Tuesday, 31 July 2012

Hare Rama Hare Krishna: Mahamantra

The mantra is a group of letters(sounds) or words which helps you get liberation from suffering. The Mahamantra means 'great mantra.' It's as follows:

Vedas are epitome of power of mantras. The sounds can heal you and liberate you.

Hare Rama Hare Rama, Rama Rama Hare Hare;

Hare Krishna Hare Krishna Krishna Krishna Hare Hare.

This mantra was given by Shri Chaitanya Mahaprabhu, an incarnation of Shri Krishna, the supreme personality of Godhead. He appeared as a devotee to show us the path of Bhakti. There are many mantras to get bliss, peace and happiness, but this one is unique in awakening and expanding Krishna-consciousness. It makes you 'Chaitanya' like Mahaprabhu. 

In his unique book 'Japa Yoga,' Shri Swami Shivananda has explained the science of mantras in a very lucid manner. In posts to come I would share my experiences with mantras, Bhakti and Japa-Yoga.

Hare Krishna.

Image: Here

Thursday, 26 July 2012

Noosphere: Positive and Negative thoughts.

Thoughts of any type rush down from noosphere into your mind. If you want to cultivate good thoughts, good thoughts will rush down and if you want to engage into sick thinking, those also will rush down. Since consciousness as a whole and with focal points as individuals, is the platform, where everything happens in this world, none of the thoughts which have been thought would ever stop to exist. They in the form of vibration frequency, always wait in noosphere and they're great memes. You must continue to remind yourself to think positive in order to stay positive. Noosphere is also known as Universal Mind. Many of us are under the wrong  impression of that our thoughts are original. The matter of fact is--there is nothing original whatsoever.John Won Goethe, the great genius said once that all the great thoughts have already been thought and you have to just rethink them.  

Someone might argue then: Who thought it the first time? There must have been a first time no matter how ancient the so called Noosphere is! It's not so because you're in between of a cycle and the Noosphere is a constant repository. There is never a beginning or say it's always a beginning because it's a cycle.

Not trying to think positive doesn't mean that 'negative' will not take over if you stay put; the negative thoughts compulsively run in your mind in absence of positive thoughts. More than that, state of mind and body, where Prana--the life force energy is not enough, would lead to lack of vibrancy and lack of positive thoughts. That's why it's considered a good spiritual practice to stay silent. Talking too much might not be considered a social evil, but it's personal evil in my opinion. As excess of anything leads to stagnation and hiatus, speaking too much impairs your ability to speak effectively and might make your thinking pessimistic. Speaking as much as is required, eloquently and briefly, is a sign of wisdom.

See how pithy and pregnant are sayings of greatest of men; whereas media-full of noise, negativity and critical-thinking--makes you incapable of inculcating positive thoughts--and hence the dysfunction of Dharma in the age of Kali. 

Sunday, 22 July 2012

The God Story.

There was a man in a big village his name was 'God.' He was all lonely. He had nothing to do, no need to eat, drink, sleep; he had no ego, no attachments, no knowledge, no psyche, no properties, no form and no nothing and no Dharma; yes, this makes my usage 'man' a bit questionable. So be it; the man met a woman and love was born and they procreated by divine inspiration and now divine is a questionable word; then reproductive organs were born; then their children were born.

The woman's name was changed to God by the man and don't forget that man was called God. The children, 100 of them, were all named God. There was slight confusion in family but soon they all became equal because word used to call them was same : "God." 

They were very attentive, very alert and vibrant; they all had whole mind and they all had only one task to do: Remember word "God," and sometimes call it out aloud and whatever they wanted was present before them. There were no distinctions, no comparisons because they were all alike and then whoever wanted to do whatever was allowed; here 'allowed' is a slightly confusing word. 

They were all "everready" for each other; or you can say that they were all happening in each other; there was no father, no mother and no children. No distinctions and no divisons and yet they were 102; 1 for creation; 0 for sustenance and 2 for dissolution of the families in future; yes future was born into present in form of time and thought because they wanted it to drive the play of Maya; their power. 

They lived happily, procreated, kicked the asses for a few days and it was very astonishing that nobody had ever seen their family!

{ Even more rotfl is the fact that it's even more suspicious now; since if they were not 'seen' how were they reported?}

God continued to divide itself and danced with big white whiskers for long and then love was all around and sandal breeze and science "fiction" was also there. God was fond of internet and like Maya, his power which like a spider, sends its net out and weaves meticulously, but gets it back inside itself as soon as it's done with net; uses many other cinematic experiences to amuse itself.

God likes to divide till a limit--Higgs-Boson-Hubbasson and then it must come to an end. God gets bored of playing and goes to sleep and then there is a sleeping man and there are no laws and then there is a village and its name was God. 

{ God knows that God reading this Godly passage would find a lot of resemblances to Godly Vedanta, Bible and other Gods.}

image source: here

Critique of intelligent design

The Couch Forum: Cripes wrote about intelligent design:

 Every point he gives could be addressed and 'proof' for it is as impossible to give as impossible it's to refute those who refute 'intuition, anumana and imagination,' i. e. Charvakas and Atheists. But lets see following first.

Speaking of mocking the 'intelligent design,' short-sighted assessment disregarding the majesty of universes created which are very well written about in many scriptures including Bhagvata; The modern Science is a very new religion in opposition to 'intuition,'{Eistein,Kekule and many other geniuses created theories by hunches and intuition and then 'faith' along with 'reason' guided them through--look how much we respect Einstein today but he did not respect our use of nuclear energy but it was inevitable; this much for Science without faith and intuition and Dogma of many religious wars in last three-four centuries has been horrendous. Mahabharata did use missiles and other powerful weaponry---that 3-5000 years old battle might have caused destruction of some key places--but then there is no evidence so who knows what kind of missiles they actually were!} similar to charvakas(atheists/hedonists/epicureans,) and only if there could be nuclear-natural disaster-free scientific progress of say 1000 years, Science will be in a position to really start validating some religious theories. I cannot say 'wait and watch' because chances are that this physical form of mine will not be present then, but then, who knows what Science may come up with!

Charvaka: Atheists in India

There was an ancient school of Philosophy of materialism in India in 600 BC, it was called 'Charvaka School.'

They did not believe in anything without proof and their only dictum was 'only life we have is this one so enjoy, who knows of after-life.'

An excerpt from the article:

Why are you opposed to Dharma?
We are not opposed to Dharma when it stands for pure Righteousness. However, we have problem with the idea of Dharma as defined by Brahmanism. What Brahmanism loyalist call Dharma is nothing but Adharma, pure and simple. The hallmarks of Brahmanism are Varna Dharma and Jati Dharma. How can a Dharma consider some people as inherently inferior to others and condemn them to a life of servitude? The doctrine of the Gunas of Prakriti and Law of Karma, the very foundation of Brahmanism and Varna Dharma, were evil inventions of Brahmins to maintain their class superiority over everyone else, and to rule them for personal profit and security. By brainwashing people about these dogmas (BG: 3:5, 27, 33; 18: 40-45; 59-60), they practically enslaved them psychologically. Over three thousand years, millions upon millions of people suffered untold misery due to class and caste discriminations officially sponsored by Brahmanic Adharma.
A Dharma, which does not treat all people as equals; mistreats people on the basis of their skin color, race, occupation or some other feature; and which does not strive for the welfare of all people in the society, is not Dharma at all. It is Adharma. Even Upanishadists declared Brahmanism as Adharma (BG: 4:7- and proceeded to replace their doctrines with Upanishadic doctrines (BG: 2:39-40) of Brahman and Yoga. Even they condemned Varna Dharma by saying that Brahman was the same in all and therefore all people are equal (BG: 5: 18-19). Brahmanism pretended to embrace Upanishadism and yet kept on promoting Varna and Jati Adharmas

They clearly are not 'against' Dharma but against false rituals which are devoid of soul or essence and against caste system ( against race system as well.) But dramatically they used say:

How is it that your philosophy was so much hated and caricatured by theistic systems?

Opposition to the Vedas and Veda-based rituals is as old as Vedas themselves. You know that the post-Vedic period of 800-200 B. C. was one of great turmoil due to steady decadence of Brahmanism, which became obsessed with sacrificial rituals, superstitions, class system and other nonsensical stuff. We Charvakas were the only people who challenged them, “Prove your claims or just shut up.” Unlike other rebels, we did not mince words when we did so. Whenever someone challenges Brahmanic shenanigans, their response is to indulge in personal attacks against him. They portrayed us as some type of demons who were born to destroy the world. So they attacked us, distorted our philosophy and caricatured us as some freaks of nature, and even destroyed our literature.

