Śrī Kṛṣhṇa līlas -8

(continuation of this story)
This series of stories on Śrī Kṛṣhṇa līlas try to bring out some durguṇas, commonly found in people, and thus warn us to be away from the same.

Pralambāsura Bhañjanam:

On the Yamunātīram, Paramātma used to sit on a tree (Pogaḍa Vṛkṣham) and do Veṇugānam. On hearing the sweet muralīravam, the Gomātas used to turn towards Nandakiśora and listen undisturbed as if they were nirjīva śilpas. When Paramātma used to call the Gomātas with the names “Yamunā”, “Sarasvatī”, “Gangā”, the Gangā Yamunā Sarasvatī Nadīs used to break their frontiers, come running and on touching His feet used to become paravaśa and do praṇāmams to the Yadusimha. As if dropping ānada-bhāṣhpas, the puṣhpas used to do makarada-srāvam. Bhramaras used to hum their madhura-gānam. Hamsas and others pakṣhis (Begguru Pakṣhi) like a ṛṣhi in Samādhiniṣhṭha, used to hear to the Veṇu-gānam. There used to be slight rain of Tuṣhāra. Similar to how ghana meghas give varṣham and remove the kaṣhṭam of the cātaka pakṣhis (see this), the Kṛṣhṇa-megham, with His Karuṇāmṛta-varṣham, satisifed the tāpatrayam of the Bhaktas.

(see this picture)

Paramātma used to do krīḍa, gānam, nṛtyam, kalaham with the Gopabālas.


They used to divide themselves into two two teams; one lead by Balarāmadeva and the other by Śrī Kṛṣhṇa.

The rule of the game was that a person who gets defeated must carry the winner till the Vaṭa Vṛkṣham by the name Bhāṇḍīraka. It is usual for the Lord to get defeated in the hands of His Bhakta; so Kṛṣhṇa’s team was defeated and He was carrying Śrīdhāma. Pralambāsura, sent by Kamsa, acted as if he was in the team of Śrī Kṛṣhṇa and carried Balarāmasvāmi. Balarāma increased His weight and Pralambāsura took his nija-rūpam. With His muṣhṭi-ghātam, Balarāmasvāmi cracked the Brahmarandhram of Pralambāsura and the asura’s head broke into two. The tejas from Pralambāsura entered Balarāmasvāmi.

Pralambāsura’s Caritra:

Kubera, the iṣhṭa sakha of Paramaśiva, had an Udyānavanam by name “Caitraratham”. The Puṣhpas from that Udyānavanam were meant to be used only for Śivapūja. Howmuch ever the rakṣhaka-bhaṭas used to be careful, someone or the other used to take the puṣhpas from the Udyānavanam. Out of exasperation, Kubera said “the puṣhpa-cora will get a rākṣhasa janma”.

Once Vijaya, the son of the Gandharva by name “Hūhū”, reached the Udyānavanam after doing some tīrtha-yātras. He without taking the permission of Kubera and not knowing the śāpam given by him, took the puṣhpas from the Udyānavanam. He immediately became a rākṣhasa and then asked Kubera for śaraṇam. Kubera gave abhayam saying “Vijaya! you are a great Viṣhṇu bhakta. You will be killed by Balarāmasvāmi in Dvāparayuga end and then you will get Mokṣham”.

One must, even unknowingly, never take things not belonging to them, without owner’s prior permission (see this for a similar story). This will lead to caurya-doṣham.

Durguṇam to be unlearnt: Cauryam.

Search Terms: Krishna, Balarama, Pralambasura, Pralamba, Pralambaasura, Shreedhaama, Shridhaama, Sridhama, Huhu

Published in: on June 30, 2006 at 5:54 pm  Comments (2)  

Śrī Kṛṣhṇa līlas -7

(continuation of this story)
This series of stories on Śrī Kṛṣhṇa līlas try to bring out some durguṇas, commonly found in people, and thus warn us to be away from the same.

The divya līla of Kālīya mardanam is well known and is ananta phala dāyakam.


Kālīya Caritra:

During the time of Svāyambhuva Manvantaram (first Manu in Brahmadeva’s current day), Vedaśiras, a great bhūsurottama, used to do his tapas. Aśvaśiras, another great Vipra, came to Vedaśiras’s Āśramam and requested him to allow him to do tapas in his Āśramam. Vedaśiras did not agree and Aśvaśiras said “this Āśramam belongs to Nārāyaṇa (Nara-Nārāyaṇa avatāram). With durahaṅkāram you hissed on me and so become a sarpam and be tortured by Garuḍa Bhagavān”.

