Legend of Janmashtami

Janmashtami, one of the most popular festivals of Hindus celebrates the birth of their beloved God, Sri Krishna. Detailed story of Janmashtami or Lord Krishna's birth has been narrated in Puranas. Please read on to know more about the various fascinating aspects of the legend of Janmashtami as stated in Puranas.

Mathura, a prominent town of Northern India and the birth city of Sri Krishna was ruled by King Ugrasen, a Yaduvanshi ( Belonging to the Community of Yadavs). He was a great king loved by his subjects. He had two children, a son Kansa and a daughter Devki. Kansa was quite cruel by nature, his wickedness knew no bounds when he jailed his father and forcefully became the king of Mathura.

Love for sister Devki and Brother in law Vasudev
Though Kansa was hard hearted but he loved his sister immensely and married her off to Vasudev, one the high ranking officers in his army. However on the day of wedding, as a result of a heavenly prediction that Devki’s eighth child will be born to kill him, Kansa decided to kill his sister. On Vasudev's pleading, he put both of them in dungeons and let them live but with a promise that they will handover all their children to Kansa, only to be killed by him.

Birth of Balram
Kansa succeeded in killing all the six new born babies of Devki and Vasudev, however the seventh child was saved by divine intervention as the child was transferred from Devki’s womb to that of Rohini's, Vasudev's other wife. Thus Balram, the elder brother of Krishna was born but Kansa thought that Devki had a miscarriage.

Birth of Krishna
The birth of the eighth child of Devki, Lord Krishna was followed by a chain of dramatic events. Soon after the birth of the child, as if by a sheer miracle, all the soldiers guarding the couple fell asleep and the gates of the dungeon flew open themselves. Vasudev decided to smuggle the child safely in a basket to his friend Nand in Gokul. Since it was raining heavily, River Yamuna was all swollen and Vasudev feared that both he as well as his child will drown if he tried to cross it, however, as soon as the feet of the infant touched the river, the flow of water became normal and Vasudev was able to cross it easily. Sheshnag, the five headed serpent of Lord Vishnu protected the child with its fangs. Vasudev knew that his was not an ordinary child but a divine being. After handing his child, to his dear friend, Nand, Vasudev returned back safely with a girl child and no one got to know about it.

Yogmaya’s prediction
On hearing the news of the eighth born child, Kansa rushed to kill the girl. He paid no heed to Devki’s plead of sparing the girl. He held the child by her legs and just as he was about to bang her against the wall, the girl vanished into thin air and told Kansa that his slayer had been born and was safe in Gokul. The girl child was none other than Yogmaya (divine illusion). The eighth child grew up as Yashoda and Nand’s son in Gokul and later killed his maternal uncle Kansa, freeing all the people of Mathura from his tyranny

The Law of Karma

"What happens if a baby dies? Does he go to heaven or to hell?"

Ans: "He goes to heaven, of course, because he has never committed any sins."

Another question on this logic: "But, therefore, wouldn't it be best to kill all the babies right away? Then they could never commit any sins and would go straight to heaven. After all, if they grow up, there is a real danger that they will become sinners and end up going to hell."

??????????????????????????????????

1. There is only one life, one chance.
2. After we die, we will be situated eternally in either heaven or hell, and there is nothing in between.
3. If we fail in life because of ignorance or circumstances, well never get a chance again. We'll burn eternally in hell.

when something bad happens to a good person, there are, from the religious point of view, three assumptions generally made:

1. The person is good.
2. God is all-powerful.
3. God is all-merciful.

Out of these three options, only two at a time can go together. As soon as all three are together. a contradiction arises.

If the person is good and God is all-powerful, then God could have prevented the bad thing from happening to the good person. Consequently, God can't be all-merciful. The solution is rejected, because it would make people hate an unmerciful God.

If God is all-powerful and all-merciful, then He would never let bad things happen to good people. Consequently, the person must be bad. But obviously bad things do happen to good, innocent people.  After all, it's bad psychology to tell good people they must have deserved whatever happened to them, because it makes them hate themselves. SO it is also rejected.

