Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga

TEXT 40
                           sri-bhagavan uvaca
                         partha naiveha namutra
                          vinasas tasya vidyate
                        na hi kalyana-krt kascid
                         durgatim tata gacchati
 
WORD FOR WORD
   sri-bhagavan uvaca--the Supreme Personality of Godhead said; partha--O son of Prtha; na eva--never is it so; iha--in this material world; na--never; amutra--in the next life; vinasah--destruction; tasya--his; vidyate--exists; na--never; hi--certainly; kaiyana-krt--one who is engaged in auspicious activities; kascit--anyone; durgatim--to degradation; tata--My friend; gacchati--goes.
 
TRANSLATION
   The Supreme Personality of Godhead said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
 
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupada:

   In the Srimad-Bhagavatam (1.5.17) Sri Narada Muni instructs Vyasadeva as follows:
                 tyaktva sva-dharmam caranambujam harer
                   bhajann apakvo 'tha patet tato yadi
                  yatra kva vabhadram abhud amusya kim
                 ko vartha apto 'bhajatam sva-dharmatah

   "If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything." For material prospects there are many activities, both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Krsna consciousness. One may argue that by Krsna consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhagavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Krsna consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Krsna consciousness.

   The purport may be understood as follows. Humanity may be divided into two sections, namely, the regulated and the nonregulated.  Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious, because while enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions, and who thus rise gradually to Krsna consciousness, certainly progress in life.

   Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Krsna consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life--even to the higher planets--but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Krsna consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Krsna consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Krsna consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

God does not speak with rascals

His purpose for the evening was clear. He wanted to hear the personal realizations of his disciples. His questions, prompts and instigations of debate were both to train us and reveal what we have actually understood. He is writing so many books which he requests us repeatedly to read. He does not want blind, sentimental followers. He wants competent preachers who can go out and save the world. Defeating the Mayavadis is high on the list of priorities. Thus a question from one of the men found Srila Prabhupada as much irritated with the man as he was with the faulty philosophy he inquired about.

The man asked, "Srila Prabhupada, there is one common philosophy, also held by a lot of religious groups, that God can be understood directly from within, and that no guru or spiritual master is necessary. If I desire to approach God, and if He's all-powerful, He can instruct me from within. They feel like this. Therefore they dispute our claim that we understand God in a different way, that you need a genuine spiritual master. And yet when we approach them, one man will say he has God within his heart and he understands God in this way, and another man is receiving instruction from God from within the heart, and yet he's saying another thing."

Prabhupada stated clearly the position of such a proponent, but he was as concerned about the questioner. "He's a rascal, and who accepts him, he's a rascal. How do you think that God is speaking to him? How do you accept it?"

The devotee said he didn't accept it but Prabhupada wasn't satisfied with that assurance. He had detected a problem in the mere fact that the man had brought it up.

"But you are advocating. Why do you accept this?" he wanted to know. "He would say, but you must know that he's talking foolish. How God can talk with him? What is the condition? Therefore you have to read books.

"God talks with whom? That is said. Tesam satata-yuktanam bhajatam priti-purvakam. Those who have already become devotee of God and engaged in His service, He talks with him. Not a third-class fool. He doesn't talk with him. It is clearly stated, one who is twenty-four-hours engaged in the service of the Lord, with love and faith, God talks with him. How do you understand that God is talking with him? A rascal fool, who has no business with God?

"So first of all see whether he's twenty-four-hours engaged in God's service with love and faith. Then you can understand, 'Yes, God is talking with him.' But [when] he has no preliminary qualification, if he says, 'I can talk with God,' he's a nonsense. You accept him, 'Yes, he may be talking with God.' How he can talk? That means you are also nonsense. You do not know with whom God talks. Why do you accept such proposition? If some storekeeper says 'I have passed M.A., L.L.D.,' and I have to accept that? You must know with whom God talks. That means you are nonsense. You are accepting nonsensically. And the person who is constantly engaged in God's service, unless he's trained up by a spiritual master, how can he be engaged? So without spiritual master, one cannot be engaged in devotional service, and without devotional service, nobody's eligible to talk with God. So that nonsense talking, that without spiritual master, God talking, and he has become perfect, this is all nonsense. One who believes, he is also nonsense. He does not know God.

