Bhaimi or Jaya Ekadashi (today), Varaha Dwadsi (Saturday), and Nityanand Trayodashi (Sunday)

Hare Krsna dear devotees,
Dandvat pranam, Jai Srila Prabhupad.

Today is Bhaimi Ekadashi. Even though Sri Varaha Dwadsi (the appearance day of Lord Varaha) falls on next day, it is a practice to fast for the same on Ekadashi day. Day after tomorrow is Sri Nityanand Trayodashi – appearance of Sri Nityanand Prabhu.

Lord Varaha Dev came to save Mother Earth when she was kidnapped by Hiranyaksha. Srila Jaydev Goswami has glorified Lord Varaha Dev in Sri Dasaavtara Stotra (we sing the last stanza of Sri Narsimha aarti from the same stotra…tava kar kamala vare nakham…..) –

vasati dasana-sikhare dharani tava lagna
sasini kalanka-kaleva nimagna
kesava dhrita-sukara-rupa jaya jagadisa hare

(you can try to sing the above stanza in same tune as last stanza of Sri Narsimha aarti)

Translation: 0 Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of a boar! All glories to You! The earth, which had become immersed in the Garbhodaka Ocean at the bottom of the universe, sits fixed upon the tip of Your tusk like a spot upon the moon.

Attached below is lecture by Srila Prabhupad on Varaha Dwadsi. I have pasted the text below and if you would like to listen to audio, you can listen here – http://www.prabhupadavani.org/main/Lectures/104.html

After Srila Prabhupad’s lecture text, story of Bhaimi or Jaya Ekadashi is pasted.

We will try to glorify Sri Nityanand Prabhu in a separate email tomorrow.

************************************************************
Prabhupada: Today, Varaha-dvadasi, appearance of Krsna’s taking the incarnation of Varaha, boar… Kesava dhrta-sukara-rupa jaya jagadisa hare.

ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs. 5.39]

Krsna, Govinda, adi-purusa, the original person, He is taking various forms. Ramadi-murtisu specially. Three Rama: Parasurama, Balarama, and Dasarathi Rama. So this Rama means enjoyment. So Krsna’s enjoyment… It does not mean, Krsna has appeared as the boar; it does not mean He is suffering. Everything is ananda-cinmaya-rasa-pratibhavitabhis [Bs. 5.37]. Sometimes a big man becomes a horse. It is… There is a very nice interesting story that the big Prime Minister Gladstone, English, English Prime Minister, Gladstone?

Devotee: Yeah.

Prabhupada: Yes. So somebody came to see him for an interview. So the servant informed the visitor that "The Prime Minister is now busy, you have to wait." So he was waiting. He was big man. So one hour passed. So he became inquisitive, so with little opening of the door, he wanted to see the how this man is engaged. I am waiting for one hour . So he saw that the Prime Minister has become a horse, taking his grandchild on the back, and he’s playing like a horse. And the important visitor is waiting for one hour. So this is enjoyment. The Prime Minister is not the horse, but he is enjoying taking his grandchild on the back and he was playing like a horse and the grandchild was, "Hut! Hut! Hut! Hut!" This was his engagement. So similarly, because he has become the horse of his grandchild, he is not horse, he is enjoying. That is enjoyment. Similarly when kesava dhrta-sukara-rupa or kesava dhrta-varaha-rupa does not mean that He is varaha, or He is crocodile, or He is something like… No. He’s everything. But that is not by karma. When we become crocodile, that is karma, punishment. We are now human being. It may be next life I become a crocodile according to karma, be forced by the laws of nature. Just like in Honolulu, Hawaii, we see so many young boys, they are enjoying, they are surfing in the middle of the ocean, struggling. So our karma, if you are practiced to that way, then at the time of death I shall think of just, in the middle ocean, swimming and struggling, then Krsna will give opportunity to become a aquatic. Very easily we can remain within the water. That is the laws of nature. Yam yam vapi smaran loke tyajaty ante kalevaram [Bg. 8.6].

