Tuesday, March 07, 2006
Story 20 - Chathushloki Bhagavatham - Verse 4 (Concluding verse)
Srimad Bhagavatham - A Spiritual Insight - Story 20 - Chathushloki Bhagavatham - Verse 4 (Concluding verse)
4th sloka of Chathushloki Bhagavatham
Etaavadeva jijnaasyaam tattva jijnaasunaatmanah
Anvaya vyatirekaabhyaam yat syaad sarvatra sarvadaa
This alone is to be known by the seeker of the reality – Find out through the logic of Anvaya (co-existence) and Vyatireka (co-absence) what is present at all times and at all places (beyond time and space). (This sloka explains the way or means to realizing the ultimate reality propounded in the last 3 slokas)
Now, Vishnu after telling the import and the means to the reality advises Brahma to be established in the reality without entering into delusions or thoughts.
Etanmatham samaathista paramena samaadhina
Bhavaan kalpa vikalpeshu na vimuhyathi karhichit
Whatever I have told, contemplate on the reality and be always established in the reality – never enter into any thoughts (not even at any time).
(If a person contemplates on the ultimate reality, then he realizes his own very nature of the ultimate reality of Brahman or Existence, Consciousness and Bliss absolute)
Explanation
Just to recap – Vishnu explained that the ultimate reality alone was present, one without a second, before creation began. Even now (when creation is perceived), the ultimate reality of God alone exists and when the illusory creation vanishes, then also God alone will exist.
The ultimate reality is termed as Brahman, Self, God etc. in Vedanta. This is of the nature of pure Consciousness. The objects that we perceive are in fact changing and temporary objects seen in the substratum of Consciousness. If Consciousness is there, the objects are there. If Consciousness is not there, then the objects also cease to exist. This clearly shows that the objects are dependent on Consciousness for their existence but Consciousness is independent and one without a second. The objects are thus only illusions in the substratum of Consciousness even as water is seen in desert and illusory snake is seen in rope.
This Consciousness is the ultimate reality which alone is present. Whatever is present in the world that we perceive is Consciousness alone. This Consciousness is termed as God or Paramaatman. If God be different from Consciousness, then God will be an insentient entity like rock. Consciousness is the only entity which can feel its own existence. This is the reason why we all feel our own existence. Lot of sruthi and other means of knowledge (termed as pramaana which include perception, inference etc.) are required to prove the presence of an external God and various other things. But there is no proof required for one’s own existence because we are all conscious beings. The Consciousness that is present in each one of us is not different from one another, but it is one Consciousness which shines through all beings even as one Sun gets reflected in the water in various pots.
Sri Krishna says in Gita, Chapter 13
Kshetrajnam cha api maam viddhi sarva kshetreshu bhaaratha
Know me to the Lord presiding in the various temples of the bodies. The various bodies that we all see (the physical body) is presided over by the Lord.
Sri Krishna again says in many places in Gita
Ishwarah sarva bhootaanaam hridheshe arjuna thistathi
God resides in the heart of all beings
Scriptures also proclaim the same – Katha Upanishad
Agnir yathaiko bhuvanam pravishto roopam roopam prathiroopo babhoova
Ekasthathaa sarva bhootaantharaatma roopam roopam prathiroopo bahishcha
As Fire which has entered into the world (after creation) takes different forms based on the manifestation even though it is ONE ALONE, similarly the ONE LORD or Brahman has entered each and every being as their Atman or inner Self (the beings based on various forms of the body and intellect) but still the Lord is distinct from the adjunctions of body and intellect (the Lord is not at all affected by the body even though the body requires the presence of the inner Self for existence).
Thus, the ultimate reality is non-dual Consciousness or Lord or Brahman. Thus, the various objects are only illusions seen in the reality of Lord – therefore all the objects are Lord alone.
This ultimate reality has to be realized through the intellectual conviction that everything is Lord alone who is not at all affected by the worldly objects but still is the substratum of the objects. The logic that Vishnu gives for getting the intellectual conviction that everything is Lord alone is used by Vedanta and is called Anvaya-Vyatireka Yukti or logic of co-existence and co-absence.
Vidyaranya uses this logic in Panchadashi and the very first sloka of Srimad Bhagavatham (which we have already seen) explains this logic.
