Sanatana Dharma and Indic Knowledge

KANCHI AND SRINGERI JAGADGURUS ON SANDHYAVANDANAM

2021-04-10T04:56:00.008-07:00

Jagadguru Sri Chandrasekharendra Sarasvati Mahaswamigal (1894 – 1994) was the 68^th Sankaracharya of Kanchi Kamakoti Peetham. He is respectfully referred to as Mahaperiava. He was a fountain of wisdom about our Sanatana Dharma and Shastras. At the same time, he was equally knowledgeable about the contemporary world. He is regarded by many to be an Avatara of God Himself.

Jagadguru Sri Bharati Theertha Mahaswami is the 36^th Peethadhipati of Sringeri Sarada Peetham. His knowledge of the Shastras and his ability to expound our spiritual heritage and duties in a language that even common people can understand, are legendary.

It is our good fortune that such great Mahapurushas have been born in our times.

This brief article highlights Kanchi Mahaperiava’s and Sringeri Jagadguru’s messages about the importance of Sandhyavandanam.

The real name of what is commonly referred to as the “Hindu religion” is “Sanatana Dharma”. Sanatana means that which has neither a beginning nor an end – that which is eternal. Unlike other faiths which have a founder, and a starting date, there never was (and never will be) a time when Sanatana Dharma was not there.

The Sruti (Veda) and Smritis (which include the Dharma Shastras) are the Pramanas (foundation) of our Sanatana Dharma. There very definition of “Aastika” is “one who believes in “Veda Pramaanyam” – that is – the unquestioned authority of the Vedas.

Not only the great Acharyas of our time like Kanchi Mahaperiava and Sringeri Jagadguru, but Adi Sankara Himself – despite being an Avatara of Lord Siva – has said that the Vedas and Shastras are timeless, changeless and to be followed – irrespective of whether one understands them fully or not. Before the law of gravitation was “discovered”, the law already existed. The apple would have fallen on Newton’s head, whether he understood the law of gravitation or not. Similarly, merely because we have not made the effort to understand the Shastras, it doesn’t mean that the Shastras don’t apply. Just like the law of gravitation, the Shastras exist and are applicable, irrespective of whether we understand them at a point of time or not.

Of course, by resorting to the feet of the wise Acharyas, hearing their discourses and reading their works, one can also begin to understand that everything said by the Vedas and Shastras is logical.

Sringeri Jagadguru humorously cites the example of today’s worldly people who now and then approach him with a request, “Jagadguru, in today’s world, it is very difficult to live according to the Shastras, perform Trikaala Sandhyavandanam and other observances as enjoined in the Shastras. Who has the time in today’s fast world? These Shastras are now outdated. You are a powerful Peethadhipati. Can you not alter (customize?) the Shastras to suit today’s world, and provide some shortcuts?”

Jagadguru remarks, “Today’s people have time for chattering on the phone, TV, newspapers, aimless travel and gossip, but they don’t have time for Sandhyavandanam.” His Holiness made it clear that not just he, but even Adi Sankara Himself has merely expounded or explained the Shastras, without altering a single word. Our great Acharyas explain that Adi Sankara has entrusted the Peethams with Prachara (expounding for the welfare of the world) of Sanatana Dharma and its foundations of Vedas and Shastras; and that nobody has the power to alter the Shastras to suit their convenience. That would be like a thief altering the law to make stealing legal!

As Sanatana Dharma is eternal, it logically follows that the Vedas and Shastras, which are the foundation of Sanatana Dharma, are also Sanatana – eternal, timeless. There is no question of Shastras becoming outdated.

Whatever the great Acharyas expound and exhort us to do, is based on the Shastras.

Mahaperiava says that Trikaala Sandhyavandanam must be performed daily without fail by every male who wears the Yagnopaveetham (Poonal or sacred thread). The Gayatri Mantra is the most important part of Sandhyavandanam. The other parts of Sandhyavandanam are Angas (limbs). He makes it a point to add that this doesn’t mean we can take a short cut. We cannot say, “I will skip the Angas and only chant Gayatri.”

Yagnopaveetham and Sandhyavandanam are obligatory for every male Brahmin, Kshatriya and Vaisya. What about Sudras and women? Mahaperiava, quoting the Shastras, makes it clear that no caste is superior or inferior to another. Similarly, women are in no way inferior to men. It is just that the duties prescribed for each category are different. Bhagavan Sri Krishna Himself has said in the Bhagavad Gita that it is important to adhere to one’s own duty and do it to the best of one’s ability than to abandon one’s duty and try to do the duty prescribed for another.

The responsibility of those for whom Yagnopaveetham and Sandhyavandanam are obligatory is all the higher, because they need to perform regular Sandhyavandanam not only for their own good, but also for the welfare of those for whom it is not prescribed. Thus, it is like a sacred trust, as performance of regular Sandhyavandanam is obligatory upon us for the welfare of others too.

Kaala or time is very important in Sandhyavandanam. It must be performed at the right time – Pratah (morning) Sandhyavandanam in the morning around 5:30 a.m., Madhyanhikam around 11:30 a.m., and Saayam (evening) Sandhyavandanam in the evening around 5:30 p.m. Many people say that they are unable to perform Madhyanhikam because of office or school. Mahaperiava has clarified that such people may perform Madhyanhikam earlier – during Sangava Kaala, which is from about 8:30 a.m. to 10:45 a.m.

In some countries, there is a prayer room in offices, schools and even airports. In our country, can we not have a prayer room – in our offices and schools – to allow people to perform Madhyanhikam or other prayers at the appropriate time? Perhaps some readers, who may be trustees or on the Board of such institutions, may take such an initiative and set an example for others to emulate.

Without Sandhyavandanam, learning or reciting other Mantras is futile. In fact, it is said that even a great Ashwamedha Yaaga done by a person who does not perform Sandhyavandanam will bear no fruit.

Mahaperiava says that the benefit we derive from Sandhyavandanam is Chittasuddhi (purification of the mind). He says that Sandhyavandanam must be done with full concentration. He quotes a stanza from Manu Smriti, which says that our great Rishis attained long life, knowledge / wisdom, fame and spiritual lustre – as a result of performing Sandhyavandanam regularly.

Sandhyavandanam washes away our sins. We commit sin knowingly and unknowingly through our mind (Manasa), speech (Vacha) and body or actions (Karmana). Mahaperiava explains how Sandhyavandanam washes away these sins, as it is performed with the same mind, speech and body. We utter the Mantras with our mouth, meditate on Gayatri with our mind, and performance rites such as Achamanam, Marjanam etc. with our body. By doing all this, we purify our mind, speech and body. Mahaperiava has said that Sandhyavandanam is Karmayoga, Bhaktiyoga and Jnanayoga combined.

Let us heed the words of the Acharyas and perform regular, daily Trikaala Sandhyavandanam without fail.

As a small service to all those interested in learning more about how to actually perform Sandhyavandanam, we have brought out guide and demonstration videos of Sandhyavandanam. It is recommended that you view the guide videos before the Sandhyavandanam demonstration videos. The links are given below:

ENGLISH Guide to Sandhyavandanam: https://youtu.be/PDmVBS1oZBE

TAMIL Guide to Sandhyavandanam: https://youtu.be/O1fFW6sgqMc

Pratah (morning) Sandhyavandhanam: https://youtu.be/KwDngi-plAY

Madhyanhikam (noon): https://youtu.be/2Hbd5a66VEw

Saayam (evening) Sandhyavandanam: https://youtu.be/ypcN18V0u64

(Article by Arun Hariharan)

REFERENCES

1. HINDU DHARMA, The Universal Way of Life, Bharatiya Vidya Bhavan, First edition 1995. Pg. 551 – 557

2. https://youtu.be/4caJt9LOGS0 (Discourse by Sringeri Jagadguru)

3. Bhagavad Gita 3.35

STORIES FROM SRIMAD BHAGAVATAM 11 - PRAHLADA

2021-01-28T06:24:00.017-08:00

The wicked Asura (demon) Hiranyakasipu once performed severe Tapas (austerities) and propitiated Lord Brahma. Pleased with his Tapas, Brahma appeared before him and said, “I am pleased with you. Ask a boon of me and I shall grant it.” The Asura asked, “O Lord, grant that my death cannot occur at the hands of any living being created by You. Further, grant that my death cannot occur indoors or outdoors, by day or by night, by weapons, neither on earth nor in the air, neither by men nor by animals.” Brahma said, “So be it!”

This boon from Lord Brahma made Hiranyakasipu extremely powerful. Drunk with power and considering himself invincible, the Asura conquered the entire universe. He usurped the palace and throne of Indra and established himself in heaven. He tormented the Devas, Rishis (sages) and human beings.

The inhabitants of all the worlds – including the Devas – ran to Maha Vishnu and prayed to the Lord to deliver them from the wicked Hiranyakasipu. Sri Hari reassured them, saying, “Do not be afraid. The wickedness of this demon is already known to me and I shall put an end to it soon. When he tries to harm his own high-souled son, Prahlada, I shall kill him.” The Lord says here:

यदा देवेषु वेदेषु गोषु विप्रेषु साधुषु । धर्मे मयि च विद्वेष: स वा आशु विनश्यति ॥

yadā deveṣu vedeṣu goṣu vipreṣu sādhuṣu

dharme mayi ca vidveṣaḥ sa vā āśu vinaśyati (SB 7.7.27)

Word-by-word meanings: yadā — when; deveṣu — unto the gods; vedeṣu — unto the Vedas; goṣu — unto the cows; vipreṣu — unto the brāhmaṇas learned in the Vedas; sādhuṣu — unto saintly and good persons; dharme — unto Dharma (righteousness / duty); mayi — unto Me; ca — and; vidveṣaḥ — has feelings of hatred / envy; saḥ — such a person; vai — indeed; āśu — very soon; vinaśyati — is destroyed.

Translation: One who has hatred or envy towards the gods, the Vedas which give all knowledge, cows, Brāhmaṇas learned in Vedas, Dharma and even Myself, will be destroyed soon.

निर्वैराय प्रशान्ताय स्वसुताय महात्मने । प्रह्रादाय यदा द्रुह्येद्धनिष्येऽपि वरोर्जितम् ॥

nirvairāya praśāntāya sva-sutāya mahātmane

prahrādāya yadā druhyed dhaniṣye ’pi varorjitam (SB 7.7.28)

Word-by-word meanings: nirvairāya — who is without enemies; praśāntāya — peaceful; sva-sutāya — unto his own son; mahā-ātmane — who is a great devotee; prahrādāya — Prahlāda; yadā — when; druhyet — will commit violence; haniṣye — I shall kill; api — although; vara-ūrjitam — blessed by the boons of Lord Brahmā.

Translation: When Hiraṇyakaśipu torments My great devotee Prahlāda, his own son, who is peaceful by nature and without any enemies, I shall kill him immediately, despite the boons that he has obtained from Brahmā.

Four sons were born to Hiranyakasipu, of whom Prahlada was a highly virtuous soul. He was endowed with learning, wealth and humility. He had complete control over his senses and desires. Despite being born in the Asura race, Prahlada was one of the foremost Bhaktas (devotees) of Sri Hari. Even as a child, he would lay aside his toys and remain absorbed in Sri Krishna.

Sukracharya was the Guru (teacher) of the Asuras. Sukracharya’s two sons Sanda and Amarka were appointed as teachers to teach Prahlada and other Asura children. One day, Hiranyakasipu placed the boy Prahlada on his lap and asked him, “Tell me, my son, what you consider to be good.”

The boy immediately replied, “One should go to the forest and take refuge in Sri Hari. This alone will bring one good.” Hearing these words, Hiranyakasipu told the boy’s teachers, “The child’s intellect seems to have been perverted by some devotee of Vishnu. Let him be properly guarded against such people.”

When they were back at the teachers’ residence, the teachers asked Prahlada, “Tell us the truth. Has this aberration of your mind come about by itself, or has been brought about by others?” To this, Prahlada replied, “It is Sri Hari Himself who has made my mind the way it is.” The boy said:

यथा भ्राम्यत्ययो ब्रह्मन् स्वयमाकर्षसन्निधौ । तथा मे भिद्यते चेतश्चक्रपाणेर्यद‍ृच्छया ॥yathā bhrāmyaty ayo brahman svayam ākarṣa-sannidhau

tathā me bhidyate cetaś cakra-pāṇer yadṛcchayā (SB 7.5.14)

Word-by-word meanings: yathā — just as; bhrāmyati — moves; ayaḥ — iron; brahman — O brāhmaṇas; svayam — by itself; ākarṣa — of a magnet; sannidhau — in the proximity; tathā — similarly; me — my; bhidyate — is changed; cetaḥ — consciousness; cakra-pāṇeḥ — of Lord Viṣṇu, who has Chakra (discus) in His hand; yadṛcchayā — simply by the will.

Translation: O brāhmaṇa [addressing the teacher], as iron attracted by a magnet moves automatically towards it, my consciousness is automatically attracted by Lord Vishnu, who carries the Sudarshana Chakra in His hand.

Afraid of the king’s wrath, the teacher threatened the boy with dire punishment if he continued to praise Maha Vishnu. After some days, once again, the teacher took the boy to his father. As before, Hiranyakasipu placed his son on his lap and asked him, “Dear Prahlada, repeat to me something excellent that you have learned from your teacher.” The boy replied:

श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा । क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥

śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā tan manye ’dhītam uttamam (SB 7.5.23-24)

Word-by-word meanings: śravaṇam — hearing; kīrtanam — chanting; viṣṇoḥ — of Lord Vishnu; smaraṇam — remembering; pāda-sevanam — serving the feet; arcanam — offering worship (with flowers and other articles of worship); vandanam — offering prayers; dāsyam — becoming the servant; sakhyam — becoming the best friend; ātma-nivedanam — surrendering oneself to the Lord; iti — thus; puṁsā arpitā — offered by the devotee; viṣhṇau — unto Lord Vishnu); bhaktiḥ — devotion; cet — if; nava-lakṣaṇā — possessing these nine features [as listed above]; kriyeta — one should perform; bhagavati — unto the Lord; addhā — directly or completely; tat — that; manye — I consider; adhītam — learning; uttamam — best.

Translation: Hearing and chanting the holy name of the Lord, remembering Him, serving His lotus feet, worshipping Him with flowers, etc., praying to Him, becoming His servant, considering the Lord one’s best friend, and surrendering oneself to Him – complete Bhakti (devotion) possessing these nine features – such Bhakti to the Lord, I consider to be the highest learning.

Hearing this, Hiranyakasipu was wild with rage. He thundered at the boy’s teacher, “O wicked one, it is you who has taught this nonsense to the boy. You pretend to be my friend, but you have taught my son to praise my worst enemy!” The teacher replied, “O king, what your son is saying is something that has not been taught by me or by anyone else. It is his own view. Please do not blame me.”

