[Guruvayur/Guruvayoor] Glory of Srimad Bhagavatam

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" PS, Vinod K (GE Infra, Energy) " <vinod.ps wrote:

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Dear All,

 

The below is extracted from GURUJI SRI MURALIDHARA SWAMIGAL's speech on the

glory of Srimad Bhagavatam.

Hope u will enjoy reading it !

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Sage Vyãsa was an 'Avatãra Purusha'. He had given the Upanishads, Brahma Sutra,

Mahabharata that contains the Gita etc. to the world. Yet, he experienced no

peace. Why did he not find peace? He had not come down for giving these. He had

not come down to the earth to give the Vedas or the Upanishads. Why then did he

come down to the earth? - Only to spread the fame of Srimad Bhãgavatam. Why

should he illumine the Bhãgavatam? It is because only Bhãgavata dharma would be

of use to people who were to come later in this Kali Yuga. (It is) A very easy

dharma. A Dharma that can easily be followed by all. If Sage Vyãsa had left the

earth without doing this 'Granta' (Holy Text) people of Kali yuga would have had

no 'gati' (way out). People would know no way out. Therefore, till he wrote the

Bhãgavatam he experienced some 'klesam' (disturbance) in his mind.

The 'klesam' of Mahans cannot be set right by ordinary people. Mahans set right

the 'klesam' in the minds of ordinary mortals. But, if a Mahan experiences

disturbance only another Mahan can understand it. Meeting of Mahans at such

times comes about by itself. Sage Vyãsa experiences such disturbance of mind. At

this time Sage Narada accidentally comes there. He was not called for. He comes

only accidentally. This is seen in the Bhãgavatam. Narada comes to the place

where Sage Vyãsa is seated with 'mana klesam' (mental disturbance). Vyãsa gets

up and rushes up to welcome him. Bhãgavatam reads as, 'Vyãsa gets up and

welcomes him. This chapter (1:4) concludes with the line, 'Poojayãmãsa vidhivat

Nãradam surapoojitam' - Narada who is worshipped by Devas was worshipped (by

Sage Vyãsa) in the prescribed way. Sage Vyãsa himself was a great Mahatma. He is

described as 'Swayam Narayana' - verily Lord Narayana. It is said that Vyãsa was

an 'amsa' (incarnation) of Lord Narayana. In spite of it

he worshipped Narada. Knowing that Narada had come to his place, he rushed up

to him, welcomed him and performed puja as prescribed (by the Shastras).

Soon after the puja Narada asks Vyãsa, " There is some 'klesam' in your mind.

What is it? "

Vyãsa tells, " Yes. There is 'klesam' in my mind but I know not the reason. Why

don't you please enlighten me on it? "

Even at the outset Narada tells wonderfully, " Na tatha Vãsudevasya mahima

hyanuvarnnitah " - Do you know how long you would experience this 'klesam'? Until

such time that you write the glory of Lord Vãsudeva, the glory of Lord Krishna

in a Granta, this 'klesam' will not leave your mind - 'Na tatha Vãsudevasya

mahima hyanuvarnnitah'. You should describe them all (the glory). Until you do

such a Granta the disturbance of mind will not leave you. " At once Vyãsa asks

Narada, " How should I go about it? How to do a 'Bhakti prãdhãna Granta'? (a Holy

Text illustrating Bhakti predominantly).

Narada describes the way he earned Bhakti. Krishna Charitra is only from the

10th Canto. Prior to it one finds the stories of Ambareesha, Ajamila, Dhruva,

Prahalada, etc. While beginning Prahlada charitra, Sukha says at the outset,

'Bhãgavata mãhãtmyam Bhagavad Bhakti vardhanam' - as you keep listening to the

life histories of Bhãgavats, devotion to the Lord will grow.

Even listening about Bhagavãn will not induce/help deepen Bhakti! In the life

histories of Mahans we read the way they performed tapas; their deep yearning

for the Lord. Only on reading such matters we feel, 'Should we not do atleast 1%

or 10% of what they had done?' While reading Ramakrishna Paramahamsa's charitra

(a great Avatãra Purusha) we find him declaring, 'It is verily I who had come as

Rama and Krishna.' But, for 12 years he weeps day and night for Bhagavãn. He

fears 'kãmam' (desire), 'kãnchanam' (wealth) and 'keerti' (fame). While reading

that such great Mahans wept day and night for Bhagavãn it hits our mind and

heart with a force. Why should we read such charitrãs? Only this will kindle the

fire of devotion in us. Only then will the thought, 'We should do atleast one

percent of what they had done,' arise.

Therefore, what is the great glory of Bhãgavatam? Let us keep aside Krishna

Charitra.

