Story of Padmapaada and Bayanna

Padmapaada was the priya-shishya of Shri Jagadguru Aadi Shankaraachaarya. His original name was Sananda. Once Shri Aadi Shankaraachaarya overheard His other shishyas discussing why their Guru likes Sananda the most? What is so great about him? In order to show the Guru-bhakti of Sananda to other shishyas Shri Aadi Shankaraachaarya called Sananda who was on the other side of the pavitra Gangaa-nadi. Shri Aadi Shankaraachaarya said “come fast”. Without any doubt, Sananda closed his eyes and with ananya-bhakti started to run across the Nadi (which will be the nearest route). Then Gangaa-maata made Padmas appear below Sananda feet, whereever he steps and made him cross the river, without drowning. From that day onwards Sananda was known as Padmapaada.

Padmapaada was born in Choladesham and right from childhood was a Shri Nrusimha-upaasaka. For Shri Nrusimha-saakshaatkaaram, he did Tapas for many years in Ahobilam, the pavitra Shri Nrusimha Kshetram in Aandhra Pradesh. But Svaami didnt show Karuna. Knowing this, once Shri Aadi Shankaraachaarya, who was then near the Pavitra Phaala-dhaara Teertham in the Divya Shrishaila Kshetram, said to Padmapaada “Putra! Padmapaada! You are very eager to have the Divya-darshanam of Shri Narasimha Svaamy. Time for it has come. Not far from here, there is Chenchuguudem. There is one Parvata-Bilam there. Parvata-Bilams are like Maatru-garbham. They keep Jeevas away from usual Worldly things and make him go in the path of Moksham. So you immediately go there and do Tapas. You will get Mantra-siddhi”.

Immediately Padmapaada reached the Parvata-Bilam in Chenchuguudem and started Ghora-Tapas. The King of the Aativikas, knowing this came running to Padmapaada and said, with great Vinayam, “Svaami! My name is Bayanna. I am the Chenchudora (King of Aativikas). This Bhuu-bhaagam is under my control, so just tell me what you are searching for in this place, I will get it to you”. Padmapaada replied “Dora! I am looking for a Nrusimham which has Simham as head and Maanusha-shariiram”. Bayanna replied “Svaami! I know the whole of this forest. I saw many tigers, lions and many wild animals. But I never saw what you described”.

Padmapaada replied “It is there here only. However you will not be able to see It”. Bayanna replied “Svaami! If really there is some Thing like what you described, I will bind It and bring It before you, else I will leave my life”. Saying this, he left for searching Nrusimham. Always thinking about the ruupam that Padmapaada had described, leaving Nidra-aahaaram, Bayanna searched all day. But his shrama didnt get any phalitam. So he decided to do Praana-tyaagam. Then seeing the Nishkalmasha-bhakti of Bayanna, Shri Nrusimham appeared before him! Immediately Bayanna tied Shri Narasimha Svaamy with some creepers and brought him before Padmapaada!!

“Svaami! See I got What you were searching for. I put lot of effort. Finally I got Him. I tied and brought Him, see” said Bayanna. However Padmapaada was not able to see Shri Narasimha. He cried “Svaami! In one day You gave Your saakshaatkaaram to Bayanna. Even though I did Tapas for so many years I am not able to see you?”. “Putra! Padmapaada! The Ekaagrata which even after 1crore years of Tapas is difficult to get, this Bayanna achieved it in one day. Because of you being in his saagatyam (company), you are able to hear Me. Your Tapas gave you phalitam now. You got Mantra-siddhi. When you are in need, I will Myself come to you” saying thus, Shri Narasimha Svaami dissappeared.

Morals in the story:

  1. Guru-bhakti of Padmapaada is well shown in the story. Without any kind of doubt, Padmapaada started to walk cross the river as soon as he heard his Guru, Shri Aadi Shankaraachaarya call him. Without Guru-bhakti no Vidya can be learnt (see this too).
  2. The Nishchala Bhakti, Ekaagrata of Bayanna are well shown in the story. As Shri Narasimha Svaami Himself said, the Bhakti, Ekaagrata which even after 1crore years of Tapas cannot be got, Bayanna got in 1 day.

Search Terms: Adi Shankaracharya, Sankaracharya, Padmapada, Nrisimha

Published in: on September 17, 2006 at 11:59 pm  Comments (8)  

Upadesha-arhata

Some time ago, a Braahmana used to be the Mantri of a King. Since both of them did Vidyaabhyaasam together, they used to be very close with each other. One day, after the day’s work, the King went to the Mantri’s house. When the King reached there, he saw that the Mantri was doing Sandhyaavandanam. After that the Mantri started to do some mantra-anushthaanam. The King felt very happy and after the Mantri came out, asked him “Mitrama! what Mantra-japam were you doing? Please do upadesham of it to me too. I will also do anushthaanam of it with great care”.

Mantri replied “Raaja! I didnt yet get siddhi of this Mantram. I too am in a early stage. Hence I dont have Upadesha-arhata.”. Then the King replied “Dont you like telling the Mantram to me or what? Why are you lying? I see that you know the Mantram, that is enough. Tell me the same aksharas, I will repeat them in the same way as you told”.

