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

Purañjana Becomes a Woman in his Next Life

Chapter 28: Purañjana Becomes a Woman in his Next Life

(1) Nârada said: 'Oh King Prâcînabarhi, all the forces of Bhaya, the representatives of death [who are alike the troubles of old age] roamed this earth together with Prajvâra and Kâlakanyâ. (2) But when they one day full of wrath laid siege to the city of Purañjana which was so full of sensual pleasure oh King, they discovered it was protected by the old serpent. (3) The daughter of Kâla then also participated in the violence to take hold of Purañjana's city. Overwhelmed by her someone immediately realizes how insignificant he is. (4) With her attack the Yavanas from all sides entered the gates and created severe trouble all over the city. (5) Purañjana, who as an all too eager householder was overly attached to his family, was in the troubled city thereupon plagued by all kinds of distress. (6) Embraced by the Daughter of Time he lost his beauty and because he in being addicted to sensual pleasures was a miser lacking in intelligence, he was by the Gandharvas and Yavanas [the meat-eaters] by force bereft of his opulence. (7) He saw his town fall apart in opposing fractions, that his sons and grandsons, servants and ministers were disrespectful and that his wife had become indifferent. (8) With Pañcâla being infested with insurmountable enemies he grew very anxious, but because he himself was seized by Kâlakanyâ he couldn't take any counteraction. (9) In his emotional preference for his sons and wife he had lost the real purpose of life and because of Kâlakanyâ everything the poor man had lusted for in his life had become stale. (10) The town that was overrun by the Gandharvas and Yavanas and was smashed by the Daughter of Time, the king against his will had to abandon. (11) For the sole purpose of pleasing his elder brother Bhaya [called 'the fear'], Prajvâra [being 'the fever'] present at the spot, set fire to the city. (12) When the city with all the citizens, servants and followers was ablaze Purañjana, the head of the big family, along with his wife and descendants had to suffer the heat.

(13) With the city being attacked by the Yavanas and seized by Kâlakanyâ and the problems caused by Prajvâra, also the guardian of the city [the snake] got very aggrieved. (14) He couldn't protect the city [against the fire] and had great difficulty trying to get out of there. It was as if he had to escape from a hollow tree that was thrown into the flames. (15) With his physical strength defeated by the Gandharvas and the hostile Yavanas oh King, he frustrated had to cry aloud. (16) What fate now befell the daughters, sons, grandsons, daughters- and sons-in-law and associates, what would become of the kingdom and the palace with all its wealth and goods?

(17) At his separation the householder turned his attention to the 'I' and 'mine' of his home and it thus happened that he with a mind full of obnoxious thoughts had a hard time concerning his wife. (18) 'When I have left for another life, how must this woman exist being bereft of a husband and lamenting with all the children of the family around her? (19) I never ate when she didn't eat, I never missed a bath when she would bathe. She was always devoted to me and fearfully kept silent when I was angry, however afraid she was when I reprimanded her. (20) She gave me good counsel when I was foolish and she was saddened and put off when I was away. Will she, despite of being the mother of such great heroes, be able to hold on to the path of her household duties? (21) How will my poor sons and daughters who have no one else to depend on, live when I like a broken boat in the ocean have disappeared from this world?'

(22) Thus out of his wretched intelligence lamenting what should not be lamented, the one determined to bring him down called Fear approached to arrest him. (23) Purañjana was restrained like an animal by the Yavanas taken to their abode, followed by the stream of his attendants who deeply aggrieved were lost in tears. (24) As soon as the serpent who had to give up the city was arrested and following him had left, the city turned into dust. (25) Forcibly dragged by the mighty Yavana, Purañjana, covered by the darkness of his ignorance, couldn't remember his friend and well-wisher [the Supersoul within] who had been there from the beginning. (26) All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of his. (27) For an endless number of years he in the beyond was absorbed in darkness and, bereft of all intelligence, practically endless had to experience the misery of an impure life of being focussed on women. (28) Because he [till the very end] had kept her in mind he after his death became a well situated woman [a daughter] in the house of the most powerful King Vidarbha [see also B.G. 8: 5]. (29) As the daughter of Vidarbha she [he] was given in marriage as a prize of valor to Malayadhvaja ['as firm as the Malaya hill'] who as the best of the learned [a Pândya ruler] in the fight had defeated many princes and was the conqueror of all other cities. (30) He begot a daughter in her with dark eyes as also seven younger mighty sons* who became the kings of the seven provinces of the south of India [Dravida]. (31) From each of them oh King, millions and millions of descendants were born who ruled the world for the time of a manvantara and longer [see 3.11: 24]. (32) Âgastya [the sage; 'he who was born from a pot'] married the first daughter sworn to the Lord and from her was born a son called Dridhacyuta ['the infallible fortress'] who on his turn had the great sage Idhmavâha ['he who carries the wood'] for his son.

