RAMCHAND 2. shekar
Sriman Khimradj Pherai
Bussumsestraat 153
2574 JG Den Haag
Telefoon: 070 – 323.50.50 of 06 – 4215.3517
E-mail:khimradjpherai@casema.nl / www.khimradjpherai.nl
Den Haag, 14 september 1996
Sriman Ramchander Panday Ramaini
From India Ayodhya
p/a Videotheek Panday
Valkenboskade
Den Haag – Nederland
JAAT-PAAT KARMSE SE HAI, JAMMA SE NAHI.
KARMSE MANOESYA(GOTRABHU(S)[ MENSENRAS] BRAHMANA, KSHATRIYA, VAISYA,
SOEDRA, CANDALA MELECH AUR KOECH BANSAKTA HAI.
Sthulasharira ko agyaan ke karaan brahmana, kshatriya, vaisya, soedra,
candala, melech aur koedj karmkandi banaayaa hai. Ye sabkoech paisaa ke karaan hai.
bhajahu re mana sri-nanda-nandana-
abhaya-caranaravinda re
durlabha manava-janama sat-sange
taroho e bhava-sindhu re
O mijn beste geest, vereer de lotusvoeten van de zoon van Nanda toch, want daardoor wordt men volkomen onbevreesd.
Nu je deze zeldzame menselijke gedaante ontvangen hebt, dien je de oceaan van het wereldse bestaan over te steken door om te gaan met heilige personen.
Sriman Panday main logon se soena hai ki aap janma brahmana
apne ko kahalate hai, ye to asatya ki baat hai.
Aap to na brahmana aur na pandit ho. Aap karmkandi ho.
Srimad Bhagavad Poeran prisht 127 aur 128.
Brahmana, kshatriya aur vaishya in tienon ke liye hie oeparyoekt dharm kaa
paalan aavashyak hai. Binaa troeti ke brahmanon ke sabhie sankaaron ko karne vaalaa dvij kahalate hai. Yagya karnaa-karaanaa, veda parhnaa-parhaanaa, daan lenaa-denaa hie brahmana dharm hai.Dekho pratilipi srimad bhagavad poeran prisht 127 aur 128. Sab manoesyon ke ek rishi gotra hai.
Pandit kaun hai?
Vidura Nieti; pandit kaun, dekho pratilipi prisht 78 t/m 82.
Aap to avidysasrava (s){ banhakaanaa} [misleiding door onwetendheid] ho.
asrava(s) asava(p) misleiding. Er zijn vier oorzaken van misleiding.
char kaaran banhakaanaa ki hai.
kamasrava-hartstocht,(rajoguna)
bhavasrava- zucht tot bestaan
dristhasrava- vooroordeel (poervanirnaya)
avidyasrava-(tamoguna)aagyaan- onwetendheid.
Aap ko chakron ka gyaan nahien hai. Sab manoesyon ko chakron hota hai.
Sahasrava(mantra AUM), Ajna( mantra) A, Vishuddha (mantra) HAM, Anahata (mantra) YAM, Manipura(mantra) RAM, Svadhisthana
mantra (VAM) aur Muladhara( mantra) LAM.
The divine plan
Het goddelijke Atma-de monadische essentie met haar uitstraling:
Hiranyagarbha- de stralende essentie (Atma,goddelijke ego) ( Goddelijke ziel
of monadische omhulsel)
Atma-buddhi- de Monade ( Jivatma, geestelijk ego {Geestelijke ziel of
individuele monade: buddhi,vrucht en zaad van manas} Het goddelijke
en het geestelijke Buddhi-manas(equivalent met manas-taijasi in devachan)
Bhutama, menselijke ego{ Hogere menselijke ziel: lager buddhi en hoger
manas.
Het geestelijke en het Manas-manas (intelligentie) intellectuele
Kama-manas en lager manas( wordt na de dood of mentale het kama-rupa)
{Pranatma,persoonlijke ego} [Menselijke ziel of mens: manas,kama en prana.
Het mentale Prana-lingashrira (het levensbeginsel en zijn en het
voertuig) {Dierlijke ego } [Dierlijke ziel astrale of vitaal-astrale ziel:
prana en kama.
Het astrale Kama-prana-sthulasharira(manisfesteert zich en het fysieke in
het bloed) Prana-lingasharira-sthulasharira (het fysieke lichaam dat door de
werking van het levensbeginsel gemodelleerd wordt volgens de astraal-
etherische matrijs) {lichaam}{ Fysieke ziel of sthulasharira, prana en
lingasharira.
KOSMISCHE en MENSELIJKE BEGINSELEN
Menselijke beginselen Kosmische beginselen
Atma – Universele geest. De ongeopenbaare Logos-Brahman Buddhi -Geestelijke
ziel. Universeel bewustzijn- Mahabuddhi Manas -Menselijke ziel, Universeel
denkvermogen – Mahat denkvermogen Kamarupa-Astraal lichaam. Kosmische
energie – Fohat Lingasharira- Etherisch Akasha – Astraal licht dubbel
Prana – levensfluidum Prana – Vitaliteit
Sthulasharira-Stoffelijk Fysieke stof – Materie
SADHANA’S
YAMA- beteugeling
Ahimsa – geen leed berokken; Satya- waarachtig zijn; Asteya- niet stelen, zelfs niet in gedachte; Asanga- niet gehecht zijn; Hri- ingetogenheid; Asanchaya-geen bezit vergaren; Astika- religieus geloof; Brahmacharya -onthouding,kuisheid;
Mauna- zwijgzaamheid; Sthairya -volharding; Kshama- vergevens-
gezindheid, abhaya – onbevreesdheid.