So our taking the shape of crocodile or boar or something animal that is karma. But that is a horse, real horse is karma but the Gladstone’s becoming horse, that is not karma, that is enjoyment. We should understand like that, that when kesava dhrta-kurma-sarira and varaha-sarira, He’s not forced by karma. Na mam karmani limpanti [Bg.
4.14]. Krsna says in the Bhagavad-gita, na me karma-phale sprha. He is self-sufficient. So, everything His enjoyment. We are also seeking enjoyment because we are part and parcel of Krsna. So anandamayo ‘bhyasat (Vedanta-sutra 1.1.12). Krsna or His part and parcel, the same quality. Krsna is seeking enjoyment, and we are also seeking enjoyment, but we can enjoy together in the spiritual world without any hamper, without any impediment.

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
[Bs. 5.37]

When we dance with Krsna in the Goloka Vrndavana, both of us are enjoying. Krsna is enjoying; we are also enjoying. But if we want to enjoy independent of Krsna or to imitate Krsna or to become Krsna, then it is maya. Then it is maya. This material world means the same enjoying spirit is there within me, but if I want to become Krsna or enjoy independently, then it is maya. So therefore we should enjoy with Krsna. That is the aim of… The same thing is there.

So Krsna comes therefore, personally appears and exhibits His enjoying love in Vrndavana. He brings His friends, His girl-friends, boy-friends, everything, His father, His mother, and shows that "The enjoyment which you are seeking, that is there in the spiritual world with Me. See how I am enjoying." Just so that we may have our brain cleared that if we enjoy with Krsna, we can enjoy the dance, the paternal love, the conjugal love, the friendly playing with boys, with animals, who is in the garden, in the forest, in the water-same thing is there. Everything is there, all the sporting, but spiritual. So this is Krsna’s lila. Ananda-cinmaya-rasa-pratibhavitabhis [Bs. 5.37]. So we are seeking pleasure within this material world. That is imitation. That is not real enjoyment. But the basic principle of enjoyment is there. Here there is imitation enjoyment, love between young boy young girl. So wherefrom it comes? It is there in Krsna. Otherwise how it can come? It is not possible. Janmady asya yatah [SB 1.1.1]. This loving exchange between young boy, young girl is there. Krsna is also enjoying there. The gopis, the young girls, Krsna is young… The exchange of love between father and son, mother and son; the exchange of love between friend and friend, the exchange of love between animal and man…

We, just like we keep so many animals, Krsna is also enjoying with the calves. Sometimes with other animal also. Same thing is there. It is simply imitation here. Otherwise, everything is there in the spiritual world. We are mistaking, here, karma-phala-vadya (?). But here is no inebrieties, in the spiritual world. Here it is full of inebrieties. You’ll see that Krsna is enjoying with the gopis but there is no inebriety. There is no pregnancy, there is no abortion. That is the beauty. And the material world the love turns into lusty desires and it entails so many difficulties. Yan-maithunadi-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham [SB 7.9.45]. Here sex life means entailed with so many sufferings. But there is no sex life in the spiritual world but the pleasure is there. That is the difference between material and spiritual. Therefore there is restriction. Just like sex life is there, but a tuberculosis patient, if he enjoys sex life, he’ll die very soon. Without sex life he could live for some years. Everyone will die. So for tuberculosis patient sex life is strictly prohibited. So when there is prohibition… Just like in the material world there is prohibition, "No sex life," because we are patient here, tuberculosis patient. If we enjoy sex life then we’ll die. Die means… We are already dead because we have to accept this dead body. This body is dead. But so long I am within this body, simply it is moving. Just like motor car. Motor car is a lump of matter, but when the driver is acting, it is moving. Similarly this body… By maya we are thinking that this body is living. It is not living. It is dead. From the very beginning it is dead. And when the soul will go away, it will appear its real identity-dead. Otherwise it is dead. Therefore Krsna says that "You are lamenting on this body? Oh, you are such a rascal." Nanusocanti panditah. Those who are learned, they do not care for this body, either dead or alive. It is dead matter. So why should you lament for the dead matter?

asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
[Bg. 2.11]

This is spiritual life. When we are not at all concerned with this body, material body, that is the beginning of spiritual life. And so long we are interested with the dead lump of matter without any information of the spirit soul within it, that is material life. This is the difference between material life and spiritual life.