Just as said, 'Bhãgavata mahãtmyam Bhagavat bhakti vardhanam' - it depicts how

Dhruva performed tapas. A small child (of five) he went into the forest and

performed tapas for six months without food. Sitting all alone the child saw

Bhagavãn through the Maha Mantra of Dwãdasãkshari. Prahlada was tortured but

even under extremely hostile conditions he saw Bhagavãn. Ajamila was the worst

kind of sinner. Even such a sinner sailed ashore. Jada Bharata was very

successful in his dhyana but for a moment he fell from his way and was born as a

deer (in his subsequent birth). Though born a deer he remembered his past

spiritual life and subsequently attained human life. Fearing wastage of this

life he worked arduously and attained Bhagavãn. Bhãgavatam can be said to fully

contain (such) lessons. Bhãgavatam shows us how Bhaktãs performed Bhakti; it

depicts the different kinds of Bhakti; different kinds of 'bhãva' (feeling). All

of them were Bhaktãs.

There is difference between a Bhakta and a Yogi. We call Bheeshma, Sharabhangar

as Yogis. Bhãgavatam does not contain a Yogi charitra. The charitra of Nava yogi

is a different matter altogether. It has been taken up for 'upadesa' in 'Ekãdasa

skanda' (11th canto). But, while reading Bhãgavatam we begin with Dhruva

charitra and go on with Gajendra Moksha, amrita manthanam, etc.

The reason for speaking on these is that there is difference between Bhaktas and

Yogis.

We call Bheeshma as only a Yogi. But, why does he finally desire 'Lalita gati

vilãsa valguhãsa'? - He desires to be a gopi. Why? Yogi controls his breath. The

mind is controlled with breath control. He meditates on God in the controlled

mind. He holds on to the form of God- 'chakra, gadha, vanamãli, vyadyasta pãdam'

- in such a controlled mind. The form of Bhagavãn is held in his mind so long as

the breath is held within. Once the breath is let out Bhagavãn also runs away!

It is akin to holding down Bhagavãn with great effort. So, Bhagavãn is within

the Yogi only so long as he is smart enough to hold the breath within, only so

long as he is able to control his mind and only so long as he is able to sit in

this position. In this case Bhagavãn is not here out of His own liking. This is

because here there is no matter for liking. Thus, one who does sadhana with lot

of effort - going without sleep, food, etc. - is called as yogi. Yoga is of this

type. Who has to perform Yoga? One who has

not been able to get bhakti! Yoga is for one in whom bhakti has not been born.

Bhakti is the highest.

A Yogi, with lot of difficulty, controls his breath and holds Bhagavãn within

him but in the case of a Bhakta it is Bhagavãn who goes around him! Just as a

child catches hold of the mother's saree 'pallu' and follows her everywhere so

does Bhagavãn follow a Bhakta. Though the Bhakta tries to free himself of

Bhagavãn the latter does not leave him! 'I do not want you,' says the Bhakta.

But, Bhagavãn does not leave the Bhakta's side! Gopis try to shirk out Bhagavãn.

But, Bhagavãn refuses to leave them. 'We do not want you! Due to bhakti for you

everything has been spoilt. All 'loka smriti' (thought of the world/family),

'loka vyãpãrãs' (activities of the world/family) have been affected. I do not

want you,' say the Gopis. But, Bhagavãn does not leave them even if they try to

wriggle out. This is the sign of the highest Bhakti.

It is Bhagavãn who has caught hold of them tightly. There is no need for them to

hold on to Bhagavãn! It is Bhagavãn who is holding them tightly. So, who should

perform sadhana? Who should do dhyana? Who should do Yoga? Who should do Atma

vichãra? These are only for those who have no bhakti.

Only the blessed will earn belief in 'itihãsa puranãs' (Epics), Bhagavãn's

saguna (the Lord's form), Bhagavãn's saguna charitra (the divine play of the

Lord). It is only such people who earn Bhakti for Bhagavãn. Only those who do

not earn this should seek out dhyana/yoga. For earning these, for comprehending

Bhagavãn's Lila, for earning belief in 'itihãsa-purãnãs', for earning belief in

Bhagavãn's Avatãra (Incarnation) we should have earned great merits ('punya').

One should have earned that 'bhãgyam' (fortune). Only if one has earned 'punya'

(good merits) and earned 'bhagya' (fortune) will one earn conviction in these.