PADMA POERAN
prisht 12 aur 13 bhishma ne srishti kie oetpatti ke vishaya men poelastya
se poeccha. poelastya aur bhishma ke savaad men brahma ke dvaaraa richit
srishti ke vishay men bataate.
poelastya ne kaha ki brahma ke moenh se sattvagoen(nahien brahmana), vaksh aur janghaaon se rajoguna tathaa tamoguna aur pairon se keval tamogoena se
=yoekt prajaa-srishti kie oetpatti hoeie.yahi prajaa brahmana, kshatriya
,vaisya aur shoedra kahalaaie. Is karaan bhishma bolte jivan hai karma
pradam.
prisht 13 brahmaji ne apne hie samaan nau – bhrigoe,poelastya, poelah,
kritoe, angiraa,mariechi, daksh,atri aur vasishth maanav -poetron kie
rachnaa kie.
Diti was the wife of Kasyapa Muni and mother of the demons Hiranyaksa and
Hiranyakasipu.
Kasyapa was a great saintly person who was the father of many demigods,
including Lord Vamanadeva, the Lord’s dwarf-brahmana incarnation.
Hiranyakasipu was a demoniac king killed by the Lord’s incarnation Nrsimhadeva.
Hiranyaksa was the demoniac son of Kasyapa who was killed by Lord Varaha.
Jaya and Vijaya was two doorkeepers of Vaikuntha who were cursed on account
of affending the four Kumara’s Rsis, and who thus both had to take birth
three times in the material world as great demons.
Romaharsana his father was ksatriya and mother was brahmana.
Ramaharsana was the father of Suta Gosvami. He was originally the speaker at
the Naimisaranya assembly, but was killed by Lord Balarama on account of his
disrespect to the Lord.
Saunaka Rsi was the chief of the sages present at Naimisaranya when Suta
Gosvani spoke Srimad-Bhagavatam.
Manu was an original father and law-giver of the human race. There are
fourteen Manus appearing in one day of Brahma, namely (1) Savayambhuva, (2)
Svarocisa,(3) Uttama, (4) Tamasa, (5) Raivata,(6) Caksusa- Noa, (7) Vaisvasvata,(8) Savarni, (9) Daksa-savarni,(10) Brahma-savarni,(11) Dharma-savarni,(12) Rudra-savarni, (13) Deva-savarni and (14) Indra -savarni.
Upanisads is the philosophical section of the Vedas, meant for bringing the
student closer to understanding the personal nature of the Absolute Truth.
Acintya-sakti is the inconceivable energy of the Suprme Lord.
Every people has dis inconceivable energy of the Suprme Lord.
Brahmana is one wise in the Vedas who can guide society; the first Vedic
social order.
Dharma is eternal occupational duty; religious principles.
Buddhi-yoga is the surrender of one’s intelligence to the will of the
Supreme.
Garbhadhana-samskara is Vedic purificatory ritual for obtaining good
progeny; performed by husband and wife before child’s conception
Karma is fruitive action,for which there is always reaction, good or bad.
Guru is a spiritual master. look shiva purana.
Srimad-Bhagavatam [ Canto 3, Ch. 12]
Creation of the Kumara and Others
TEXT 2
SASARJAGRE ‘NDHA-TAMISRAM ATHA TAMISRAM ADI-KRT
MAHAMOHAM CA MOHAM CA TAMAS CAJNANA-VRTTAYAH
TRANSLATION
Brahma first created the nescient engagements like self deception, the sense
of death, anger after grustration, the sense of false ownership, and the
illusory bodlily conception, or forgetfulness of one’s real identity
TEXT 4
SANAKAM CA SANANDAM CA SANATANAM ATHATMABHUH
SANAT-KUMARAM CA MUNIN NISKRIYAN URDHVA-RETASAH
TRANSLATION
In the beginning, Brahma created four great sages named Sanaka, Sananda,
Sanatana and Sanat-kumara. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing
upwards.
TEXT 10
yad arodih sura-srestha sodvega iva balakah
tatas tvam abhidhasyanti namna rudra iti prajah
TRANSLATION
Thereafter Brahma said: O chief of demigods, you shall be called by the name
Rudra by all people because you have so anxiously cried.
TEXT 11
hrd indriyany asur vyoma vayur agnir jalam mahi
suryas candras tapas caiva sthanany agre krtani te
TRANSLATION
My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
TEXT 12
manyur manur mahinaso mahan chiva rtadhvajah
ugrareta bhavah kalo vamadevo dhrtavratah
TRANSLATION
Lord Brahma said: My dear boy Rudra, you have eleven other names: Manyu,
Manu, Mahinasa, Mahan, Siva, Rtadhvaja,Ugrareta, BHava,Kala, Vamadeva and
Dhrtavrata.
