merkaba Posted August 19, 2004 Report Share Posted August 19, 2004 Who is lord barham praying to? Why? What? and when? hare krishna Quote Link to comment Share on other sites More sharing options...
gHari Posted August 19, 2004 Report Share Posted August 19, 2004 <table width="100%"><td width="50%">Srimad-Bhagavatam 11.13.14-42:<blockquote><CENTER><font color="RED"> etAvAn yoga AdiSTo mac-chiSyaiH sanakAdibhiH sarvato mana AkRSya mayy addhAvezyate yathA </center> etAvAn--actually this; yogaH--yoga system; AdiSTaH--instructed; mat-ziSyaiH--by My devotees; sanaka-AdibhiH--headed by Sanaka-kumAra; sarvataH--from all sides; manaH--the mind; AkRSya--withdrawing; mayi--in Me; addhA--directly; Avezyate--is absorbed; yathA--accordingly. </font> The actual yoga system as taught by My devotees, headed by Sanaka-kumAra, is simply this: Having withdrawn the mind from all other objects, one should directly and appropriately absorb it in Me. PURPORT The word yathA ("accordingly" or "properly") indicates that like Uddhava one should hear directly from Lord KRSNa or His bona fide representative and directly (addhA) fix the mind in Lord KRSNa. <CENTER><font color="RED">zrI-uddhava uvAca yadA tvaM sanakAdibhyo yena rUpeNa kezava yogam AdiSTavAn etad rUpam icchAmi veditum </center> zrI-uddhavaH uvAca--SrI Uddhava said; yadA--when; tvam--You; sanaka-AdibhyaH--to Sanaka, etc.; yena--by which; rUpeNa--form; kezava--my dear Kezava; yogam--the process of fixing the mind in the Absolute Truth; AdiSTavAn--You have instructed; etat--that; rUpam--form; icchAmi--I desire; veditum--to know. </font> SrI Uddhava said: My dear Kezava, at what time and in what form did You instruct the science of yoga to Sanaka and his brothers? I now desire to know about these things. <CENTER><font color="RED">zrI-bhagavAn uvAca putrA hiraNyagarbhasya mAnasAH sanakAdayaH papracchuH pitaraM sUkSmAM yogasyaikAntikIm gatim </center> zrI-bhagavAn uvAca--the Supreme Personality of Godhead; putrAH--the sons; hiraNya-garbhasya--of Lord BrahmA; mAnasAH--born of the mind; sanaka-AdayaH--headed by Sanaka RSi; papracchuH--inquired; pitaram--from their father (BrahmA); sUkSmAm--subtle and therefore difficult to understand; yogasya--of the science of yoga; ekAntikIm--the supreme; gatim--destination. </font> The Supreme Personality of Godhead said: Once, the mental sons of Lord BrahmA, namely, the sages headed by Sanaka, inquired from their father about the difficult subject matter of the supreme goal of yoga. <CENTER><font color="RED">sanakAdaya UcuH guNeSv Avizate ceto guNAz cetasi ca prabho katham anyonya-santyAgo mumukSor atititIrSoH </center> sanaka-AdayaH UcuH--the sages headed by Sanaka said; guNeSu--in the sense objects; Avizate--directly enters; cetaH--the mind; guNAH--the sense objects; cetasi--within the mind; ca--also (enter); prabho--O Lord; katham--what is the process; anyonya--of the mutual relationship between the sense objects and the mind; santyAgaH--renunciation; mumukSoH--of one desiring liberation; atititIrSoH--of one desiring to cross over sense gratification. </font> The sages headed by Sanaka said: O Lord, people's minds are naturally attracted to material sense objects, and similarly the sense objects in the form of desire enter within the mind. Therefore, how can a person who desires liberation, who desires to cross over activities of sense gratification, destroy this mutual relationship between the sense objects and the mind? Please explain this to us. PURPORT As described above, as long as one is a conditioned soul the modes of material nature, manifested in the form of sense objects, constantly disturb the mind, and by their harassment one is deprived of the actual perfection of life. <CENTER><font color="RED">zrI-bhagavAn uvAca evaM pRSTo mahA-devaH svayambhUr bhUta-bhAvanaH dhyAyamAnaH prazna-bIjaM nAbhyapadyata karma-dhIH </center> zrI-bhagavAn uvAca--the Supreme Personality of Godhead said; evam--thus; pRSTaH--questioned; mahA-devaH--the great god BrahmA; svayam-bhUH--without material birth (born directly from the body of GarbhodakazAyI ViSNu); bhUta--of all conditioned souls; bhAvanaH--the creator (of their conditioned life); dhyAyamAnaH--seriously considering; prazna--of the question; bIjam--the essential truth; na abhyapadyata--did not reach; karma-dhIH--intelligence bewildered by his own activities of creation. </font> The Supreme Personality of Godhead said: My dear Uddhava, BrahmA himself, who is born directly from the body of the Lord and who is the creator of all living entities within the material world, being the best of the demigods, seriously contemplated the question of his sons headed by Sanaka. The intelligence of BrahmA, however, was affected by his own activities of creation, and thus he could not discover the essential answer to this question. PURPORT SrIla JIva GosvAmI has quoted three verses from the Second Canto of SrImad-BhAgavatam as follows. In the Ninth Chapter, verse 32, Lord KRSNa blessed BrahmA with realized knowledge of the Lord's actual form, qualities and activities. In the Ninth Chapter, verse 37, the Lord ordered BrahmA to rigidly carry out the Lord's injunctions and affirmed that BrahmA would thus never be bewildered in his cosmic decision-making. In the Sixth Chapter, verse 34, Lord BrahmA assured his son NArada, "O NArada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false, nor is the progress of my mind ever deterred, nor are my senses ever degraded by temporary attachment to matter." In the present verse in this Thirteenth Chapter of the Eleventh Canto, Lord KRSNa states that BrahmA unfortunately did become bewildered by his creative functions, thus providing a grave lesson to all of the Lord's empowered representatives. Although one may be elevated to an exalted position in the Lord's transcendental service, at any moment there is danger of false pride polluting one's devotional mentality. <CENTER><font color="RED">sa mAm acintayad devaH prazna-pAra-titIrSayA tasyAhaM haMsa-rUpeNa sakAzam agamaM tadA </center> saH--he (Lord BrahmA); mAm--Me; acintayat--remembered; devaH--the original demigod; prazna--of the question; pAra--the end, conclusion (the answer); titIrSayA--with a desire to attain, understand; tasya--unto him; aham--I; haMsa-rUpeNa--in My form of HaMsa; sakAzam--visible; agamam--became; tadA--at that time. </font> Lord BrahmA desired to attain the answer to the question that was puzzling him, and thus he fixed his mind on Me, the Supreme Lord. At that time, in My form of HaMsa, I became visible to Lord BrahmA. PURPORT HaMsa means "swan," and the specific ability of the swan is to separate a mixture of milk and water, extracting the rich, milky portion. Similarly, Lord KRSNa appeared as HaMsa, or the swan, in order to separate the pure consciousness of Lord BrahmA from the modes of material nature. <CENTER><font color="RED">dRSTvA mAm ta upavrajya kRtva pAdAbhivandanam brahmANam agrataH kRtvA papracchuH ko bhavAn iti </center> dRSTvA--thus seeing; mAm--Me; te--they (the sages); upavrajya--approaching; kRtvA--offering; .