#parāśara

[prabhupadanugas]

श्रीभगवानुवाच भूयएवमहाबाहोश्रुणुमेपरमंवचः | यत्तेSहंप्रीयमाणायवक्ष्यामिहितकाम्यया || १ || śrī-bhagavān uvāca bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy. The word paramam is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is paramam, or the Supreme Personality of Godhead. While Kṛṣṇa was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter he has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences. The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because he is very dear to Him, for his benefit such discourses are taking place. https://gloriousgita.com/verse/en/10/1 https://bhagavad-gita.org/Gita/verse-10-01.html https://bookchanges.com/wp-content/uploads/2009/09/Bg-Chapter-10-diff.htm https://youtube.com/c/HearSrilaPrabhupada https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran https://www.instagram.com/p/Co1QBnlo1Ff/?igshid=NGJjMDIxMWI=

[iskconchd]

श्रीमद्‌ भगवद्‌गीता यथारूप 2.32 https://srimadbhagavadgita.in/2/32 यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २.३२ ॥ TRANSLATION हे पार्थ! वे क्षत्रिय सुखी हैं जिन्हें ऐसे युद्ध के अवसर अपने आप प्राप्त होते हैं जिससे उनके लिए स्वर्गलोक के द्वार खुल जाते हैं । PURPORT विश्र्व के परम गुरु भगवान् कृष्ण अर्जुन की इस प्रवृत्ति की भर्त्सना करते हैं जब वह कहता है कि उसे इस युद्ध में कुछ भी तो लाभ नहीं दिख रहा है । इससे नरक में शाश्र्वत वास करना होगा । अर्जुन द्वारा ऐसे वक्तव्य केवल अज्ञानजन्य थे । वह अपने स्वधर्म के आचरण में अहिंसक बनना चाह रहा था, किन्तु एक क्षत्रिय के लिए युद्धभूमि में स्थित होकर इस प्रकार अहिंसक बनना मूर्खों का दर्शन है । पराशर-स्मृति में व्यासदेव के पिता पराशर ने कहा है – क्षत्रियों हि प्रजारक्षन् शस्त्रपाणिः प्रदण्डयन् । निर्जित्य परसैन्यादि क्षितिं धर्मेण पाल्येत् ॥ “क्षत्रिय का धर्म है कि वह सभी क्लेशों से नागरिकों की रक्षा करे । इसीलिए उसे शान्ति तथा व्यवस्था बनाये रखने के लिए हिंसा करनी पड़ती है । अतः उसे शत्रु राजाओं के सैनिकों को जीत कर धर्मपूर्वक संसार पर राज्य करना चाहिए ।” यदि सभी पक्षों पर विचार करें तो अर्जुन को युद्ध से विमुख होने का कोई कारण नहीं था । यदि वह शत्रुओं को जीतता है तो राज्यभोग करेगा और यदि वह युद्धभूमि में मरता है तो स्वर्ग को जायेगा जिसके द्वार उसके लिए खुले हुए हैं । युद्ध करने के लिए उसे दोनों ही तरह लाभ होगा । ----- Srimad Bhagavad Gita As It Is 2.32 yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam TRANSLATION O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. PURPORT As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of Arjuna, who said, “I do not find any good in this fighting. It will cause perpetual habitation in hell.” Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a kṣatriya to be on the battlefield and to become nonviolent is the philosophy of fools. In the Parāśara-smṛti, or religious codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated: kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan nirjitya para-sainyādi kṣitiṁ dharmeṇa pālayet “The kṣatriya’s duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world.” Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets, whose doors were wide open to him. Fighting would be for his benefit in either case. ----- #krishna #iskconphotos #motivation #success #love #bhagavatamin #india #creativity #inspiration #life #spdailyquotes #devotion

[prabhupadadasi]

nāradaḥ — Nārada; uvāca — said;pārāśarya — O son of Parāśara;mahā-bhāga — the greatly fortunate; bhavataḥ — your; kaccit— if it is; ātmanā — by the self-realization of; parituṣyati — does it satisfy; śārīraḥ — identify the body; ātmā — self; mānasaḥ — identifying the mind; eva — certainly; vā — and.

Translation

Addressing Vyāsadeva, the son of Parāśara, Nārada inquired: Are you satisfied by identifying with the body or the mind as objects of self-realization?

Śrimad-Bhāgavatam 1.5.2

[chaitanyavijnanam]

శ్రీమద్భగవద్గీత - 494: 13వ అధ్., శ్లో 05 / Bhagavad-Gita - 494: Chap. 13, Ver. 05

🌹. శ్రీమద్భగవద్గీత - 494 / Bhagavad-Gita - 494 🌹 ✍️. శ్రీ ప్రభుపాద, 📚. ప్రసాద్ భరద్వాజ 🌴. 13వ అధ్యాయము - క్షేత్ర క్షేత్రజ్�� విభాగ యోగం - ప్రకృతి, పురుషుడు, చైతన్యము - 05 🌴 05. ఋషిభిర్బహుధా గీతం ఛన్దోభిర్వివిధై: పృథక్ | బ్రహ్మసూత్రపదైశ్చైవ హేతుమద్భిర్వినిశ్చితై: ||

🌷. తాత్పర్యం : క్షేత్రము, క్షేత్రములను గూర్చిన ఆ జ్ఞానము పలువురు ఋషులచే వివిధ వేదగ్రంథము లందు వర్ణింప బడినది. అట్టి జ్ఞానము విశేషముగా వేదాంతసూత్రములందు కార్యకారణములతో హేతుబద్ధముగా ప్రకటింప బడినది.