TEXT 13
dhir dhrti-rasaloma ca niyut sarpir ilambika
iravati svadha diksa rudranyo rudra te striyah
TRANSLATION
O Rudra, you also have eleven wives, calles the Rudranis, and they are as
follows: Dhi, Dhrti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha
and Diksa.
TEXT 21
athabhidhyayatah sargam dasa putrah prajajnire
bhagavac-chakti -yuktasya loka-santana-hetavah
TRANSLATION
Brahma, who was empowered by the Supreme Personality of Godhead,thought of
generating living entities and begot ten sons for the extension of the
generations.
TEXT 22
maricir atry-angirasau pulastyah palahah kratuh
bhrgur vasistho daksas ca dasamas tatra naradah
TRANSLATION
Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha, Daksa, and
the tenth son, Narada, were thus born.
TEXT 23
utsangan narado jajne dakso ‘ngusthat svayambhuvah
pranad vastisthah sanjato bhrgus tvaci karat kratuh
TRANSLATION
Narada was born from the deliberation of Brahma, which is the best part of
his body. Vastistha was born from his breathing, Daksa from a thumb, Bhrgu
from his touch, and Kratu from his hand.
TEXT 24
pulaho nabhito jajne pulastyah karnayor rsih
angira mukhato ‘ksno ’trir maricir manaso ‘bhavat
TRANSLATION
Pulastya was generated from the ears, Angira from the mouth, Atri from the
eyes, Marici from the mind and Pulaha from the navel of Brahma.
TEXT 25
dharmah stanad daksinato yatra narayanah svayam
adharmah prsthato yasman mrtyur loka-bhayankarah
TRANSLATION
Religion was manifested from the breast of Brahma, wherein is seated the
Supreme Personality of Godhead Narayana, and irreligion appeared from his
back, where horrible death takes place for the living entity.
TEXT 27
chayayah kardamo jajne devahutyah patih prabhuh
manaso dehatas cedam jajne visva-krto jagat
TRANSLATION
Sage Kardama, husband of the great Devahuti, was manifested from the shadow
of Brahma. Thus all became manifested from either the body or the mind of
Brahma.
TEXT 48
Sabda-brahmatmanas tasya vyaktavyaktatmanah parah
brahmavabhati vitato nana-sakty-upabrmhitah
TRANSLATION
Brahma is the personal representation of the Supreme Personality of Godhead
as the source of transcendental sound and is therefore above the conception
of manifested and unmanifested. Brahma is the complete form of the Absolute
Truth and is invested with multifarious energies.
TEXT 49
tato ‘param upadaya sa sargaya mano dadhe
TRANSLATION
Thereafter Brahma accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.
TEXT 50
rsinam bhuri-viryanam api sargam avistrtam
jnatva tad dhrdaye bhuyas cintayam asa kaurava
TRANSLATION
O son of the Kurus, when Brahma saw that in spite of the presence of sages
of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.
TEXT 51
aho adbhutam etan me vyaprtasyapi nityada
na hy edhante praja nunam daivam atra vighatakam
TRANSLATION
Brahma thought to himself: Alas, it is wonderful that in spite of my being
scattered all over, there is still insufficient population throughout the
universe. There is no other cause for this misfortune but destiny.
TEXT 52
evam yukta- krtas tasya daivam caveksatas tada
kasya rupam abhud dvedha yat kayam abhicaksate
TRANSLATION
While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still
celebrated as the body of Brahma.
Two bodies came out from the body of Brahma. One had a mustache, and the
other had swollen breasts.No one can explain the source of their manifestation, and therefore until today they are known as the kayam or the body of Brahma, with no indication of their relationship as his son or daughter.
TEXT 53
tabhyam rupa-vbhagabhyam mithunam samapadyata
TRANSLATION
The two newly separated bodies united together in a sexual relationship.
TEXT 54
yas tu tatra puman so ‘bhun manuh svayambhuvah svarat
stri yasic chatarupakhya mahisy asya mahatmanah
TRANSLATION
Out of them, the one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great
soul Manu.
TEXT 55
tada mithuna-dharmena praja hy edham babhuvire
TRANSLATION
Thereafter,by sex indulgence, they gradually increased generations of
population one after another.
TEXT 56
sa capi satarupayam pancapatyany ajijanat
priyavratottanapadau tisrah kanyas ca bharata
akutir devahutis ca prasutir iti sattama
TRANSLATION
O son of Bharata, in due course of time he [ Manu] begot in Satarupa five
children- two sons, Priyavrata and Uttanapada, and three daughters, Akuti,
Devahuti and Prasuti.
TEXT 57
akutim rucaye pradat kardamaya tu madhyamam
daksayadat prasutim ca yata apuritam jagat
TRANSLATION
The father, Manu, handed over his first daughter, Akuti, to the sage Ruci,
the middle daughter, Devahuti, to the sage Kardama, and the youngest,
Prasuti, to Daksa. From them, all the world filled with population.
vayur yamo ‘gnir varunah sasankah prajapatis tvam prapitamahas ca namo namas te ‘stu sahasra-krtvah punas ca bhuyo ‘pi namo namas te.
“ You are the Lord of air, the supreme justice Yama, the fire, and the Lord of rains. You are the moon, and You are the great-grandfather. Therefore I offer my respectful obeisances unto You again and again.
Thus end the Bhaktivedanta purports of the Third Canto, Twelfth Chapter, of
the Srimad-Bhagavatam, entitled ” Creation of the Kumaras and Others.”