The last possible combination is that the person is good and God is all-merciful. but He is not all-powerful. this possibility and rationalizes that bad things aren't caused by God but rather by bad people and by the forces of nature. He concludes that God is the creator, but His creation is going on somewhat independently of Him. Therefore God can't do much about the suffering, but He can help His children endure the unavoidable misery He can't prevent, and in this way He is quite helpful.

This also didn't make sense to me. If God is not all- powerful, then what is the ultimate power? If there is a power superior to God, then God is not supreme. But then, who is supreme? Who created that power God can't control? What is the ultimate refuge? An all-merciful but not all-powerful God defies the definition of God as the Supreme Being. Rabbi Kushner's theory leads to concealed atheism.

Reflecting upon these three incidents. I can appreciate the tremendous benefit of having studied the ancient Vedic scriptures for over a decade. Contrary to Western culture and philosophy, the Vedic literature establishes the law of karma, working under God's supervision, as the main guiding factor in our existence. Karma provides the only logical and spiritually sound answer to all the incidents cited above.

The word karma has at least three meanings:

1. any material activity that produces a reaction and therefore leads to the development of another body,
2. the reaction from a material activity,
3. material activities done according to the regulations of the Vedic scriptures.

Everyone is constantly performing activities. either physical or mental. The Bhagavad-gita (3.5) confirms. "No one can refrain from doing something, not even for a moment."

We are all well aware of Newton's law that states that every action causes a reaction. In fact we observe the validity of this law hundreds or thousands of times every day. Without it, time would stand still—nothing could move.

Karma is simply the extension of Newton's law. Instead of dealing merely with inert objects, it applies to our actions, words, and thoughts. We can understand the mechanism of these laws in detail from the Vedic scriptures.

Understanding karma begins with understanding the condition of the spirit soul in the material world. The spirit soul is originally an inhabitant of the spiritual world. But he has a certain amount of independence and can attempt to be happy without God. This material world is created by God to provide the rebellious souls with such an opportunity.

Here the spirit soul is covered by a material body and mind. He tries to reject God's authority and attempts to control nature himself. In this process he identifies strongly with his material body and makes its gratification his goal.

Obviously, accepting the laws of karma and being an atheist don't go together. A materialistic person wants to control everything, while he maintains the notion that he himself is independent.

Yet clearly we are not controlling nature; nature is controlling us. Sometimes the weather is too hot; sometimes it's too cold. We can't change these things. Can we stop a hurricane? Can we make it rain when there is a drought?

Nobody has any control over where or when he takes birth, what kind of body he is given, or who his parents will be. Somehow or other, nature puts every one of us in our own predicament. Obviously we are not controlling everything.

Sometimes a person treated for a minor disease will die, and sometimes after doctors give up on someone, he miraculously recovers. Where is our control?

Two children may be born in the same family, they may be given the same opportunities, but one may become successful. and the other may be a failure. Everyone is trying to become happy, but not everyone succeeds. No one is trying to become unhappy, but misery comes out of its own accord, and happiness also comes to people in ways they don't expect or work for.

If we could actually control nature and our lives, everyone would be rich, happy, and healthy. But clearly there are forces controlling us. Therefore an intelligent person will try to find out w hat these forces are, how they work, and how we can benefit from them.

This is how Newton formulated his famous law. He observed the forces of nature and investigated them. He was not satisfied to know that there are forces—he wanted to know how they work. We owe to his inquisitiveness an incredible amount of technological advancement.

Similarly, if we want to find out what is beneficial for us, we have to investigate the forces that control our lives. But we have one big advantage over Newton: The universal laws we are concerned with have already been explained in the Vedic literature. and they have been confirmed by great spiritual authorities. All we have to do is study them.

Material Activity

The general definition of karma is that it is material activity. That means it is activity performed with attachment to the result, it is temporary, and it is done without spiritual understanding.

Material activity can be subdivided into good and bad karma:

Good karma: If the living entity acts piously, he can enjoy in this life and in future lives. The results of good karma are wealth, beauty, good parentage, health. knowledge, happiness, birth on heavenly planets, and so on.

