Srimad Bhagavatam is verily the "Sri Krishna Samhita" of the Universe.
The Sanskrit word Samhita means Bible. This great text has 18000 Slokams (verses), 335 Chapters, 12 Skandhams (Sub divisions) .A complete history of Vedic Culture, and covers the Tatvam (Essence) of the classical collections of Puranas.
Srimad Bhagavatham : 6.4. 3.
Chapter-4. ( The Hamsa-guhya Prayers )
Slokam-s : 3.
sri suta uvaca
iti samprasnam akarmya rajarser badarayanih,
pratinandya mahayogi jagada munisattamah.
sri suta uvaca = Sri Suta Maharishi said;
iti = thus;
samprasnam = the inquiry;
akarnya = hearing;
rajarseh = of King Parikshit;
badarayanih = Sri Suta Maharishi;
pratinandya = praising;
mahayogi = the great yogi;
jagada = replied;
munisattamah = O best of the sages.
Sri Suta Maharishi said : O great sages [assembled at Naimisaranya], after the great yogi Sri Sut Mharishi heard King Parikshit’s inquiry, he praised it and thus replied.
krsna-anghri-padma = of the lotus feet of Lord Krishna;
madhu = the honey;
lit = one who licks;
na = not;
punah = again;
visrsta = already renounced;
maya-guneshu = in the material modes of nature;
ramate = desires to enjoy;
vrjina-avaheshu = which brings distress;
anyah = another;
tu = however;
kama-hatah = being enchanted by lust;
atma-rajah = the sinful infection of the heart;
pramarstum = to cleanse;
iheta = may perform;
karma = activities;
yatah = after which;
eva = indeed;
rajah = the sinful activity;
punah = again;
syat = appears.
Devotees who always lick the honey from the lotus feet of Lord Krishna do not care at all for material activities, which are performed under the three modes of material nature and which…
5: Narada Instructs Yudhisthira on Ashrama Dharmam-1.
The Sixth and Seventh Skandhas of the Srimad Bhagavata are devoted entirely to the great battle that was waged between Indra and Vritra, and in this context we also have the story of Chitraketu. It is in the Seventh Skandha that we have a more detailed analysis of Ashrama dharma, which Narada recounts to Yudhishthira in the context of his question concerning the birth of Prahlada, ending with Narasimha avatara due the activities of Hiranyaksha and Hiranyakashipu, two children born to Kashyapa and Diti under queer circumstances. Narada’s instruction to Yudhishthira is especially on the dharmas to be followed in the Ashrama system of life.
From the birth of a child into this world onward, there is a graduated building up of personality through conservation of energy at different levels of being. Taking for granted that a person will live for one hundred years, the first twenty-five years are supposed to be devoted totall…
Chapter-3: Kapila’s Instructions to Devahuti - 26.
Now, coming to the point of meditation on God as the Supreme Person, we have to see how we can visualise Him in our presence as a mighty inclusiveness—a Person standing before us in all glory and perfection. We require a little bit of imagination and the power of will to concentrate like this.
We say that God created the world. The Bhagavata does not deny this fact that God created the world because the mind of the human individual cannot but accept that God created the world. We cannot violate our own sense of feeling. The Bhagavata does not expect us to violate our own feelings and acceptances, and takes them as they are. And like a good schoolmaster taking the student from the level of his own standard, the Bhagavata gradually takes us from our own standard of incompleteness and finitude, and the needs incumbent upon this finitude, to another level.
Parikshit put a question: “What is good for man, especially at this hour when my life is about to end?”
How are we to answer this question? What is good for any person? In the freezing heights of the Himalayas, it is good to have a blanket over oneself. But a blanket is not good in the hot deserts of Africa; we would like to have cold water there. When we are hungry, it is good to have delicious food; when we are vomiting due to illness, it is good not to eat at all. Anyone who desires his or her own good cannot answer this question of what is actually good for oneself, because whatever answer we give, we will find it is connected to some cause thereof, and it is not the final good.
Riches will end, the body will wither, and life is uncertain. None of these things connected with life in this world can be regarded as really good in their ultimate sense. Then, what is really good for the human individual? The difficulty in answering this question arises because we think t…
Chapter-3: Kapila’s Instructions to Devahuti - 25.
The reason is that in our meditations we require a total absorption of ourselves in God.
It is not enough if only our intellect is illumined by the clarity of perception of the omnipotence of God; it is also necessary that other faculties in us, such as feeling and aesthetic sense, should also be satisfied.
Usually, the mind of man cannot conceive such a completeness of God.
Can God give us everything?
It is said that He can.
But our frailty does not feel itself competent to accept this possibility of everything being possible for God at all times, because we do not believe that He is a mother.
We always believe that He is a judge whose dispensation can be for or against.
But a mother’s judgment is not against, it is always for. In a similar manner, in the Bhagavadgita and also in the Srimad Bhagavata, Bhagavan says, “Whoever loves Me, I shall love him abundantly.”
Many characteristics of God are involved in this concept.
5: Narada Instructs Yudhisthira on Ashrama Dharmam-6.
It is immaterial whether we marry or not. It depends upon the need that is felt inside. Even in the Himalayas we may feel that we are a Grihastha because of the pressure that we feel inside. The external things, appurtenances, husband, wife, etc., are only symbols of forms of an inner connotation, a need that is felt inside us. What binds us or liberates us is the need that is felt inside. We are the makers of our destiny; we create our bondage, and we are also responsible for our freedom. No external aid can help us in this matter. But external aids are sometimes necessary, just as we require a pen to write a book, a plate on which to eat our meal, a glass for drinking water, a seat to sit on, and a bed to lie on. These are external forms of requirement necessitated by the needs felt inside, which otherwise cannot be expressed properly. If the need can be sublimated, the external appurtenances are not necessary.
The reason is that in our meditations we require a total absorption of ourselves in God. It is not enough if only our intellect is illumined by the clarity of perception of the omnipotence of God; it is also necessary that other faculties in us, such as feeling and aesthetic sense, should also be satisfied. Usually, the mind of man cannot conceive such a completeness of God. Can God give us everything? It is said that He can.
But our frailty does not feel itself competent to accept this possibility of everything being possible for God at all times, because we do not believe that He is a mother. We always believe that He is a judge whose dispensation can be for or against. But a mother’s judgment is not against, it is always for. In a similar manner, in the Bhagavadgita and also in the Srimad Bhagavata, Bhagavan says, “Whoever loves Me, I shall love him abundantly.” Many characteristics of God are involved in this concept.
yamadutah uvaca = the order carriers of Yamaraja said;
kati = how many;
santi = are there;
iha = in this world;
sastarah = controllers or rulers;
jiva-lokasya = of this material world;
vai = indeed;
prabho = O master;
trai-vidhyam = under the three modes of material nature;
kurvatah = performing;
karma = activity;
phala = of the results;
abhivyakti = of the manifestation;
hetavah = causes.
The Yamadutas said: Lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature [sattva-guna, rajo-guna and tamo-guna]?
The Yamadutas, the order carriers of Yamaraja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other th…
uttamasloka = of the Supreme Personality of Godhead;
nama = the holy name;
yat = that which;
sankirtitam = chanted;
agham = sin;
pumsah = of a person;
dahet = burns to ashes;
edhah = dry grass;
yatha = just as;
analah = fire.
As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one’s sinful activities.
Fire will act, regardless of whether handled by an innocent child or by someone well aware of its power. For example, if a field of straw or dry grass is set afire, either by an elderly man who knows the power of fire or by a child who does not, the grass will be burned to ashes. Similarly, one may or may not know the power of chanting the Hare Krishna mantram…