apply] fragrant oils, the way it is enjoined. The worshiper should with faith present to Me pâdya and âcamana water, fragrances and flowers, whole grains, incense, lamps and other items.  According to his means he should make offerings of foodstuffs like candy, sweet rice, ghee, rice flour cake [s'ashkulî], sweet cakes [âpûpa], sweet rice flour dumplings with coconut [modaka], spicy sweet wheat cake of ghee and milk [samyâva], yogurt and vegetable soups. On special days or else every day [the deity] should be offered a massage with ointment, a mirror, an eucalyptus stick for cleaning the teeth, a bath, food to be chewed and not to be chewed, as also song and dance. In a sacrificial area set up as prescribed he should, wearing a girdle, using a fire pit and an elevation for sacrificing, by hand build and bring to a blaze a fire that is equally piled up. Spreading [kus'a grass, mats] and then sprinkling and ceremonially [anvâdhâna] placing wood in the fire according to the rules, he should, having arranged for the âcamana water, sprinkle the items to offer and meditate on Me as residing in the fire. Meditating in worship of Me as being brilliant with a color of molten gold, with My conch, disc, club and lotus, My four arms and peacefulness; My garment with the color of the filaments of a lotus, shining helmet, bracelets, belt, the ornaments on My arms, the S'rîvatsa on My chest, the effulgent Kaustubha and a flower garland; throwing pieces of wood soaked in ghee into the fire and in the course of the arghya ritual making the two offerings of sprinkling ghee [in two ways called Âghâras] and [two different] oblations of ghee [called Âjyabhâgas], a learned person should, with root mantras and the [sixteen lines of the] Purusha-sûkta hymn, offer the oblations into the fire for Yamarâja and the other demigods called Swishthikrit in due order using a mantra for each Thus having been of worship he should bow to offer obeisances unto My associates and next present offerings chanting the basic mantra for the deity in question, thereby remembering Nârâyana as the Original Self of the Absolute Truth. After having offered âcamana water and giving the remnants of the food to Vishvaksena, he should present to Me prepared betel nut with fragrant substances for the mouth He should [next] for some time become absorbed in celebration by listening himself and make others listen to My stories, by acting out My transcendental activities and by dancing, chanting loudly and singing along with others With prayers from the Purânas, with large or small prayers from other ancient scriptures, with prayers written by others [see bhajans] and prayers from more common sources, he should prostrate himself, pay his obeisances and say: 'Oh Lord, please show Your mercy [prasîda bhagavan].' Placing his head at My feet with his palms brought together [he may say a prayer like:] 'Oh Lord, please protect this surrendered soul who in this material ocean is afraid of being devoured by death [prapannam pâhi mâm îs'a, bhîtam mrityu-grahârnavat, Praying thus he should put the remnants granted by Me to his head and do this prayer once more - when the deity respectfully is to be bidden farewell - to give the light [of the deity] a place within the light [of his heart .
 Whenever one develops faith in Me, in whatever deity form or other manifestation, one should for that form be of worship since I, the Original Soul of All, am situated within My own form as also in all living beings  By thus being of worship with the [ritual] processes of acting in yoga as described in the Vedas and more specialized texts, a person will, in both this life and the next, by My grace achieve the perfection he desired. In order to properly establish My deity the devotee should build a strong temple and maintain beautiful flower gardens [that provide flowers] for daily pûjâ, festivals and yearly occasions. In order to assure the continuance of the daily worship and the special occasions, he donates land, shops, cities and villages and will achieve an opulence equal to Mine. Installing a deity one attains the entire earth, building a temple one attains the three worlds and performing pûjâ and likewise services one attains the realm of Brahmâ, but when one does all of these three one will attain a quality [a transcendental integrity] equal to Mine. He who free from ulterior motives worships Me thus, will by bhakti yoga unite his consciousness in devotion and attain Me The one who destroys [or steals away] the service [and/or the goods] delivered to the gods and the brahmins by oneself or by others, is a stool-eating worm bound to take birth for a hundred million years The perpetrator [of that kind of offense] as also his accomplice, the one who instigated it and the one who approved it, all will have to share the karmic consequences in the life that follows over and over [depending the degree of the damage done].'