Bad karma: If the living entity acts impiously, violating scriptural injunctions and acting according to his own whims, he has to suffer the reactions. The results of bad karma are poverty, disease, ugliness, birth on lower planets or in undesirable circumstances, and so on.

We learn from Bhagavad-gita, however, that all karma—good or bad—is always bad, because karma forces us to accept another material body. A material body in any situation brings with it the sufferings of birth, death, old age, and disease. The Vedic literature also categorizes other miseries we get on account of the material body:

1. Miseries inflicted on us by our body and mind, like disease, stress, anxiety, fear.
2. Miseries inflicted by other living entities: mosquitoes biting us, envious people talking badly about us, rape, mugging, wars, and so on.
3. Miseries inflicted by nature, like heat, cold. droughts, tornadoes, and floods.

Because the living entity cannot stop performing activities, he cannot stop incurring karma.Every activity he performs binds him in the karmic cycle.

Everything happening to us now is the cumulative effect of our past activities from either this life or previous lives. Sometimes we enjoy; sometimes we suffer. In one life we have a human body, in another an animal body. As long as we are bound by this continuous cycle of actions and reactions, we will be forced to accept one material body after another.

Spiritual Activity

Spiritual activity is performed without attachment, on behalf of the Supreme Personality of Godhead, Krishna. in full spiritual knowledge, without desire for personal sense gratification, and for the eternal benefit of the soul.

The Bhagavad-gita (3.9) defines spiritual activity thus:

Work done as a sacrifice for Vishnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Spiritual activity does not produce karmic reactions. Rather, it results in one's not having to accept another material body, and it enables one to go back to the spiritual world at the time of death.

If a soldier kills people in a war on behalf of his government, he will not be punished for such killing, but rather he will receive a medal. But if the same soldier kills his neighbor on his own behalf, he will be convicted and sent to prison.

Similarly, if the living entity acts on behalf of the supreme authority. Krishna. or His representative, the spiritual master. he does not incur any sinful reactions. But if he acts on his own behalf, he will be bound in the cycle of karma.

अपनी समस्याओं के लिए हम ही ज़िम्मेदार (Who creates problems?)

अपनी समस्याओं के लिए हम ही ज़िम्मेदार Who creates problems?

जिस प्रकार मकड़ी अपने लिए अपना जाल स्वयं बुनती है। उसे कभी-कभी बंधन समझती है तो रोटी-कलपती भी है किन्तु जब भी उसे वस्तुस्थिति की अनुभूति होती है तो समूचा मकड़-जाल समेट कर उसे गोली बना लेती है और पेट में निगल लेती है। अनुभव करती है कि सारे बंधन कट गए और जिस स्थिति में अनेकों व्यथा-वेदनाएँ सहनी पड़ रही थी, उसकी सदा-सर्वदा के लिए समाप्ति हो गई। उसी प्रकार हर मनुष्य अपने लिए, अपने स्तर की दुनिया, अपने हाथों आप रचता है। उसमें किसी दूसरे का कोई हस्तक्षेप नहीं है। दुनिया की अड़चनें और सुविधायें तो धूप-छाँव की तरह आती-जाती रहती है। A spider spins its own web and remains entangled in it. At some point it starts to think that its web is its confinement and laments being trapped in it. However, when it realizes the root of the problem, it dismantles the web which it created, gulps down the threads and sets itself free. As a result, the spider experiences the joy of freedom by removing all the barriers responsible for its miseries. In the same way, every individual creates his own cocoon, his own little world. He alone creates this world with no outside interferences and influences. The hindering and facilitating circumstances imposed by the outside world, they are just temporary and keep appearing and disappearing like the ebb and flow of the tide.

What is the purpose of life?

If everything was really haphazard and pointless, then asking "What is the purpose of life?" would itself be meaningless. But practical experience tells us there's a reason for everything, even though sometimes it's not obvious:

To ask "why?" shows we're willing to accept there is a purpose behind something, and a consciousness (or person) behind that purpose.