Mantri smiled internally seeing the foolishness of the King and said “Mantram not only means the Aksharams and the corresponding Veda-svaram. It will have anganyaasa-karnyaasam. There will be a particular anushthaana-vidhi. Most importantly an uttama Guru, who already had Mantra-siddhi must do the Upadesham. Hence there is no use of me doing Upadesham to you”. But the King didnt leave — he kept on asking and the Mantri gave the same answer. Finally King got angry and said “come to the court. I will show you then”.

As usual the next day Mantri, after his nitya-anushthaanam, reached the court. The Mantri shouted, pointing at the King, “arrest this person”. None of the soldiers moved. Seeing this, the King said “arrest this person”. Immediately all soldiers attacked and tried to arrest the Mantri. Mantri then stopped the soldiers and said to the King

“Now did you see this Raaja! It is the same words that we both said. Also we both said it in the same mood, volume. However only your command was followed, not mine. This was because you have the adhikaaram and not me. Similarly one must do Guruseva and learn any Vidya, with all its Niyamam and vidhi, from a Guru who already has Vidyaa-siddhi and Upadesha-arhata” (see this story too). The King realized his mistake and did praja-paalanam well from then onwards.

Published in: on September 2, 2006 at 11:59 pm  Comments (4)  

Story of Vedasaagara

Long time ago, there used be a rushi by name Vedasaagara. He knew all Veda, Shaastra, Puraanas. His aashramam was on the banks of the Kaaverii-Nadi. Following his sva-dharmam, he used to spread his knowledge by teaching many Shishyas. However, since any Daanam must be given only to a Satpaatra (one who deserves), he used to examine the Vidyaarthi before accepting him as his Shishya and do Vidyaa-daanam.

One day, two Vidyaarthis by names Raama Sharma and Krishna Sharma came to Vedasaagara. Vedasaagara asked them to stay in the aashramam till he finishes the exam and accepts them. As a first lesson, he told “Gururbrahma, Gururvishnuh, Gururdevo Maheshvarah, Gurussakshaat Parabrahma, Tasmai Shri Guravenamah”.

On one Ekaadashi, Vedasaagara woke the two Vidyaarthis very early and told “today is Ekaadashi. It is the priya-tithi for both Paramashiva and Mahaavihnu. You must do Upavaasam today. Also goto the Devaalayam in the far off hill and come back by Saayam-sandhya”. Both of them started off for the Devaalayam. By the time of Maadhyaahnika-Sandhyaavandanam, they reached the Devaalayam. They were completely exhausted and were very hungry, thirsty and tired. After Daiva-darshanam, the Devaalaya-puujaari offered them Prasaadam and Tiirtham. Raama Sharma remembered his Guru-aagnya and hesitated to take. Then the puujaari said “at such difficult times you need not follow your Guru-aagnya. That too how will he know that you didnt obey him? So take it”. Krishna Sharma, unable to bear the hunger, ate; however Raama Sharma chose to stick to his Guru-aagnya.

One day, when Vedasaagara was teaching the two some lesson, forest-fire surrounded them. There was only one way out: use the boat (which could carry atmost 2 people) and cross the river. Vedasaagara immediately said “you both take the boat and go. Looking after you is my Kartavyam. I am old, it doesnt matter if I loose my life. Also you are very young”. Krishna Sharma immediately went and sat in the boat.

However Raama Sharma didnt move and replied “O Gurudeva! Kshama for not following your aangya. As you told us, a Shishya’s prathama Dharmam is Guruseva and rakshana. That too the society wont loose anything if a agnyaani like me dies. Uttama Guru like you is very important to the society. So please take the boat”. Saying this, he forcibly made Vedasaagara sit in the boat.

Immediately all the fires vanished. Vedasaagara said “I created all this with my Tapas-shakti to test you two. I was only the puujaari at the Devaalayam. Raama Sharma qualified both my tests and hence I accept him as my Shishya.”.

Morals in the story:

  1. The Guru-shishya anyonya-sambandham is well shown in this story. Guru wanted to save the Shishya and the Shishya was worried about the Guru.
  2. Whatever happens one must always keep up his word. That too a word given to a Guru. Raama Sharma though he was very hungry, followed his Guru-aagnya and continued his upavaasam.
  3. The amruta-vaakyas of Vedasaagara and Raama Sharma (during their conversion when forest-fire came) reveals the unnata-aadarshas of Bhaarateeyas. As shown in their conversion, they always think about what is Dharmam, what is useful to the society and then act.
Published in: on August 24, 2006 at 11:59 pm  Comments (5)  

Story of Yavakriita

Bharadvaaja maharshi and Raibhya maharshi were very good friends. They always used to wake up well before Suryodayam, take nadi-snaanam after kaala-krutyas, do their aahnikas and do Parabrahma-dhyaanam with nirmala chittam. Their only aahaaram was fruits from the forest. Yavakriita and Arvaavasu, Paraavasu were the santaanam of Bharadvaaja and Raibhya maharshis respectively.

Bharadvaaja maharshi was always in Dhyaana-samadhi and hence did not take care about Yavakriita’s Vidyaabhyaasam. However Raibhya maharshi made Arvaavasu and Paraavasu great Vidvans. Both of them travelled many places, spread their knowledge and earned great fame. Yavakriita had vichaaram and he also wanted to earn great name by doing Vidyaabhyaasam. He immediately started tapas with teevra-nishtha.

