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Ohm Namo Bhagavathe Vasudevaya:

Summary of Chapter 15, Canto 7: Srimad Bhagavatam.

(Gathered by MPRNair)

Let us go through a summary of this Chapter. In the previous chapter, amidst other things, rNradarshi evinced the importance of the
brhmaas in society

(Who is Narada?- Naram dadati, iti Narada:- Naram = Paramatma Jnanam- the knowledge of the Supreme- One who gives us that, is
Narada). .

Now, in this chapter, he is showing the differences between the various grades of brhmaas. Among the brhmaas, some are
householders and they are mostly attached to furtive activities for the betterment of social conditions. Above them, however, are brhmaas who are
very much attracted by austerities and penances and who retire from family life, to perform the rituals etc, with dedication and sincerity. They are
known as Vnaprasthas. (Here we see Chatjurvarnyadharma and Varnasramadharma are both combiened togethetr. Some other brhmaas are very
much interested in studying the Vedas and explaining the purport of the Vedas to others. Such brhmaas are called brahmachrees. And still yet
other brhmaas are interested in different types of yoga, especially bhakti-yoga and jna-yoga. Such brhmaas are mostly sannysns, or
members of the renounced order of life, recluse. Though there are upper and lower grades among them, the purpose of all, is to spread Bhakti
(Swaswaroopa sanddhanam Bhakthi) (Bhakthi or Devotion to God. They always make us remember that God is nearer to you, than your nearest.
Bhakthi entails from believing. Experiencing or enjoying Bhagavan is Bhakthi. Jnanam is knowing Bhagavan. (Jnanadevathu Kaivalyam = only
Jnanam can give you Kaivalyam or Moksham)- Brahma Jnanam- Jnanam is virtual knowledge, without Brahma-Jnanam, our Jnanam is only a
Cipher.(Vijnanam is Jnanam obtained by Meditation or Dhyanam; it is really Sakshatkaram-Self-Realization). If anybody is not serviceable to
God, he is only a slave to the nature, whatever position he holds). Vairagym (dispassion or detachment), amidst devout believers in God, help leads
people, a life, disciplined and strictly adhered to Dharma.

Yathonnu kanmathathu Narayana Prathima,

Yathonnu kelppathathu, Narayana Sruthikal,

Yathonnu cheyvathathu , Nayanarchanakal,

Yathonnathokke, Hari Nayanaya Nama;

In short, Bhakthi, Jnanam and Vairagyam together will setup our life. If we have none of these, it will upset our life.

As far as householders are concerned, they engage in different types of scriptural activities, especially in offering oblations to their
forefathers such as Sraadha etc., and giving as charity to other brhmaas, they should engage knowledgeable persons for doing the rituals properly.
If proper receipients are not readily available, the charity should be given to brhmaa householders engaged in fruitive activities.

One should not make very elaborate arrangements to perform the rddha ceremony of offering oblations to ones forefathers soul. The
best process for the rddha ceremony is to distribute bhgavata-prasda that has first been offered to Ka to all. In the rddha ceremony, meat
should not be served. Unnecessary killing of animals must be avoided. Those who are in the lower grades of society prefer to perform sacrifices by
killing animals, but one who is advanced in knowledge, and spiritual, must avoid such unnecessary violence.

While offering poojas and Homas etc., to demigods, only two brahmanas should be fed, for Sradhas three only, on both occasions at least one
each should be fed; even though one is rich, the offerings should not be lavishly arranged. It is not proper to do it as a great celebration. (Adhi
Sarvvathra Varjyathe). If it is done otherwise, it will adversely affect both the parties. So, at the right place at the right time, these rituals should be
properly done with dedication, love and devotion towards those saintly persons in accordance with the regulative principles and on the advice of
respective preceptors. First, offerings should be done to God and then the brahmanas fed. Srimad bhagvatam says (Sloka 7-15-25) that since the
ultimate aim of doing these things is Moksha-prapti, we should first win over our Durvasanas (wicked or evil desires) by strictly observing the
following 14 steps:

1. Desires should be won over by unimagination (Kamanaye nissankalpam kondu jayikkanam)( (Do not turn the normal law of self-
preservation inside-out, by bad habits or addictions)
2. Anger should be won over by sacrificing desires (krodhathe, kamana -thyagam kondu jayikkanam)
3. Financial stringency , by detachment towards money (lobhathe, arthathil, anartha budhiyal jayikkanam) (Our Gurunathar will never touch
money by hand)
4. Fear, by philosophical thought (bhayathe, thathwa chinthanam kondu jayikkanam)- (Thathwa chinthanam)- Adaitha Chintha- that there is
only One in the world. Fear comes only, when we think that there is another one- Eeshavasyamidam Sarvvam-All is God. Sarvvam
Brahmamayam. Anthar bahischat sarvvam , yapya Narayana sthitha:
5. Our sorrows and our wants (Shoka and Moha) by Adhyatma Vidya, which tames our mind) ((shoka mohangale, adhyatma vidya kondu)
6. Our pomp and majesty (dumbhu/dambham/pride), by serving real Mahathmas. (Ddubhine, mahapurusha seva kondu)
7. The obstacles in our Yoga, should be won over by by observing silence do not respond- (mounam)(Yoga vikhna, by mounam). What is
Yoga? Chithavrithi Nirodha: Yoga:- so says Pathanjali. (Yoke your heart to God, is Yoga) So many Yoga Margas are there (whatever yoga
that may be, whether it is karma yoga, bhaktiyoga, jnana yoga or any one of the 18 yogas enumerated in Bhagavta Gita, a Dharma Grantha
of Karma Yoga Sastras, which negates Vedas, we should keep mounam or silence, when some obstacle happens, when we do that yoga.
8. Himsa (wounding and killing others or animals etc.) , by inactivity of the body (nischeshtatha) (story of Mallanum, Mathevanum) (himsaye,
nischeshtatha kondu)

9. Aadhi bhoutika dukkhas (one of the Tapatraya) like our losses, diseases by insect bites etc, should be win over by the mercy of others.(Krupa
10. Aaadhi daivika dukkhas, like thunder, lightning, earth quake, sudden demise of intimate relations etc, by Samadhi( the 8th limb of Ashtanga
Yoga, by which the mind deeply concentrate on each and every limb of Bhagavan, from the Lotus Feet to His bejeweled and effulgent
Crown-Padadi kesham). We will become Sthithapanjna by that time)(Ashtanga yogas are yamam, niyamam, aasanam, pranayamam,
dharana, dhyanam, prathyaharam, Samadhi.)
11. Aadhyathmika dukhas should be won over by strength of Yoga.
12. Sleep should be won over by satwik food.
13. Rajogunas and Tamogunas bu Satvagunas.
14. Satwaguna should be won over by Uparama vrithi or by strictly adhering to and observing swadharmanushtana. The saying goes:
swadharme nidhanam sreya:, ending life is better than not doing dharma.

One should realize the fact that Indeed, all the above evils enumerated above, can be overcome with ease by unalloyed Bhakthi towards
Bhagavan and Guru. There is that, we are fortunate to have our Loving Madhuree Sametha Premika Varada Takkurji and our beloved Guru Maharaj,
with us, for blessing. What we want is only unconditional Bhakthi towards them. If there is no one to show us the right path, we will be like Manye
Kunjara Shouvhavat- like bathing elephants-invain

Brhmaas should execute their regulative duties in worshiping Lord Viu. Those who are advanced in knowledge of religious principles
must avoid five kinds of irreligion, known as vidharma (obstruct original purpose or unlawful), para-dharma (misconception), dharmabhsa,
(pretentious or hypocritical), upadharma (concocted as something else), and chala-dharma (cheating or twisting the meaning). One must act according
to the religious principles that suit his constitutional position; it is not that everyone must adhere to the same type of religion. A general principle is
that a poor man should not unnecessarily endeavor for economic development. One who refrains from such endeavors, but who engages in devotional
service, is most auspicious.

One who is not satisfied with the mind must fall to degradation. One must conquer lusty desires, anger, greed, fear, lamentation, illusion,
frustration, fright, and unnecessary talks on material subjects, violence, and the miseries of material existence. That is the objective of human life.
One who has no faith in the spiritual master, who supposes to be identical with the Lord, cannot get any benefit from reading stra. One should never
consider the spiritual master as an ordinary human being, even though the members of the spiritual masters family, may think of him as such.
Meditation and other processes of austerity are useful only, if they help in advancement of Bhakthi; otherwise, they are simply a waste of time and
labor. For those who are not devotees, such meditation and austerity cause only downfall.

Every householder should be very careful because even though a householder may try to conquer the senses, he becomes a victim to the
association of relatives and falls down. Thus a Gahastha must become a Vnaprastha or Sannys, live in a secluded place, and be satisfied with food
got by begging from door to door. He must chant the Okra mantra and in that way he will perceive transcendental bliss within himself. He will
identify his Atma, with Brahma Swaroopam and will leave all worldly desires. He will be devoid of all bodily and sensual pleasures also.