Vedaśiras replied “Since it will be a disturbance to my tapas, I said like that. Like a Kāka, for your svārtham, you did svalābha kāṅkṣha, hence become one”.

Paramātma then gave them His durlabha-Darśanam and said “both of you are my great Bhaktas, but your words cannot be taken back. O Vedaśiromaharṣhi! By doing Divya Nṛtyam on your sahasra-phaṇas, I will put My Pāda-cihnas and save you from Garuḍa. O Aśvaśiromaharṣhi! You will take the form of Kāka and become a Brahma-jñāni and trikāla-vetta”.

Aśvaśiras became the great Śrī Rāma bhakta, Kāka Bhuśunḍi, did tapas on Nīlagiri and told Garuḍa Bhagavān, the great Rāmāyaṇam. He did tattvopadeśam to the great Vasiṣhṭha maharṣhi. Śrī Rāma Candra, everytime as a part of His bālya līlas, used to give food to Kāka and play with him.

Sajjanas, even though they sometimes give śāpam, it will turn out to be a great varam!

Durguṇam to be unlearnt: Svārtham, Ahaṅkāram.

Search Terms: Krishna, Kaliya, Kalinga, Ashvashira, Vedashira, Kaaka Bhushundi, Garuda

Published in: on June 29, 2006 at 6:30 pm  Comments (1)  

Kaikasī’s Śiva Bhakti

Rāvaṇa’s śakti increased day by day and we all know what ghora pāpa kāryas he did once he got Ahaṅkār seeing his own śakti. Devendra, hence, wanted to reduce the śakti of Rāvaṇa (Devatas, the Aditi putras, do not have kāma-krodhādi Ariṣhaḍvargas). He learnt that his śakti was mainly due to his Mātṛ-bhakti and her (Kaikasī’s) śakti was due to her niścala Śiva bhakti. Hence Devendra, once attempted to stop the Śiva pūja of Kaikasī: Kaikasī used to do Śiva pūja everyday on the banks of the ocean and on one day the ocean with its high tide came and washed away the Śiva saikata (made of sand) Liṅgam; stopping her Śiva pūja.

On seeing the great duhkham of her mother, Kaikasī, Rāvaṇa immediately gets angry on Mahāviṣhṇu and blames him to have stopped her mother’s Śiva pūja! Kaikasī then does hita-bodha saying that “if really my Śiva bhakti had no doṣhas then nobody could have stopped it. This happened means there is some mistake committed by us only and it is more important to please Paramaśiva and correct our mistakes than blaming others. Also none can stand against the great Viṣhṇu and even though we are Śaivas must never do Viṣhṇu droham (see this too)”. Realizing his mistake Rāvaṇa immediately sets out to do a tapas for Parameśvara for Śiva Ātma-Liṅgam (to replace his mother’s Saikata Liṅgam)!!

Morals in the story:

  1. Before blaming others for the mistakes they committed it is very important to correct ourselves. Anyway no one will be spared by the God for the mistakes they have done (if they escape King’s punishement on the earth).
  2. The importance of Mātṛ-bhakti is well shown by Rāvaṇa.
  3. The story also shows how a mother, not encouraging the durguṇas of her child, can instead inspire him to do wonders. The parents must always try they level best to teach their children what is good and bad, rather than leaving them on their own.

Search Terms: Ravana, Kaikasi, Shiva, Indra, pooja

Published in: on June 28, 2006 at 5:42 pm  Comments Off on Kaikasī’s Śiva Bhakti  

Śrī Śaila Śikharam

In the olden days people used to go to puṇya Kṣhetras by walk (it is the most recommended way). People used to travel in groups and help each other on their way to the Kṣhetram. They used to take the help of the āṭavikas to cross the thick forests and steep mountains. Depending on the convinience the children, old people and women used to take small rides on bullock-carts etc. and reduce their strain. Almost, at a time, half of the village used to go and do Tīrtha yātra.

