Sri mad Bhavatham

Bhagavatham,known as Sri madh Bhagavatham, Bhagavatha Puranam, which becomes honoured as the gist of all the sanskrit works available. This too maintains the prime importance of the maintaining aspect of the god. It is considered to be written by the Great sage , Krishna dvaipayana Vyasa, another name for him is Badrayana. He was the compiler of Vedas. He wrote MahaBharatha, the great epic.Bhagavad Gita is a part of this epic.

Re: Sri mad Bhagavatham

This book consists of 18,000 verses and divided into 12 parts. This book mainly describe the life of Krishna in full and other people who lived in the same period too clarified.
Important points of Hinduism too elaborately described. You will find connections to Bhagavad Geetha and MahaBharatha.Devotion is being given more prominenece.It is better to learn the life of Chaithanya maha Prabhu who was born and bred in Bengal.

Re: Sri mad Bhavatham

This is actually a science of realising one's own self as the all powerful supreme.
This is considered as a mythology but more clean. Vaishnava people who worship Lord Vishnu the foremost
treat this to be read by the top most devotees only. You find the spiritual knowledge clearly explained in this.
Detachment and devotion and also the freedom all actions by renouncing Karma.

Re: Sri mad Bhavatham

http://www.srimadbhagavatam.org/structure.html
Kindly use this link to see the structure of bhagavatham, which describes same in different view point with a table to help you.

Re: Sri mad Bhavatham

Let there be the salutation of the original appearance of Him, Vâsudeva, the Fortunate One, from whom, being present here and in the beyond, for the purpose of recollection and full independence, the vedic knowledge in the heart was imparted of the first created being [Lord Brahmâ]. About Him are the enlightened [as surely also the ordinary] souls, like with a mirage of water to the [fire of the] sun, in a state of illusion wherein, through the action and reaction of the modes of material nature, there is the illusion of the factual. Upon Him I meditate who is always self-sufficient and of the transcendental, the negation free from illusion and the Absolute of the truth. - Anand Aadhar

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Herein [in this book] is rejected deceitful religiosity [of ulterior motives], and finds one the highest, comprehensible to selfless truth-loving ones. Herein is offered the factual substance of well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What is the need of other stories when in here is found the beautiful story of the Fortunate One as compiled by the great sage [Vyâsadeva] which, with help of the ones pious and diligently of service, forthwith in the heart confines the Controller. - AnandaAdhaar

Re: Sri mad Bhavatham

It is the ripened fruit from the desire tree of the vedic literatures that flowing from the lips of S'ukadeva manifested as sweet nectar perfect in every way; o you expert and thoughtfull ones delighting in devotion, ever relish the home of the S'rîmad Bhâgavatam! - Aananda Aadhaar

Re: Sri mad Bhavatham

There are many scriptures with as many prescribed duties each separately demanding attention. Therefore o sage, tell us for the good of all living beings what, to the best of your knowledge, is the essence by which the soul is satisfied. - Aananda aadhaara

Re: Sri mad Bhavatham

Entangled in the complications of birth and death will we, even not being fully conscious, find liberation if we respect the name of the Lord who is feared by fear itself. - Anand Adhara

Re: Sri mad Bhavatham

“He [S'ukadeva] who went away to live with the renounced order without the prescribed ceremony of reform of the sacred thread, made Vyâsadeva, being afraid of the separation exclaim: 'O my son!', and all the trees and all living beings responded sympathizing in the heart of the sage.
Let me offer my obeisances to him, who from his experience of life, as the only transcendental torchlight in desiring to overcome the darkness of material existence of materialistic men, assimilated the cream of the Vedas and out of his causeless mercy conveyed the very confidential holy story as the master of the great sages.
text 2&3 of chapter 2 of Canto one by Anand Aadhar

Re: Sri mad Bhavatham

One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, o learned ones, and be purified from all vice.

Re: Sri mad Bhavatham

Those who developed this hearing of Krishna His own words will find virtue listening and singing and will certainly in their hearts see their desire to enjoy purified by the benefactor of the truthful.

Re: Sri mad Bhavatham

As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

Re: Sri mad Bhavatham

http://EliRoberson.gaia.com/blog/2009/3/how_the_body_mind_and_soul_are_related


This link explains the connection between the ‘Body, mind and the Soul’.

