ksheerabdi.

"Agre bhartuhu sarasijamaye bhadra peete nishannaam Ambhorasedhigatha sudha samplavaduthithaam thwaam pushpahaarasthagitha bhuvaneih puskalaavarthakaadyeih klupthaarambhah kanakakalaseth abhyashinchen gajendrauh"

Just as Lakshmi Devi came out of milky ocean Ksheerabdi, she emerged from a lotus in Padma Sarovar as a result of the penance performed by Srinivasa which is but the outcome of Brughu's action. As the two clouds Pushkala and Aaavartaka rained flowers, elephants began to shower water on Padmavathi Devi with golden vessels as is done in coronation.

My Daughter at Tirukkolur?

The food I eat, the water I drink,
The betel which I chew
Is all my Lord Kannan alone'
Eyes brimming with tears she would say;
Would my young gazelle have sought and found out
That he resides at Tirukkolur
And than taken her departure
To that place?

Throwing her modesty to the winds
And like herself
Making each village, land and the world
Prate only his name and Wreaths,
has she gone indeed to Kolur
With its fertile fields?
Dear minas, let this
Poor wretch know.

Mina parrot, ball and toy,
Boxes of flowers,
All these she used to call by the name
Of the blessed Lord.
My poppet has now gone to the cool
Tirukkolur
Red lips twitching, eyes raining tears,
What would she there?

Will the slanderous women of those strange places 
call her queer or high souled?
Shaking her slender waist, my fawn
Who is so young
Chose to leave me and has gone
Where that Lord is to be found
Rolling in wealth.

My little goddess gave up her toys
And withered
And has gone to Tirukkolur
Of the Lord;
I wonder how she is enjoying
The earth groves and tanks
And his temple there today
Cooling her soul!

Useless to me now, my young fawn
Has gone south
To that place which is like a gem,
Lovely Tirukkolur,
And seeing the Lord's lovely eyes there
And red mouth
She will stand and pine, her own large eyes
Filled with tears!

With brimful eyes and a mind
Infatuated
She will call night and day
On the Lord
In Tirukkour where he is
Rolling in wealth
How will she creep and crawl there
Broken and wearied?

Hands resting on her slim waist,
Broken and pining,
Will she be walking heart melted
And eyes brimming,
Our girl who has left us
With her melting heart
To go to Tirukkolur to the Lord
Of Lakshmi in her shimmering flower?

If she saw anything good 
Full of love for her kannan
She would keep it for him; and now
Leaving all that
She has gone to Tirukkolur
Defying slander
And walking straight out without
Thinking of us.

O gods, I cannot think
How my long eyed fawn
Who would not for a moment leave
Her lotus eyed Lord
who owns all the world, has gone
To Tirukkolur
Unmindful of the shame it brings 
upon our house.

These ten out of the thousand
Composed by Satagopan
Of Kurukur with its flowers
And groves
In honour of that great treasure,
Madhusudan of Kolur,
Will allow those who recite it
To rule over the glittering earth.

VI  7.

Chapter 18/18 B G.