Beyond R

 

The Confidential Secret Beyond Renunciation and Knowledge

The Supreme Lord said: 'One does not ascend to Me by mysticism or analysis, common piety or the study of the scriptures, by penances, renunciation, pious works or charity, by respecting vows, ceremonies, Vedic hymns, pilgrimage, by general discipline or the basic rules. One rather closes Me in one's heart by the sat-sanga with My devotees that drives away all attachment to sense gratification.  By associating with My devotees many living beings in every age achieved My refuge like the sons of Diti, the malicious ones, the animals, the birds, the singers and dancers of heaven, the ones of excellence and of perfection, the venerable souls and the treasure keepers, the scientific ones among the humans and the merchants, laborers and women, the uncivilized ones and the ones of passion and slowness. So also did Vritrâsura, the son of Kayâdhu [Prahlâda, and others like them, Vrishaparvâ Bali, Bâna, Maya as also Vibhîshana [brother of Râvana], Sugrîva [leader of the Vânaras] and Hanumân, Jâmbavân, Gajendra, Jathâyu, Tulâdhâra, Dharma-vyâdha, Kubjâ and the gopîs in Vraja, the wives of the brahmins  and others. Not having studied the sacred scriptures, nor having worshiped the great saints, they, without vows and not having undergone austerities, attained Me by association with My devotees. Only by unalloyed love indeed the gopîs, just as others of a limited intelligence like the cows, the immobile creatures, the snakes [like Kâliya] and more animals, managed to achieve perfection and quite easily attained Me, I who cannot even be reached by greatly endeavoring in yoga, analysis, charity, vows, penances, ritualistic sacrifices, exegesis, personal study or taking to the renounced order. When Akrûra took Me and Balarâma to Mathurâ they, [the inhabitants of Vrindâvana] whose hearts were attached [to Me] with the deepest love, suffered greatly because of the separation as they saw no one else to make them happy  All the nights they in Vrindâvana spent with Me, their most dearly Beloved oh Uddhava, seemed to take but a moment to them, but again bereft of Me they became as long as a kalpa.   Just as sages fully absorbed lose the awareness of names and forms - like they are rivers entering the water of the ocean - also they whose consciousness was intimately bound to Me had no awareness anymore of their bodies, their present or their future The hundreds and thousands [of women] who desired Me as their friend and lover, had no knowledge of My actual position and attained Me by associating with Me, the Absolute Supreme Truth. Therefore oh Uddhava give up the [religious] precepts and prohibitions, denial and routines and what you should listen to and have listened to. Choose for Me alone, the actual shelter of the Soul within all embodied beings. With that exclusive devotion you will enjoy My mercy and have nothing to fear from any side 

Srî Uddhava said: 'Hearing Your words, oh master of all yoga masters, has not dispelled the doubt in my heart that is clouding my mind.'

