[Guruvayur/Guruvayoor] srimadbhagavatham-slokas2,3 and 4

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Jai Sreekrishna Respected Mataji Please accept my humble pranams . I felt like a Nursery child while studying this. Literally speaking ,from your postings, I have started studying the ABCD of Shrimad Bhagavatham The decription of AnubhaDha, the four requisities of a Grantha are all new knowledge to me The four kinds of dharma have been wonderfully explained and I assume that the fourth one is best suited for poeple in the Kaliyuga as this can be perofmed anywhere anytime wihtout disturbing any one Thank you for explaining in detail about Shukhabrhama Mahirishi . If Shrimad Bhagavatham is considered as the fruit that fell from the mouth of Shri Sukhamaharshi, which otherwise would have been very difficult to get , I am now trying to learn

the same step by step from your postings. I understand that to acquire desire to listen to this great Shrimad Bhagavatham requires poorvajanmapunyam. I am sure all the members in this group have that qualification and that is why we are all getting this opportunity to read and understand the same in simple words from a learned person like you. I had heard of Kaithava bhakti , but only now I understood what is the meaning of it. Naimisaranya - Here the Lord is present in the form of forest and does not even blink his eyes. I am sincerely prayng to Kannan to give me a chance to reach there and if possible attend a saptaham Once again my pranams to you Humbly Syamala sarojram18 <sarojram18

wrote: The second sloka refers to the anubanDha chathushtayam. That is, a granTHa or written work must have four requisites,

namely,granTHa, the name of the work, vishaya, the subject matter,aDHikAri, one who is qualified to read and understand it and phala , the fruit of the endeavour.The second sloka runs thus: dharmO prOjjitha kaithavO athra paramO nirmathsarANAm sathAm vEdhyam vasthavamathra vasthu sivadham

thApathrayOnmoolanam srimadbhAgavathE mahAmunikrthE kim vA paraih eesvarah sadhyO hrdhyavaruDHyathE krthibhih susrooshubhisthathkshaNAth In this srimadbhAgavatha the highest dharma, without deceit, has been expounded by the great sage(Vyasa) for the sake of the good souls who are devoid of meanness. The object to be cognised through this is that which is the reality, which gives auspicious results and which roots out the thApathraya, the three kinds of duhkha. The Lord is established immediately in the heart of those

who are meritorious and desire to listen to Bhagavatha and hence what more can be achieved than this! Here the granTha is specified by name as Srimadbhagavatha.The subject matter is denoted as paramO dharmah,the highest dharma. This does not mean that Bhagavatha teaches the dharma alone which it definitely does, but this should be understood in the sense of the answer of Bhishma to yudhishtira who asked him

'ko dharmassarvadharmANAm paramah,'which is the highest dharma of all.Bhishma replies that 'Esha mE sarvadharmANAm dharmO aDhikathamO mathah, "this is the dharma which is highest in my opinion" and he elaborates on that. Here the word ‘sarvadhrmAnaam’ implies the four kinds of dharma laid out in the sastras. 1. aihika dharma, the actions pertaining to the life in this world. This includes the

natural duties of a householder. 2.Amushmika dharma, those performed for the welfare in the life- after, like the yajnas, sacrificial rites, dhAna, acts of charity, done for attaining heaven or better life in the next birth. 3. The actions that are undertaken in order to attain salvation , by those who are free from attachment, through yoga and meditation. 4. The path of devotion, through acts of love towards the Lord like kirtana, smarana and padasEvana, singing His names thinking about Him ad worshipping Him. The last dharma is extolled by Bhishma as the supreme dharma. Lord Krishna has specified the same in the Gita by the charamasloka, ‘SarvadharmAn parithyajya mAmEkam saranam vraja.’ Bhishma says ‘ yadbhakthyA pundareekAksham sthavairarchEth narah esha dharmassanAthanah,’ the worship of the Lotus eyed Lord is the age old dharma. This is Adhikyena abhimatham, considered the greatest because it can be done without depending on anything or anybody and without disturbing others. The adhikarithva, the qualification for the seeker to approach this grantha is denoted by the words nirmathsara, those who do not cavil, sathah, good, krthee , one who has done meritorious deeds as otherwise he will not have the propensity to listen or read such works and susrooshuh,(srothum icchuh) one who wishes to hear the Bhagavatha. The phala of hearing this is given as 'eesvarah hrdhi sadhyah avaruDHyathE,' the Lord being established in the heart immediately. The third sloka refers to the narrator of Bhagavatha, that is

Shukhabrahmam, and it is very beautiful. NigamakalpatharOh galitham phalam shukamukhAthadbhuthadhravasamyutham pibatha bhAgavatham rasamAlayam muhurahO rasikA bhuvi bhAvukAh Oh connoisseurs of the world! you who understand the nuances of tastes, drink again and again, the nectar-like juice of this fruit from the wish-fulfilling tree called veda nigamakalpatharu, which fell, galitham from the mouth of the parrot ,shukamukhAth (shuka denotes a parrot as well as shukabrahma maharshi, who was supposed to have the face of a parrot) To acquire the desire of listening to Bhagavatha requires poorvajanmapunya and it removes all the other desires because it consists only of dharma in the form of Isvara aradhana, which, when done with the desire of other

things is called kaithava, deceitful, while doing that only for pleasing the Lord is prOjjithakaithavadharma, a dharma devoid of deceit as made out in the previous sloka. Bhagavatha is compared to the fruit that fell out of the mouth of shuka, the parrot,and came from the nigamakalpatharu, the tree that fulfills all desires ,that is veda.This fruit is full of rasa, juice,and the rasikas, connoisseurs who are bhavukas, discerning,are invited to drink the juice again and again, muhurmuhuh till they merge with the Lord.The fruit which was at the tree veda, hard to get, became easy to reach because it fell from the shukamukha. The juice is adbhuthadhravasamyutham,

being paramAnandha eva rasah, the supreme bliss of Brahman.This has reference to the upanishadic statement 'rasO vai sah,' and rasam hyEvAyam labdhvaAnandheebhavathi.' Brahman is the essence of all beings attaining whom one becomes blissful. The fourth sloka describes the circumstances under which the Bhagavthapurana is related by the soothapouranika to the sages assembled in Namisaranya. naimishE animishakshEthrE rshayah sounakaAdhayah sathram svargAya lOkAya sahasra samam Asatha Tha sage sounaka and others did sathra yaga for thousand years to attain the world desired even by the denizens of heaven in The land of naimisaranya .where the Lord is abiding with unblinking eyes. In NaimisaraNya is where the Lord is present in the form of forest or aranya and He is animisha , not blinking His eyes,directing His glance unceasingly there. The word naimisa means nemih seeryathe yathra, the wheel of mind released by the creator is blunted here.The edge of mind is compared to a wheel. This means that the karma which makes the mind revolve in samsara will be blunted or stopped.The reason as to why this happens is that here the Lord is directing His glances permanently not even blinking His eyes.The word svargAya lOkAya means the world which is extolled in svarga, svrgE geeyathe ithi, meaning the paramapadha or Moksha. After this the story begins.

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