The Asura turned to the boy and asked him, “From where have these vicious ideas come into your mind, O inauspicious one?” Prahlada replied, “The minds of those who are devoted to worldly objects and pleasures of the senses fail to approach the feet of Lord Vishnu. It is by worshipping the Lord’s feet alone that one can get rid of the evil of Samsara (transmigration).”

Blind with wrath, the king threw the little boy from his lap to the ground. He ordered his Rakshasa servants, “Kill this boy at once. Forsaking his own kith and kin, he worships Vishnu, the enemy of our race and the slayer of his own uncle.” (Hiranyakasipu’s brother Hiranyaksha had earlier been killed by Maha Vishnu). At the wicked Asura’s command, the demons rushed forward to kill the boy with their pointed spears. Their blows proved of no avail against Prahlada, whose mind was merged in Sri Hari. What harm can come to a true devotee of the Lord?

Alarmed at this miracle, the monsters tried various means of killing him. They tried to have him trampled by elephants, bitten by serpants, hurled him down from great heights, poisoned him, starved him, exposed him to frost and fire, and tried to crush him with huge rocks. Prahlada just stood undaunted and unaffected, completely absorbed in Sri Hari. He seemed not even aware of the attacks on him. Astonished at this, the teachers – putting on a brave face – told Hiranyakasipu, “Let us wait till our father [Sukracharya] comes back.” The demon agreed and sent the boy back to school with the teachers.

One day, when the teachers were away for some household duties, Prahlada was called by the other boys to play. Prahlada addressed the boys, “O friends, this human birth is attained with great difficulty, and is transient too. Therefore, a wise person should practice virtues to realize God from childhood itself. We must not waste our life in idle sensual pleasures. Listen to my advice and take refuge in Lord Narayana. I have received this knowledge from the great sage Narada, who has seen the Lord with his own eyes.”

The Daitya (Asura) boys, who were Prahlada’s classmates, asked, “O Prahlada, ever since we were infants, we have been students of the two sons of Sukracharya. We have known no other teacher. How is it, then, that you could be associated with a great soul like Narada?”

Prahlada explained, “Before we were born, our father (Hiranyakasipu) left for the Mandara mountain to practice Tapas (austerities). Taking advantage of his absence, Indra and the other Devas attacked the Asuras. The frightened Asuras fled in all directions to save their lives. Indra even seized the queen (my mother). The sage Narada saw her trembling with fear and crying. Narada told Indra, ‘Let go of this innocent lady, who is another’s wife.’ Indra replied, ‘Our enemy Hiranyakasipu’s child is in her womb. Let her be in my captivity till the child is born. I shall then kill the infant to wipe out the Asura’s race.’

“Narada said, ‘O Indra, the child in her womb is not only sinless, but a great Bhakta (devotee) of Lord Vishnu. He cannot be killed by you.’ At these words of Narada, Indra released my mother with great respect and left her in the care of the sage. Narada told her, ‘My daughter, do not be afraid. Stay in my Ashrama (hermitage) till your husband returns.’ My mother agreed and stayed in the Ashrama, serving the sage with utmost devotion. The compassionate sage instructed her about Dharma (essence of religion, righteousness and duty) and Jnana (pure wisdom). Unalloyed Bhakti (devotion) to Sri Hari is the highest interest and goal of man. I was fortunate to hear this teaching by sage Narada even when I was in my mother’s womb, and it has stayed in my memory ever since.”

The boys accepted Prahlada’s faultless teaching. Coming to know this, their teacher, afraid of the king’s wrath, immediately reported the matter to him. The Asura summoned Prahlada, and, trembling with anger, roared at him, “O obstinate fool, how dare you disobey me, before whom the three worlds shake with fear?” The little boy replied calmly, “O king, it is Sri Hari who controls you, me and all creatures. He is present everywhere. Please give up this evil disposition of yours and practice devotion to the Lord.”

Further infuriated by the boy’s words, the demon thundered, “O wretched one, there is no lord of the universe other than myself. If, as you say, Vishnu is present everywhere, is he also in this pillar? I will just now sever your head from your body. Let us see if your Lord comes to save you.” So saying, the demon knocked hard at a pillar in the palace with his fist.

That very moment, there was heard a terrible explosive sound, striking terror into the hearts of the Asuras. In order to prove Prahlada’s words and His presence everywhere – including in that pillar - Maha Vishnu emerged from the same pillar in a most terrifying form. He was half-man and half-lion – Narasimha – with the body of a man and the head of a lion. His eyes were fierce, and His jaws and teeth most fearful. Armed with his mace, Hiranyakasipu rushed towards Narasimha. The Lord seized and lifted him – just as Garuda would lift a snake. At the entrance of the hall, He placed the wicked Asura on his thighs. With His sharp lion-claws, he tore open the demon’s abdomen. He pulled out Hiranyakasipu’s entrails and wore them as a garland around His neck. Throwing aside the demon’s body, He killed thousands of Asuras who attacked Him from all sides.

Why did Sri Hari take this terrible form to destroy Hiranyakasipu? According to the boon from Brahma, the demon could not be killed by any living being created by Brahma. Sri Hari is even Brahma’s Creator. Further, the Lord made sure that all the other conditions of Brahma’s boon were also met. The Asura had asked that his death should not occur indoors or outdoors, by day or by night, by weapons, neither on earth nor in the air, neither by men nor by animals. The Lord killed him at the entrance of the hall – which is neither indoors nor outdoors. The time chosen by the Lord for killing him was the twilight, which is neither day nor night. He killed the Asura without any weapons, with his bare nails. He placed him on his lap, thus meeting the condition that he should not be killed on earth or in the air. With the body of a man and the head of a lion, the Lord was in the form of neither man nor animal. Thus, all the conditions of the boon granted by Brahma were fulfilled.

After the Asuras had been vanquished, the Lord took His seat on a throne. Even though the enemy was no more, Narasimha wore a furious look. Brahma, Rudra, Indra, the Rishis, Siddhas, Gandharvas, Yakshas and others, including Maha Vishnu’s own attendants prayed to the Lord and sung His praises. Seeing that the Lord’s anger had not subsided, they approached His consort Maha Lakshmi and requested Her to appease Him, but even She dared not go near the Lord, in this furious form. Brahma then sent Prahlada, the five-year old child, to pacify the Lord. Prahlada prostrated his body at the Lord’s feet, with his palms joined. Full of compassion on seeing the little child fallen at His feet, the Lord’s anger vanished. He lifted the child and placed his hand softly on his head.

Prahlada then eulogized the Lord with utmost Bhakti. Pleased with the child’s devotion, the Lord said, “O noble child, I am pleased with you. Ask any boon of me and I will grant it.” Prahlada replied, “O Lord, do not tempt me with pleasures of the senses.” The child goes on to say:

यदि दास्यसि मे कामान्वरांस्त्वं वरदर्षभ । कामानां हृद्यसंरोहं भवतस्तु वृणे वरम् ॥

yadi dāsyasi me kāmān varāṁs tvaṁ varadarṣabha

kāmānāṁ hṛdy asaṁrohaṁ bhavatas tu vṛṇe varam (SB 7.10.7)

Word-by-word meanings: yadi — if; dāsyasi — want to give; me — me; kāmān — anything desirable; varān — as Your benediction; tvam — You; varada-ṛṣabha — O Lord, Who can give any boon; kāmānām — of all desires for material happiness; hṛdi — within my heart; asaṁroham — no growth; bhavataḥ — from You; tu — then; vṛṇe — I pray for; varam — such a benediction.

Translation: O Lord, Who can give any benediction, if You want to bestow a boon upon me, then I pray no desire should ever arise in my heart.

इन्द्रियाणि मन: प्राण आत्मा धर्मो धृतिर्मति: ।

ह्री: श्रीस्तेज: स्मृति: सत्यं यस्य नश्यन्ति जन्मना ॥

indriyāṇi manaḥ prāṇa ātmā dharmo dhṛtir matiḥ

hrīḥ śrīs tejaḥ smṛtiḥ satyaṁ yasya naśyanti janmanā (SB 7.10.8)

Word-by-word meanings: indriyāṇi — the senses; manaḥ — the mind; prāṇaḥ — the vital-air; ātmā — the body; dharmaḥ — righteousnes / duty; dhṛtiḥ — patience; matiḥ — intelligence; hrīḥ — modesty; śrīḥ — prosperity; tejaḥ — brilliance; smṛtiḥ — memory; satyam — truthfulness; yasya — of which lusty desires; naśyanti — are vanquished; janmanā — from the very beginning of birth.

Translation: Because of desires, all of the following are destroyed: the senses, mind, vital-air, body, righteousness / duty, patience, intelligence, modesty, prosperity, brilliance, memory and truthfulness.

विमुञ्चति यदा कामान्मानवो मनसि स्थितान् । तर्ह्येव पुण्डरीकाक्ष भगवत्त्वाय कल्पते ॥vimuñcati yadā kāmān mānavo manasi sthitān

tarhy eva puṇḍarīkākṣa bhagavattvāya kalpate (SB 7.10.9)

Word-by-word meanings: vimuñcati — gives up; yadā — when; kāmān — all material desires; mānavaḥ — human being; manasi — in the mind; sthitān — situated; tarhi — at that time ; eva — indeed; puṇḍarīka-akṣa — O lotus-eyed Lord; bhagavattvāya — to attain oneness with God; kalpate — becomes eligible.

Translation: When one gets rid of the desires in the mind, one becomes eligible to attain the Lord.

नमो भगवते तुभ्यं पुरुषाय महात्मने । हरयेऽद्भ‍ुतसिंहाय ब्रह्मणे परमात्मने ॥

oṁ namo bhagavate tubhyaṁ puruṣāya mahātmane

haraye ’dbhuta-siṁhāya brahmaṇe paramātmane (SB 7.10.10)

Word-by-word meanings: namaḥ — I offer obeisance; bhagavate — unto the Lord; tubhyam — unto You; puruṣāya — unto the Supreme Person; mahā-ātmane — unto the Supreme Soul; haraye — unto Lord Hari [who takes away the miseries of devotees]; adbhuta-siṁhāya — unto Your wonderful lion-form as Narasimha; brahmaṇe — unto the Supreme Brahman; parama-ātmane — unto the Supreme Soul.

Translation: I offer my obeisance to You, O Lord, O Supreme Person, O Supreme Soul, O Hari, O wonderful lion.

Extremely pleased with Prahlada’s devotion, Lord Narasimha said, “Those like you, who are exclusively devoted to me, never seek boons in the form of material pleasures. Nevertheless, reign over the Daityas. Continue to worship Me and dedicate all your actions to Me. Your fame will be sung even in heaven. After reigning righteously for a long time, you will attain Me.”

Thus blessed by the Lord, Prahlada requested the Lord, “Although, my father, out of ignorance and anger, spoke ill of You, may be absolved of that sin.” Pleased with the boy, the Lord said, “O child, not only your father, but twenty-one past generations of your family have been purified by the very fact that you were born in this family. You are a model for all my Bhaktas (devotees). Now perform the last rites for your father. Having been blessed with a noble son like you, he will attain to heaven.”

Obeying the Lord’s commands, Prahlada – the foremost of Sri Hari’s devotees – performed Hiranyakasipu’s obsequies. He was crowned the next king. Then, after praising and blessing Prahlada, Brahma and the gods returned to their respective abodes. After ruling over the Daityas (Asuras) in complete adherence to Dharma (righteousness) for many years, he finally attained the Lord Himself.

- SB 7.3.1 to 7.10.34

STORIES FROM SRIMAD BHAGAVATAM 10 - THE STORY OF NARADA

2021-01-16T03:25:00.016-08:00

This story about Narada’s birth and his previous life was told by Narada himself to Vyasa.

In his previous life, Narada was the son of a poor servant-maid. When he was a boy, he was sent to serve some wandering Yogis (ascetics). I did service to the sages and they were very kind to me. Daily, I would hear with rapt attention, the delightful stories of Sri Krishna from these sages. In the company of these holy men, and by hearing the Lord’s stories daily, I developed great liking and devotion to the Lord and my mind got firmly established in him. When the sages were about to depart, they imparted the most esoteric wisdom about the Lord to Narada.

After the sages left, the boy continued to stay with his mother. One day, his mother died of snake bite. The boy had no other relations. He left home in a northerly direction. After crossing cities, villages, mountains and rivers, he reached a dense forest. He sat under a Peepul tree and meditated on Sri Hari. After intensely meditating for a long time, the boy was blessed with a momentary vision of the Lord in his heart. The Lord told the boy, “Through the services you have rendered to the sages and by listening to my glories, your mind has been fixed on me. In your next birth, you will attain the position of my own attendant. The thought you have fixed on me shall never cease.”

In his next birth, Narada became the mind-born son of Brahma. Having been blessed by Sri Hari with uninterrupted remembrance of God, he moves about unhindered all over the three worlds, playing on the Veena given to him by the Lord Himself, and singing the Lord’s glories.

Srimad Bhagavatam says that Narada is an Avatara of none other than Maha Vishnu Himself:

तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य स: ।

तन्त्रं सात्वतमाचष्ट नैष्कर्म्यं कर्मणां यत: ॥

tṛtīyam ṛṣi-sargaṁ vai

devarṣitvam upetya saḥ

tantraṁ sātvatam ācaṣṭa

naiṣkarmyaṁ karmaṇāṁ yataḥ

SB 1.3.8

Word by word meaning: tṛtīyam — the third one; Rishi-sargam — the millennium of the ṛṣis; vai — certainly; devarṣitvam — incarnation of the Deva Rishi upetya — having accepted; saḥ — he; tantram — exposition of the Vedas; sātvatam — which is especially meant for devotional service; ācaṣṭa — collected; naiṣkarmyam — selfless / nonfruitive; karmaṇām — of work; yataḥ — from which.

Translation: The third incarnation of the Lord in the form of Devarṣi Nārada, who is a great sage. He collected expositions of the Vedas which deal with devotional service and which inspire selfless action.

It was on Narada’s advice that the great sage Vyasa composed Srimad Bhagavatam. Once, Vyasa felt a great feeling of depression coming over him. “I have studied and categorized the Vedas and written the Mahabharata which teaches everybody about Dharma. I have been blessed with uncommon knowledge. In spite of achieving all this, it appears that I have not realized my true nature (oneness with God or Brahman).” While Vyasa was sadly reflecting thus, Narada arrived at his Ashrama (hermitage). Seeing Vyasa’s dejection, Narada asked him the reason. Vyasa told him what was troubling his mind and requested Narada to point out a remedy.

Narada advised Vyasa, “O Sage, although you have accomplished so many great things, you have failed to sing adequately the glory of Sri Hari (Maha Vishnu). Concentrate your mind and recall the great deeds and glory of the Lord. No evil can ever befall one who adores the lotus-feet of Sri Hari.”

