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  • Maha Shiva RatriFebruary 24th, 2017
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
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      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
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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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Fifth Skanda

Chapter 26: The Hellish Worlds or the Karmic Rebound

(1) The king said: ‘O great saint, from where rose the variegated forms of living in the different worlds?

(2) The sage said: ‘Because of the varying degrees of belief of the ones engaged with the three modes of material nature, became so the complete of the resulting diversity of destinations possible. (3) Now, of the impiety of what we know as forbidden actions will there accordingly no doubt, depending the difference of faith of the performer, be a different consequence to the karmic action; let me explain to you about the extend of the thousands of hellish conditions typical for the ones of desire who from time immemorial out of ignorance indeed in so many different ways were out for their advantage.’

(4) The king said: ‘What one calls hell out here, my lord, is that a particular place on earth or is that outside of the worlds we know, or somewhere in between?’

(5) The rishi said: ‘It is found between the three worlds towards the lower region, beneath the earth; somewhere above the causal waters live they, the forefathers headed by Agnishvâttâ, who, in the directing of their own families, with great absorption in the truth are longing for the blessings. (6) It is there that their ruler, the son of the Sungod [Yamarâja] has his kingdom; the dead brought there by his people are according the weight of their karmic faults subjected to punishments that are executed by him who with his followers is never in transgression with the Supreme Lord. (7) Some are sure to count there twenty-one hells, o King, of which the names, forms and characteristics, I thus, one after another outlining them, will recount to you. There are: Tâmisra, Andhatâmisra, Raurava, Mahâraurava, Kumbhîpâka, Kâlasûtra, Asipatrâvana, Sûkaramukha, Andhakûpa, Krimibhojana, Sandams’a, Taptasûrmi, Vajrakanthaka-s’âlmalî, Vaitaranî, Pûyoda, Prânarodha, Vis’asana, Lâlâbhaksha, Sârameyâdana, Avîci, Ayahpâna, and some more like Kshârakardama, Rakshogana-bhojana, S’ûlaprota, Dandas’ûka, Avatha-nirodhana, Paryâvartana and Sûcîmukha. These twenty-eight hells are the different places of requital.