Bramhins were 'cause' of rituals, caste-system and ad-hominems to classical atheists in India, so it goes both ways. They were hypocrites and rituals were to earn money and 'ranks.' They did not understand Vedas and Puranas when they said that "All world is a family," or "Everything including you is God your father, brother, mother and husband."  There are stories in Bhagavata Purana regarding curse of bull(vehicle of Shiva) to Bramhins because of which they became hypocrite, ritualistic and dogmatic and started insisting on selling their Vidya. It's also said that Charvaka philosophy was a 'poor' reaction to that school of thought whereas Buddhism; as Buddha-the-Gautama is considered an avatara of Vishnu--came to set wheel of Dharma in motion again and he made Bramhins 'wreck.'  But then the 'true message' was forgotten(or Bramhins believe so) therefore AdiGuruShankaracharya came to again turn the wheel of Dharma in motion in India.

While life is yours, live joyously;None can escape Death's searching eye:When once this frame of ours they burn,How shall it e'er again return
   Buddhism rejected Charvaka Philosophy:

{ John Wolfgang Von Goethe did say "All the great thoughts have already been thought, we have to just rediscover the." He also said:

Who never ate his bread in sorrow; never wept o wailed thinking for morrow, never burnt midnight oil; hasn't known ye, oh heavenly powers. God only knows what Goethe or Swedenborg or Leibniz referred to when they called 'heavenly powers' or 'God.' They were certainly not 'morons'. }

Charvaka's were similar to today's materialist atheists and Epicurean philosophy was also similar. But yet they were Dharmas and they loved Truth. 


Buddhist philosophers reasoned that the Carvaka proposition, that inference could not be used as a form of evidence (Pramana), was absurd. If no arguments were given to prove this proposition, it would just be a bare assertion. Whereas, if some form of argumentation were given, it would result in absurdity, because inference was being used disprove its own efficacy as evidence. Besides, when existence of any object, be it the authority of inference, was denied on the ground of its not being perceived, inference was itself admitted in proposing such an argument, with middle term being the non-perception

If you read it, it's pretty evident that Charvaka or Atheists in India sprouted a philosophical crop which ate itself up.  But just observe that the Philosophy of Buddhism which was a definite cure for 'rituals' and 'caste-system' of Bramhin Hindus, became the faith which rejected Charvakas as well, because the goal of setting wheel of Dharma in motion was achieved by Buddhism.

Image: Live with happiness till you have life, even if you have to borrow money, drink Ghee, Once this skeleton is destroyed, when does it come back?

Earliest description of Brihaspati
Brihaspati is sometimes referred to as the founder of Carvaka/Lokayata philosophy. The earliest direct quote from Brihaspati's lost writings is found in the text Sarvasiddhantasamgraha, which is controversially attributed to Shankara. In the Sarvasiddhantasamgraha, the author quotes Brihaspati as follows:
Chastity and other such ordinances are laid down by clever weaklings; gifts of gold and land, the pleasure of invitations to dinner, are devised by indigent people with stomachs lean with hunger.
The building of temples, houses for water-supply, tanks, wells, resting places, and the like, please only travelers, not others.
The Agnihotra ritual, the three Vedas, the triple staff, the ash-smearing, are the ways of gaining a livelihood for those who are lacking in intellect and energy.
The wise should enjoy the pleasures of this world through the more appropriate available means of agriculture, tending cattle, trade, political administration, etc.

In famous American TV series Lost, Jeremy Bentham( a hedonist, dies.) John Locke(epistemology and liberalism) never dies--this is an aside associated with Hedonism.

Uluka: Owl, Lucifer and Laxmi

The owl is called Uluka in Sanskrit. Uluk is vehicle of Goddess Laxmi, consort of Shri Mahavishnu, goddess of wealth and prosperity( material and spiritual.) Conspiracy theories consider owl to be a secret symbol of Lucifer--Satan--Evil--Adharma incarnate. It's obvious therefore that owl is an ill omen in view of conspiracy theories. 

Uluka is considered to represent two scenarios as vehicle of goddess of wealth- Laxmi in Indian mythology: One, it represents a fool who losses all his prosperity owing to Adharmic(evil) deeds he does by using the wealth. Second it represents 'wisdom' of a wise man who remembers Laxmi as one on owl and hence spends his money wisely in charity and good deeds. 'Ullu bana diya,' in Hindi means 'made a fool out of you.'

Moon: The Whole Mind and Great Saints and Avataras

The whole mind is giving whole attention to all of the parts of universes and this dissolves the universe in form of an ecstasy, bliss and joy beyond words--"Ananda--which is lord Narayana----Shri Mahavishnu. Buddha-the-Gautama and Zen do pay attention on "whole mind," which is to attend the universe(Narayana) and remember it all the time.

The totality of attention is the basis of Siddhi or Mahasamadhi by meditation; meditation be it of witness sense(expressed as in 'watching the 'thinker') or be it pure imagination with sustained attention. The method of meditation suggested in Bhagvata Purana is to first imagine any one part of lord Mahavishnu and then another in a series of isolated events and then imagine them together. The stories which play a great role in entering into the subconscious of a Sadhaka are very important because they lay down the foundation on which crops of Bhakti are cultivated to give Amrita-rasa of infinite bliss called 'Shrihari.'

Moon represents whole mind and Buddha was born on a full Moon day. Krishna was not born on a full Moon day but his beautiful face was Moon like; he was born at midnight. Many saints like Kripalujimaharaj, Guru Nanaka(Sikhism), and others were also born on a full Moon day. Full Moon suggests a consciousness which is subtle, sensitive and soft and which is waiting to bloom fully.

The Bhakti, greatest of yogas without any doubt has been a great whole mind concept. The attention when sustained, gives rise to totality of energy which is directed at making universe blissful, because this attention starts vibrating your consciousness at such a high frequency that you are able to be blissful at every given moment. Bhakti is therefore a metaphysical practice. The monkey mind is the source of all trouble, that is why you need to put your attention to a sense object which is full of goodness--sattva--pure creative energy and beyond--because when you give your attention to any sense object without being careful about its goodness, you would end up being less alive and more trapped in Karmic debt. That makes Bhakti a practice where a Sadhaka(practitioner) chooses his goal in form of bliss--the anand in search of which entire universe is moving randomly and with causes. 

Saturday, 21 July 2012

Bhakti Yoga is its own prize.

Bhakti is a means and an end in itself. It's like consciousness rediscovering itself and burning like a untamed flame after having been into oblivion of illusory Maya. Bhakti is one of the paths which lead to self-realization. Gyana, Karma and Bhakti are three types of Yogas. Yoga is the art and science of attaining self-realization or losing false ego or dissolving soul to supersoul or Science to know this universe and various other universes expressed in Hindu Vedas, Puranas and Upanishadas.

Bhakti is, like knowledge, its own prize. It's not that you have to become a devotee to get something or to fulfil a desire; if you get the touch of divine ultimate, every desire of yours would become irrelevant. Those who are self-realized, when they get the to realize their self by Bhakti, don't ask for any favors, but for more Bhakti. The Bhakti, Gyana and Karma appear to be three different paths, but they're one and same. The unperturbed remembrance is key of devotion and so is the essence of Gyana and Karma yogas.

In Gyana Yoga you have to reinforce witness consciousness in meditation by consistent attention. Your mind dissolves into the witness and then witness also dissolves and self shows itself in its full bloomed glory. In case of Karma Yoga, you witness the 'doer,' never assuming yourself as a cause or vital factor in any of your deeds and offer all the Karmas to God. In Bhakti, you remember God by chanting his name, thinking about his image and his deeds, his manifestation and love him like your son, father, mother, friend and neighbor. You see only God in every being and every thing around you.

Vishnu is Swastika, the coiled baby dolphin of galaxy: Sishumara

For a detailed description of constellations, lunar-mansions and stars in galaxy Milky Way, see this article.  
Thus 'Dhruva' clearly is Polaris. The saptha Rishi's are the seven major stars of Ursa major. We can easily identify from figure 19, that 'Marichi' stands for Alkaid, 'Vasishta' stands for Mizar, 'Angirasa' stands for Alioth, 'Athri' stands for Megrez, 'Pulasthya' stands for Phecda, 'Pulaaha' stands for' Merak and 'Krathu' stands for DuBhe. The companion star for Mizar is Alcor. Hence 'Arundhathi' stands for Alcor. In figure 19, Vasishta and Arudhathi (Mizar-Alcor) can not be seen separate.

Canto 5, Chapter 23

Description of the Stars of S'is'umâra, our Coiling Galaxy: Here Vishnu is seen in coiled galaxy form and this article establishes that Polaris star was known as Dhruva to indians because it was pretty much "fixed" relative to other stars.