Vyasa followed Narada’s advice and composed a great work recounting the exploits and glory of the Lord. It is thus that Srimad Bhagavatam or Bhagavata Mahapuranam came into being. This sacred work tells the stories of the Lord in his various Avataras. Especially, the Lord’s Avatara as Sri Krishna is dealt with at great length.

The story was first told by Sri Hari Himself to Brahma. Later, Brahma narrated the story in brief to Narada and told Narada, “I have told you the story of the exploits of the Lord in brief. You now expand upon it.” Narada then told the divine story to Vyasa. In turn, Vyasa composed the Bhagavatam and expounded it to his son Suka.

Sage Narada is known to never stay in one place. He is always roaming the three worlds. This is actually the result of a curse received by Narada. Here is the story of how it happened. Daksha Prajapati was given the responsibility by Sri Hari of populating the world by begetting children. Heeding the Lord’s command, Daksha, through his wife Asikni (also known by the name Panchajani, as she was the daughter of Panchajana), begot ten thousand sons. Their father Daksha commanded them to go forth and increase the population of the world. However, Narada came along and gave an inspiring discourse to Daksha’s sons about Moksha (God-realization). Thus inspired, the ten thousand sons of Daksha took to ascetism and turned away from the worldly life.

Daksha was filled with sorrow at this. Consoled by Brahma, he once again begot a thousand sons through Panchajani. He directed them to beget children. However, this time too, Narada filled their minds with a burning desire for Self-realization. Like their brothers before them, these sons of Daksha too shunned the world and sought God-realization alone.

Angered by this, Daksha cursed Narada, “O wicked one, you are responsible for breaking the continuity of our race. I curse you that you will have no halt anywhere, and you will ever wander through the spheres.” This curse was accepted cheerfully by Narada. It is on account of this curse that we find Narada turning up all of a sudden where he is least expected!

It was Narada who taught Dhruva the most sacred Dvadasakshari (twelve-syllabled) Mantra “Om Namo Bhavagate Vasudevaya,” and advised him to worship and meditate upon Sri Hari while repeating this Mantra. Dhruva earned eternal renown and a unique place in the universe as the Pole star by following Narada’s advice and propitiating the Lord.

Have you ever wondered how the boy Prahlada, despite being born in the Asura race as the son of the evil Hiranyakasipu, was among Sri Hari’s greatest devotees? Again, we have Narada to thank for this. Once, Hiranyakasipu left for the Mandara mountain to practice Tapas (austerities). Taking advantage of his absence, Indra and the other Devas attacked the Asuras. The frightened Asuras fled in all directions to save their lives. Indra even seized the queen (Prahlada’s mother). Narada saw her trembling with fear and crying. Narada told Indra, “Let go of this innocent lady, who is another’s wife.” Indra replied, “Our enemy Hiranyakasipu’s child is in her womb. Let her be in my captivity till the child is born. I shall then kill the infant to wipe out the Asura’s race.”

Narada said, “O Indra, the child in her womb is not only sinless, but a great Bhakta (devotee) of Lord Vishnu. He cannot be killed by you.” At these words of Narada, Indra released Prahlada’s mother with great respect and left her in the care of the sage. Narada told her, “My daughter, do not be afraid. Stay in my Ashrama (hermitage) till your husband returns.” She agreed and stayed in the Ashrama, serving the sage with utmost devotion. The compassionate sage instructed her about Dharma (essence of religion, righteousness and duty) and Jnana (pure wisdom). He taught her that unalloyed Bhakti (devotion) to Sri Hari is the highest interest and goal of man. Prahlada was fortunate to hear this teaching by sage Narada even when he was in his mother’s womb, and it stayed in his memory ever since.

We all know about the evil Sisupala, who had nothing but abusive words for Sri Krishna. Sri Krishna had given a promise to Sisupala’s mother that He would forgave Sisupala’s abuses a hundred times. When Sisupala exceeded this number, the Lord put an end to the villain with his Sudarsana Chakra. Srimad Bhagavatam says that Sisupala attained Moksha by being absorbed in the Lord Himself. King Yudhishthira asked Narada in wonder, “How this did evil fellow, who had been speaking vile words about the Lord all his life, attain Moksha by getting absorbed into the Lord?” Narada explains that the Lord is so merciful, that as long as one fixes one’s mind on Him – whether through devotion or even out of hatred, enmity or fear – one will attain absorbtion into the Lord. The following two Shlokas capture the essence of Narada’s explanation:

कामाद् द्वेषाद्भ‍यात्स्‍नेहाद्यथा भक्त्येश्वरे मन: ।

आवेश्य तदघं हित्वा बहवस्तद्गतिं गता: ॥

kāmād dveṣād bhayāt snehād

yathā bhaktyeśvare manaḥ

āveśya tad-aghaṁ hitvā

bahavas tad-gatiṁ gatāḥ

SB 7.1.29

Word by word meaning: kāmāt — from lust; dveṣāt — from hatred; bhayāt — from fear; snehāt — from affection; yathā — as well as; bhaktyā — by devotion; īśvare — in the Supreme; manaḥ — the mind; āveśya — absorbing; tat — of that; agham — sin; hitvā — giving up; bahavaḥ — many; tat — of that; gatim — path of liberation; gatāḥ — attained.

Translation: Many persons have attained liberation simply by thinking of Sri Krishna with great attention and giving up sinful activities. Their thought may be fixed on the Lord due to lusty desires, hatred, fear, affection or devotion.

गोप्य: कामाद्भ‍यात्कंसो द्वेषाच्चैद्यादयो नृपा: ।

सम्बन्धाद् वृष्णय: स्‍नेहाद्यूयं भक्त्या वयं विभो ॥

gopyaḥ kāmād bhayāt kaṁso

dveṣāc caidyādayo nṛpāḥ

sambandhād vṛṣṇayaḥ snehād

yūyaṁ bhaktyā vayaṁ vibho

SB 7.1.30

Word by word meaning: gopyaḥ — the gopīs; kāmāt — out of lusty desires; bhayāt — out of fear; kaṁsaḥ — King Kaṁsa; dveṣāt — out of envy; caidya-ādayaḥ — Śiśupāla and others; nṛpāḥ — kings; sambandhāt — out of kinship; vṛṣṇayaḥ — the Vṛṣṇis or the Yādavas; snehāt — out of affection; yūyam — you (the Pāṇḍavas); bhaktyā — by devotional service; vayam — we; vibho — O great King.

Translation: My dear King Yudhiṣṭhira, the Gopīs [always remembered Sri Krishna through] desire, Kaṁsa through fear, Śiśupāla and other kings through envy, the Yadus through their familial relationship with Kṛishna, you Pāṇḍavas through your great affection for Krishna, and we, the general devotees, through our devotion, have obtained the mercy of Sri Krishna.

Many of us are familiar with the episode during Sri Krishna’s childhood when Yashoda ties Him to a pestle as a punishment for being naughty. Once his mother’s back is turned, the child Krishna walks into the yard behind their house, dragging the pestle behind him. He passes between two Arjuna trees growing close to each other. The pestle gets stuck between the two trees. Sri Krishna tugs at the rope by which he is tied to the pestle, and lo – both the trees get uprooted and fall to the ground with a mighty crash!

Two beautiful youth emerge from the trees. They bow to Krishna saying, “Hail, O Lord, for redeeming us. We are two Yakshas – sons of Kubera – who were cursed for our sin by sage Narada, as a result of which we were turned into trees. Now we have been redeemed by You.”

Here’s how they came to be cursed by Narada. The two sons of Kubera – Nalakubara and Manigriva by name – were vain and lustful. Once, under the influence of wine, these two – in the company of some women, were sporting and singing loudly in a most shameless manner in the river Mandakini. Narada happened to pass by, and saw them in this state. Mindless of the great sage’s presence, the two foolish brothers continued with their shameful behavior. Narada pronounced a curse on them for their own good. “You will be turned into trees and remained rooted to one spot for a hundred celestial years. After that, you will be redeemed by Lord Vasudeva and acquire Bhakti (devotion) too.” In accordance with Narada’s words, the two of them spent a hundred celestial years as trees, repenting their sinful ways, till they were redeemed by the Lord.

Another incident involving Narada is told in the Bhagavatam. When Sri Krishna killed the demon Narakasura, it was found that the Asura had forcibly captured 16,100 Kshatriya maidens and confined them in his palace. These maidens mentally prayed to attain Sri Krishna as their spouse. Answering their prayer, Sri Krishna had them all sent to Dwaraka. With this addition to his eight principal consorts, the Lord had 16,108 consorts.

Narada felt eager to know how the Lord lived with all his consorts. Full of curiosity, he visited Dwaraka. He found a row of 16,000 [and odd] similar palaces – one for each consort! Entering one of them, Narada saw the Lord seated with Rukmini. On seeing the divine sage, the Lord immediately rose from his seat and installed Narada on His own seat. He washed the sage’s feet and sprinkled that water on His head.

On entering another consort’s mansion, Narada was astonished to see the Lord here too, playing dice with His consort. Here, too, on seeing the sage, the Lord stood up, offered him a seat and worshipped his feet. On entering a third mansion, Narada saw Sri Krishna fondling his infant sons. In yet another mansion, he found the Lord at his daily worship, and so on.

Full of wonder, Narada prayed to the Lord, “O Lord, I have now seen your wonderful powers of Yoga. Pray, give me leave to go.” The Lord replied:

ब्रह्मन् धर्मस्य वक्ताहं कर्ता तदनुमोदिता ।

तच्छिक्षयन् लोकमिममास्थित: पुत्र मा खिद: ॥

śrī-bhagavān uvāca

brahman dharmasya vaktāhaṁ

kartā tad-anumoditā

tat-shikṣayan lokam imam

āsthitaḥ putra mā khidaḥ

SB 10.69.40

Word-by-word meanings: śrī-bhagavān uvāca — the Supreme Lord said; brahman — O brāhmaṇa; dharmasya — of Duty; vaktā — the speaker; aham — I; kartā — the executor; tat — of it; anumoditā — the sanctioner; tat — it; śikṣayan — teaching; lokam — to the world; imam — in this; āsthitaḥ — situated; putra — O son; mā khidaḥ — do not be disturbed.

Translation: The Lord said: O Brāhmaṇa (Narada), I am the speaker of Dharma, its performer and sanctioner. I observe religious principles to teach them to the world. Therefore, my child, so do not be disturbed.

Thus, the Lord practices what He preaches. When He is in the role of a householder, He Himself teaches the world, through His own example, about the Dharma (duties) of the householder.

There are several other great works associated with sage Narada. The Narada Purana is one of the eighteen major Puranas. This Purana is in the form of a dialogue between Narada and his brother Sanatkumara, in which Narada explains to Sanatkumara, a number of esoteric truths like the origin of the universe, the geography of Bharatavarsha, the story of Markandeya, different Vratas, Yugas, Tithis, and so on.

Narada is the author of the Narada Bhakti Sutra, in which he explains the path of Bhakti (devotion) to Vyasa.

The Narada Pancharatra, compiled by Vyasa, it is an explanation by Lord Siva to Narada on transcendental knowledge.

May the blessings of divine sages like Narada be upon all.

INTERESTING TRUTHS FROM SRIMAD BHAGAVATAM 9 - THE DIVISION OF TIME

2020-12-08T07:17:00.007-08:00

Many readers might be familiar with the Sankalpa Mantras chanted before the start of any Puja, “Shube shobane muhurte, adya Brahmana, dvitiya parardhe, Shweta Varaha kalpe, Vaivasvata manvantare, ashtavim shatime kaliyuge pratama paade, …” Ever wonder what this means? This brief article provides an explanation

Srimad Bhagavatham defines the various divisions of Kala (time) from the smallest to the greatest, in great detail.

The minutest particle of material substance (which cannot be further divided) is called Paramanu. Two Paramanus make one Anu. Three Anus make a Trasarenu. A Trasarenu is one of the tiny specks that can be seen floating in a sun-beam that enters a room.

The measure of time taken by the sun to flit across a Paramanu is also called a Paramanu. The time taken by the sun to flit across 3 Trasarenus is called a Truti. From here, bigger units are time are defined. The divisions of time as defined in the Bhagavatam are shown in the table below:

Definition / description	Name of the Unit of Time
Time taken by the sun to flit across a Paramanu (smallest unit of material substance)	Paramanu
Time taken by sun to flit across 3 Trasarenus	Truti
100 Trutis	Vedha
3 Vedhas	Lava
3 Lavas	Nimesha (twinkling of an eye)
3 Nimeshas	Kshana
5 Kshanas	Kashtha
15 Kashthas	Laghu
15 Laghus	Nadika (Nazhika) (24 minutes)
2 Nadikas	Muhurtha (48 minutes)
6 or 7 Nadikas (depending on whether the day or night is short or long). A Prahara is one quarter of a day or night of humans	Prahara
Each day and night has 4 Yaamas each	Yaama (3 hours)
30 Muhurthas	Day + Night (24 hours)
15 days	Paksha (Fortnight)
2 Pakshas (1 human month = 1 day and night of the Pitrus or ancestors. Thus, one year of the Pitrus is 30 human years)	Masa (Month)
2 Masas	Ritu (Season) (there are 6 Ritus)
6 Masas	Ayana (there are 2 Ayanas – Uttarayana and Dakshinayana)
2 Ayanas (An Ayana or 6 human months equals one day and night of the Devas. Thus, one year of the Devas is about 360 human years)	Samvatsara (Year)
17.28 lakh human years	Satya Yuga (Krita Yuga)
12.96 lakh human years	Treta Yuga
8.64 lakh human years	Dvapara Yuga
4.32 lakh human years	Kali Yuga
43.2 lakh human years (one cycle of the above 4 Yugas)	Charturyuga or Mahayuga
1 day of Brahma (432 crore human years). Another 1000 Mahayugas is 1 night of Brahma	1000 Mahayugas = 1 Kalpa
1 day and 1 night of Brahma. This is 2000 Mahayugas or 864 crore human years	2 Kalpas
Approx. 71 Mahayugas is called a Manvantara. Each Manvantara is ruled over by a Manu.	Manvantara (nearly 31 crore human years)
14 Manvantaras	Kalpa
Half life or 50 years of Brahma	Parardha
Life of Brahma (100 years). 2 Kalpas, i.e. 864 crore human years x 360 x 100 = 311 trillion human years (a trillion has 12 zeroes)	2 Parardhas = 1 Mahakalpa

During a Sankalpa for any Puja, we chant, “Shube shobane muhurte, adya Brahmana, dvitiya parardhe, Shweta Varaha kalpe, Vaivasvata manvantare, ashtavim shatime kaliyuge pratama paade, …” We can understand the meaning of the Sankalpam with the help of the table given above, and the explanations below:

Thus, the life of Brahma is about 311 trillion human years. According to some sources, the current Brahma is the seventh Brahma. We are in the current Brahma’s Dvitiya Parardha (second 50 years).

