Swami Tapasyananda, to whose book on the Bhagavata Purana. I owe my understanding of the Meaning and Purpose of this great work. Download the The Bhagavata Purana as a free PDF ebook. In The Bhagavata Purana concepts like Advaita, Yoga, Bhakti and Dharma are introduced. He, being the cause, is in (all) things and is different as the things are effects,. Page 8. Bhagavata Purana. OR (ii) This universe being composed of parts.
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Bhagavata Purºa delighted and had twelve sons by her, who too was highly pleased. 7. These twelve sons were: Tosa, Pratosa, Santosa,. Bhadra, Śānti. Below are offered download links for epub, pdf, mp3 and html files of the content available online at computerescue.info Why are these books offered for free?. Bhagavata Purana - Free download as PDF File .pdf), Text File .txt) or read online for free.
The Bhagavata talks in the following verses of innumerable Avatars. Krishna is He. Mahavishnu and the lives and doings of His Avatars.
Krishna is the full revelation of the Lord. Krishna Himself. Mahavishnu Intervened to help Indra. There is an interesting story in the Mahadevi Purana that Mahavishnu had to take so many Avatars as a consequence of a curse He incurred from the Rishi Sukra.
Enraged at this. Tat Tvam Asi. The first Vyuhas or emanations of the Supreme Divine. But he did find joy ultimately found in the devotional description of the glory of Krishna. The Bhagavata presents twenty three such Avataras.
The first Avatar. Of all the Avatars. Vyasa did not find joy in articulating the philosophy of the Krishna through the Gita. The Bhagavata description of every Jiva existing always. In the course of one of the constant wars between the Devas and Asuras.
At one stage. Pradyumna and Anirudha. In relation to. And as they are addressed to vast activities over whole worlds of transient existence they occur over vast spans of Space and Time. Sukra cursed Mahavishnu thus: From his navel emerges a lotus bud with fourteen worlds for its petals and Brahma seated in it.
In terms of Time. That Art Thou! But for the vast masses of common people. There is of course another more important implication that flows from the declaration that the Avatars are innumerable.
He realised that this alone could bring joy and comfort to posterity in the harsh miseries that were clearly in store for the people with the onset of the Kaliyuga. It is this light that is brought to them by the Avatar who could be a parent.
It could be ultimately the complete Avatar. The Indwelling Jiva in every being is in this sense an Avatar. Krishna alone is considered a Purna Avatar. This assertion is the foundation on which the whole Vaishnava edifice is built.
This was what led Vyasa to be recognized as an Avatar. Yet another set of His three forms in this first Avatar are called Gunavataras. Buddha and Kalki. In relation to the psycho-physical states they correspond to the Turiya Super-consciousness. Ahamkara ego Buddhi Intellect and Manas Mind. There is however.
Sushupti Deep sleep. In relation to evolutionay categories or states of consciousness. Kurma a Tortoise. Creation and Dissolution. While the Bhagavata tells of 23 Lilavataras. Krsna and Kalki making the ten accepted by the Vaishnava tradition. Narada is a particularly fascinating figure. Siva is not considered to have any Avataras. Varaha a Boar. Interestingly the Avatars take different forms: Matsya a Fish. Svapna Dream state and Jagrat Waking state.
The six excellences that comprise Bhaga Aisvarya Omnipotence.
Devotees or others who received or failed to receive the grace of the Lord. It would be appropriate to continue now with stories of the many prominent figures of the Bhagavata Purana. The Vaikrita stage proceeds in last three step. This is suggestive of the inner psychological elements that control the personality The sixth and last step of the Prakrtaa stage springs from the Tamasa Guna to create Avidya.
But perhaps it was a conscious choice of the Supreme Divine to entertain Himself. The third step is the creation of the ten Tanmatras. The fourth step is the creation of those ten gross elements.
The Prakrita stage proceeds in six steps. This process occurs in cycles between periods of the Pralaya when all Creation is dissolved and remain latent as part of the Unmanifest Lord. The fifth step emerging from the Sattva Guna is the creation of the Mind and the presiding deities of all the organs. In the first step the dynamism of Rajas initiates creation of the root Universal principle of Existence called the Mahatattva from which springs the subsequent stages of creation.