(1) S'rî S'uka said: '1.3 Million yojanas above them [the stars of the sages] one finds that supreme abode of Lord Vishnu which is praised in the mantras of the Rig Veda. It is the source of life of all entities that live from this moment till the end of creation. There the great devotee Dhruva, the son of Uttânapâda resides even today. His glory of obedient devotion I've described already. Agni, the fire god, Indra the king of heaven, the founding father who is the Prajâpati, Kas'yapa as also Dharmarâja, in unison full of respect move around that place keeping it to their right [see 4.9]. (2) For all the restless luminaries such as the planets and the stars that place constitutes the incandescent radiating pivot that is established by the Lord. The inconceivable, all-powerful force of Time is considered the cause of their revolving. (3) The luminaries keep their positions, just like three bulls that for threshing rice are yoked to a central pole [at fixed distances]. Moving in their orbits they have a fixed position relative to the inner and outer rims of the wheel of time, the same way as the planets around the sun keep their positions. Holding on to Dhruvaloka till the end of creation, they revolve in the sky as if they're driven by the wind, just like heavy clouds and big birds do who controlled by the air move their bodies around in respect of their previous positions. Thus the luminaries behave consequently, by the combined effort of material nature and the Original Person, the way they always have and never collide with the earth.

(4) Some imagine this great army of luminaries to be a s'is'umâra [a dolphin] and describe it, concentrated in yoga, as [that what can be seen of] the Supreme Lord Vâsudeva [see also a picture of the celestial sky as factually seen in a telescope]. (5) With its tail pointing to the end of the row of fixed stars in the sky [dhruva] and with its head bent downwards, it has its body coiled. The [planets of] Prajâpati, Agni, Indra and Dharma are found on the tail with [those of the demigods] Dhâtâ and Vidhâtâ at its base. The seven sages are situated on its hip. With its body coiling to the right there are as its separate body parts at its northern side the constellations of the fourteen stars [from Abhijit to Punarvasu] that mark the northern course [of the sun] and to the south there are the same number of them [from Pushyâ to Uttarâshâdhâ] marking the southern course. Together the both sides appear like the coiled body of a dolphin. On its back one sees the stars called Ajavîthî [*] and on the belly one sees the 'celestial Ganges' [the series of stars along the full body of the S'is'umâra we know as our Milky Way]. (6) Punarvasu and Pushyâ constitute the loins right and left. Ârdrâ and As'leshâ as well to the right and left are his flippers. Abhijit and Uttarâshâdhâ are the left and right nostril with following next in due order S'ravanâ and Pûrvâshâdhâ for its eyes left and right. Dhanishthhâ and Mûlâ are the right and left ear and the eight stars such as Maghâ marking the southern course are to be seen as the left ribs while the same number of stars like Mrigas'îrshâ that mark the northern course are there as the ribs positioned at the other side to the right. S'atabhishâ and Jyeshthhâ should be seen as the position of the right and left shoulder. (7) On its upper chin there is Agasti [Agastya] and on its lower one there is Yamarâja. As its mouth there is Mars, as its genitals there is Saturn, Jupiter is found at the back of the neck, the sun is found at the chest. In its heart Lord Nârâyana is found while the moon serves as its mind. As the navel there is Venus, the two sides of the breast is where the As'vins reside, Mercury is there as the in- and outward going breath, Râhu is the neck and the comets are found all over its body with the numerous stars as its pores. 

(8) This [form of S'is'umâra] certainly is the form of the Supreme Lord, of Lord Vishnu who consists of all the demigods. With that form before one's eyes one should each morning, noon and evening in all modesty meditate upon the following words: 'Our obeisances unto this resting place of all the luminous worlds, unto the master of the demigods, the Supreme Personality in the form of Time upon whom we meditate' [namo jyotih-lokâya kâlâyanâya animishâm pataye mahâ-purushâya abhidhîmahîti, see also 2.2: 24]. (9) Those who in respect of that leader of the demigods consisting of all the planets and stars, that destroyer of sin, practice the mantra as mentioned above by three times a day offering their respects this way or by three times a day meditating as such [in silence], will by that respect [for our sweet Lord in the form of] time very soon find all their sins annihilated.' 

Website for this image: Here

The Descent of the River Ganges

This translation has been taken from here. 

(1) S'rî S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17 ], He with the nail of the big toe of His left foot pierced the upper covering of the universe. 

[Which suggests that universe was inside a fluid of all causes where Mahavishnu sleeps on Sheshanaga and his inhalations and exhalations subside and create myriads of universes]

The flow of water that from the outside entered the hole, having turned pink from washing away the red powder of His lotus feet, vanquishes the sins of all the world getting in touch with it. It fell, after a very long time ['a thousand millennia'], from the sky down on the place, the highest planetary world, which one calls the refuge of Vishnu. Emanating directly from the Supreme Lord His feet it is described as completely pure and has for that reason been given that name [the Ganges as the Vishnupadî].  (2) There, in that place, our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathes in the water of the lotus feet of the family deity. With his heart deeply immersed in an intense eagerness his spontaneous devotional service to the Lord constantly increases and tears are showing in his two flowerlike, slightly opened eyes as a symptom of the ecstasy in his body. Even today he with great reverence accepts upon his head the uncontaminated water that is emanating. (3) After him [the waters reach] the seven sages [Marîci, Vasishthha, Atri and so on, see 3.12: 22]. They, well known with this blessing, even at the present moment carry it on their matted hair with great honor. They consider it the ultimate perfection of all austerities to be of such a great and continuous devotional service in bhakti-yoga  unto the Supreme, All-pervading Lord Vâsudeva. Just like other people seek and find a different form of [nirvis'esha-vâdi or impersonal] liberation,  they reach their goal by neglecting all other means of attaining perfection [like by economic development, the regulation of sense gratification, or by religion]. (4) When the water, in her fall in the realm of the gods, has inundated the sphere of the moon that is so congested by the thousands and millions of their different vimânas [divine palaces, different points of view or heavenly vehicles], it next falls down upon the abode of Brahmâ. (5) There it divides into four branches carrying the names of Sîtâ, Alakanandâ, Cakshu and Bhadrâ, which flow away in the four directions towards the great reservoir, the ocean. (6) The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana mountain within the province of Bhadrâs'va going in the western direction it enters into the salty ocean. (7) The same way coming down from the top of the mountain Mâlyavân the water of the Cakshu next uninterrupted flows in the direction of Ketumâla to enter the ocean in the west. (8) The Bhadrâ, coming down from Mount Meru falls in the northern direction down from Mount S'ringavân to flow in between several mountain peaks through the entire area of Kuru to finally enter the ocean in the north. (9) Similarly the Alakanandâ [branch of the Ganges], flowing down at the southern side of Brahmapurî [Mount Meru], passes many mountain tops to reach, more fiercely, with a greater force the Hemakûtha and Himakûtha mountains to cut [thereafter] through Bhârata-varsha in the direction of the ocean in the south. For someone who comes to bathe in the water, it is not difficult to obtain with every step he makes the result of great sacrifices like the As'vamedha and the Râjasûya. (10) Many hundreds of other rivers and streams run through each of the many tracts of land and one should consider them all as being daughters of Mount Meru.

(11) The land known as Bhârata-varsha [India] constitutes of all these [nine] varshas the field  [kshetra] for [working on] one's karma. The remaining other eight varshas are the heavenly places here on earth meant for the inhabitants of the higher worlds. There they enjoy the pleasures of life based upon the remaining merit of their virtuous deeds. (12) For thousands of years they all enjoy their lives there just like gods, with bodies like thunderbolts which are as strong as a thousand elephants. Youthful and excited about a great deal of sexual pleasure and other sensual delights they bond as man and woman, conceiving a child at the end of their term of mating. They know times there of harmonious living alike the ones one had during Tretâ-yuga [the period mankind lived in piety]. (13) In each of those lands the godlike leaders because of their virtuous conduct never run short of respect and offerings. During all seasons they have lots of flowers as well as fruits of which the branches of the trees heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers. And there are many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, eager great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lustily courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and an enchanted mind. (14) The Supreme Lord Narâyâna, the great personality, certainly proves His mercy to His devotees in all these nine varshas by personally promoting the reality of the soul [through his four appearances as Vâsudeva, Sankarshana, Pradyumna and Aniruddha, see 4.24: 35-36]. Up to the present day He thus stays near his devotees to accept their service (*). 