One day of Brahma is called a Kalpa (432 crore human years). Brahma’s night is of a similar duration. The name of the present Kalpa is Shweta Varaha Kalpa.

A Kalpa is divided into 14 Manvantaras. Thus, each Manvantara has nearly 31 crore human years. Each Manvantara has a Manu (ruler). The current Manvantara is called Vaivasvata Manvantara and the current Manu is Vaivasvata (son of Vivasvan).

A Manvantara has 71 Mahayugas. In the current Vaivasvata Manvantara, we are in the Kaliyuga of the 28^th Mahayuga. We are in the first quarter of the present Kaliyuga. Some scholars calculate that the present Kaliyuga is only about 5,000 years old. The total duration of a Kaliyuga is 4.32 lakh human years. Thus, we have some way to go before the present Kaliyuga ends.

Every Samvatsara (year) has a name. There are 60 Samvatsara names beginning with Prabhava and ending with Akshaya. The year 2020-21 CE is called Shaarvari, which is the 34^th in this order. After the end of every 60 years, the cycle begins again.

The six Ritus (seasons) are Vasanta, Greeshma, Varsha, Sharad, Hemanta and Shishira.

Thus, the division of time according to our Sanatana Dharma is most elaborate, scientific and accurate.

REFERENCES:

1. SB 3.11

2. https://www.quora.com/What-is-Manvantara-Kalpa-and-Yuga-in-Hinduism-Which-Yuga-Kalpa-and-Manvantara-are-going-on-now (last checked 8 Dec 2020)

3. https://www.quora.com/What-is-Kalpa-Manvantara-and-Yuga-in-Hindu-mythology (last checked 8 Dec 2020)

4. http://www.ahladam.com/en-US/devotional/puranas/skanda-purana.php/23 (last checked 8 Dec 2020)

5.https://en.wikipedia.org/wiki/Kalpa_(aeon)#Cycles_greater_than_Kalpa (last checked 8 Dec 2020)

6. https://en.wikipedia.org/wiki/Manu_(Hinduism)#Vaivasvata_Manu (last checked 8 Dec 2020)

7. https://en.wikipedia.org/wiki/Samvatsara (last checked 8 Dec 2020)

STORIES FROM SRIMAD BHAGAVATAM 8 - THE STORY OF VYASA

2020-12-06T05:26:00.005-08:00

The great sage Vyasa is the son of sage Parasara and Satyavati. According to Srimad Bhagavatam, Vyasa is an Avatara (incarnation) of Maha Vishnu Himself. Another name for Vyasa is Krishna Dvaipayana because of his dark complexion (Krishna means black), and because he was born on a Dvipa (island). He is also known by the name Badarayana, because he lived under a Badari tree (Badari is the jujube fruit, known as Ber in Hindi and Bor in Marathi).

Surprisingly, despite the superhuman work done by Veda Vyasa, not much is known about his own personal and family life. However, his work speaks volumes about him.

Vyasa’s illustrious genealogy can be seen in the Purva Bhaga (prelude) of the Vishnu Sahasranamam, which occurs in the Mahabharata. It says:

व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम्

पराशरात्मजं वन्दे शुकतातं तपोनिधिम् ॥

Vyasam Vasishtha naptaram

Shakte pautram akalmasham

Parashara-atmajam vande

Suka taatam taponidhim

(Source: Vishnu Sahasranama - Purva Bhaga)

Word by word meaning: Naptara – Great grandson; Pautra – grandson; akalmasham – without fault, impeccable; Aatmaja – Son; Taata – Father; Vande – I praise/offer my obeisance; Nidhi – treasure; Tapo – tapas/austerities

Overall Meaning: Vyasa is the great-grandson of Vasishta and the grand-son of Sakti. He is the son of Parashara and the father of Suka. I offer my obeisance to that Vyasa who is free from all defects and is a treasure of austerities (Tapas).

Vyasa’s wife was Pinjala, the daughter of sage Jabali. Their son was the great Suka, who related the Bhagavatam to king Parikshit during the last seven days of Parikshit’s life, thereby enabling the king to attain Moksha (liberation). It was Vyasa who, having heard the Srimad Bhagavatam from sage Narada, narrated it to Suka.

If the Vedas - which are the very Pramana (basis) of Sanatana Dharma – have not been completely lost to us today, the credit goes to Vyasa.

Vyasa knew that the chanting of the Vedas and Vedic Yagnas (sacrifices) are the purifiers of humans and the world. In the earlier Yugas (ages), there were Vedic scholars who were masters of the entire Veda. As time went by, people were losing the capacity to master the entire Veda. In order to preserve the Vedas, Vyasa categorized the Vedas into four branches – the Rig, Yajur, Sama and Atharva Vedas.

Vyasa taught one each of the four branches of the Veda to different disciples so that all the branches would be thus preserved. He taught the Rigveda to Paila. Sage Jaimini was the first to learn the Samaveda. Vaisampayana mastered the Yajurveda. Sage Sumantu was taught the Atharvaveda.

It is for this monumental work that Vyasa is also known by the name Veda Vyasa.

Vyasa is the author of the Mahabharata and the eighteen major Puranas including Srimad Bhagavata Mahapurana. He also categorized the Itihasas (Ramayana and Mahabharata) and Puranas.

Another disciple of Vyasa - Romaharshana (the father of the Suta who recites Srimad Bhagavatam to Saunaka and other sages) - gained mastery over the Itihasas and Puranas.

Interestingly, in both the Mahabharata and in Srimad Bhagavatam, Vyasa is the author of these works as well as a character in them – just as Valmiki is the author of, as well as a character in, the Ramayana. When Vyasa wanted to compose the Mahabharata, he sought a good scribe who could write down the great work perfectly and with the same speed at which Vyasa composed them in his head. He requested Lord Ganapathy to be his scribe. Ganapathy agreed, but on one condition, “You should not stop dictating till the work is complete”, He said. Vyasa smiled and agreed, but in turn, put forth a condition of his own. “You must understand each Shloka perfectly before writing it down”, said Vyasa. Ganapathy agreed. The great sage started dictating and Ganapathy started writing. At times, when Vyasa dictated a complex Shloka, Ganapathy would pause for a few moments to reflect on its meaning. This time would be used by Vyasa for composing more Shlokas in his head. This is the way the great epic – which is the longest poem in the world with about one lakh Shlokas – came to be written.

In the Mahabharata, Vyasa appears on the scene from time to time to provide his wise guidance and solace. His ability to look into the future is evident from the following event: at the time of the death of Pandu, the younger brother of the blind Dhritarashtra, Yudhishthira was but sixteen years old. The royal family and the entire kingdom were plunged in grief. At this moment, Vyasa appears on the scene. He advises his mother Satyavati (who was the queen-mother, having been married by king Santanu) and her aged daughters-in-law Ambika and Ambalika (mothers of Dhritarashtra and Pandu respectively), “So far, the years have passed pleasantly, but the future holds much sorrow. You need not experience the tragedies that the future has in store. It will be good for you if you leave the kingdom and spend the rest of your lives in a prayer and peace in a hermitage in the forest.” Heeding Vyasa’s advice, the aged queens spent the rest of their lives enjoying the peace and bliss of Vanaprasthashram (a life of prayer and devotion in the forest) and were spared the sorrows of their children and grandchildren.

Before the Mahabharata war began, it was Vyasa who blessed Sanjaya with Diva-drishti (divine sight or clairvoyance). As a result, Sanjaya was able to witness the war and relate the proceedings to his master, the blind king Dhritarashtra.

At the end of the Mahabharata war, when Dhritarashtra was grief-stricken at the death of all his sons, Vyasa consoles him saying, “Do not grieve. You know that all beings that are born must die one day. This great battle came to reduce the burden of the earth as I have heard from Lord Vishnu Himself. From now onwards, look upon Yudhishthira as your son and you will be able to bear your grief.”

Despite having always adhered to Dharma (righteousness) and won the war against the wicked Kauravas, the soft-hearted Yudhishthira was greatly pained at the thought of all his kinsmen having been killed. He was full of remorse. He thought of himself as a sinner and wanted to go to the forest to perform penance. At this moment, it was Vyasa who consoled him and explained a king’s duty to Yudhishthira, and persuaded him to rule the kingdom.

Fifteen years passed under king Yudhishthira’s reign. Yudhishthira treated his old uncle Dhritarashtra and his aunt Gandhari with utmost respect and tenderness. One day, Dhritarashtra told Yudhishthira, “My son, I have spent fifteen happy years with you. You have treated me most lovingly. Your aunt and I are now old. Following the Shastras, we wish to retire to the forest and spend the rest of our days as Vanaprasthas (denizens of the forest), in prayer and penance.

The noble Yudhishthira was shocked at these words. He could not bear the thought of allowing his old, blind uncle to go to the forest. At this juncture, Vyasa appears again and counsels Yudhishthira, “Do what Dhritarashtra desires. Let him leave the worries of the world behind and spend his last days in peace and prayer.” Thus, again shown his duty by Vyasa, Yudhishthira agreed.

Veda Vyasa’s far-sightedness is evident from his monumental efforts to preserve the Vedas. In their original form, the Vedas were very voluminous. Men were getting duller and duller with each passing generation. The categorization of the Vedas by Vyasa and the further sub-categorization by his disciples has helped to preserve at least some of the branches of the Veda till today.

The sages who received the four branches of the Vedas, their disciples and their pupils’ pupils further divided the four main branches into sub-branches. Thus, Rigveda has five branches – Shaakala, Bhaashkala, Aashvalaayana, Shaankhaayana and Mandukayaana Shakas. Out of this only the Shaakala Shakha survives today. Yajurveda is further divided into Krishna (black) Yajurveda and Shukla (white) Yajurveda. Both of these have further sub-branches. The Shukla Yajurveda has two branches – Madhyandiniya and Kanva Shakhas. Krishna Yajurveda has four Shakhas – Taittirīya, Maitrayani, Charaka-Katha and Kapisthala-Katha Shakhas. Samaveda has Kauthuma, Jaiminya and Ranayanya Shakhas. Atharvaveda has Shaunaka and Pippalada Shakhas. Many Shakhas have been lost to us. For example, it is believed that Samaveda originally had a thousand Shakhas, of which only three survive today. Thus, only a small fraction of the original Shakhas of the Vedas remain today.

Unfortunately, several of the sub-branches are not extant today. A large part of this treasure has been lost to the world. If it were not for this stupendous effort by Vyasa, the entire Vedas may have been lost today.

Modern-day sages such as Pujya Sankaracharya Sri Chandrasekharendra Sarasvati Mahaswami of Kanchi, the Sringeri Jagadgurus and several others have made tremendous efforts to protect, preserve and propagate the study of the Vedas.

The Vedas are the very foundation of our Sanatana Dharma. Without the Vedas there will be no Sanatana Dharma. As followers of this great Dharma, it is our foremost duty to do everything we can to preserve the Vedas. First of all, we must learn and especially encourage our youngsters to learn the Vedas. Secondly, we must respect and support Veda Pathashalas (Vedic schools) and Veda Pundits (Vedic scholars) in every way we can.

The study of Srimad Bhagavatam (written by Vyasa) and the Bhagavad Gita (which is part of the Mahabharata – also written by Vyasa) are also considered to be equally efficacious in helping the seeker along on the path to Moksha (liberation).

Here’s the story of how Vyasa came to compose Srimad Bhagavatam. Vyasa’s son Sri Suka was a great Yogi and realized soul right from birth. One day, the boy Suka left home and started walking towards the forest. Vyasa followed him out of attachment for his son.

On the way, there was a pond in which several ladies were bathing. When Suka passed by, he did not seem to take notice of them, neither were the ladies bothered by his presence. However, when Vyasa came along in a few moments following his son, the ladies immediately covered themselves.

Puzzled at this, Vyasa asked the ladies the reason for their apparently strange behavior. The ladies explained, “O Sage, your son has realized his oneness with God or Brahman. In his mind, there is no body-consciousness and therefore no distinction between the sexes and no trace of lust. In your case, great though you may be, you are still conscious of the difference of sex.”

Pondering over what the ladies had said, Vyasa felt a great feeling of depression coming over him. “I have studied and categorized the Vedas and written the Mahabharata which teaches everybody about Dharma. I have been blessed with uncommon knowledge. In spite of achieving all this, it appears that I have not realized my true nature (oneness with God or Brahman).”

At this moment, Narada appeared and advised Vyasa, “Concentrate your mind and recall the great deeds and glory of the Lord. No evil can ever befall one who adores the lotus-feet of Sri Hari.”

Vyasa followed Narada’s advice and composed a great work recounting the exploits and glory of the Lord. It is thus that Srimad Bhagavatam came into being. This sacred work tells the stories of the Lord in his various Avataras. Especially, the Lord’s Avatara as Sri Krishna is dealt with at great length. Vyasa was able to get rid of his depression and gain immeasurable bliss by composing Srimad Bhagavatam.

Among the other great works of Vyasa are the Brahma Sutras (a text that systematically summarizes the philosophy and spiritual ideas of the Upanishads, and Yoga Sutra Bhashya (a commentary on sage Patanjali’s Yoga Sutras).

Such monumental work cannot be achieved by a mere mortal. Not surprisingly, Srimad Bhagavatam itself says that Vyasa is an Avatara of Maha Vishnu: तत: सप्तदशे जात: सत्यवत्यांपराशरात् । चक्रे वेदतरो: शाखा द‍ृष्ट्वा पुंसोऽल्पमेधस: ॥ tataḥ saptadaśe jātaḥ

satyavatyāṁ parāśarāt

cakre veda-taroḥ śākhā

dṛṣṭvā puṁso ’lpa-medhasaḥ

(SB 1.3.21)

Meaning: Then, in the seventeenth incarnation of the Lord, Sri Vyasa was born to Satyavatī and Parasara Rishi. Vyasa divided the one Veda into several branches, seeing that the people in general were of poor intelligence.

Vyasa is counted among the seven Chiranjeevis (immortals). The others are Aswatthama, Mahabali, Hanuman, Vibhishana, Kripacharya and Parasurama. The sage Markandeya is counted as the eighth Chiranjeevi. अश्वत्थामा बलिर्व्यासो हनुमांश्च विभीषणः। कृपः परशुरामश्च सप्तैते चिरंजीविनः॥ सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम्। जीवेद्वर्षशतं सोपि सर्वव्याधिविवर्जित:।। >Aswatthama Bali Vyasa Hanuman cha Vibhishana

Kripa Parasurama cha Sapta-etat Chiranjeevinah

Sapta-etaan samsmaren-nityam Markandeyam atha ashtamam

Jeevet varsha shatam sah api sarva vyadhi vivarjita

(Sapta Chiranjeevi Shloka)

Meaning: Aswatthama, Mahabali, Vyasa, Hanuman, Vibhishana, Kripacharya and Parasurama are the seven Chiranjeevis. Markandeya is counted as the eighth. One who remembers them daily [by chanting this Shloka] will live a hundred years and will be free from disease.