(33) Having divided the entire world among his sons, the pious king called Malayadhvaja went to Kulâcala in a desire to worship Lord Krishna. (34) Giving up her home, children and material happiness, the daughter of Vidarbha with her enchanting eyes followed her lord of wisdom like the moonshine accompanying the moon. (35-36) There he cleansed himself daily both inside and outside with the holy waters of the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ. Subsisting on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, his body undergoing the austerity gradually grew thin. (37) Equipoised he thus conquered the dualities of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress. (38)  With vows [yama] and by regulation [niyama] fixing himself in his spiritual [yoga] realization he subdued his senses, life and consciousness and thus by means of the science of his austerities were all his impurities burned [in the fire of his devotion, compare 4.22: 24, 3.29: 17]. (39) Sitting as immovable at the same place as if a hundred years of the demigods [see 3.11: 12] passed, he, steady in relation to Vâsudeva, the Supreme Lord, knew nothing but that attraction. (40) Like in a dream he by the all-pervasive Supersoul could distinguish himself in perfect awareness: as the self-aware witness certain in his [divine] indifference ['the glad hero']. (41) Under the direct prompting of the Supreme Lord, of the spiritual master Hari [the so-called caitya guru or the guru from within] oh King, he found the pure light of the spiritual knowledge that enlightens all perspectives [see also the six darshanas]. (42) He who thus saw himself in the transcendental Absolute and the Absolute Self within himself, with this before his mind's eye gave up his considerations and withdrew himself [from life].

(43) Vaidarbhî, the daughter of Vidarbha, who served her husband Malayadhvaja with love and devotion, accepted her husband as her godhead, as the supreme knower of the principles, and gave up on her sense enjoyment. (44) In old rags, lean because of her vows and with her hair matted, she radiated next to her husband as peaceful as the flame of a fire. (45) As she was used to, the woman continued serving him who sat there fixed in his sitting posture, until she after he had passed away couldn't detect any sign of life anymore from her beloved husband. (46) When she serving him no longer felt the warmth of his feet, she became as anxious at heart as a doe separated from her partner. (47) Lamenting for herself how wretched it was to be without a friend, she broken-hearted began to cry loudly, wetting her breasts with her tears. (48) 'Get up, please, get up!, oh wise King. This world situated in the middle of the ocean is so very afraid of rogues and rulers full of attachment, you ought to protect her!' (49) Thus lamenting the innocent woman in that lonely place fell down at the feet of her husband with tears running down her cheeks. (50) For her husband's body she built a funeral pyre of wood and placing him on top of it she after igniting it, lamenting, focussed her mind to die [saha-marana] together with him.