Similarly, once the people of Vimalāpuram started for the great Śrī Śaila Kṣhetram. It seems there are many more divya Kṣhetras, dhāmas, puṇya ṇadīs (antarvāhinī), Tīrthas, siddha pradeśas on the Śrī Śaila Kṣhetram alone, than in all the worlds put to together! (ofcourse as told in the end of this story, only for a Dharmātma, sādhaka will these be visible). The villagers saw the Divya Śrī Śaila Śikharam. There is a Purāṇa vacanam “Śrī Śaila Śikharam Dṛṣhṭva punarjanma na vidyate”. Everybody was doing darśanam of the Śikharam and were going into the Divya-ālayam.

It was Sandhyāsamayam, that too Śrī Śailam — time for Naṭarāja Svāmi, along with Pārvatī Devī, to do Ānanda Śivatāṇḍavam on the Ākāśavīdhi. Jaganmāta, Bhramarāmbā Devī, saw these huge number of Bhaktas and asked “Svāmi! Does it mean that all these people who saw the Divya Śikharam get Mokṣham?”. Immediately Pārvatī-Parameśvara came to the Kṣhetram as Vṛddha dampatis and were travelling on a bullock cart. “The cart got stuck in mud, please help us” cried Pārvatī Devī. Many, some strong, people came to help them, but “only ones who are not pāpātmas can do it” told Pārvatī Devī. Listening to this no one came forward thinking that some or the other time they would have done some mistake.

However a Veśya came forward and said that she will try. Pārvatī Devī asked “Ammā! Did’nt you ever do a pāpakāryam?” The Veśya replied,with nirmala hṛdayam, “why would not have I not done, I would have definitely done many. But as you all know, since I had the Śikhara darśanam I will not have any pāpas remaning”. Pārvatī Parameśvara gave the Veśya Mokṣham, satisfied with her Bhakti and Dṛḍha viśvāsam.

Morals in the story:

  1. The importance of Viśvāsam, believing manasā-vāca-karmṇā in God is well shown in the story. The phalam depends on how strong is the belief.
  2. For mokṣham, more than śarīrārhata, Ātmārhata is important.
  3. The story also tells us how much amount of time and effort people used to spend on God and Daiva-kāryas in the olden days.

Search Terms: Shrisailam, Shrishailam, Srisailam, Shiva, Parvathi

Published in: on June 27, 2006 at 6:24 pm  Comments (1)  

The great Vikramāditya Mahārāja

Vikramāditya, the śaka-karta, is very well-known for his śauryam, dhairyam, dharma-pālana, Kalā-poṣhaṇa and accomplishing many impossible tasks. From our childhood we have heard many many stories of him, perhaps this is the least famous one, but nevertheless may be the most important of his accomplishments.

Once Vikramāditya mahārāja during his Mṛgayāvihāram reached Ayodhyāpuram. Tired, he took rest under the shade of a mango tree which was on the banks of the great Sarayū Nadī, near Yamasthalam (Jamadharāghāṭ). To his utter surprise an atyanta sudarākāra Rājaputra with black śarīracchāya, wearing black vastras and puṣhpamāla, riding a black aśvam came and along with the horse took a dip in the pāvana jalas of Sarayū Nadī. To his greater surprise, a divya puruṣha with svaccha śveta śarīram, śveta aśvam, vastras and puṣhpamāla come out.

Immediately Vikramāditya mahārāja went to the Divya puruṣha and asked him the reason for the sudden change in his ākṛti. The Divya puruṣha replied “give your identity before knowing about me”. Vikramāditya mahārāja then said “O kumāra! I am Vikramāditya. My father is the great Gandharvasena mahārāja. My elder brother is Bhartṛhari. He took the āśrayam of Śrī Guru Gorakhanātha and did rājya-tyāgam. Thus I got the Bhāratarājya Śrī and I am doing my yathāśakti mānavaseva and thus Mādhava seva”.

Pleased with the reply of Vikramāditya mahārāja, the sundara Rājaputra replied “O Rāja! I am the Tīrtharāja, Prayāga. Every year during Makara Saṅkrānti, when Sūrya Bhagavān enters Makararāśi, at Trivenī saṅgamam of Gangā, Yamunā, Saravatī many crores of people take Tīrtha snānam and get freed from their pāpam that accumulated from their crores and crores of janmas and reach Paramapadam. Because of this huge pāparāśi I get burnt and turn black. Not able to bear with the tāpam, I come to the Śrī Rāma janma bhūmi, Ayodhyā, and get freed from the pāparāśi by taking a Tīrtha snānam in the great Sarayū Nadī”.