(15) In Ilâvrita-varsha the Supreme Lord S'iva is the only man. Anyone else but him who wants to enter that most excellent realm, will find out what leads to the curse of Bhavânî [His wife] and turn into a woman. I'll dilate on that later on [see 9.1].  (16) In the company of Bhavânî there are ten billion women who always serve the in four expanded Supreme Lord. The fourth expansion of the Supreme Personality, known as Sankarshana, constitutes the source of His form in the mode of ignorance. Lord S'iva, in trance meditating on Him, calls Him into his heart by reciting the following in worship. (17) The powerful Lordship says: 'My obeisances unto You oh Supreme Lord, oh greatest Original Personality and reservoir of all transcendental qualities, oh You whom I revere as the one unlimited and unmanifested within this world. (18) Oh worshipable one whose feet ward off all danger, You, to whom we owe all the different opulences, are the very best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms. I sing Your glory for You put an end to the repetition of birth and death, oh You, the Supreme Controller and source of this creation. (19) Who of us not in control of the force of his anger, would, aspiring to conquer his senses with the command of Your glance, not be of worship unto You? Your vision is never, not even to the slightest degree, clouded by the restless mind that one has because of the qualities of the deluding material world. (20) To a person with an impure vision You with Your bloodshot eyes appear as someone who under the influence of mâyâ is inebriated because of drinking too much honey sweet liquor. But [such a person is as impure as e.g.] the wives of that serpent demon [Kâliya, see 10.16] who couldn't worship You anymore because of their bashfulness about being sensually aroused from touching Your feet. (21) By You, so say all the sages, the world is maintained, created and annihilated, while You Yourself are free from these three [modes]. To You as the Unlimited One, the universes situated on the hundreds and thousands of Your hoods, weigh not more than a mustard seed. (22-23) From You originated the first embodiment of the gunas, the most powerful one who was never born [Lord Brahmâ], the reservoir of all wisdom and cosmic intelligence of the total energy of the universe. From him I [Rudra] appeared in this world who, endowed with the three modes, from my material [ahankâra ego] potency shape the demigods, the [five] material elements and the senses. 

[Nada Yoga subdues the ego as an offering to Shiva, whereas path of Bhakti leads to beloved Shri Krishna Narayana]

Being controlled by You, we - the great personalities, I, the demigods, the five elements and the total energy - are bound to You like birds on a string and all together form this material world by Your grace. (24) A person bewildered by the qualities of creation doesn't know how to escape from being caught in the deluding energy that ties him on every occasion to karmic activities. That Supreme Personality, You in whom everything has its beginning and its end, I offer my respectful obeisances.'

Friday, 20 July 2012

The Batman Killings: Could Gun Control Be a help?

lib asked this question on The Couch forum:

In light of the recently Colorado shooting, I was curious to know if anyone feels that tighter gun control would prevent this kind of tragedy in the future. Thoughts?

I have read elsewhere that legislation controlling 'guns kept personally' was in circulation for a while, but then there are people 'for' and 'against' it. 

Humanity, as long as you see through various cultures, traditions and mythology, has tried to keep weapons with them. Sometimes they used weapons made from objects around them and at others they designed them specifically.

At once and still in some regions weapons are required to control wildlife which seems sane to me(,but I did not say that I like shooting animals.)

I think it's 'rage'(Kali) in Kaliyuga, which is caused by the anger and himsa(violence) which is the true problem and not the guns.

However, it's also true that bigger the weapon in the hands of the mad monkey more the damage. It depends on context as well: Do you think that nuclear holocaust helped in stopping world war or consider it an aghast mass-murder by a vengeful nation?

In my opinion, if people had a little bit more tolerance and compassion there wouldn't have been any need of weapons in places which are not wild; but then, if animals roam around freely in the form of man, under the possession of darkness, even cities are like wildlife, so then who knows what.

The answer is--it's a temporary solution. If people started cultivating more harmonious thoughts towards each and started speaking Truth, the world would have become a prosperous and peaceful place. 

As asides: James Holmes looks like a name which is a patch of James Moriarty and Sherlock Holmes; dramatically, James precedes Holmes.

My questions:

A. Do you think that someone could do this as a publicity stunt?

B. Do you think that this 'time of turbulence-recession and political campaigns,' was chosen after a lot of thinking for this movie's release?

People have gone as far as saying that it's Romney playing games.

What do you think?  


It's also suggested by some Vedic scholars that the avatars of Vishnu like Fish, Tortoise, Boar,  half-man-lion, dwarf etc suggest evolution of life on earth, suggesting also that all life-forms are divine descendants. An excerpt from Wiki

The ten best known avatars of Vishnu are collectively known as the Dasavatara (a dvigucompound meaning "ten avatars"). This list is included in the Garuda Purana (1.86.10"11).[24]The first four are said to have appeared in the Satya Yuga (the first of the four Yugas or ages in the time cycle described within Hinduism). The next three avatars appeared in the Treta Yuga, the eighth descent in the Dvapara Yuga and the ninth in the Kali Yuga. The tenth, Kalki, is predicted to appear at the end of the Kali Yuga.[25]Matsya, the fish-avatar who saved Manu – the progeniter of mankind from the great deluge and rescued the Vedic scriptures by killing a demon. Story can be found in the Matsya Purana.Kurma, the tortoise-avatar, who helped in the Samudra manthan – the churning of the ocean. Story can be found in the Kurma Purana.Varaha, the boar-avatar, who rescued the earth from the ocean, by killing her kidnapper-demon Hiranyaksha. Story can be found in the Varaha Purana.Narasimha, the half man-half lion avatar, who killed the tyrant demon-king Hiranyakashipu, to rescue the demon's son Prahlada, who was a Vishnu-devoteeVamana, the dwarf-avatar, who subdued the king Maha Bali. Story can be found in the Vamana Purana.Parashurama, sage with the axe who killed the thousand-armed king Kartavirya ArjunaRama, the king of Ayodhya and the hero of the Hindu epic RamayanaKrishna, the king of Dwarka, a central character in the Bhagavata Purana and the Mahabharata and reciter of Bhagavad Gita. However, in the original Dasavatara stotra, Balarama, the elder brother of Krishna, is stated as the eight incarnation, while Krishna (Lord Kesava) is the source of all the incarnation.[26]Gautama BuddhaKalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga. Story can be found in the Kalki Purana.

Note: That last but all three avatars were persons born as kings because creation has proceeded far enough to give birth to enough complex and sophisticated life-forms in Bharatavarsha, that kings are rulers of cities.

Monkeys, Darwin and Bhagvata Purana dates

Bhagvata Purana's Canto 5, Chapter 14, unless it was edited in twentieth century, highlights that some people believe that man evolved from monkeys. I think there has been a lively debate on creationism versus evolutionary theory of Charles Darwin(and forefathers).

How old is the theory of Monkeys being our ancestors in Greek, Egyptians or other texts if you have read them?

This source says that David Frawley dated Bhagvata Purana to be at least 3500 years, by composition and even more ancient by oral/myth tradition.

***Please Note: Different scholars date differently but it's well established that these are older than Darwin.

The Puranas mark a bridge between what is classed as late-Harappan (ce.1900BCE)when the saraswati River dried up and the early Gupta period (400AD).
"Gods, Sages and Kings" By David Frawley and "In Search of the Dradle ofCivilisation"by Georg Feuerstein also speak on the dates according to Historical Evidences aswell.
It appears generally by their dates, which ar based on Astronmical andArcheological facts, thatthe Vedas date between 7000BCE and ended sometyime around 2000BCE, with theearly Upanishadsand Brahmanas overlapping as early as 3000BCE.But there were also earlier Puranas as old as the Vedas from which the presenthave come down from.
As to Bhagwat Purana or Srimad Bhagwatam, it appears to have been composed afterKrishna's death (either around 3000 or 1500BCE) and was editied down to 500ADin the late-Gupta era, when we see Hinduism was at it's height again and takingover Buddhism. But most of it, going by the Purana itself, dates from at least3500 years ago.
Traditionalists prefer 3000BCE as the date of it's Composition, or 1500BCE, butthisbeing a traditional date would be the start of when it began. David Frawleysuggests thisalso (Gods sages and Kings, P.132), as the Puranas are set in the Court ofJanamejaya,but were part of Oral traditions and Myths (as also recorded in Mahabharat andRamayan)that date back to Vedic times (ie. the stories about Prahlad, Vamana etc.)
Hope this helps!
Hari Om.