The seventh is the creation of non-moving things. It would appear that occasionally some characters would get out of hand. The eighth step is the creation of brutes. The resulting second step is the emerging of the Ahamkara. With Manifestation. It would be useful here to recapitulate in outline the sequence of this vast process of Creation. Creation proceeds in two broad stages. For want a suitable mechanism for reproduction. Svayambhuva and Satarupa. This may be readily understood in terms of the mathematical process called recursion.
The Lord Siva. The first four were the Kumaras. He attributed all the power and prosperity heaped on him. The ninth and last step is the creation of the human species.
Sanatkumara and Sanatsujata. The spectrum of super-humans. Gandharvas and Apsaras. Finding none of them undertaking the onward task of Creation. Brahma finally brought out the first pair of man and woman. Rishis and great persons of the three worlds were there. All the Gods. Svayambhuva gave his third daughter Prasuti in marriage to Daksha Prajapati. And topping it all. The creations of Brahma initially had more divine attributes like the Kumaras.
Vidyadharas and Kinnaras. And as the Satra was to commence. This couple had two sons and three daughters and through them. Daksha began his reign with the highest principles. This was perhaps inevitable because of their proliferation in a process where the three determining influences of the Gunas meant generation of a vast variety of Guna mixes in different proportions.
Svayambhuva thus became the progenitor of mankind. Hearing this Nandiswara. Daksha felt greatly insulted and in a great rage. Daksha went around greeting the guests. Daksha and Narada. Pretas and Pisachas.
Brahma had to create his first children from different parts of his own body. Years later Daksha commenced the performance of another grand ritual. Rudra then forgave them and followed it up by restoring Daksha to life after the head of a goat was attached to his headless corpse.
Thereupon Bhrigu. And sure enough. Raising the yogic fire within herself. Rudra was roused to terrible fury. Seeing this. Rudra explained that what happened was for punishing them for their insolence. After listening to them patiently. Brahma explained that they were paying for their folly by denying Rudra his rights at the sacrifice and being party to causing him such serious offence.
Rudra was by nature forgiving and so the only course open to them is to go to him and seek his forgiveness. When Daksha. After some time all who stayed back. Finally Rudra who bore all the insults silently all along. This Virabhadra accomplished with savagery. Hearing of this. Brahma too went along with them and pleaded their cause with Rudra. From a lock of his hair. He set fire to the entire area and then returned to Kailas. Rudra advised her against going as there was firstly no invitation.
Rati was insistent and finally took her own decision and proceeded to attend the festivities. Devas and othe celestials participated.
Downcast by their ignominous defeat at the hands of Virabhadra. Hearing of these calamitous developments from Narada. The retinue of Rudra was then driven away.
Roused to fury. Thus propitiated by Rudra. Puranic stories continue through endless Time. Daksha reappears again in a later Manvantara. Full of contrition. Daksha resumed the great Sacrifice and invoked the presence of the Lord Mahavishnu. The Lord arrived and in His presence.
The word Samkhya also means Number or Enumeration. Kapila traces in detail the entire course of existence of a Jiva through the control of Prakrti and Time. We have already met with Svayambhuva Manu and his wife Satarupa. In the course of this teaching. The third is Sabda. Krishna begins his teaching of the Bhagavad Gita with a summary of the Path of the Samkhya. More accurately Samkhya would refer to the means of Knowledge.
Kapila explains that Knowledge rests on three logical components. The first component virtually commits the doctrine to the position that what we physically perceive is real. It is in this sense that Krishna introduces His teaching in the Gita. We have seen also that they had two sons and three daughters. Of course Krishna knew what he was talking about. Their daughter Devahuti was married to the great Rishi Kardama who was born to the Prajapati Pulaha and his wife Kshama. The word Samkhya means Knowledge of Reality.
It would therefore be interesting to travel back in Time to look at the origins of Devahuti and Kapila. This extraordinary teaching of the course of the Jiva through cosmic existence became the celebrated doctrine of the Samkhya. Kardama was a great Rishi in his own right. This leads. In describing it as a Yoga. He goes on to describing other Paths leading up to His final conclusion with the Path of Surrender.
By the fourth month he develops the seven bodily dhatus basic substances like blood. In ten days it becomes a hard body in the shape of a brinjal. But it was Kapila who formulated it as a doctrine for future reference and guidance of posterity. Thus it is that the bondage operates through the lifetime and all later lives as well. In one month it becomes a lump called Pesi.