Devendra, seeing the nishtha of Yavakriita, appeared and said “Vidya must always be learnt through a Guru. Adhyayanam is very important. This is the only way for really earning Veda, Vedanga Vignyanam. Please stop this tapas and approach a sat-Guru”. Yavakriita did not like the hita-bodha from Devendra and continued his tapas. In order to change the mind of Yavakriita, Devendra came in the form of a Vruddha brahmana. He was taking sand in his hand and throwing into the Nadi. Yavakriita, who came for Nadi-snaanam, saw the brahmana and asked him why he was doing it. The Vruddha brahmana replied that he was trying to build a wall across the river. Yavakriita laughed and said “with such small amounts of sand will you be able to complete the wall in your life time?” The Vruddha replied “O kumara! This is not more foolish than thinking of learning Veda-Vidya without doing Guruseva”. Yavakriita again pleaded Devendra to bless him with Veda-Vidya. Devendra finally, thinking that there is no use of doing hita-bodha to him, gave Vidya anugraham.

Yavakriita became a Sarva-shastra-Veda-Vidya Vignyaani. He immediately stopped his tapas, returned to his father and explained him what happened. Bharadvaaja maharshi replied “O kumara! Vidya earned in such a way will give only ahankaram. Ahankar is Aatma-naashana-kaaranam. Now listen to this word of mine: never go near the Ashramam of Raibhya maharshi. Never also get into an argument with Arvaavasu and Paraavasu.”

Yavakriita also went to Desha-deshaantaras. Once in Vasanta-maasam, when forest was very beautiful and everywhere there was parimalam from the pushpas, Yavakriita went near Raibhya maharshi’s Ashramam and saw that Raibhya’s snusha (daughter-in-law) was alone. Since he had not learnt Vidya in a proper way he did not have his Indriyas in his control and did balaatkaaram of Raibhya maharshi’s snusha. Learning what happened, Raibhya maharshi with teevra-krodham, took two jatas from his hair and created a Sundarangi and a Rakshasa. They approached Yavakriita. The Sundarangi attracted Yavakriita and took away the pavitra kamadalam from him. With that all his shakti was lost. Later the Rakshasa with a Shuulam did samhaaram of Yavakriita.

Seeing this Bharadvaaja maharshi said “Kamara! You always wanted to learn Vidya in an easy way and did not listen to me when I said that this will lead to anarthas.” Bharadvaaja maharshi, in the duhkham of loosing Yavakriita, gave shaapam to Raibhya maharshi and did praana-tyaagam. Raibhya maharshi also left his life in the hands of Arvaavasu. However Arvaavasu then did Upaasana of Surya-bhagavan and brought back the life of Raibhya maharshi, Bharadvaaja maharshi and Yavakriita.

Yavakriita then asked the Devatas, who appeared before them, why he had less shakti than Raibhya maharshi; though he was a Veda-vetta. The Devatas replied “O kumara! He learned the Veda-Vidya by doing Guruseva, but you did it without it. Vidya must always be learnt through a sat-Guru“.

Search Terms: Yavakrita, Yavakreeta, Yavakritha, Bharadvaja, Bharadwaja, Indra, Arvavasu, Puravasu

Published in: on July 14, 2006 at 5:53 pm  Leave a Comment  

Deepaka’s Guruseva

Deepaka was a naishthika Brahmachari. He was once doing shastra-adhyayanam and saw this sentence — “For a pativrata, her bharta is the only Daivam. For a putra, his parents are only Devatas. For a shishya Guru is himself Parabrahma. There are no teerthas, vratas, upavaasas greater than Guruseva”. He immediately decided to approach a Guru, do seva to him and learn all shastras.

On the great Godavari-nadi-teeram, there used to be the ashramam of Vedadharya. He used to teach many shastras, Vedopanishats to his shishyas. Deepaka approached Vedadharya, did saashtaanga-pranaamam to him and asked him to accept him as a shishya. Seeing the Vinayam of Deepaka, Vedadharya accepted him as his shishya. Because of his Guruseva and interest in learning Vidya, Deepaka in no time learnt all shastras.

One day Vedadharya, seeing the Adhyaatmika Vidya-tejas in Deepaka, asked him “Vatsa! I did prayashchittam for my previous janma paapas. However two more paapas are left and they are very frightening. I must go to Kaashi Kshetram and do praayashchittam. In Kaashi the phalitam for a Karma will be 10 times. Hence I will go there and do aavaahana of these paapas. Then I will get dreadful diseases like leprosy, my body will be oozing blood and puss. I will get a ghora-rupam and become blind. My svabhaavam also will change: Saadhutvam will go and I will become a Kathinaatma. There will be no sahanam in me. In that pitiable situation can you help me and do my seva?”

Deepaka, who only had Guruseva in his mind, was very happy to do his Guruseva and said “Guruuttama! Since I am young, I will do the aavaahanam of the paapas and experience the leprosy, blindness etc.” Vedadharya replied “O my son Deepaka! One is responsible for his own paapas. They must be experienced by the karta only. It is not very difficult to experience it, the more difficult thing is to do seva to a paapa-piidita. You need a have a lot of sahanam”.