🌷. భాష్యము : ఈ క్షేత్రక్షేత్రజ్ఞ జ్ఞానమును విశదీకరించుటలో దేవదేవుడైన శ్రీకృష్ణుడే వాస్తవమునకు అత్యున్నత ప్రామాణికుడై యున్నాడు. అయినను సామాన్య ఆచారము ప్రకారము విద్వాంసులు మరియు ప్రామాణికులైనవారు సర్వదా ఏ విషయమును గూర్చియైననను పూర్వపు ఆచార్యుల వచనములను నిదర్శనములుగా చూపుదురు గనుక ఇచ్చట శ్రీకృష్ణుడు ఆత్మ, పరమాత్మల అతి వివాదాస్పాదమైన ద్వైతాద్వైత విషయములను ప్రామాణికమైనవిగా అంగీకరించబడిన వేదాంతసూత్రములకు అన్వయించుచు వివరించుచున్నాడు. కనుకనే తొలుత అతడు “ఇది పలువురు ఋషుల అభిప్రాయము ననుసరించి యున్నది” యని పలికియుండెను. అట్టి ఋషులలో వేదాంతసూత్ర కర్తయైన వ్యాసదేవుడు గొప్ప ఋషి.

ఆ వ్యాసదేవుని వేదాంతసూత్రములలో ద్వైతత్వము పూర్ణముగా విశదీకరింపబడినది. వ్యాసదేవుని జనకుడైన పరాశరముని సైతము గొప్ప ఋషి. ఆయన తన ధర్మగ్రంథములలో “అహం త్వం చ తథాన్యే.... “ యని రచించియుండెను. “అనగా నేను, నీవు, ఇతర జీవులనెడి మనమందరము భౌతికదేహముల యందున్నను వాస్తవమునకు దివ్యులమే. కాని ప్రస్తుతము మన వివిధకర్మల కారణముగా మనము వివిధ ప్రకృతిజన్యగుణములచే బంధితులమైనాము. తత్కారణముగా కొందరు ఉన్నతగుణ స్థితిలో, మరికొందరు అధమనైజములో నిలిచియున్నారు. కాని ఈ ఉన్నత, అధమ స్వభావములనునవి అజ్ఞానజనితములు. అవియే అసంఖ్యాక జీవరాసులుగా ప్రకటమగుచుండును. కాని చ్యుతి లేనటువంటి పరమాత్ముడు మాత్రము ప్రకృతిజన్య త్రిగుణములచే అపవిత్రుడు గాక దివ్యుడై యున్నాడు.”

🌹 🌹 🌹 🌹 🌹

🌹 Bhagavad-Gita as It is - 494 🌹 ✍️ Sri Prabhupada, 📚 Prasad Bharadwaj 🌴 Chapter 13 - Kshetra Kshtrajna Vibhaga Yoga - Nature, the Enjoyer and Consciousness - 05 🌴 05. ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ

🌷 Translation : That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.

🌹 Purport : The Supreme Personality of Godhead, Kṛṣṇa, is the highest authority in explaining this knowledge. Still, as a matter of course, learned scholars and standard authorities always give evidence from previous authorities. Kṛṣṇa is explaining this most controversial point regarding the duality and nonduality of the soul and the Supersoul by referring to a scripture, the Vedānta, which is accepted as authority. First He says, “This is according to different sages.” As far as the sages are concerned, besides Himself, Vyāsadeva (the author of the Vedānta-sūtra) is a great sage, and in the Vedānta-sūtra duality is perfectly explained.

And Vyāsadeva’s father, Parāśara, is also a great sage, and he writes in his books of religiosity, aham tvaṁ ca tathānye.… “we – you, I and the various other living entities – are all transcendental, although in material bodies. Now we are fallen into the ways of the three modes of material nature according to our different karma. As such, some are on higher levels, and some are in the lower nature. The higher and lower natures exist due to ignorance and are being manifested in an infinite number of living entities. But the Supersoul, which is infallible, is uncontaminated by the three qualities of nature and is transcendental.”

🌹 🌹 🌹 🌹 🌹

[saptrishisastro]

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[themysticrebel]

The great Parāśara Muni, the father of Vaidic astrology. Salutations to thee.

॥ ॐ बलि गोत्रप्रमुख सप्तर्षि पराशराय नमः ॥

[thevaisnava]