In one month he develops a head and two months. The three Gunas with their unceasing impact on physical body enslaves the Jiva and makes it subject to the Cause-Effect chain. Kapila begins his description of the course of a human through life and a succession of lives.
Skanda 3 of the Bhagavata. At the end of a lifetime the Sthula Sarira perishes. In the examples given below. The body has a gross form. Prakrti that is seen as the eternal substratum of all physical existence is said to proliferate into its enormous variety through a first creation of the Tattvas or categories as its first building blocks.
This is a translation of his narrative as they appear Verses 1 to 22 of Chapter This bondage is said to arise from Avidya or Ignorance.
In five days it is formed into a disk-like body called Budbuda. After the expiation of his sins in hell and in an animal embodiment.
The Bhagavan Kapila said: This has been described at length in the earlier Chapter on Creation. Providence directs the ignorant Jiva again into a human birth suited to the nature of his residuary Karma. The extraordinary depth of observation and perception of the ancients is found in astonishing detail in the narration of Kapila. In one day the male and female elements are combined into one unit called kalala.
They give a depth of detail such as might be given by a modern gynaecologist. The second Eternal Verity that is postulated is the Purusha or the Jiva. But the Linga Sarira survives and attaches to the Jiva and carries the Karmaic balance-sheet of the earlier lifetime into the later lifetime. Liberation from this bondage can come only from VivekaKhyati. Discriminating Knowledge.
In the sixth. O Lord. Being so pushed. Very much distressed in mind. I salute that Supreme Being who is superior to Purusha and Prakrti soul and matter. He often swoons. There is no other way for me to regain my spiritual status except through His grace. It is by the Lord. By the divine will. The Jiva says: I seek shelter at the feet of the Lord who assumes at will. From the seventh month he is conscious but cannot remain still. The frightened foetus. It is by His grace alone that an iniquitous creature like me has come to this most deserving state.
In Karma as a Jiva. He cannot move his limbs. He also suffers intensely from the contact of the pungent. It is Maya. I pray in adoration of that being for relief from the suffering arising from my entanglement. I am lying in the cavity of another body. I am counting the days before I shall be released from here.
Covered first by the placenta and then by the intestines of the mother. What happiness can he have in that uncomfortable place. Kapila takes his narrative of the experience of the new Jiva-body combination through life and thereafter.
I shall make in every way a conscious endeavour to prevent the recurrence of future births in numerous wombs by the remembrance of the Supreme Being. For a humble Jiva in entanglement that I am. Thou hast out of Thy infinite mercy. Passing from infancy through childhood to youth. But by virtue of the higher understanding given to me. I am naturally conscious of moral values like self-control and the like. The satisfaction of having done such a gracious act is the only offering that Thou.
This somewhat like a person moving out from an old house into a new one. Kapila concludes: I do not wish to come out of it into that pit of entrapment of the world outside. Becoming a devotee of the Lord and worshipping His holy feet. Having to sustain himself. Other Jivas in animals in my predicament are aware of only their bodily instincts.
I can offer nothing in return except my repeated salutations. In the tenth month the foetus in the womb. After letting the foetus itself virtually speak us up to this point.
I shall not have the present consciousness but be overcome again by identification with the body. As there is thus the chance of my losing spiritual consciousness on being freed after birth from my present sufferings. The false identification of himself is firmly established. For when I am out. One object with different attributes is seen differently by the different senses: Man should not consider himself at he mercy of circumstances.
The Jiva of such persons. The body exists at two levels. The Jiva continues to lose its good and spiritual endowments of truth purity. His mother Devahuti. The right actions are those undertaken. There is after all only One Supreme Divine and there are several paths that lead to Him. Association with evil persons and indulgence in sex lead to degeneration. The Jiva of such persons goes to the Pitrloka. Even so. Those with traces of ego return to fresh birth but thus who become pure are finally into the Lord Himself at the time of the Brahma Pralaya.
The story of Kapila has a beautiful ending. The cause-effect of wrong actions leading to bad results persist through future lives as a never-ending cycle as long as he does not avoid wrong actions arising from bondage to the senses.
This story begins with Sri. The first Avatar is a Boar. Two of these. It is sandwiched between the stories of two mighty Rakshasas.
The last daughter. The Lord however tempered this harsh punishment with mercy. Hiranyaksha and Hiranyakasipu. These stories in turn. Drawn by love of the Lord. We come now to the story of the chain that led to the birth and death of Hiranyaksha and Hiranyakasipu.
That is how the two guards took worldly birth as the two Rakshasas. Long after this. Hiranyaksha and Hiranyakasipu which ended in their merciful death at the hands of two Avatars of the Lord Himself. This transmission chain describes beautifully how myths. This is how the Lord fulfils Himself over vast spans of time where humans are unable to see and understand the long chain of cause and effect.
There it was heard by the Suta Ugrasravas. He agreed that the guards had only done their duty in their devotion to Him. Thirteen of their daughters were married to the Sage Kasyapa. The Lord who just then appeared there.
Devahuti and Prasuti. The Lord explained that the punishment was also a fulfilment of the curse inflicted on them earlier by Sri. Priyavarta and Uttanapada.
The first enveloping story. Implying that an effect has to follow a cause! He therefore ordered that they suffer confinement for a term of human birth. The guards incurred their anger and earned yet another curse. Brahma then assigned the rulership of the Earth to Svayambhuva Manu and commissioned him to undertake tyhe task of onward creation and protection of mankind.
Empowered by boons he received from Brahma. The gods in a panic. This would be Prahlada whose story follows later. Brahma in turn.
Hiranyaksha encountered and challenged Varuna. Hiranyaksha destroyed everything on Earth and pushed it down the depths of the ocean to the lowest pf the worlds. Meanwhile in his wide-ranging aggression against the gods. It was this divine Varaha Avatar that went down to the Rasatala to raise the Earth to its rightful place above the waters. Kasyapa then tempered his curse by saying that while her sons would perish.
Luckily one day when she was asleep Indra came by and cut the foetus into 49 pieces which were then born as the 49 Maruts. Aditi ad Diti became mothers of the two great lines. Hiranyaksha went down to Rasatala and there encountered the Lord in the form of the Boar. Diti was a slave of her sexual passion and forced herself on her husband disturbing his religious observances and earning his angry curses repeatedly.
Pride goeth before a fall. Varuna deftly avoided the challenge by saying he was too small a person for Hiranyaksha to take on. And finally Diti launched the long line of sons who came to be known after her as the Daityas.
A great fight ensued in which Hiranyaksha was killed. Aditi and Diti would thus appear to have provided the central faultline that divided all of creation thereafter into the forces of Good and Evil. The next such occasion was when she sought a powerful son who would kill Indra in revenge. Aditi was a virtuous devotee of the Lord and produced the Adityas named after her. The first occasion produced two Asuras Hiranyaksha and Hiranyakasipu who were killed by Mahavishnu at the request of Indra.
Hiranyaksha and Hiranyakasipu They grew up to be terrible Rakshasas. Hiranyakasipu embarked on series of attempts to kill Prahlada. Indra abducted Kayadhu. Varaha and Narasimha.
Prahlada had become a devotee of Mahavishnu. Empowered by boons from Brahma. In response to the taunts of Hiranyakasipu. Seeing that she was pregnant at that time.
In due time a son was born to them and given the name Prahlada. Luckily Narada intervened and took charge of her. This becomes part of the next story. With the killing of Hiranyaksha. And thus ends the Tale of Two Rakshasas. It was Hiranyakasipu who now remained to be dealt with. That moment. When Hiranyakasipu was engaged in penance. Despite several efforts of his teachers. The fierce form then appeared momentarily in his real form of Mahavishnu in benediction to Prahlada and then disappeared.
Prahlada repeated that Vishnu was here. In high hopes of making his son the instrument of wreaking vengeance on Mahavishnu. Narada imparted the Vedas and all spiritual knowledge to her and through her to the foetus and later restored her to Hiranyakasipu. Hiranyakasipu had been angered at Mahavishnu for killing Hiranyaksha and had sworn vengeance. This was thus the Narasimha Avatar of Vishnu. In uncontrollable rage. Ultimately in sheer anger and frustration.
The final attempt had all the elements of a powerful drama. Hiranyakasipu struck the nearest pillar with his sword. Prahlada always proclaimed the supremacy of Mahavishnu. There in a vast lake. Dhruva was followed by descendents in the following order: From Prithu descended in order Vijitasva — Harvardhana. Brahma and Vishnu are but aspects of the One Supreme Vasudeva.
Barhishat also known as Prachinbarhis — and finally his ten sons. Let me tell you a story.