CHAPTER TWENTY-FOUR
The Renunciation of Kardama Muni
TEXT 21
gate sata-dhrtau ksattah kardamas tena coditah
yathoditam sva-duhitrh pradad visva-srjam tatah
TRANSLATION
O Vidura, after the departure of Brahma, Kardama Muni, having been ordered
by Brahma, handed over his nine daughters, as instructed, to the nine great
sages who created the population of the world.
TEXTS 22-23
maricaye kalam pradad anasuyam athatraye
sraddham angirase ‘yacchat pulastyaya hivirbhuvam
pulahaya gatim yuktam kratave ca kriyam satim
khyatim ca bhrgave ‘yacchad vasisthapy arundhatim
TRANSLATION
Kardama Muni handed over his daughter Kala to Marici, and another daughter,
Anasuya, to Atri. He delivered Sradda to Angira, and Havirbhu to Pulastya.
He delivered Gati to Pulaha, the chaste Kriya to Kratu, Khyati to Bhrgu, and
Arundhati to Vasistha.
TEXT 24
atharvane ‘dadac chantim yaya yajno vitanyate
viprarsabhan krtodvahan sadaran samalalayat
TRANSLATION
He delivered Santi to Atharva. Because of Santi, sacrificial ceremonies are
well performed. Thus he got the foremost brahmanas married, and he maintai-
ned them along with their wives.
TEXT 25
tatas ta rsayah ksattah krta-dara nimantrya tam
pratisthan nandim apannah svam svam asrama-mandalam
TRANSLATION
Thus married, the sages took leave of Kardama and departed full of joy, each
for his owm hermitage, O Vidura.
TEXT 26
sa cavatirnam tri-yugam ajnaya vibudharsabham
vivikta6 upasangamya pranamya samabhasata
TRANSLATION
When Kardama Muni understood that the Supreme Personality of Godhead, the
chief of all the demigods, Visnu, had descended, Kardama approached Him in a secluded place, offered obeisances and spoke as follows.
TEXT 27
aho papacyamananam niraye svair amangalaih
kalena bhuyasa nunam prasidantiha devatah
TRANSLATION
Kardama Muni said: Oh, after a long time the demigods of this universe have
become pleased with the suffering souls who are in material entanglement
because of their own misdeeds.
TEXT 28
bahu-janma-vipakvena samyag-yoga-samadhina
drastum yatante yatayah sunyagaresu yat-padam
TRANSLATION
After many births,mature yogis, by complete trance in yoga, endeavor in
secluded places to sec the lotus feet of the Supreme Personality of Godhead.
TEXT 29
sa eva bhagavan adya helanam ca ganayya nah
grhesu jato gramyanam yah svanam paksa-posanah
TRANSLATION
Not considering the negligence of ordinary householders like us,that very
same Supreme Personality of Godhead appears in our homes just to support His
devotees.
TEXT 30
sviyam vakyam rtam kartum avatirno ‘si me grhe
cikirsur bhagavan jnanam bhaktanam mana-vardhanah
TRANSLATION
Kardama Muni said: You, my dear Lord, who are always increasing the honor of
Your devotees, have descended in my home just to fulfill Your word and
disseminate the process of real knowledge.
TEXT 31
tany eve te ‘bhirupani rupani bhagavams tava
yani yani ca rocante sva-jananam arupinah
TRANSLATION
My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms, which are pleasing to
Your devotees.
Srimad-Bhagavatam [Canto 5, Ch.4]
The Characteristics of Rsabhadeva
TEXT 5
viditanuragam apaura-prakrti jana-pado raja nabhir atmajam
samaya-stu-raksayam abhisicya brahmanesupanidhaya saha
merudevya visalayam prasanna-nipunena tapasa samadhi-yogena
nara-narayankhyam bhagavantam vasudevam upasinah kalena tanmahimanam avapa.
TRANSLATION
King Nabhi understood that his son, Rsabhadeva, was very popular among the
citizens and among government officers and ministers. Understanding the
popularity of his son, Maharaja Nabhi enthroned Him as the emperor of the
world to give protection to the general populace in terms of Vedic religious
system. To do this, he entrusted Him into the hands of learned brahmanas,
who would guide Him in administrating the government. Then Maharaja Nabhi
and his wife, Merudevi, went to Badarikasrama in the Himalaya Mountains,
where the King engaged Himself very expertly in austerities and penances
with great jubltion. In full samadhi he worshiped the Supreme Personality of
Godhead, Nara-Narayana, who is Krishna in His plenary expansion. By doing
so, in course of time Maharaja Nabhi was elevated to the spiritual world
known as Vaikuntha.
TEXT 6
yasya ha pandaveya slokav udaharanti ko nu tat karma rajarser nabher anv acaret puman apatyatam agad yasya harih suddhene karmana
TRANSLATION
O Maharaja Pariksit, to glorify Maharaja Nabhi, the old sages composed two
verses. One them is this: “Who can attain the perfection of Maharaja Nabhi?
Who can attain his activities? Because of his devotional service, the
Supreme Personality of Godhead agreed to become his son.”