Chapter 14: The Material World as the Great Forest of Enjoyment

(1) The wise [S'ukadeva] said: 'Those who take the body for the real self, being different with the mode of goodness and such, consider matters from the wrong perspective. Basing themselves on the six gateways of their senses and their mind, they alternatively operating favorably, unfavorably or with a mixed approach, have to deal with a never ending process of transmigration through different series of physical frames they time and again have to forsake and pick up again. In relation to Vishnu, the Transcendental Personality who is the Lord, the bound soul who acting under the control of mâyâ, the illusory of matter, moves on the difficult path of the hard to cross forest of material existence, is engaged like a merchant who wants to make money with things desired by the people. He who engages his body for the sake of the profit experiences the material world in which he landed as a cemetery [a dead-end street for his self-realization] where he meets with a lot of resistance for as long as he doesn't succeed to progress in following the example of the bumblebees, the ones devoted to the lotus feet of the Lord and His representatives, who put an end to the trouble of reaching His jewel [His glory]. (2) In that forest he guaranteed is faced with the six senses and the mind whom one because of their activities may call his plunderers. They steal away from the wanton soul, who as someone lacking in self-control is walking the wrong path, every little bit of hard-won wealth which is so perfect for performing sacrifices. The acquired wealth that one at home for the purpose of gratifying one's senses cherishes in one's determination to see, touch, hear, taste and smell, leads, so say the sages, only to a better life in the hereafter when one directly uses it for the religious [varnâs'rama] practice according to the principles which is characterized by the worship of the Supreme Personality. (3) In this respect the members of his family, beginning with those whom one calls his wife and children, are tigers and jackals in their actions; they seize, despite of his resistance against it, the wealth he miserly doesn't want to share, just like a lamb that [by predators] by force  from the midst of the herd is seized before the eyes of the herdsman. (4) Just as in a field that is plowed every year the seeds of the bushes, grasses and creepers that didn't burn are kept and come up again with the plants sown like in any garden, so too in the field of activities of one's family life karmic [fruitive] activities do not disappear. Therefore this world is called the storehouse of desires. (5) Lost in that life, sometimes on this material path of existence wandering in the spheres of wealth, he [the follower of falsehood] is disturbed by low-class characters, who are like gadflies and mosquitos, and by thieves [who are like] rats, locusts and birds of prey. Because of a lusty mind being ignorant in his fruitive motives, he looks at this human world in which one never reaches one's goal, with a wrong vision: he sees castles in the air. (6) There [in that human world] he who sometimes is engaged in chasing a fata morgana in his eagerness to drink and eat and to have sex and such, as a consequence is a libertine addicted to his senses. (7) Sometimes when he looks for gold, he, obsessed by that particular type of yellowish rubbish that is also an unlimited source of wickedness, is just like someone who [in the dark] going for a fire follows a phosphorescent fathom light. (8) A person is thus in this material forest at times fully engaged in running hither and thither for the sake of the various items of a dwelling place, water and wealth that are deemed necessary for subsistence. (9) Sometimes also, in the dark of night driven by a momentary whirlwind of passion, he copulates with an alluring woman. In total neglect of  the rules [a higher vision] he then, blinded by the strength of that passion, notwithstanding the divinities [of the sun and moon], loses all notion in being overcome by a mind full of lust. (10) Occasionally for an instant he wakes up to the meaninglessness of the bodily conception of his self that destroys his remembrance and because of which he runs after sense objects like after the water of a mirage. (11) At times there is, exactly like it is with the typical penetrating, repeated sounds of owls and crickets, the agitation caused directly or indirectly by enemies and state officials, who by their punitive actions trouble the ear and heart. (12) When the conditioned soul has exhausted [the merit of] his good deeds in his previous life and at that time [in need of financial support] approaches the wealthy ones with their dead souls, he himself is then just as dead within, because they are like the kâraskara, kâkatunda and more of such [fruitless] trees. They are just like fouled wells never capable of making one happy. (13) Occasionally associating with insincere people of a limited understanding, it is as if he's diving in a shallow river [so that he breaks his neck]; seeking the company of atheists will make him very unhappy in both respects [spiritual and physical]. (14) When he fails in [acquiring] the wealth of others, he next gives trouble to his father and son by 'honoring' them as being either a father or son. (15) Burned by the flames of grief getting most disappointed, he sometimes experiences his life at home as a forest fire that brings no good but only more and more sadness. (16) Sometimes, the wealth he holds dear is plundered by a carnivorous government that grew corrupt over time, so that he, bereft of all his good life, remains like a corpse with the life air expired. (17) Then again thinking that his father, grandfather and others who deceased a long time ago, are there again for real [as an incarnation], he experiences the type of happiness one feels in dreams. (18) At other times he as a householder with a mind in hot pursuit of material matters wants to climb the mountain of precepts for [religious sacrifices for the sake of] fruitive activities and then [being frustrated by all the demands] laments like he has entered a field full of thorns and sharp stones. (19) Occasionally [fasting religiously but] unable to bear the fire of hunger and thirst, he runs out of patience and gets angry with his family members. (20) He repeatedly being devoured by the python of sleep is, in the grip of ignorance finding himself in deep darkness, like a corpse which, left behind in the forest, lying there doesn't know a thing any more [see also B.G. 6: 16 & 14: 8]. (21) So now and then with his teeth of honor broken by [the envy of] his serpent-like enemies, he suffers from insomnia and then falls into the blind well of illusion with a consciousness gradually deteriorating because of a disturbed heart [a debilitating rumination]. (22) And then it happens that, searching for the sweet [honey] drops of desire of another man's woman or riches, he appropriates them so that he severely is chastised by the government or the relatives involved and thus ends up in an incomparably hellish life. (23) This now is the reason why the Vedic authority states that the fruitive activity [the karma] of a living entity constitutes the cause of this life and a next one in the ocean of matter. (24) If he manages to stay away from the chastising, a trader such ['Devadatta'] takes his money away and another friend of Vishnu so ['Vishnumitra'] on his turn takes it from him again, and thus the riches [as a part of the Lord His opulence] move from one hand to the other. (25) It also happens that one because of various natural causes like heat and cold, because of other living beings and because of the operation of one's own body and mind [resp. adhidaivika, adhibhautika, adhyâtmika kles'as, see also 2.10: 8] is unable to counter the conditions of life, so that one is severely troubled by remaining anxieties and depressions. (26) Sometimes, when trading with one another, there is about whatever little bit of money or farthing appropriated, however insignificant, a rise of enmity because of dishonesty. 

(27) On the path of material existence one meets with these forms of misfortune associated with happiness and unhappiness, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulations, disease, birth, old age, death, and so on. (28) Somewhere, under the influence of the illusory energy, mâyâ, one is, being firmly embraced by the creepers of the arms of a female companion, deeply embarrassed by finding oneself at a loss void of all intelligence and wisdom. In the wish to please her and find her a suitable place to live, one's heart gets engrossed in the concern and one's consciousness is seized by the talks and nice looks offered by the sons and daughters under the loving care of one's wife. Having lost the command over oneself one is then thrown into the endless darkness of a life in ignorance. 

(29) [b]It so happens that because of the cakra of the Controller, the Supreme Lord Vishnu His disc of Time, the influence of which stretches from the first expansion of atoms to the duration of the complete life of Brahmâ, one has to suffer the symptoms of its rotating, with which in due course, swiftly before one's eyes, without a blink, all lives of the entities, from Brahmâ to the simplest blade of grass, are spent. Directly of Him, the Controller whose personal weapon is the disc of Time, one is afraid at heart. Not caring about the Supreme Lord, the Original Person of Sacrifice, one accepts as worshipable that what misses any foundation, preoccupied as one is with one's self-made gods who are like buzzards, vultures, herons and crows and who are denied by the scriptures of our civilization. (30) When one as a conditioned soul by the atheists - who themselves are cheated - is cheated even more, one takes to the school of the brahmins. But with them [as neurotic, difficult people] not finding satisfaction in the good character of engaging with the sacred thread according to principle and scripture, nor in the trusted culture of dutiful worship of the Supreme Lord and Original Person of Sacrifice, one turns to the association of karmis [karma motivated people or s'udras] who are not purified in behaving according to the Vedic injunctions. And with them one, in a materialistic sex life maintaining the family, finds oneself in the company of those who think they descended from monkeys [instead of spiritual masters]. (31) In that condition to one's own judgment without a trace of doubt enjoying [like the monkeys] with a serious lack of knowledge and insight, one forgets how short life is when one, staring into each other's dejected faces, hankers for gratification and material results. (32) Sometimes, exactly like the monkeys in their trees, delighted in one's home in which one always strives for a greater comfort, one spends one's time caring about and having fun with the wife and children. (33) One is as a conditioned soul confined to the sensual path and thus abides, out of fear for the elephant of death, by a darkness as deep as that of a mountain cave. (34-35) In relation to the objects of one's senses one is sometimes [as said] with one's inability to counteract the insurmountable miseries of the heat and cold of nature, other living beings and one's own existence, caught in sadness because of  [the enmity that rose about] whatever little bit of wealth one in mutual transactions happened to acquire by cheating. (36) Now and then running out of money and bereft of accommodations for sleeping, sitting and eating one must endure the derision and such of the people that rose as a consequence of what one by a lack of success in one's desire decided to acquire in a dishonest way. (37) Even though one, because of financially determined relations, more and more relates in enmity, one nevertheless engages in marriages which, based on this desire [to advance materially], consequently end in divorces. (38) On this path through the ocean of matter one is plagued by the different miseries of a material existence, to which anyone himself - or anybody else for that matter - now and then thinks that he has won and then again thinks that he has lost. Thereto one experiences in giving up  [deceased] relatives and welcoming newborn babies in ones bondage at times a lot of sorrow, illusion and fear to which one loudly cries while one at other times is so happy that one starts to sing. Up to the present day save for the saintly souls no one of this entire world of self-interested human beings has ever returned to the one [place of God] where this material course started and of which the defenders of the peace declare that it is also the end station. (39) Materially motivated human beings do not follow the instructions of yoga nor do they attain this [supreme abode] which is easily attained by the wise who naturally living and abiding by peace are in control of their mind and senses. (40) Even when one is the saintliest of kings, victorious in all fields and expert in performing all the sacrifices, one is but an earthly human being who has to lay down his life, has to give up the fight, has to meet his demise because of the self-created enmity with others and has to stop considering things in terms of 'mine' [compare 1.2: 13]. (41) Taking shelter of the creeper of karma [engaging in remedial actions] one somehow or other may be freed from the misfortune of one's hellish position [of being entangled in the material world], but whatever the higher world one thus is promoted to, one again treads that way the worldly path of self-interested activities. 