Though commanded by their father to multiply the species. Siva delivered an unusual hymn 0f extraordinary beauty in praise of that Supreme Lord. Praise of the Lord and devotion to Him is the easiest and most practical and effective course available to them. It is in a great interaction with Prachinabarhis and the Prachetas that Narada makes another memorable re-appearance to give their lives a big change of direction.
He notes the unceasing involvement of Prachinabarhis in the performance of the Vedic Yajnas and specially the enormous cruelty arising from the slaughter of animals for offer in the sacrifices. The only way for them is to forget themselves in singing the praises of the Lord and leaving it to Him to decide whatever is best for them. It is against this setting that Narada comes to see Prachinabarhis.
The Bhagavata presents all these ancient genealogies in extraordinary detail with the names of sons and daughters and their spouses at each generation of the vast number of such family lines. With little hope that the Prachetas would engage in propagating their line. Commanding the Prachetas to engage in their long penance by repeating this hymn. Prachinabarhis sought comfort in performing sacrifices.
Narada takes him to task on all this. These included Dhruva. Praising them and their father as great devotees of the Supreme Vasudeva. Siva disappeared from their view. It belongs to your birthright as a human being. It applies e.
Also all literature derived from this copyright resorts under a likewise arrangement. What one actually should pay is attention. That is the payment that is absolutely required. Bhakti means devotional service free from ulterior motives. But the fact is that if we do not receive donations for our work, we have to apply for other support. Not wishing to depend on government support we would have to go begging.
Manaku (artist) - Leaf from a Dispersed Bhagavata Purana Series- BMA
Begging and vagrancy are allowed spiritually, but are actually forbidden in many cultures of this world we are part of. That makes legal dependency inevitable without your support. Other works are the Suvodhini by Vallabha and Bhakti-ratnavali by Visnupuri. Translations A. Bhaktivedanta Swami Prabhupada has written a multi-volume edition that includes English translation and commentary. Translation also available in more than 40 languages. The transcreated work, known as the Bhagavata of Sankaradeva, is the primary theological source for Mahapurushiya Dharma in the Indian state of Assam.
Most of the poems of the Kirttana are renderings or adaptations from the Bhagavata Purana. The Gunamala, the 'Garland of Praises for Lord Krishna ' written by Sankaradeva is a little handbook capturing in racy, rhyming and sonorous verses, the essence of the Bhagavata Purana. This 'pocket-Bhagavata' is a sacred text for all Assamese Vaisnavas and is often placed in the pedestal or the Guru-Asana sacred throne in the congregational prayer-house called Namghar as the object of veneration.
The 16th century Maharashtrian poet Eknath wrote a scholarly commentary on the 11th Canto of the Shrimad Bhagavatam named "Ekanathi Bhagavata" in Marathi, the vernacular language of the Indian state of Maharashtra.
The first translation of the Bhagavata into French was made by Eugene Burnouf in Swami Tapasyananda has written an English translation in four volumes. Swami Prabhavananda wrote an English version that is part translation, part summary and paraphrase, titled The Wisdom of God: Srimat Bhagavatam. Gita Press has a two-volume English and Hindi translation with Sanskrit text and English translation. Kamala Subramanian has written a concise version of this book in English. Notes  Bryant , pp.
He writes that "it is not possible to set a specific date for a Purana as a whole. B In Milton Singer. Krishna: Myths, Rites, and Attitudes. Reprinted in van Buitenen , pp. Hazra 6th c. Dasgupta 10th c. Kumar Das , pp. Beck, Guy University of South Carolina Press. Brown, Cheever Mackenzie SUNY Press. Brown, C. Mackenzie Dec. Bryant, Edwin Francis Oxford University Press US. Cutler, Norman Indiana University Press.
Dasgupta, Surendranath A history of Indian philosophy. IV: Indian pluralism. Cambridge University Press. Datta, Amaresh Sahitya Akademi. Doniger, Wendy Haberman, David L. Indira Gandhi National Centre for the Arts. Motilal Banarsidass Publ..
Shrimad Bhagavata Purana - Sanskrit Documents
Jarow, Rick Kumar Das, Sisir Matchett, Freda In Werner, Karel. Bhagavata Purana Matchett, Freda The Jiva says: Kapila begins his description of the course of a human through life and a succession of lives. The Suta was said to be of a class of a so-called lower birth. The eighth step is the creation of brutes. The third book also includes Maitreya's theory on the qualities of Supreme Truth and of the individual self atman, soul.
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