Re: Sri mad Bhavatham

Re: Sri mad Bhavatham

When I came across this entry, I remembered the ‘Aitareya Upanishad’, the link is provided herewith: 
http://groups.gaia.com/ancients_wisdom/conversations/view/396147#396147

Re: Sri mad Bhavatham

yathâ s’ayânah purusha âtmânam guna-tattva-drik

nâma-mâtrendriyâbhâtam na veda rahitam param

evam tvâ nâma-mâtreshu vishayeshv indriyehayâ

mâyayâ vibhramac-chitto na veda smrity-upaplavât



A sleeping person imagines an alternative reality for himself and, seeing himself as having various names and forms, forgets his waking identity, which is distinct from the dream. Similarly, the senses of one whose consciousness is bewildered by
illusion perceive only the names and forms of material objects. Thus such a person loses his memory and cannot know God.  S’rîmad Bhâgavatam 10:84:24-25

Re: Sri mad Bhavatham

vittaishanâm yajn’a-dânair grihair dâra-sutaishanâm
âtma-lokaishanâm deva kâlena visrijed budhah
grâme tyaktaishanâh sarve yayur dhîrâs tapo-vanam

An intelligent person should learn to renounce his desire for wealth by performing sacrifices and acts of charity. He should learn to renounce his desire for wife and children by experiencing family life. And he should learn to renounce his desire for promotion to a higher planet in his next life, O saintly Vasudeva, by studying the effects of time. Self-controlled sages who have thus renounced their attachment to household life go to the forest to perform austerities.     S’rîmad Bhâgavatam 10:84:38

Re: Sri mad Bhavatham

Swami Sivananda, Practice of Yoga, “Force of Samskaras”.  Impressions remain in the mind, and although they become latent for a
time, they manifest themselves when they get the right stimulus.  Negative emotional reactions come out in waves toward an object [a situation] and one loses ones power.  When you are going to be angry or miserable, reason it out, and see how it has thrown your mind into such Vrittis.  When a situation threatens to throw your Chitta into a wave, do not allow that wave to develop.  If you can prevent the formation of that wave, you will have strong will power, renunciation and Vairagya (dispassion to objects).  If one can hold the Chitta down, restrain and hold the mind in proper
check, that energy will be converted into higher power.  Restraint
does not come in a day, but by long continued practice. 

A bad habit of thought or action is more easily eradicated by nursing a good habit in its place.  The good habit [sublime thinking, virtuous action] will eventually crowd out the bad one until it cannot exist.  Train the mind to look into the good points or bright side.  Sattvic nature will always look into the bright side of a man, ignore the Doshas (defects), excuse, forgive, and sympathize with others.

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Verses for Introspection Maa Gurupriya Verse No. 5 (18 Jun 2009) vāṇī guṇānukathane śravaṇau kathāyāṁ hastau ca karmasu manastava pādayornaḥ | smṛtyāṁ śirastava nivāsajagatpraṇāme dṛṣṭiḥ satāṁ darśane'stu bhavattanūnām || Śrīmad Bhāgavatam 10.10.38 Translation: May our speech remain engrossed in relating your qualities and virtues, ears in your stories, hands in doing your service, mind in the remembrance of your feet, head in prostrating before the world which is your abode and the eyes in seeing your devotees, who are no other than your manifestations. Points for Introspection: Our constant effort in life should be to divinize every moment; to feel and see God everywhere and in everything. Then alone the life will be fulfilled and we will experience Supreme bliss. But how to bring about divinity in day-to-day life, in every thought, word and action? Throughout the day the senses and the mind remain preoccupied with worldly matters which are seemingly non-spiritual and non-divine in nature. How to have the touch of divinity in spite of that? How to feel the presence of God always and fill the mind with divine bliss every moment? This shloka tells us how to go beyond the petty worldly thought which make us narrow and bound. Every sense organ should be united with God alone while doing their respective activities. How to do it? Our tongue keeps on talking about useless and insignificant matters. Throughout the day we engage in gossip and criticism. Being immersed in worldly matters we loose the touch of divinity completely. To feel sublime and divine, the tongue should always be engaged in praising the Lord and talking about his glorious deeds and excellences. The ears are ever eager to hear criticism and faults of others. How will divinity be felt then? To experience divinity, the ears should always hear divine sounds, like descriptions of the Lord and the stories about Him. Hands are always active, but mostly doing work for oneself or for the near and dear ones. Where is the thought of the divine there? So, to be immersed in divine feeling, let the hands be engaged in such acts as cleaning the temple, plucking flowers for pooja etc.. When we think we are doing something connected to worship, we feel blissful. The mind always wastes time thinking about worldly matters. It gets agitated by various desires. Most of the time, the mind is restless and tense. Divinity will dawn in such a mind if it constantly remembers the holy lotus feet of the Lord. That divine feeling will bring peace and bliss to the mind. We move about with our head held high, proud of our possessions and achievements in our life. We feel we have done everything and forget the fact that by God’s grace alone we are able to perform any act. It is He who enlivens our senses, the organs, the mind and the intelligence. If we always remember the fact that God resides in everything in this world and bow our head in humility and devotion to every object of the world, then we will always feel the divine touch of God. Our eyes see several things all around. But while seeing, we do not remember that God is present everywhere. The eyes, instead of enjoying all worldly sights should see the devotees of God who are embodiment of God Himself. When, instead of engaging the senses and the mind in world objects, which are perishable, misery-producing, we engage them in the remembrance, talk and thought of the Lord, engage the hands in divine work, then every moment will become divine and full of bliss. Chanting this shloka will help us divinize our very existence. Word Meaning:  (vāṇī) = speech, language, words; (guṇānukathane) = in relating qualities and virtues; (śravaṇau) = the ears;  *(kathāyām) = in stories; (hastau) = pair of hands;  (ca) = and;  (karmasu) = in work, in service;  (manaḥ) = mind;  (tava) = your; (pādayoḥ) = on pair of feet;  (naḥ) = our;  * (smṛtyām) = in remembrance;  (śiraḥ) = the head;  (tava) = your; (nivāsa-jagat-praṇāme) = in prostrating to the world which is your abode; (dṛṣṭiḥ) = sight, eyes; (* satām) = of the virtuous, noble; (darśane) = in seeing;  (astu) = let it be, may it be so;  (* bhavat) = your; (tanūnām) = of forms, manifestations; Narayanashrama Tapovanam Venginissery, P.O. Paralam, Trichur, Kerala, India http://www.brahmavidya.org

Re: Sri mad Bhavatham

We must know the present need of the human society. And what is that need ?
The human society is no longer bounded by geographical limits of a particular
country or community. The human society is broader than that in the middle
age, and the world tendency is to belong to one state or one human society.
The ideals of spiritual communism according to Srimad Bhagwatam are based
more or less on oneness of the entire human society nay the entire Energy of
the living being. The need is felt by great thinkers how to make it successful
ideology. Srimad Bhagwatam will fill up the gap of human society and it
begins, therefore, with aphorism of Vedanta Philosophy as Janmadyasya
yatah to adjust the ideal of common cause. 
 - A.C.Bhakthivedanta swami

Re: Sri mad Bhavatham

The human society, at the present moment, is not in the darkness of
oblivion. It has made rapid progress in the field of material comforts of life,
education and economic development of the entire world. But it suffers a pinprick
somewhere in the social body at large and therefore there is large scale
quarrel even on less important issue. Therefore there is the want of the clue as
to how they can become one in peace, friendship and prosperity by the
common cause. Srimad Bhagwatam will fill up this gap by ontological aspect
of human education. It is therefore a cultural presentation for respiritualisation
of the entire human society. - A. C. Bhaktivedanta Swami

Re: Sri mad Bhavatham

Srimad Bhagwatam should be introduced also in the schools and colleges
as it is recommended by the great student devotee Prahlad Maharaj in order to
change the demoniac face of society.
(verse in Devanagari)
Koumara acharet prajna dharman bhagwataniha
Durlabham manusam janma tad api adhrubam arthadam
Disparity of the human society is due to the basic principle of a Godless
civilisation. There is God or the Almighty One from whom everything
emanates, by Whom everything is maintained and in Whom everything is
merged to rest. The material science has tried to find out the ultimate source
of creation very insufficiently but it is a fact that there is one Ultimate Source
of everything that be. This ultimate source is explained rationally and
authoritatively in the beautiful Bhagwatam or Srimad Bhagwatam
- A. C. Bhaktivedanta Swami

Re: Sri mad Bhavatham

Verse No. 13

gururna sa syat–svajano na sa syat–pita
na sa syajjanani na sa syat |
daiva? na tatsyan–na patisca sa syan–na
mocayedya? samupeta–m?tyum ||
Srimad Bhagavatam 5.5.18
Translation:
That Guru is not a Guru, that relative is not a relative, a father is not a father, a mother is not
a mother, that deity is not a deity and the husband is not a husband, if he cannot liberate one
from impending death.
Points for Introspection:
The real purpose of this life is to attain liberation by realizing one’s real identity – the Self.
When one experiences the birthless and deathless nature of the Self, he understands that the
body with mind and intelligence alone perishes with death, but the soul is imperishable and
immortal.
Every human being’s aim in life should be to strive to realize one’s real Self – the immortal
Soul. However, mostly man, out of ignorance, identifies the Self or Soul with his body-mindintelligence
and considers himself mortal, changeful and perishable. With the suffering of the
body etc. he too suffers because of the mistaken identity. When one realizes that ‘I am the
Self – the real, imperishable, immortal’, then one enjoys the supreme, unbroken, bliss. One
who does not strive to realize the Self or liberation from the mistaken identify, that person is
committing one’s own death (suicide) by holding onto objects which are perishable and
unreal instead of trying to realize that which is Imperishable and Real. (Vivekachoodamani.4)
This shloka says that only those who help a man to go beyond death by helping him in the
process of realizing the Self are a true friend and relative.
The shloka goes to the extent of saying that a Guru cannot be called a Guru, only because he
has given ‘deeksha’, (initiation) or has taught the scriptures. Unless the Guru guides the
disciple at every step and makes all effort to enable the disciple to realize his
deathlessness/immortality, he is truly not a Guru.
In a similar manner, the relatives are not true relatives in spite of their good and helpful
behaviour, unless they help one in attaining liberation. The father, even though he gives birth
and takes care, is no father at all; the mother, even if she carries the child in the womb and
brings him up, is not a mother, if she does not help the child in gaining the spiritual goal. A
deity is no deity at all, if having been worshipped by man, the deity does not help the devotee
to get liberated. A deity is not only to be worshipped. The result of the worship should be an
intense yearning for Self-realization. A husband is not a husband, even if he takes a vow of
looking after the wife till life ends, but does not help her to get liberation.
Chanting of this powerful shloka generates in the mind intense yearning for liberation. It also
gives clarity to the mind that the relationships in life which help in the path to liberation are
the true relationships. The futility of other relationships and hindrance created by them are
clearly understood.
Word Meaning:   (guru/) = guru;   (sa/) = he; (na syat) = is surely not; >
(svajana/) = relative;   (sa/) = he; (na syat) = is surely not;
(pita) = father;   (sa/) = he;  ( na syat) = is surely not (janani)
= mother;      (sa) = she; (na syat) = is surely not;  (daivaF) =
deity; (tat) = that; (na syat) = is surely not;
  (pati/) =
husband;  (ca) = and;   (sa/) = he; (na syat) = is surely not;
!  (na mocayet) = does not liberate;   (ya/) = who
(samupeta–mKtyum) = impending death.
LM

ya? samupetam?tyum na mocayet, sa? guru? na syat, sa? svajana? na syat, sa?
pita na syat, sa janani na syat, tat daiva? na syat, sa? pati? ca na syat.
* * *

Narayanashrama Tapovanam
Venginissery, P.O. Paralam, Trichur, Kerala, India
http://www.brahmavidya.org

Re: Sri mad Bhavatham

Tales from the Bhagavatham retold for Children

By P.S. Krishna Iyer

Price: Unpriced

For  Private  Circulation  Only

BY  THATHA

http://vahini.org/downloads/sbtalesfc.html

You can read all the stories concerned on this link.

Re: Sri mad Bhavatham

First three volumes of Srimad Bhagavatham available free on PDF format

Re: Sri mad Bhavatham

Verses for Introspection Maa Gurupriya Verse No. 16 (29 Oct 2009). Sakala-bhuvana-madhye nirdhanās-te'pi dhanyāḥ nivasati hṛdi yeṣāṁ śrīharer-bhaktir-ekā | harir-api nijalokaṁ sarvathāto vihāya praviśati hṛdi teṣāṁ bhakti-sūtropanaddhaḥ || śrīmadbhāgavatamāhātmyam 3.73 Translation: In whose heart dwells one-pointed devotion to Lord Hari, they are the most blessed in the entire world, even if they might be poor. Bound by the thread of their devotion, Lord Hari himself enters their heart abandoning his own abode. Points for Introspection: When a person does not have money even for meeting his bare needs like food, shelter and clothing, we say he is a poor man. Everybody feels sympathetic looking at the suffering of this man and thinks he is an ill-fated person. On the other hand, a person having wealth is considered to be fortunate and blessed. However, money or material wealth is not the greatest treasure in life. In spite of having wealth, one may not be fortunate enough to enjoy that wealth because of other sufferings born out of disease, death of dear and near ones, or because of son going astray or having retarded children and so many other miseries. Even if the above mentioned miseries are not there, a wealthy man may suffer because of his own mental traits like irritation, anger, impatience, intolerance, tension, fear, depression and so on. These victimize him every moment in every interaction and he is not happy and peaceful. Even if such a person has abundant riches, can he be called blessed? The best treasure or wealth that man should possess in this world is one-pointed devotion to God. What is one-pointed devotion? In such devotion, the object of devotion becomes supreme in one’s life. He thinks about the object constantly so that his mind becomes one with the object of devotion. When one has one-pointed devotion to God, God becomes supreme in his life. He sees God in everybody and everything. His mind then naturally transcends likes and dislikes. As a result his mind becomes rid of all agitating traits born of likes and dislikes. By virtue of onepointed devotion to God where the devotee develops supreme love and devotion for God, he cultivates all the qualities in himself which God likes to see in His devotees. When the mind becomes thus purified, such a devotee becomes peaceful and joyous in all situations. Not only that, as his devotion becomes more and more focused, he is able to realize God in his own self. So, a person who does not have riches may be called a poor man by the whole world, but truly he is the most blessed person in all the worlds if he has one-pointed devotion to Lord Sri Hari. This sloka announces this great Truth. It also tells us what the Lord does for such devotees who have no other possession than the Lord himself, and who do not even want to have any other possession. Not being able to resist the pull of this wholesome intense devotion where the devotee relies on the Lord alone, the wish-fulfilling Lord leaves His own abode and enters the heart of the devotee. That is, the devotee has the experience of God-realization in his heart and feels the Lord’s presence within him always. While chanting this shloka repeatedly, the mind melts with the mere thought of such a quality as one-pointed devotion for God and total surrender and reliance at His feet. There arises in the mind a compulsion to have these qualities which makes one completely identified with the Lord and none else. Word Meaning: _____ ___  (sakala-bhuvana-madhye) = in the entire world; ____ __ (nirdhanāI) = poor; _  (te) = they; K__ (api) = also; ___ (dhanyāI) = blessed/rich; ______ (nivasati) = dwells; ___ (hNdi) = in the heart; __ __ - (yeOām) = whose; _____ (śrīhareI) = of Srihari; ____ (bhaktiI) = devotion; T__ (ekā) = one-pointed; ____ (hariI) = Lord Hari; K__ (api) = also; __!_”__ -(nijalokam) = one’s own abode; __#_ _ (sarvathā) = altogether; K__ (ataI) = hence; _____ (vihāya) = abandoning; $__%__ (praviśati) = enters; ___ (hNdi) = in the heart; __ __ (- teOām) = their; ____&( “__'_ (bhaktiI- sūtropanaddhaI) = bound by the thread of devotion; K[__ __ _ ____ _____ T__ ____ ______, _____        ___ ____ __ K__ _ ___   K__ ____ K__ __!_”__ __#_ _ _____, ____&( “__'_ __ _ ____ $__%__  yeṣāṁ hṛdi śrīhareḥ ekā bhaktiḥ nivasati, sakala-bhuvana-madhye nirdhanāḥ api te dhanyāḥ. ataḥ hariḥ api nijalokaṁ sarvathā vihāya, bhakti-sūtropanaddhaḥ teṣāṁ hṛdi praviśati. * * * Narayanashrama Tapovanam Venginissery, P.O. Paralam, Trichur, Kerala, India http://www.brahmavidya.org