Knowing that Karma (pāpa, puṇya phalam) cannot be easily destroyed, Vikramāditya went on to ask the Tīrtharāja “Hey Bhagavan! What about the great Sarayū Nadī?” The Mahātma replied “Rāja! You need not have that sandeham. Sarayū Nadī has the sāmarthyam to digest janma-janmārara pāparāśis. The pāparāśi that I left in Sarayū Nadī will become bhasmam with the Baḍabāgni near Lakṣhmaṇa ghāṭ — Sahasradhāra. During the timing of creation of this bhasmarāśi, the sprinkled particles become fishes and the pāpam goes to the people who eat these fish”.

Listening to this, with Bhaktibhāvam, Vikramāditya mahārāja asked “Mahātma! Due to my many janma’s puṇyam I got your darśanam. Please tell me what puṇya kāryas I need to do”.The Tīrtharāja told “O Rāja! I am pleased with your audāryam. Now the Ayodhya is in a naṣhṭa, bhraṣhṭa sthiti. Knowing where exactly is the Janma-sthānam, please do jīrṇoddharaṇa of this divya Kṣhetram”. Vikramāditya replied “Mahānubhāva! Now Ayodhya has no people. There are no svarṇa maya rāja prāsādas, there are only mud sidhilas. Please tell me Ayodhya kṣhetra Phalam, the divya tīrthas and how to identify, in the present situation, where exactly is Śrī Rāma Janma Sthānam?” The Tīrtharāja replied “Your doubt is very valid. Please listen to me with great śraddha”:

(Prayāga puruṣha first tells how to reach a great Vṛkṣham by name “Rāma” from where they are and tells about some great places — Gavākṣha kuṇḍam, Ganeśa kuṇḍam, Śeṣhabhagavān Mandiram and continues like this …)

“Rāma is a very very prācīna Vṛkṣham. In order to fix the Ayodhyānagara paridhi, Brahmadeva created it. From thousands and thousands of manvantaras, this Mahāvṛkṣham is there safely. Exactly one mile to the west of this Rāma Vṛkṣham, there is Maṇi Parvatam. 500 feet from there, in Vāyavya koṇam, is the great Śrī Rāma Pāvana Janmasthalam”. He continued “take a Gomāta, which has a very newly born calf, along with the calf, to the Rāma Vṛkṣham. Make it walk near the Maṇi Parvatam (i.e. 1 mile from Rāma Vṛkṣham). The place where the Gomāta puts its Pavitra Gomayam is the great Maṇi parvatam. Make the Gomāta walk at a place 500 feet from there. Where the Gomāta, from its stanas, gives avirāma kṣhīra dhāra, by itself, must be identified as the actual Śrī Rāma Janmasthānam”.

Exactly on Śrī Rāmanavami, Śrī Vikramāditya mahārāja did as told by the Prayāga puruṣha and did Jīrṇoddharaṇam of the Ayodhyā kṣhetram and Bhavyamandira nirmāṇam.

Morals in the Stories:

  1. Once a person follows Dharma and Satyaniṣhṭha he can see Divya puruṣhas. The darśanam of such Divya puruṣhas will lead to ananta mangala karyas. Vikramāditya mahārāja, in a similar way, achieved many many tasks and gained ananta kīrti, aśas and showed us what divya kāryas a person can do if he never deviates from the path of Dharmam and Satyam. Similarly only when dharmam is followed, do the divya kṣhetras show themselves; otherwise when the people are not worthy of it, then they appear as sidhilas.
  2. The fascinating story of puṇya-pāpa — Karma cycle is shown in the story. Unknowingly we might be doing many pāpa and puṇya kāryas. We must be careful not to do pāpa kāryas atleast knowingly.
  3. The sūkti that Vikramāditya mahārāja told “mānava seva is Mādhava seva” must not be forgotten.

Search Terms: Vikramaditya, Vikramarka, Ayodhya, Mani, Sarayu, Prayaga

Published in: on June 26, 2006 at 5:11 pm  Comments (22)  

Śrī Kṛṣhṇa līlas -6

(continuation of this story)
This series of stories on Śrī Kṛṣhṇa līlas try to bring out some durguṇas, commonly found in people, and thus warn us to be away from the same.

Dhenukāsura Bhañjanam:

Listening to the sāhasakṛtyas of Śrī Kṛṣhṇa, Yaśodā Devī had kalavaram. She thought even though they left Nandavrajam and came to Bṛndāvanam, the utpātas did not stop. Seeing the duhkham of Yaśodā, Nandarāja consoled saying “Śrī Kṛṣhṇa is not a sāmānya bālaka. Garga maharṣhi told us about this. For the good of Him do many dānas, Annadānas”. Yaśodā Devī made Balarāma-Kṛṣhṇas do many dānas and Annadānas.

