Favourite scene in Mahabharat tv serial?

[Pankaja_Dasa]

Have many but-

When aswathama releases Brahmastra and Arjuna, and Aswathama points at Arjuna wife, and Krishna walks towards , hell i record on mobile and post..

[Pankaja_Dasa]

http://gauranga.infinites.net/Videos/Brahmastra.3gp (10mb).

 

http://gauranga.infinites.net/Videos/Brahmastram1.3gp (1mb).

[indulekhadasi]

My favorite scene is the part when Bhishmadeva gets shot down, quite sad but so crucial to the Pandavas' victory.

[Pankaja_Dasa]

Yeh, i also like when dristadumnya cuts the head of Dronacharya, the style in which its made you'd tink Martin Scorcse directed it

[indulekhadasi]

 

Yeh, i also like when dristadumnya cuts the head of Dronacharya, the style in which its made you'd tink Martin Scorcse directed it

 

Another sad gain/loss of the Pandavas.

Sigh...

[sopatel]

the recitation of the Bhagvad Gita. Though not the thorough version, the character of arjuna makes a very artistic evolution from distress and confusion to surrender and enlightenment. Nitish Bharadwaj took on a pivitol and sensitive role of excecuting a stern yet teaching persona. So this must have to be my favorite.

 

Oh I also like the raas song of Krishna lila

The Rukmaniji letter song to Krishna

 

ok i will stop!

 

Jai Shri Krishna

[Pankaja_Dasa]

sopatel i like tat as well gita, turning to be good thread

[indulekhadasi]

When I was younger I used to skip the Gita part because the emphasis was too much on karma yoga than bhakti yoga.

[Pankaja_Dasa]

Maybe u skipped because was very long?!

[indulekhadasi]

Yes, it was very long but I sat through it until I realized there was too much karma yoga- it seemed like a mantra: kartavya, kartavya, kartavya. I mean duty IS important but...devotion is our highest duty.

[Pankaja_Dasa]

Yeh.

[sandrajenkins]

Not from series which I haven't seen, but as far as my limited knowledge goes, it's the fall of Bhishma.

[Shivaduta]

 

When I was younger I used to skip the Gita part because the emphasis was too much on karma yoga than bhakti yoga.

 

Duty is the most important thing i guess... if Arjun had just done devotion and ignored his duty and not fought ... then history would have been written by king duryodhan and dusshasan... and they wouldnt have given any footage to prabhu sri krishna in their accounts... would they

[indulekhadasi]

 

Duty is the most important thing i guess... if Arjun had just done devotion and ignored his duty and not fought ... then history would have been written by king duryodhan and dusshasan... and they wouldnt have given any footage to prabhu sri krishna in their accounts... would they

 

Arjuna did his duty because it was his offering of devotion to his best friend, Krishna. If things were simply dry duty, then things would not have any meaning.

[Shivaduta]

 

By indulekhadasi - Arjuna did his duty because it was his offering of devotion to his best friend, Krishna. If things were simply dry duty, then things would not have any meaning.

 

Killing your brothers and uncles and granduncles cant be called a tasty duty ... can it ...

 

Remember we have been put here by the cosmic consiousness some call it krishna other refer to it with other names... and no duty alloted to anyone can ever be called dry duty i guess... if you love god you love everything that he gives... and even the filthiest of duty can be done with afection as a expression of love to god...

[indulekhadasi]

 

Killing your brothers and uncles and granduncles cant be called a tasty duty ... can it ...

 

Remember we have been put here by the cosmic consiousness some call it krishna other refer to it with other names... and no duty alloted to anyone can ever be called dry duty i guess... if you love god you love everything that he gives... and even the filthiest of duty can be done with afection as a expression of love to god...

 

This is what I am saying, duty must have higher purpose- and that is to please God.

Not just that, I am doing this duty because I have to. That would be too dry.

[Pankaja_Dasa]

Sandra almost everybody like bhishma part, mahabharata has subs if u watci it yu become addicted, in india when it came on it said the streets were deserted!

[Pankaja_Dasa]

Indu, karma-yoga is bhakti if u do it for krishna na?

[indulekhadasi]

 

Indu, karma-yoga is bhakti if u do it for krishna na?

 

Yes, like if you work for Krishna then it becomes bhakti.

[LoveroftheBhagavata]

For me, nothing quite rivals the drama and tension that was so evidently palpable during the dice gambling match in the royal assembly of the Kurus, including of course the attempted disrobing of Draupadi. But yes, I do agree that the fall of Bhishma Pitamaha was another extremely gripping moment, as was the encircling and killing of Abhimanyu, together with Arjuna's revenge on Jayadratha the next day. I can watch those sequences time and again without ever experiencing the slightest feeling of boredom.

[Amlesh]

All the scene concerning Bhishma Pitamaha and Mahatma Vidura. And also, when Shakuni Mama told Duryodhana to appoint Bhishma Pitamaha as sena pati with the intention that none of the Pandava have the courage to harm the Grand Sire due to intense affection for Him and Shakuni Mama also pointed out saying, "what lecture can this cowherd boy give to the Pandavas, so that he can raise weapons against The Mahajana." ..........and it's then only the world came to know about the Celestial song.

[Amlesh]

 

Yes, it was very long but I sat through it until I realized there was too much karma yoga- it seemed like a mantra: kartavya, kartavya, kartavya. I mean duty IS important but...devotion is our highest duty.

If this kartavya is with respect with Krishna then automatically it becomes Bhakti... and so there is no scope to draw any line of demarcation and the same Karvayva is known as Svadharma, that Arjuna practiced with his heart and soul.

