2023-08-17 01:56:13 by ambuda-bot
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GOVERNMENT OF
TRY OF CULTURE
419
SL
THE BHAGAVATA
HA
Hoy
Kali age. It is an age in which emotion
s dominant; it is its spiritual harnessing
that is Bhakti. And this has been woven
into an allegorical story on the greatness.
of the Bhagavata, the Bhagavata Mahatmya,
found in the Padma Purana.
Two of the problems facing the reader
of the Bhagavata are the salvation of
those that hate the Lord and wreck His
Kingdom, and the story of the sports of
Krishna with the women of the Gokula.
In the stories of the demons, the Asuras
and the Rakshasas, the Purana tackles
The
the problem of evil (VII. 1. 1-3).
Asura is called a Purvadeva: the demon.
was a god; the being that is inherently
and originally divine, errs and is, through
the story of a curse, made to be born as
a demonaic force disturbing the peace of
Dharma. The Asura or Rakshasa hates
the Lord intensely and incessantly to
hasten the time of the Lord's appearance
to put an end to his evil self and to
restore him to his original state. Death
at the Lord's hands is invariably attended
with the grant of salvation. This is
made plain in the story of Jaya and
Vijaya, which lies at the very basis of the
work.
Of the Love which the individual soul,
caught in the meshes of a distracting
world, is expected to develop for the
Lord, the noblest image that has
TRY OF CULTURE
419
SL
THE BHAGAVATA
HA
Hoy
Kali age. It is an age in which emotion
s dominant; it is its spiritual harnessing
that is Bhakti. And this has been woven
into an allegorical story on the greatness.
of the Bhagavata, the Bhagavata Mahatmya,
found in the Padma Purana.
Two of the problems facing the reader
of the Bhagavata are the salvation of
those that hate the Lord and wreck His
Kingdom, and the story of the sports of
Krishna with the women of the Gokula.
In the stories of the demons, the Asuras
and the Rakshasas, the Purana tackles
The
the problem of evil (VII. 1. 1-3).
Asura is called a Purvadeva: the demon.
was a god; the being that is inherently
and originally divine, errs and is, through
the story of a curse, made to be born as
a demonaic force disturbing the peace of
Dharma. The Asura or Rakshasa hates
the Lord intensely and incessantly to
hasten the time of the Lord's appearance
to put an end to his evil self and to
restore him to his original state. Death
at the Lord's hands is invariably attended
with the grant of salvation. This is
made plain in the story of Jaya and
Vijaya, which lies at the very basis of the
work.
Of the Love which the individual soul,
caught in the meshes of a distracting
world, is expected to develop for the
Lord, the noblest image that has