One who is in ignorance, without any knowledge of the spirit soul and identifying with this body and trying to enjoy life, he is implicated. Implicated. Life after life we change and enjoy in different ways. What (is) the enjoyment? The enjoyment is eating, sleeping, sex, and defense. So either you become one little insect or you become Brahma, the same enjoyment in different forms. Therefore punah punas carvita-carvananam [SB 7.5.30], repeating the same process-eating, sleeping, mating, and defending. But there is a life eternal which is not this eating-sleeping but another enjoyment, ananda-cinmaya-rasa. We can get it. So therefore in this life we should understand, we should be little sober, that this is our diseased condition. I am eternal. Na hanyate hanyamane sarire [Bg. 2.20]. Why I am put into this condition of birth, death, old age, and disease. This is my disease. This is not healthy condition. So one who is sober, dhira, he understands that "This is my tuberculosis disease state." We should restrict all the so-called material happiness and prepare for the spiritual life, eternal life That is a human consciousness. Otherwise you are in darkness, mudha. Duskrtina, mudha, naradhama. Life is lost. So Krsna has so many lilas, activities. Krsna is not different from His activities, He is absolute. So these are the occasions we can hear about His activities. We are benefited. Therefore He plays sometimes as mina-sarira, as varaha-sarira, as kurma-sarira. Ramadi-murtisu-kala niyamena. There are hundreds and thousands of incarnations. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Just like you cannot count the waves of the river, it is going on continually. Similarly, the incarnation of Krsna is going on eternally, so many. If you take the opportunity of hearing-sravanam kirtanam visnoh [SB 7.5.23] — about Visnu’s lila activities… And if you simply stick to the nirakara Brahman, what we shall hear? Therefore they fall down, these Mayavadis who simply take seriously the impersonal feature of Krsna, because there is no lila. "Brahman brahman aham brahman brahman," then how long it will go on? It will be hackneyed. But when we take to Krsna’s personal activities, then are newer, newer, newer, and multi and many… Then we get the opportunity of hearing Krsna. Then you stick. Otherwise, if I simply become understood about the Brahman feature, it will be hackneyed, we want seek ananda, pleasure. So in the impersonal feature there is no pleasure. Just like in the sky, even if you take a very nice airplane, and simply fly in the sky, you’ll be very much displeased. That is our practical experience. If you go in the sea and for months together remain in the sea, you’ll be very much sick. We want pleasure. We want pleasure, varieties. That is Krsna’s desire. He also discover…, varieties of pleasure, and if we join with Him, we also enjoy the varieties of pleasure eternally in the spiritual world. That is success of life.

Thank you very much.

Devotees: Jaya Prabhupada (end)

>>> Ref. VedaBase => Varaha-dvadasi, Lord Varaha’s Appearance Day Lecture — Bhuvanesvara, January 31, 1977
*****************************************************************************************************

Lord Varaha Dev ki Jai !!!

******************** Ekadashi Story **********************

Yudhisthira Maharaj said, "Oh Lord of the lords, Sri Krishna, all glories unto You! Oh Master of the universe, You alone are the source of the four types of living entities – those born from eggs, those born from perspiration, those born from seeds and those born from embryos. You alone are the root cause of all, Oh Lord, and therefore You are the creator, maintainer and destroyer.

"My Lord, You have so kindly explained to me the auspicious day known as Sat-tila Ekadasi, which occurs during the dark fortnight (krishna paksha) of the month of Magha (January – February). Now please explain to me the Ekadasii that occurs in the light fortnight (shukla or Gaura paksha) of this month. By what name is it known, and what is the process for observing it? Who is the presiding Deity that is to be worshipped on this sublime day, which is so very dear to You?

Lord Sri Krishna replied, "Oh Yudhisthira, I shall gladly tell you about the Ekadasii that occurs during the light half of this month of Magha. This Ekadasii obliterates all kinds of sinful reactions and demoniac influences that may be affecting the spirit soul. It is known as Jaya Ekaadasii, and the fortunate soul who observes a fast on this sacred day is relieved of the great burden of ghostly existence. Thus there is no better Ekaadasii than this, for it truly bestows freedom from birth and death. It is to be honoured very carefully and diligently. So I as you to listen to Me very attentively, Oh Pandava, as I explain a wonderful historic episode regarding this Ekaadasii, an episode that I have already related in the Padma Purana.

"Long, long ago in the heavenly planets, Lord Indra ruled his celestial kingdom very nicely, and all the devas (demigods) living there were very happy and content. In Nandana Forest, which was beautifully graced with Parijata Flowers, Indra drank ambrosia whenever he liked and enjoyed the service of fifty million celestial maidens, the Apsaras, who danced in ecstasy for his pleasure.