--at the lotus feet; abhivandanam--obeisances; brahmANam--Lord BrahmA; agrataH--in front; kRtvA--keeping; papracchuH--they asked; kaH bhavAn--"who are You, sir?"; iti--thus. </font> Thus seeing Me, the sages, placing BrahmA in the lead, came forward and worshiped My lotus feet. Then they frankly asked Me, "Who are You?" PURPORT SrIla BhaktisiddhAnta SarasvatI ThAkura comments, "When BrahmA was unable to answer the question placed by the sages, he fixed his mind in thought of the Supreme Lord. The Lord then assumed the form of HaMsa and appeared before Lord BrahmA and the sages, who proceeded to inquire about the specific identity of the Lord." <CENTER><font color="RED">ity ahaM munibhiH pRSTas tattva-jijJAsubhis tadA yad avocam ahaM tebhyas tad uddhava nibodha me </center> iti--thus; aham--I; munibhiH--by the sages; pRSTaH--questioned; tattva--the truth about the goal of yoga; jijJAsubhiH--by those desiring to know; tadA--at that time; yat--that which; avocam--spoke; aham--I; tebhyaH--unto them; tat--that; uddhava--My dear Uddhava; nibodha--please learn; me--from Me. </font> My dear Uddhava, the sages, being eager to understand the ultimate truth of the yoga system, thus inquired from Me. Now please hear as I explain that which I spoke unto the sages. <CENTER><font color="RED">vastuno yady anAnAtva AtmanaH prazna IdRzaH kathaM ghaTeta vo viprA vaktur vA me ka AzrayaH </center> vastunaH--of the essential reality; yadi--if; anAnAtve--in the concept of nonindividuality; AtmanaH--of the jIva soul; praznaH--question; IdRzaH--such; katham--how; ghaTeta--is it possible or appropriate; vaH--of you who are asking; viprAH--O brAhmaNas; vaktuH--of the speaker; vA--or; me--of Me; kaH--what is; AzrayaH--the real situation or resting place. </font> My dear brAhmaNas, if, when asking Me who I am, you believe that I am also a jIva soul and that there is no ultimate difference between us--since all souls are ultimately one without individuality--then how is your question possible or appropriate? Ultimately, what is the real situation or resting place both of yourselves and of Me? PURPORT Azraya means "the resting place" or "shelter." Lord KRSNa's question "That is our actual resting place or shelter?" means "What is our ultimate nature or constitutional position?" This is because no one can come to rest or be satisfied unless one is in one's natural position. The example is given that one may travel all over the world, but ultimately one becomes satisfied by returning to one's own home. Similarly, a crying child is satisfied when embraced by its own mother. By inquiring about the shelter or resting place of Himself and the brAhmaNas, the Lord is indicating the eternal, constitutional position of every living entity If Lord KRSNa were also in the jIva category, and if all living entities including Him were thus equal, there would be no deep purpose in one living entity inquiring and another answering. Only one who is in a superior position can meaningfully answer important questions. It may be argued that the bona fide spiritual master answers all the questions of the disciple, and yet the guru is in the jIva category. The answer is that the bona fide spiritual master speaks not on his own behalf but as a representative of the Supreme Personality of Godhead, who is in the ViSNu category. A so-called guru speaking on his own behalf as a jIva soul is useless and is unable to meaningfully answer serious questions. Thus, the sages' question ko bhavAn ("Who are You?") indicates that the Supreme Personality of Godhead is eternally an individual person. And because the sages headed by Lord BrahmA offered obeisances and worshiped the Lord, it is understood that He is the Supreme Personality of Godhead. Lord BrahmA, as the first created being in this universe, could not accept any other living entity except the Lord as worshipable. Lord KRSNa's actual purpose is to explain the ultimate perfection of yoga, which the sages were desiring to know. If one becomes fixed in transcendental knowledge, the mutual attraction between the material mind and the material sense objects automatically ceases. The spiritual mind is not attracted to material objects of gratification, and thus by spiritualizing the mind, material existence automatically slackens. By questioning the propriety of the sages' question, the Lord is assuming the position of the spiritual master and preparing to give valuable instructions. One should never be envious of a bona fide spiritual master, especially if, as in the case of Lord HaMsa speaking to the sages headed by BrahmA and Sanaka-kumAra, the guru is the Supreme Personality of Godhead Himself. <CENTER><font color="RED">paJcAtmakeSu bhUteSu samAneSu ca vastutaH ko bhavAn iti vaH prazno vAcArambho hy anarthakaH </center> paJca--of five elements; AtmakeSu--made of; bhUteSu--thus existing; samAneSu--being the same; ca--also; vastutaH--in essence; kaH--who; bhavAn--are You; iti--thus; vaH--your; praznaH--question; vAcA--merely with words; ArambhaH--such an endeavor; hi--certainly; anarthakaH--without real meaning or purpose. </font> If by asking Me "Who are You?" you were referring to the material body, then I must point out that all material bodies are constituted of five elements, namely earth, water, fire, air and ether. Thus, you should have asked, "Who are you five?" If you consider that all material bodies are ultimately one, being constituted essentially of the same elements, then your question is still meaningless, since there would be no deep purpose in distinguishing one body from another. Thus, it appears that in asking My identity, you are merely speaking words, without any real meaning or purpose. PURPORT SrIla VizvanAtha CakravartI ThAkura explains this verse as follows. "In the previous verse Lord KRSNa demonstrated that if the sages accepted the impersonal philosophy that all living beings are ultimately one in all respects, their question ‘Who are You?' was meaningless, since there would be no philosophical basis to distinguish one manifestation of spirit soul from another. In this verse the Lord refutes the false identification with the material body composed of five elements. If the sages accepted the body as the self, then their question was meaningless, since they would have to ask, ‘Who are you five?' If the sages replied that although the body is composed basically of five elements and these elements combine and thus form one unique substance, then the Lord has already replied by the words samAneSu ca vastutaH. The bodies of human beings, demigods, animals, etc., are all composed of the same five elements and are essentially the same. Therefore the question ‘Who are You?' is