 

Krishna says in the Bhagavad Gita, there is no difference in the path of a Bhakti Yogi and Karma Yogi (when results are directed to Krishna).

[indulekhadasi]

 

If this kartavya is with respect with Krishna then automatically it becomes Bhakti... and so there is no scope to draw any line of demarcation and the same Karvayva is known as Svadharma, that Arjuna practiced with his heart and soul.

 

Krishna says in the Bhagavad Gita, there is no difference in the path of a Bhakti Yogi and Karma Yogi (when results are directed to Krishna).

 

That is exactly what I mean. When the goal is Krishna then Karma yoga is great! But if we are just doing it for our sense gratification, then what is the use?

[Shakti-Fan]

Ch 5 Verse 29

bhoktaram yajna-tapasam / sarva-loka-maheshvaram

suhridam sarva-bhutanam / jnatva mam shantim ricchati

 

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 5.29 <http://www.bhagavadgitaasitis.com/5/29/en>

 

jnatva------understanding; mam---Me; (to be) bhoktaram---the enjoyer; (of all) yajna-tapasam---sacrifices and austerities; maha- ishvaram---the great master; sarva-loka---of all worlds; suhridam--- the friend; sarva-bhutanam---of all living beings; ricchati---attains; shantim---peace.

He who knows Me to be the enjoyer of all sacrifices and austerities, the Supreme Controller of all planets, and the well-wisher of all jivas, attains moksha.

SARARTHA-VARShINI

BY ShRILA VIShVANATHA CAKRAVARTI THAKURA

Like the jnani, such a yogi also attains moksha by knowledge of Paramatma, which appears through bhakti. This is stated in this shloka beginning with the word bhoktaram. "I am the enjoyer of the yajna performed by the karmi, and I am the sustainer of tapasya performed by the jnani. I am the worshipable object of karmis, jnanis and yogis, and I am Antaryami, and the only Supreme Controller (maheshvara) of all the planets. I am the well-wisher of all jivas, because through My bhaktas I mercifully bestow instructions on bhakti. For this reason, know Me to be the worshipable object of devotees also. Since I am nirguna, it is not possible to realise Me by jnana in sattva-guna. In Shrimad-Bhagavatam (11.14.21) I declared: bhaktyaham ekaya grahyah. "I can be achieved only through bhakti." Only through nirguna bhakti can the yogis realise My partial aspect, Paramatma, as their worshipable object, and attain shanti or moksha." Jnanis and karma-yogis attain knowledge of both the jivatma and Paramatma through nishkama-karma, and so attain mukti. This is the essence of this chapter.

Thus ends the Bhavanuvada of the Sarartha-Varshini Tika, by Shrila Vishvanatha Cakravarti Thakura, on the Fifth Chapter of Shrimad Bhagavad-gita, which gives pleasure to the bhaktas and is accepted by all saintly persons.

SARARTHA-VARShINI PRAKAShIKA-VRiTTI

BY ShRILA BHAKTIVEDANTA NARAYANA MAHARAJA

The nishkama-karma-yogis also attain moksha by knowledge of Paramatma, which appears through bhakti. Shri Bhagavan is the only enjoyer of articles offered with bhakti at the time of yajna and tapasya. He, Antaryami, is indeed the worshipable object of the yogis, the well-wisher of all jivas, and He is maheshvara, the Supreme Controller of all planets.

tam ishvaranam paramam maheshvaram tam devatanam paramam ca daivatam patim patinam paramam parastad vidama devam bhuvanesham idyam

Shvetashvatara Upanishad 6.7

We know our worshipable Lord, who is the master of the worlds, to be the supreme amongst all controllers, the supreme Lord of lords, and the supreme protector of those who can award protection. He is transcendental to impersonal brahma. Shrila Bhaktivinoda Thakura says, "After hearing the first four chapters, a doubt could arise. If one attains moksha as the result of nishkama-karma-yoga, then what place does jnana-yoga have, and how does it manifest? The instructions in this chapter have been spoken to remove this doubt. Jnana-yoga (sankhya-yoga) and nishkama-karma-yoga are non-different from each other, for they share the same supreme goal, namely bhakti. In the initial stages of nishkamakarma- yoga, karma predominates over jnana, and in the final stage (jnana-yoga), jnana predominates over karma. By constitutional nature the jiva is a pure, conscious entity. However, he becomes bound by inert matter because he desires to enjoy maya, and as he identifies himself with matter, gradually his constitutional position becomes more covered. As long as this material body exists, material action is necessary. The only way for the baddha-jiva to attain liberation is through cit-ceshta, or the endeavour to revive his constitutional state. To the same degree of intensity with which he makes efforts to revive his original conscious state during his journey within the material body, the predominance of karma becomes weak. Brahmanirv ana (deliverance from mundane bondage and contact with the pleasure of brahma) appears automatically while performing sadhana to develop equal vision, detachment, control over mundane lust and anger and the eradication of all doubts, etc. While practising karma-yoga as well as maintaining the body, one can also perform ashtanga-yogas adhana which is comprised of the eight processes: yama, niyama, asana, pratyahara, pranayama, dhyana, dharana and samadhi. The bliss of bhagavad-bhakti gradually manifests during the performance of such sadhana, if one attains the association of a bhakta. This is called muktip urvika shanti, everlasting peace accompanied by mukti. Here, mukti means being situated in one's own svarupa. At that time, the tendency to perform pure bhajana illuminates the glory of the constitutional nature of the jiva." Thus ends the Sarartha-Varshini Prakashika-vritti, by Shri Shrimad Bhaktivedanta Narayana Maharaja, on the Fifth Chapter of Shrimad Bhagavad-gita.