TEXT 7
brahmanyo ‘nyah kuto nabher vipra mangala-pujitah
yasya barhisa yajnesam darsayam asur ojasa
TRANSLATION
[The second prayer is this.] “Who is a better worshiper of brahmanas than
Maharaja Nabhi? Because he worshiped the qualified brahmanas to their full
satisfaction, the brahmanas by their brahminical prowess, showed Maharaja
Nabhi the Supreme Personality of Godhead, Narayana, in person.”
PURPORT
The brahmanas engaged as priests in the sacrificial ceremony were not
ordinary brahmanas. They were so powerful that they could bring forth the
Supreme Personality of Godhead by their prayers. Thus Maharaja Nabhi was
able to see the Lord face. Unless one is a Vaisnava, he cannot call forth
tehe Supreme Personality of Godhead. The Lord does not accept an invitation
uncless one is a Vaisnava. Therefore it is said in Padma Purana:
sat-karma-nipuno vipro mantra-tantra-visaradah
avaisnavo gurur na syad vaisnavah sva-paco guruh
“A scholarly brahmana experts in all subjects of Vedic knowledge is unfit
tot become a spiritual master without being a Vaisnava,but a person born in
a family of a lower caste can become a spiritual master if he is a Vaisna-
va.” These brahmanas were certainly very experts in chanting the Vedic
mantras. They were competent in the performance of the Vedic rituals, and
over and above this they were Vaisnavas. THerefore by their spiritual powers
they could call on the Supreme Personality of Godhead and enable their
disciple, Maharaja Nabhi, to see the Lord face to face.Srila Visvanatha
Cakravarti Thakura comments that the word ojasa means “by dint of devotio-
nal service.
TEXT 8
atha ha bhagavan rsabhadevah sva-varsam karma-ksetram anumanyamanah pradarsita-gurukula-vaso labdha-varair gurubhir anujnato grhamadhinam dharman anusiksamano jayantyam indra-dattayam ubhaya-laksanam karma samamnayamnatam abhiyunjann atmajanam atma-samananam satam janayam asa.
TRANSLATION
After Nabhi Maharaja departed for Badarikasrama, the Supreme Lord Rsabhadeva,understood that His kingdom was His field of activities. He therefore
showed Himself as an exemple and taught the direction of spiritual masters.
He also went to live at the spiritual masters’ place, gurukula.After His
education was finished, He gave gifts( guru-daksina) to His spiritual
masters and then accepted the life of a householder.
He took a wife named Jayanti and begot one hundred sons who were as powerful
and qualified as He Himself. His wife Jayanti had been offered to Him by
Indra, the King of heaven. Rsabhadeva and Jayanti performed householder life
in an examplary way, carrying out ritualistic activities ordained by the
sruti and smrti sastra.
sruti-smrti-puranadi-pancaratra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate
Human society must follow the instructions received from sruti and smrti,
Vedic literature. Practically applied in life this is worship of the
Supreme. Personality of Godhead according to the pancaratrika-vidhi. Every
human being must advance his spiritual life and at the end return home, back
to Godhead. Maharaja Rsabhadeva strictly followed all these principles. He
remained an ideal grhastha and taught His sons how to become perfect in
spiritual life. These are some examples of how He ruled the earth and
completed His mission as an incarnation.
TEXT 9
yesam khalu maha-yogi bharato jyesthah srestha-guna asid yenedam varsam bharatam iti vyapadisanti
TRANSLATION
Of Rsabhadeva’s one hundred sons, the eldest, named Bharata, was a great,
exalted devotee qualified with the best attributes. In his honor, this
planet has become known as Bharata-varsa.
TEXT 10
tam anu kusavarta ilavarto brahmavarto malayah ketur bhadrasena indrasprg vidarbhah kikata iti nava navati pradhanah
TRANSLATION
Following BHarata,there were ninety-nine other sons. Among these were nine
elderly sons, named Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu,Bhadra-
sena, Indrasprk, Vidarbha and Kikata.
TEXTS 11-12
kavir havir antariksah prabuddhah pippalayanah
avirhotra ’tha drumilas camasah karabhajanah
iti bhagavata-dharma-darsana nava maha-bhagavatas tesam sucaritam bhagavan-mahimopabrmhitam vasudeva-narada-samvadam
upasamayanam uparistad varnayisyamah.
TRANSLATION
In addition to these sons were Kavi, Havi, Antariksa, Prabuddha, Pippalaya-
na, Avirhotra, Drumila, Camasa and Karabhajana. These were all very exalted,
advanced devotees and authorized preachers of Srimad-Bhagavatam. These
devotees were glorified due to their strong devotion to Vasudeva, the Supre-
me Personality of Godhead. Therefore they were very exalted. To satisfy the
mind perfectly, I [Sukadeva Gosvami] shall hereafter describe the characteristics of these nine devotees when I discuss the conversation between
Narada and Vasadeva.
TEXT 13
yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina mahasrotriya yajna-silah karma-visuddha brahmana babhuvuh.
TRANSLATION
In addition to these nineteen sons mentionede above, there were eighty-one
younger ones, all born of Rsabhadeva and Jayanti. According to the order of
their father, they became well cultured, well behaved, very pure in their
activities and experts in Vedic knowledge and the performance of Vedic ritu-
als. Thus they all became perfectly qualified brahmanas.
PURPORT
From this verse we have good information of how the castes are qualified according to quality and work.