Balarāma-Kṛṣhṇas used to beautifully do alaṅkāram of Gomātas and take them. Śrī Kṛṣhṇa used to follow the cowherd closely so that Go-dhūli falls on Him. However without having Paramātma Darśanam Gomātas were not able to move their feet forward. Hence Śrī Kṛṣhṇa Himself used to be at the front, middle and end of the cowherd simultaneously. The Jīvātma-Paramātma sambandham is truely very deep.

In Madhurānagaram there was a Tālavanam. There used to be a dānava by name “Dhenuka” in gārdabhākāram in the Tālavanam. Once all the Gopālas along with Balarāmadeva and Śrī Kṛṣhṇa went near the Tālavanam. The Gopabālas, afraid of Dhenukāsura, requested Balarāma-Kṛṣhṇas to get them the madhura Tāla-phalas (tāṭi paṇḍlu).

(See this image)

Balarāma-Kṛṣhṇas entered the vanam and shook the trees, making the fruits fall.

(See this image)

A donkey has more power in its back legs. Dhenuka kicked Balarāma to 4 krośa distance away! Unaffected, Balarāma, hit the Dhenuka against a Tālavṛkṣham. Though a donkey normally does’nt have horns, this Dhenuka had 4 and started to attack the Gopālas. Śrīrāma, Subala and others replied with sticks, pāśas and astras.

Nandakiśora threw him to Govardhanagiri, making him unconscious. After gaining his consciousness, he took the Paramātma in to sky and started yuddham. Śrī Kṛṣhṇa threw him down and threw Govardhanagiri on dhenukāsura, like a ball. Dhenuka threw it back and Śrī Kṛṣhṇa kept it back at the same place and signalled Balarāmadeva. With one muṣhṭighātam of Balarāmadeva, the Dhenuka was killed and his tejas entered the Paramātma.

Dhenukāsura Caritra:

Sāhasika was the son of Balicakravarti (see this too). He once did vihāram on pavitra Gandhamādana Parvatam (where many ṛṣhis, munis do tapas and Paṇḍavas also lived for sometime), with 10000 vanitas. They exceeded their limits and the tapas of Dūrvāsamaharṣhi was disturbed. “Without any kind of vinaya-vidheyata you behaved like a gārdabham. So become one” said the Maharṣhi. After begging the Maharṣhi for kṣhama, the maharṣhi gave abhayam “in Dvāparayugam through the hands of Balarāmadeva you will get mukti”.

Since Paramātma told Prahlāda that He will never kill anyone in his dynasty (one uttama/bhraṣhṭa is enough to save/destroy an entire dynasty), he signalled Balarāmadeva to kill Sāhasika (Dhenuka).

Durguṇam to be unlearnt: Not having Vinayam-vidheyata and doing whatever pleases oneself.

Search Terms: Balarama, Krishna, Dhenukaasura

Published in: on June 25, 2006 at 5:58 pm  Comments (2)  


The following story (description of Kaliyugam) was told by Veda Vyāsa in Mahābhāratam, long long time ago. Seeing His dūra-dṛṣhṭi, the ādhunikas (we) get surprised. However this is not a great task for Vyāsa, the avatār of Viṣhṇu, but the message what we need to importantly gain is to look for all the durguṇas which Vyāsa Bhagavan pointed out in this story and be warned to be away from them (more importantly to accept that these are really durguṇas).

Great people never experience duhkham because of their difficulties, infact they utilize them to learn new lessons. Pāṇḍavas utilized their Araṇyavāsam time in a great way. The accomplished great tasks which they never could do in their usual busy schedule as a King. Once they got the oppurtunity to have the darśan of Mārkaṇḍeya mahāmunīndra. The Ciranjīvi told them many many great viśeṣhas and Kathas. He also told them about Kaliyugam:

"O Dharmanandana! In Kṛtayugam there was no need for a King, army etc. Everyone had satguṇas like Satya-vāk-paripālanam, Ahimsānṛta-dīkṣha and Dharmaparāyaṇam". In Tretāyugam, Satya, Dharmas will reduce a little and the need of a King and army etc. will arise. In Dvāparayugam, half are adharmaparāyaṇas. Even near the end of this yugam Kuliyuga lakṣhaṇas start (Parīkṣhit mahārāja, Vikramāditya and others did Kalinigraham for a long time). However in Dvāprayugam in the end always Dharmam only will win. Only Satyavrata paripālakas will be the prajā-pālakas.