ultimately meaningless. Thus, if one accepts either the theory that all living entities are ultimately the same or the theory that all living entities are ultimately nondifferent from their material bodies, in both cases the question of the sages is meaningless. "The sages might argue that even among learned persons it is common practice to ask questions and give answers on many subjects as a part of normal life. The sages could point out that Lord KRSNa also distinguished among them, by His saying viprAH, ‘O brAhmaNas,' and vaH, or ‘your [question],' as expressed in this verse. In this way it is seen that the Lord also accepts the ordinary customs of questions and answers. To answer this argument, Lord KRSNa states, vAcArambho hy anarthakaH. The Lord states, ‘My addressing you as brAhmaNas is merely an exhibition of words if we are ultimately not different. I merely reciprocated with your approach to Me. Therefore, if we are ultimately one, neither My statement nor your question has any real meaning. I can conclude therefore by your question to Me that you are all not actually very intelligent. Therefore, why are you inquiring after ultimate knowledge? Aren't you all embarrassed?'" SrIla MadhvAcArya points out in this regard that the question of the sages was not appropriate, since they had already seen their father, Lord BrahmA, worshiping the lotus feet of Lord HaMsa. Since their spiritual master and father was worshiping Lord HaMsa, they should have immediately understood the Lord's position, and their question is thus meaningless. <CENTER><font color="RED">manasA vacasA dRSTyA gRhyate 'nyair apIndriyaiH aham eva na matto 'nyad iti budhyadhvam aJjasA </center> manasA--by the mind; vacasA--by speech; dRSTyA--by sight; gRhyate--is perceived and thus accepted; anyaiH--by others; api--even; indriyaiH--senses; aham--I; eva--indeed; na--not; mattaH--besides Me; anyat--anything else; iti--thus; budhyadhvam--you should all understand; aJjasA--by straightforward analysis of the facts. </font> Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts. PURPORT Lord KRSNa has already explained that if the sages consider all living entities to be the same, or if they consider the living entity to be the same as his body, then their question ("Who are You?") is inappropriate. Now the Lord refutes the conception that He is a Supreme God far beyond and different from everything within this world. Modern agnostic philosophers preach that God created the world and then retired or went away. According to them, God has no tangible connection with this world, nor does He interfere in human affairs. Ultimately, they claim, God is so great that He cannot be known; therefore no one should waste time trying to understand God. To refute such foolish ideas, the Lord here explains that since everything is the expansion of His potency, He is not different from anything. Nothing can exist separately from the Supreme Personality of Godhead, and thus everything shares in the Lord's nature, although some manifestations are superior and others inferior. The Lord is testing the intelligence of the sages by pointing out various contradictions in their questions. Even if the Lord is supreme, He is not different from His creation; therefore, what is the meaning of the question "Who are You?" We can clearly see that the Lord is paving the way for a deep discussion of spiritual knowledge. <CENTER><font color="RED">guNeSv Avizate ceto guNAz cetasi ca prajAH jIvasya deha ubhayaM guNAz ceto mad-AtmanaH </center> guNeSu--in the sense objects; Avizate--enters; cetaH--the mind; guNAH--the sense objects; cetasi--in the mind; ca--also (enter); prajAH--My dear sons; jIvasya--of the living entity; dehaH--the outward body, existing as designation; ubhayam--both of these; guNAH--the sense objects; cetaH--the mind; mat-AtmanaH--having Me as the Supreme Soul. </font> My dear sons, the mind has a natural proclivity to enter into the material sense objects, and similarly the sense objects enter into the mind; but both this material mind and the sense objects are merely designations that cover the spirit soul, who is part and parcel of Me. PURPORT Lord KRSNa in the form of HaMsa-avatAra, on the pretext of finding contradictions in the simple inquiry of the sons of BrahmA ("Who are You?"), is actually preparing to teach the sages perfect spiritual knowledge, but only after first rejecting two false concepts of life, namely that all living entities are the same in all respects and that the living entity is identical with his outward or subtle body. Lord KRSNa now answers the difficult question that puzzled even Lord BrahmA. According to SrIla VizvanAtha CakravartI ThAkura, the sons of Lord BrahmA were thinking as follows. "Our dear Lord, if it is indeed true that we are unintelligent, still Your Lordship has stated that You are actually everything because everything is the expansion of Your potency. Therefore, You are also the mind and the sense objects, which are the subject matter of our question. The material sense objects always enter into the functions of the mind, and similarly, the mind always enters into the material sense objects. Thus, it is proper that we inquire from Your Lordship about the process by which the sense objects will no longer enter the mind and the mind will no longer enter the sense objects. Please be merciful and give us the answer." The Lord answers as follows. "My dear sons, it is a fact that the mind enters into the material sense objects and the sense objects into the mind. Thus, although the living entity is actually part and parcel of Me, being, as I am also, eternally conscious, and although the eternal form of the living entity is spiritual, in conditioned life the living entity artificially imposes upon himself the mind and sense objects, which act as covering designations of the eternal soul. Since it is the natural function of the material mind and sense objects to mutually interact, how can you possibly endeavor to prevent such a mutual attraction? Since both the material mind and sense objects are useless, they both should be completely given up, and thus automatically you will be free from all material duality." SrIla SrIdhara SvAmI points out that the symptom of the material mind is the tendency to consider oneself to be the ultimate doer and enjoyer. Naturally, one with such a puffed-up mentality is helplessly attracted by the sense objects. One who considers himself to be the doer and enjoyer will be irresistibly attracted to the means for attaining sense gratification and false prestige, namely, exploitation of material objects. Above the material mind, however, is intelligence, which can perceive the existence of the eternal spirit soul. It is not possible to separate the material mind from the sense objects, because they naturally exist together. Therefore, by intelligence, one