Deepaka and Vedadharya reached the great Kaashi Kshetram. They arranged a place for their living near Kamaleshvara Mahadeva Mandiram, which is to the North of Manikarnikaa-Ghat. After doing Kaashi Vishvanaatha, Jaganmaata Annapurna puja, Vedadharya did aavaahanam of the 2 previous janma paapas. He started suffering from the diseases as he explained before.

He had no sahanam and used to show it on Deepaka. Deepaka used to cry seeing the Dusthiti of his Guru. He used to take great care of his Guru: neatly wash his wounds, clean blood and puss, apply medicine, tie bandages. He even used to clean the mala-mutras and put new clothes for his Guru. He used to do Bhikshaatana and get food for his Guru. Vedadharya used to eat the whole of it and used to blame Deepaka for not bringing sufficiently more. Deepaka never used to get angry and without any viraamam and with great care he used to do his Guru’s seva.

One day, impressed by the Guruseva of Deepaka, Lord Vishveshvara appeared before him and said “Vatsa! Your Guruseva is amogham. Please ask me what you want”. With great aanandam Deepaka replied “Sarveshvara! In this world I dont know anything except my Guru. I will ask him after he wakes up from his sleep and tell you”. After Vedadharya woke, Deepaka told him what happened and asked him “I will go to Shiva and ask Him to heal you”. Vedadharya didnt accept and said “One must experience the result of his paapam. Then only they will be destroyed. Only in that I will have trupti”.

The next day, Deepaka went to Vishveshvara sannidhi and didnt ask for any varam. Seeing the Aadhyaatmika-saadhana of Deepaka, Parameshvara took him to Nirvaana-mandapam along with Parvati Devi. There Shrimannarayana and other Devatas were there. There Shiva told everyone about the Guruseva and Sevaasakti of Deepaka and praised him. Shrimannarayana said “Please tell Us your abhishtam. We are ready to grant it”. Deepaka did saashtaanga-vandanam and replied with gadgada svaram “Devaadideva! I never did your Naama-smaranam. Neither did I do your puja or archana. Why are you ready to give me varam?”.

“O Vatsa! Guruseva is equivalent to doing seva to all Devatas. Hence please ask Us what you want” said Shrimannarayana. “Then please grant me achanchala Guru-Bhakti” said Deepaka. All the Devatas were happy with Deepaka and granted him the same.

Morals in the Story:

  1. Guruseva is equivalent to seva to all Devatas. Deepaka, with his unparalled Guruseva, had the Durlabha-darshanam of all the Devatas.
  2. Vinayam, Guru-Bhakti and interest in learning are very important for a Vidyarthi. One who has these qualities can learn all shastras in no time, like Deepaka.
  3. One must experience the result of his paapam some or the other time. This was told by Vedadharya many times in the story. Hence one must be very careful not to do paapa-karyas.

Search Terms: Dipaka, Papam, prayashchittam, Kaasi, Kashi, Manikarnika

Published in: on July 9, 2006 at 4:38 pm  Comments (4)  

Shri Krishna leelas -10

(continuation of this story)
This series of stories on Shri Krishna leelas try to bring out some durgunas, commonly found in people, and thus warn us to be away from the same.

Arishtaasura Bhanjanam:

Once Arishtaasura, in a vrushabha-rupam, entered the Nandavrajam. He tried to poke the Vraja-vaasis with his horns. Everyone was running from the asura and calling Shri Krishna for help.

Baala Krishna, came in front of the asura. The asura tried to poke the Paramatma. Shri Krishna pushed him back. The asura threw the Rohita parvatam on Krishna paramata, which the Yadukulabhushana threw back. Shri Krishna pierced his horns into the ground releasing a jaladhara. The both then had a fierce fight. Arishtaasura finally left the form of asura, took a vipra-rupam and told “O Krishna! I am the shishya of Bruhaspati, the Devaguru. My name was Naratantu and I was a Brahmachari. Not knowing how to respect a Guru, I sat before him with my legs stretched. For this my Gurudeva said that I will take the form of a vrushabha with asura-lakshanas. He gave abhayam to me after I had pashchattapam for my mistake”.

Durgunam to be unlearnt: Not respecting the Gurudeva.

Search Terms: Arishta, Arishtha, Brihaspathi, Brihaspati, Bruhaspathi, Arishthasura

Published in: on July 7, 2006 at 5:31 pm  Comments (73)  

Story of a Brahmarākṣhasa

Everywhere there were huge trees covering the Daṇḍakāraṇyam, so much that even light cannot penetrate and reach the ground. There was a huge Aśvattha Vṛkṣham; making it as āśrayam, many bhūta-preta-piśācas lived on it. So did a bhīkara Brahmarākṣhasa (form which a brāhmaṇa who never spreads his knowledge to others takes). In the same forest there used to be many many divya Auṣhadhas. In sat-sāṅgatyam, even the bad become good; similarly because of just breathing the air from these Auṣhadhas, slowly slowly after a long long time, the Brahmarākṣhasa got little sadbhāvam and thought that he must leave this vikṛta ākāram and get vimukti.