"To raise such question means nonsense. You do not know with whom God talks, therefore you have brought this question. Otherwise, you would have kicked immediately, 'It is impossible.' What do you think?"

The boy again tried to reassure Srila Prabhupada. "I understand what you are saying."

"Then why do you raise this question?"

"It's a matter of argument also," the boy replied.

Prabhupada was irked. "Argument? Why do you bring such nonsense argument, waste time? Don't waste time. You are ignorant, you are accepting. Don't remain ignorant. It is common sense. Is it so easy that one can talk with God? If some common man says, 'Just now I went to Mr. Ford, the President, and talked with him. I'm coming back from him.' So any gentleman will believe that? So these are our insufficiency that we believe such things. We are not properly trained up. Simply waste time. That's not good. He may talk nonsense. Why I shall accept nonsense? Shall I have to believe? He's a common man. How he can talk with President Ford? If I believe, then I am also nonsense."

The devotee's next question really brought out Srila Prabhupada's annoyance. "Does this mean that we should not speak with those who ask such questions?"

"But you must know how to answer it!" Prabhupada riled. "Otherwise, chant Hare Krsna. Why there are so many books? You do not read it, you do not know how to answer it even. That means you do not read. If you knew that God does not speak with rascals or anyone ordinary, then you would have immediately replied, 'God does not speak to you. It is not possible. It requires qualification.' Why should you believe it and waste your time?"

- From the "A Transcendental Diary Vol 3" by HG Hari Sauri dasa

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"Bodily Field And The Tiler"

72/12/29 Bombay, Bhagavad-gita 13.1-2

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Pradyumna:

arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava

sri-bhagavan uvaca
idam sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetra-jnah iti tad-vidah
 [Bg. 13.2]

Translation: "Arjuna said: O my dear Krsna, I wish to know about prakrti, nature, purusa, or the enjoyer, and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kunti, is called the field, and one who knows this body, who knows this body is called the knower of the field."

Prabhupada: Ksetra-ksetra-jnam. Just like we are living in this apartment and we know that I am not this apartment, but I am living in this apartment. The people say that because the Supersoul or the soul is living within this body therefore the body is soul. This is not very good argument. That is being cleared by Krsna Himself. Idam sariram kaunteya ksetram ity abhidhiyate [Bg. 13.2]. Ksetra. Ksetra means land or a place. So idam sariram kaunteya ksetram ity abhidhiyate [Bg. 13.2]. And, the next line?

Pradyumna: Etad yo vetti tam...

Prabhupada: Etad yo vetti, and one who knows it, he's ksetra-jnah. Jnah means in knowledge. So we should know this, that I am not this body. It is my body. If we analyze the body, I say it is my hand, it is my leg, it is my head. Nobody says: "I head," or "I hand." "I" is different from this body. I am living in this apartment, but I am not this apartment. But the modern civilization is going on on the basic idea that "I am this body." "I am American." "I am Indian." "I am brahmana." "I am ksatriya." "I am man." "I am woman." This is condemned. This is condemned.

This is... This is the consideration of the animals. The animals, they do not know that the dog, the body-dog, and the soul who has obtained the body of a dog... The soul is different from the body. This is the Vedic information: asango 'yam purusah. (static) The living entity, soul, is not this material body. Asanga. He has no, I mean to say, association. He's put into that condition, but he's different from the body. (Child crying in background; aside:) What is that? She has gone out and cannot come.

So this should be clearly understood. This is knowledge, that I'm not this body. What is the next, second line?

Pradyumna: Ksetram ity abhidhiyate.

Prabhupada: Yes. Next?

Pradyumna: Etad yo vetti tam prahuh...

Prabhupada: Etad yo vetti. So if you study, if you meditate on our body, so "I am this body. I am this finger." No. The answer will come: "No, I am not this body. I am... It is my body. It is my finger. It is my head." This is simple thing. And here it is confirmed by the Supreme Authority, Krsna. And we can experiment it, that how it is that I am identifying myself with this body? Therefore sastra says: yasyatma-buddhih kunape tri-dhatuke [SB 10.84.13]. This body is a, a product of the three dhatus. According to Ayurvedic system, kapha-pitta-vayu. So anyone who is accepting this body made of three elements, kapha-pitta-vayu, he is no better than go-kharah. Sa eva go-kharah [SB 10.84.13]. An animal.