Let us analyze this logic. A person need not get behind or leave this topic by saying that it is intellectual – these intellectual logics are used to realize the Lord knowing whom alone can we get eternal bliss which is being searched. When the individual is ready to wait for hours and hours at an hospital to seek service from a doctor or at a theatre for getting ticket or for getting food from a canteen or hotel, then why can’t he spend some effort towards realizing the ultimate reality knowing which everything becomes known??? The only thing required for realizing the Lord is little effort from the individual’s side and earnestness to know the Lord.
The logic of co-existence and co-absence is used to find out the independent and dependent entity among two entities or things. Taking the example of a variable and a constant, the constant is independent whereas the variable is dependent on the constant for its existence (at any point of time).
Let’s say we have two things A and B.
Co-existence is – if A is there, then B is there.
Co-absence is – if A is not there, then B is not there.
In the example of variable and constant,
Co-existence is if constant is there, variable is there.
Co-absence is if constant is not there, then there is no variable.
This shows that constant is independent whereas the variable is dependent on the constant for its existence. Any dependent entity is only an illusion seen in the independent entity. The variable is nothing but an illusion in the constant. When we say x = 2, x is only an illusion because what is present is only 2. If x is changed to 5, still x is only an illusion (as it has no existence at all) because what is present is only 5. Thus, what exists at all times is the constant alone.
Similarly, if a person is able to find out that which is always present – that is called God or Brahman. This permanent entity which is beyond time and space alone can give one eternal bliss as it is FULL, PERFECT and ETERNAL (not like the happiness we get from money as when money vanishes, the happiness also vanishes).
Now, in the analysis of the world we have two entities of GOD and WORLD.
Co-existence is If God is there, then the world is there (this is very much true because if God is there only the world can exist as God is the creator and protector of the world and its beings).
Co-absence is If God is not there, then the world is not there.
This means that God is the permanent and independent entity whereas the world is only an illusion seen in the reality of God. We all have been hearing from our parents and ancestors from childhood itself that “God is present everywhere, God is all-pervading, he is the person to be sought out, he is the person who can grant all wishes etc.” This reality is logically proved by the co-existence and co-absence logic.
Vishnu says a seeker to find out the reality through this logic and the reality which is found out should remain at all times and space. The two limitations that we find in the world are that of time and space. Any object or entity is under the limitation of both. The body that we all possess (the “I” or We are not the body as the body changes daily but we are unchanging right from the birth of the body or day 1 itself) is limited by space and the time limit of 100 years (the life-time of the body).
Time and space all work in the region of illusion alone. Time and space cannot touch the Lord who is the creator of both. The Lord doesn’t really create either time and space or the world but it is all an illusion in the reality of Lord. The world itself is dependent on time and space whereas the Lord is beyond time and space.
Therefore, Lord alone is the ultimate reality which has to be known by a seeker. Now, here a doubt may arise that is God different from me or not?
Bhagavatham doesn’t have the view that the individual Self is different from the Lord. We never experience the Lord as such but we experience the qualities of eternality, infiniteness etc. in the individual Self. Therefore Lord is one’s own very nature alone. As explained earlier, if the various objects are Lord alone, how can the individual Self be different from Lord? It can never be.
Thus, when a person enquires through the logic of co-existence and co-absence, he realizes that the ultimate reality is Lord alone who is one’s own very nature – who is residing in the heart and driving everything, giving life to everything. One second the Lord is forgotten, then the individual enters into sorrows and sufferings because he enters into an illusion which can give nothing but sorrow alone.
Having proclaimed the means of realizing the Lord as finding out the ultimate reality which is beyond time and space – which is the Lord and one’s own very nature – Vishnu then advises Brahma to shed off all thoughts which are distractions and to contemplate on the ultimate reality (after having ascertained the ultimate reality that there is only Lord here through gaining intellectual conviction with the logic of co-existence and co-absence). Any thought which is devoid of the thought of the Lord will lead to sorrow alone.
Srimad Bhagavatham itself said previously that the moment Sri Krishna left the mortal coil, Kali entered into the world making it a hell to live. Similarly, the moment the thought of Lord leaves the mind of the seeker, that very moment Kali in the form of sorrows and sufferings enters into the mind of the seeker (luring him into lustful and other desires, hatred, likes-dislikes etc.).
