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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

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Tenth Skanda

Chapter 9: Mother Yas’odâ Binds Lord Krishna

(1-2) S’rî S’uka said: ‘One day, when the maidservants were engaged with other things, churned and made mother Yas’odâ, Nanda’s queen, all the thick of milk [yogurt and butter] personally. For the time she was churning the butter sang she songs about what she remembered of all that her son had done. (3) Being dressed in linen that was held by a belt around her shaking hips moved, as she was churning, her breasts, which at the nipples were wet because of her affection for her son, and along with that movement moved in harmony the bangles on her wrists and her earrings while, of the labor of pulling the churning rope, the perspiration ran down her face and fell down together with the jasmine flowers in her hair. (4) Desiring to drink approached the Lord her as she was churning and stopped He, getting affectionate with His mother, the churning rod by catching it. (5) She sweetly allowed Him on her lap to drink from her overflowing, loving breasts and watched with a smile how happy He was, but with Him not yet satisfied had she to put Him aside quickly and leave when she saw how a pan of milk was boiling over. (6) Thrown into a fit biting His full red lips broke He, in vain tears, with a stone the pot in which the butter was churned and began He hidden from sight in an adjacent room to eat from what all was churned. (7) The gopî putting the hot milk from the stove returned to her workplace and saw the churning pot broken. Not finding Him present concluded she with a smile that it had been the work of her child. (8) Standing on top of a turned up mortar was He, apprehensive as a thief, to His like handing out to a monkey a share of the milk goodies from a hanging pot, while from behind watching these activities she very slowly approached her son. (9) Seeing her approaching with a stick in her hand He quickly got down from there and fled like He was afraid with the gopî after Him, He who not even by the greatest yogis of penance trying to get access in meditation could be reached [see also B.G. 18: 55]. (10) Though the chasing mother, in her great speed with the flowers falling from her hair, heavy-breasted as she was to her thin waist had to slow down, managed she nevertheless finally to capture Him. (11) When she saw Him as the offender remorsefully crying, rubbing the black of His eyes all over His face with His hands, was she with Him, whom she with His distressed eyes had caught by the hand, just of a mild reproof. (12) Considerate of her son’s fright she heartful with her kid threw away the stick and decided to bind Him with a rope, not realizing what kind of power she was dealing with.

(13-14) There is no inside nor an outside to Him, a beginning nor an end. He, as the end as well as the beginning, the internal as well as the external of the entire creation, is the One Totality of that creation. Taking Him, the Unmanifest in the form of a mortal, for her own son she bound Him to a mortar like one does with a normal child. (15) When the rope she used to bind her naughty child fell short with a length of two fingers joined the gopî it with another one. (16) When even that one fell short she then tried another one which also, with the joining and joining, would not suffice to bind staying short with two fingers. (17) Yas’odâ in this manner unsuccessfully proceeding with all the ropes in the household, was, with all the gopîs taking part in the fun, laughing, being struck with wonder. (18) When He saw how much His mother was sweating with all flowers fallen from her hair and how tired she got, was Krishna so gracious as to agree in His being bound. (19) My best, in this was factually by the Lord exhibited how He, Krishna, by whom indeed the whole universe with all its demigods is controlled, is won over by those [devotees] who submit to His wishes [compare 7.3: 14-21]. (20) Nor Lord Brahmâ, nor Lord S’iva nor the Goddess of Fortune despite of her residing at His side, can achieve from the Giver of Final Liberation the like of the mercy that the gopî obtained. (21) The Supreme Lord, the Son of the Gopî, is not as easily won by those bound to the body [those who are after the money, the profit], by jñânis [book people, transcendentalists] or mere soul-seekers [escapists, impersonalists] as by those who in this world are of bhakti [of devotional service] [see also B.G. 11: 54 and 18: 16].

(22) Meanwhile, with His mother very busy engaged in her household, observed the Lord two arjuna trees outside who, as the sons of the bestower of riches [Kuvera], had been demigods [Guhyakas]. (23) They formerly were known as the very opulent Nalakûvara and Manigrîva, but had for their conceit been cursed by Nârada to become trees.’

Chapter 10: The Deliverance of the Sons of Kuvera

(1) The King said: ‘Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.’

(2-3) S’rî S’uka said: ‘Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S’iva’s mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them. (4) Entering the Ganges full of lotus beds enjoyed they the company of the young girls like two male elephants with their she-elephants. (5) It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods their maddened eyes he understood what state they were in. (6) Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera’s treasures [S’iva-guhyakas], also being naked didn’t. (7) Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following. (8) Nârada said: ‘There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning and riches] etc. in which one takes interest in women, wine and gambling. (9) In this position killing the animals do the merciless out of control with themselves think that this body, wich is doomed to perish, wouldn’t age, wouldn’t die [see also 7.15: 7, B.G. 9: 26]. (10) The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting that [destructive] harms his own interest – what does he know about the hell awaiting him [see also 5.26: 17]? (11) This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one’s mother or to him who took it by force, to a buyer, to the fire or to the scavengers even? (12) The question is: who would on this basis actually be that person [that Proprietor] to the body that, having manifested from the unmanifested, will vanish again? Who else but the ignorant [animals], who take their bodies for their true self, would kill the poor creatures [see also 4.11: 10]? (13) For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes, because a man in need, compared to others, is much better capable of seeing things the way they are [*]. (14) It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain; but not so a person who was never pricked by a pin. (15) A poor man free from the falsehood of the self is liberated from all the conceit associated with it; the great difficulty that one in this world may encounter by providence is for him indeed the best austerity. (16) Weak of hunger constantly in need of food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished. (17) Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4]. (18) Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They pay no attention to them! [see also B.G. 7: 15] (19) Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and are out of control with themselves, take away this ignorant conceit. (20-22) Since these two sons because of their worldly comforts have become so absorbed in the mode of ignorance and in their pride being indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years as counted by the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may rise to the celestial world with their bhakti revived.’

(23) S’rî S’uka said: ‘The devarishi having spoken so left that place for Nârâyana-âs’rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees. (24) [and now..] To prove the words of the seer, His topmost, true devotee, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing. (25) [He thought:] ‘The devarishi is most dear to Me and although these two were born from the rich man, will I just so execute to the words as the great soul has stated.’ (26) Thus decided moved Krishna in between the arjunas and doing so got the big mortar stuck across. (27) The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4]. (28) Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following: (29) ‘Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form. (30-31) You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields. (32) Who, locked up in a body with a mind agitated by the modes of nature, is capable of knowing You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation? (33) Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances. (34-35) Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions! (36) Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence. (37) May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form? (38) May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotus feet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the Vaishnavas especially] and may we see them all as being non-different from You!’

(39) S’rî S’uka said: ‘This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiling to the Guhyakas. (40) The Supreme Lord said: ‘Everything of this incident that happened in the past with Nârada is known to Me: what a great favor he did being so kind to you in his condemning you of your being fallen blind in madness about the wealth. (41) The way the eyes of a person facing the sun [are freed from darkness] is one simply by being in the presence of the saintly who are equal to all, with persons fully dedicated to Me, freed from all bondage. (42) Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom one never turns back [see also B.G. 5: 17].’

(43) S’rî S’uka said: ‘Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].’