Let us pray to Veda Vyasa to bless us with an interest in the Vedas, and the opportunity to learn at least a little drop from the ocean of the Vedas. Learning and studying the Vedas and teaching the same to others is the best way to honor the great sage Veda Vyasa. Our land Bharatavarsha is blessed because it is the land of sages like Vyasa.

This story is based on Srimad Bhagavatam Book 1, Chapter 4, Verses 19 to 24; and relevant portions from the Mahabharata.

STORIES FROM SRIMAD BHAGAVATAM 7 - TWENTY-TWO AVATARAS OF MAHA VISHNU

2020-11-23T03:25:00.002-08:00

Most people have heard of Dasa Avatara – the ten incarnations of Maha Vishnu, but did you know that the Lord has several Avataras in addition to these ten? Srimad Bhagavatam describes twenty-two Avataras:

1. The Kumaras (Sanaka, Sanatana, Sanandana and Sanatkumara). They are child-sages who are Manasa Putras (mind-born sons) of Brahma.

2. Varaha or the divine boar who lifted the earth when it had sunk to the depth of the ocean.

3. Narada the celestial sage

4. In His fourth Avatara, the Lord appeared in the dual form of the two sages Nara and Narayana, who practiced severe Tapas (austerities). It is believed that the same Nara and Narayana in their next birth were born as Arjuna and Sri Krishna respectively.

5. Sage Kapila, who taught the Sankhya system of philosophy.

6. Dattatraya, the son of Anasuya (sage Atri’s wife). Dattatraya was a joint Avatara of the Trimurtis Brahma, Vishnu and Siva.

7. Yagna, the son of Prajapati Ruchi and his wife Akuti. He held the position of Indra during the first Manvantara presided over by Swavambhuva Manu.

8. Rishabha Deva, the son of king Nabhi and his wife queen Meru Devi. In this Avatara, the Lord taught, by his own example, the mode of life of the Paramahamsas – fully enlightened souls who have controlled their senses and attained perfection.

9. King Prithu, who made the earth yield her products like crops, plants and trees. One of the names of the earth is Prithvi. This name is derived from Prithu.

10. Matsya, the divine fish. At the end of the Chaakshusha Manvantara, when the three worlds were being submerged by the ocean, the Lord took the form of a fish and rescued Vaivasvata Manu (who presides over the present Vaivasvata Manvantara) by placing him on the earth which had taken the form of a boat.

11. Kurma, the tortoise. When the Devas (gods) and Asuras (demons) churned the ocean for nectar, the Lord took the form of Kurma and supported Mount Mandhara (which was used as the churning stick) on his back.

12. In his twelfth Avatara, the Lord appeared in the form of Dhanvantari, who emerged from the ocean with a jar full of nectar.

13. Mohini, the beautiful woman. Mohini gave the Devas the nectar to drink, while she kept the Asuras spellbound with her beauty. Lord Ayyappa (also known as Dharma Sastha) is the son of Siva and Mohini. This is why Ayyappa is also known as Hariharaputra. Hari is Vishnu, Hara is Siva and Putra is son.

14. Narasimha, the man-lion who killed the wicked Asura Hiranyakashipu.

15. Vamana, the dwarf who visited the sacrifice of the Asura king Bali and asked for three paces of land. In one pace or step, he covered the entire earth. In the second step, he covered the heavens. Bali asked the Lord to place his foot on his head for his third step. Vamana placed his head on Bali’s head, thereby sending Bali to Patala Loka (the nether world), where Bali rules till today.

16. Parasurama, the wielder of the axe. When the Kshatriyas became arrogant and hostile towards the Brahmanas, Parasurama was enraged and wiped out the Kshatriya race from the earth as many as twenty-one times.

17. Vyasa, the son of sage Parasara and Satyavati. Finding people to be of poor intelligence (and hence incapable of studying the entire Veda), Vyasa divided the Vedas into four branches – the Rig, Yajur, Sama and Atharva Vedas. He assigned each branch to different Rishis so that all the branches would be thus preserved. Vyasa is the author of the Mahabharata and the eighteen major Puranas including Srimad Bhagavata Mahapurana.

18. Rama, the son of Dasaratha. In this Avatara, the Lord rids the earth of Ravana and many other Rakshasas. Rama is known as Maryada Purushottama – one who adheres to Dharma, duty and righteousness at all costs. In Rama Avatara, the Lord teaches the world, through His own example, how the ideal son, ideal brother, ideal friend, ideal king and ideal husband should live. In short, Rama is an ideal human being, an example for us all.

19. Balarama, the elder brother of Sri Krishna.

20. Sri Krishna, who rid the earth of its burden of Asuras and villains like Kamsa, Sisupala and many others. Sri Krishna gave us the divine Bhagavad Gita. Krishna Avatara is dealt with in detail in Srimad Bhagavatam.

21. Buddha. Srimad Bhagavatam was written thousands of years before the birth of Buddha, but it predicts the birth of Buddha.

22. Kalki. Srimad Bhagavatam says that, towards the end of the present Kali Yuga, rulers will mostly turn into robbers [we seem to be well on our way in this regard]. Maha Vishnu will be born as Lord Kalki, son of a Brahmana named Vishnuyasha, to redeem the world from the evils of the Kali age.

Look at the mercy and love the Lord has for his devotees. It is to redeem the sufferings of his devotees that the Lord descends upon earth from time to time.

Sri Krishna Himself says:

Paritranaya sadhunam

Vinasaya cha duskrtam

Dharma-samsthapanarthaya

Sambhavami yuge yuge

(Bhagavad Gita 4.8)

Meaning: “In order to deliver the good and pious and to destroy the wicked, as well as to reestablish Dharma, I advent Myself age after age.”

(SB 1.3.6 to 25,)

STORIES FROM SRIMAD BHAGAVATHAM - 6: THE STORY OF DHRUVA

2020-11-11T03:39:00.000-08:00

Long ago, there lived a king named Uttanapada. He had two wives – Suniti and Suruchi. Suruchi, the younger queen, was more beloved to the king.

Suniti had a son named Dhruva. Suruchi also had a son, named Uttama. When the boys were very small, one day, the king was fondling Uttama, who was seated on his lap. Seeing this, little Dhruva too wanted to climb on his father’s lap. Suruchi – Dhruva’s step-mother – who was nearby, pushed the child away, saying spitefully, “You are fit neither to sit on the royal throne, nor on the king’s lap, because you were not born to me. If you wish to sit on the king’s throne, pray to God that you may be born from my womb.”

The child, hurt by the cruel words of his step-mother, ran crying to his own mother. The good Suniti tried her best to console her son. She was helpless because it was Suruchi who enjoyed the king’s favour. Suniti told Dhruva, “Have no evil thoughts about others, even if they hurt you. Pray to the lotus-feet of Maha Vishnu. He will surely wipe out your sorrow.

Hearing his mother’s words, the child Dhruva – who was only five years old at that time – left his father’s palace. Coming to know this, the celestial sage Narada met him on his path and said, “I can understand that you feel hurt by the words of your step-mother, but you are a small child. Your age is that of play. Go back to the palace and to your father. When you are older, you can devote your time to devotion and austerities.”

Dhruva said, “I have no ill-will against my step mother or anyone else. O great Sage, tell me a way to attain a place which is the highest in the three worlds, and which has not been attained by anyone else before.”

Narada, who had been testing the boy, was pleased to hear his words. He told the child, “Go to Madhuvana (a place near Mathura, the birth-place of Sri Krishna) on the banks of the river Yamuna. There, bathing three times a day in the Yamuna, you must control your breath, senses and mind and contemplate (meditate) with a steady mind on Sri Hari. Imprint on your mind, the Lord’s charming form – His resplendent smiling face, cloud-complexion, His four arms adorned with the conch, discuss, mace and lotus, a crown on His head, ear-rings shaped like alligators, the Kaustubha gem around His neck and His yellow silken robes. By constantly thinking of this form of the Lord, it will be fixed on your mind and you will be able to meditate without interruption.”

Narada imparted the sacred Mantra “Om Namo Bhagavate Vaasudevaya” to Dhruva. He asked Dhruva to repeat this Mantra while meditating on the Lord. As instructed by Narada, the little boy proceeded to Madhuvana.

Narada made his way to king Uttanapada’s palace. Seeing the king in a sad mood, Narada asked, “O King, why are you so sad?” The king replied, “O Sage, I have committed a grave sin. I have exiled my son, a mere child of five years. Wicked as I am, I did not allow him to sit on my lap. Upset with this, he has left the palace and gone to the forest. He may be tired, famished and even eaten up by wild animals. It is all my fault. What a sinner I am!”

Narada consoled the king saying, “Do not grieve for your son. He is protected by the Lord. He will return before long. His greatness and will enhance your reputation and his glory will be known in the whole world.”

Meanwhile, Dhruva spent his time in the forest performing severe austerities with utmost devotion. He meditated, worshipped the Lord with pure water, fruits and Tulsi leaves. He lived on fruits alone, and that too once in three days. Gradually, he stopped even this food, and spent all his time in meditation and the worship of Vaasudeva (Sri Krishna).

Several months passed this way. The Lord, pleased with his devotee, flew to Madhuvana on the back of Garuda (His eagle). Dhruva saw that the Lord’s brilliant form as described by Narada, that had been imprinted on his heart through constant meditation, now stood before him. Struck with awe, Dhruva prostrated himself before the Lord.

Sri Hari blessed the boy saying, “O child, I am pleased with your devotion. I grant to you a position which has never been attained by anyone else – that of the Pole Star (North Star). The planets and other stars revolve around it. May prosperity be with you. Here on earth, when your father retires to the forest handing over the kingdom to you, you will rule with righteousness for many years.”

Having thus blessed Dhruva, the Lord returned to Vaikuntha. Dhruva stood gazing in wonder for some time. He then started on his way back to his father’s kingdom. King Uttanapada, on hearing that Dhruva was coming back, rushed out of the palace along with his wives, ministers and others. On seeing Dhruva, the king was overpowered with affection and held him in a tight embrace.

Dhruva bowed at his father’s feet and received his blessings. Next, the boy bowed at the feet of both his mothers. His step-mother Suruchi, who had since repented her cruel behavior and was filled with remorse, lifted up the child and blessed him. His own mother Suniti was choked with emotion due to happiness. She just held him close to her, tears flowing from her eyes. Next, Dhruva hugged his brother Uttama. All the citizens came out to give a warm welcome to their little prince.

After some years, king Uttanapada, seeing that Dhruva had not only come of age but also won the esteem of the ministers and the people through his virtues, made Dhruva the king and retired to the forest to spend the rest of his days remembering God.

Dhruva ruled the kingdom, always adhering to Dharma (righteousness). The period of his reign was one of peace, prosperity and plenty for all the people in his kingdom. After ruling justly and wisely thus for many years – like his father before him – Dhruva handed over the throne to his son Utkala and headed for the forest to spend his days in the contemplation of the Lord.

As he had done as a boy, he again sat with his breath, senses and mind in complete control and fixing his mind on Maha Vishnu. When he was in that state, two attendants of the Lord arrived there in a divine Vimana (aerial car). They greeted Dhruva and said, “O King, through your virtuous life, you have earned a place in Vaikuntha (the realm of Sri Hari). The Lord Himself has sent us to take you to his abode.

Dhruva bowed before them and boarded the Vimana. As they were about to take off, Dhruva thought of his mother Suniti and said to himself, “Shall I have to proceed to the Lord’s above leaving my poor mother behind?” The Lord’s attendants could read his thoughts. They pointed out to him, his mother on another Vimana ahead of them, also on her way to the same destination.

Dhruva reached the Lord’s abode. It is said that through Sri Hari’s grace, Dhruva eternally shines as the pole star or north star in the sky.

Srimad Bhagavatam itself says that those who hear the “Dhruva Charitam” (story of Dhruva) with devotion are blessed with prosperity, fame, long life and heavenly bliss.

What are the lessons we can learn from Dhruva’s story? First of all, look at Dhruva’s pure and forgiving heart, right from childhood. In spite of the cruel treatment by his step-mother, he bears no ill-will towards her. When Sri Hari offered him a boon, he did not ask for Suruchi to be punished. Let us all cultivate a pure heart and forgiveness like Dhruva.

Dhruva also teaches us how to worship God. Notice how, even as a mere boy of five years, he worshipped and meditated on the Lord with his mind fixed entirely on the Lord, practicing severe austerities. It was not mere external worship. We, too, must learn from Dhruva, to fix our mind on God while praying to him. Mere external offering of flowers or other materials of worship – while our mind wanders here and there - is of no use. We must give our mind and heart to God.

The biggest lesson from Dhruva’s story is that the Lord never forsakes his genuine devotees. If we seek God with full Shraddha (faith) and Bhakti (devotion) like Dhruva, He will definitely answer our prayers. May we all develop this unshakeable faith in the Lord.

This story is based on “Dhruva Charitam”, Srimad Bhagavatam Book 4, Chapters 8 to 12.

Vedic Literature

2020-11-08T22:47:00.004-08:00

Vedic Literature is the oldest layer of Sanskrit language. The word Veda has come from the Sanskrit verb विद् meaning 'to know'.

Vedas are also known as Shruti (श्रु-to hear).

Vedic Literature has been nurtured by sages and has been passed on to the future generations through oral tradition.

Vedas are also called Samhita

Sage Vyasa is known as the compiler of the Samhitas.

The four Vedas are Rigveda,Yajurveda,Samaveda and Atharvaveda.

These texts consist of benedictions and mantras, and also describe about various rituals, ceremonies, sacrifices, etc.

The Vedic texts are said to have no creator except Brahma. Hence this is called अपौरुषेय (not created by anyone).

Vedas were not created by one person at a particular time. It was a continuous process.

Vedas were found in a written form once the compilation of the Vedas was done.

There are many opinions regarding the exact dates of the Vedas, however some roughly state the date to be around 1700-1100 BC.

Many philosophers such as Lokmanya Tilak, Max Mueller and many more have stated their opinions regarding the date of the Vedas.

However what is most important is to preserve whatever treasure is available to us now and also pass it on to the future upcoming generations, so that our rich Vedic Literature is known by each and every one in the coming times too.