Therefore, a seeker has to always contemplate on the Lord as the ultimate reality behind whatever is temporarily seen. A seeker has to perceive the world as Lord alone. He should always remember the ultimate reality that whatever is present is the Lord alone. This doesn’t mean one should renounce the world or take sanyaas and go to a forest or himalayaas and do penance. Bhagavatham and Vedanta never mention this as the means to realization. What is to be renounced is the Egoistic attitude that “I am the doer and the enjoyer”. When the seeker remembers the ultimate reality which pervades the entire world and thereby offers all actions as an offering to the Lord, then the Ego vanishes and what remains is only the ultimate reality of Lord of the nature of Bliss. This is what is the aim of Vedanta and the ultimate goal of every human being (as well as of animals and birds too).
Everybody is seeking eternal bliss alone – but the place where it is sought is the wrong place and hence the eternal bliss is not found. Bliss is being searched in the objects of the world which are temporary and hence illusory alone. The moment a person searches bliss in the ultimate reality of Lord who is present everywhere and is one’s own very nature, that very moment itself he realizes the Self and rejoices in the eternal bliss of the Lord.
These are not mere fictitious statements but the reality and facts – this bliss is not something that can be realized only by those who are devoted to the form of Vishnu or Siva or those who are ready to pay money etc. There is no limitation or restriction for this eternal bliss. Each and every person can realize this reality which is blissful in nature.
There is neither any discrimination that one has to be of a particular caste or one has to be in an ashrama (the four ashramaas of celibate, householder, vaanaprastha and sanyaas) or one has to follow a particular Lord alone.
Why is it said that if God is not believed, then God will curse a person??? Some sects also say that those who don’t accept their philosophy of duality and believe in the form-Lord will go to hell. Is this correct????
These are all foolish and idiotic statements of those who don’t know what God really means.
God is the creator of all beings – he is the father of all beings. Will any father hate or curse his child even if the child does very bad things???? Yes, fathers might do – but God is not just the father but the mother also. Any mother can never hate her child whatever is the character of the child. This shows that god never hates or curses anybody – even those who are disbelievers of God and those who are against God and do all such activities.
If the above statement is not enough to prove or make one understand that God never hates anyone, Sri Krishna explicitly says in Gita Chapter 9,
Samoham sarva bhooteshu na me dveshyosthi na priyah
Ye bhajanthi tu maam bhakthyaa mayi te teshu cha api aham
I see all beings equally – I have no hatred or liking for anyone (as everybody is one for me – for a mother, all her children are the same – for a real mother, this is the case but for the mothers that we see today this might not be the case).
This clearly shows that people who claim that those who don’t worship Lord will go to hell etc are foolish people who are unaware about the Lord.
Then, why is it said that one should believe in God???
If one believes in God, then he is seeking the ultimate reality and hence he will attain eternal bliss. It is for this reason that a person is asked to believe in God who alone is present everywhere. What is required is not believing a God sitting in Vaikunta or Kailaas and who can be visited or seen only by selected individuals who are devotees or those selected by such a God. Vedanta doesn’t have any such view. These are views of so-called devotees who themselves don’t know what is real devotion. Vedanta tells one to believe that God who is the basis of every existence – who is the very essence of all beings. Leave out the essence or substratum of God, there will remain nothing.
The theory of God as all-pervasive is not just based on scriptural statements or mere statements of some persons – but this reality of God is proved through scriptures, logic and experience also. This God can be experienced as one’s own very nature by each and every person in the world.
Belief in God is required because only then will one strive towards the reality of God --- hence Sri Krishna in the second line of above mentioned sloka says that even though I don’t have hatred or liking towards anyone but those who are devoted to Me, they are in Me and I am in them. This means that those who are devoted to the ultimate reality, they realize the reality and hence they realize their own very nature of God and rejoice in the eternal bliss of the Lord.
Realization of the Lord who is present everywhere and one’s own very nature is the very aim of human life. The Lord is not different from oneself but Lord is one’s own very nature (essential nature – this reality of Lord is known when the Ego vanishes by contemplation on the Lord and seeing the Lord everywhere wherein the limited Ego vanishes).
Thus ends the chatushloki Bhagavatham propounding the reality and the means to it in just 4 slokas. It is really advisable if a person by-hearts this sloka and constantly recites it (along with the meaning) or at least by-hearts the meanings and contemplates on the meaning. This alone can give a person eternal bliss which is being sought out each and every minute.
We will see what Srimad Bhagavatham speaks about the various aspects it deals in the 12 skandaas or cantos and stressing that liberation or the ultimate reality of Lord is the main focus in Srimad Bhagavatham.