Rsabhadeva, a king, was certainly a ksatriya. He had a hundrde sons, and out
of these, ten were engaged as ksatriyas and ruled the planet. Nine sons
became good preachers of Srimad-Bhagavatam (maha-bhagavatas), and this
indicates that they were above the position of brahmanas. The other
eighty-one sons became highly gualified brahmanas. These are some practical
examples of how one can become fit for a certain type of activity by
qualification, not by birth. All the sons of Maharaja Rsabhadeva were
ksatriyas by birth, but by quality some of them became ksatriyas, and some
became brahmanas. Nine became preachers of Srimad Bhagavatam (bhagavata-
dharma-darsanah), which means that they were above the categories of
ksatriya and brahmana.
TEXT 14
bhagavan rsabha-samjna atma-tantrah svayam nitya-nivrttanarthaparamparah kevalanandanubhava isvara eva viparitavat karmany arabhamanah kalenanugatam dharmam acaranenopasiksayann atad vidam sama upasanto maitrah karuniko dharmartha-yasah-prajanandamrtavarodhena grhesu lokam niyamayat.
TRANSLATION
Being an incarnation of the Supreme Personality of Godhead, Lord Rsabhadeva
was fully independent because His form was spiritual,eternal and full of
transcendental bliss. He eternally had nothing to do with the four princi-
ples of material misery[birth, death, old age and disease]. No was He
materially attached. He was always equipoises, and He saw everyone on the
same level. He was unhappy to see others unhappy, and He was the well-wisher
of all living entities. Although He was a perfect personality, the Supreme
Lord and controller of all, He nonetheless acted as if He were an ordinary
conditioned soul. Therefore He strictly followed the principles of var-
nasrama-dharma and acted accordingly. In due course of time, the principles
of varnasrama-dharma had become neglected; therefore through His personal
characteristics and behavior, He taught the ignorant public how to perform
duties within the varnasrama-dharma. In this way He regulated the general
populace in householder life, enabling them to develop and daughters,
material pleasure and finally eternal life. By His instructions, He showed
how people could remain householders and at the same time become perfect by
following the principles of varnasrama-dharma.
Main aap ko koech katha soenata hoen jo Ashtavakra gita me likha hai. Pahalaa prakaran
raja janak ne ashtavakraji se poeccha- ‘he prabho! gyaan kie praapti kaise
hotie hai? Moekti kaise hotie hai? vairiegya kaise praapt hotaa hai?
ise mere prati kahiye. ashtavakraji bole ” he taat! yadi moekti kie
ichchhaa ho to vishyon kaa vish ke samaan tyaag karo aur kshamaa, aarjav,
dayaa, santosh tathaa satya kaa amrit ke samaan sevan karo.
toen na prithivie ho, na jal na agni ho, na vayo ho, na aakaash ho. kintoe
svayam ko moekti ke liye in sab kaa saakshi evamcaitanya roep jaano.
yadi toem sharier ko prathak karke tathaa caitanya aatmaa men visvaas
poervak sthit ho to toem abhie hie soekhien shaant tathaa bandhan-moekt ho
ho jaaonge. toen brahmana aadi varn nahien ho, na aasvamie ho, na indriyon
ke vishay ho. varan toem to sang-rahit, aakaar rahit aur viswasaakshie ho
(aisa maan kar) soekhi ho. mithalaa naresh janak svayam boeddhimaan,
gyaanvaan hote hoeye bhie moksh kie kaamnaa se sadaiva jagyaasoe bhaav
rakhte hoeye gyaanie poeroeshon, saadhoe-santon,mahaatma-maharishiyon kaa
satsang kiyaa karte the oenkie sabhaa men sadaiva shaastraa-marmagyon kaa
samoedaaya ekatra rahataa thaa. oenmen anek vedgya vipra, daarshanik evam
siddh poeroesh bhie hote the. ek kathaa hai ki ek din vidvatsamaaj se
sampann oes raajsabhaa men paramgyaanie ashtaavakradj ne pravesh kiyaa.
oenke haath-paanva hie kyaa, samast sharier hie terhaapan hone ke kaaran hie
oenhen log ashtaavakra kahane lage the.
oenke moekh kie aakriet bhie koeroep thie. chalte samay paanca kahien rakhte
to kahien partaa. oenke is atapte roep ko dekh-kar sabhie oepsthit vidvan
hans pare.
kintoe oenke haisne kaa ashtaavakrajie par koecch bhie prabhaava nahien
paraa. (in log ke taran ke gyaan nahien te) {geen kennis van aura om te
kunnen onderscheiden wat voor geestelijk kennis ashtaavakra had}.
ve sab ko hanste dekhkar swayam bhie hansne lage aur jahaan tak pahoenche
the, vahien khare ho gaye. mahaaraaj janak ne oenhe dekhaa to toerant apne
sthaan se oeth kar oenke samaksh pahoenche tathaa pranaam karke, haath jore
hoeye poecchne lahe vinmr swar men – bhagavan ! aap hans kyon rahe hain?
ashtaavakraji ne prashan ke oettar men prati prashan kiyaa -raajan!
yah sab kyon hans rahe hai?’janak kyaa oettar dete ? oenhen maun dekhkar
oenhien men se ek vidvaan ne oettar diyaa- ‘ham to aapkie aakriti dekh kar
hans rahe hain.