Some briefing of the four Vedas-

1-Rigveda- It is the most ancient text and is of utmost importance in vedic literature.Mantras are called Ruchas (ऋचा)in Rigveda which are further divided into Mandalas.Many deities have been praised in the Rigveda. Rigveda contains 1028 hymns. There are five branches of Rigveda Samhita namely- Shaakalashakha, Bhaashkalashakha, Aashvalaayanashakha, Shaankhaayanashakha, Mandukayaanashakha. Out of this only the Shaakalashakha is available today. The priest of Rigveda is called Hota.

2- Yajurveda-This is a text compiled, stating the knowledge of worship. It is divided into two groups namely- Shuklayajurveda and Krishnayajurveda.The priest of Yajurveda is Advaryu.

3.Samaveda-This text contains melodies and the chants are musical. There are in all 1875 verses in Samaveda. The three branches of Samaveda are- Kauthumeeyashakha, Ranayaneeyashakha and Jaimeeneeyashakha.The priest of Samaveda is called Udgaata.

4. Atharvaveda- This is the last of the four Vedas and said to be modern in nature as compared to the other three Vedas. This treatise is known as the Veda of magical formulas and contains information about various surgeries, remedies from medicinal herbs, black magic related information, etc.

It is divided into Pippalaadashakha and Shaunakaakhyashakha.The priest of Atharvaveda is called Brahma.

STORIES FROM SRIMAD BHAGAVATAM - 5: JADABHARATA (PART 2)

2020-10-30T23:25:00.008-07:00

CONTINUED FROM PREVIOUS STORY - (Sage Bharata, on account of his excessive attachment to a deer, was born as a deer in his next life. After his deer-life, he was born as the son of a Brahmana. He remembered his previous two births. He was afraid that, in this birth too, if he fell prey to attachment, he would have a similar fall. To avoid attachment, he pretended to the world to be a dull and stupid fellow. With his mind, he firmly clasped the Lord’s lotus-feet.)

Because the world took him for a dull-witted person, he was known as Jadabharata (Jada in Sanskrit means dull or idiotic). After the death of his father, Jadabharata’s brothers as well as other people in the neighbourhood took advantage of him. As he was muscular and well-built, they made him work in the fields and extracted all kinds of hard labour from him. Jadabharata never complained. He did any work that was given to him, with or without wages. Often, he was given burnt or spoiled food by his own brothers, which he ate without complaining.

Because of the merit earned in his previous births, Jadabharata was a realized soul in his present life right from birth. He had realized his oneness with the all-blissful Self and never identified himself with the body. Such a realized soul is never affected by the pairs of opposites like honor and ignominy, heat and cold, and so on. He used to move around wearing a dirty loin-cloth.

One day, a gang of thieves, who were planning to sacrifice a human being to Goddess Bhadrakali, saw Jadabharata. Finding him healthy and faultless in every limb (and thus most suitable for the sacrifice), they bound him with a rope and took him to the temple of the Goddess. They gave him a bath and decked him with a new cloth, jewels, sandal paste and flowers to prepare him for the sacrifice. After this, one of the thieves, who was officiating as the priest, took a sharp and fearful sword in his hand and was about to behead Jadabharata in order to sacrifice him to the Goddess.

Jadabharata sat calmly in the midst of all this. He never identified himself with the body, and he had no fear of the body getting injured or even killed. Suddenly, Goddess Bhadrakali suddenly emerged from the image. She assumed a terrible form, snatched the sword from the thief’s hand and chopped off the heads of all the thieves.

God ever protects devotees who have surrendered to Him and have actually achieved oneness with Him through non-identification with the lower self (body, mind and senses).

Jadabharata went on his way totally unperturbed. On the way, a king named Rahugana was being carried in a palanquin. Seeing Jadabharata’s strong and muscular body, the king’s attendants forcibly made him one of the bearers of the palanquin. The realized sage was now a palanquin-bearer!

After they had travelled a little distance, the king noticed that the gait of the other palanquin-bearers did not match the Brahmana (Jadabharata). As a result, the palanquin was borne irregularly. The king reproached the noble soul. He passed some sarcastic remarks, “You are neither stout nor muscular, and are obviously stricken with old age too. Is that why you are not able to lift the palanquin properly?” The king was mocking Jadabharata, who had a strong and young body. Rahugana threatened him with severe punishment.

To the great sage, who had completely conquered anger and pride and never identified himself with the body, the king’s insults and threats meant nothing. In fact, look at his great mercy – to the same king Rahugana who had just insulted and threatened him – Jadabharata explained the true nature of the Self.

“O King,” the sage said, “what you have just said (that I am not stout or muscular or old) is obviously true. Descriptions such as ‘old’, ‘young’, ‘stout’, ‘lean’ and so on pertain merely to this body, and not to the real Self, which is without any such attributes, and without beginning or end.” Out of compassion for the king, Jadabharata went on to explain in detail, the secret to Moksha (liberation).

On hearing Jadabharata’s words, the king immediately jumped down from the palanquin and fell at his feet. “Forgive me, O great Soul,” cried the king, “in my ignorance and false pride, I have committed the most heinous sin by insulting a realized sage like you. I had been living in ignorance all my life, but my ignorance has been rooted out by just an hour’s company with you!”

In this way, by the grace of Jadabharata, king Rahuguna’s ignorance was destroyed. The king realized the true nature of the Self. The glorious sage Jadabharata continued to roam the earth with a still mind that was not subject to the pull of the Indriyas (sense organs), till he cast off the body and became one with the Lord.

What can we learn from the sacred story of Jadabharata? The biggest lesson is that we must avoid falling into the trap of Moha (infatuation or delusion or over-attachment). As we saw, Bharata was completely free from evils like Kama (desires) and Krodha (anger), but, towards the end of his life, he gave way to Moha. He was infatuated with the little fawn to such an extent that he even forgot the purpose for which he had left his kingdom for a hermit’s life in the forest. He had become a hermit to spend his time in the worship of and contemplation on God, but Moha played a trick on his mind and made him stray from his real objective. Due to this, he had to suffer another birth – that too as a deer.

In some ways, Moha can be more difficult to detect and avoid than other enemies like Kama or Krodha, because it may not be as obvious. One has to know where to draw the line between being kind-hearted or humane and becoming infatuated to such an extent that one even forgets one’s purpose in life. Take the case of Bharata saving the drowning new-born fawn. Obviously, any kind-hearted person would save a fellow-creature. However, we must be careful to not let kind-heartedness, which is a virtue, turn into Moha or infatuation, which is a vice. Kindness does not bind us, whereas infatuation binds both the person who is infatuated and the one who is the object of infatuation.

The glorious life of Jadabharata is an inspiration to all those who seek Moksha or liberation. From his very birth, Jadabharata was clear that his one purpose in life was to attain Moksha. He remembered how he had once been tricked by Moha in a previous life. The noble, realized sage even pretended to be a dull, stupid person in order to avoid developing any kind of attachment.

The Bhagavatam says that whoever recites or listens to the story of Jadabharata will be blessed with longevity, prosperity, fame, heavenly bliss and even Moksha.

This story is based on Srimad Bhagavatam Book 5, Chapters 3 to 14

STORIES FROM SRIMAD BHAGAVATAM - 4: JADABHARATA (PART 1)

2020-10-28T03:53:00.002-07:00

In the days gone by, there was a good king named Nabhi. His queen was Merudevi. As they had no children, they prayed to Maha Vishnu. Their worship was pure-hearted. Pleased with their devotion, the Lord appeared before them and promised to be born as their son.

In due course, a son was born to Merudevi. The happy parents named him Rishabha. Rishabha (or Rishabhadeva), being an Avatara of Maha Vishnu Himself, was perfect and had full control over his senses. He had a majestic and strong personality.

When Rishabhadeva came of age, king Nabhi appointed him as the next king and, along with Merudevi, retired to Badarikashrama (Badrinath) to spend his remaining days in the worship of the Lord.

Rishhabhadeva was a royal sage. His wife was Jayanti. They had a hundred sons, of whom the eldest was named Bharata. Like his father, Bharata too was a perfect Yogi. It is after him that our land gets its name of Bharatavarsha.

Bharata and his brothers grew up to be young men of great virtue. One day, Rishabhadeva instructed his sons on path to Moksha. He then installed Bharata on the throne and left the kingdom.

Like his father Rishabhadeva and his grandfather king Nabhi, Bharata too was devoted to his duty. He ruled the kingdom justly and kindly and was loved by the people. Bharata’s wife was queen Panchajani. They had five sons. Bharata regularly worshipped the Lord through various Yagnas (sacrifices) prescribed in the Shastras (scriptures).

After thus ruling the kingdom adhering to Dharma and protecting his people for many years – as was the custom in those days – king Bharata handed over the kingdom to his sons and retired to the forest to lead a life of meditation and worship. He went a place called Salagramakshetra on the banks of the river Gandaki (in today’s Nepal). This river is famous for the Salagrama Silas (sacred Salagrama stones) which are worshipped as Lord Vishnu.

Bharata started living a life of solitude and prayer on the banks of the Gandaki. One day, while he was seated in prayer on the river bank, he saw a doe (female deer) come to the river to drink water. As it was drinking, it heard the loud roar of a lion. The timid doe was terrified. Overcome with fear, it tried to leap across the river.

Now, the doe was carrying an unborn young one it its womb. When it leapt in fear, the little fawn was discharged from the mother’s womb and fell into the water. The mother soon dropped down from fear and exhaustion and soon died.

Bharata, who had been watching, was moved with pity for the little motherless fawn. He saved it from the water and took it to his hermitage. He started caring for it like his own child. He would feed it, protect it, fondle it and carry it around. Day after day, his attachment to the little fawn grew. He treated it like his own child. He could think of nothing but his playful little pet all the time.

Gradually, Bharata started neglecting his prayers and worship. The king who had become a hermit in the forest to practice devotion and meditation, and attain spiritual enlightenment, had now forgotten all about this and spent all his time tending to the fawn and playing with it.

When the hour of Bharata’s death arrived, due to constant remembrance of the little deer during his lifetime, he left his body with the thoughts of the deer in his mind. Our scriptures say that our next life is determined by the thought that is uppermost in our mind during our last moments. Naturally, it is the thought that is in our mind most of the time during our lifetime that is most likely to be our last thought too.

Bharata, who had been thinking of nothing but the deer for quite some time, had the same thoughts (of the deer) during his last moments too. As a consequence, he was born as a deer in his next birth. However, the memory of his previous birth did not leave him.

The deer – that had been Bharata in its previous life – repented that, despite shaking off all attachments (of kingdom, sons, wealth and so on) and going to the forest with the intention of meditating on Lord Vaasudeva, he had strayed from his path due to his attachment to a deer. Bharata (now the deer) returned to the hermitage at Salagramakshetra and lived there in the midst of sages, awaiting the end of his deer-life. When the time of death came, he gave up his body in the sacred Gandaki river.

This, however, was not Bharata’s last birth. After the death of the deer, he was born as the son of a holy Brahmana. The boy, by the Lord’s grace, remembered his previous two births. He recalled how he had failed to get liberation from Samsara (the cycle of birth and death) in his previous birth due to attachment. He was afraid that, in this birth too, if he fell prey to attachment, he would have a similar fall. To avoid attachment, he pretended to the world to be a dull and stupid fellow. With his mind, he firmly clasped the Lord’s lotus-feet.

(TO BE CONTINUED...)

This story is based on Srimad Bhagavatam Book 5, Chapters 3 to 14.

STORIES FROM SRIMAD BHAGAVATAM: 3 - Dhundhukari and Gokarna

2020-10-24T23:24:00.007-07:00

(Continued from previous story THE STORY OF ATMADEVA)

Dhundhukari continued his evil ways. After his father left for the woods, one day, Dhundhukari severely beat his mother. “Tell me where the money is, or I will beat you with a burning stick,” he threatened her. Terrified by this threat and sorely grieved at the ill-treatment from her son, Dhundhuli threw herself into a well and died.

Gokarna, who was ever in union with God, experienced neither sorrow nor joy. He had neither enemies nor friends. He left on a pilgrimage.

Dhundhukari stayed in the house with five sinful women. He used to steal money to buy costly garments and gold ornaments for these women. One night, the evil women plotted amongst themselves, “This fellow commits thefts every day. Surely, the king will apprehend him. Not only will the king sentence him to death, but all this stolen wealth will also be confiscated. Therefore, to keep this wealth to ourselves, why not secretly kill Dhundhukari?”

While Dhundhukari slept, the wicked women bound him with ropes and strangled him by tying a noose around his neck. They also put burning coals into his mouth. Thus, he died a most painful and agonizing death. As a result of his evil life, Dhundhukari took the form of a dreadful ghost. Like a whirlwind, the ghost kept running here and there, always hungry and thirsty.

After some time, Gokarna heard from people about Dhundhukari’s death. The kind-hearted Gokarna performed the Shraadha (obsequies) ceremony for Dhundhukari at Gaya and other holy places. After visiting various places of pilgrimage, Gokarna returned to his own town. Unnoticed by others, he entered his own house one night and slept there.

Coming to know that Gokarna was in the house, the spirit of Dhundhukari appeared before him. The spirit assumed various frightful forms. It said, “I am the spirit of your own brother Dhundhukari. Because of the numerous sins I committed during my life, I have been punished with this miserable plight. I live on air alone. Only you can redeem me from this misery.”

Gokarna was shocked to see Dhundhukari in this frightful form. He was moved to pity at Dhundhukari’s suffering. Gokarna said, “I am surprised that even though I have offered oblations for your benefit at Gaya and other holy places, you have still not attained liberation. If your liberation cannot be brought about by Gaya-Shraadha, then I think it is impossible for you to attain liberation.”

The spirit pleaded with Gokarna to find a way of redemption. Gokarna thought about the problem the whole night, but he could not think of any solution. He consulted wise men learned in the Vedas. They consulted a number of sacred books in search of a way to liberate the spirit of Dhundhukari, but no solution could be found.

The wise men advised Gokarna to consult Surya the Sun God. Gokarna – by virtue of his Tapas (spiritual power) – hailed Surya and asked him, “O Surya, you are all-knowing. Please tell me a way of liberating the spirit of Dhundhukari.”

Surya replied, “Mukti (liberation) will follow from Srimad Bhagavatam. Read this holy book in the course of a week.”

Gokarna immediately made preparations to start his reading of Srimad Bhagavatam. People flocked from far and near to listen to the divine nectar of the Lord’s story. The spirit of Dhundhukari too arrived. Looking about for a seat, he saw a bamboo with seven joints. He entered the hollow of the bamboo and settled down there to hear the reading.

Gokarna began to expound Srimad Bhagavatam. At the close of the first day’s reading, a miracle took place. One of the seven joints of the bamboo cracked. On the second day, likewise, at sunset, a second joint burst open. In this way, the spirit burst open the seven joints of the bamboo in seven days by hearing the entire Bhagavatam.