Let us all try to remember the ultimate reality and have the remembrance of Lord even while all activities are going on – so that we may rejoice in the eternal bliss inherent in the Self.
4th sloka of Chathushloki Bhagavatham
Etaavadeva jijnaasyaam tattva jijnaasunaatmanah
Anvaya vyatirekaabhyaam yat syaad sarvatra sarvadaa
This alone is to be known by the seeker of the reality – Find out through the logic of Anvaya (co-existence) and Vyatireka (co-absence) what is present at all times and at all places (beyond time and space). (This sloka explains the way or means to realizing the ultimate reality propounded in the last 3 slokas)
Now, Vishnu after telling the import and the means to the reality advises Brahma to be established in the reality without entering into delusions or thoughts.
Etanmatham samaathista paramena samaadhina
Bhavaan kalpa vikalpeshu na vimuhyathi karhichit
Whatever I have told, contemplate on the reality and be always established in the reality – never enter into any thoughts (not even at any time).
(If a person contemplates on the ultimate reality, then he realizes his own very nature of the ultimate reality of Brahman or Existence, Consciousness and Bliss absolute)
Explanation
Just to recap – Vishnu explained that the ultimate reality alone was present, one without a second, before creation began. Even now (when creation is perceived), the ultimate reality of God alone exists and when the illusory creation vanishes, then also God alone will exist.
The ultimate reality is termed as Brahman, Self, God etc. in Vedanta. This is of the nature of pure Consciousness. The objects that we perceive are in fact changing and temporary objects seen in the substratum of Consciousness. If Consciousness is there, the objects are there. If Consciousness is not there, then the objects also cease to exist. This clearly shows that the objects are dependent on Consciousness for their existence but Consciousness is independent and one without a second. The objects are thus only illusions in the substratum of Consciousness even as water is seen in desert and illusory snake is seen in rope.
This Consciousness is the ultimate reality which alone is present. Whatever is present in the world that we perceive is Consciousness alone. This Consciousness is termed as God or Paramaatman. If God be different from Consciousness, then God will be an insentient entity like rock. Consciousness is the only entity which can feel its own existence. This is the reason why we all feel our own existence. Lot of sruthi and other means of knowledge (termed as pramaana which include perception, inference etc.) are required to prove the presence of an external God and various other things. But there is no proof required for one’s own existence because we are all conscious beings. The Consciousness that is present in each one of us is not different from one another, but it is one Consciousness which shines through all beings even as one Sun gets reflected in the water in various pots.
Sri Krishna says in Gita, Chapter 13
Kshetrajnam cha api maam viddhi sarva kshetreshu bhaaratha
Know me to the Lord presiding in the various temples of the bodies. The various bodies that we all see (the physical body) is presided over by the Lord.
Sri Krishna again says in many places in Gita
Ishwarah sarva bhootaanaam hridheshe arjuna thistathi
God resides in the heart of all beings
Scriptures also proclaim the same – Katha Upanishad
Agnir yathaiko bhuvanam pravishto roopam roopam prathiroopo babhoova
Ekasthathaa sarva bhootaantharaatma roopam roopam prathiroopo bahishcha
As Fire which has entered into the world (after creation) takes different forms based on the manifestation even though it is ONE ALONE, similarly the ONE LORD or Brahman has entered each and every being as their Atman or inner Self (the beings based on various forms of the body and intellect) but still the Lord is distinct from the adjunctions of body and intellect (the Lord is not at all affected by the body even though the body requires the presence of the inner Self for existence).
Thus, the ultimate reality is non-dual Consciousness or Lord or Brahman. Thus, the various objects are only illusions seen in the reality of Lord – therefore all the objects are Lord alone.
This ultimate reality has to be realized through the intellectual conviction that everything is Lord alone who is not at all affected by the worldly objects but still is the substratum of the objects. The logic that Vishnu gives for getting the intellectual conviction that everything is Lord alone is used by Vedanta and is called Anvaya-Vyatireka Yukti or logic of co-existence and co-absence.
Vidyaranya uses this logic in Panchadashi and the very first sloka of Srimad Bhagavatham (which we have already seen) explains this logic.
Let us analyze this logic. A person need not get behind or leave this topic by saying that it is intellectual – these intellectual logics are used to realize the Lord knowing whom alone can we get eternal bliss which is being searched. When the individual is ready to wait for hours and hours at an hospital to seek service from a doctor or at a theatre for getting ticket or for getting food from a canteen or hotel, then why can’t he spend some effort towards realizing the ultimate reality knowing which everything becomes known??? The only thing required for realizing the Lord is little effort from the individual’s side and earnestness to know the Lord.