One will feel that it is only 'nirguna' (formless) that is greater than 'saguna'

(form). Or the 'buddhi' will be attracted to sadhana. Only one whose heart is

dry wherein Bhakti does not spring forth should seek such ways. One in whom

questions/doubts about the incidents in 'itihãsa-purãnãs' rise one after

another, just as the waves in the ocean, is not the 'adhikãri'

(the eligible) for bhakti. Bhakti performed with doubt ('samsayam') will not

become fruitful. How can bhakti done with doubt about the existence of Bhagavãn

become fruitful? That bhakti will certainly not bear fruit. Only bhakti done

with 'drida vishwãs' (steadfast faith) about the existence of God will be

successful. Such a 'vishwãs' is a must.

One in whom such bhakti has not sprung forth, one in whose mind such questions

keep arising, he/she should take to vichãra, dhyana, yoga as per his/her

aptitude/intelligence. One cannot say how long this intelligence will work. It

can fail any time. This is because there is no God there to support him. There,

he depends solely on his own intelligence. In Bhakti, Bhagavãn chases them. That

is why in Kali Yuga Mahans have shown,

'Prãyennalpãyushah sabhya kalãvsmin yuge janãh

mandah sumanta mathayo mandabhãgya hyupadrutah' (Srimad Bhãgavatam 1:1:10)

-- in this age of Kali Yuga we celebrate 'sathãbhishekha' (on completing 100

years of age), 'Sashtiyapta poorti' (completion of 60 years of age). But, our

Purãnãs say that this is 'alpãyush' (trivial life time)! Even 100 years is

deemed as a short span! Why so? The reason for this is during Ramayana period

people had lived - 'Dasa varusha sahasrãni' - for 60,000 years even in the

ordinary course of life! Therefore, for those who have lived 60,000 years,

70,000 years, or 100,000 years, living a 100 or 80 or 60 years appears

insignificant lifetime. So, 'Kalã asmin yuge janãh' - what is the position of

people (in Kali yuga)? They have a short span of lifetime. 'Mandabhãgyah' - In

Kali no one's life is peaceful. None can boast of leading a peaceful life. Some

difficulty or the other befalls him - financial difficulty, disease, some family

problem, being childless - some sorrow or the other is suffered by him. In Kali

Yuga one cannot find anyone who enjoys total peace except those who do

bhajan. All the rest suffer some shortcoming.

In Kali Yuga Mahans have shown just two ways - what are these?

One is to listen to Bhagavãn's story and the other is to do kirtana. These are

the only two ways. Then why are there people doing tapas? Only if they perform

japa, dhyana properly without any slip will they be able to see Bhagavãn in this

lifetime;

But, it is enough if you keep saying Nãma (the Name of the Lord). What will

happen if you keep saying the Nãma? The Lord will certainly take you unto Him in

your last moment. It cannot be said for certain if you will see God within your

lifetime now as it depends on your 'Nãma bala' (the power of your chanting it).

But, in your last breath Bhagavãn will definitely take you to Moksha - unto

Himself. There is only one matter of consideration here. Have we become the

subject of affection for Bhagavãn? This is the only consideration to be looked

into. He (Bhagavãn) says, 'I will take only those 'jiivas' who have attracted my

love.' Thus, we should know if we have become a subject of interest/affection

('abhimãna') for Bhagavãn. 'Bhagavãn does not speak to me, He does not tell me

anything, I do not understand these. So, how to know that I have become a vessel

for Bhagavãn's 'abhimãna' (affection)?'

In Kali, Bhagavãn has shown two ways. One is 'Kirtana' (singing the Name of the

Lord/praises of the Lord) and the other is 'Katha sravana' (listening to God's

divine plays). Know that you have become a subject for Bhagavãn's 'abhimãna' the

moment you desire to read Bhãgavatam, the moment you desire to do Bhagavãn's

'Kirtana'. This is the only 'pramãna' (proof). This is not my 'vãkya'

(statement) but the words of Mahans. The moment you develop faith in Bhagavãn's

Nãma, the thought to utter Bhagavan Nãma, listen to Bhagavãn's story and gunãs

it goes to show that Bhagavãn has 'abhimãna' towards you. Here, Sridharar in his

'bhãshyam' (commentary) puts forth a very enjoyable ('rãsikhyamã') way -

" Bhagavãn begins to like some people. Even we find that we like some without any

reason whatsoever. Just on meeting with some we like them for no reason

whatsoever. Likewise, Bhagavãn also likes some people very much. So, Bhagavãn

thinks, 'I must take them unto my Feet ('charana'). I must not push

them again into this 'janana-marana samsãra' (life of birth-death). If the Lord

takes them directly others will question Him, 'Without doing anything these

people have been accepted by Bhagavan. Bhagavãn is partial ('paksha pãdi'). Even

Bhagavãn likes some and dislikes some.' It seems people would abuse Bhagavãn in

this manner. So, what does Bhagavãn do? It is only those whom He loves does He

permit to touch Bhãgavatam! Bhãgavata Text is placed into their hands and they

read Bhãgavatam. What is the reason for this? He has somehow found a way to take

them ashore. If someone questions Him on this matter, 'How could you take him

ashore (this ocean of life)?' Bhagavãn can boldly point out, 'He read

Bhãgavatam. So, I have taken him ashore!' Why did Bhagavãn make him read

Bhãgavatam? Bhagavãn liked him so made him read Bhãgavatam. So, those 'jiivas'