He now shed his ghost-form and appeared in a divine form, clad in yellow silk, wearing a crown on his head. He said, “O Gokarna, my brother, you have rescued me from the ghost-form and given me liberation. Blessed is the reading of the Srimad Bhagavatam, which washes away our sins and rewards us with an abode in Vaikuntha, the realm of Sri Krishna. Just as a fire consumes pieces of wood, a hearing of Srimad Bhagavatam burns away our sins.”

Presently, there arrived a heavenly Vimana (aerial car) manned by the attendants of Lord Vishnu. They had come to take Dhundhukari to Vaikuntha. Dhundhukari boarded the Vimana.

Gokarna asked the Lord’s attendants, “Many good people have listened to my reading of Srimad Bhagavatam. Why have you not brought Vimanas for them too? Why this discrimination?”

The servants of Sri Hari answered, “The disparity in reward is because of difference in the hearing of the reading. Though all have done Sravanam (hearing), Mananam (reflecting) has not been done equally by everybody. The reading of Srimad Bhagavatam was heard by the spirit of Dhundhukari while abstaining from food and drink for seven days and nights. He has listened to the reading with complete devotion and thoroughly reflected in his mind after listening.”

The divine servants assured Gokarna, “After a second reading of Srimad Bhagavatam, all will surely attain Vaikuntha. O Gokarna, Sri Krishna will personally take you to Vaikuntha.”

A few months later, Gokarna conducted a second reading of Srimad Bhagavatam for seven days. At the end of the seven days, as soon as the reading was completed, Sri Krishna and his devotees arrived in a number of Vimanas. Sri Krishna gave Gokarna and his listeners divine forms similar to Himself. They all boarded the Vimanas and ascended to Vaikuntha – the abode of Sri Krishna.

Thus, this story teaches us about Bhagavata Mahatmyam (the greatness of Srimad Bhagavatam). Listening to the Bhagavatam with devotion is a sure way to wash away our sins and attain the lotus feet of Sri Krishna.

A heinous sinner like Dhundhukari could attain Vaikuntha. How? Listening with full devotion to the reading of Srimad Bhagavatam in a week and reflecting on it in his mind burned away the effects of his previous evil Karmas and earned him a place in the Lord’s abode.

There is a lesson also in Dhundhuli’s evil life and terrible end. She only reaped the results of her own evil acts. Dhundhuli and her son Dhundhukari both led evil lives, but while the son ultimately got liberation and attained Vaikuntha, the mother met with an awful end. Why this discrepancy? In fact, weren’t Dhundhukari’s sins even more heinous than his mother’s?

Actually, there is no discrepancy. Dhundhukari committed innumerable sins, but – as we saw in this story – his evil Karmas (also called Paapas or sins) were burnt away by his devout hearing of Srimad Bhagavatam in seven days. Besides, after his gruesome and painful death, his spirit had to endure much suffering and genuinely repented the evil life that he had led. On the other hand, Dhundhuli neither repented her evil life, nor heard Srimad Bhagavatam. This again brings home to us, the divine power of Srimad Bhagavatam.

What can we learn from Gokarna’s pure and worry-free life? Throughout his life, Gokarna was pure-hearted, sinless and detached from the snares of the world. If we too lead such a life, we can make our whole life blissful just like Gokarna.

Let us pray to Sri Krishna to make our minds pure like Gokarna and not cunning and cruel like Dhundhuli.

(This story forms part of the 4^th discourse of Bhagavata Mahatmyam in the Uttara Khanda of Padma Purana)

STORIES FROM SRIMAD BHAGAVATAM - 2: THE STORY OF ATMADEVA

2020-10-13T23:36:00.000-07:00

Long ago, in a beautiful town on the banks of the river Tungabhadra, there lived a Brahmin named Atmadeva. He was rich and well-versed in the Vedas. However, his wife Dhundhuli, though from a good family, was cunning and cruel.

They had a good house and lived well, but they had no children. As they grew old, Atmadeva became very sad because they had no child. One day, he left home for the forest. He decided to end his life in the forest, but he was seen by a Samnyasi.

The Samnyasi asked him, “O Brahmana, who are you? Why do you look so sad?”. Atmadeva told him the cause of his misery and started weeping. The Samnyasi saw the lines on Atmadeva’s forehead and told him, “Good Brahmana, through my Yogic power, I have looked into your past Karma (actions), and I can see that you are not destined to have a child for seven lives. Who can change destiny which is brought upon by us on ourselves through our own Karma? Therefore, give up this desire for a child. There is all happiness in Samnyasa (renunciation).”

But Aatmadeva, in his great grief, said, “O Saint, life is meaningless without a child. If you don’t bless me with a child, I will end my life here and now.” The Sanyasi reluctantly said, “As you are so insistent, I will give you a fruit. Take it and give it to your wife. If she eats it, she will give birth to a son. For one year, she must practice truthfulness, cleanliness, be kind-hearted, give alms to the poor, and take one simple meal a day. If she does so, you will get a great and highly virtuous son.” Saying this, the Samnyasi gave Atmadeva a fruit and went away.

Atmadeva was delighted. He ran home and gave the fruit to his wife. He told her the Samnyasi’s words and asked her to eat the fruit. After this, he went out of the house for some other work.

The wicked woman Dhundhuli took the fruit from her husband, but did not eat it. She thought to herself, “Who wants a child? Why should I go through the pain of giving birth to a child? Besides, I cannot practice truthfulness, cleanliness and other virtues for a full year.” Thinking thus, she gave the fruit to a cow. When her husband returned after some time and asked her if she had eaten the fruit, she lied to him that she had.

One day, Dhundhuli’s sister came to visit her. Dhundhuli told her sister the story of the fruit and said, “Dear Sister, I am greatly worried. As I did not eat the fruit, no child will be born to me. My husband will soon find out that I have lied to him. I am greatly worried.”

The sister - who was as cunning and cruel as Dhundhuli – comforted her saying, “Do not worry. I am expecting a child in a few months. When my child is born, I will secretly hand it over to you. I will make people believe that my child died in infancy. Meanwhile, you just pretend that you are expecting a child. Do as I say, and everything will be well.”

The two sisters carried out their cunning plan. After some months, a son was born to Dhundhuli’s sister. Dhundhuli had it brought home secretly and showed it to her husband as their own son. Atmadeva was very happy to have a son. The child was named Dhundhukari.

Meanwhile, the cow also gave birth – miraculously - to a human child. The child was god-like. His ears were like a cow’s ears. Atmadeva named this child Gokarna (cow’s ears).

With the passage of time, the two boys grew up. Gokarna became a pure and wise young man. But Dhundhukari grew up to be a wicked and unclean good-for-nothing. He committed thefts, killed little children by throwing them into a well and oppressed weak and blind people. He fell into the company of evil women and squandered away his father’s wealth. One day, he beat up his own parents and took away all the possessions – even utensils – from the house.

Atmadeva was very sad at his son’s behavior. “It would have been much better if I had no child, rather than having this evil son,” he lamented loudly.

At that moment, Gokarna arrived there. Gokarna advised Atmadeva, “This world is full of misery and is a source of great Moha (infatuation or selfish attachment to one’s spouse, child, house or wealth). From now on, renounce this world full of suffering and go to the woods. Spend the rest of your days in prayer and the company of saints, or in solitude remembering God.” Atmadeva did as advised by Gokarna. He renounced his home and engaged himself in prayer and service of Sri Hari. Finally, he attained Sri Krishna by regularly reading the Dashama Skandha (tenth book) of Srimad Bhagavatam. The tenth book is about Krishnavatara – the story of Sri Krishna.

What can we learn from the story of Atmadeva? The first lesson is that we must have faith in the words of the wise. Despite the Samnyasi’s advise, Atmadeva kept pestering him to bless him with a child – and even threatened to commit suicide. If he had listened to the holy man, he could have avoided all the suffering brought into his life by his evil son.

The second lesson is that Moha is a great hurdle to attaining peace and to attaining God. Moha – also called infatuation or delusion – is extreme, selfish and narrow-minded attachment to one’s own spouse, child, property, etc. Of course, one must provide for one’s family and show one’s children the right path – but Moha or over-attachment is harmful both to the person who is thus attached, and to the person who is the object of this attachment. This is why wise teachers advise detachment. Sri Krishna - in the Bhagavad Gita – teaches again and again that we must do our duty to the best of our ability, but with a spirit of detachment. This may seem contradictory to some. How can we do our best if we are detached? To be detached does not mean to be listless or lethargic. If you have seen true Karma Yogis at work, you will know what I mean. What the Lord advises us is to do our duty – whatever be your duty - as if it were an offering to God Himself. In other words, Work is Worship. If you are student, study well keeping in mind that your study is your offering to God. Naturally, you are bound to do your best! After all, you don’t want to make a half-hearted offering to God, do you? After doing your best – Sri Krishna advises – do not be over-attached to the results of your actions – leave this to God.

Moha is one of the six great enemies to be carefully avoided. Do you know what the other five enemies are? They are Kama (endless and insatiable desires), Krodha (anger), Lobha (anger), Mada (false pride or vanity) and Matsarya (jealousy). Let us rid ourselves of these six enemies this very moment and enjoy supreme bliss!

The most wonderful lesson from the story is how Atmadeva – despite leading a life of Moha and foolishness – was able to finally attain Sri Krishna! How was this? As we saw, after experiencing the miseries of a worldly life, Atmadeva developed disgust for such a life. At Gokarna’s advice, he took to a life of renunciation and prayer. By regularly reading Srimad Bhagavatam, he was able to attain the Lord. That is the greatness of Srimad Bhagavatam.

(This story forms part of the 4^th discourse of Bhagavata Mahatmyam in the Uttara Khanda of Padma Purana)

IMPORTANT ANNOUNCEMENT: STORIES FROM SRIMAD BHAGAVATAM

2020-10-09T23:13:00.002-07:00

Hari Om.

One of the biggest challenges that many people face in today's times is how to acquaint their children, grandchildren etc. (or ourselves, for that matter) with our Sanatana Dharma and imbibe its great culture and values.

Srimad Bhagavatam is a treasure-house of knowledge about Sanatana Dharma - told through interesting stories. As a small service to Society, we have started a series of blog-posts called STORIES FROM SRIMAD BHAGAVATAM. The stories and wonderful truths from this great Purana are told in simple English in the blog. The stories can be read out to small children. Older children and others can read on their own. This is an easy and enjoyable way to get acquainted with our great legacy - Sanatana Dharma.

We would like maximum number of people to benefit from this. Please invite your friends or relatives who might be interested, to subscribe to our blog in 2 simple steps:

1. Click on https://blendedrandomly.blogspot.com/

2. Once inside the blog, click on SUBSCRIBE

STORIES FROM SRIMAD BHAGAVATAM - 1: HOW SRIMAD BHAGAVATAM CAME TO BE WRITTEN

2020-10-09T22:54:00.000-07:00

What is Srimad Bhagavatam and how did it come to be written?

The great sage Vyasa – also known as Veda Vyasa, Krishna Dwaipayana or Badarayana – accomplished the superhuman task of categorizing the Vedas. He also categorized the Itihasas (Ramayana and Mahabharata) and Puranas. He is the author of the Mahabharata and the eighteen major Puranas.

Vyasa’s son Sri Suka was a great Yogi and realized soul right from birth. At a very young age, when he was a mere boy, one day, Suka left home and started walking towards the forest. Vyasa followed him out of attachment for his son, but Suka did not look back and kept walking.

Puzzled at this, Vyasa asked the ladies, “When my young son passed by, you all continued bathing unconcerned. However, in the presence of an old man like me, you seem bashful. What is the reason for this?” The ladies explained, “O revered Sage, your son has realized his oneness with God or Brahman. In his mind, there is no body-consciousness and therefore no distinction between the sexes and therefore no trace of lust. That is why we did not feel self-conscious in his presence. In your case, great though you may be, you are still conscious of the difference of sex.”

While Vyasa was sadly reflecting thus, the celestial sage Narada arrived at his Ashrama (hermitage). Seeing Vyasa’s dejection, Narada asked him the reason. Vyasa told him what was troubling his mind and requested Narada to point out a remedy.

Vyasa was able to get rid of his depression and gain immeasurable bliss in his heart by composing Srimad Bhagavatam. He taught this great Purana to his son Sri Suka. Suka, in turn, recited it to king Parikshit (the grandson of the Pandavas). When Parikshit realized that he had only seven days of life remaining, at Suka’s advice, he spent those last seven days listening to Suka’s expounding of the Bhagavatam. While Suka was reciting it to Parikshit, a Suta (a person with parents from different castes) named Ugrasrava (son of Romaharshana, a disciple of Vyasa) was present and he too learnt the Bhagavatam by Suka’s grace. Later, Suta recited the Bhagavatam to Saunaka and other Rishis.

It has been declared that by merely hearing a reading of the Bhagavatam with faith and devotion, one’s sins are burnt away, one gets liberation from Samsara (the cycle of birth and death) and attains a place in Vaikuntha, the abode of Sri Hari.

(SB 1.4.4 to 5; 1.3.40 to 45; 1.4.25 to 33; 1.5.2 to 22)

Never give up attitude as told by Bhartruhari

2020-10-04T19:20:00.003-07:00

The great sanskrit poet Bhartruhari specifies about the 'Never Give Up' attitude in his text Nitishatakam. Some excerpts from the text are below

मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम्।।

An high-minded man who wants to accomplish the task does not count sorrow (adversity) and happiness.

Bhartruhari is a famous poet and has written the famous treatise named Nitishatakam, out of which the above line has been extracted. He was a poet, full of thoughtfulness and affluent language.

This line states that firm-minded people always work from their heart, giving their best in all endeavors. They seem to maintain balance between दुःख(sorrow) and सुख(happiness).In all kinds of adversities, such virtuous people do not deviate from their work, inspite of sorrows or joys.

Determined people tend to face all kinds of challengss and hardships, but never seem to move back from the undertaken job.

Situations do not matter, and virtuous people remain focused on their goal under all circumstances.

Bhartruhari spreads thoughts, but never blames or makes any objections on people directly. He is known for his discerning judgement.

Destiny makes a poor man, rich and vice-versa. But such 'self-believers' never make fluctuations in their thoughts, leaving behind all future consequences.

Thus as per the teachings of Bhartruhari, we must try to focus upon our targets, forgetting the rewards, adversity or happiness, and work consistently to achieve success.

Daily shlokas-Part 1

2020-09-29T20:03:00.006-07:00

अश्वत्थामा बलिर्व्यासो हनूमांश्च विभीषणः।

कृपः परशुरामश्च सप्तैते चिरजीविनः।।

Ashwatthama, Bali, Vyasa, Hanuman, Vibhishana, Krupa, Parashurama- these are the seven Chiranjeevins (they are said to be eternal).