TEXT 1 śrī-bhagavān uvāca bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā SYNONYMS śrī-bhagavān uvāca—the Supreme Personality of Godhead said; bhūyaḥ—again; eva—certainly; mahā-bāho—O mighty—armed; śṛṇu—just hear; me—My; paramam—supreme; vacaḥ—instruction; yat—that which; te—to you; aham—I; prīyamāṇāya—thinking you dear to Me; vakṣyāmi—say; hita-kāmyayā—for your benefit. TRANSLATION The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained. PURPORT The word bhagavān is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is Bhagavān, or the Supreme Personality of Godhead. While Kṛṣṇa was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord has already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter He has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences. The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place. TEXT 2 na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ SYNONYMS na—never; me—My; viduḥ—know; sura-gaṇāḥ—the demigods; prabhavam—origin, opulences; na—never; mahā-ṛṣayaḥ—great sages; aham—I am; ādiḥ—the origin; hi—certainly; devānām—of the demigods; mahā-ṛṣīṇām—of the great sages; ca—also; sarvaśaḥ—in all respects. TRANSLATION Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages. PURPORT As stated in the Brahma-saṁhitā, Lord Kṛṣṇa is the Supreme Lord. No one is greater than Him; He is the cause of all causes. Here it is also stated by the Lord personally that He is the cause of all the demigods and sages. Even the demigods and great sages cannot understand Kṛṣṇa; they can understand neither His name nor His personality, so what is the position of the so-called scholars of this tiny planet? No one can understand why this Supreme God comes to earth as an ordinary human being and executes such wonderful, uncommon activities. One should know, then, that scholarship is not the qualification necessary to understand Kṛṣṇa. Even the demigods and the great sages have tried to understand Kṛṣṇa by their mental speculation, and they have failed to do so. In the Śrīmad-Bhāgavatam also it is clearly said that even the great demigods are not able to understand the Supreme Personality of Godhead. They can speculate to the limits of their imperfect senses and can reach the opposite conclusion of impersonalism, of something not manifested by the three qualities of material nature, or they can imagine something by mental speculation, but it is not possible to understand Kṛṣṇa by such foolish speculation. Here the Lord indirectly says that if anyone wants to know the Absolute Truth, "Here I am present as the Supreme Personality of Godhead. I am the Supreme." One should know this. Although

one cannot understand the inconceivable Lord who is personally present, He nonetheless exists. We can actually understand Kṛṣṇa, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gītā and Śrīmad-Bhāgavatam. The conception of God as some ruling power or as the impersonal Brahman can be reached by persons who are in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position. Because most men cannot understand Kṛṣṇa in His actual situation, out of His causeless mercy He descends to show favor to such speculators. Yet despite the Supreme Lord's uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. Only the devotees who are fully surrendered unto the Supreme Lord can understand, by the grace of the Supreme Personality, that He is Kṛṣṇa. The devotees of the Lord do not bother about the impersonal Brahman conception of God; their faith and devotion bring them to surrender immediately unto the Supreme Lord, and out of the causeless mercy of Kṛṣṇa they can understand Kṛṣṇa. No one else can understand Him. So even great sages agree: What is ātmā, what is the Supreme? It is He whom we have to worship. TEXT 3 yo mām ajam anādiṁ ca vetti loka-maheśvaram asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate SYNONYMS yaḥ—anyone who; mām—Me; ajam—unborn; anādim—without beginning; ca—also; vetti—knows; loka—of the planets; mahā-īśvaram—the supreme master; asammūḍhaḥ—undeluded; saḥ—he; martyeṣu—among those subject to death; sarva-pāpaiḥ—from all sinful reactions; pramucyate—is delivered. TRANSLATION He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins. PURPORT As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa's supreme position, can one be free completely from all sinful reactions. Here the Lord is described by the word aja, meaning "unborn," but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior, material energy, but is always in the superior energy. In this verse the words vetti loka-maheśvaram indicate that one should know that Lord Kṛṣṇa is the supreme proprietor of the planetary systems of the universe. He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is different even from the great demigods like Brahmā and Śiva. And because He is the creator of Brahmā, Śiva and all the other demigods, He is the Supreme Person of all planets. Śrī Kṛṣṇa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reactions. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gītā.

One should not try to understand Kṛṣṇa as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions. If Kṛṣṇa is known as the son of Devakī, then how can He be unborn? That is also explained in Śrīmad-Bhāgavatam: When He appeared before Devakī and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child. Anything done under the direction of Kṛṣṇa is transcendental. It cannot be contaminated by material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material nature is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa. As stated in the first verse of the Sixth Chapter of Bhagavad-gītā, one who acts as a matter of duty because he has been ordered to do so by the Supreme Lord, and who does not seek shelter in the fruits of his activities (anāśritaḥ karma-phalam), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyāsī and a yogī, and not the man who has simply taken the dress of the sannyāsī, or a pseudo yogī. TEXTS 4-5 buddhir jñānam asammohaḥ kṣamā satyaṁ damaḥ śamaḥ sukhaṁ duḥkhaṁ bhavo 'bhāvo bhayaṁ cābhayam eva ca ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ SYNONYMS buddhiḥ—intelligence; jñānam—knowledge; asammohaḥ—freedom from doubt; kṣamā—forgiveness; satyam—truthfulness; damaḥ—control of the senses; śamaḥ—control of the mind; sukham—happiness; duḥkham—distress; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; ca—also; abhayam—fearlessness; eva—also; ca—and; ahiṁsā—nonviolence; samatā—equilibrium; tuṣṭiḥ—satisfaction; tapaḥ—penance; dānam—charity; yaśaḥ—fame; ayaśaḥ—infamy; bhavanti—come about; bhāvāḥ—natures; bhūtānām—of living entities; mattaḥ—from Me; eva—certainly; pṛthak-vidhāḥ—variously arranged. TRANSLATION Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone. PURPORT The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa, and they are described here. Intelligence refers to the power to analyze things in their proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education

there is no knowledge about spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete. Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Kṣamā, tolerance and forgiveness, should be practiced; one should be tolerant and excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are, for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straightforward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth. Control of the senses means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, one should restrain the mind from unnecessary thoughts; that is called śama. One should not spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Kṛṣṇa consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Kṛṣṇa consciousness. Anything favorable for the development of Kṛṣṇa consciousness should be accepted, and anything unfavorable should be rejected. Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam (11.2.37) it is stated, bhayaṁ dvitīyābhiniveśataḥ syāt: fear is caused by our absorption in the illusory energy. But those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Abhayam, fearlessness, is possible only for one in Kṛṣṇa consciousness. Ahiṁsā, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc.

, do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahiṁsā means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence. Samatā, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. That which is favorable for prosecuting Kṛṣṇa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to reject and nothing to accept save in terms of its usefulness in the prosecution of Kṛṣṇa consciousness. Tuṣṭi, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and regulations in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Kṛṣṇa consciousness, he should accept such bodily troubles when they are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gītā as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge. As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Kṛṣṇa consciousness. That is not only a good cause, but the best cause. Because Kṛṣṇa is good, His cause is also good. Thus charity should be given to a person who is engaged in Kṛṣṇa consciousness. According to Vedic literature, it is enjoined that charity should be given to the brāhmaṇas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brāhmaṇas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brāhmaṇa is supposed to devote his whole life to understanding Brahman. Brahma jānātīti brāhmaṇaḥ: one who knows Brahman is called a brāhmaṇa. Thus charity is offered to the brāhmaṇas because they are always engaged in higher spiritual service and have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to one in the renounced order of life, the sannyāsī. The sannyāsīs beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life—awakening their Kṛṣṇa consciousness—it is the business of the sannyāsīs to go as beggars to the householders and encourage them to be Kṛṣṇa conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyāsīs; hence

charity is to be given to the renouncer of life, to the brāhmaṇas, and similar good causes, not to any whimsical cause. Yaśas, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Kṛṣṇa consciousness and it is known, then he is truly famous. One who does not have such fame is infamous. All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord. Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can manifest itself in this material world which is not in Kṛṣṇa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Kṛṣṇa. TEXT 6 maharṣayaḥ sapta pūrve catvāro manavas tathā mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ SYNONYMS mahā-ṛṣayaḥ—the great sages; sapta—seven; pūrve—before; catvāraḥ—four; manavaḥ—Manus; tathā—also; mat-bhāvāḥ—born of Me; mānasāḥ—from the mind; jātāḥ—born; yeṣām—of them; loke—in the world; imāḥ—all this; prajāḥ—population. TRANSLATION The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them. PURPORT The Lord is giving a genealogical synopsis of the universal population. Brahmā is the original creature born out of the energy of the Supreme Lord, who is known as Hiraṇyagarbha. And from Brahmā all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanātana and Sanat-kumāra, and the fourteen Manus, are manifested. All these twenty-five great sages are known as the patriarchs of the living entities all over the universe. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahmā underwent penance for one thousand years of the demigods before he realized by the grace of Kṛṣṇa how to create. Then from Brahmā came Sanaka, Sananda, Sanātana and Sanat-kumāra, then Rudra, and then the seven sages, and in this way all the brāhmaṇas and kṣatriyas are born out of the energy of the Supreme Personality of Godhead. Brahmā is known as Pitāmaha, the grandfather, and Kṛṣṇa is known as Prapitāmaha, the father of the grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gītā (11.39). TEXT 7 etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ so 'vikalpena yogena yujyate nātra saṁśayaḥ SYNONYMS etām—all this; vibhūtim—opulence; yogam—mystic power; ca—also; mama—of Mine; yaḥ—anyone who; vetti—knows; tattvataḥ—factually; saḥ—he; avikalpena—without division; yogena—in devotional service; yujyate—is engaged; na—never; atra—here; saṁśayaḥ—doubt. TRANSLATION One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt. PURPORT The highest summit of spiritual perfection is knowledge of the Supreme Personality of Godhead. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that God is great, but they do not know in detail how God is great. Here are the details. If one knows factually how God is great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord. When one factually knows the opulences of the Supreme, there is no alternative but to surrender to Him. This factual

knowledge can be known from the descriptions in Śrīmad-Bhāgavatam and Bhagavad-gītā and similar literatures. In the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahmā, Lord Śiva and the four great Kumāras and the other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord, Kṛṣṇa. The Supreme Personality of Godhead, Kṛṣṇa, is the original forefather of all forefathers. These are some of the opulences of the Supreme Lord. When one is firmly convinced of them, he accepts Kṛṣṇa with great faith and without any doubt, and he engages in devotional service. All this particular knowledge is required in order to increase one's interest in the loving devotional service of the Lord. One should not neglect to understand fully how great Kṛṣṇa is, for by knowing the greatness of Kṛṣṇa one will be able to be fixed in sincere devotional service. TEXT 8 ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ SYNONYMS aham—I; sarvasya—of all; prabhavaḥ—the source of generation; mattaḥ—from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—knowing; bhajante—become devoted; mām—unto Me; budhāḥ—the learned; bhāva-samanvitāḥ—with great attention. TRANSLATION I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. PURPORT A learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Kṛṣṇa is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Kṛṣṇa is the source of Brahmā, Śiva and all other demigods. In the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) it is said, yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ: "It was Kṛṣṇa who in the beginning instructed Brahmā in Vedic knowledge and who disseminated Vedic knowledge in the past." Then again the Nārāyaṇa Upaniṣad (1) says, atha puruṣo ha vai nārāyaṇo 'kāmayata prajāḥ sṛjeyeti: "Then the Supreme Personality Nārāyaṇa desired to create living entities." The Upaniṣad continues, nārāyaṇād brahmā jāyate, nārāyaṇād prajāpatiḥ prajāyate, nārāyaṇād indro jāyate, nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā jāyante, nārāyaṇād dvādaśādityāḥ: "From Nārāyaṇa, Brahmā is born, and from Nārāyaṇa the patriarchs are also born. From Nārāyaṇa, Indra is born, from Nārāyaṇa the eight Vasus are born, from Nārāyaṇa the eleven Rudras are born, from Nārāyaṇa the twelve Ādityas are born." This Nārāyaṇa is an expansion of Kṛṣṇa. It is said in the same Vedas, brahmaṇyo devakī-putraḥ: "The son of Devakī, Kṛṣṇa, is the Supreme Personality." (Nārāyaṇa Upaniṣad 4) Then it is said, eko vai nārāyaṇa āsīn na brahmā na īśāno nāpo nāgni-samau neme dyāv-āpṛthivī na nakṣatrāṇi na sūryaḥ: "In the beginning of the creation there was only the Supreme Personality Nārāyaṇa. There was no Brahmā, no Śiva, no water, no fire, no moon, no stars in the sky, no sun." (Mahā Upaniṣad 1) In the Mahā Upaniṣad it is also said that Lord Śiva was born from the forehead of the Supreme Lord. Thus the Vedas say that it is the Supreme Lord, the creator of Brahmā and Śiva, who is to be worshiped. In the Mokṣa-dharma Kṛṣṇa also says, prajāpatiṁ ca rudraṁ cāpy aham eva sṛjāmi vai tau hi māṁ na vijānīto mama māyā-vimohitau "The patriarchs, Śiva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy." In the Varāha Purāṇa it is also said, nārāyaṇaḥ paro devas tasmāj jātaś caturmukha���

tasmād rudro 'bhavad devaḥ sa ca sarva-jñatāṁ gataḥ "Nārāyaṇa is the Supreme Personality of Godhead, and from Him Brahmā was born, from whom Śiva was born." Lord Kṛṣṇa is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Kṛṣṇa. One who understands Kṛṣṇa in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Kṛṣṇa consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Kṛṣṇa properly, are but fools. Only a fool would consider Kṛṣṇa to be an ordinary man. A Kṛ���ṇa conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gītā and proceed in Kṛṣṇa consciousness with determination and firmness. TEXT 9 mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca SYNONYMS mat-cittāḥ—their minds fully engaged in Me; mat-gata-prāṇāḥ—their lives devoted to Me; bodhayantaḥ—preaching; parasparam—among themselves; kathayantaḥ—talking; ca—also; mām—about Me; nityam—perpetually; tuṣyanti—become pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also. TRANSLATION The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. PURPORT Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Kṛṣṇa. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the qualities and pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they take pleasure in discussing Him with other devotees. In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritāmṛta (Madhya-līlā, Chapter Nineteen). It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in

love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord. The Śrīmad-Bhāgavatam is also full of such narrations about the relationship between the Supreme Lord and His devotees; therefore the Śrīmad-Bhāgavatam is very dear to the devotees, as stated in the Bhāgavatam itself (12.13.18). Śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyam. In this narration there is nothing about material activities, economic development, sense gratification or liberation. Śrīmad-Bhāgavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Kṛṣṇa consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association. TEXT 10 teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te SYNONYMS teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in rendering devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give; buddhi-yogam—real intelligence; tam—that; yena—by which; mām—unto Me; upayānti—come; te—they. TRANSLATION To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. PURPORT In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yoga itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yoga means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi yoga. In other words, buddhi-yoga is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Kṛṣṇa, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved. When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Kṛṣṇa but he takes pleasure in mental speculations to understand Kṛṣṇa, he is acting in jñāna-yoga. And when he knows the goal and seeks Kṛṣṇa completely in Kṛṣṇa consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life. A person may have a bona fide spiritual master and may be attached to a spiritual organization, but if he is still not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Kṛṣṇa, and that work should be with love. If a devotee is not intelligent enough to make progress on the path of self-realization but is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.

[kaartikgor]

Kaartik Gor is a Vedic Astrologer in Dubai with clients and students in 32+ countries. Kaartik comes from a family of priests and Jyotiṣa was part of his life since the early days though he got interested after meeting his Gurudev. He also wrote for leading publications and was instrumental in many positive changes related to Vedic scriptures in the GCC region. He has spent over a decade in the Himalayas learning ancient classics like Jaimini Sutras, Brihat Parāśara Hora Shastra, Mantra Shastra, and various other classics related to Vedic Astrology.

[drsohinisastri]

Ever Wondered If Astrology and Jothish Are The Same?

 Astrology, Jothish and Vedic Astrology are words that one reads in numerous articles online. It makes one wonder what exactly Jothish is and if it is any different from astrology.

 What Is Astrology?