In Kalikālam, people who can cheat others well will come into power and rule the country. There will be no place for Vivekavantas and jñānis. Because of this, avivekas, jñānaśūnyas start giving upadeśas (their own!) and start dhanārjanam on it. Brāhmaṇas who are supposed to lead a very simple life and have Karuṇā as their svabhāvam leave Vedādhyayanam, Satkratus, Parabrahma-ārādhana and show a lot of interest in drinking different kinds of pānīyas, try out different kinds of āhāram. Hence similar is the case with all the people. Asatyavādis, alpāyuṣhkas will be born and no ājānabāhus and tālapramāṇadehas.

Kāmavāñchas will be very high and hence madyapānam is done very commonly. One more surprising thing: they dont even have good tastes, they eat whatever they get and fill their stomach. Still more surprising is their sugandha dravyas dont have suvāsana. By 16 years hair will grow white and unmarried kanyas become garbhavatis and 16 years will become their pūrṇa āyurdāyam. People who dont have Matsya, māmsāhāram will be rare and madyapānam, jūdam will become vilāsas and people feel proud to do them. Everyday morning they hear news about murders, robbery etc. and they keep discussing about these things only. People who grow long nails and hair become more and the number of nāstikas will also tremondously increase. Infact they will use it as a jīvanādharam and earn their living.

Without seeing for samayam-sandarbham they milk the cows, when ever they want! By doing this the cows will get anārogyas and die. Finally they will loose the amṛta go-kṣhīram. The adhikāris will always take huge amounts of taxes and never do praja-rakṣhaṇa. For mere money, brothers will kill each other. Children donot listen to parents and bhārya goes against his own bharta! They wear clothes with janapanāra (jeans?)!

There will be no proper kanyādānas, vivāhas. Girls choose two three boys who they like and go around with them and call it dāmpatyam. Things which must not be done will be done. They decorate their houses with articles made of bones, which are supposed to be kept far away in śmaśānas, and feel very happy.

O Dharmananadana! We now know only about āśramas which give food, shelter and Vidyādānam to the vidyārthis. We know only about people who give food to the needy. In kalikālam, there will be no Annadānam and Vidyādānam! They will sell anna-āhāras! Even Vidya will be used for earning money and bussiness!

Once people start doing Anna-vikrayam and Vidyā-vikrayam we cannot imagine their downfall. After sometime like this, Sūryagrahaṇam will not occur on an Amāvāsya and Candragrahaṇam will not occur on a Pourṇima.

Even though people have farms, gardens, they leave the Nadī-tīras and go to Nagaras. Villages will be desserted and everyone has Nagaravyāmoham. Slowly crops will fail. Finally, a big Jhanjhāmārutam will blow and 7 Sūryas will rise and cause great Agni-jvālas burning everything. Then very heavy rains fall and this is the Yuga-sandhi. After all these bhībhatsas reduce, Ravi, Guru and Candra enter Karkāṭakam. Seasonal rains, sun-shine begin and huge vegetation grows. Kṛtayugam will begin where people dont have jarā-roga pīḍas and do Annadāna, Vidyādānādi sat-kratus."

May be almost everyline of this story tells us a durguṇam that we all must be away from.

Message to present society:

Even, as far as we remember, 6-7 years back no one use to advertise for Educational Institues and Hospitals. Now the moral values in the society are degrading at an exponential rate. It seems Gandhīji did fasting when the first ever advertisement came in INDIA. And may be one big thing that is not mentioned about Kaliyugam: we finally managed to turn even Devālayas as bussiness institutes.

One heart-breaking example is of Cilkūr Devālayam. This Devālayam does not even have a Huṇḍi. Thanks to the great Pūjāris of this Devālayam, there are no tickets for Darśan and no special darśans. Government of Andhra Pradeś is now forcing them to put a charge of Re.1 per Pradakṣhiṇa and give to the "poor" poiliticians (and a stagerring number of 75,000 to 1,00,000 bhaktas visit the Devālayam per week and a very high percentage of them do 108 Pradakṣhiṇas!). We pray to God to save the rare Devālayam from the hands of the Government.