Searching for someone who can do hitabodha to him and save him from the terrible form, he came across a śāpagrasta tiger. Seeing the nairmalyam in the tiger’s eyes, the Brahmarākṣhasa asked him “Can you tell me a way to save me from this terrible form?” The tiger replied “All these vikṛta dehas are due to our duṣhṭa karmas. We will get vimukti if we do some satkarma”. Surprised by the Satyavākyas of the tiger he asked “how do you have so much jñānam, even though you are an animal?”. “I did Sadguru-adhikṣhepam and this rūpam is because of it. I am searching for an oppurtunity to do a paropakāram and hence get vimukti. But just seeing me (frightened), no one is coming near me. Atleast you came to me. You do a satkāryam and then both of us can get vimukti”.

Brahmarākṣhasa, who now had tīvra saṅkalpam of doing a satkāryam, then saw a traveller (pathika). He wanted to know the difficulties of the traveller and since he may get frightened seeing him, he took the form of a Sādhu and approached the traveller. He asked the traveller, who was sitting under the Asvattha vrukṣham in despair, “why are you so sad?”. The traveller replied “1 need 100 ratnas. I am thinking how to earn them”. “Why do you need them?” asked the Brahmarākṣhasa in Sādhu form. “I must marry the Rājakumārī.” “And why do you need ratnas for it?” asked the rākṣhasa. “In some Himālaya parvatas, it seems, there are some divya ratnas which are Vīrya-śulkam to marry the Rājakumārī. Knowing that anyway I cannot get them myself, I came in search of some yogis or Brahmarākṣhasas who can help me. If I somehow get the help from them, I can marry the Rājakumārī.” The Brahmarākṣhasa asked “which Rājakumārī? Is it the Avantikāpura Rājakumārī?” The travelled said “Yes! but how do you know?”

Brahmarākṣhasa said “it is Vīrya-śulkam for vara parīkṣha (so you must only earn them yourself) and that too they asked for 50 ratnas. Why are you saying it is 100?” “If I give all 50 to them then what about my family?” “O Durmārga! You tried to cheat both your Kingdom and the Rājakumārī. I cannot help a Deśadrohi and gain more pāpam”, saying thus the rākṣhasa swallowed the traveller at once and satisfied his hunger.

Immediately the tiger took human form and said “O mitrama! Because you killed a duṣhṭa (a Deśadrohi) and saved your Kingdom, the Dharmadevata was happy and gave both of us divya śarīras.” The new friends then reached divya lokas.

Morals in the story:

  1. Duṣhkarmas lead to terrible janmas and satkarmas save us from them.
  2. Not spreading knowledge and going against Sadguru — must never be done. This is well shown in the story through the characters of Brahmarākṣhasa and the tiger.
  3. The importance of Paropakāram is well shown in the story. Both the tiger and the Brahmarākṣhasa, hence decide to do some help to the others and thus get vimukti.
  4. Sat-sāṅgatyam leads to sadbuddhi. Brahmarākṣhasa realized that he must try to get vimukti just because he was in the company of Divya Auṣhadhas.
  5. Deśadroham, not respecting one’s own country are great pāpas and must never be done.
  6. As told in this story: Pāpam or Puṇyam is shared by four. Hence, just because the tiger gave protsāham to the rākṣhasa to do a satkāryam, he got a share of the satkarma.

Note: Tiger’s and Rākṣhasa’s āhāram includes humans; so it was not wrong for them to swallow the Deśadrohi in the story to satisfy their hunger anyway.

Search Terms: Brahmarakshasa, rakshasa, Brahmaraakshasa, Deshadroham, Deshadrohi, Dandaka aranyam, Dandakaranyam, Dandakaaranyam, Avantika, Avanthika, Avanthi, Avanti

Published in: on July 2, 2006 at 6:15 pm  Comments (1)  

The great Shrī Rāma Bhakta, Kāka Bhuśuṇḍi

(This is the second story with main theme as Bhakti (this was the first). Hence we recommend readers to go through all previous morals before reading about Bhakti.)
The story of Kāka Bhuśuṇḍi is well known. Once Garuḍa Bhagavān came to Kāka Bhuśuṇḍi and Kāka Bhuśuṇḍi told his previous janma vṛttāntam:

O Vihageśvara! I was an Ayodhyāvāsī for many years in Kaliyugam. Once durbhikṣham came and I left the divya Kṣhetram. Finally I reached Ujjaini, lived there for sometime and earned some sampada. There only I continued my Śiva seva. In Ujjaini there used to live a sādhu vipra who was a parama śānta murti, dayālu, nīti-nilaya and a great Śambhu upāsaka. However he never used to do Hari-ninda (see this story too). I started to do seva to him with Kapaṭam. The great vipra used to look after me as his own putra and give me Vidya. Once he gave me the upadeśam of Śiva mantram. I used to go to the Śivālayam and do Śiva mantra japam. Since I was a duṣhṭa, nīca, pāpasaṅkulamati; dambham and ahaṅkāram started increasing in me and I, becoming a mohavaśa, started Haribhakta ninda and Sādhu, Vipra ninda. My Gurudeva became very sad seeing my Viṣhṇu, Sādhu -droham and tried to teach me good many times. Will hitabodhas and nīti be liked by a person who has dambham? (No)

One day my Gurudeva called me and taught me many nītis and said "O kumāra! The phalitam of Śiva seva is avirala bhakti on Śrī Rāma Pādam. Even Parameśvara and Brahmadeva do nāmasaṅkīrtanam of Śrī Rāma. O abhāgya! doing Viṣhṇu droham do you think of getting sukhas?" He continued "Śiva is the greatest Rāma bhakta". Listening to those words my heart was burning. I never obeyed and believed in these words of my Gurudeva. Like this everyday I used to do Gurudeva-droham. However my Gurudeva was a kṛpālu; he did not even get slightest krodham on me. He always used to teach me good.