ashtaavakraji ne shaant, gambhier vaanie men janak se kahie- raajan! maine
soenaa thaa ki toenhaare yahaan shaastramarmagya,daarshnik aur gyaanie
rishi-maharishi ekatra rahate hain. kintoe yahaan aane par pataa chalaa kie
yah vidvaanon kie parishad na hokar charmakaaron kie parishad hai. isieliye
moedjhe bhie hansie aa gaie. [kaliyug ke kahalane wale brahmanon pheraiji se
koej gyaan shik lo.
jab tak vidvaan log koecch rosh vyakt karte, tab tak janak ne hie paristhiti
ki gambhiertaa samadjhakar shankit svar men prashna kiyaa– ` bhagavan!
yah sab to shaastra-mamangya vidvaan hain, aap inhen charmkaar kyon kahate
he?’ ashtaavakraji ne oettar diyaa- ‘raajan’!
chamaar kaa arth koie gaalie nahien hai. jo log chamre aur asthiyon ko
dekhen-parakhon, oenhen charmkaar hie kahaa jaa saktaa hai.
ashtaakraji kie baat soenkar sabhie vidvaanon ke mastak djhoek gaye. raajaa janak oenhen aagrah poervak oechcha sthaan par liwaa le gaye aur vahaan oenkaa samoechit poejan kar poecchne lage- `praboe! merie jigyaasaa shant karege?’ oenhonne kahaa- `poechho!
(1) gyaan kie praapti kaise hotie hai ?
(2) moekti kaise hotie hai?
(3) vairaagya kie praapti kaise hotie hai?
gyaan kaa taatparya aatmaa-gyaan se thaa. janak poecchte hain aatmaagyaan
kie praapti kaa oepaay, kyonki aatmagyaan hone par hie moekti ho saktie hai.
kintoe aatmaagyaan keliye saansaarik bhogon aur oenke saadhnon ke prati
virakti bhie honie chaahiye vastoetah janak kaa tiesraa prashna hie pratham
prashna hai jab vairaagya honaa kieie saamaanya baat nahien hai. isieliye
janak oeskaa oepaaya poecchte hai.
ashtaavakraji kahate hain kie moekti chaahte ho? moekti chaahte ho to pahile
vishyon kaa tyaag karo. saansaarik vishaya bhog halaahal vish ke samaan
hain, we hie mrityoe men kaaraan hain, oenhen se janma-maran ke chakra men
ghoemnaa partaa hai. oenkaa tyaag kar doge to amrittva ko praapt ho
jaaoge. dhyaan rakho ki kshamaa, aarjava, dayaa, santosh aur satya-yah amrit
roep hain, sadaiva inkaa sevan-inkaa aacharan karo.
ashtavakraji kahate hain kie vishyon ko vish ke samaan chhoro aur sadgoenon ko asat ke samaan apnaaon. kyonki toem prithivi,
jal, agni,vayoe,aakaash men se koecch bhie nahien ho. in panchbhoeton ke panchiekaran se, mel se toemhaaraa sharier to banaa hai, kintoe toem nahien bane ho.
toem to panchbhoetaatmak visva prapanch ke saakshi maatra ho. toem isse
nitaant bhinn ho, yah sab to toem se bhinna, vijaatieya vastoe hain. isliye
ismen lipt honaa hie bandhan hai. kyonki yah sharier aap nahien hain, iske
dvaaraa jo karm hote hai oenhe aap oesie prakaar dekhte hain , jaise kisie
ghatnaako koie gavaah dekh-taa hai. gavaah gavaahie detaa hai to vah yahie
kahataa hai kie maine dekhie hai is ghatnaa ko ghatit hote hoeye. mainne
bhaag nahien liyaa hai ismen aur jab bhaag nahien liyaa hai tab oeske
parinaam kaa bhaagie bhie main nahien ho saktaa gavaah parinaam kaa bhaagie
kabhie nahien hotaa. vah karttaa nahien to bhoktaa bhie nahien. isieliye
nirdesh deta hain ashtavakra ki apne ko sharier se prithak maano.
jab tak aisaa na karoge tab sansaar men aavaagaman se chhoetkaaraa nahien
mil saktaa. kyonki sharier ko apnea maanne men, oeske prati ahan bhaav
rakhne men doehkh hie doehkh hai. oeske saath anel chintaayen lagie hain
anek bhaya lage hain, anek vyavdhaan joere hain sharier ke kriyaa kalaapon
men. aap sharier men aaskti rakhte hain to kaamaasakt hote hain, krod-
honmatth ho sakte hai. kyonkie kaamaasakti men vyavaghaan oepshit hotaa hai
krodh oetpann ho jaataa hai. ` kaamaatkrodho bhijaayte -kaam se krodh
oetpann hotaa hai, yah gitaa kie bhie maanyayaa hai.
sharier ke saath lobh bhie lagaa hai. aap dhan kamaana chaahte hai, oese
bachaa kar bhie rakhnaa chaahate hain. aapke man men lobh hotaa to ek ek
paisaa bachaana chahate hai. oes samay aap nyaay-anyaay ko bhie nahien
dekhnaa chaahate. Paap-poenya bhie gaun ho jaate hain oes sthiti men. sochte
hai ki bachaao paisa, kisie kaa galaa kattaa hai to kate, kisie kaa dil
doekhtaa hai to doekhtaa rahe , par paisaa bachnaa chahiye.