must realize one's eternal form as spirit soul, part and parcel of the Lord, and completely reject the bogus material mentality. One who revives his original spiritual mentality becomes automatically detached from material attraction. Therefore, one should cultivate knowledge of the falsity of sense gratification. When the mind or senses are attracted to material enjoyment, the superior intelligence must immediately detect such illusion. In this way, one should purify one's mentality. By devotional service to the Lord, such detachment and intelligence automatically awaken, and by full understanding of one's original spiritual form, one is properly situated in eternal consciousness. <CENTER><font color="RED">guNeSu cAvizac cittam abhIkSNaM guNa-sevayA guNAz ca citta-prabhavA mad-rUpa ubhayaM tyajet </center> guNeSu--in the sense objects; ca--and; Avizat--entered; cittam--the mind; abhIkSNam--again and again; guNa-sevayA--by sense gratification; guNAH--and the material sense objects; ca--also; citta--within the mind; prabhavAH--existing prominently; mat-rUpaH--one who has realized that he is not different from Me, and who is thus absorbed in My form, pastimes, etc.; ubhayam--both (the mind and sense objects); tyajet--should give up. </font> A person who has thus achieved Me by understanding that he is not different from Me realizes that the material mind is lodged within the sense objects because of constant sense gratification, and that the material objects are existing prominently within the material mind. Having understood My transcendental nature, he gives up both the material mind and its objects. PURPORT The Lord again states here that it is most difficult to separate the material mind from its objects because the material mind by definition considers itself to be the doer and enjoyer of everything. It must be understood that giving up the material mind does not mean giving up all mental activities, but instead means purifying the mind and engaging one's enlightened mentality in the devotional service of the Lord. Since time immemorial the material mind and senses have been in contact with the sense objects; therefore, how is it possible for the material mind to give up its objects, which are the basis of its existence? And not only does the mind reach out to material objects, but also, because of the mind's desires, the material objects cannot remain out of the mind, helplessly entering at every moment. Thus, separation between the mind and sense objects is not actually feasible, nor does it serve any purpose. If one retains a material mentality, considering oneself to be supreme, one may renounce sense gratification, considering it to be ultimately the cause of unhappiness, but one will not be able to remain on such an artificial platform, nor will such renunciation serve any real purpose. Without surrender to the lotus feet of the Lord, mere renunciation cannot take one out of this material world. Just as the sun's rays are part of the sun, the living entities are part of the Supreme Personality of Godhead. When the living entity is completely absorbed in his identity as the part and parcel of the Personality of Godhead, he becomes actually wise and easily gives up the material mind and sense objects. The word mad-rUpaH in this verse indicates absorption of the mind in the form, qualities, pastimes and associates of the Supreme Personality of Godhead. Immersed in such ecstatic meditation, one should render devotional service to the Lord, and this will automatically drive away the influence of sense gratification. By himself, the living entity does not have the potency to give up his false identification with the material mind and sense objects, but by worshiping the Lord in the mood of being His eternal part-and-parcel servant, one is infused with the Lord's potency, which easily drives away the darkness of ignorance. <CENTER><font color="RED">jAgrat svapnaH suSuptaM ca guNato buddhi-vRttayaH tAsAM vilakSaNo jIvaH sAkSitvena vinizcitaH </center> jAgrat--being awake; svapnaH--dreaming; su-suptam--deep sleep; ca--also; guNataH--caused by the modes of nature; buddhi--of intelligence; vRttayaH--the functions; tAsAm--from such functions; vilakSaNaH--possessing different characteristics; jIvaH--the living entity; sAkSitvena--with the characteristic of being a witness; vinizcitaH--is ascertained. </font> Waking, sleeping and deep sleep are the three functions of the intelligence and are caused by the modes of material nature. The living entity within the body is ascertained to possess characteristics different from these three states and thus remains as a witness to them. PURPORT The spirit soul actually has nothing to do with the material world, having no permanent or natural relationship with it. Real renunciation means to give up the illusory identification with matter in its subtle and gross forms. SuSuptam, or deep sleep, indicates sleeping without any dreams or conscious activity. These three states are described by Lord KRSNa as follows: <CENTER><font color="RED">sattvAj jAgaraNaM vidyAd rajasA svapnam Adizet prasvApaM tamasA jantos turIyaM triSu santatam </center></font> "One should know that wakefulness is born of the mode of goodness, dreams from the mode of passion, and deep dreamless sleep from the mode of ignorance. The fourth element, pure consciousness, is different from these three and pervades them." (BhAg. 11.25.20) Real freedom means sAkSitvena, or to exist as a witness to the functions of illusion. Such an advantageous position is achieved by development of KRSNa consciousness. <CENTER><font color="RED">yarhi saMsRti-bandho 'yam Atmano guNa-vRtti-daH mayi turye sthito jahyAt tyAgas tad guNa-cetasAm </center> yarhi--whereas; saMsRti--of material intelligence or material existence; bandhaH--bondage; ayam--this is; AtmanaH--of the soul; guNa--in the modes of nature; vRtti-daH--that which gives occupations; mayi--in Me; turye--in the fourth element (beyond wakefulness, dreaming and deep sleep); sthitaH--being situated; jahyAt--one should give up; tyAgaH--renunciation; tat--at that time; guNa--of the material sense objects; cetasAm--and of the material mind. </font> The spirit soul is trapped in the bondage of material intelligence, which awards him constant engagement in the illusory modes of nature. But I am the fourth stage of consciousness, beyond wakefulness, dreaming and deep sleep. Becoming situated in Me, the soul should give up the bondage of material consciousness. At that time, the living entity will automatically renounce the material sense objects and the material mind. PURPORT Lord KRSNa now specifically answers the questions that the sages originally placed before Lord BrahmA. Ultimately, the spirit soul has nothing to do with the material sense objects and modes of nature. But because of one's false identification with the material