The logic of co-existence and co-absence is used to find out the independent and dependent entity among two entities or things. Taking the example of a variable and a constant, the constant is independent whereas the variable is dependent on the constant for its existence (at any point of time).
Let’s say we have two things A and B.
Co-existence is – if A is there, then B is there.
Co-absence is – if A is not there, then B is not there.
In the example of variable and constant,
Co-existence is if constant is there, variable is there.
Co-absence is if constant is not there, then there is no variable.
This shows that constant is independent whereas the variable is dependent on the constant for its existence. Any dependent entity is only an illusion seen in the independent entity. The variable is nothing but an illusion in the constant. When we say x = 2, x is only an illusion because what is present is only 2. If x is changed to 5, still x is only an illusion (as it has no existence at all) because what is present is only 5. Thus, what exists at all times is the constant alone.
Similarly, if a person is able to find out that which is always present – that is called God or Brahman. This permanent entity which is beyond time and space alone can give one eternal bliss as it is FULL, PERFECT and ETERNAL (not like the happiness we get from money as when money vanishes, the happiness also vanishes).
Now, in the analysis of the world we have two entities of GOD and WORLD.
Co-existence is If God is there, then the world is there (this is very much true because if God is there only the world can exist as God is the creator and protector of the world and its beings).
Co-absence is If God is not there, then the world is not there.
This means that God is the permanent and independent entity whereas the world is only an illusion seen in the reality of God. We all have been hearing from our parents and ancestors from childhood itself that “God is present everywhere, God is all-pervading, he is the person to be sought out, he is the person who can grant all wishes etc.” This reality is logically proved by the co-existence and co-absence logic.
Vishnu says a seeker to find out the reality through this logic and the reality which is found out should remain at all times and space. The two limitations that we find in the world are that of time and space. Any object or entity is under the limitation of both. The body that we all possess (the “I” or We are not the body as the body changes daily but we are unchanging right from the birth of the body or day 1 itself) is limited by space and the time limit of 100 years (the life-time of the body).
Time and space all work in the region of illusion alone. Time and space cannot touch the Lord who is the creator of both. The Lord doesn’t really create either time and space or the world but it is all an illusion in the reality of Lord. The world itself is dependent on time and space whereas the Lord is beyond time and space.
Therefore, Lord alone is the ultimate reality which has to be known by a seeker. Now, here a doubt may arise that is God different from me or not?
Bhagavatham doesn’t have the view that the individual Self is different from the Lord. We never experience the Lord as such but we experience the qualities of eternality, infiniteness etc. in the individual Self. Therefore Lord is one’s own very nature alone. As explained earlier, if the various objects are Lord alone, how can the individual Self be different from Lord? It can never be.
Thus, when a person enquires through the logic of co-existence and co-absence, he realizes that the ultimate reality is Lord alone who is one’s own very nature – who is residing in the heart and driving everything, giving life to everything. One second the Lord is forgotten, then the individual enters into sorrows and sufferings because he enters into an illusion which can give nothing but sorrow alone.
Having proclaimed the means of realizing the Lord as finding out the ultimate reality which is beyond time and space – which is the Lord and one’s own very nature – Vishnu then advises Brahma to shed off all thoughts which are distractions and to contemplate on the ultimate reality (after having ascertained the ultimate reality that there is only Lord here through gaining intellectual conviction with the logic of co-existence and co-absence). Any thought which is devoid of the thought of the Lord will lead to sorrow alone.
Srimad Bhagavatham itself said previously that the moment Sri Krishna left the mortal coil, Kali entered into the world making it a hell to live. Similarly, the moment the thought of Lord leaves the mind of the seeker, that very moment Kali in the form of sorrows and sufferings enters into the mind of the seeker (luring him into lustful and other desires, hatred, likes-dislikes etc.).
Therefore, a seeker has to always contemplate on the Lord as the ultimate reality behind whatever is temporarily seen. A seeker has to perceive the world as Lord alone. He should always remember the ultimate reality that whatever is present is the Lord alone. This doesn’t mean one should renounce the world or take sanyaas and go to a forest or himalayaas and do penance. Bhagavatham and Vedanta never mention this as the means to realization. What is to be renounced is the Egoistic attitude that “I am the doer and the enjoyer”. When the seeker remembers the ultimate reality which pervades the entire world and thereby offers all actions as an offering to the Lord, then the Ego vanishes and what remains is only the ultimate reality of Lord of the nature of Bliss. This is what is the aim of Vedanta and the ultimate goal of every human being (as well as of animals and birds too).