ghatnaayen bataatie hain kie manoesya paise ke lobh men hatyaa tak kar
baithta hai. kahate hain ki koech to aise peshevae hain jo paisa lekar
hatyaa karne kaa kaarya karte hain. chor, lotere,dakoe bhie paise ke liye
hatyaa karne se nahien choekte.log taskarie karte hain, milavat karte hain,
moenaaphaakhorie karte hain paise ke liye hie. kyonki paisa is bhautikvaadie
yoeg men aadarsh hai, vahie bhagavaan banaa hoeaa hai sarvatra. manoesya
paisa ke aage bhagavaan ko bhie bhoel jaataa hai. isieliye to log bhagavaan
tak ko bechte phirte hain.na jaanen kitnie praachien moertiyaan moerti
choron ke dvaara idhar se oedhar kar die gaie aur majaa yah hai ki oen
moertiyon kie chorie men bahoet-se bhayavad bhakt banne vaale logon ke bhie
haath rahate hain, koecch men poejaariyon tak ke haath paaye gaye hain.
Vyasana ke oepar kauwn shobhit honaa chahiye?
Ye to ek asli brahmana jhinko 28 aur 6 goena ho.
jhinko ye 34 goena nahien hai wo poeroes vyasana ke oepar nahien shobhit
hai. Bhaashan dena ek bachchaa bhie kar sakta hai. ek soeggaa(totaa) nahien
beno! ek muni , ek rishi, sad guru aur asli brahmana ko shobhit hota hai
vyasana ke oepar baitkar atma gyaan ke bhaashan dena.
Dhokevaaj na bano, ye adharmi ke goena hai.Manoesyon ko dokha nahien denaa
chahiye. Kies ke pairon moejhko dhoelaaie chahiye? Ek asli brahmana, ek sad
guru ,brahm rishi aur swami ke.Kali-yuga me har ek pairon dhoelaaie chahete
hai aur tamo -goena apne ko brahmana kahalate hai.
Surinam, (Brhaspati- maha gyaani) ka des me mera janma hoewaa hai. Main
Surinam , Holland aur Bharat (India) ka gyaaniyon se poecha ke who moejko
pehla brahmana,ksatriya,vaisya aur soedra naam moejhko betana ! Nahien bataa
paayaa. Aap moejko prayaas kar ke batana.
kaun ke goeroe -poeja moejh ko karna chahiye?
jo moejh ko andhiyaaraa men se oejiyaaraa me laataa hai.
jo jaat-paat ke shabd nahien karta hai.
Goeroe-pooja
sri-goeroe-carana-padma, kevala-bhakati-sadma, bando mui saavadhaana mate yaahaara prasaade bhaai, e bhava toriyaa yaai, krishna -praapti hoy yaahaa
hoite.
goeroe-moekha-padma-vaakya, cittete koriyaa aikya, aar naa koriho mane aasaa
sri-goeroe-carane rati, ei se uttama-gati, ye prasaade poere sarva aasaa.
cakhoe-dana dilo yei, janme janme prabhoe sei, dibya-jnaan hrde prokaasito
prema-bhakti yaahaa hoite, avidyaa vinaasaa yaate, vede gaay yaahaara
carito.
sri-goeroe karoenaa-sindhoe, adhama janaara bandhoe, lokanaatha lokera
jivaana haa haa prabhoe koro doyaa, deho more pada-chaayaa, ebe yasa
ghoesoek tribhoevana.
doei pade laila saraana prabhoepaada-patita- paavana
Sriman Ramchander Panday Ramaini aap Ramayana, Mahabharata, Vedon, oepnisa-
don nahien samjha hai. Ye to Atma Gyaan hai.
Bharata ke saath Vasishtha aur Jabali jangal me laanaa ke gaye te. Jabali
Shri Raam se bolaa chelo rajpaat karo. Aap Ramayana phier pharho. Sri Raam,
Jabali ko adharmi kaha. Shri Raam Jabali se kahaa kie oenko dharma ke palan
karma chahiye.
Mabharata men Yaksha (dharmraj) apne poetra Yudhishtira koech dharma ke viese men prashnottar(savaal-jaavaak kiyaa taa. Aap ko ye nahien maloem
hai.jao parh ke shieko.Janma kahalane wale brahmanon ko atma gyaan ke vise
me koech nahien maloen hain.
Main Satya Sanatana Dharma kaarya kartha hoen.
Jo Dronacharya aur Bhismapitama ke ghatnaa hoewaa hain wo mere saat nahien
hoga. Main dharm ka paalaan karta hoen.
Sriman Ramchander Panday Ramaini aap to Holland des me paise kamane ke ate
hai aur doesron (janmase brahmanon) ka rotie leta hai. Jo paise aap kamate
hai, wo paise ko apke 40% tax adaa karna chahiye. Aap to beimaan ka kam
karta hai, ye to ek brahmana nahien karta hai.
yadaa yadaa hi dharmasya glaanir bhavati bhaarata
abhyutthaanam adharmasya tadaatmaanam srjaamy aham
Raam Raam,
Khimradj Pherai
c.c. overige organisaties.