A nīca will first destroy that satguṇam which gave him the greatest unnati. One day I went to Haramandiram and as usual started doing Śiva nāma japam. My Gurudeva happened to come there and with my ahaṅkāram I did not get up and do yathāvidhi namaskāras to him. Since my Gurudeva conquered krodham, he did not say anything. Doing an avamānam to Guru is a mahāpāpam. Maheśvara could not bear this. Through akāśavāṇi He said like this: "O Hatabhāgya, ahaṅkāri, mūrkha! Your Gurudeva is not having any krodham, since he is a kṛpālu, yathārthajñāni. Even then I am giving you a śāpam. O śaṭha! a nīti virodhi can never be a bhakta of mine. A person who has īrṣha on his Gurudeva will suffer in Raurava-narakam for 1 crore yugas. From there after many paśu-pakṣhādi janmas, he will have great duhkhas for 10000 years. O pāpī! You sat like an ajagaram before your Gurudeva. O duṣhṭa! go become a sarpam and keep living in some hole of a tree trunk."

On hearing to Lord Śiva's dāruṇa śāpam, my Gurudeva did mahākāras, his hṛdayam had atyanta paritāpam for me and I was shivering with bhayam. My Gurudeva did sāṣhṭāṅga praṇāmam to Paramaśiva, doing praṇāmāñjali, in gadgada svaram he did the adbhuta Rudrāṣhṭakam to make Paramaśiva prasanna.

"Īśā, Īśānā, Mokṣhaswarūpā, Prabhū, Sarvavyāpakā, Brahmasvarūpa,…. " like this he called the Lord with divya Śiva nāmas. Śiva, the Sarvajña, heared the sannuti of my Gurudeva and noticed the anurāgam of my Gurudeva and "O ḍvijavara! Please ask me some varadānam. I will give it." said the Ākāśavāṇi. My Gurudeva said "O Prabhu! If you really became prasanna by me, first give me acañcala Śiva bhakti, then please donot do krodham on this jaḍa. This jīva came into the grips of your māya and became a pāpi. Dīnadayālu, Saṅkara, please show kṛpa on this fellow. Please bless him that he will get śāpavimukti is very less time and get many śubhas". Seeing the parahita vākyas of my Gurudeva Ākāśavāṇi said "May it happen like that only" and it continued like this:

"Even though this person did ghora pāpam and I gave him a śāpam, seeing your sādhutvam I will show viśeṣha karuṇa on him. A Kṣhamāśīla, Paropakāri are very priya to me like the Kharāri, Śrī Rāma Candra. However my śāpam cannot be vyartham. Surely this person must take 1000 janmas. Janana, maraṇa duhkhas are unbearable. However he will not have pain due to these duhkhas. In any of his janma he will always know who he was and never loose this jñānam". Śiva continued "O śūdrā! Listen to my words:You were born in the great Ayodhyā nagaram. Always you did My seva. Because of Ayodhyāpura prabhāvam and my kṛpa, in your hṛdayam will arise Śrī Rāma bhakti. O Sodara! Now listen to my satyavacanas: Sādhu, satpuruṣha, dvijas are equal to Ananta. People who cannot be destroyed even by Indra's Vajrāyudham, My Viśāla Triśūlam, Yama's ḍaṇḍam, Hari's Cakram, will be easily destroyed by the sādhu, vipra – droham".

O Garuḍa! From then onwards I took many janmas, but in any of them I did not leave Śrī Rāma bhajana, did not leave Sādhu jana seva and because of Śivānugraham, never felt the duhkhas of the samsāra-sāgaram. However I use to feel great paścātāpam for the Guru-droham I did.

Later in his last janma, Kāka Bhuśuṇḍi gets the upadeśam of Śrī Rāma Carita Mānasam from the great Lomāśa maharṣhi and becomes a paripūrṇa Śrī Rāma Bhakta. He always goes to Ayodhya whenever Śrī Rāmāvataram happens, sees the divya bālya līlas of Śrī Rāma and gets ananta divya paramānandam. (The long story of Kāka Bhuśuṇḍi's last janma is very beautiful and out of scope of Moral Stories.)