(42) There is not a single king able to follow even in his mind the path that we celebrated here as the way of the great soul Jada Bharata[India is called Bharata or Bharatavarsha after him] , the son of the great saintly king Rishabhadeva, any more than a fly can follow Garuda, the carrier of Vishnu. (43) It was he who gave up the difficult to forsake wealth of a family, friends and well-wishers and the royal realm. Fond of Uttamas'loka, the Lord praised in the verses, he, only in his prime years, renounced all that occupied his heart like it was stool. (44) To those whose minds are attracted by the loving service unto the killer of Madhu [Krishna] performed by the greatest souls, everything that is so difficult to give up, the world, the children, relatives, riches and a wife, all that is desirable of the goddess of fortune and the best of the demigods their glances of mercy, is of no significance; and that befitted him as a king. (45) 'The Enjoyer of all sacrifices, the Propounder of the Religion, He who teaches by the regulative principles [the vidhi see 1.17: 24], the yoga in person, the teacher of analysis [sânkhya, see Kapila: 3.25], the Controller of the Creation, Nârâyana the shelter of all living beings, unto Lord Hari I offer my obeisances!', was what he prayed aloud with a smile, even when he resided in the body of a deer. (46) He who listens to or describes to others this, by the great devotees highly appreciated, all auspicious narration about the wise king Bharata, so pure in his qualities and actions, will live long, be fortunate, be well thought of, reach the higher worlds or find the path of liberation. Glorifying the character of the devotee and the Lord will bring someone all blessings possible, leaving nothing left to desire from others.'

image: here

The Story of an Enlightened Bramhana

(1) S'rî S'uka said: 'So it came to pass that Rahûgana ['he who outshines the sun'], the ruler of Sindhu and Sauvîra, while he was traveling on the bank of the river Ikshumatî needed another palanquin carrier and had sent out the leader of his carriers to look for a suitable person. His search led by chance to the excellent brahmin [Jada Bharata] who, being a stout young man with firm limbs and the strength of an ass, was chosen by him who deemed him capable of carrying the load. Even though he wasn't fit for the job, the great soul carried the palanquin, being forced to it. (2) Engaged this way the blessed brahmin constantly looked three feet ahead [not to step on ants]. Thus being all the time out of pace with the others the palanquin was shaking. Rahûgana noticing this then said to the men who carried him: 'Oh carriers, please walk in pace! Why is this palanquin carried so uneven?'

palanquin(3) They, hearing their master speak reproachful, told him apprehensively that it was due to the fourth carrier: (4) 'Oh it is not so oh god of man, that we who always obey your orders, have fallen in neglect. We certainly do the best we can, but it is this new man who recently has been contracted to work with us, because of whom we can't do our work as carriers. He is rather slow!'

(5) Although he from the intimations was certain that the problem had risen because of a fault of one of them, king Rahûgana, hearing the fearful words of the servants, in spite of his political experience, because of his kshatriya nature slightly gave in to the violence of anger. Unto him of whom the spiritual effulgence of his innate intelligence could not be clearly distinguished he with a mind full of passion said:(6) 'Alas, what a trouble it is my brother! All alone on such a long journey you certainly must have gotten very tired. And these colleagues of you aren't of much help either. Nor is your cooperative, firm body very strong. You must be troubled by old age my friend!'

Thus he sarcastically criticized him severely. But there was no protest of a false belief of 'I' and 'mine' with him who carried on in silence the palanquin as before. As someone on the spiritual platform he was of such a particular disposition concerning the physical matters of having a from ignorance resulting, final vehicle of time, a physical body that consists of a mixture of the natural modes, the workload and material intentions. (7) Thereupon again being shaken because of the uneven carrying of his palanquin Rahûgana getting very angry said: 'Fool! What nonsense is this! You, living corpse, ignore my reproaches completely. You just forget about them! Are you out of your mind? Just like Yamarâja with the common people, I will teach you a lesson so that you'll know what your position is out here!'

(8) Despite of the load of nonsense from the side of him who angrily out of passion and ignorance rebuking thought that he could rule as a god of man, as a learned scholar and a by countless devotees honored votary of the Lord, the self-realized brahmin smiled faintly free from pride with the poise of a master of yoga, a friend of all living beings and then addressed the not so wise ruler as follows. (9) The brahmin said: 'What you so clearly stated oh great hero does not contravene [what I factually am]. That would have been the case if I would [really] be this body, that carrier of the load. If to acquire a well-fed, strong body would be the way, I can tell you that that is no subject of importance to a person of self-realization who is present within the body. (10)To be strong and stout, skinny or weak, to be in physical or mental pain, to be hungry, thirsty, afraid, quarrelsome, desirous, old aged, sleepy or sensually motivated, to be angry, false, illusioned or of lamentation are with this body things belonging to the one born, but they are not the reality of what I [originally] am [see also B.G. 2: 20]. (11) To be a living soul bound to death [to be a 'living corpse'] is something settled by nature oh King, [it applies to you as well, for] everything has a beginning and an end. But, oh respected one, when one has an eye for what is unchangeable within the things of transformation - to which one [as you defend] sees servants and masters - one speaks of doing the right thing in yoga. (12) Discriminating to the person [as you do in acting as the master] betrays a narrow vision and I do not see what other use it, apart from the convention, would have. Who is [of this arranged order] the master and who is the one to be controlled? Nevertheless, oh King [with you as my 'master'] what can I do for you? (13) From my state of self-realization oh King, you gathered that I was a disheveled, mad ignoramus. [If that would be true], what use would it then have to be punished by you? How can one teach a crazy, stupid person something? It is like grinding flour!'

(14) S'rî S'uka said: 'The great sage consequently responding to all the words that had been used, then calm and peaceful rested his case - as for the cause of matters strange to the soul he accepted that things happened as a consequence of what he had enjoyed in the past, and so he, in order to put his karma to an end, continued to carry the king's palanquin as he did before.(15) Oh best of the Pându dynasty, he, the ruler of Sindhu and Sauvîra, factually was also of a great faith concerning the matters of control in relation to the Absolute Truth. Thus being qualified hearing what the brahmin said about that which eradicates the falsehood in the heart and is approved by all yoga practices and literature, he hastily came down [from his vehicle] and threw himself head-on flat on the ground at the lotus feet to be excused for his offense. That way giving up his false claim that he as the king should be respected he said: (16) 'Who are you among the twice-born ones, moving so secretly around in this world? I see you wear a sacred thread. Of which forsaker of the world are you [the disciple]? From where and for what purpose have you come here? Are you, as someone of pure goodness, here for our benefit or maybe not? (17) I don't fear Indra's thunderbolt or S'iva's trident nor to be punished by Yamarâja, neither do I fear the heat of the sun's rays, the moon, the wind or the weapons of the heavenly treasurer [Kuvera]. My greatest fear is to offend the brahmin class. (18) Could you therefore, as someone who fully detached conceals the power of wisdom like a dullard, as someone who completely indifferent is wandering around, please speak to us, because none of us oh saint, is able to fathom to any degree the  meaningful yogic words you uttered. (19) I was just on my way to ask the direct incarnation of the Lord of spiritual knowledge [Kapiladeva], the master of yoga and best preceptor of the saintly scholars concerning the reality of the soul, what in this world would be the best engagement, the most secure shelter [see 3.25]. (20) Are you in your goodness maybe Him in person who without revealing your true identity travels the surface of the earth to study the motives of the people here? How can someone bound to family affairs who misses the intelligence know about the final destination of the masters of yoga? (21) Seeing that one -  like you moving as a carrier - gets tired when one physcally is engaged in a certain way, I suppose [with my reproaches] that also the desired line of conduct [as a material phenomenon] originates from something, the same way as the imagination of water or something else is brought about by its absence [when one is in need].  (22) Because of the heat under a cooking pot, the milk put in it gets hot and because of the hot milk the hard kernel of the rice in it is cooked. Even so there is for the person - who [like a grain of rice] has to comply with the [heat of the] material world -  the bondage to the sensual experience of material existence. (23) The governor who as a human ruler over the citizens wishes his subjects all the best should be a servant who doesn't grind the flower that is already ground [pointlessly imposing his will upon the lesser ones], but rather - by fulfilling his occupational duties - worship the Infallible One for whom performing one is released from all kinds of sin. (24) Be therefore from the truthfulness and goodness of your repentant self, so good to show me, this maddened and proud god of man, kindly your causeless mercy as a friend of all people in distress, so that I can find relief from the sin of being in contempt of  such a great personality as you. (25) You as a friend of the Friend of All, are as someone far removed from the bodily concept of life not put of balance at all, but even when being as powerful as Lord S'iva [S'ûlapâni] a person like me will with my practice of being haughty with the great for certain soon be destroyed.'