Astrology is the study of how the positions of the planets in the sky affect us and our lives on earth. Astrology evolved in conjunction with astronomy. Through the eyes of the top astrologers in India study astronomy to understand the planets and their movements but astronomy does not have any relationship with astrology anymore.

 A Brief History Of Different Systems Of Astrology

Mesopotamian / Babylonian Astrology :

 The Babylonian system of astrology dates back to the 3rd Millenium BC. The Enuma Anu Enlil is a collection of cuneiform tablets from the 16th century BC that covers the field of Babylonian omen based astrology. Texts from these times also refer to an oral tradition of astrology. Additionally, this system of astrology was historically more focussed on mundane astrology.

 Hellenistic Astrology :

 Egyptian astrologers used a form of Decanistic astrology. When the Babylonian system of astrology and the Egyptian form of astrology mixed horoscopic astrology took form. ‘Horoskopos’ is a Greek word that means hour marker and the new mingled form of astrology began to use the concept of the ascendant along with the twelve houses. It also began to study the individual horoscope of a person as per the time of their birth. Also, this form of astrology ascribes to a mythical sage, Hermes Trismegistus. He also authored major texts on the topic according to the myth. Many of his writings address to another mythological figure, Asclepius. A Pharoah, Nechepso, and his priest Petosiris got this system. They then added more writings to the system.

Astrology in Medieval Islam :

 Medieval Muslims were desert dwellers who travelled at night. Hence they had an interest and knowledge of astronomy as they relied on the constellations to guide their journeys. They had to determine prayer times as well as the direction of the Kaaba as well as the proper orientation of their places of worship. Additionally, this required a study of astronomy. The broader subject of astronomy covered under the study of how the planets influenced us. It was termed Ilm an-Nujūm.

 Astrology in Europe :

 Astrology was very much a part of medieval and renaissance Europe. In the 13th century, astrology integrated with medicinal practices. Doctors practised Galenic medicine combined with a study of the stars. By the end of the 1500s, the law in Europe dictated that the position of the Moon be studied before carrying out complicated medical procedures.

Numerous authors studied and wrote many works on the subject matter. University education is divided into seven areas that ascribe to the rulership of planets. Additionally, the literary works of the times are full of astrological symbolism. Many of the works of literature ranging from Chaucer to John Milton and Shakespeare have astrological references.

 Jyotish, Jothish or Vedic Astrology :

 Jyotish, Jothish or Jyotiṣa is a traditional form of astrology, practised in India. It is one of the six Vedāṅgas or disciplines that support Vedic rituals. The system used the sidereal zodiac unlike the Hellenistic forms of astrology that use the tropical zodiac. Also, the term Vedic astrology is used to refer to this system. Additionally, the concept of lunar mansions or Nakshatras is unique to astrology in Jothish. Also, the main texts of the system are Bṛhat Parāśara Horāśāstra, and Sārāvalī by Kalyāṇavarma.

 The branches of Jothish are:

 Ganita :

This branch of Jyotish astrology deals with the mathematical and astronomical aspects of astrology.

 Hora :

The Hora branch of Jothish astrology covers Jataka which is the interpretation of the horoscope, Muhurta or electional astrology and Nimitta or the study of omens.

 Samhita :

Samhita deals with Mundane astrology such as groups of people, countries, weather, comets and other phenomena.

Jothish determines the dates of many of the Indian festivals celebrated by the lunar calendar. Matching of horoscopes of the prospective bride and groom is the basis for many arranged marriages. Astrologers select auspicious dates and times to make a good start to any venture.

Jothish or Vedic astrology has its roots in the Vedas and is largely practised in India. Additionally, it has gained much popularity all over the world. It is also taught and practised in different countries, according to the top astrologer in Kolkata. Astrology and Jothish are not different except that Jothish talks about the Karma concept, re-birth and burning of our pending karmas and to merge with the source.

[prabhupadanugas]

श्रीभगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् | अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || २ ||   śrī-bhagavān uvāca kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy. The Sanskrit word Bhagavān is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the Brahma-saṁhitā by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes. īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam "There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes." (Brahma-saṁhitā 5.1) https://gloriousgita.com/verse/en/2/2 https://bhagavad-gita.org/Gita/verse-02-02.html https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran #harekrishna #harekrsna #harekrishna #harekrisna #prabhupada #bhagavadgita #bhagavadgitaasitis #bhagavadgītā #srilaprabhupada #srilaprabhupad #srilaprabhupadaquotes #asitis https://www.instagram.com/p/ChevbR4LFIn/?igshid=NGJjMDIxMWI=

[iskconchd]