Morals in the story:

  1. The importance of repecting the Gurudeva and adhering to his ājña is clearly explained in the story. Even the parama dayālu, Parameśvara could not bear śiṣhya not respecting his Gurudeva.
  2. The greatness of a Gurudeva is shown through Kāka's Gurudeva. It is well known that if God gets angry a Guru can save, but if a Guru gets angry none can save.
  3. The paropakāra svabhāvam, śāntam, kṛpa and karuṇa of Kāka's Gurudeva must be inculcated by all of us.
  4. Though Paramātma is all prevailing, there are a few sthalas in which He gives Pratyakṣha darśanam and have great Māhātmyam. In our Karma-bhūmi, Bhāratadeśam, we are blessed with innumerable such divya Kṣhetras. As Paramaśiva said, just by taking birth in the great Ayodhya nagaram, Kāka qualifed for His anugraham, though he did many pāpas.
  5. Kāka's Gurudeva was always a Śiva bhakta only, but never did Viṣhṇu-ninda.

Message to present society:

There are many great Divya Kṣhetras in our Bhāratadeśam. We are indeed very lucky to be born in this Deśam. In our Āndhra Pradeś itself, itseems there are around 32 thousand prācīna Devasthānams and in very very high percentage of these Devālayas itseems, there is no one even to give a Dīpārādhana to the God, leave aside pūja-punaskāras!!

Let us utilize the opportunity of being born in this Karma-Bhūmi, let us try to make sure atleast everyday Dīpārādhana is done in all of these Divya-dhāmas. (Please contact Chilkur Devālayam for exact details to help these Devālayas)

Search Terms: Kaaka, Kaka, Bhushundi, Lomaasa, Lomaasha, Lomasa, Rama Charita Manas

Published in: on June 20, 2006 at 4:36 pm  Comments (7)  

A story of the great Raghumahārāja

It was the time of Śrī Rāmacandra’s grandfather’s rule. Raghumahārāja was a parama dharmātma like the other Raghuvamśa rājas (see this too). In his rājyam there were many Gurukulas, each with as many as 1000 śiṣhyas. In one of the Gurukulas, a Guru was telling to his śiṣhya, Kautsa,  “O priya śiṣhya! I have taught you all the vidyas that I know. You also learnt them well. Now you can take Gṛhasthāśram and do samāja kalyāṇam (see this too)”. The śiṣhya replied “Ayya! Please give me a chance to give you Guru-dakṣhiṇa”. The Guru told “You are very poor. You need not give me anything”. However Kautsa repeatedly said he wanted to give and the Guru said no need. Finally the Guru said “Ok. Since I have taught you 14 vidyas, give me 14 dhana-rāśis. Each rāśi must of this height: the height to which a maṇi goes when thrown by a strong man standing on a tall elephant” (similar to Viśvāmitra maharṣhi’s niyamam). Kautsa said ok and came back but was worried how to give the Guru-dakṣhiṇa.

Knowing that the King is equivalent to father, Kautsa approached Raghumahārāja. The previous day Raghumahārāja did the great Viśvaji-Yajñam and gave away whatever he had in the form of Dānas (around 14-crore dīnāras). Raghumahārāja was doing his Sandhyāvandanam, using earthen pots, by the time Kautsa came. Seeing the King himself to have nothing and using earthen pots in place of golden sthālikas, Kautsa did not ask Raghumahārāja anything. However seeing Kautsa, Raghumahārāja invited him and asked him the reason for his arrival. Kautsa hesitatingly said “it is difficult for you to give …” Raghumahārāja said “Coming to a King’s place and going back bare-handed is not good. Please do ask me what you want”. Kautsa told the King the reason for his arrival. Raghumahārāja told kautsa “please come tomorrow, I will give you the dhana-rāśis”.

Knowing that his Purohita (word itself means one who is the first to do hitam) is the only person who can help him, Raghumahārāja approached Śrī Vasiṣhṭha maharṣhi. “O Rājā! Now there is no enough time for you to earn your money, that too such a huge amount. Thus you do a danḍa yātra on Lord Indra” said the great maharṣhi. Immediately Raghumahārāja announced a daṇḍa yātra on Indra, the Devādhipati. The dundubhis and bheris were played and the sounds reached the ears of Indra Himself. Knowing that they were from Raghumahārāja, Devendra immediately ordered his sevakas “Raghumahārāja is a great Dharmātma. Fill his dhanāgāram”..

The next morning rakṣhaka bhaṭas of Raghumahārāja informed him that all his dhanāgāras are full and he can stop the daṇḍa-yātra. When Kautsa came back Raghumahārāja said “your dhanam is safe in our kośāgāram. Please take all of it”. Kautsa replied “O rāja! I need only 14 dhana-rāśis, other than that I will not take anything”. Raghumahārāja, not knowing what to do with the rest of the dhanam, gave it back to Devendra.

Morals in the story:

1. The Guru-śiṣhya paraspara anyonya sambandham is well shown in the story. The śiṣhya always wanted to do give Guru-dakŚiṇa and the Guru was worried how the śiṣhya will pay it.
2. The Dāna guṇam of Raghumahārāja must be learnt by all of us. It was not new for him to give away all he had and to earn in order to give away everything he will get.
3. The dharmavartanam, santrupti showed by Raghumahārāja and Kautsa must be an eye-opener for all of us.