Everybody is seeking eternal bliss alone – but the place where it is sought is the wrong place and hence the eternal bliss is not found. Bliss is being searched in the objects of the world which are temporary and hence illusory alone. The moment a person searches bliss in the ultimate reality of Lord who is present everywhere and is one’s own very nature, that very moment itself he realizes the Self and rejoices in the eternal bliss of the Lord.
These are not mere fictitious statements but the reality and facts – this bliss is not something that can be realized only by those who are devoted to the form of Vishnu or Siva or those who are ready to pay money etc. There is no limitation or restriction for this eternal bliss. Each and every person can realize this reality which is blissful in nature.
There is neither any discrimination that one has to be of a particular caste or one has to be in an ashrama (the four ashramaas of celibate, householder, vaanaprastha and sanyaas) or one has to follow a particular Lord alone.
Why is it said that if God is not believed, then God will curse a person??? Some sects also say that those who don’t accept their philosophy of duality and believe in the form-Lord will go to hell. Is this correct????
These are all foolish and idiotic statements of those who don’t know what God really means.
God is the creator of all beings – he is the father of all beings. Will any father hate or curse his child even if the child does very bad things???? Yes, fathers might do – but God is not just the father but the mother also. Any mother can never hate her child whatever is the character of the child. This shows that god never hates or curses anybody – even those who are disbelievers of God and those who are against God and do all such activities.
If the above statement is not enough to prove or make one understand that God never hates anyone, Sri Krishna explicitly says in Gita Chapter 9,
Samoham sarva bhooteshu na me dveshyosthi na priyah
Ye bhajanthi tu maam bhakthyaa mayi te teshu cha api aham
I see all beings equally – I have no hatred or liking for anyone (as everybody is one for me – for a mother, all her children are the same – for a real mother, this is the case but for the mothers that we see today this might not be the case).
This clearly shows that people who claim that those who don’t worship Lord will go to hell etc are foolish people who are unaware about the Lord.
Then, why is it said that one should believe in God???
If one believes in God, then he is seeking the ultimate reality and hence he will attain eternal bliss. It is for this reason that a person is asked to believe in God who alone is present everywhere. What is required is not believing a God sitting in Vaikunta or Kailaas and who can be visited or seen only by selected individuals who are devotees or those selected by such a God. Vedanta doesn’t have any such view. These are views of so-called devotees who themselves don’t know what is real devotion. Vedanta tells one to believe that God who is the basis of every existence – who is the very essence of all beings. Leave out the essence or substratum of God, there will remain nothing.
The theory of God as all-pervasive is not just based on scriptural statements or mere statements of some persons – but this reality of God is proved through scriptures, logic and experience also. This God can be experienced as one’s own very nature by each and every person in the world.
Belief in God is required because only then will one strive towards the reality of God --- hence Sri Krishna in the second line of above mentioned sloka says that even though I don’t have hatred or liking towards anyone but those who are devoted to Me, they are in Me and I am in them. This means that those who are devoted to the ultimate reality, they realize the reality and hence they realize their own very nature of God and rejoice in the eternal bliss of the Lord.
Realization of the Lord who is present everywhere and one’s own very nature is the very aim of human life. The Lord is not different from oneself but Lord is one’s own very nature (essential nature – this reality of Lord is known when the Ego vanishes by contemplation on the Lord and seeing the Lord everywhere wherein the limited Ego vanishes).
Thus ends the chatushloki Bhagavatham propounding the reality and the means to it in just 4 slokas. It is really advisable if a person by-hearts this sloka and constantly recites it (along with the meaning) or at least by-hearts the meanings and contemplates on the meaning. This alone can give a person eternal bliss which is being sought out each and every minute.
We will see what Srimad Bhagavatham speaks about the various aspects it deals in the 12 skandaas or cantos and stressing that liberation or the ultimate reality of Lord is the main focus in Srimad Bhagavatham.
Let us all try to remember the ultimate reality and have the remembrance of Lord even while all activities are going on – so that we may rejoice in the eternal bliss inherent in the Self.
# posted by vedanta : 9:48 AM