The Supreme Lord said: 'He, the living being in person [the Lord], is manifest within along with the prâna. He after all entered the heart and has His place in the subtle sound vibration that fills the mind with the grosser form of the [word sounds that are] different intonations of short and long vowels and consonants. Just as fire confined within wood, with the help of air, kindled by friction is born very tiny and increases with ghee, I similarly manifest Myself in this [Vedic, inner] voice. Speech, the function of the hands and legs, the genitals and the anus [the karmendriyas], smell, taste, sight, touch and hearing [the jñânendriyas] and the functions of one's determination, wisdom and self concern [or 'mind, intelligence and false ego'] as also the primary cause of matter [pradhâna or the 'thread',  and [the gunas] rajas, tamas and sattva, are thus [to be understood as] transformations [of My nature]. (This living entity, one and unmanifest, that is concerned with the threefold [nature of the gunas], constitutes the source of the lotus of creation. He who is eternal, in the course of time divided [therewith] His potencies in many divisions, just like seeds do that fell on fertile soil. The complete of this universe, expanding long and wide like cloth expanding along the threads of its warp and woof, is situated in Him [on His thread, Since time immemorial there is this tree of material existence [samsâra] that, blossoming and producing fruits, is naturally inclined to fruitive action [or karma].  Of this tree extending in the sun there are two seeds [sin and piety], hundreds of roots [the living entities], three lower trunks [the modes], five upper trunks [the elements], five saps produced [sound, form, touch, taste and aroma], eleven branches [the mind and the ten indriyas], two birds having a nest [jîva and âtmâ], three types of bark [air, bile and mucus] and two fruits [happiness and distress]. Those who fervently desiring live a household life [the 'vultures'] enjoy one fruit of the tree [that of sin], whereas the other fruit [of piety] is enjoyed by the swanlike [sages] who live in the forest. He who with the help of the worshipable ones [the devotees, the gurus] knows the Oneness of Him who by dint of His mâyâ appears in many forms, knows the [actual meaning of the] Vedas.  The sober soul who thus with unalloyed devotion honors the spiritual master and with the axe of knowledge cuts with the subtle body of attachment entertained by the individual soul, attains with the greatest care [living spiritually] the Supreme Soul and then abandons the means [by which he attained, 

S

 I know everything about the past, the present, and the future, Arjuna; but there is no one who knows me completely.

When the mind has attained to that state, which is called Samâdhi — perfect concentration, super consciousness — it goes beyond the limits of reason, and comes face to face with facts which no instinct or reason can ever know.

When this peace spreads in the entire being and becomes firm, solid and durable, the first foundation of the spiritual consciousness is established.

Work pray

 Shifted from my other blog to reach 2000 entries here.

No amount of reading and learning can satisfy the ever thirsty. there is no ultimate all all know being for each of us its just a stage in life. lessons are being given every day its for us to be open to them and accept it. there is no bench mark of reaching a stage it can happen to any one any time the effort should be sincere for every moment is a learning experience. every being however large or small it is immaterial, rich or poor does not matter. every moment one has to perform consciously. for we are all doing his behest let us work as we pray for work indeed is the bodys best prayer to the Divine. Sri Aurobindo.

Eternal duty of dharma

 

the eternal duties of dharma. The Supreme Lord said: 'This question of yours is one faithful to the dharma, it leads man to beatitude. Please, Uddhava, learn from Me about these forms of good [varnâs'rama] conduct concerning the societal status [âs'rama] and vocation [varna]. In the beginning in Satya-yuga there was [only] one class of human beings and they were called hamsa [swan]. The citizens of that age were by birth well known with the duties to be performed - hence the scholars know that age as Krita-yuga, the age of the fulfillment of duty.  One during that time with the Pranava gave expression to the [not in four divided] Veda, knowing Me to be the duty in the form of the bull of religion Fixed in austerity and free from sins, one worshiped Me as Lord Hamsa. At the beginning of Tretâ-yuga, oh greatly fortunate one, in My heart from the prânâ the threefold of knowing [the three Vedas Rig, Sâma and Yajur] originated whereby I appeared in the three forms of sacrifice [hence the name Tretâ, From the Original Personality the intellectuals, the rulers, the merchants and the laborers [the varnas] generated whose personal activities can be recognized as [respectively] those from the mouth, the arms, the thighs and feet [legs] of the universal form The celibate students came from My heart, the householders are from My loins, from My chest the ones [of retreat] living in the forest found their existence and the renounced order of life is found in My head The usual natures of the people of  the different societal classes [varnas] and status groups [âs'ramas] evolved according to the situation of their birth [in My body]: in a low position inferior natures evolved and in a high position superior natures developed. Equanimity, sense-control, austerity, cleanliness, contentment, forgiveness, sincerity, devotion to Me, compassion and truthfulness are the natural qualities of the brahmins   Ardor, physical strength, determination, heroism, tolerance, generosity, endeavor, steadiness, being mindful of the brahminical culture and leadership are the natural qualities of the kshatriyas [My arms, compare Faith, dedication to charity, straightforwardness, service to the brahmins and always engaged in the accumulation of money, constitute the natural qualities of the vais'yas [My thighs, Free from deceit being obedient towards the twice-born souls [the three higher varnas], of service for both the cows and the divine personalities as also being perfectly contented with the reward thus acquired, are the natural qualities of the s'ûdras [His feet or legs, To be unclean, deceitful, thievish, faithless, quarrelsome, lusty, fiery and of constant hankering, constitutes the nature of those who occupy the lowest position [the outcasts]. It is the duty of all members of society to be of nonviolence, truthfulness and honesty, to be free from lust, anger and greed and to desire the welfare and happiness of all living entities