The yoga of liberation by Renunciation. Moksa Sanyasa yoga.
Arjuna asks:
I desire to know the true nature of renunciation and again of resignation, O mighty Hrsikesa slayer of Kesin.
The Lord says:
The relinquishing of all works that are prompted by desire is understood by the sages to be renunciation, while the surrendering of the fruits of all works is called resignation by the wise.
Works of sacrifice, gifts and penance should not be given up, but should be performed. For, sacrifice, gifts and penance purify the wise.
Learn form me, O mighty Arjuna, these five causes of the accomplishment of every act, as mentioned in the philosophy of knowledge.
The seat of action, and likewise the agent; the various instruments and the diverse kinds of functions the presiding deity being the fifth.
He who is from the notion of  'I' and whose understanding is unsullied though he slays these men he slays not, nor is he bound.
The knowledge which by reason of their separateness sees in all beings different entities of various kinds know that knowledge is of the nature of Passion.
But that action which is done with a great strain by one who seeks to gratify his desires or by one who is prompted by a feeling of 'I' it is pronounced to be one of Passion. 
While the action which is undertaken through delusion, without regard to consequences or to loss and injury, and without regard to one's capacity, it is said to be one of dullness.
The understanding which distinguishes between right action and right abstention, between what ought to be done and what ought not to be done, between what should cause fear and what should not cause fear, and between bondage and liberation that, O Partha, is of the nature of goodness.
The understanding which fails to distinguish correctly between right and wrong, between what ought to be done, and what ought not to be done that O Partha is of the nature of passion.
While that understanding which being enveloped in darkness, regards wrong as right and which reverses all values, that O Partha is of the nature of dullness.
And which is like poison at first, but like nectar at the end, such pleasures is said to be good. It springs from a clear knowledge of the self.
That which springs from the contact of the sense and their objects, and which is like nectar at first, but like poison at the end such pleasure is said to be passionate.
But that which deludes the soul both in the beginning and even after the end, and which springs from sleep, sloth and error that pleasure is said to be dull.
Dwelling in solitude, eating but little, restraining his speech, body and mind, and ever engaged in meditation and concentration; and cultivating freedom from passion;
And casting aside conceit, violence, pride, desires, wrath and possession, selfless and tranquil in mind he becomes worthy of being one with God.
Having become one with God, and being tranquil he neither grives nor desires, he regards all beings as alike and will have supreme devotion to me.
By that devotion he knows me, knows what is truth, what and who I am. Then having known me in truth, he forthwith enters into me.
The Lord dwells in the heart of all beings. O Arjuna, causing them to revolve by his mysterious power, as if they were mounted on a machine.
Fly to him alone for shelter with all thy soul, O Bharata. By his grace shalt thou gain supreme peace and the everlasting abode.
Fix thy mind on me, be devoted to me, sacrifice to me, prostrate thyself before me, so shalt thou come to me. I promise thee truly, for thou art dear to me.
Surrendering all duties come to me alone for shelter. Do not grieve, for I will release thee from all sins.
Has this been heard by thee, O Partha, with undivided attention? Has thy delusion, born of ignorance, O Dhananjaya, been dispelled?
Arjuna said, my delusion is gone. By thy grace, O Acyuta, I have come to my self. I stand free from doubt. I will act according to thy word.
Wherever there is Krishna, the Lord of yoga, and Arjuna armed with his bow, there will surely be fortune, victory, prosperity and righteousness. Such is my belief.




{Taking a break I am.}

Chapter 17/18 B G.

The Yoga of the three fold faith. Sraddha traya vibhaga Yoga.

Arjuna says: Those who leave aside the ordinances of Scriptures, but after sacrifice with faith what is their state, O! Krishna? Is it one of goodness or passion or of dullness?
Krishna then says:
It is in accordance with their disposition good or passionate or dull:
The faith of every man, O Bharata is in accordance with his natural disposition. Man is of the nature of his faith. What his faith is, that verily he is.
Vain and conceited men, impelled by the force of their desires and passion, subject themselves to terrible mortifications  not ordained by scriptures.
And being foolish, they torture their bodily organs and me also who dwell within the body.Know that such men are fiendish in their resolves.Foods that promote length of life, vitality, strength, health happiness and cheerfulness, and those that are sweet, oily nourishing and agreeable are the favourites of the good.
Foods that are bitter, sour, salted, over hot, pungent dry and burning and those that produce pain, grief and disease are liked by the passionate.
And that which are not freshly cooked, which is tasteless, putrid and stale which is of the leavings and is unclean, is the food dear to the dull.
That sacrifice which is offered according to the scriptual law by those who expect no reward and who firmly believe it is their duty to sacrifice -that is of a good disposition.
But that sacrifice which is offered in expectation of reward and for the sake of ostentation, know best of Bharatas that it is a passionate disposition.
And the sacrifice which is contrary to the law and in which no food is distributed, no hymns are chanted and no fees are paid and which is devoid of faith is said to be of the dull disposition.
The worship of the Gods, of the twice born, of teachers and of the wise; purity uprightness, abstinence and non violence, these are said to be the penance of the body.
the utterance of words which does not give offence and which is truthful, pleasant and beneficial, and the regular recitation of the Veda, these are said to be the penance of speech.
Serenity of mind, beneficence, silence, self control and purity of heart- these are said to be the penance of the mind.
The three fold penance practiced with perfect faith by men of balanced mind without desire for gain, is said to be of a good disposition.
The penance which is done in order to gain respect, honour and reverence and for ostentation is said  to be of a passionate disposition.it is unsteady and uncertain. 
The penance which is done with a foolish obstinacy by means of self torture or for causing injury to others is declared to be of a dull disposition.
The gift which is made to one who can make no return, and with the feeling that it is one's duty to give, and which is given in proper place and time to worthy person - it is accounted 'good'
But that which is given for the sake of recompense or with the expectation of future gain or in a grudging mood is accounted passionate.
And the gift which is made unceremoniously and contemptuously at an improper place and time, and to unworthy persons is declared to be dull.