Search Terms: Dharmaraja, Yudhishthira, Yudhishtira, Markandeya

Published in: on June 24, 2006 at 6:44 pm  Comments (15)  

The King’s Daiva-Prārthana

Once upon a time Śūrasena used to rule Mathura. He once got separated from the rest of his army, when he went for Mṛgayāvihāram. At last he reached one small remote village and it was night. Hence we went to a house for āśrayam. A farmer couple used to live in that house and on seeing the King, they gave ātithyam to him with great affection. May be they were people who really believed that “Atithi devo bhava”. Even though they did not know who the King was, they cooked food for him and arranged a very comfortable bed for the King. Seeing their Atithi seva, the King felt very happy. The next day while leaving their place, the King gave his Rāja-mudrika to them and said “please do meet me in case you need something”. The farmer couple did not notice that it was a Rāja-mudrika and kept it safely somewhere.

Once after many years, there was a durbhikṣham and the life of a farmer became miserable. Same was the case with the farmer couple. Not knowing what to do, they remembered the mudrika given by the King and went to him. The gaurds took them to the King, who was doing Daiva-Prārthana at that time. They heard the King saying “O Bhagavan! give me siri-sampada, ratna-māṇikyas …”. Getting Virakti, they left the place. After his pūja, King enquired about the farmer couple and ordered his gaurds to bring them back. Not having another way, the couple came back to the King. The King asked them why they went away without asking for anything. The couple replied “We came for yācana to you, turned back on hearing that you were doing the same with God”. Knowing the inner meaning in the couple’s words, the King spent the dhanam in his kośāgāram for the benefit of the suffering people and saved them from their difficulties.

Morals in the story:

  1. Do we go to the Meru parvatam and ask for small pebbles? Similary Bhagavat-Prāthana must not be done for mere Aihika Vāñchas.
  2. The importance of Atithi seva is well shown by the farmer couple. They gave ātithyam to the King and did whatever sevas they could, though they did not know who he was.
  3. One must never forget the sūkti “Paropakārārtham idam śarīram”.
Published in: on June 23, 2006 at 4:48 pm  Comments Off on The King’s Daiva-Prārthana  

Vartaka teaches a Paṇḍita

There used to live a Paṇḍita in a village, some time back. He learnt many śāstras and accordingly always used to follow the Dharma. However he was worried about one thing. He used to wonder why everyone around him do so many pāpa-kāryas. He did not understand why knowingly people do mistakes; leave aside who do not know what is right and wrong. He used to think what is the reason for them not following the path of Dharma? He thought "in Kāśī Kṣhetram there will be a lot of Paṇḍitas and Jṇānis. I will discover the answer to my question through discussions with them. Also what can be better than having Viśveśvara Darśanam?"

He started walking to the divya Kṣhetram and met a vyāpāri on his way. They exchanged their identities and started travelling together. The vyāpāri, Vīrayya, told that he was going to do leather bussiness in the near by village's weekly pradarśinī. The Paṇḍita also told why he was going to the great Kāśī Kṣhetram. After sometime, Vīrayya told to the Paṇḍita:

"I have a gold piece of the size of an egg. I am thinking of giving it to some Paṇḍita as dānam". The Paṇḍita said "please do it; it will give you some Puṇyam". Vīrayya told "But I want to give only to a Paṇḍita and …" The Paṇḍita thought "There is nothing wrong if I take the dānam. Then I can take a vehicle and easily reach Kāśī Kṣhetram. Also I will have enough for my food arrangements". So he told Vīrayya that he is ready to take the dānam. Vīrayya was happy and told "but I have one condition. I will give it to a Paṇḍita who comes to my house, eats and then with tāmbūlam I will give this suvarṇam as dakṣhiṇa". The Paṇḍita thought that he had some Anuṣhṭhānas, for doing them he has to follow some niyamas and hence he cannot eat in Vīrayya's house. But then Vīrayya is offering a huge sum of money. If he gets the money he can do his kuṭumba-poṣhaṇa nicely. Also he thought that if he is not going to take, someone else will take. For every pāpam there is prāyaścittam. He thought "I am going to the great Kāśī Kṣhetram. I will do some prāyaścittam there." Thinking like this the dhana-kāṇKṣha of the Paṇḍita grew and finally told Vīrayya that he is willing to take the dānam, out of his pralobham.