Published in: on June 19, 2006 at 6:26 pm  Comments (1)  

Greatness of Vidyābhyāsam

Devatas and daityas always have fights among themselves. The daitya's Guru is Śukrācārya. He knew the vidya of mṛtasanjīvanī, which he obtained through a long tapas for Parameśvara. Using this vidya, Śukrācārya used to bring back the dead daityas to life and save them. However the Devatas neither knew the vidya nor had amṛtam, because this story happened before the Kṣhīra sāgara mathanam. The Devatas asked their Guru, Bṛhaspati, for help. Bṛhaspati asked his son, Kaca, to become a śiṣhya of Śukrācārya, do Guru seva with utmost care, learn all the śāstras etc. and the mṛtasanjīvanī vidya from Sukrācārya. Kaca immediately followed the instructions of his father and reached the āśram of Śukrācārya.

He did sāṣhṭāṅga namaskāram to Śukrācārya and said "O Gurudeva! I am from the Āṅgīrasa gotram and the son of Bṛhaspati, the Guru of the Devatas. People call me by the name Kaca. I came to you as a vidyārthi". Śukrācārya happily agreed to have the son of the great Bṛhaspati as his śiṣhya. Everday Kaca used to wake up before the Sun, and do Sandhyāvandanādi āhnikas, after his kāla-kṛtyas. He used to be very obdient to his Guru and learn his vidyas with utmost concentration and respect. He never let any attractions, diviations to enter his mind and always concentrated on Guru seva and his vidyābhyāsam.

Śukrācārya had a very beautiful daughter by name Devayānī. She was very young and had a lot of prema for Kaca. She tried to express herself many times to Kaca, but Kaca never had anything in his mind except his vidyābhyāsam. Also since Devayānī was the daughter of his Guru, who is equal to his father, he had sodarī-bhāvam on Devayānī. Slowly Kaca, due to his unparalleled efforts and vinayam became the favourite śiṣhya of Śukrācārya. This could not be tolerated by the daityas who were burning with īrṣha. Also they were afraid that Kaca would soon learn Mṛtasanjīvanī vidya from Śukrācārya and later it would be difficult for them to face the Devatas.

Once Kaca went to the forest as his Guru's gopālaka. As the Sun was setting the power of daityas increased. They attacked Kaca and killed him. Devayāni was waiting for Kaca in the āśram. She told her father, "everyday by the time for sāyam-sandhyāvandanam, Kaca returns home. Somehow he did not return today. O father! please see if he is ok." Śukrācārya with his divya-dṛṣhṭi saw what happened to Kaca and immediately brought him back to life. The daityas īrṣha increased with this and this time they planned to kill Kaca in such a way that it will be difficult for Śukrācārya to save him. They killed Kaca, burnt him and mixed his ashes in surāpānam and served it to their Guru. Śukrācārya drank the surāpānam. Seeing Kaca not returning home, again Devayāni asked her father. Śukrācārya was shocked to know what mistake he committed unknowingly. He thought "a man who is under the influence of surā-pānam will loose all his distinction of good and bad, does not think and can do any great pāpa-kāryam". Once the pāpa-karyam is done, for normal humans, it is impossible to undo it. Śukrācārya thought that if he was not under the influence of surāpānam, he could have easily identified, with his tapobalam, that Kaca's ashes were mixed in his surāpānam. So he made a firm rule that surāpānam, in what ever small quantītes, is mahāpāpam and it must never be drunk.

He used his Mṛtasanjīvanī vidya and brought back Kaca to life. However Kaca remained in Śukrācārya's stomach in a sūkṣhma rūpam. Śukrācārya then taught Kaca Mṛtasanjīvanī vidya and asked him to come out of him, by tearing his stomach. Kaca came out of Śukrācārya and then used the Mṛtasanjīvanī vidya to bring back the life of his Guru. Kaca, after the completion of his vidyābhyāsam, took the anujña of Śukrācārya and was planning to leave. Devayāni then told Kaca "Please do not leave me and go. Marry me". Kaca said "you are like a sister to me, since a Guru is equal to one's father". Devayāni got angry with Kaca and said "Since you rejected my love and pained me, your vidya will not be of any use to you". Kaca was not sad because he knew though his Vidya will not be directly useful to him, he can spread his vidya to others and thereby become useful to the society. Vidya dhanam is the only dhanam that can never be destroyed and robbed. The more and more it is given to others, the more and more it grows…

Morals in the story:

  1. The importance and greatness of Vidya is well shown in the story.
  2. Though Devatas and daityas were enemies, Kaca never tried to conceal his identity, since he knew by cheating a Guru vidya cannot be acquired. Also Śukrācārya, knowing who Kaca was, accepted him as śiṣhya, because a deserved one must always be taught.
  3. Vinayam and kṛṣhi are were important for vidyābhyāsam. Kaca was never involved in any other activity than his Guru seva and studies.
  4. One must never have jealousy. Because of jealousy that Kaca is performing better than them, the daityas did not think what is right and what is wrong.
  5. Surāpānam, in what ever small quantites, must not be done. This is well shown through Śukrācārya's words.
  6. The knowledge of Kaca helped him decide whether to accept Devayāni's love or not.

Search Terms: Kacha, Devayani, Shukracharya, vidyabhyasam, sanjeevani

Published in: on June 14, 2006 at 9:22 pm  Comments (10)  
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