Chapter 16/18 B G.

The yoga of Division between the Divine and the demonical. Daivasura sampad vibhaga yoga.
The Lord said:
Fearlessness, purity of heart, steadfast in knowledge and devotion, alms giving, self control sacrifice study of scriptures austerity and uprightness non violence, truth freedom from anger renunciation tranquility aversion to slander compassion to living beings freedom from covetousness gentleness modesty and steadiness courage patience fortitude purity and freedom from malice and overwhelming conceit these belong to him who is born to the hermitage of the Gods O! Bharata pride arrogance self conceit wrath rudeness and ignorance these belong O! Partha to him who is born to the hermitage of the demons.
The heritage of the Gods is said to make for deliverance and that of the demons for bondage. Grieve not O! Pandava thou art born to the heritage of the Gods.
Men of the nature of Demons know neither right action nor right abstention, nor is purity found in them nor is good conduct nor truth.
They say the world is false, without a moral basis, and without a God. What is there that does not spring fro mutual union? Lust is the cause of all.
Giving themselves up to insatiable desire full of pride, conceit and arrogance, they hold false views through delusion and act with impure resolves.
Bound by a hundred ties of desire given up wholly to lust and anger they strive to gain heaps of wealth by unjust means for the gratification of their passions.
This I have gained today and that longing will i fulfil. this wealth is mine and that also shall be mine hereafter.
This foe I have slain I am the Lord of all and I enjoy myself, I am prosperous mighty and happy. I am rich and of high birth who is ther like unto me, i will perform sacrifices i will give alms i will rejoice. thus are they deluded by ignorance.
These cruel haters the vilest of men, these sinners i always hurl down into the wombs of the demons, in the cycle of births and deaths.
Three are the gateways of this hell leading to the ruins of the soul- lust wrath and greed. therefore man should renounce these three.
The man who escaped these three gates of darkness O! son of Kunti works out his own good and reaches the highest state. But he who discards the scriptural law and acts as his desires prompt him, he attains neither perfection nor happiness nor the highest state.
Therefore let Scriptures be thy authority in determining what ought to be done and what ought not to be done. knowing the scriptual law thou should do thy work in this world.

Chapter 15/18 B G

The yoga os Supreme Purusha.
The Lord says:
The World tree with its roots above and branches below is said to be imperishable. Its leaves are the Vedas. Its branches extend above and below, and are nourished by the dispositions of nature. Its twigs are the objects of senses; and its clustering roots spread downwards giving rise to actions in the world of men. its form as such is not comprehended here nor its end nor its origin nor its existence. Having cut down this firm rooted tree with the strong sword of detachment and saying I seek refuge in the primal person from whom has come forth this eternal process, one should seek that place from which they who have reached it never return. Those who are free from pride and delusion and who have conquered the evil of attachment and who having abandoned desire, are devoted to the supreme spirit and are freed from the pairs of the opposites known as pleasure and pain, go undeluded to that immutable place.