Metaphysics, Alchemy and Bramha: Intellectual Ruin Dances!

Chapter 29: The Conversation of Nârada and King Prâcînabarhi

(1) King Prâcînabarhi said: 'Oh great sage, we never grasped the full meaning of your words. The wise may understand what they really mean, but we who are fascinated by fruitive activities will never fully comprehend them.'

APS: Puranjana is the person who enjoys the body; Jeevatma,- the soul:
(2) Nârada said: 'The person of Purañjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one [a ghost], two, three [as with having a stick] or four legged body or a body with many legs or no legs at all.

Supersoul: Avijnata: Indescribable is thy name oh Narayana
 (3) The eternal friend and master of the person is He whom I described as unknown [Avijñâta, 4. 25: 10] because He by His names, activities and qualities is never [fully] understood by the living entities [compare Adhokshaja]. (4) When the living entity wants to enjoy the totality of the modes of material nature, he thinks that [to have a human form with] nine gates, two legs and two hands is something that suits him very well. (5) The young woman [pramadâ or Purañjanî] then should be known as the intelligence responsible for the 'I' and 'mine' of taking to the shelter of the body by which this living being, sentient to the modes of material nature, suffers and enjoys. (6) Her male friends represent the senses that lead to knowledge and action, the girl friends stand for the engagements of the senses, while the serpent refers to the life air in its five forms [upgoing air (udana), downgoing (apâna), expanding (vyâna), balanced (samâna) and the breath held high (prânavâyu)]. (7) The mind one should recognize as the very powerful [eleventh] leader of the two groups of the senses and the kingdom of Pañcâla stands for the five realms [or objects] of the senses in the midst of which the city with the nine apertures is found. (8) The two eyes, two nostrils, two ears, the genitals and rectum are likewise the two by two gates with the mouth [as the ninth] that one passes when one accompanied by the senses goes outside. (9) The two eyes, the nostrils and the mouth are thus understood as the five gates in front [the east], with the right ear as the gate to the south and the left ear as the gate to the north, while downward in the west the two gates are found one calls the rectum and the genital. (10) The ones named Khadyotâ and Âvirmukhî that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrâjita ['the clearly seen', see 4.25: 47]. (11) The ones named Nalinî and Nâlinî represent the two nostrils with [the city of] Saurabha named to the aroma. The [companion called] Avadhûta is the sense of smell. Mukhyâ stands for the mouth with [for his friends] the faculty of speech named Vipana and the sense of taste named Rasajña [see 4.25: 48-49]. (12) Âpana concerns the [domain of the] tongue and Bahûdana the [realm of the] variety of eatables, with [the gates of] the right ear having the name Pitrihû and the left ear being called Devahû [see 4.25: 49-51]. (13) Together with the companion of hearing called S'rutadhara following the path to [the southern and northern realms of] Pañcâla by the processes of sense enjoyment and detachment as described in the scriptures, one reaches [respectively] Pitriloka and Devaloka. (14) Next to the gate of the rectum called Nirriti there is on the lower side the sexual member called Âsurî, which is the gate for the sexuality of the common man [who in the area of Grâmaka] is attracted to the sexual act which is called [the friend] Durmada [see 4.25: 52-53]. (15) Vais'asa is [the realm of] hell and [the friend] called Lubdhaka is the organ of defecation. The blind ones you next heard about from me are the legs and hands with which the people engage in their work [see 4.25: 53-54]. (16) The private quarters are the heart and [the servant named] Vishûcîna is the mind, the material nature of which is said to result in illusion, satisfaction and jubilation. (17) As soon as the mind is agitated and activates in association with the natural modes, the individual soul, who is [actually] the observer, is carried away by those activities [just like Purañjana falling for his queen, see 4.25: 56].

(18-20) The body is the chariot that, with the senses for its horses, in fact doesn't move ahead in the course of one's years. The two wheels constitute the activities of profit minded labor and piety, the flags are the three modes of nature and the bindings stand for the five types of air. The rein is the mind, the chariot driver is the intelligence, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five weapons are the sense objects and the seven armor plates are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five objectives and ways of approach constitute [together with the eleventh commander] the false aspiration of the eleven processes of the senses [the mind and the five senses of action and perception] by which one in envy is engaged for the sake of sensual pleasure [see again 4.26: 1-3]. (21) The year symbolizing [the passage of] time was called Candavega to which the three hundred and sixty men and women from heaven are to be understood as the days and nights that by their footsteps reduce the lifespan that one has on this earth [see 4.27: 13]. (22) The daughter of Time who was welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and destruction, stood for jarâ, old age [see 4.27: 19-30]. (23-25) His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beings are in distress, very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body which is moved by the material world is thus for a hundred years subjected to different sorts of tribulations that are caused by nature, other living beings and himself. [Therein] abiding by the fragmentary nature of sense enjoyment he meditates the 'I' and 'mine' of himself as being the doer and thus, despite of his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind. (26-27) When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he next surrenders himself to the modes of matter to find therein his happiness. Driven by those modes he thereupon takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17]. (28) Then ruled by the light of goodness one reaches better worlds, then with passion for one's work one ends up in distress and then at other times indulging in darkness one finds oneself in lamentation [see B.G. 18a: 37-39]. (29) Sometimes one is a man, sometimes a woman and then one is neither of both. Then one has lost one's mind and then again you're a human being, a beast or a god. One is born according to one's karma with the modes of nature. (30-31) Like a poor dog that overcome by hunger wanders from one house to an other in order to be rewarded or else be punished, the living entity similarly pursuing different types of higher and lower desires wanders high or low, or follows a middle course and thus according to his destiny reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell']. (32) Even though he, being confronted with the different kinds of distress as caused by nature, others or himself, takes his countermeasures, it is for the living being not possible to stop the misery. (33-34) All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one doesn't arrive at a definitive solution, only in counteracting the both of them that is the case. (35) Just as there is no end to the subtle form of reflection that was created by the mind as in a dream, there is also no end to wandering around in the material world that in truth is not a fixed reality. (36-37) In order to put an end to the succession of unwanted things in material life it is therefore for the soul of essential importance to be of unalloyed devotional service with that what the spiritual teacher [the Lord] represents: to be engaged in the bhakti yoga in relation to the Supreme Personality of Godhead Vâsudeva, by which the result is found of the completeness of knowledge and detachment. (38) That, oh best of kings, will soon come about depending the cultivation of one's constant and faithful listening to the narrations about the Infallible One. 

(39-40) From the place where one finds the great devotees, the broad-minded pure souls whose consciousness is bent on the regular reciting of and hearing about the qualities of the Supreme Lord oh King, flow in all directions from the mouths of the great examples the countless streams of nectar concerning the exploits of the killer of Madhu. They who eagerly drink in that nectar can never get enough of it.  Hunger, thirst, fear, lamentation or illusion never get hold of those who are all ears [compare 3.25: 25]. (41) But the individual soul who is always troubled by his worldly habits, is not attracted to the nectarean ocean of stories about the Lord. (42-44) The father of the founding fathers Brahmâ, lordships like S'iva, Manu, and the rulers of mankind headed by Daksha, the strong celibates led by Sanaka, Marîci, Atri, Angirâ, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha and I myself finally, are all well versed, authoritative brahmin speakers. Even though we have insight because of our meditation, education and austerities, we can not fathom the Seer Himself, the Controller in the beyond. (45) Engaged in listening to the unlimited spiritual knowledge and with mantras singing the glories of the greatly extended partial powers [the demigods], one still doesn't know the Supreme. [see footnote 1] (1a, 2a) What now would the difference be between animals and human beings when the intelligence of all depends upon the animalistic maintenance of the body? After so many births having attained a human life out here the individual spiritual soul will become prominent when one on the path of spiritual knowledge has broken with that physicality, when one has given up the incorrect perception of being a gross or subtle body. (46) When He who showers His grace, the Supreme Lord, by a soul is realized, such a one will give up his worldly views as well as his attachment to Vedic rituals [see also B.G. 18: 66]. 