who have earned His affection, those whom He desires to take unto Himself,

Bhagavãn shows one of the two ways - one is that Bhagavãn Nãma

comes on to the tongue of such a person and he does Kirtana or Bhagavãn makes

him read Bhãgavatam. Others strive hard with dhyana, yoga and they attain 'gati'

not in this but in thousand janmas only. This is the last janma for one who

believes in 'kripa' (Grace). They will attain (Moksha) in their last moment. "

This is Bhakti granta. It is only to speak the glory of 'katha sravana'

(listening to story [the Lord's Lila].

While speaking of 'katha sravana' it is also said, 'Do sravana of Bhagavat Gita,

Upanishad, Vedanta.' But, there is a difference between Vedanta sravana and

Bhãgavata sravana. In the case of Vedanta sravana one has to bring into practice

all that has been said in it. Nobody has said that reading Gita itself will

bestow Moskha. 'Shitoshna, sukha-dukheshu' - heat-cold, sorrow-joy - treat all

opposites like heat-cold, sorrow-joy abuse-praise alike. Do dhyana, do yoga,

control your breath. All these have been said. Only if a person brings all these

into practice does he attain Moksha. Memorising and chanting Gita might bring in

at the most some prize in a competition! One might know some 30 slokãs, 40

slokãs. None has said that just reading the Gita will bring Moksha. But, if one

reads Bhãgavatam, if one listens to Bhãgavatam it bestows Moksha. Bhãgavatam

contains Jada Bharata's speech - he does 'upadesa' to Rahugana - and Ekãdasa

skanda is full of Vedanta. Should you bring all these

into practice? No! Certainly not! Just listen completely to Bhãgavatam. (This

will suffice).

What is the 'pramãna' for the statement that one attains Moksha by just

listening to Bhãgavatam? It is verily Parikshit who is the 'pramãna' for this.

Parikshit listened to Bhãgavatam for seven days. What happened after these seven

days? Did he think of doing dhyana or yoga? Or did he have time to do dhyana or

yoga? But, just by listening to Bhãgavatam for seven days he was bestowed with

'satgati' (the highest state). He attained Vaikunta. What does he do? It is said

that when Parikshit listened to Bhãgavatam Devas came there as 'upa-shrothãs'

(other listeners).

What did the Devas do then? They had brought the 'amritam' (ambrosia) with them.

Had Parikshit drunk that 'amritam' he could have lived. Death would not have

struck him after the seventh day. He need not have died. Atleast had he desired

to do dhyana/yoga he could have drunk the 'amritam'. But, he just ignored it

all. What did the Devas who had 'amritam' with them listen to? They all listened

to the 'amritam' of Bhãgavatam! Something has to be given in exchange. Is that

not so? So they had the deva loka 'amritam' for offering. 'Pibata Bhãgavatam

rasam ãlayam' - 'Bhãgavatãmritam'. 'Give us the ambrosia of Bhãgavatam.' Even

the Devas who had the 'amritam' sought this 'amritam' of Bhãgavatam. If one

takes that 'amritam' ('deva loka amritam') one can live forever ('chiranjeevi')

but if one drinks the 'amritam' that is Bhãgavatam he can become a Jivan Mukta!

One can reach Bhagavãn Himself! Therefore, Bhãgavatãmritam! It is only Parikshit

who is 'pramãnam'. Parikshit listened to Bhãgavatam

for seven days and at once he attained Vaikunta.

Remember, there is no kirtan greater than the Maha Mantra ('Hare Rama Hare Rama

Rama Rama Hare Hare! Hare Krishna Hare Krishna Krishna Krishna Hare Hare!). So,

instead of choosing some sankirtan we shall all chant the Maha Mantra tonight.

Chaitanya Mahaprabhu was highly learned. He threw them (the Grantãs) all away

and all through his life, for 42 years, he performed kirtan of 'Hare Rama Hare

Krishna' day and night. There has not been a day when he sang 'Ashtapati' or

Divya Nãma. His Divya Nãma was only Maha Mantra Divya Nãma. He might have at the

most chanted.

May the holy name of Lord safegaurd & guide us always.

Hare Krishna

Hare Rama

 

 

 

 

 

Om Namo Narayanaya: