Monday, December 27, 2021
Sunday, December 26, 2021
Sunday, December 5, 2021
Monday, November 29, 2021
Shiva Vishnu Parvati
http://www.agraonline.in/city-guide/mankameshwar-temple-in-agra
http://wikimapia.org/10036325/SIVAKRISHNAPURAM-TEMPLE
Tube
https://www.youtube.com/results?search_query=Mankameshwar+Temple
Saves
Tube
https://www.youtube.com/results?search_query=Lord+Krishna+Saves+Lord+Shiva
Vishnu
http://shivavishnu.blogspot.com/
Parvati
http://halfmalefemale.blogspot.com/2014/06/samba.html
two versions of Shiva sahasranama; one in Linga Purana (Wihch Lord Krishna taught to Sage Markandeya) and the other which occurs in Anushasanika Parva of Mahabharata. In the Mahabaratha version Yudishtra after hearing the Vishnu Sahasranama from Bheeshma requests him also to teach the thousand names of Lord Shiva. Bheeshma expresses his inability to the same and requests Lord Krishna to teach it to Yudishtra. Then Lord Krishna who has learnt it from Sage Upamanyu teaches it to Yudishtra.
Friday, November 26, 2021
Saturday, September 18, 2021
Sunday, August 22, 2021
Saturday, August 21, 2021
Life time line
Birth
• Appearance at midnite of Sravana k8 (July 19/20), year 3228 BC to Devaki
• taken by Vasudeva from Mathura to Nanda and Yasoda in Gokula
http://3d4d5d.blogspot.com
Till 3
• lived in Gokula
• killed Putana, Sakatasura, Trinivarta demons
http://g0ku1.blogspot.com
http://8mom.blogspot.com/
3 - 6
• moved to Vrindavana
• killed Bakasura, Aghasura, Dhenuka and Balarama killed Pralamba
http://8vri.blogspot.com/
7-10
• moved to Nandagrama
• Brahma steals and returns cowherd boys -
• Govardhana puja
• played rasa-lila with the gopis
• invited to Mathura for wrestling match
• killed Canura and Balarama killed Mustika
• killed Kamsa and Balarama killed his brothers
http://f1th.blogspot.com/
http://g01v.blogspot.com/
http://gopiradhakrishna.blogspot.com/
10-28
• lived in Mathura
• Intiated with Balarama into chanting Gayatri by Gargamuni
• Instructed with Balarama in the sixty four arts by Sandipani Muni
• Protects Mathura from many demons
http://avantiujjain.blogspot.com/
http://0gay.blogspot.com/
http://freeglobaluniversity.blogspot.com/search/label/Veda
29 - 125
• establishes kingdom in Dvaraka
• marriage to Rukmini and 7 principal queens
• marriage to 16,100 princesses
• 161,080 sons and daughters born to Krishna
• speaks Bhagavad-Gita at Kuruksetra Battle(~90)(3138 BC)
• saves King Pariksit in the womb
• instructs Uddhava
http://d08r.blogspot.com/
125
• Disappearance on February 18th 3102 BC
After
• Start of Kali-yuga
http://emp8.blogspot.com/
Friday, July 16, 2021
Viratrupa Vishvarupa
pragate ho virat swaroop dhare, shri krishna hare govind hare(2)
Both, Virat rupa and Vishwa rupa are same.
Wednesday, July 7, 2021
Wednesday, June 30, 2021
Sunday, June 27, 2021
Jvara
180. Krishna's battle with Jvara (Fever)
VAISHAMPAYANA said:-Thus conversing with one another they, holding mace, club and ploughshare respectively huge like mountain summits, rode Garuda the foremost of birds.
Thereupon, O Janamejaya, when Rohini's son engaged in the battle his form grew dreadful like Kāla, as if desirous of consuming all, at the end of a cycle.
Ranging in the battle-field the highly powerful Baladeva, expert in fighting, drew the enemies with his plough-share and grinded them with his mace.
The highly powerful Pradyumna, the foremost of men, thwarted the fighting Dānavas with his arrows. Blowing his conch-shell Janārddana, the holder of conch-shell, discus and club, resembling a mass of collyrium, fought in many ways.
Having struck the Daityas with his wings and mutilated them with his nails and beak the intelligent son of Vinatā despatched them to the abode of Yāma.
Thus assailed with a downpour of arrows and overpowered by those four heroes the dreadful army of the Asuras fled away from the battle field (64–70).
Beholding his army thus routed and with a view to protect them Rudra's follower, Jvara, came walking to the battle-field sighing again and again like a maniac.
He had three legs, three heads, six arms, nine faces and a consuming weapon and was like Yama himself. He roared like thousands of muttering clouds, sighed and yawned repeatedly,
was dozing, had his hairs erect and eyes filthy. Having made his face more terrible with his eyes he, in anger, said to the holder of plough-share :-(71–74).
“Why are you elated with the pride of your strength ? Do you not see that I have come to the battle-field? Wait a few moments. While you have come before me in the battle-field you will not return with your life.”
Saying this, smiling and showing his fist dreadful like the fire of dissolution Jvara ran towards Halāyudha (75–76).
Rohini's son however began to move about so quickly in thousands of circular ways that Jvara could not find an opportunity. Then aiming at his body huge like a mountain Jvara, of incomparable energy, hurled his consuming weapon which fell on his breast.
Dropping on the summit of the mount Sumeru from Rāma's breast that burning weapon shattered it into pieces. Krishna's elder brother was however being consumed by the remnant that was left on his breast.
Sighing and yawning every moment he began to move about recklessly. His eyes were dilated, hairs stood erect and all his senses were bewildered. He began to sigh like a maniac.
Thereupon almost losing consciousness Haladhara said to Krishna: “O Krishna, O large-armed Krishna, O thou the giver of protection, I am being consumed, nay I am being consumed complety. How shall I be saved?”
Thus addressed by the highly powerful Bala Krishna, the foremost of strikers, smilingly said:—“No fear,” Saying this he embraced Halāyudha (77–84).
He was then saved by loving Krishna from being burnt. Having saved Rāma from being consumed the slayer of Madhu, Vāsudeva, highly angered, said to Jvara:—
“O Jvara, come and fight with me. Show to me the extent of your strength and power in this battle”. Thus addressed the highly powerful Jvara, with his right hand, discharged his great burning weapon on Krishna's body.
At this the powerful Krishna, the foremost of strikers, experienced a burning sensation for a few moments. Immediately after the fire was put out.
Thereupon Jvara, with his serpent-like long arms, struck Krishna on the neck and then dealt a blow on his breast. Thus there took place a great encounter, in the battle-field, between Jvara and the highly energetic Krishna the foremost of men.
The sound of the stricking of arms caused by Krishna and Jvara in that highly dreadful battle was like that of a thunder striking a mountain summit.
Occassionally was heard “do not strike in this way: you should do it in this way.” In that great battle those two highly powerful ones so fought for a mement,
that Lord of the Universe, under the guise of a man, thinking that he would come to an end, grinded the sky-ranging Jvara adorned with golden ornaments with his arms (85-93).
181. Krishna's boon to Jvara
VAISHAMPAYANA said:—Considering Jvara, assailed with his arms, dead Krishna, the slayer of enemies, threw him down on the surface of the earth.
Released from his arms, Jvara, of incomparable energy, did not leave Krishna's body but entered into it. Possessed by Jvara (fever) of incomparable energy Krishna had his movements slackened and repeatedly supported himself by touching the ground.
He was possessed by sleep, his steps were slackened and his hairs stood erect. He repeatedly sighed and yawned. Thus possessed by weakness and yawning repeatedly the great Yogin Krishna, the victor of the enemy's cities, regained his natural state after a long time (1-5).
Thereupon knowing himself possessed by Jvara Purosottama created another for its destruction. With his energy, the energetic Janārddana, of dreadful power, created a dreadful Jvara, highly terrible unto creatures.
Cathing hold, by force, of the former Jvara the one, created by Krishna, presented it before him. Having thus driven out that Jvara from his body through one ocreated by him the highly powerful and angry Vāsudeva struck him down on the ground and was about to tear him into pieces.
Thereat Jvara, bewildered, said “O Janārddana, it behoveth thee to protect me.” However while Krishna, of incomparable energy, was about to strike that Jvara on the ground an invisible voice was heard in the sky —
“O Krishna, O large armed Krishna, the enhancer of the delight of the Yādavas, do not kill this Jvara. O sinless one, he is worthy of being protected by thee” (5–12).
Thus addressed Hari, the lord of the past, future and present and the great preceptor of the world let Jvara off. Thereupon prostrating himself with bent head at Hrishikesha's feet Jvara said:
“O decendant of Yadu, O Govinda, hear what l have to submit unto thee. Hear, O large-armed deity, what I have got in my mind and do thou accomplish it.
O lord, I pray from thee for this boon only that I may be the only Jvara in this world and no one else may flourish.” The lord said:—
“It is proper to confer a boon on one who prays for it. Besides you have sought my protection. May you farewell therefore, O Jvara. You will have what you are praying for. As before you will be the only Jvara. May he, whom I have created, dissolve in me” (13–18).
VAISHAMPAYANA said:—Having said this the highly illustrious Krishna, the foremost of strikers, again spoke to Jvara:—“Hear, how you will range in the world, having spread yourself amongst the entire creation mobile and immobile.
If you seek my pleasure divide yourself into three parts. With one do you possess the four-legged animals, with the second the immobile objects and with the third the human beings.
And with the fourth portion of your third part you will always live in the midst of the birds. Dividing yourself into four parts namely appearing every day, after two days, three days and four days you are to live amongst mankind.
Hear how you are to live amongst other creatures. In trees you will live in the shape of an insect and the disease that withers up the leaves and turns them pale;
in the fruits you will live like Aturya disease; in the lotuses like frost, in the earth like a desert, in the water like Neelikā (a plant), in the peacocks like the growing of the tuft, in the mountain like mineral and in the cows like Khoraka or a cow-disease; you will live on earth under these numerous forms.
With your very view and touch the animals will be shorn of their lives. Only gods and men will be able to withstand you” (19-28).
VAISHAMPAYANA said:-Hearing the words of Krishna Jrara was delighted and with folded hands saluted him and said:-
“O Mādhava, blessed I am for thy giving me soverignty over all creatures and objects. O Purusottama I wish now to carry out any other order of yours.
O large-armed Govinda, order me what I am to do. Formerly I had been created by Hara the slayer of Tripura and of other animals.
Now vanquished by thee in battle I have become thy servant. Thou art now my master (29–32)”
VAISHAMPAYANA said:-Hearing the words of Jwara Vāsudeva said:—“Hear, what resolution I cherish at heart.” Jvara said:-
"O holder of discus, I have been favoured and blessed with what good thou hast done for me. Order me, what what pleasure of thine I may carry out.”
The lord said:-"O Jvara, the man, who having saluted me, will attentively read this account of prowess displayed only by our arms in the great battle, will be freed from fever.”
Thus addressed by Krishna, the foremost of Yadus, the highly powerful Jvara said:-“So be it.” Having thus obtained the boon and promised, Jvara, saluting Krishna, left the battle-field (33–37).
feats
JANAMEJAYAsaid:-O foremost of the twice-born I wish to hear again truly the incomparable deeds of the intelligent Vāsudeva tire foremost of the Yadus.
O you of great effulgence, I have attained to great delight by hearing of the numberless, wonderful, heavenly and ordinary deeds of Krishna. O sinless Muni, describe them all to me. (1–3).
VAISHAMPAYANA said:-O king I had already described the many wonderful feats of the high-souled Keshava and you too have heared them repeatedly.
O you of large arms, O foremost of Bharatas, I have described them many a time no doubt, but it is impossibele to finish them.
But O great king, while you are anxious to listen to an account of the glorious deeds of Vāsudeva of incomparable power I should describe what little I, can. Hear, I shall describe them from the beginning (4–6).
While residing at Dwāravati, the intelligent Yadu king Keshava invaded the territories of many highly powerful kings (7).
At that time, a Dānava, by name Vichakra, who used to seek loop-holes of the Yādavas, was killed.
Going to the city of Prāgyotish situate at the bed of the ocean the great Keshava killed the wicked Asura Naraka. Vanquishing Vāsava he, by force, carried away his Pārijāta tree (8–9).
In the lake Lohita the divine Varuna was vanquished by Keshava. In the Deccan the Karusha king Dantavakra was killed. After he had committed a hundred offences Shishupala was slain.
O king, repairing to the city of Shonita Mādhava vanquished, in a great battle, the thousand-handed and highly powerful Vāna the son of Bali protected by Shankara and left him only alive (10-12).
All the fires in the mountains were suppressed by that high-souled one and Shalwa and Soubha were defeated and killed by him in battle (13).
Having assailed the ocean Janārddana took from him the conch-shell Panchajanya and Hayagriva and other highly powerful kings have been killed by him (14).
On Jarāsandha being slain by him all the kings have been released. Having vanquished all the kings on a single car he carried away the daughter of the Gāndhara king.
The sons of Pandu, deprived of their kingdom and stricken with sorrow, were protected by him. Having consumed the dreadful forest of Khāndava belonging to Sachi's lord he conferred Gāndiva, given by fire, on Arjuna.
O Janamejaya, when the dreadful conflict took place, this Yadu king Janārddana acted as the ambassador. On behalf of the Pāndavas he promised before Kunti.
“After the termination of the Bhārata war I will return the kingdom to your sons.” By him the highly effulgent Nriga was released of his curse and the well known Kāla Yavana was killed.
By him the highly powerful and irrepressible monkeys Mainda and Dwivida were defeated in battle and Jāmvavān was vanquished.
Although possessed by death Sandipani's son and your father was restored to life again. O Janamejaya, I had already described to you how the kings met with death in many battles destructive of men (15-23).
Saturday, June 26, 2021
Bhishmaka
https://www.google.com/search?q=Bhishmaka
BHISHMAKA said:—“O Lord of gods, out of his childish nature, my son wishes to give away his sister in a Swayaṃvara, but I do not like it (1).
He is entirely childish; I do not like to give away (my daughter in this way). I wish that my daughter may select the only person whom she sees (2).
O Lord, I propitiate thee, for this my son’s bad conduct. Be thou propitiated and forgive (him)” (3).
KRISHNA said:—While your son, as a boy, has worked up all these kings, I do not know how arrogant he will be when he will be advanced in years (4).
He who, born in a great royal family in this earth, speaks a falsehood, even before one king, consumes with the fire of Yama's tortures his own self and all the regions effulgent like the rays of the sun acquired by his asceticism (5–6).
O Lord, I know this to be the religious duty of the kings, and even Brahmā, in the days of yore, pointed it out as the foremost duty of men (7).
Under these circumstances, O king, how can your son give utterance to a lie before the kings in this assembly (8).
Let it go, I doubt also very much your statement that you do not know anything of the great assemblage of the kings invited by your son (9).
O king, you have offered hospitality and welcome duly to the kings, assembled like the sun and moon; cars, elephants, horses and the infantry have made a wild dance in your city, and still you do not know anything of your son's work. How may this be (10-11)?
I doubt very much, O king, how you were not able to know of the arrival of four-fold forces though it might not have been a source of anxiety (12).
O king, perhaps thinking that my arrival was not conducive to your well-being, you did not offer hospitality to such an unworthy person (13).
O you of large arms, why should you not give away your daughter (in Swayaṃvara) for the very sin of my arrival here.
Leaving me aside, do you confer your daughter on a good husband (14).
Manu and other leading Law-givers have ordained that he who puts obstacles in the way of a maiden, wastes himself in hell (15).
O. king, for , this, I did not enter into the assembly-hall and accept hospitality (16).
O king, when possessed greatly by bashfulness, I prayed for giving rest to my followers in the city of Vidarbha, Kaishika, ever fond of guests, offered us proper hospitality. I too, in the company of Garuda, am living here as in the city of gods” (17–18).
VAISHAMPAYANA said:—When Krishna, effulgent like burning fire, showered these thunder-like words, king Bhishmaka, sprinkling him with sweet words, consoled him (19).
BHISHMAKA said:—Be thou propitiated, O Lord of the celestial region. Do thou forgive me, O Lord of the land of mortals. I am possessed by the darkness of ignorance; do thou give me eyes of wisdom (20).
We are men of perverse understanding, gifted with fleshy eyes. Therefore whatever we do without judging is not accomplished (21).
However we have obtained thee now who art the God of gods. May my vision grow wise and works be accomplished (22).
The wise, like great commanders, render fruitful unaccomplished works by the discernment of moral laws (23).
Having obtained thy shelter, I do not entertain any fear. Listen to what I wish to accomplish now (24).
O king of gods, I do not wish to allow my daughter to hold her Swayaṃvara lest she may choose another. Be thou propitiated with me, O Lord of celestials. Do not be angry with me” (25).
KRISHNA said:—O king of great intelligence, O sinless one, I do not perceive the utility of your sayings. Who can adjust whether you will give away your daughter or not (26).
O king,the goddess-like form of Rukshmini has brought me to this place. But I should not say that you should give her to me and not to any body else (27).
When in the days of yore the gods assembled on the summit of the mount Sumeru for incarnating their portions they said to her:
“O thou of spacious hip, do thou with thy husband go to the world of men. And having been born in the house of Bhishmaka in the city of Kundina, be thou united with Keshava (28–29).
I tell you this plainly, O king; do what ever you think proper after due consideration (30).
O king, truly your daughter Rukshmini is not a woman; she is the very goddess Sree. For some object and at the words of Brahmā she is born (as a woman) (31).
She should not be given away in a Swayaṃvara where all the kings will be assembled. She must remain alone, and inviting one bridegroom, you should confer her on him. It will be thus performing a Kshatriya's duties (32).
O king, you cannot give away Lakshmi in a Swayaṃvara. Selecting a good bridegroom, you should give her away according to proper religious rites (33).
In order to put impediments in Swayaṃvara Vinatā's son has been despatched by the king of gods and has come to the city of Kundina (34).
I too have come here to witness this Swayaṃvara festivity of the kings and your daughter, the beautiful Kamalā without lotuses (35).
Your saying before me “Forgive me” is considered by me as proper. And I do not find any folly in it, O king (36).
O lord, I have already been pacified. Know me as conciliated since I have come to your territory in a gentle form (37).
O king, to cast off one's short comings is forgivenes and it is endued with many virtues. So, how can the mind of one like myself be possessed by the sin of non-forgiveness (38).
How can sin, O king, be attached to you who are moral, truthful and born in a family possessing the quality of goodness (39).
Know me conciliated particularly as I have come with my army, for with them I never confront my enemies (40).
When I cherish no forgiveness in my heart I go on the back of my carrier, Garuda, the foremost of birds, with weapons effulgent like the sun in my hand (41).
O king, you are of the same age with my father and are therefore adorable unto me like him. Behaving with me, as a father treats his son, govern your kingdom well (42).
How can that sin, which resides in the heart of a coward, find room in the heart of a pure souled hero (43)?