In Kathopanishad, it is said:

Athmanam Rathinam viddhi:= The soul is the Deity or the Chidabhaasa,

installed in the chariot,

Shareeram Rathamevathu= Body is the chariot,

Budhim thu Sarathim viddhi:= Wisdom is the charioteer,

Mana: pragrahamevacha = Mind is the bridle, connecting the intelligence

and the horse.

Brihadaranya Upanishad says: Aathmanasthu kaamayaa priyam bhavathy= For Atma everything is Aananda or bliss (there is no opposite for bliss,
because it is Divine- = ie Sachidananda Swaroopam. Sat-Chit -Ananda= Existence, Conscience and Bliss.

After taking Sannysa, however, if one returns to Gahasthasrama life, he is called a Vntha, (Swantham vanthi sappiduvavarkal) which
means one who eats his own vomit. Such a person is shameless. A householder should not give up the ritualistic ceremonies, and a Sannys should
not live in society. If a Sannys is agitated by the senses, he is a cheater, influenced by the modes of passion and ignorance. When one assumes a role
in goodness by starting philanthropic and altruistic activities, such activities become impediments on the path of devotional service. A Sannyasi is a
Chathurthasrami and he should possess the power of Sathyadarshanam.

Naradaji then describes to King Yudhishtira about the three types of Adavaita, namely Bhavadvaita or Unity of thought; Kriyadvaita or
Unity of action; and Dravyadvaita or Unity of material substances, which are experienced only by Munees, who forsake the three states of Jagrat,
Swapna and Sushupti. Like the warp and woof of a cloth, the cause and effects of a thing are not different. The apparent diversity is not real. This is
Bhavadaita or Unity of thought. Surrendering to Bhagavan, whatever we do with our words, mind and body, is Kriyadaita or Unity of action. To
identify ones own interest and enjoyment with those of ones own wife , progeny and other relations and all other embodied souls, is called
Dravyadaita or Unity of material substances. All bodies are made of Panchabhoothas, and they are all part and parcel of Bhagavan. So, there will be
no difference among them, whether it belongs to A or B.

The best process for advancing in devotional service is to abide by the orders of the spiritual master, for only by his direction can one
conquer the senses. Unless one is completely a dedicated devotee, there is a chance of slipping away or falling down. Of course, in performing
ritualistic ceremonies and other fruitive activities there are also many dangers at every moment. Fruitive activities have been divided into twelve

portions. Because of performing fruitive activities, which are called the path of dharma, one has to accept the cycle of birth and death, but when one
takes the path of mokha, or liberation, which is described in Bhagavad-gt as arcan-mrga, one can get relief from the cycle of birth and death. The
Vedas, or the timeless wisdom of India, describe these two paths (path of Dharma and Path of Moksha) as pit-yna and deva-yna. Those who follow
the paths of pit-yna and deva-yna are never bewildered, even while in the material body. A monistic philosopher who gradually develops control
of the senses understands that the objective of all the different ramas, or the statutes of life, is salvation. One must live and act according to stras.

If one who is performing the Vedic ritualistic ceremonies becomes a devotee, even if he is a Gahastha, he can receive the causeless mercy
of God. The objective of a devotee is to return home, more deeply devoted. Such a devotee, even though not performing ritualistic ceremonies,
advances in spiritual consciousness by the supreme will of God. One may actually become successful in spiritual consciousness by the mercy of
devotees, or one may fall from spiritual consciousness by being disrespectful to devotees.

In this context, Nrada Muni narrated the history of how he had fallen from the Gandharva kingdom, how he was born in a Sdra family,
and how by serving exalted brhmaas he became the son of Lord Brahm and was reinstated in his transcendental position. After narrating all these
stories, Nrada Muni praised the mercy received from the Lord by the Pavas. Mahrja Yudhihira, after hearing from Nradarshy, became
ecstatic in love of Sri Hari, and more respectful and loving towards King Yudhishtira. Nrada Muni left the place and returned to his own abode.

The quintessence of SanathanaDharma is :

Tell the truth, couch in beautiful loving language. Do not tell if the truth is hurting. (Thomas CarlyleA gentleman is one who never causes
pain to others) But dont tell lie, even if it makes one very happy.

Sanathana Dharma, the whole of Hindu Samskara, is built on 12 strong, solid and rigid pillars. They are:

1. Four Chathurvarnyas- (4 grades of society-Br, Ksh,vai and Shoo). This belongs to the nature and so it is seen every sentients and
2. Four Varnashrama Dharmas-( 4 stages or asramas of life-Brahmach, Garhasth, Vanapr and Samnyasa)
3. Four Purusharthas-(Dharm, Arth, kama, Moksha) (Total: 3x4=12)

ukadeva having described further on the various descendants of the daughters of Dakha, ends the Seventh Canto in rmad-Bhgavatam.