A quick reply: "The purpose of life is to enjoy."

Our real, spiritual nature is to seek enjoyment. That's what everybody does. The Vedas talk about the purpose of life in great detail: Krishna is the cause of all causes, the Supreme Enjoyer, and He expands Himself unlimitedly to make unlimited enjoyable relationships possible. That's what He does.

If we want to enjoy, there are basically two ways to go about it:

1) the self-centered approach, and

2) the Absolute Truth-centered approach.

Way #2—to act in harmony with the ultimate purpose, with reference to an ultimate creator and controller—is called bhakti-yoga—real spiritual life. This results in actual (permanent) enjoyment.

Way #1 assumes "no God, no ultimate purpose," or "it's all about me," and hopes "everything will turn out the way I want." This results in hit-or-miss, short-lived "happiness" (and depression when it's all over). This is materialistic life.

Krishna - the thief

All the gopi friends of Yasoda and Rohini enjoyed the naughty childish activities of Krishna and Balarama in Vrindavana.

Formerly, in every household, yogurt and butter were kept for use in emergencies. But Krishna and Balarama would pile up planks so that They could reach the pots and would then pick holes in the pots with Their hands so that the contents would leak out and They could drink it. This was another means for stealing butter and milk. When the butter and milk were kept in a dark room, Krishna and Balarama would go there and make the place bright with the valuable jewels on Their bodies. On the whole, Krishna and Balarama engaged in stealing butter and milk from the neighborhood houses in many ways.

All the gopi friends of Yasoda and Rohini enjoyed the naughty childish activities of Krishna and Balarama in Vrindavana. In order to enjoy further transcendental bliss, they all assembled and went to mother Yasoda to lodge complaints against the restless boys. When Krishna was sitting before mother Yasoda, all the elder gopis began to lodge complaints against Him so that Krishna could hear. They said, "Dear Yasoda, why don't you restrict your naughty Krishna? He comes to our houses along with Balarama every morning and evening, and before the milking of the cows They let loose the calves, and the calves drink all the milk of the cows. So when we go to milk the cows, we find no milk, and we have to return with empty pots. If we warn Krishna and Balarama about doing this, They simply smile so charmingly that we cannot do anything. Also, your Krishna and Balarama find great pleasure in stealing our stock of yogurt and butter from wherever we keep it. When Krishna and Balarama are caught stealing the yogurt and butter, They say, 'Why do you charge Us with stealing? Do you think that butter and yogurt are in scarcity in Our house?'

Sometimes They steal butter, yogurt and milk and distribute them to the monkeys. When the monkeys are well fed and do not take any more, then your boys chide, 'This milk and butter and yogurt are useless—even the monkeys won't take it.' And They break the pots and throw them hither and thither. If we keep our stock of yogurt, butter and milk in a solitary dark place, your Krishna and Balarama find it in the darkness by the glaring effulgence of the ornaments and jewels on Their bodies. If by chance They cannot find the hidden butter and yogurt, They go to our little babies and pinch their bodies so that they cry, and then They go away. If out of fear of these naughty boys we keep our stock of butter and yogurt high on the ceiling, hanging on a swing, although it is beyond Their reach They arrange to reach it by piling all kinds of wooden planks over the grinding machine. And if They cannot reach, They make a hole in the pot. We think therefore that you'd better take all the jeweled ornaments from the bodies of your children."

On hearing this, Yasoda would say, "All right, I will take all the jewels from Krishna so that He cannot see the butter hidden in the darkness." Then the gopis would say, "No, no, don't do this. What good will you do by taking away the jewels? We do not know what kind of boys these are, but even without ornaments They spread some kind of effulgence so that even in darkness They can see everything." Then mother Yasoda would inform them, "All right, keep your butter and yogurt carefully so that They may not reach it." In reply to this, the gopis said, "Yes, actually we do so, but because we are sometimes engaged in our household duties, these naughty boys enter our house somehow or other and spoil everything. Sometimes, being unable to steal our butter and yogurt, out of anger They pass urine on the clean floor and sometimes spit on it. Now just see how your boy is hearing these complaints. All day He simply makes arrangements to steal our butter and yogurt, and now He is sitting just like a very silent good boy. Just see His face." When mother Yasoda thought to chastise her boy after hearing all the complaints, she saw His pitiable face, and smiling, she did not chastise Him.