After walking for a while, Vīrayya told "O Paṇḍita! Now you need not go to Kāśi. Because you already got the answer to your question". The surprised Paṇḍita said "and what is the answer?" Vīrayya continued "You have some niyamas to be followed. But you were ready to break them. So suvarṇa-kāṇKṣha made you do a pāpakaryam. Same is the reason with everybody. Everybody in order to get some or the other gain step out of their sva-dharmam".

Paṇḍita was shocked to hear the words of Vīrayya. Vīrayya continued "not only that, the pāpam of a pāpakāryam is shared by four: the person who does, the person who makes one to do, the person who praises the one who does and the person who does not say it is wrong (basically one who keeps quite). Similar is the case with Puṇyam. So I do not want to share pāpam with you. Even though you are ready for doing it, I will not support you". Saying this Vīrayya left and the Paṇḍita was surprised by the niśita-buddhi, cāturyam and Jṇānam regarding pāpācaraṇa of Vīrayya.

Durguṇam to be unlearnt: Pralobham

The main reason for a person to deviate from his niyamas and Dharmam (knowingly) is Pralobham. One must be very careful to avoid it.

Published in: on June 22, 2006 at 6:46 pm  Comments Off on Vartaka teaches a Paṇḍita  

Sweet words of a wise Parrot

In the great Kāñcī Kṣhetram, there used to be one famous silk saree merchant (śāṭikā Vyāpāri). One day while coming back from his shop, he saw a parrot (śuka) in a cage (pañjaram) being sold. It was very beautiful and attractive. The Vyāpāri bought it and was very happy to bring it to his house. He hanged the parrot's cage before his house's simhadvāram. Everyone in the house, the kids, the wife were very happy to see the beautiful parrot . Obviously the parrot was not happy and was thinking "last time when a Vyāpāri caught me, I escaped with great difficulty. Now I must think of a clever idea to escape". Paramātma not only gave that beautiful parrot the gift of speaking sweet words, but also good intelligence.

The next day morning after doing his kāla kṛtyas, immediately the Vartaka came to see the parrot. The parrot said "O Vartakaśreṣṭha! I will tell you three Satya-vākyas if you free me from this cage". The Vartaka was surprised by the sweet words of the parrot. He thought why will I loose such rare parrot. The parrot then started praising the Vartaka "Dāsajana rañjaka! Mahānubhāva!" with these words it addressed the Vartaka. The Vartaka was overwhelmed by its words and the parrot continued "If you like my first Satya-vākyam take me to the terrace. In case you like my second one too then leave me on the big coconut tree and then set me free if you like my third Satya-vākyam too". Awestruck by the sweet and clever words of the parrot the Vartaka said, "then please tell me the first one". The parrot said "Whatever we loose, Bhaviṣhyat will not be destroyed (it will remain). Hence one must never feel sad on loosing even a very precious thing". The Vartaka was impressed by the first Satyam and took the parrot to the terrace. "We must not believe in anything until we see it. Dont you think so?" said the parrot with confidence. "Excactly true" the Vartaka said and left the parrot on the tree. The parrot climbed till the end and said "In my stomach there are two Vaiḍhūryas!"

Immediately Vartaka thought "Hatavidhī! why did I come into the words of this parrot. I must have not lost it". Seeing that the Vartaka is sad, the parrot replied "You heard two of my Satya-vākyas but never learnt anything from them. You did not put them into ācaraṇa (action). Firstly you became sad on knowing that you lost two Vaiḍhūryas, secondly you believed that in my stomach there are two Vaiḍhūryas. How will I have them in my stomach O mūrkha!"

"By the way, my last Satya-vākyam is: my elders told me, we must not do nīti bodha to people who even believing and listening to them do not put them into ācaraṇa". Saying this the parrot flew away.

Morals in the story:

  1. We all listened to many beautiful Moral stories that are told by our elders, Purāṇas … If we do not practise them in our everyday life and do good to the society then what will be the use? Let us all try our level best to remove all durguṇas and imbibe all the great morals taught in our Bhāratīya sāmpradāyam.
  2. As the parrot rightly said we must never be sad for what we have lost. What ever happens, it is for our own good.

 Search Terms: Neeti, Neethi, Nithi, Kanchi

Published in: on June 21, 2006 at 6:33 pm  Comments (9)  

Stories of Bhaktas related to our Ancient Temples


Importance of this day!

Tīrtha Yātra

The glory of India

कः पन्थाः ?

महाजनो येन गतः स पन्थाः

Moral Stories

A tribute to the great Bharatiya Samskruti.