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
 [SB 10.84.13]

Go-kharah. Go means cow, and kharah means ass. So people are identifying with this body, but sastra says such persons are no better than the cows and the asses. Now just try to understand what is this civilization. Just try to understand. It is this... It is a combination of cows and asses. Because everyone is identifying: "I am this body." "I am American." "I am Russian." "I am China." "Let us fight." "I am Hindu." "I am Muslim." This is going on.

The simple knowledge is lacking. The simple knowledge, that "I am not this body. I am..." Aham brahmasmi. The Vedic language. So 'ham. So 'ham means I am the same spirit soul as the Supersoul, as Krsna. I am qualitatively one. As Krsna is sac-cid-ananda-vigraha, similarly I am also sac-cid-ananda, part and parcel. The difference is that I am very minute. As we have several times explained, the minute particle of gold is also gold. That is not different. Minute, a drop of the sea water is also the same, qualitatively. The same chemicals. Similarly, we, being part and parcel of Krsna, we are not subjected to the material conditions. But we have put ourself in this material condition. That is called maya. We wanted to enjoy separately, de, separated from Krsna, and therefore we are put into a condition which is illusion.

That I have already explained several times. At night, we forget all this body. Although in daytime I identify myself that "I am American," "I am Indian," "I am brahmana," at night, when I sleep, I forget whether I am American, Indian, or brahmana, and ksatriya. This is our daily experience. I am in different atmosphere. I am dreaming something. But again at daytime I forget what I dreamt at night. So sometimes we go very unknown place, very nice place, nice building, nice atmosphere. And at, as soon as the dream is over, then again I am on my bed. You see. And when I dream, I forget. I'm not in my bed, but I'm in the surrounding of palaces, of gardens. So this is our daily experience.

So because we wanted to imitate Krsna, krsna-bahirmukha hana bhoga vancha kare, the Krsna has given us a place which is illusion. Which is not fact. Temporary. Illusion. Just like we sometimes see water in the desert. That is illusion. Practically there is no illusion, uh, there is no water. But we see: "Oh, here is water, vast water." The animals, they run after the water. Similarly we are also running after this illusion. "There is happiness. There is happiness." Therefore there is no happiness.

At the fag end of life, we are disappointed, we are frustrated. Brdhya kala aula saba sukha pagala.(?) When we cannot again, no more, we can enjoy with our senses, then we become very much depressed. Old men. You'll find old men, those who are not spiritually inclined, they're very morose. Morose because they cannot use anymore the senses. They sometimes take medicine. But how it can be done? So drdhya kala aula.(?) So we are under this illusion. This is called maya. We should understand that we are not this body. We are not this body. Our bodily enjoyment, sense gratification, that is illusion. In another place in the Bhagavad-gita you'll find, it is said: sukham atyantikam yat tat atindriyam grahyam. Find out that verse. Sukham atyantikam yat tad atindriyam grahyam. We are trying to enjoy life with these material senses, but that is illusion, that is temporary. Temporary and illusion. Real enjoyment is with our spiritual senses. What is it...? Have you got?

Pradyumna:

sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah

Prabhupada: What is the translation?

Pradyumna: There's a few verses together... "The stage of perfection is called trance or samadhi when one mind, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this, he thinks there is no greater gain."

Prabhupada: So every information is there. If we want actually happiness, then we have to purify the material consciousness. That is Krsna consciousness movement. [break] ...have come to the point of Krsna consciousness. That Krsna consciousness can be achieved by the grace of Krsna. Krsna consciousness... Athapi te deva padambhuja-dvaya-prasada-lesanugrhita eva hi. Krsna cannot be understood by any other method than the Krsna method. Krsna is absolute. Therefore if one wants to understand Krsna, he must take the Krsna method. Krsna method. Because Krsna is absolute, there is no difference between Krsna and the method of attaining Krsna. They are the same. Method... The bhakti method means Krsna method. Bhakta-bhagavan. And the method to approach Bhagavan is called bhakti.

The whole thing is based on one root, bhaj. Bhaj-dhatu. Bhaj-dhatu. That means offering loving service to the Lord. And Krsna says: bhaktya mam abhijanati [Bg. 18.55]. Bhajate mam ananya-bhak. These words are there: sadhur eva sa mantavyah [Bg. 9.30], api cet su-duracaro bhajate mam ananya-bhak. Bhajate, this very... Bhajate. Catur-vidha bhajante mam. This word, bhaja is very important thing. From bhaja, the word bhakti comes. Bhaja dhatu ukti. [?] So bhakti means bhajana. Bhajate mam ananya-bhak. Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [Bg. 9.13]. Again: bhajanti.

 Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. This bhajana is for mahatmanah, not for the duratmas. Or ksudratma. Mahatma. One whose atma has been expanded, ma hatma. Not crippled. Those who are thinking in terms of society, nationality, country, religion, or so many things, they are not mahatmas. They are ksudratmas, small, crippled minded. Those, those who are thinking in broader way. Just like Caitanya Mahaprabhu. He says: prthivite ache yata nagaradi grama. He's not thinking in terms of... Prthivite ache yata nagaradi grama. As many towns and villages are there all over the world. He's not thinking in terms of "My village, my country, my society." Everyone is thinking like that. But those who are mahatma actually, they are thinking in a broader way. Prthivite ache yata nagaradi grama.

continued..........

The Supreme Personality of Godhead Sri Krishna then replied, “O best of kings, because you desire to hear, I shall fully describe to you the glories of the Pausha-krshna Ekadasi.
 “I do not become as pleased by sacrifice or charity as I do by My devotees observance of a full fast on Ekadasi. To the best of one’s ability, therefore, one should fast on Ekadasi, the day of Lord Hari.
 “O Yudhisthira, I urge you to hear with undivided intelligence the glories of Pausha-krshna Ekadasi, which falls on a Dwadasi. As I explained previously, one should not differentiate among the many Ekadasis. O king, to benefit humanity at large I shall now describe to you the process of observing Pausha-krshna Ekadasi.
 “Pausha-krshna Ekadasi is also known as Saphalaa Ekadasi. On this sacred day one should worship Lord Narayana, for He is its ruling Deity. One should do so by follow the previously described method of fasting. Just as among snakes Shesha-naga is the best, and among birds Garuda is the best, among sacrifices the Ashvamedha-yajna is the best, among rivers Mother Ganges is the best, among gods Lord Vishnu is best, and among two-legged beings the brahmins are the best, so among all fasting days Ekadasi is by far the best. O foremost of kings who took your birth in the Bharata dynasty, whoever strictly observes Ekadasi becomes very dear to Me and indeed worshippable by Me in every way. Now please listen as I describe the process for observing Saphalaa Ekadasi.

“On Saphalaa Ekadasi My devotee should worship Me by offering Me fresh fruits according to time, place and circumstance, and by meditating on Me as the all-auspicious Supreme Personality. He should offer Me jaambira fruit, pomegranate, betal nuts and leaves, coconut, guava, varieties of nuts, cloves, mangoes, and different kinds of aromatic spices. He should also offer Me incense and bright ghee lamps, for such an offering of lamps on Saphalaa Ekadasi is especially glorious. The devotee should try to stay awake all the Ekadasi night.
“Now please hear with undivided attention as I tell you how much merit one gets if he fasts and remains awake throughout the entire night singing and chanting the glories of Narayana. O best of kings, there is no sacrifice or pilgrimage that yields merit that is equal to or better than the merit one gains by fasting on this Saphalaa Ekadasi. Such fasting – particularly if one can remain awake and alert the entire night long – bestows the same merit upon the faithful devotee as the performance of austerity for five thousand earthly years. O lion among kings, please hear from Me the glorious history that made this Divine Ekadasi famous.
“Once there was a City called Champaavati, which was ruled by the saintly King Maahishmata. He had four sons, the eldest of whom, Lumpaka, always engaged in all manner of very sinful activities – illicit sexual encounters with the wives of others, gambling, and continual association with known prostitutes. His evil deeds gradually reduced the wealth of his father, King Maahishmata. Lumpaka also became very critical of the numerous devas, the empowered universal attendants of the Lord, as well as toward the brahmins, and every day he would go out of his way to blaspheme the Vaishnavas. At last King Maahishmata, seeing the unrepentant brazen fallen condition of his son, exiled him to the forest. Out of fear of the king, even compassionate relatives didn’t come to Lumpaka’s defense, so angry was the king toward his son, and so sinful was this Lumpaka.
“Bewildered in his exile, the fallen and rejected Lumpaka thought to himself, ‘My father has sent me away, and even my kinsmen do not raise but a finger in objection. What am I to do now?’ He schemed sinfully and thought, ‘I shall sneak back to the city under cover of darkness and plunder its wealth. During the day I shall stay in the forest, and as night returns, so shall I to the city.’  So thinking, the sinful Lumpaka entered the darkness of the forest. He killed many animals by day, and by night he stole all manner of valuable items from the city. The city-dwelling folk apprehended him several times, but out of fear of the king they left him alone. They thought to themselves that it must have been the accumulated sins of Lumpaka’s previous births that had forced him to act in such a way that he lost his royal facilities and became to act so sinfully like a common selfish thief.
“Though a meat-eater, Lumpaka would also eat fruits every day. He resided under an old banyan tree that unknown to him happened to be very dear to Lord Vaasudeva. Indeed, many worshipped as the demi-god (representative departmental head) of all the trees in the forest. In due course of time, while Lumpaka was doing so many sinful and condemnable activities, the Saphalaa Ekadasi arrived. On the eve of the Ekadasi (Dasami) Lumpaka had to pass the entire night without sleep because of severe cold that he felt due to his scanty bedclothes (bedding). The cold not only robbed him of all peace but almost of his very life. By the time the sun rose, near dead, his teeth chattering and near comatose. In fact all that Ekadasi morning, he remained in that stupour and could not awaken out of his near comatose condition.
“When midday of the Saphalaa Ekadasi arrived, the sinful Lumpaka finally came to and managed to rise up from his place under that banyan tree. But with every step he took, he stumbled and fell to the ground. Like a lame man, he walked slowly and hesitantly, suffering greatly from hunger and thirst in the midst of the jungle. So weak was Lumpaka that he couldn’t even concentrate to nor muster strength to go and kill even a single animal that whole day. Instead, he was reduced to collecting whatever fruits had fallen to the ground of their own accord. By the time he returned to his banyan tree home, the sun had set.
“Placing the fruits on the ground next to him (at the base of the sacred banyan tree), Lumpaka began to cry out, ‘O, woe is me ! What should I do ? Dear father, what is to become of me? O Sri Hari, please be merciful to me and accept these fruits as an offering !’  Again he was forced to lie awake the whole night without sleep, but in the meantime the all merciful Supreme Personality of Godhead, Lord Madhusudana, had become pleased with Lumpaka’s humble offering of forest fruits, and He accepted them. Lumpaka had unwittingly observed a full Ekadasi fast, and by the merit he reaped on that day he regained his kingdom with no further obstacles.

“Listen, O Yudhisthira, to what happened to the son of King Maahishmata when but a fragment of the merit spouted up within his heart.
“As the Sun beautifully rose in the sky on the day following Ekadasi, a handsome horse approached Lumpaka as if seeking him out, and stood next to him. At the same time, a voice suddenly boomed out from the clear blue sky saying, ‘This horse is for you, Lumpaka! Mount it and ride swiftly out of this forest to greet your family! O son of King Maahishmata, by the mercy of the Supreme lord Vaasudeva and the strength of the merit you acquired by observing Saphalaa Ekadasi, your kingdom will be returned to you without any further hindrances. Such is the benefit you have gained by fasting on this most auspicious of days. Go now, to your father and enjoy your rightful place in the dynasty.’

“Upon hearing these celestial words resounding from above, Lumpaka mounted the horse and rode back to the city of Champaavati. By the merit he had accrued by fasting on Saphalaa Ekadasi, he had become a handsome prince once more and was able to absorb his mind in the lotus feet of the Supreme Personality of Godhead, Hari. In other words, he had become My pure devotee.
“Lumpaka offered his father, King Maahishmata, his humble obeisances and once more accepted his princely responsibilities. Seeing his son so decorated with Vaishnava ornaments and tilak (udhvara pundra) King Maahishmata gave him the kingdom, and Lumpaka ruled unopposed for many, many years. Whenever the Ekadasi came, he worshipped the Supreme Lord Narayana with great devotion. And by the mercy of Sri Krishna he obtained a beautiful wife and a fine son. In old age Lumpaka handed his kingdom over to his son – just as his own father, King Maahishmata, had handed it over to him. Lumpaka then went to the forest to dedicate his concentrate attention to gratefully serve the Supreme Lord with controlled mind and senses. Purified of all material desires, he left his old material body and returned back to home, back to Godhead, attaining a place near the lotus feet of his worshipful Lord, Sri Krishna.
 “O Yudhisthira, one who approaches Me as Lumpaka did will become completely free of lamentation and anxiety. Indeed, anyone who properly observes this glorious Saphalaa Ekadasi – even unknowingly, like Lumpaka – will become famous in this world. He will become perfectly liberated at death and return to the spiritual abode of Vaikuntha. Of this there is no doubt. Moreover, one who simply hears the glories of Saphalaa Ekadasi obtains the same merit derived by one who performs a Rajasurya-yajna, and at the very least he goes to heaven in his next birth, so where is the loss?”

Thus ends the narration of the glories of Pausha-krshna Ekadasi, or Saphalaa Ekadasi, from the Bhavishya-uttara Purana.

These stories have been summarised and slightly changed, abbreviated or added to from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press.

This particular Ekadasi is found on pages 29-32.

The following has been translated from an article in Sadachara Vybhavam of the great Vaishnava devotee Sripad Madhwacharya.

Today is "Makara Sankranti" -- which is celebrated when the Sun begins the northward journey, marking the beginning of the "uttaraayaNa puNyakaalam". Sun enters the sign of "Makara", (Capricorn) from Cancer at this time. (This is also called equinox, when the day and nights are exactly the same). Starting this day, the duration of day starts to increase until "dakshiNaayanam" comes. Makara Sankranti signifies two things. One is the changing path of Sun and other is the beginning of "Uttarayana Punyakaala" Makara literally means "Capricorn" and sankranti means "change" or 'sankramaNa' literally means 'crossing'. On this day, it is said that Sun passes from one Zodiac sign to another. A sankranti or sankramaNa marks the beginning of every solar month in the Vedic calendrical system when Sun passes from one sign to the other, it's the cusp of the months as astro-wallas call. But, being solar based the change of January 14th or 15th of every year is considered more sacred than any other month, as it is the beginning of Uttarayana Punyakaala.

On this day, devotees prepare a dish made of green grams, rice and jaggery (sarkkarai pongal) - representing Lord Narayana, Laxmi and Their Divine love. The festival reminds us that we need to establish that Divine Love within ourselves and give a direction to this "chanchala buddhi" and fix it our Lord Narayana, who brings light in our lives.

 This same festival is celebrated as Pongal in the South of India.  Harvest is brought home the new rice is then boiled in milk to make the sweet called "chakrapongali", the special cuisine of the eve. This harvest festival is celebrated for 3 days. The delicacy is first offered to Sun God, the chief deity under worship, that is later distributed to all as prasadam. The harvest is celebrated as being blessed with Dhanyalakshmi and a splendid feast is shared by all after the Ishta Devatha pujas.

Traditionally, this period is considered an auspicious time and the veteran Bhishma of Mahabharata chose to die during this period. Bhishma fell to the arrows of Arjuna. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period.  Sri Bhishma Pitamaha waited on the bed of arrows till the "uttaraayaNa punyakaalam" has arrived, and then breathed once more, for the last time. It is believed that one escapes the cycle of repeated birth and death, if one gives up one's body on this day. The uttarAyaNa (norther course of the Sun) was traditionally considered more auspicious than the dakshiNAyana (southern course of the Sun). Over the years, this led some to believe that dying during dakshiNAyana, the southern path of the sun, was inauspicious and did not lead to moksha - release - liberation.
        This belief is cast aside in the Brahma-Sutras that the time of death is immaterial in the case of the intelligent devotee. In those Sutras 4.2.19-20, it is established that one who has knowledge of the Lord can die during any time; the exaltations of uttarAyaNa are merely to praise meditation on the path to Vaikuntha, which the wise devotees jIva takes upon death.  This divine path beginning with light, is presided upon by deities of greater and greater brilliance, with uttarAyaNa being one of them. This marga - path culminates in Vaikuntha, the state of moksha, and shastra says it should be meditated upon daily by the yogi of devotion.