"Many singers, led by Pushpadanta, sang in sweet voices beyond compare. Chitrasena, Indra’s chief musician was there in the company of his wife Malini and his handsome son Malyavan. An Apsara named Pushpavati became very much attracted to Malyavan; indeed Cupid’s sharp arrows pierced the core of her heart. Her beautiful body and complexion, along with the enchanting movements of her eyebrows, captivated Malayavan.

"Oh King, listen as I describe the splendid beauty of Pushpavati: She has incomparably graceful arms with which to embrace a man like a fine silken noose; her face resembles the Moon; her lotus eyes reached almost to her lovely ears, which were adorned with wonderful and costly ear-rings; her thin, ornamented neck looked like a conch, having three lines; her waist was very slender, the size of a fist; her hips were broad, and her thighs like the trunks of banana trees; her naturally beautiful features were complemented by gorgeous ornaments and garments; her breasts were highly raised emphasizing her prime of youth; and to look upon her feet was to behold newly grown red lotuses.

"Seeing Pushpavati in all her heavenly beauty, Malyaavn was bewitched at once. They had come with the other performers to please Lord Indra by singing and dancing enchantingly, but because they had become so enamored of each other, pierced through the heart by the arrows of Cupid, lust personified, they were utterly unable to sing or dance properly before the lord and master of the heavenly realms.

Their pronunciation was wrong and their rhythm careless. Lord Indra understood the source of the errors at once. Offended at the discord in the musical performance, he became very angry and screamed, "You useless fools! You pretend to sing for me while in a stupour of infatuation with each other! You are mocking me! I curse you both to suffer henceforth as pisAchas (hobgoblins). As husband and wife, go to the earthly regions and reap the reactions of your offenses.

"Struck dumb by these harsh words, Malyavan and Pushpavati at once became morose and fell from the beautiful Nandana Forest in the kingdom of heaven to a Himalayan peak here on planet Earth. Immeasurably distressed, and their celestial intelligence vastly diminished by the effects of lord Indra’s fierce curse, they lost their sense of taste and smell, and even their sense of touch. It was so cold and miserable high on the Himalayan wastes of snow and ice that they could not even enjoy the oblivion of sleep.

"Roaming aimlessly hither and thither in those harsh altitudes, MAlyavAn and Pushpavati suffered more and more, from one moment to the next. Even though they were situated in a cave, because of the snowfall and cold their teeth chattered ceaselessly, and their hair stood on end because of their fright and bewilderment.

"In this utterly desperate situation, Malyavan said to Pushpavati, ‘What abominable sins did we commit to have to suffer in these pisacha bodies, in this impossible environment? This is absolutely hellish! Though hell is very ferocious, the suffering we are undergoing here is even more abominable. Therefore it is abundantly clear that one should never commit sins".

"And so the forlorn lovers trudged onward in the snow and ice. By their great good fortune, however, it so happened that very day was the all auspicious Jaya Ekaadasii, the Ekaadasii of the light fortnight of the month of Magha. Because of their misery they neglected to drink any water, kill any game, or even eat whatever fruits and leaves were available at that altitude, they unknowingly observed Ekaadasii by fasting completely from all food and drink. Sunk in misery Malyavan and Pushpavati collapsed beneath a Pipal tree and did not even try to get up. The Sun had set by that time.

"The night was even colder and more miserable than the day. They shivered in the frigid snowfall as their teeth chattered in unison, and when they became numb, they embraced just to keep warm. Locked in each other’s arms, they could enjoy neither sleep nor sex. Thus they suffered through the whole night under the powerful curse of the deva Indra.

“ Still, Oh Yudhisthira, by the mercy of the fast they had by chance (unknowingly) observed on Jaya Ekadasii, and because they had remained awake all night, they were blessed.

Please hear what happened on the next day. As Dwadasii dawned, Malyavan and Pushpavati had given up their demoniac forms and were once again beautiful heavenly beings wearing lustrous ornaments and exquisite garments. As they both looked at each other in amazement, a celestial airplane (vimana) arrived on the spot for them. A chorus of heavenly denizens sang their praises as the reformed couple stepped into the beautiful aircraft and proceeded directly to the heavenly regions, buoyed up by the good wishes of everyone. Soon Malyavan and Pushpavati arrived at Amaravati, Lord Indra’s capital city, and then they immediately went before their lord (Indradev) and offered him their cheerful obeisances.