(47) Oh my dear Prâcînabarhi, therefore never ignorantly take the glamour of fruitive actions for the aim of life. However nicely that [acquiring] might ring in your ears, the real interest isn't served by it [compare B.G. 2: 42-43]. (48) The less intelligent ones speak of the [four] Vedas to the interest of rituals and ceremonies, but such people do not know [the real purport of the Vedas], they have no idea where the world of Lord Janârdana is to be found [of Vishnu, Krishna as the conqueror of wealth]. (49) You  who [with your sons the Pracetâs] completely covered the face of the world with the kus'a grass pointing eastward [see 4.24: 10], take great pride in all the killing [of the sacrificial animals] and consider yourself very important. But you do not know what work must be performed, what labor would satisfy the Supreme Personality of Godhead, He who constitutes the guiding principle of reason. (50) The Supreme Lord Himself is the Supersoul of all who accepted a material body; He is the controller of material nature. His feet form the shelter by which all men in this world find their fortune. (51) He indeed is the one loved the most, the Subtle One from whom there is no fear. He alone is in full knowledge, he alone who has learned this, is the spiritual master not different from the Lord.'
(52) Nârada said: 'After thus far having answered your questions oh man of wisdom, now listen to the established opinion I am going to confide to you. (53) [Think of] a deer safely grazing grass in a field of flowers. Undisturbed doing his business he has in his ears the charming song of  bumblebees, but he is not quite aware that in front of him there are tigers eager to kill and that behind him there is a hunter looking for a chance to pierce him with arrows.  (54) The flowers work just like a woman who with her sweet scent of flowers suggests the safety of a household existence as being the result of an innocent desire for sensual pleasures such as the plucking of flowers. Thus one fulfills one's desires [alike the deer] in always being absorbed in thoughts of sex with the wife and pleasures to the tongue. The sound of the different bumblebees that is so very attractive to the ears compares to the most attractive talks of the wife in the first place and also the children that occupy one's mind completely. The tigers together in front of him are alike all the moments of the days and nights that unnoticed in enjoying one's household take away one's life span. And from behind there is the hunter taking care not to be seen who crouches upon him like the superintendent of death by whose arrow one's heart is pierced in this world. You should see yourself in this as the one whose heart is pierced oh King. (55) Place yourself in the consciousness of the grazing deer and give up the fixation upon that what you cherish in your heart. Give up that notion and those stories of a household life so abominably filled with sexual concerns and go, gradually becoming detached, exclusively for the shelter of all liberated souls.' 

(56) The king said: 'Oh brahmin, having heard what you said, I must say I had no clue. Why is it so that the honorable gentlemen [my teachers], if they knew that, didn't explain it to me? (57) But my doubts about this oh brahmin, you have cleared as you spoke. Even they who have experience are indeed bewildered about everything not pertaining to the activities of the senses. (58) Someone who forsakes his body in order to enjoy another body in a next life has to face the consequences of the karma he built up in this life.  (59) One thus knows the statement of the Vedic experts that says: of everything that one in this life wants to do one does not directly see the consequences.'

 (60) Nârada said: 'From the karma a person engages in the consequences are to be faced in a next life, because [having died, in his unembodied state] nothing has changed to that what belongs to him: his proof of character [the subtle body or linga] and his mind about it stay the same. (61) The way a person, lying in bed and breathing, letting go [of the gross body in a dream] in his mind has to experience the actions he [in the waking state] was engaged in, the same way he will fare in a similar or another [animal] body or world [being reincarnated after his death]. (62) Whatever all this 'my' of the mind might entail in acceptance of an 'I', is by the living being taken along as the workload he acquired and by that karma he again enters a material existence. (63) The way one derives a state of mind from one's sensual experiences and what one does in response to them, one is likewise mentally characterized by propensities that are the result of physical actions one engaged in in a previous life. (64) Sometimes arbitrary forms pop up before one's mind's eye and that may happen without ever having heard, seen or experienced those images before. (65) Oh King believe me thereby when I tell you that to a living being confronted with a proof of life that as such rises in the body, not a single thing can manifest itself in the mind which hasn't been tried, experienced or understood before. (66) The mind of a man is indicative of the forms he has accepted in the past as well as - I wish you all the best - what birth he next will take or that he will not be born again. (67) That what someone has done in another time or at another place [thus] can be derived from the images one sometimes has in the mind of things one in this life hasn't seen or heard about before. (68) Everything that is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives] pop up  and vanish again in the heart; all persons have a mind [filled with past impressions]. (69) With the Fortunate One constantly at one's side abiding by a spirit of pure goodness [free from passion and ignorance], the world around oneself [the so-called 'here and now'] that [with all those impressions] can be as dark as the [new] moon, thus being connected will manifest itself crystal clear. (70) A person is from this consciousness that is thus free from 'I' and 'mine' separated for as long as the eternal indweller [in the form of the subtle body of impressions, the linga] forms a distinct structure of material qualities consisting of intelligence, mind, senses and sense objects. (71) In deep sleep, when one faints or with the arrest of one's breathing in great shock one does not think of an 'I', nor is there such a notion when one has a high fever or when one dies. (72) Just like one with a new moon cannot see the moon itself, the self of typical life signs [the subtle body or the ego] can not be observed of a young person in the womb and during [early] childhood because of the immaturity of the eleven [of the senses and the mind]. (73) Just as unwanted things in a dream have to run their own course [until one awakens], also for a soul - despite of not being there for the sake of the sense objects - material life does not cease when he is contemplating the enjoyment of the senses [***]. (74) The individual soul [the jîva] is understood as a combination of the life force with the in sixteen expanded and by the three modes of nature ruled typical self of signs, the linga [expanded to the five objects of the senses, the five working and knowing senses and the mind]. (75) By means of this [linga] the person acquires material bodies and gives them up again and  because he [the subtle body] thus is materially contained he finds enjoyment, lamentation, fear, misery and happiness [compare B.G. 2: 13]. (76-77) Just like a c  aterpillar doesn't disappear when it has to forsake its body [to become a butterfly], a  materially identified man doesn't vanish upon the termination of his karmic existence, for the mind [transported by the linga] is the ruler of man, it is the cause of the material existence of all the embodiments created. (78) When one thinking of success always [to the point of death] performs activities, one is by those actions bound to a[n other] physical body for as long as one continues to perform in ignorance [see B.G. 3: 9]. (79) In order to counteract that therefore engage in devotional service unto the Lord with all your heart and soul and consider the cosmic manifestation thereto as consisting of His being by which there is maintenance, creation and annihilation [see footnote 2]. (1b) Being of devotion unto Krishna, of mercy towards others and in perfect knowledge of the True Self, liberation from being bound to a material life will be the consequence. (2b) The great secret of it all is that material existence dissolves in what we do not see as yet and have been seeing in the past, just like during one's sleep; in other words, everything that happened in the past, happens in the present and is going to happen in the future is but a dream.'----Inception, Memento and Lynch. 

(80) Maitreya said: 'After Nârada, the most powerful, pure and leading devotee had explained to him the position of the two swans [of the individual soul and the Supreme Soul who is the Lord], he took leave and departed for the abode of the perfected ones [Siddhaloka]. (81) After leaving orders for his sons to protect the common people, Prâcînabarhi, the wise king then left for practicing austerities in the spiritual resort of Kapila [at Gangâ-sâgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33]. (82) There, with a one-pointed mind living soberly at the lotus feet of Govinda he, continuously chanting, by his devotion managed to free himself from his attachments and attain sameness with the One Reality. (83) Oh sinless one, anyone who listens to or recounts this authoritative, spiritual discourse as narrated by Nârada, will be delivered from the physical concept of life. (84) Taken from the mouth of the leading divinity of wisdom, this story once it is uttered, will purify anyone's heart, for it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and freed from all bondage being liberated no longer wander around in this material world. (85) This wonderful spiritual mystery [this allegory] you've now heard from me, about a person [Purañjana] who took shelter of his wife, puts an end to all doubts about [the matter of] life after death.'

Image is taken from here