An eternal portion of myself, having become a living soul in the world of life, draws to itself the mind and the five senses that rest in nature. When the Lord acquires a body, and when he leaves it,  he takes them with him and goes on his way, as the wind carries away odours from their place. becoming the fire of life. I enter into the bodies of all creatures, and mingaling with the upward and downward breath, I digest the four kinds of food.
And I am seated in the hearts of all; from me are memory and knowledge, and their loss as well. I am indeed he who is to be known by all Vedas. I am he who made the vedanta, and I am he who knows the Vedas.
There are two beings in this world - the perishable and the imperishable. The perishable is all creatures and the imperishable is said to be the unchanging.
But there is another Being, the highest called the Supreme Spirit, who as the eternal Lord pervades and sustains the three worlds. As I surpass the perishable and as I am higher then even the imperishable I am celebrated in the world and in the Veda as the Supreme Being. He who undeluded knows me as the Supreme Being he knows all. O! Bharata he worships me with all his heart. Thus has this most secret doctrine been taught by me. O! faultless Arjuna, by knowing this a man will become wise O! Bharata and will have fulfilled his duty.

Chapter 14/18 B G.

The yoga of the Division of the three gunas Guna traya vibhaga yoga.
The Lord Said; Once again will I expound that knowledge, the most exalted of all kinds of knowledge, by gaining which all sages have passed from this world to the highest perfection; Goodness; Passion and Dullness; These dispositions which arise from Nature bind down the immortal soul in the body O! mighty Arjuna. of these Goodness being unsullied is luminous and healthful. it binds O! faultless Arjuna, with the bond of happiness and the bond of knowledge. Know thou that desire is the soul of passion, which is the source of thirst and attachment, this binds the soul O! son of Kunti, with the bonds of action. Know further that Dullness is born of ignorance and that it deludes all creatures. It binds O Bharata with negligence, indolence and sleep.
Goodness prevails when it has overpowered passion and dullness, O Bharata, Passion prevails when it has overpowered dullness and goodness; and dullness prevails when it has overpowered goodness and passion.
When light of Knowledge streams forth from all the gateways of the body, then may it be known that goodness has prevailed. (Prabha) 
Avarice activity enterprise unrest desire these arise O best of Bharata where passion prevails. Obscurity stagnation negligence and delusion these arise O son of Kunti when dullness prevails.
If the embodied soul meets with death when goodness prevails it goes to the pure worlds of those who know the highest. if it meets with death when passion prevails it is born among those who are attached to works and if it dies when dullness prevails it is born in the womb of creatures devoid of reason.
The fruit of a good action is said to be good and clean, while the fruit of passion is pain and the fruit of dullness is ignorance.
those established in goodness soar upwards, those who are moved by passion remain in the middle and those who are steeped in dullness being swayed by the tendencies of the lower disposition go downwards.
When a man of insight sees no agent other than these dispositions of Nature, and knows also Him who is beyond those dispositions, he attains to my being. When the embodied soul has risen above these three dispositions of which the body is made up, it gains deliverance from birth death old age pain and becomes immortal.
Arjuna asks: What are the marks of the man O! Lord, who has risen above the three dispositions? What is his manner of life and how does he rise above the dispositions?
The Lord then replies: He who has no aversion to light or activity or even delusion, O! Pandava when they are present nor longs for them when they are absent. He who sits unconcerned unmoved by the dispositions who remains firm and never wavers, knowing it is the dispositions that act. He who dwells in the spirit and is the same in pleasure and pain, who looks upon a clod, a stone and a piece of gold as of equal worth, who remains the same amidst pleasure and unpleasant things, and who being wise regards alike both praise and blame. he who is the same in honour and dishonour, and the same to friend and foe and who has renounced all enterprise - such a man is said to have risen above the dispositions of Nature.