श्रीमद्‌ भगवद्‌गीता यथारूप 2.32 यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २.३२ ॥ TRANSLATION हे पार्थ! वे क्षत्रिय सुखी हैं जिन्हें ऐसे युद्ध के अवसर अपने आप प्राप्त होते हैं जिससे उनके लिए स्वर्गलोक के द्वार खुल जाते हैं । PURPORT विश्र्व के परम गुरु भगवान् कृष्ण अर्जुन की इस प्रवृत्ति की भर्त्सना करते हैं जब वह कहता है कि उसे इस युद्ध में कुछ भी तो लाभ नहीं दिख रहा है । इससे नरक में शाश्र्वत वास करना होगा । अर्जुन द्वारा ऐसे वक्तव्य केवल अज्ञानजन्य थे । वह अपने स्वधर्म के आचरण में अहिंसक बनना चाह रहा था, किन्तु एक क्षत्रिय के लिए युद्धभूमि में स्थित होकर इस प्रकार अहिंसक बनना मूर्खों का दर्शन है । पराशर-स्मृति में व्यासदेव के पिता पराशर ने कहा है – क्षत्रियों हि प्रजारक्षन् शस्त्रपाणिः प्रदण्डयन् । निर्जित्य परसैन्यादि क्षितिं धर्मेण पाल्येत् ॥ “क्षत्रिय का धर्म है कि वह सभी क्लेशों से नागरिकों की रक्षा करे । इसीलिए उसे शान्ति तथा व्यवस्था बनाये रखने के लिए हिंसा करनी पड़ती है । अतः उसे शत्रु राजाओं के सैनिकों को जीत कर धर्मपूर्वक संसार पर राज्य करना चाहिए ।” यदि सभी पक्षों पर विचार करें तो अर्जुन को युद्ध से विमुख होने का कोई कारण नहीं था । यदि वह शत्रुओं को जीतता है तो राज्यभोग करेगा और यदि वह युद्धभूमि में मरता है तो स्वर्ग को जायेगा जिसके द्वार उसके लिए खुले हुए हैं । युद्ध करने के लिए उसे दोनों ही तरह लाभ होगा । ----- Srimad Bhagavad Gita As It Is 2.32 yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam TRANSLATION O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. PURPORT As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of Arjuna, who said, “I do not find any good in this fighting. It will cause perpetual habitation in hell.” Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a kṣatriya to be on the battlefield and to become nonviolent is the philosophy of fools. In the Parāśara-smṛti, or religious codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated: kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan nirjitya para-sainyādi kṣitiṁ dharmeṇa pālayet “The kṣatriya’s duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world.” Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets, whose doors were wide open to him. Fighting would be for his benefit in either case. -----

[chaitanyavijnanam]

విష్ణు సహస్ర నామ తత్వ విచారణ - 834 / Vishnu Sahasranama Contemplation - 834

🌹. విష్ణు సహస్ర నామ తత్వ విచారణ - 834 / Vishnu Sahasranama Contemplation - 834🌹 🌻834. భయనాశనః, भयनाशनः, Bhayanāśanaḥ🌻 ఓం భయనాశనాయ నమః | ॐ भयनाशनाय नमः | OM Bhayanāśanāya namaḥ

వర్ణాశ్రమాచారవతాం భయం నాశ��తీతి సః । భయనాశన ఇత్యుక్తో విష్ణుర్విద్వద్భిరుత్తమైః ॥

వర్ణములకును, ఆశ్రమములకును విహితములగు ధర్మములను అనుష్ఠించువారల భయమును నశింప జేయును.

:: విష్ణు పురాణే తృతీయాంశే అష్ఠమోఽధ్యాయః ::

వర్ణాశ్రమాచారవతా పురుషేణ పరః పుమాన్ । విష్ణు రారాధ్యతే; పన్థా నాఽన్య స్తత్తోషకారకః ॥ 2 ॥

వర్ణాశ్రమాచారములను సరిగా అనుష్ఠించు జీవునిచేత పరమపురుషుడగు విష్ణుడు మెప్పించబడుచున్నాడు. ఆయా వర్ణములకును, ఆశ్రమములకును విహితములగు ధర్మము ఆచరించుటయే భగవత్ప్రీతికరమార్గము. ఆతనికి సంతుష్టి కలిగించు మార్గము మరియొకటి లేదు.

సశేషం...

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🌹. VISHNU SAHASRANAMA CONTEMPLATION- 834🌹 🌻834. Bhayanāśanaḥ🌻 OM Bhayanāśanāya namaḥ

वर्णाश्रमाचारवतां भयं नाशयतीति सः । भयनाशन इत्युक्तो विष्णुर्विद्वद्भिरुत्तमैः ॥

Varṇāśramācāravatāṃ bhayaṃ nāśayatīti saḥ, Bhayanāśana ityukto viṣṇurvidvadbhiruttamaiḥ.

He destroys the fear of those who are steadfast in the duties of their varṇa and āśrama vide the words of Parāśara.

:: विष्णु पुराणे तृतीयांशे अष्ठमोऽध्यायः ::

वर्णाश्रमाचारवता पुरुषेण परः पुमान् । विष्णु राराध्यते; पन्था नाऽन्य स्तत्तोषकारकः ॥ २ ॥

Viṣṇu Purāṇa - Part 3, Chapter 8

Varṇāśramācāravatā puruṣeṇa paraḥ pumān, Viṣṇu rārādhyate; paṃthā nā’nya stattoṣakārakaḥ. 2.

The path of supreme Puruṣa is worshipped by those who practice varṇa and āśrama. There is no other way to please Him.

🌻 🌻 🌻 🌻 🌻

Source Sloka

सहस्रार्चिस्सप्तजिह्वसप्तैधास्सप्तवाहनः । अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः ॥ ८९ ॥

సహస్రార్చిస్సప్తజిహ్వసప్తైధాస్సప్తవాహనః । అమూర్తిరనఘోఽచిన్త్యో భయకృద్భయనాశనః ॥ 89 ॥

Sahasrārcissaptajihvasaptaidhāssaptavāhanaḥ, Amūrtiranagho’cintyo bhayakr‌dbhayanāśanaḥ ॥ 89 ॥

Continues....