body, the modes of nature are empowered to engage one in illusory occupations. By destroying this false identification with matter, the soul gives up the illusory occupations awarded by the modes of nature. It is clearly stated in this verse that the living entity is not empowered to independently free himself from illusion, but must situate himself in KRSNa consciousness, in full awareness of the Supreme Lord. <CENTER><font color="RED">ahaGkAra-kRtaM bandham Atmano 'rtha-viparyayam vidvAn nirvidya saMsAra- cintAM turye sthitas tyajet </center> ahaGkAra--by false ego; kRtam--produced; bandham--bondage; AtmanaH--of the soul; artha--of that which is really valuable; viparyayam--being the opposite; vidvAn--one who knows; nirvidya--being detached; saMsAra--in material existence; cintAm--constant thoughts; turye--in the fourth element, the Lord; sthitaH--being situated; tyajet--should give up. </font> The false ego of the living entity places him in bondage and awards him exactly the opposite of what he really desires. Therefore, an intelligent person should give up his constant anxiety to enjoy material life and remain situated in the Lord, who is beyond the functions of material consciousness. PURPORT SrIla SrIdhara SvAmI comments as follows. "How does material existence cause the bondage of the living entity, and how can such bondage be given up? The Lord explains this here by the word ahaGkAra-kRtam. Because of false ego, one is bound up in the network of illusion. Artha-viparyayam indicates that although the living entity desires blissful life, eternity and knowledge, he adopts procedures that actually cover over his eternal, blissful nature and give him exactly the opposite result. The living entity does not want death and suffering, but these are actually the results of material existence, which is therefore useless for all practical purposes. An intelligent person should contemplate the unhappiness of material life and thus become situated in the transcendental Lord. The word saMsAra-cintAm can be understood as follows. SaMsAra, or material existence, indicates material intelligence, because material existence only occurs because of the living entity's false intellectual identification with the material world. Because of this misidentification, one becomes overwhelmed with saMsAra-cintAm, anxiety to enjoy the material world. One should become situated in the Lord and give up such useless anxiety." <CENTER><font color="RED">yAvan nAnArtha-dhIH puMso na nivarteta yuktibhiH jAgarty api svapann ajJaH svapne jAgaraNaM yathA </center> yAvat--as long as; nAnA--of many; artha--values; dhIH--the conception; puMsaH--of a person; na--does not; nivarteta--subside; yuktibhiH--by the appropriate methods (described by Me); jAgarti--being awake; api--although; svapan--sleeping, dreaming; ajJaH--one who does not see things as they are; svapne--in a dream; jAgaraNam--being awake; yathA--just as. </font> According to My instructions, one should fix the mind on Me alone. If, however, one continues to see many different values and goals in life rather than seeing everything within Me, then although apparently awake, one is actually dreaming due to incomplete knowledge, just as one may dream that one has wakened from a dream. PURPORT One who is not KRSNa conscious cannot understand that everything is resting within Lord KRSNa, and thus it is impossible for him to retire from material sense gratification. One may adopt a particular process of salvation and consider oneself to be "saved"; nevertheless, his material conditioning will remain and thus he will maintain his attachment to the material world. While one is dreaming he sometimes imagines that he has awakened from a dream and is experiencing normal consciousness. Similarly, one may consider oneself to be saved, but if he remains absorbed in making material value judgements between good and bad, without reference to devotional service to the Supreme Lord, he is understood to be a conditioned soul covered by the illusory identification with matter. <CENTER><font color="RED">asattvAd Atmano 'nyeSAM bhAvAnAM tat-kRtA bhidA gatayo hetavaz cAsya mRSA svapna-dRzo yathA </center> asattvAt--because of lacking factual existence; AtmanaH--from the Supreme Personality of Godhead; anyeSAm--of others; bhAvAnAm--states of existence; tat--by them; kRtA--created; bhidA--difference or separation; gatayaH--destinations such as going to heaven; hetavaH--fruitive activities, which are the cause of future rewards; ca--also; asya--of the living entity; mRSA--false; svapna--of a dream; dRzaH--of the seer; yathA--just as. </font> Those states of existence that are conceived of as separate from the Supreme Personality of Godhead have no actual existence, although they create a sense of separation from the Absolute Truth. Just as the seer of a dream imagines many different activities and rewards, similarly, because of the sense of an existence separate from the Lord's existence, the living entity falsely performs fruitive activities, thinking them to be the cause of future rewards and destinations. PURPORT SrIla VizvanAtha CakravartI ThAkura comments as follows: "Although Lord KRSNa in His form of HaMsa-avatAra has condemned the intelligence that sees duality and separate values within the material world, the Vedas themselves institute the system of varNAzrama-dharma, by which the entire human society is divided into different castes, occupations and spiritual statuses. Therefore, how can the Lord recommend that one give up one's faith in this Vedic system? The answer is given in this verse as follows. The words anyeSAM bhAvAnAm, or ‘of other states of existence,' refer to the innumerable divisions of false identification with the material body, mind, occupation, and so on. Such identification is illusion, and the material divisions of the varNAzrama system are certainly based on this illusion. The Vedic literatures promise heavenly rewards such as residence in upper planetary systems and prescribe the means to acquire such rewards. However, both the rewards and the means for achieving them are ultimately illusion. Since this world is the Lord's creation, one cannot deny that its existence is also real; yet the living entity who identifies the creations of this world as belonging to himself is certainly in illusion. The example may be given that horns are real and rabbits are real, but if one imagines a rabbit's horns, that is certainly illusion, though a rabbit's horns may occur in a dream. Similarly, the living entity dreams of a permanent relationship within the material world. One may dream that one is feasting on sumptuous sweet rice prepared with milk and sugar, but there is no actual nutritional value in the dream of royal feasting." SrIla BhaktisiddhAnta SarasvatI ThAkura remarks in this regard that just as one soon forgets the experience of a dream