In this way, Nanda Maharaja and his wife, mother Yasoda, developed their unalloyed devotion for the Supreme Personality of Godhead, having gotten Him as their son. And all the gopis and cowherd men who were associates of Krishna naturally developed their own different feelings of love for Krishna.

The Lord's fame as a butter thief is not reproachable, for by stealing butter the Lord gave pleasure to His pure devotees.

Source: FOLK

Krishna's Birth

Old King Ugrasena of Mathura had two children, Prince Kansa and Princess Devaki. While King Ugrasena was a good king, Prince Kamsa was a ruthless tyrant. Now Princess Devaki was to wed a nobleman named Vasudeva.

Kamnsa out of the love he bore for his sister decided to be the bride and groom's charioteer for the day. While Kamsa drove the chariot bearing Devaki and Vasudeva out of the wedding hall, a voice from the heavens boomed informing Kansa that Devaki's eight child would be his slayer.

Kansa being the superstitious type would take no chances. He wanted to strike down Devaki that very moment. Vasudeva intervened, he begged Kansa not to slay Devaki and show her some mercy. He further promised Kansa that he would hand over any child born to them, if he would let Devaki live. Now Kasa not wanting to have the blood of his sister on his hands agreed and instead placed them under house arrest.

Every time a child was born, the guards would inform Kamsa and he would take the child and kill it. Six of Devaki and Vasudev's children met their death this way. It so happened that the seventh child was born at night, and Devaki and Vasudeva seeing the opportunity decided to try to save the child.

The guards were asleep, so Vasudeva easily slid out of the palace undetected. He went to neighboring Gokul and left the child with his second wife Rohini and quickly returned to the palace (this child was named Balrama). In the morning he sent word to Kamsa that the child was still born.

Kamsa was pleased, he knew the next child was prophesized to be his slayer. Not wanting to take chances with the birth of the eight child, Kamsa had Vasudeva and Devaki thrown into the dungeon chained.

The eight child was born on the eight night of the month of Shravan. It was raining heavily and the skies thundered as if the Gods were trying to pay homage to the new born child. Then the miracle happened, Vasudevas chains fell off and the prison door opened by itself. Vasudeva found the guards to be asleep, so he decided that he would escape with the child and leave him at his friend Nanda's place in Gokul.

Picking up the child, Vasudeva placed him in a basket. He then carried the basket on his head and made his way to Gokul. Now Gokul was on the opposite bank of the river Yamuna. Because of the thundering and the rain, the river Yamuna was in a state of turmoil. Vasudeva, wondering how he would cross the river prayed for a miracle. Then it happened!. The waters of the Yamuna parted and made way for him. Vasudeva then crossed the Yamuna and reached Gokul.

On reaching Nanda's house in Gokul, Vasudeva realised that Nanda's wife Yashoda had given birth to a baby girl. While Nanda and Yashoda were asleep, he placed his child in the cradle and took Nanda's daughter instead. He presumed that since it was a baby girl, Kamsa would not kill her. He then made the journey back to Mathura and he took the baby girl with him. As soon as Vasudeva reached the dungeon, the dungeon doors closed behind him and the baby girl started to cry. Awakened by the cries, the guards rushed to tell Kamsa of the birth of the eight child.

Hearing the news, Kamsa rushed to the dungeon and picked up the child and was about to dash it to the ground. Vasudeva begged Kamsa not to kill the child as it was only a girl and that a girl could do him no harm. The wicked Kamsa paid no heed and dashed the baby to the floor. As the baby was about to hit the floor, it suddenly flew up and told Kamsa that the one who was born to kill him still lives and is in Gokul. Then she disappeared.