(8) There is the person who, but having taken the money, the wife or another man’s children away, is sure, by the most terrible men of death, to be bound with the ropes of time and by force to be thrown into the hell of Tâmisra [‘the darkness’] where he has to starve, crave for water, is beaten up with sticks and is scolded at; the living entity by the severe punishments received there loses at times his consciousness having landed in that most dark condition. (9) Sure so too is there Andhatâmisra where he, who but cheats another man to enjoy his wife and children, by his life forcibly is thrown into; by suffering always the utmost misery has he, being lost in losing his sense and sight, become much like a tree cut down by the roots, the reason for which one speaks of Andhatâmisra [the ‘blind of darkness’]. (10) The one who in his life here considers his body either to be his self or his own and who so, envious of others selfish, day after day labors to support his own family only, such a person will, giving up on this world, for sure of that sin see himself fall down in Raurava. (11) The beings who in this life were harmed by him, who in the afterlife is being subjected to the miseries of restraint, turn into savage creatures indeed that to the same extend hurt him; because of these savage creatures [called rurus], that are more vicious than snakes, do the scholars thus speak of the name Raurava [which also refers to the fearful, the unsteady and the dishonest]. (12) So is there the certainty of Mahâraurava [ the ‘great beast’] wherein a person, who is only intent upon maintaining his body, is thrown to be killed and eaten by the ruru animals named kravyâda. (13) But a person who in this life is either very cruel towards animals or cooks them alive is, condemned by even the most cruel hearted man-eaters, in his next life by the servants of Yamaraj thrown in Kumbhîpâka [‘the hell of the cooking pot’] to be cooked in boiling oil himself. (14) But anyone out here who kills a brahmin, such a person will be forced into a hell named Kâlasûtra [‘the long course of time’] that with a circumference of ten-thousand yojanas and a surface of copper is heated by the sun and by fire from above and below. Internally plagued by hunger and thirst and externally being scorched does his body at times stay down, at times move its limbs; at times standing and at times running hither and thither, for the duration of as many thousands of years as there are hairs on the body of an animal. (15) And anyone who in his life for no reason deviates from the path laid out for him in the Vedas resorting to a system of his own making, is forced into Asi-patravana [‘the razor-sharp forest’]. There he is beaten with a whip to make him, with that in mind, run in all directions having his body on both sides cut by the razor sharp edges of palm trees; he who killed his own religious principles will thus suffer the result of following an atheistic path and fall down at every step, to which he, having lost his bearings, in the greatest pain then thinks: ‘Oh how lost I am!’ (16) But anyone who in this life as a king or servant of the king inflicts punishment upon an innocent man or beats a brahmin’s body, that most sinful one will in his afterlife fall down in the hell of Sûkaramukha [‘hog’s mouth’]. There will the different parts of his body by the strong assistants be crushed as if it concerned sugarcane; just like someone innocently arrested to be punished, will he then, pitiably crying out loud, fully illusioned, at times be fainting. (17) Anyone though who in this life, like some creatures designed by the Creator which parasite unaware of the pain caused to others, himself causes pain in his survival while he very well knows what he does to others of God, will land in his afterlife in Andhakûpa [‘the overgrown well’]. Therein will that person indeed fall down according the evil he did to them, the respective entities, the animals, wild beasts, birds, snakes, mosquitos, lice, worms and flies and whatever others; just as the ones with their inferior body will he in the darkness be persecuted, hurt and disturbed by them everywhere and wander around not being able to find a place to rest. (18) Or anyone who in his life, without dividing it among others, eats whatever he obtained by the grace of God in neglect of the five forms of sacrifice [to the gods, the wise, the ancestors, the needy and the animals], is considered to be alike a crow; such a person will in his afterlife fall down into the most abominable hell of Krimibhojana [‘to feed on worms’] where, landing in a hundred thousand yojanas wide lake full of worms, he as a worm himself may feed on and on his turn be eaten by the other worms for as many years as that lake is wide. Such is the pain that he, who without atonement eats food not shared and offered, gives himself. (19) Anyone indeed who without apparent reason in this life is of theft or violence, stealing gold, gems and so on from a brahmin or from others, that person, o King, will in his afterlife by the men of Yamarâja with red-hot iron balls and tongs have his skin torn to pieces [because of the tongs is that hell called Sandams’a]. (20) Or any person, both man or woman, who in this life approaches an unsuitable desirous one for sexual intercourse, will in his afterlife be beaten by whips and forced to embrace a very hot iron image to the form of a man being a woman or the form of a woman being a man [: Taptasûrmi, the hell of ‘the red hot iron statue’]. (21) Anyone who in this life indiscriminately has sexual intercourse, will in his afterlife be in the hell of Vajrakanthaka-s’âlmalî [‘thunderbolt-thorn cotton tree’] where hung [on the thorns] he will be pulled down. (22) Or persons who in this life were truly of royalty or of the government, but despite of a high birth transgressed the boundaries of dharma, they having died fall down in Vaitaranî [‘the river of impetuous passion’]; having broken with the principles of rule do they suffer in that moat around hell being eating by ferocious animals in the stream here and there. Unable to relinquish the body and carried by the vitality of their sin are they then reminded of their bad deeds pained in the river of stool, urine, pus, blood, hair, nails, bones, marrow, flesh and fat. (23) But persons who in this life indeed as husbands to low class women lost their cleanliness, good behavior and regulated life, in shamelessly behaving like animals, they too will, having died, fall in an ocean full of pus, excrement, urine, mucus and saliva, only eating all that which is so extremely disgusting [: the Pûyoda hell of ‘fetid waters’]. (24) Those though affiliated to the brahminical, who in this life either keeping dogs or asses, take pleasure in hunting with them to kill animals in defiance of the rules, will after their death themselves become the targets of Yamarâja’s men who will pierce them with arrows [the hell of Prânarodha, ‘the suppression of breath’]. (25) And people who in this life being so very proud of their wealth and position for their prestige in sacrifices kill animals, they will in the next world fall into the hell of Vis’asana [‘the sleeplessness’], where the helpers of Yamarâja will make them suffer and will kill them. (26) But he who in this life as a high class person, deluded by his lusts causes the wife of the same caste to drink his semen, will of that sin in his next life be thrown into a river of semen and be forced to drink it himself [this is the hell of Lâlâbhaksha, ‘to have semen for food’]. (27) And persons who out here as real thieves of arson and poison plundered villages, as well as those of the mercantile class, the royalty and the government who as such belong to them, will for certain after they died, be devoured by the voracious sevenhundred-twenty mighty toothed dogs of the Yamadûtas [: the hell of Sârameyâdana ‘the dogs meal’]. (28) He who also in this life speaks a lie or bears false witness in exchange for goods, in giving charity or in some other way, will after his death, head first, free fall been thrown into the hell of Avîcimat [‘having no water’] from the top of a hundred yojana high mountain. There is the arid land of stone waves where he, with the body broken in pieces, does not die but is raised to the top to fall down again. (29) Or if a brahmin or his wife, or anyone under a vow, out of illusion in this life, drinks liquor, or when a learned one, a ruler or a trader drinks intoxicating beverages [soma-rasa], will they all, being brought to hell, by foot be stepped on their chest and have red-hot molten iron poured into their mouths [: the hell of Ayahpâna, ‘iron-drink’].