Sesame oil is used in making sweets and dishes, particularly on this day. It is believed that sesame seeds are used for purificatory purposed (or as being auspicious - "tila juhomi sarasaagum sapishhThaam gandhaara mama chitteramanutu swaaha", "tila krishnaa tila shevataa tila saumyaa vashaanugaa"...).

So generally special offerings of til (sesame) rice and corn (first harvest) are offered and distributed, especially preparations of rice kitcheri with sesame and corn are a prefered offering to the Lord on this day. In different parts of India slight variations (gauna - local traditions prevail) but the gereral observance is much the same. In the South of India they absorb themselves in the festival of Pongal - new harvest festival.

Some devotees also have elaborate festivals offering six kinds of sesame preparation in the service of the Lord on Sat-tila ekadasi:

See the following links just below for some interesting insights:

Other information about Makara sankranti - lincluding local traditions - festivals:

The wide range of festivities can better be witnessed by one along the countryside than in the urban localities. The festivities last the whole of Dhanurmasam, ending with Sankranti.

Gobbemmalu – Young girls are seen to put up Gobbemmalu. These are round balls of cow dung that are decorated with vermilion, turmeric and coloured flowers. These are placed in the middle of the bright muggus in the front yards of the dwellings and are worshipped with Navadhanyas (nine types of grains) to welcome the Lakshmi, the Goddess of abundance and prosperity. Spinsters worship for good husbands on the occasion. After this, the women folk get gathered to sing and dance to the accompaniment around these gobbis.

Many a traditional folk form add glory to the festive scenario. Haridasulu (Madhwas) are seen singing eulogies of the Almighty and seeking arms from the people in the early hours of the days. Gangireddu Ata, is another festival where trained oxen dance to the tunes of the Nagaswaram played by their master is a great attraction - probably not too many in Auckland. Kommudasarulu & PittalaDora are other folklore that brighten the days with their healthy humour - we can handle that......I got some one liners.....

Kites – kites are seen soaring high in the sky on the day of Makara Sankranti. This is symbolic of the existence of mankind, with the kites depicting the human lives and the manza depicting the eternal bond between us and the divine self. People however seem to correlate the soaring kites with their high spirits on the eve of Makara sankranti. Competitions held with kites of all sizes and shapes and the sharp edged manza draw people on the terraces and in open grounds to witness the riot of colours - fun for the gurukulis.

In some places they have the focus on the newly married couples who are presented with special gifts and clothes.

Makara Sankranti - info:
http://www.indiainformation.com/festival/sankaranti.htm

Makara Sankranti and Ganga Sagar mela:
http://in.geocities.com/biswas_anirban/Makar.html

Sankranti
http://www.andhratoday.com/festival/sank.htm

Ganga Sagar mela - West Bengal tourist board:
http://www.travel-westbengal.com/fes_ganga.htm

Ganga Sagar Mela - A dip for Moksha:
http://www.indiaprofile.com/pilgrimage/gangasagarmela.htm

One month preceding Sankranti is called Dhanurmasam and is also an auspicious period. People wake up early, complete their morning ablutions and go around the streets singing devotional songs. Houses are whitewashed and farmers clean their warehouses. Colourful Rangooli / muggulu are drawn in the front yards of every house during this month. These artistic floral designs are drawn on the floor with rice flour or fine powder of limestone. These patterns are decorated with colors and adorned with marigold placed on cowdung balls. Colourfully dressed young girls go round them singing songs (gobbi patalu).

Ganga Sagara festival (Makara Sankranti Mela)
Ganga Puja
The Bi-annual Paraya Festival in Udupi

South Indian Pongal (Harvest Festival) on Makara Sankrati:

Kumbha Mela - Magh Mela

The followers of Madhwacharya's view of Makara Sankranti