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.