after awakening, similarly, a liberated soul in KRSNa consciousness does not see anything substantial in even the most exalted rewards offered by the Vedas, such as promotion to the heavenly planets. Therefore Lord KRSNa advised Arjuna in Bhagavad-gItA to remain fixed in self-realization, without being deviated by fruitive rituals performed in the name of religion. <CENTER><font color="RED">yo jAgare bahir anukSaNa-dharmiNo 'rthAn bhuGkte samasta-karaNair hRdi tat-sadRkSAn svapne suSupta upasaMharate sa ekaH smRty-anvayAt tri-guNa-vRtti-dRg indriyezaH </center> yaH--the living entity who; jAgare--while awake; bahiH--external; anukSaNa--momentary; dharmiNaH--qualities; arthAn--the body and mind and their experiences; bhuGkte--enjoys; samasta--with all; karaNaiH--the senses; hRdi--within the mind; tat-sadRkSAn--experiences similar to those in wakefulness; svapne--in dreams; suSupte--in deep dreamless sleep; upasaMharate--merges into ignorance; saH--he; ekaH--one; smRti--of memory; anvayAt--by the succession; tri-guNa--of the three stages wakefulness, dream and dreamless sleep; vRtti--functions; dRk--seeing; indriya--of the senses; IzaH--becomes the lord. </font> While awake the living entity enjoys with all of his senses the fleeting characteristics of the material body and mind; while dreaming he enjoys similar experiences within the mind; and in deep dreamless sleep all such experiences merge into ignorance. By remembering and contemplating the succession of wakefulness, dreaming and deep sleep, the living entity can understand that he is one throughout the three stages of consciousness and is transcendental. Thus, he becomes the lord of the senses. PURPORT In verse 30 of this chapter Lord KRSNa stated that one must retire from material duality by the proper means, which the Lord now explains. One may first consider the three phases of consciousness mentioned above and then understand one's own transcendental position as spirit soul. One experiences childhood, boyhood, adolescence, adulthood, middle age and old age, and throughout these phases one is experiencing things while awake and while dreaming. Similarly, one may, by careful intelligence, understand one's lack of consciousness during deep sleep, and thus through intelligence one may have experience of lack of consciousness. One may argue that it is actually the senses that experience during wakefulness and that it is the mind that experiences during dreams. However, the Lord here states, indriyezaH: the living entity is actually the lord of the senses and mind, although temporarily he has become a victim of their influence. By KRSNa consciousness one may resume one's rightful position as master of the mental and sensory faculties. Also, since the living entity can remember his experiences in these three stages of consciousness, he is ultimately the experiencing agent or the seer of all phases of consciousness. He remembers, "I saw so many things in my dream, and then my dream ended and I didn't see anything. Now I'm waking up." This universal experience can be understood by everyone, and thus everyone can understand that one's actual identity is separate from the material body and mind. <CENTER><font color="RED">evaM vimRzya guNato manasas try-avasthA man-mAyayA mayi kRtA iti nizcitArthAH saJchidya hArdam anumAna-sad-ukti-tIkSNa jJAnAsinA bhajata mAkhila-saMzayAdhim </center> evam--thus; vimRzya--considering; guNataH--by the modes of nature; manasaH--of the mind; tri-avasthAH--the three states of consciousness; mat-mAyayA--by the influence of My illusory potency; mayi--in Me; kRtAH--imposed; iti--thus; nizcita-arthAH--those who have ascertained the actual meaning of the soul; saJchidya--cutting off; hArdam--situated in the heart; anumAna--by logic; sat-ukti--and by the instructions of sages and the Vedic literatures; tIkSNa--sharpened; jJAna--of knowledge; asinA--by the sword; bhajata--all of you worship; mA--Me; akhila--of all; saMzaya--doubts; Adhim--the cause (false ego). </font> You should consider how, by the influence of My illusory energy, these three states of the mind, caused by the modes of nature, have been artificially imagined to exist in Me. Having definitely ascertained the truth of the soul, you should utilize the sharpened sword of knowledge, acquired by logical reflection and from the instructions of sages and Vedic literatures, to completely cut off the false ego, which is the breeding ground of all doubts. All of you should then worship Me, who am situated within the heart. PURPORT One who has obtained transcendental knowledge is no longer dependent on the three stages of ordinary consciousness, namely waking, dreaming and dreamless sleep. One thus rids one's material mind of the tendency to become the enjoyer of the inferior energy of the Lord, and one sees everything as part and parcel of the Lord's potency, meant only for the enjoyment of the Lord Himself. In such a state of consciousness, one naturally surrenders fully to the Lord's devotional service, which Lord HaMsa here advises the sons of Lord BrahmA to take up. <CENTER><font color="RED">IkSeta vibhramam idaM manaso vilAsaM dRSTaM vinaSTam ati-lolam alAta-cakram vijJAnam ekam urudheva vibhAti mAyA svapnas tridhA guNa-visarga-kRto vikalpaH </center> IkSeta--one should see; vibhramam--as illusion or mistake; idam--this (material world); manasaH--of the mind; vilAsam--appearance or jumping; dRSTam--here today; vinaSTam--gone tomorrow; ati-lolam--extremely flickering; alAta-cakram--just like the moving red line created by whirling a fiery stick; vijJAnam--the spirit soul, by nature fully conscious; ekam--is one; urudhA--in many divisions; iva--as if; vibhAti--appears; mAyA--this is illusion; svapnaH--merely a dream; tridhA--in three divisions; guNa--of the modes of nature; visarga--by the transformation; kRtaH--created; vikalpaH--variety of perception or imagination. </font> One should see that the material world is a distinct illusion appearing in the mind, because material objects have an extremely flickering existence and are here today and gone tomorrow. They can be compared to the streaking red line created by whirling a fiery stick. The spirit soul by nature exists in the single state of pure consciousness. However, in this world he appears in many different forms and stages of existence. The modes of nature divide the soul's consciousness into normal wakefulness, dreaming and dreamless sleep. All such varieties of perception, however, are actually mAyA and exist only like a dream. PURPORT The Lord now describes an additional process for transcending the illusory interaction of the material mind and material sense objects. LAsa means "jumping" or "dancing," and thus manaso vilAsam here indicates that the material mind is jumping superficially from one conception of life to another. Our original consciousness, however, is one (vijJAnam ekam). Therefore, one should carefully study the flickering "here today, gone tomorrow" nature of the material world and detach oneself from the illusory variety of mAyA. <CENTER><font color="RED">dRSTim tataH pratinivartya nivRtta-tRSNas tUSNIM bhaven nija-sukhAnubhavo nirIhaH sandRzyate kva ca yadIdam avastu-buddhyA tyaktaM bhramAya na bhavet smRtir A-nipAtAt </center> dRSTim--sight; tataH--from that illusion; pratinivartya--pulling away; nivRtta--ceased; tRSNaH--material hankering; tUSNIm--silent; bhavet--one should become; nija--one's own (of the soul); sukha--happiness; anubhavaH--perceiving; nirIhaH--without material activities; sandRzyate--is observed; kva ca--sometimes; yadi--if; idam--this material world; avastu--of not being reality; buddhyA--by the consciousness; tyaktam--given up; bhramAya--further illusion; na--not; bhavet--may become; smRtiH--remembrance; A-nipAtAt--until giving up the material body. </font> Having understood the temporary illusory nature of material things, and thus having pulled one's vision away from illusion, one should remain without material desires. By experiencing the happiness of the soul, one should give up material speaking and activities. If sometimes one must observe the material world, one should remember that it is not ultimate reality and therefore one has given it up. By such constant remembrance up till the time of death, one will not again fall into illusion. PURPORT To maintain the material body one cannot avoid eating and sleeping. In these and other ways, one will sometimes be forced to deal with the material world and the physical aspects of one's own body. At such times one should remember that the material world is not actual reality and that therefore one has given it up to become KRSNa conscious. By such constant remembrance, by enjoying spiritual bliss within oneself and by retiring from any material activities of the mind, speech or body, one will not fall into material illusion. SrIla BhaktisiddhAnta SarasvatI ThAkura comments as follows. "The living entity, while living in the external energy of the Lord, should give up any anxiety for sense gratification and should not act for his personal enjoyment. Rather, one should search out spiritual bliss through devotional service to the Supreme Lord. By reviving one's relationship with Lord KRSNa, one will understand that if one accepts any material object for one's personal enjoyment, attachment will inevitably develop, and thus one will be bewildered by illusion. By gradually developing one's spiritual body, one will no longer desire to enjoy anything within the material world." <CENTER><font color="RED">dehaM ca nazvaram avasthitam utthitaM vA siddho na pazyati yato 'dhyagamat svarUpam daivAd apetam atha daiva-vazAd upetaM vAso yathA parikRtaM madirA-madAndhaH </center> deham--the material body; ca--also; nazvaram--to be destroyed; avasthitam--seated; utthitam--risen; vA--or; siddhaH--one who is perfect; na pazyati--does not see; yataH--because; adhyagamat--he has achieved; sva-rUpam--his actual spiritual identity; daivAt--by destiny; apetam--departed; atha--or thus; daiva--of destiny; vazAt--by the control; upetam--achieved; vAsaH--clothes; yathA--just as; parikRtam--placed on the body; madirA--of liquor; mada--by the intoxication; andhaH--blinded. </font> Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realized soul does not notice, just as a drunken man does not notice the situation of his outward dress. PURPORT A KRSNa conscious person who has achieved his spiritual identity does not accept sense gratification in the material world as the goal of his life. He is constantly engaged in the service of the Lord and knows that the temporary body and flickering mind are material. By superior intelligence in KRSNa consciousness he remains engaged in the Lord's service. The example of a drunken man in this verse is very nice. It is common knowledge that at mundane social gatherings men become drunk and lose all awareness of their external situation. Similarly, a liberated soul has already achieved his spiritual body and therefore knows that his continued existence does not depend on the material body. A liberated soul does not, however, inflict punishment on the body but rather remains neutral, naturally accepting his destiny as the will of the Supreme. <CENTER><font color="RED">deho 'pi daiva-vaza-gaH khalu karma yAvat svArambhakaM pratisamIkSata eva sAsuH taM sa-prapaJcam adhirUDha-samAdhi-yogaH svApnaM punar na bhajate pratibuddha-vastuH </center> dehaH--the body; api--even; daiva--of the Supreme; vaza-gaH--under the control; khalu--indeed; karma--the chain of fruitive activities; yAvat--as long as; sva-Arambhakam--that which initiates or perpetuates itself; pratisamIkSate--goes on living and waiting; eva--certainly; sa-asuH--along with the vital air and senses; tam--that (body); sa-prapaJcam--with its variety of manifestations; adhirUDha--highly situated; samAdhi--the stage of perfection; yogaH--in the yoga system; svApnam--just like a dream; punaH--again; na bhajate--does not worship or cultivate; pratibuddha--one who is enlightened; vastuH--in the supreme reality. </font> The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self-realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream. PURPORT Although Lord KRSNa recommended in the previous verse that a self-realized soul not give attention to the body, it is clear from the Lord's statement here that one should not foolishly starve or injure the body, but should patiently wait until the chain of one's previous fruitive work has completely exhausted itself. At that time the body will automatically die according to destiny. The following doubt may then arise: If a KRSNa conscious person pays proper attention to the maintenance of the body, is there danger of again becoming attached to it? Lord KRSNa here states that one who is highly elevated in KRSNa consciousness, having understood Lord KRSNa to be the actual vastu, or reality, never again surrenders to the illusory identification with the material body, which is just like the body seen in a dream. <CENTER><font color="RED">mayaitad uktaM vo viprA guhyaM yat sAGkhya-yogayoH jAnIta mAgataM yajJaM yuSmad-dharma-vivakSayA </center> mayA--by Me; etat--this (knowledge); uktam--has been spoken; vaH--unto you; viprAH--O brAhmaNas; guhyam--confidential; yat--which; sAGkhya--of the philosophical method of distinguishing matter from spirit; yogayoH--and the aSTAGga-yoga system; jAnIta--please understand; mA--Me; Agatam--who has arrived; yajJam--as ViSNu, the Supreme Lord of sacrifice; yuSmat--your; dharma--religious duties; vivakSayA--with the desire to explain. </font> My dear brAhmaNas, I have now explained to you the confidential knowledge of SAGkhya, by which one philosophically distinguishes matter from spirit, and of aSTAGga-yoga, by