(51) Just before that took place a friend of hers, a brahmin, a very learned scholar, pacified her very nicely with mitigating words, speaking to her about her master as she was crying. (52) The brahmin said: 'Who are you? To whom do you belong and who is this man lying there over whom you are lamenting? Don't you recognize Me as the friend whom you in the past have consulted? (53) Oh friend, do you still remember how you, not familiar with the Supersoul, gave Me up as your friend? You were at the time in a position of being attached to desires for material pleasure. (54) You and I oh great soul, are two swans, two friends who for thousands of years in succession walked the same path of the spirit [of devotion] and then got separated from their safe haven [that Mânasa lake of the pure spirit]. (55) You who as that swan had left me oh friend, thereupon traveled the earth as someone with a material consciousness. You then saw a city that was the love of some woman. (56) [In that abode you had] five gardens, nine gates, one protector, three store rooms, six [mercantile] families, five market places and five material elements with one woman running the place. (57) The gardens are the five objects of the senses, the gates My friend are the nine apertures of the senses, the three store rooms stand for fire, water and food and the families are the five senses. (58) The five market places represent the power of action [the five working senses] and the five elements are the fundamental elements of the material world. Man is an eternal controller of the forces, but having entered that city he is out of touch with the [original] intelligence. (59) In that situation being in contact with the outer splendor of the world you, in her company enjoying it, then had to live without the remembrance of the inexhaustible source [of your spiritual existence]. And thus you attained a state that was full of sin, My best one. (60) In fact you are not Vidarbha's daughter, nor is this hero of yours [Malayadhvaja] your well-wishing husband. Neither were you the husband of Purañjanî by whom you were captured in the body with its nine gates. (61) In reality it is so that you, by this deluding energy that I created, considered yourself a man, a woman or a nonsexual being, but you forgot about the two of us as [being united in the pure spirit of the] swans. (62) You and I are not different [in quality]. Look at yourself, you are just like Me, My friend. The imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree ever acknowledged. (63) The two of us do not differ more from each other than the body that one sees of oneself in a mirror or in the eyes of someone else differs from one's own [compare 3.28: 40]. (64) An individual soul who thus like a swan lives together in the heart is, being instructed by the other swan, situated in self-realization, because he then regained the memory that was lost in that [materialistic] separateness.'

(65)  'Oh Prâcînabarhi, I have imparted this spiritual instruction in figures of speech, because the Supreme Lord our God, the Cause of All Causes, loves to be mysterious.'

Kalakanya travels three worlds to find husband!

Candavega Attacks the City of King Purañjana; the Character of Kâlakanyâ
(1) Nârada said: 'Purañjana's wife by means of these love games completely bringing her husband under her control oh great King, thus enjoyed all the satisfaction she gave him. (2) Oh King, the queen perfectly happy welcomed the king who with his attractive face had approached her nicely bathed and fully decorated. (3) Intimately making fun she embraced him as he held her in his arms. Thus being captivated by the woman he lost his keenness and wasn't quite aware of how day and night the insurmountable time was passing. (4) Lying down on the precious bedstead of the queen, the hero, despite of his advanced consciousness, became increasingly illusioned and having his wife's arms for his pillow he, overwhelmed by ignorance considering it to be the highest attainment, didn't realize what self-realization and the Supreme actually meant. (5) Oh best of Kings, this way lustily enjoying with an impure heart, his newly won life passed in half a moment. (6) Purañjana oh King, spending half his life that way, begot in his wife eleven sons and hundreds [of grandsons]. (7) He also had over ten daughters and a hundred [granddaughters], and all those daughters of Purañjana, oh founding father, were just as famous as their parents because of their good conduct, magnanimity and [other] qualities. (8) He the King of Pañcâla for expanding his line married his sons with the best of wives and his daughters to equally qualified husbands. (9) Also the hundreds of sons of the [grand]sons all produced hundreds and hundreds of other descendants because of which Purañjana's family increased immensely in the land of Pañcâla. (10) Because of his deep rooted attachment to material enjoyment he became fully subservient to his descendants who heavily plundered his home and treasury. (11) He, so full of desires, just like you conducted sacrifices out of respect for the forefathers, the gods and the great ones in society. But they were all equally ghastly inspired by the killing of poor animals. (12) Thus wantonly involved with a heart enslaved by kith and kin, one day the time [of old age] arrived that is not very loved by those who are fond of women.
(13) Oh King, there is a king belonging to the heavenly kingdom [Gandharvaloka] who is called Candavega ['the impetuously streaming time']. He has the lead over threehundred and sixty very powerful other Gandharvas. (14) There are also an equal amount of black and white heavenly women of Candavega [the light and dark periods of the month, see 3.11: 10]. They all surrounded the city to plunder the amenities for sensual pleasure. (15) When all the followers of Candavega began to plunder the city of Purañjana, they met with the big serpent present there for its defense [his five hoods stand for the five kinds of life air: prana, apâna, vyâna, udâna and samâna; see 4.25: 35 and list]. (16) Single-handedly he for a hundred years as the guardian of Purañjana's city valiantly fought the seven hundred and twenty Gandharvas. (17) Becoming weak all alone fighting so many warriors, his intimate friend[, the ruler] of the city state along with all his friends and relatives, got very anxious and sad. (18) He who within the city [of the five senses] Pañcâla enjoyed the sweetest love and together with his associates collected the necessary means for it, as a hen-pecked husband couldn't understand though what kind of fear he actually dealt with [the fear of death].
(19) [All of this happened during the time that] the daughter of the Almighty Time [called Kâlakanyâ] traveled the three worlds desiring someone for a husband oh King Prâcînabarhi, but there was never anyone who accepted her proposal. (20) Unhappy about it she was known in the world as Durbhagâ ['ill-fated'], but because she once had pleased a wise king who had accepted her [called Jayâti who by S'ukrâcârya had been cursed with premature old age], she granted Pûru [the son faithfull to Jayâti] a boon [viz. to inherit the kingdom. See also 9.18]. (21) Once when I myself was traveling around she descended to earth from her heavenly abode [Brahmaloka] and, illusioned by lust, proposed to me while I was a vowed celibate. (22) [After I turned her down] she out of illusion having become very angry with me, cursed me saying: 'Having turned down my request thou sage, you will never be able to remain at one place.' (23) After that frustration of her plans, she on my instigation approached the ruler of the Yavanas [the untouchables also called mlecchas or meat-eaters] named Bhaya ['fear'] to accept him as her husband. (24) She said to him: 'Oh great hero, you as the best of the untouchables I accept as the husband of my desire. No one will ever see the plans foiled he made with you. (25) The following two kinds of people are of lamentation: the ignorant not following the path of charity and the foolish who never wish to accept what according to custom and the scriptures is brought about by God's grace. (26) Therefore accept me oh gentleman, I am willing to serve. Have mercy with me, for every man it is a matter of principle to be of compassion for people in distress.'
(27) When the king of the Yavanas heard the daughter of Time express herself in these words, he, according to the will of God prepared to do his duty in the private sphere, addressed her with a smile: (28) 'For being unacceptable because of the inauspiciousness you stand for you are never welcome to considerate souls. I've thought about this matter and ascertained that you must have a husband. (29) Please, oh you who move about imperceptibly, enjoy this world that is built upon karma, upon fruitive action. With the help of my soldiers you will unhindered be able to guide the people to their death. (30) I give you my brother Prajvâra ['the fever of Vishnu'] and thus you become my sister. Together with the two of you and my fearsome soldiers, I will roam about unseen in this world.'