(30) Furthermore, anyone also who in this life but by false pride proved himself degraded before a more honorable one of good birth, austerity, knowledge, good behavior and loyalty to the principles, in not showing much of respect, is a dead man alive who after dying head down is thrown into the hell of Kshârakardama [the ‘pool of acrid mud’] to suffer there the most painful conditions. (31) And persons who in this life as men and women sacrificed other people in worship [of Kâlî] to eat them afterwards, those killers will like animals be slain in the abode of Yamarâja by punishing râkshasas just like them who cut them with swords to pieces, drink their blood and dance and sing thereto in delight just like they as man-eaters themselves did in the world [the hell called Rakshogana-bhojana, ‘to be the food of the devil’]. (32) Persons though who out here allured innocent creatures seeking shelter in the forest or the village, making them believe to be safe, but instead gave them pain fixing them like a plaything on a lance or a leash, those people are certain after their death to have their own bodies be fixed likewise and, overwhelmed by hunger and thirst and such, to be tortured by sharp beaked birds like herons and vultures, so that they may remember the sins they committed [the hell of S’ûlaprota, ‘pierced on the lance’]. (33) Those men of an angry nature, who in this life actually caused unnecessary pain to others, they too will after their death fall down in a hell called Dandas’ûka [‘the cudgel in return’] where, o King, five- and seven hooded serpents raise to eat them just like mice. (34) Or, people who in this life either in a blind well, in granaries or in caves, confine living beings, will likewise in the next life for sure be forced to enter the same places to be confined there with poisonous fumes, fire and smoke [the hell called Avatha-nirodhana, ‘to be thrown in the dark’]. (35) But a person who this life as a householder repeatedly receiving guests or visitors, gave them a sinful look of anger as if to burn them with his eyes, he for sure lands in the hell of those with a sinful vision where one’s eyes violently by the powerful beaks of herons, vultures and crows are plucked out [the hell of Paryâvartana, ‘the eyes plucked’]. (36) The egotistical ones whose vision is crooked, who are full of suspicion towards all and whose heart and face by the thought of expenditure and loss have dried up, and who like ghosts protecting the wealth never find happiness, they too, after death will of the sinful acts to protect those riches and their increase of income, fall down in a hell called Sûcîmukha [‘the pin-first’], where indeed the commanders of Yamarâja like expert weavers with thread and needle stitch the limbs of the body of the money grabbing ghost and great sinner.

(37) For all lacking in dharma as I mentioned and also for those I did not mention, are there, according the degree of sinfulness, all these sorts of hells to fall into. There are many hundreds and thousands of them in the realm of Yamarâja, o King; similarly are there elsewhere in this world for the ones of principle and piety new births to enter when the results of their piety or vice are exhausted [compare B.G. 4: 9 and 3.30: 29]. (38) The path of liberation I described to you in the beginning [cantos two and three]; there I showed how the Supreme Lord Nârâyana in the purâna sure could be as much as the universe that is like an egg divided in fourteen parts; I described the gross form of Him, consisting of His own energy and qualities, as directly the Great Person [the virâth-rûpa]. That person who venerating hears and reads or explains about that song of the Supreme Personality of the Supersoul will, although it is difficult to understand, by faith and devotion have his intelligence purified so that he may comprehend. (39) Hearing about the gross as well as the subtle form of the Supreme Lord, should the adept of transcendence lead the mind which is captivated by the gross form, thus in contemplation step by step to the subtle, the spiritual form. (40) Of this planet earth, have the different realms and regions, the rivers, the mountains, the sky, the oceans and the direction and situations of the lower worlds, the hellish worlds and the higher worlds above by me been described to you, o King; how wonderful this gross body of the Supreme Controller is where the whole mass of living entities reposes!’

Thus ends the fifth Canto of the S’rîmad Bhâgavatam named: The Creative Impetus.

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