Nature of maya

 

With a pure mind one should observe in all beings as well as in oneself only Me, the Atman, who am both inside and out, and unobstructed like the sky.

Ideas of rivalry, jealousy, pity, and egoism quickly depart from a man who always thinks of Me in all men.

Charity, the performance of one’s duty, the observance of vows, general and particular, the hearing of the scriptures, meritorious acts, and all other works – all these culminate in the control of the mind. The control of mind is the highest Yoga.

The foolish man who, with his vision blinded, is tempted by such illusive creations as lust, gold, ornaments, apparel and the like, considering them as objects of enjoyment, is destroyed, like the moth. (Uddhava Gita 3.8)

The clever man should take the essence out of all sources, from scriptures small as well as great – like the bee from flowers. (Uddhava Gita 3.10)

Expectation is surely the greatest misery, and the giving up of all expectations is the greatest bliss. (Uddhava Gita 3.44)

If the ingredients say beaten rice and sugar were to be kept mixed as they are, it is possible to separate them with some effort. If you were to make ‘halva’ (pudding) of them by cooking them all together, the ingredients are inextricably merged with each other and they cannot be separated. You can only throw away the entire ‘halva.’

Similarly, one should not try to separate the mind and the objects. Throw away both. How can one throw them away?

If you want a child to throw away the lighted candle it has caught hold of, you have to tempt the child with a more attractive object.

So think of the Lord’s form when automatically the mind and the objects – both leave you.

As you think so you become. In Advaita, it is called Brahmakara Vritti. By continuously thinking of the Lord’s form when automatically the mind and the objects – both leave you.

Noble friend, when I (Sri Krishna) leave this world darkness will descend: The dreaded age of Kali will being ~ the age in which all that is auspicious becomes hidden and obscured.

Do not remain here (at Dwarka) when I have gone. You are a worthy soul, but in this darkness which is to come people will indulge in all that is unworthy.

Shake of all attachments whether to family or friends. Roam the world as one free of all attachment, with impartial vision.

Whatever you see, hear or touch know that you cannot know it for what it is. Know that whatever your mind makes of it is like a mirage that will fade away.

A confused mind sees a world of multiplicities, a world of good and bad. This creates a compulsion to act or refrain from acting, depending on what will bring gain and what will cause loss.

Therefore, control your senses and your mind. See this entire universe as the Self and see this self in me, its supreme sovereign.

In this way you will come to know and realize that the self with you is the same self of all embodied beings. Once you know this your mind will be completely satisfied and all obstacles will be removed.

Give no attention to people who laugh in ridicule, forget the body, go beyond all sense of shame; fall prostrate on the ground and bow to all beings down even to the dog …the cow and the ass. See everything in Me and Me in everything. Cut off all sorts of attachments. Have perfect unswerving devotion to Me.

Look upon this universe as a delusion, a play of the mind, now seen and the next moment destroyed, like a dream, and extremely inconsistent like the circle drawn by a firebrand.

The threefold distinction of waking, dream and deep sleep which is caused by the transformation of Gunas, of the qualities of Nature, is Maya.

By constant meditation upon the Lord, the mind of the Yogi becomes Para-sattva and thenceforth he becomes like the Lord Himself because he gets all the powers of the Lord and nothing is impossible for him.