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[themysticrebel]

As a Virgin ascendant, my Venus is in the solar sign of Leo, which is an enemy sign for Venus. Venus is the lord of the second and the ninth house, as the second house has been occupied by the aerial sign of Libra and the ninth house has been occupied by the earthy sign of Taurus.

Venus itself is situated in the twelfth house of my horoscope. It aspects the sixth house of Aquarius, and is aspected by Jupiter placed in the eighth house with Saturn. The Venus posited here makes me luxurious and glorious. I respect people with good qualities and I am also a person who believes in doing good deeds. People also respect me. I will not face any financial problems. I always avoid making expenses unnecessarily, but I do not hesitate to spend money for my comfort.

Venus makes me a person who spends money on good deeds and enjoys the feeling of spending money in such a way. Venus present here helps me lead a happy conjugal life. Hopefully, I will get married soon, even before I expect it. Venus makes me a person who is a centre of attraction for the opposite gender. I try to maintain a smile on everyone's face by my behavior and I succeed in the same. I have a larger number of friends.

Due to the malefic effects of Venus, I may feel inclined towards sensual activities (like excessive masturbation or consuming pornographic material). I may gain weight as my age increases; however, my diet and exercise regime is completely under my control. I may also spend unnecessarily on useless things at times. I may have some differences with my closed ones. I may not understand the evil plans of my opponents and make them my close friends. I may not give proper respect to my spouse and there is a possibility of inclining towards an extra-marital affair.

Nevertheless, all these influences of Venus are going to be limited and very subtle. My actions (karma) are in my control. I will decide what I do in my life. Planets are not the driver of my life, I am. They direct me and show me the way. I do the karma.

[theworldwithin]

Vedic Astrology

“I’m a Virgo, it means I’m analytical, critical and mysterious.” We hear these phrases frequently  associated with the signs of the zodiac. Because Western astrology is often associated with the horoscope section in the Sunday newspaper, it undermines the complexity of both Eastern and Western astrology. The fact of the matter is that Vedic astrology is a highly complex system of calculations and predictions that include personality reading derived from various classical texts like Bṛhat Parāśara Hora Śāstra. Phala Dīpīkā, Sārāvalī, Bṛhat Jātaka and many more. In the U.S., when it comes to pop-culture astrology, we are taught to classify ourselves as a particular sun sign: ex: Virgo, Taurus, Capricorn, etc. However, along with the Sun, Vedic astrology (and Western) acknowledge 7 other planetary deities (Moon, Mars, Jupiter, Mercury, Venus, Rahu & Ketu) that are each located and dispersed throughout the 12 signs of the zodiac and in different houses (some in the same). These combinations provide immense variation in reading an individuals personality. For example, if the Sun is in Leo (ruled by Sun & Sun is in its own sign) in the first house of Self/Body, it is often read that the individual will have immense confidence in oneself (often arrogant), and will get authority/respect quickly however, if the Sun is in Libra in the first house, (Libra=sign of debilitation), the individual may struggle to get the authority and respect in life, or have to work twice as hard.

Furthermore, let us analyze the phrase: “She’s a Cancer, she’s emotional.” Although in Western astrology, this can hold some merit, emotions are linked to the Moon, not one’s Sun sign. Thus, if one wants to see one’s emotional reactivity, one needs to see where the Moon is placed, with what aspects and in what house. If the Moon is placed in the fourth house, the individual is very much emotionally linked to the home, especially the mother. If the Moon is placed in the 7th house, the individuals emotions are inextricably linked to one’s spouse. The point is that there are countless variations, many of which are mentioned in these classical astrological texts. 

Each planet has aspects (sights). For example, Jupiter has aspects for 5, 7, 9. This means that Jupiter not only impacts the house it is in but also impacts the 5th, 7th, and 9th house from it. This creates further variation. 

It is important to understand this because in modern Hindu culture, (in many households) Vedic astrology is very much respected. Hindus consult astrologers before making decisions (career, marriage, business, etc). From an outsiders point of view, it may be difficult to understand how one can make a decision based on being a Virgo, but from the insider, there is great complexity in these astrological predictions that should be brought to awareness.

12 signs, 7 planetary deities, 12 houses, and thousands of variations.

From my experience, a reading from a trained astrologer who is well-versed in the texts and adept at factoring the current time period can provide insightful information about oneself. This is for the reader to explore.

-hpt

[kaartikgor]

Kaartik Gor is a Vedic Astrologer & Vastu Expert based in Dubai with clients and students in 32+ countries. Kaartik comes from a family of priests and Jyotiṣa was part of his life since early days though he got interested after meeting his Gurudev.

He has spent over a decade in the Himalayas learning ancient classics like Jaimini Sutras, Brihat Parāśara Hora Shastra, Mantra Shastra, and various other classics related to Vedic Astrology. Click on the link to know more about kaartik Gor.

[jsrkofficial]

The word bhagavān is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is Bhagavān, or the Supreme Personality of Godhead. While Krishna was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Krishna as the Supreme Personality of Godhead. Now Krishna is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord has already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter He has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences. The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one’s devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Krishna consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place.