being lost in impatience and pierced by the arrows of Cupid?'

This translation of Shribhagvatamahapuranam has been used. 

Chapter 26: King Purañjana Goes Hunting and Finds his Morose Wife
(1-3) Nârada said: 'Once upon a time he [King Purañjana] went to the forest called Pañca-prastha ['the five destinations'] carrying his bow, golden armor and inexhaustible quiver. He traveled on the two wheels and one axle of a swift chariot with golden ornaments that, being drawn by five horses, had one sitting place, seven armor plates, three flags and two posts for his harnesses. He carried five weapons and two special arrows. Together with his eleventh commander and his one chariot driver who held one set of reins, he knew five objectives and five different ways of approach. (4) Having taken up his bow and arrows he was very proud of having left his wife behind, for that was a thing next to impossible for him. [But] inspired by the evil thought of hunting he went there to kill animals. (5) With the demoniac darkness of a lack of enlightenment in his heart he had taken to the horrible practice of mercilessly with sharp arrows killing the animals in the forests. (6) A king in his greed [for flesh] may, as is regulated by the directions of the Vedas, kill in the forest as many animals fit for sacrifices in holy places as are needed and not more than that. (7) Oh King, any man of learning who must do his job the way it is regulated, will by [the power of] that spiritual knowledge never be affected by such activities. (8) Or else he by his karmic actions will get entangled in a notion of false prestige and thus, having fallen under the influence of the natural modes, bereft of all knowledge be going downhill.
(9) Because of the destruction of the animal bodies that were pierced by the arrows which had different kinds of feathers, there was great sadness, it was a distress unbearable for compassionate souls. (10) From killing game like rabbits, buffaloes, bison, black deer, porcupines and various other kinds he got very tired. (11) When he was done he arrived thirsty and exhausted back home to take a bath, have a proper meal and rest to find his peace back. (12) After he [some day] as should had perfumed and smeared his body with sandalwood pulp, he, nicely garlanded and beautifully ornamented, wanted to pay attention to his queen. (13) Satisfied, joyous and very proud as well he had his mind on Cupid and didn't aim at a higher consciousness with his wife who maintained him with her royal household. (14) Oh dear King, worried a little he asked the maids of the household: 'Oh my beauties, is everything okay with you and your mistress? (15) All the matters at home at the moment appear to be not as attractive as before. To have no mother or wife at home devotedly welcoming her husband is like having a chariot without wheels. What man of learning would sit on such a poor thing? (16) Where is she now, that intelligent woman who delivers me from drowning in an ocean of worries and inspires me at every step?'
(17) The women answered: 'Oh King go and see how your beloved one lies on the bare floor oh killer of the enemies. We have no idea why she has taken to this kind of behavior!' 
(18) Nârada said: 'When he saw his queen lying on the ground as if she were a mendicant, Purañjana racking his brains over the scene, was most bewildered. (19) Pacifying her with sweet words and a heart full of regrets, he couldn't notice any sign of anger that would prove any love from the side of his sweetheart. (20) Gradually first touching her feet and then embracing her on his lap, the hero experienced in flattery began to appease her. (21) Purañjana said: 'Masters unto servants who acting out of line committed an offense oh auspicious one, are with those whom they accepted as their subjects of no instruction if they wouldn't reprimand them. (22) The punishment by the master meted out to the servants constitutes the greatest favor. A fool doesn't know oh slender maiden, that to be angry is the duty of a friend! (23) That face of yours that with its beautiful teeth and eyebrows fills me with attachment and now so gloomy is hanging down, you together with your sweet voice, like a bee should lift up to me shining, smiling and glancing from under its bluish hair so beautiful to your straight nose. Please oh thoughtful one, I'm all yours. (24) Except for when he belongs to the school of the enlightened souls on this earth, I am willing to punish him who wronged you oh wife of this hero. As far as I am concerned he will not live without fear and anxiety in the three worlds or anywhere else, when he is anyone else but a servant of Vishnu ['the enemy of Mura']! (25) Your face was never without its decorations nor have I ever before seen you that dirty, morose,  upset and without your luster and affection. Never I saw your nice breasts wet with tears or your lips not red of kunkum. (26) My most intimate friend, be kind to this man who did the wrong thing because he went hunting on his own accord. What woman who with her great beauty controls the lusty desires of her husband wouldn't dutifully embrace him being lost in impatience and pierced by the arrows of Cupid?'

The Story of Bramha-Vidya: Bhagvata Purana Canto 4B, Chapter 25

This is a very sublime story expressed in very simple words to impress Bramha-Vidya upon listener's psyche. This translation of Shrimadbhagvata Mahapurana has been used.

This story is also unique in the sense that it establishes that God also resides in his holy legends. It gives stories what I have thought all along to be a life-like quality, an element of reality. The following story, in the chapter 25, 26, 27 of Canto 4 B of Shrimadbhagvata Mahapurana consists of great sage Narada's commentary on morale of the story. 

The first part strictly suggests why sacrifices are waste and Bhakti is most important is suggested later on.
Chapter 25: About the Character of King Purañjana
(1) Maitreya said: 'After thus having given instruction, the Destroyer worshiped by the sons of Barhishat vanished from there right before the eyes of the princes. (2) While they at that water for an endless number of years executed austerities, all the Pracetâs recited the prayer as sung by Lord S'iva. (3) Oh Vidura, meanwhile a compassionate Nârada as a knower of the spiritual truth instructed King Prâcînabarhi who had a mind full of attachment to fruitive activities: (4) 'Oh King, [he said] what spiritual welfare do you expect from fruitive activities? That way engaged you will not see the misery disappear nor will the ultimate good of happiness be attained.'
(5) The king replied: 'I don't know oh great transcendental soul, my intelligence is occupied by my desire for the fruits. Please enlighten me on the pure, spiritual knowledge that will relieve me of my workload. (6) In the superficial duties of one's family life with sons, a wife and wealth, transcendence is not considered to be the goal of life, and thus one discovers that one is a fool wandering around on all paths of material existence.'
(7) Nârada said: 'Oh my dearest ruler of the citizens, oh King, may I remind you of all the thousands of animals that you without pity have killed in the sacrifices? (8) Remembering the harm you did to them, they are all waiting for you boiling with anger to pierce you with horns of iron after you've died. (9) In this connection I will relate to you the very old story about the character of Purañjana ['he who is after the city that is the body']. Understand what I'm going to tell you now. (10) Once there was a king of great renown named Purañjana oh Ruler. He had a friend called Avijñâta ['the unknown one'] of whom nobody knew what he did. (11) He restlessly traveled the planet all over to hold his ground [with a residence], but when he couldn't find [that place for] himself that way, he got morose. (12) Wishing a residence that answered to all his desires he thought that none of all the places that he saw was good enough. (13) One day at the southern side of the Himalayas he spotted on its ridges a city with nine gates that offered him all facilities [compare B.G. 5: 13]. (14) Packed with houses and surrounded by walls it had towers, gates, parks, canals, windows and domes made of gold, silver and iron. (15) The floors of the palaces were bedecked with sapphires, crystal, diamonds, pearls, emeralds and rubies which gave the city a luster as radiating as the celestial town called Bhogavatî. (16) There were assembly houses, squares and streets with gambling houses, shops and places to repose which were decorated with flags, festoons and hanging gardens. (17) In the outskirts of that town one saw the nicest trees and creepers and there was a lake vibrating with the sounds of chirping birds and colonies of humming bees. (18) From the waterfall of a mountain stream the treasury of trees on the bank of the lotus-filled lake received a springtime mist of water droplets on its branches. (19) The different groups of forest animals were as tame as the wisest sages and all the cooing of its cuckoos made any passenger feel welcome. (20) There he happened to see a very beautiful woman coming towards him surrounded by ten servants who each led a hundred others. (21) Young as she was with a desirable, well-shaped figure she was looking for a husband and on all sides guarded by a five-hooded snake. (22) With an attractive nose and beautiful teeth the young woman had a nice forehead and beautiful harmoniously to her face arranged ears with dazzling earrings. (23) She wore a yellow garment and had a beautiful waist with a dark skin, a golden belt and at her feet ankle bells tinkling as she walked. She looked like a denizen of heaven. (24) Pacing as graceful as an elephant she with the end of her sârî, timidly tried to cover the equally round and full breasts speaking for her youth. (25) Moved by her sexual attraction, the arrows of her looks, the exciting love of her eyebrows and the great beauty of her coy smiles, the hero addressed her very gently.
(26) 'Who are you with those beautiful lotus petal eyes? Who do you belong to, where do you come from and what are you doing  here near this city oh chaste one? Please be so kind to tell me what your plans are oh timid girl. (27) Who are all these followers, your eleven guards and all these women? Oh you with your beautiful eyes, what kind of snake is that preparing your way? (28) In your shyness you are as the wife of S'iva [Umâ] or rather Sarasvatî [of Brahmâ] or even better... the Goddess of Fortune [Lakshmî belonging to Vishnu]! Where is the lotus flower that must have fallen from the palm of your hand in your search for your husband, you as alone as a sage in the forest walking on feet from which one may expect anything one might wish for? (29) And when you are none of these [goddesses] oh fortunate one - for your feet are touching the ground - then you as someone who is so much alike the transcendental goddess of the Enjoyer of the Sacrifices, deserve it to walk to the greater beauty of this city alongside this great hero, I who am of the greatest glory in this world! (30) By your shy looks, sympathetic smiles and bewildering eyebrows you have upset me. Because of you I am pained by the almighty Cupid. Therefore have mercy with me, my dearest beauty. (31) Your face with such nice eyebrows and warm eyes, surrounded by the locks of your bluish hair hanging loose, you in your shyness haven't even lifted to grant me the vision of your look and the sweet words of your speech oh woman with the lovely smile.'