which one links up with the Supreme. Please understand that I am the Supreme Personality of Godhead, ViSNu, and that I have appeared before you desiring to explain your actual religious duties. PURPORT To increase the faith of Lord BrahmA's sons and establish the prestige of His teachings, Lord KRSNa now formally identifies Himself as the Supreme Personality of Godhead, ViSNu. As stated in Vedic literature, yajJo vai viSNuH. After explaining the sAGkhya-and aSTAGga-yoga systems, the Lord clearly answers the original question of the sages, "Who are You, sir?" Thus, Lord BrahmA and his sons were enlightened by Lord HaMsa. <CENTER><font color="RED">ahaM yogasya sAGkhyasya satyasyartasya tejasaH parAyaNaM dvija-zreSThAH zriyaH kIrter damasya ca </center> aham--I; yogasya--of the yoga system; sAGkhyasya--of the system of analytic philosophy; satyasya--of virtuous action; Rtasya--of truthful religious principles; tejasaH--of power; para-ayanam--the ultimate shelter; dvija-zreSThAH--O best of the brAhmaNas; zriyaH--of beauty; kIrteH--of fame; damasya--of self-control; ca--also. </font> O best of the brAhmaNas, please know that I am the supreme shelter of the yoga system, analytic philosophy, virtuous action, truthful religious principles, power, beauty, fame and self-control. PURPORT According to SrIla SrIdhara SvAmI, the synonymous words satyasya and Rtasya refer to, respectively, the proper or virtuous execution of religious principles and a convincing presentation of religion. SrIla VizvanAtha CakravartI ThAkura points out that the sons of BrahmA were struck with wonder at the presentation of the Supreme Personality of Godhead and were thinking, "What wonderful knowledge we have just heard." The Lord, recognizing their astonishment, spoke this verse to confirm their understanding of Him. <CENTER><font color="RED">mAM bhajanti guNAH sarve nirguNaM nirapekSakam suhRdaM priyam AtmAnaM sAmyAsaGgAdayo 'guNAH </center> mAm--Me; bhajanti--serve and take shelter of; guNAH--qualities; sarve--all; nirguNam--free from the modes of nature; nirapekSakam--detached; su-hRdam--the well-wisher; priyam--the most dear; AtmAnam--the Supersoul; sAmya--being equally situated everywhere; asaGga--detachment; AdayaH--and so on; aguNAH--free from the transformation of the material modes. </font> All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement--all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me. PURPORT Because in the previous verse Lord KRSNa explained His exalted nature, the sons of BrahmA might have slightly doubted the Lord's position, thinking that they had detected some pride within the Lord's mind. Therefore, they may have doubted the instructions they had just received from Lord HaMsa. Anticipating any such reluctance, the Lord immediately clarifies the situation in the present verse. The Lord explains that, unlike ordinary living entities even up to the standard of BrahmA, the Lord's transcendental body is not different from His eternal Self and has no material qualities such as false egotism. The Lord's transcendental form is eternal, full of knowledge and bliss, and is thus nirguNam, beyond the modes of nature. Because the Lord completely ignores the so-called enjoyment offered by the illusory energy, He is called nirapekSakam, and being the best well-wisher of His devotees, He is called suhRdam. Priyam indicates that the Lord is the supreme lovable object and that He establishes wonderful affectionate relationships with His devotees. SAmya indicates that the Lord is neutral and detached in all material situations. These and other exalted qualities find their shelter and worshipable object in the Lord, who does not take material designations into consideration but awards His mercy to anyone who takes shelter of Him. In SrImad-BhAgavatam (1.16.26–30) mother BhUmi, the predominating deity of the earth, gives a list of some of the Lord's transcendental qualities, and even more are found in The Nectar of Devotion. Actually, the Lord's qualities are unlimited, but a small sample is given here simply to establish the Lord's transcendental position. SrIla MadhvAcArya has quoted from the KAla-saMhitA as follows. "The demigods are not actually perfectly endowed with transcendental qualities. Indeed, their opulences are limited, and therefore they worship the Supreme Personality of Godhead, the Absolute Truth, who is simultaneously free of all material qualities and completely endowed with all transcendental qualities, which exist in His personal body." <CENTER><font color="RED">iti me chinna-sandehA munayaH sanakAdayaH sabhAjayitvA parayA bhaktyAgRNata saMstavaiH </center> iti--thus; me--by Me; chinna--destroyed; sandehAH--all their doubts; munayaH--the sages; sanaka-AdayaH--headed by Sanaka-kumAra; sabhAjayitvA--fully worshiping Me; parayA--characterized by transcendental love; bhaktyA--with devotion; agRNata--they chanted My glories; saMstavaiH--with beautiful hymns. </font> [Lord KRSNa continued:l My dear Uddhava, thus all of the doubts of the sages headed by Sanaka were destroyed by My words. Fully worshiping Me with transcendental love and devotion, they chanted My glories with excellent hymns. <CENTER><font color="RED">tair ahaM pUjitaH saMyak saMstutaH paramarSibhiH pratyeyAya svakaM dhAma pazyataH parameSThinaH </center> taiH--by them; aham--I; pUjitaH--worshiped; saMyak--perfectly; saMstutaH--perfectly glorified; parama-RSibhiH--by the greatest of sages; pratyeyAya--I returned; svakam--to My own; dhAma--abode; pazyataH parameSThinaH--as Lord BrahmA looked on. </font> The greatest of sages, headed by Sanaka RSi, thus perfectly worshiped and glorified Me, and as Lord BrahmA looked on, I returned to My own abode. Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami PrabhupAda to the Eleventh Canto, Thirteenth Chapter, of the SrImad-BhAgavatam, entitled "The HaMsa-avatAra Answers the Questions of the Sons of BrahmA."</BLOCKQUOTE> </td><td width="50%"></td></table> Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 19, 2004 Report Share Posted August 19, 2004 I've heard of a "Hamsa Gita" - where Lord Visnu appears as a Swan (Hamsa) to Brahma and narrates the Gita. The other four characters look like the Four Kumaras? I don't know if i'm right tho... Quote Link to comment Share on other sites More sharing options...
gHari Posted August 19, 2004 Report Share Posted August 19, 2004 Did we hit the mother lode or what ?!?! Thank you, Merkaba. That really followed the Kingdom of God gospel so tastefully, like a perfect purport. Theist is so fond of dreaming; I'll bet this wakes him up! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 20, 2004 Report Share Posted August 20, 2004 Hamsa reminds me of Saraswati (because it is her vahana), Bramha's wife, and thus also of knowledge of which She is the presiding deity... Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.