Know my conduct as pure as a father's feeling towards his son. Treating us with hospitality, these two kings of Vidarbha have given us their kingdom.
By the fruit of this gift their ancestral manes of ten generations upwards have gone to the celestial region (44-45)
And ten succeeding generations too of their royal line from son to grandson will also repair to the celestial region (46).
And they two, enjoying their kingdom for many long years, without any thorns, will attain to emancipation when they will wish it (47).
And those noble kings, who were present at my Abhisheka, will in time repair to the celestial region (40).
O king, may you fare well! I shall now with Vinatā's son go to the charming city of Mathurā protected by the king Bhoja" (49).
VAISHAMPAYANA said: -Saying this to the king Bhishmaka, welcoming all other kings and issuing out of the Hall with Kratha and Kaishika, the lords of Vidarbha, Krishna, the foremost of gods and Yadus, went to his car (50).
Beholding the departure of Keshava, the faces of the royal saint Bhishmaka and of other kings were stricken with sorrow (51).
At that time beholding the prime and self-sprung Krishna, having eyes like red lotuses, thousand feet, thousand eyes, thousand arms, thousand lustrous crowns, thousand heads, adorned with celestial garlands, raiments, scents,
unguents and ornaments, holding uplifted celestial weapons and having three eyes of the sun, moon and fire, the king Bhishmaka bowed unto him and began to eulogise his glories, with his body, mind and speech (52–55).
BHISHMAKA said:—O God of gods, O Nārāyana, O Parāyana, thou hast no origin or destruction. Thou art the eternal prime Deity, I bow unto thee (56).
Thou art the self-sprung Deity, art identical with the universe, lotus navelled,hast clotted hairs,dost hold a staff and art of coppery hue. I bow unto thee (57).
Thou art Hansa, the discus,·Vaikuntha, unborn and the great Atman. I bow unto thee (58).
Thou art Yogin, the existent and non-existent, the ancient Purusha, the foremost of Purushas, above three-fold qualities. I bow unto thee (59).
O Lord, O foremost of the celestials, that alone art the lord of all the worlds and the lord of those who have acquired a knowledge of the soul. I am thy votary. Be thou propitiated and confer on me a boon (60).
VAISHAMPAYANA said: -Having thus chanted the glories of the great God Krishna in the presence of the king, Bhishmaka made a present of precious gems, pearls, and plates of Vaidurja unto him. Thereupon he saluted in this way the highly powerful son of Vinatā too (61–62).
BHISHMAKA said:—I bow unto that celestial bird, the son of Kashya endued with the velocity of the wind who can assume various forms at will (63).
VAISHAMPAYANA said:—Having thus chanted, in brief, the glories of Vinatā's son Bhismaka offered him various sorts of most excellent raiment.
After the lotus-eyed Krishna, the younger brother of Vāsava, on taking leave, had departed all the kings followed him.
Having thus received honors, taken farewell of all the kings, placed Vinatā's son the foremost of birds, of a gentle form before him, been encircled by huge cars, and lighted up all the quarters the energetic Krishna set out for Mathurā.
At that time there arose a great tumult consisting of the sound of bugles, trumpets, conches, the hissing of the serpents, the neighing of horses, and the rattle of the wheels of the cars resembling the muttering of huge clouds.
After the departure of the highly powerful Krishna the gods repaired to the celestial region with that assembly hall and the most excellent seat.
Encircled by their huge four-fold forces the kings followed Janārddana, a distance of two miles and afterwards at his command returned to Swayaṃvara (64–69).
Friday, June 25, 2021
Monday, June 21, 2021
love / affairs in the material world / World
love affairs in the material world: they are only shadows or reflections of the real love with Krishna. If you love Krishna in any capacity, you shall never be frustrated because everything in Krishna is perfect, eternal, blissful, and full of knowledge.
http://krsnaworld.com/
Sunday, June 20, 2021
Monday, June 7, 2021
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