अयोध्या मथुरा माया काशी काञ्ची ह्यवन्तिका।

पुरी द्वारावती चैव सप्तैता मोक्षदायकाः।।

Ayodhya, Mathura, Haridwar(Maya), Kashi, Kanchi, Ujjain(Avantika), Puri Dwaraka(Dwaravati Puri)- these seven places are called Mokshadayakaha ( where salvation is easily achieved and one can be freed from the cycle of birth and death).

अहल्या द्रौपदी सीता तारा मण्डोदरी तथा।

पञ्चकं ना स्मरेन्नित्यं महापातकनाशनम् ।।

If one remembers these five women everyday, their sins are destroyed. The five women are Ahalya, Draupadi, Sita, Tara and Mandodari.

मत्स्यः कूर्मो वराहश्च नरसिंहोऽथ वामनः।

रामो रामश्च कृष्णश्च बुद्धः कल्किर्नमोऽस्तु ते।।

In this verse Salutations is offered to the ten main incarnations of Lord Vishnu- Matsya(fish), Kurma(tortoise), Varaha(boar), Narasimha(man lion), Vamana , Parashurama , Shri Rama, Krishna, Buddha and Kalki.

Benefits of betel leaf

2020-09-27T01:37:00.000-07:00

Benefits of consuming Betel leaf

-Eaten in all parts of India right from Kashmir to kanyakumari....and from Gujarat to arunachal pradesh

- Acts as a mouth freshner

- Has many medicinal properties

- Also contains vitamins.

- Helps in digestion after having food

- Used in religious practices too

- It is considered as bad for health only when it is eaten along with tobacco

-Natural product with no side effects

Vedas and Vedic Chanting- Briefing and Significance

2020-09-18T08:52:00.002-07:00

The Vedas are the Pramanas (authoritative texts) of Sanatana Dharma.

Vedas are Anaadi (without a beginning). There never was a time when the Vedas were not there.

Vedas are Apourusheya (not created or composed by any human being)

Vedas are the breath of Isvara (Brihadaranyaka Upanishad 2.4.10)

There is no Sanatana Dharma without the Vedas.

There are 4 main Shakhas (branches) of Vedas – Rigveda, Yajurveda, Samaveda and Atharvaveda

The Yajurveda has 2 Shakas – Shukla Yajurveda and Krishna Yajurveda.

It is our sacred duty to protect and preserve the Vedas. Learning and chanting the Vedas (especially from a young age), and also helping others to do so, is a great way to fulfill this duty.

Another name for Veda is Shruti - that which is heard.

One can learn to chant the Vedas correctly only by listening and repeating.

Proper chanting cannot be learnt merely from books. At the most, you may use the book as a secondary support to learning by listening. Youngsters should try to do away with the book once they are confident that they have got the words correct.

Important aspects of Vedic chanting are-

Swaram (intonation)

Maatra (length of vowels)

Uchharanam (pronunciation).

Other tips to pleasant and flawless chanting are-

Correct Uchharanam (pronunciation) is very important.

Chanting must be smooth.

Swaram must be followed, but the movement up and down must be smooth, without jerks.

Follow the MEDIUM RULE – pitch, volume (loudness) and speed must all be medium – neither too high nor too low.

Do not shake your head or body while chanting. Remain steady. Swaram movements up and down needs to be in your chanting only – not in your body.

Let's take a pledge to protect our rich Vedic heritage.

It is our duty to safeguard this treasure and also pass it on to the future generations.

Purusha Suktam- Introduction and Significance

2020-09-18T08:51:00.000-07:00

The Purusha Suktham is one of the most common and powerful Veda Mantras.

It occurs in all the 4 Vedas – Rigveda, Yajurveda, Samaveda and Atharvaveda.

The Purusha in the title refers to the Parama Purusha, Purushottama, Narayana in his cosmic form as the Viraat Purusha (Vishwaroopa), the Supreme Being.

He is the source of all creation.

The first 3 sentences of the Purusha Suktham can be translated as follows: Thousand-headed is the Purusha, thousand-eyed and thousand-legged.

Enveloping the earth from all sides,

it thus describes this form of the Supreme Person as having countless heads, eyes, legs, manifested everywhere - meaning that the entire cosmos / universe is pervaded by Him. In other words, there is nothing in the universe that is not Him.

Purusha Suktham is also chanted at the time of doing Abhishekham to the Lord with the holy water in the Kumbham or Kalasham (vessel) in which various deities have been invoked and which has been sanctified by Vedic Mantras.

As the Purusha Suktham is seen in all Vedas, Veda Vyasa has called it the essence of all the Vedas.

The Uttara Narayanam is the concluding portion of the Purusha Suktham itself. Uttara Narayanam begins with "Adbhyasambhoota pritivyai ..."

Narayana Suktam-Introduction and Significance

2020-09-18T08:49:00.006-07:00

The Narayana Suktham occurs in the Mahanarayana Upanishad in Krishna Yajur Veda.

The Narayana Suktham is usually chanted after the Purusha Suktham. This Mantra offers obeisance to Parama Purusha or the Supreme Being or Narayana

Sahasra Shirsha = thousand-headed (Sarvavyapi / Omnipresent)

Vishwa Aksha = multi-eyed (Sarvagnya / Sarvadarsi / Omniscient / all-seeing and all-knowing)

ना॒राय॒णप॑रोज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः ।

ना॒राय॒ण प॑रं ब्र॒ह्म॒त॒त्त्वं ना॑राय॒णः प॑रः । ना॒राय॒णप॑रोध्या॒ता॒ध्या॒नं ना॑राय॒णः प॑रः ।

Narayana is the Supreme Light (Param Jyoti)

Narayana is the Supreme Self (Param Atma)

Narayana is the Supreme Absolute (Para Brahma)

Narayana is the Supreme Reality (Para Tattvam)

Narayana is the Supreme Meditator (Para Dhyata)

Narayana is the Supreme Meditation (Param Dhyanam)

Narayana can be visualized or meditated upon as a resplendent flame (Mahaan Agni) in our heart.

The Narayana Suktham says that the Supreme Self (Paramatma) dwells in the middle of this Flame.

The Supreme Self (Paramatma) is Brahma (the Creator), Siva (the Destroyer), Hari (the Protector), Indra (the Ruler), the Imperishable (Akshara), the Absolute (Param), the Autonomous Being (Svaraat).

This shows the oneness of God – though known by different names and forms – with the Absolute Supreme Self or Para Brahman

Durga Suktam-Introduction and Significance

2020-09-18T08:48:00.002-07:00

The Durga Suktham occurs in the Mahanarayana Upanishad in Krishna Yajur Veda.

Most of the lines from the Durga Suktham also occur in the Rig Veda, but at different places.

The Durga Suktham is chanted as a prayer to Durga Mata. However, several of the lines are also addressed to Agni.

Some lines from the durga suktam are as follows-

Tam Agni Varnam = To Her Who is of the color of Fire

Tapasa Jwalantim = Blazing with Tapas

Vairochanim = Who was born of that Fire (of Tapas) (Virochana = Fire)

Karma Phaleshu Jushta = Who is worshipped by offering her the Fruits of our Actions

Durgam Devim Sharanam Aham Prapadye = To that Durga Devi, I pray for Refuge by falling at Her Feet

Sutarasi Tarase Namah = Salutations to Thee who art skilled in ferrying people across the Ocean of Samsara or the World. Please ferry us across this Ocean.

Sri Suktam- Introduction and Significance

2020-09-18T08:47:00.001-07:00

The Sri Suktham is a beautiful prayer to Lakshmi Mata

Sri Suktham is found in the Parishishtam or Khilani (appendix or supplement) to the Rig Veda.

Some lines from the Sri Suktam are as follows-

O Jataveda (Agni), please Invoke for me (Avaha), Lakshmi Who is of Golden Complexion (Hiranyavarna), Beautiful (Harini) and Adorned with Gold and Silver Garlands (Suvarna Rajata Sraja).

vO Jataveda, Invoke for Me, Lakshmi Who is like the Moon (Chandra) with a Golden Aura (Hiranmayi)(Gold represents Sun or the Fire of Tapas; Silver represents Moon or the Bliss and Beauty of Pure Sattva.)

O Jataveda, Invoke for me, Lakshmi Who is the Embodiment of prosperity (Sri) and Whose Glory Shines like the Splendor (Prabhasa) of the Moon (Chandra) in all the Worlds (Loke); Who is Noble (Udara) and Who is Worshipped by the Devas (Deva Jushta)

I take Refuge at Her Feet (Sharanam Aham Prapadye), Who Abides in the Lotus (Padmini)

By Her Grace, let Alakshmi (in the form of Evil, Distress and Poverty) within and without be Destroyed (Nashyatam)

Significance of Sri Suktham - Prayer for welcoming prosperity and everything auspicious; and driving out poverty and inauspiciousness

Bhagya Suktam-Introduction and Significance

2020-09-18T07:57:00.004-07:00

Bhagyam in Samskritam means good fortune or good luck.

The Bhagya Suktham is a prayer to Bhagya Devata or Bhaga who is a son of Aditi.

Bhagya Suktham is found in the Rig Veda (7.41). It also occurs in Taittiriya Brahmana (2.8.9) of Krishna Yajur Veda

At dawn (Pratah), we invoke (Huvema) and worship (Havamahe) Agni (the fire god), Indra (the rain god), Mitrā (the Sun) and Varuṇa (the god of the ocean); the Aśvins (the celestial physician twins), Bhaga (the god of good fortune), Puṣan (the Sun as the deity of nutrition), Bṛahmaṇaspati (the Guru of the gods, also known as Brihaspati), Soma (the Moon), and Rudra (the god of dissolution)

May Bhaga, and the other Devas bless us with good fortune.

We all invite and pray to Bhaga to bring good fortune.

Thus, Bhagya Suktham is a prayer to Bhaga or Bhagya Devata to bless us with good fortune.

Bhagya Suktham is also chanted while lighting the lamp or Diya at home, at the temple or at the beginning of any Puja(worship).

The lighting of the lamp symbolizes the end of darkness or ignorance and the coming of light or wisdom. The lamp is lit to bring wisdom, auspiciousness and good fortune.

Sri Rudram- Introduction and Significance

2020-09-18T07:55:00.003-07:00

The Sri Rudram, also called Rudra Prasnam or Satarudriya, is one of the most beautiful and powerful, and one of the most popular Vedic Mantras.

At Vedic events like Rudra Ekadasini or Maha Rudram or Ati Rudra Maha Yagnas, the vibrations created by large numbers of expert Vedic chanters chanting Sri Rudram in perfect unison is an out of this world experience, not only for the chanters, but for devotees and listeners as well.

The Sri Rudram has 2 parts – Namakam and Chamakam. Namakam gets its name because of the repeated occurrence of the word “Namah” (I bow or worship or salute). Chamakam gets its name because of repetition of the words “Cha May” (literally it means ‘’and me’’, but the actual meaning is ‘’give me’’). Chamakam is a prayer where the devotee asks the Lord to give them everything.

Namakam and Chamakam have 11 Anuvakas (sections) each.The Sri Rudram occurs in Taittiriya Samhita of Krishna Yajur Veda.

Taittiriya Samhita has 7 Kandas or parts. Sri Rudram is in the 4th Kanda – thus exactly in the middle of the Samhita.

The importance of Sri Rudram is because it contains the most sacred Panchakshari (5-syllabled) Mantra “Namah Sivaya”. The Panchakshari is in the 8th Anuvaka of Namakam.

Some Lines from the Sri Rudram are-

नमस्ते रुद्रमन्यव उतोत इषवे नमः ।

नमस्ते अस्तु धन्वने बाहुभ्या-मुत ते नमः ॥

Salutations to Your Anger (Manyu);

Salutations to Your Arrow (Ishu)

Salutations to Your bow (Dhanu) ; and to Your mighty arms (Baahu)

नमो निषङ्गिण इषुधिमते तस्कराणां पतये नम:

Salutations to the one who holds a quiver (Ishudhimate); and to the Chief of Robbers! (Taskaranam Pati)

नमो महद्भ्यः क्षुल्लकेभ्यश्च वो नम:

Salutations to You, who are great (Mahat); and to You who are small (Kshullaka)

नमस्ताराय नमः शंभवे च मयोभवे च नमः

शंकराय च

मयस्कराय च नमः शिवाय च शिवतराय च॥

Salutation to the deliverer [from difficulties, or from the ocean of Samsara] (Taaraya)

Salutation to the source of happiness and welfare (Shambhu), and to the source of delight (Maya)

Salutation to the one who creates peace (Shankara) and to the creator of delight (Mayaskara)

Salutation to the auspicious one (Siva) and to the more auspicious (Sivatara or Paramātman or the Absolute)

The famous and most sacred Panchakshari Mantra Nama Sivaya occurs in this line (नमः शिवाय)।

Thus, Rudram or Namakam is a prayer offered to the all-pervading Para Brahman, designated as Rudra-Śiva.

Rudra means terrible, and Siva means auspicious.

He is present in auspicious, benign forms as well as terrible forms which he assumes at the time of the dissolution.

A very interesting aspect of God presented in the wonderful Rudram is that God exists in both - the good and the bad, the beautiful and the ugly, the right and the wrong.

To always follow the path of Dharma, one needs to know about both Dharma and Adharma – so that one can follow Dharma, and avoid Adharma.

Some of the benefits of chanting the Sri Rudram, as declared by sacred texts and sages, are as follows:

“By reciting Vedas [other Vedic Mantras] once, a person becomes pure on that day, but by reciting Rudram they get purified the very next moment.”

“Where a devout reciter of the Rudram lives, be it a village or town, that place will be free from disease, drought, thefts, and other ills.”

“By chanting Rudram, one gains both worldly pleasures and liberation.”

Kalidasa

2020-09-15T02:51:00.000-07:00

श्रीः

Kalidasa is said to be one of the greatest poets of Sanskrit Literature. There are many opinions from scholars regarding the exact birth period of Kalidasa. Some estimates say that his birth period is around the 4 or 5 century.

His usage of words and descriptions are varied and beautifully seen in all his works.His works are as follows-

महाकाव्ये- नाटकानि-

1-कुमारसम्भवम्। 1-मालविकाग्निमित्रम्।

2-रघुवंशम्। 2-विक्रमोर्वशीयम्।

3-अभिज्ञानशाकुन्तलम्।

खण्डकाव्ये-

1-मेघदूतम्

2-ऋतुसंहारम्।

Kalidasa is famous for 'उपमा' अलङ्कार (Simile). Therefore the phrase 'उपमा कालिदासस्य' is widely known.

Through his writings, we also come to know that he was a great devotee of Lord Shiva.

The following verse is evident to the fact that Kalidasa was a शिवभक्त .This is the first verse of his great epic रघुवंशम्, in which the mother and father of the entire world, Lord Shiva and Goddess Parvati are offered salutations.

वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये।

जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ।।