“Lord Indra was astonished to see that they had been transformed, restored to their original status and forms so soon after he had cursed them to suffer as demons far, far below his celestial kingdom. Indradev ask of them, ‘What extraordinary meritorious deeds have you performed so that you could give up your pisAcha bodies so quickly after I cursed you? Who released you from my irresistible curse?

“MAlyavAn replied, ‘Oh lord, it was by the extreme mercy of the Supreme Personality of Godhead, Lord Sri Krishna (VAsudeva) and also by the powerful influence of the JayA EkAdasii, that we were released from our suffering condition as pisAchas. This is the truth, Oh master: Because we executed devotional service to Lord Vishnu (even performed unknowingly – by ajnAta sukriti) by observing the day most dear to Him, we have happily been restored to our former status.”

“Indradev then said, ‘Because you served the Supreme Lord Sri Keshava by observing Ekadasii, you have become worshippable even by me, and I can see that you are now completely purified of sin. Whosoever engages in devotional service to Lord Sri Hari or Lord Shiva becomes praiseworthy and worshippable even by me. Of this there is no doubt.’ Lord Indradev then gave Malyavan and Pushpavati free rein to enjoy each other and wander about his heavenly planet as they wished.

“Therefore, Oh Maharaj Yudhisthira, one should strictly observe a fast on the sacred day of Lord Hari, especially on this JayA Ekadasii, which frees one from the sin of killing even a twice born brahmin. A great soul who observes this fast with full faith and devotion has in effect given all kinds of charity, performed all kinds of sacrifice, and bathed in all the Holy places of pilgrimage. Fasting on Jaya Ekadasii qualifies one to reside in Vaikuntha and enjoy unending happiness for billions of yugas – indeed, forever as the soul is eternal. Oh great king, Lord Sri Krishna continued, one who even hears or reads these wonderful glories of JayA Ekadasii achieves the blessed merit attained by performing an Agnistoma fire sacrifice, during which the hymns from the Sama-veda are recited.”

Notes: Kamadeva, lust personified, has five names according to the Amara- kosha dictionary: kandarpa darpako ‘nanga kamah pancha-sharaih smarah “Cupid has five names; (1) Cupid; (2) Darpaka, ‘he who prevents future events’; (3) Ananga, ‘he who has no physical body’; (4) Kama, ‘lust personified’; and (5) Pancha-sharaih, ‘he who holds five arrows’ “.

Kandarpa: In the tenth chapter of the Bhagavad Gita (BG 10:28.) Lord Sri Krishna says, prajanash cAsmi kandarpah; “Of causes for procreation, I am Kandarpa”. The word Kandarpa also means “very beautiful”. Kandarpa appeared as Lord Krishna’s son Pradyumna in DwArakA.

Darpaka: This name indicates that Cupid can perceive what is to take place and prevent it from happening. Specifically, he tries to impede pure spiritual activity by alluring one’s mind and forcibly engaging one in material sense enjoyment. Ananga: Once, when Cupid disturbed the meditation of Lord Shiva, that powerful deva (demigod) burned him (Cupid) to ashes. Still, Shiva gave Cupid the benediction that he would act in the world even without a physical body – like a ghost.

Kama: In Bhagavad Gita BG 7:11.) Lord Sri Krishna says, dharmaviruddho bhuteshu kamo’smi: “I am sex life which is not contrary to religious principles.”

Pancha-sharaih: The five arrows with which Cupid pierces the mind of the living entities are taste, touch, sound, smell, and sight. These are the five names of the empowered deva Cupid, who enchants all living entities and makes them do whatever he wants. Without receiving the mercy of Guru and Krishna one cannot resist his power.

****************************************************
your servant,
Padmanabh das

Prashant Patel
Program Manager, Lenovo WW Maint Inventory
2020 Technology Parkway,
Mechanicsburg, PA 17050
Phone: (717) 610-2140, T/L: 471-2140

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One Response to “Bhaimi or Jaya Ekadashi (today), Varaha Dwadsi (Saturday), and Nityanand Trayodashi (Sunday)”

  1. […] Bhaimi or Jaya Ekadashi (today), Varaha Dwadsi (Saturday), and Nityanand Trayodashi (Sunday) « Padm…. […]

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