(32) Nârada said: 'Oh hero, the woman attracted by the impatient begging of Purañjana, smiled and addressed the staunch one: (33) 'I'm not sure about who has put me on this planet oh best among the men, nor from whose lineage the others were born or what their names are. (34) What I know is that all of us souls are there today, that is all. I do not know oh hero, who created this city where all beings have their residence. (35) All these men and women at my side are my male and female friends oh respectable one, and when I am asleep the snake stays awake to protect this city. (36) Fortunately you have come to this place, may you find all happiness! I and my friends oh killer of the enemy, will provide for all the sense enjoyment you desire. (37) Just be so good to stay in this city with the nine gates oh mighty one, to enjoy for a hundred years the matters of life that I have arranged here for you. (38) Who else but you would I allow to enjoy? Without the certainty of your wisdom and knowledge in this, that would be as foolish as it is for animals not seeing what lies ahead, to aspire a life in the hereafter. (39) With religious rituals, economic development and regulated pleasures one can enjoy a life here beyond the ken of the transcendentalists in having offspring, the nectar of the sacrifices, a good repute and [access to higher] worlds without lamentation and disease. (40) The forefathers, the gods, man in general, all living beings and each person for himself, will all defend that a householder's life like this constitutes the [safe and] blessed refuge [for people] in the material world. (41) Who indeed my great hero, would not accept such an easy to get magnanimous, beautiful and famous husband like you? (42) Which woman's mind in this world would not be drawn to your able body with its strong arms oh mighty man who only travels around to dissipate with your utmost effort and alluring smiles the distress of  a poor woman like me?'
(43) Nârada continued: 'O King, thus at that place having agreed upon the terms of their engagement with each other, they as husband and wife entered the city to enjoy their life there for a hundred years. (44) When it was too hot he surrounded by women entered the river to sport with them there, and the singers at different places sang nice songs about it. (45)  The city had seven gates above the ground and two below that were constructed for the ruler or anyone else to go to different places. (46) Five of the gates faced the east, one was at the south, one at the north and two gates where found at the western side. I will describe their names to you oh King. (47) At one place at the eastern side two gates were built named Khadyotâ ['glowworm'] and Âvirmukhî ['torchlight']. The king used them to go to the city of Vibhrâjita ['to see clearly'] with his friend Dyumân ['of the sun']. (48) At another location in the east there were built the gates called Nalinî and Nâlinî ['mystical names for the nostrils'] and they were used when he with his friend named Avadhûta ['the one who got rid'] went to a place called Saurabha ['aroma']. (49) The fifth gate on the eastern side called Mukhyâ ['of the mouth'] was used by the king of the city, accompanied by Rasajña ['the taster'] and Vipana ['the organ of speech'], to go to two places called Bahûdana ['many a gift'] and Âpana ['the market']. (50) Going through the southern city gate named Pitrihû ['invoking the ancestors'] oh King, Purañjana together with his friend S'rutadhara ['having a good memory'] visited the southern country side named Dakshina-pañcâla ['the southern territories']. (51) The city gate called Devahû ['the one to God'] in the north was used by Purañjana to visit together with S'rutadhara the northern countryside Uttara-pañcâla ['the northern fivefold']. (52) The gate on the western side called Âsurî ['the one void of light'] was used by Purañjana to go together with Durmada ['the one mad about'] to the city of pleasure called Grâmaka ['a small place']. (53) The western gate called Nirriti ['the bottom, dissolution'] was used by Purañjana to go to the place called Vais'asa ['distress, slaughter'] accompanied by his friend Lubdhaka ['the covetous one']. (54) The king belonging to those endowed with sight went through [the subterranean gates named] Nirvâk ['speechlessness'] and Pes'askrit ['the hand'] to engage in activities together with two blind citizens. (55) When he went to his private quarters, he did so accompanied by Vishûcîna ['going apart'] and then in a state of illusion to his satisfaction and happiness enjoyed the love of his wife and children. (56) Thus strongly attached to act in lust and foolishness for the sake of a certain result, he was cheated in being controlled by whatever his queen wanted him to do. (57-61) When she drank liquor, he drank and got drunk. When she ate he ate, chewing with her whatever she was chewing. When his wife sang he used to sing and when she at times had to cry, he cried too. When she had to laugh he laughed as well, when she talked chitchat, he prattled after her. Wherever she went for a walk, he followed in her footsteps, when she stood still, he stood still and when she laid herself down on her bed, he had the habit to lie down following her example. He also had the habit of sitting down when she sat and at times listened to what she was listening to. When she saw something he looked for the same and when she smelled something, he usually smelled it too. When she touched, he touched and when she was complaining he followed her in being equally wretched. He enjoyed it when she was enjoying and when she was satisfied, he was the same after her. (62) Thus captivated by the queen he was led astray, away from his own nature and as the foolish king who helplessly did what she did, as weak as a pet animal.'