King Bhartruhari becomes a Viraagi

Perhaps there will be no Bhaarateeya who did not hear about “Bhartruhari Subhaashitaani”. He was the Bhraata of the great Vikramaaditya maharaja. He was a great Samskruta kavi. In addition to Subhaashita-Ratnaavali, he wrote divya granthas like: “Vaakyapradeepam” (a vyaakarana grantham), “Raahata kaavyam”, “Kaarika” (Pantanjala mahabhaashya vyaakarana ruupam).

Vararuchi, Vikramaaditya, Bhatti and Bhrartruhari were the priya-putras of Keshava Sharma. Bhrartruhari was made the King and he did Raajya-paalana around 135 years before Shaalivaahana Shakam. From childhood, Bhartruhari was always interested in Saadhu, Sajjana seva.

Once a poor Braahmana in Bhrartruhari’s Raajyam did upaasana of Bhuvaneshvarii Maata. He knew sakala mantra-shaastras. Bhuvaneshvarii devi appeared before him and gave him a divya-phalam and said that whoever eats this phalam will not have jaraa-maranam (will not become old and be immortal). The Braahmana thought like this “I am a poor Braahmana. What rakshana of others can I do even by living for long. Anyway since I am Braahmana, I must do Bhiksha-aatana and eat. If I give this to the Raaja, he can do great seva to the praja and do their Rakshana”. Thinking like this he went to Bhartruhari and gave his aashiirvaadam, the divya-phalam and told its Mahima.

However Bhartruhari gave it to his priyaa, Anangasena. She in turn gave it to her priya-sakha, an ashva-poshaka. The ashva-poshaka gave the divya-phalam to his daasi and she in turn gave to her priya, a Gopaalaka. The Gopaalaka gave the divya-phalam to his priyatama. She kept it in the basket in which she was carrying cattle-dung and was going through Raaja-viidhi to her house. To his surprise Bhrartruhari saw that the divya-phalam finally reached in such a place. He called her and got to know the entire story.

Knowing what had happened, he got Virakti on samsaaram. He realized that everything is mithya and Bhagavat-bhakti is only shaashvatam. He then left for the aranyas to do Tapas, giving the Divya-phalam to Vikramaaditya. Aaha! Vidhi is great. Finally the phalam reached the person who deserved it.

Bhartruhari then wrote Neetishatakam, Shrugaarashatakam and Vairaagyashatakam. He spent the rest of his life as a Viraagi doing Daiva-dhyaanam. Once, taking pity on an old Braahmana, Vikramaaditya gave away the divya-phalam to him!

रत्नैर्महार्हैस्तुतुषुर्न देवा न भेजिरे भीम-विषेण भीतिम्।
सुधां विना न परयुर्विरामं न निश्चितार्थाद्विरमन्ति धीराः॥
— भर्तृहरेः नीतिशतकम्
ratnairmahārhaistutuṣurna devā na bhejire bhīma-viṣeṇa bhītim |
sudhāṁ vinā na parayurvirāmaṁ na niścitārthādviramanti dhīrāḥ||
— bhartṛhareḥ nītiśatakam
Morals in the story:

1. Paropakaara buddhi of Bhaarateeyas is well shown in this story through the Braahmana who did upaasana of Bhuvaneshvarii devi and the great Vikramaaditya maharaja.
2. The Braahmana showed us what is Nishkaama Bhakti. Though Bhuvaneshvarii devi gave him the divya-phalam, he gave it to the King, who can protect many more.
3. Saadhu, Sajjana seva, respecting elders are great sadgunas. Bhartruhari was always interested in them.

Search Terms: Bharthruhari, Vikramaditya, Vikramarka, Vikramaarka, Bhuvaneshwari, Bhuvaneshvari

Shri Gautama maharshi -2

(continuation of this story)

Thus many benifited from the Tapas-shakti of Shri Gautama maharshi. Many great munis used to live under his aashrayam. He with the help of his wife and shishyas used to grow vegetables, rice etc., then cook and serve to all the aashritas. Thus everyday Gautami maharshi, Ahalya and his shishyas used to get the entire phalam of Annadaanam. Thus they used to live happily following their nitya-naimittika-aadi Karma.

Maanava buddhi is chitraatichitram. When something is not there one feels its need and longs for it. Whereas once he gets it steadily, he completely forgets its importance and leaves Krutagnyata. Instead Krutaghnata starts. Iirsha, asuuya started in the muni-patnis first and then in munis staying with Shri Gautama maharshi. Everything which Gautama maharshi and Ahalya do, used to make the munis feel Gautama-Ahalya have ahankaaram that they got the Akshaya-jalam for them. This was because of the Asuuya they developed on Gautama-Ahalya, without having any Krutagnyata.

Once the munis and muni-patnis decided that somehow they must drive away Gautama-Ahalya from their place. They thought of doing apakaaram to the great Upakaari who saved them from Praanaapaaya-kshaamam. They used their Mantra-shakti and did puuja of Ganapati. Ganapati gave His divya-darshanam and asked the munis for a varam. They asked Ganapati to somehow make Gautama-Ahalya go away.

Devatas are aadhinas to Their Mantras. Many things which cannot be done otherwise can be done through Mantras. What the munis did was kaamyopaasana (they used their Mantras for satisfying their wants). Since Bhakti had no sthaanam in it, the munis were entirely responsible for their varam. For such upaasana their will be no Aadhyaatmika gains. The Tapas of Bhasmaasura and others were of similar nature (Svaartham is the only reason).

Vighneshvara was surprised by the Krutaghnata of the munis. He told munis “you thought of doing apakaaram to that person due to whom you are existing. Uttamas do Upakaaram to apakaaris. What should I say about you people who do apakaaram to a Upakaari? This will never cause Kshemam to you (so dont ask for it)”. Munis didnt like the hita-vaakyas of Mahaganapati. They still insisted on it. Ganapati said “ok. Praarabdham can never be changed. But you can never ever escape the phalitam of this Krutaghnata. Even though Gautama-Ahalya leave this place, because of them this Prapancham will only gain” and gave them the varam.

Ganapati did Shrushti of a maaya-dhenu. It started spoiling the crops (which Gautama-Ahalya were growing for Annadaanam). Knowing that a Gomaata must never even be driven away harshly, he took darbhas and put on the Gomaata. To his great surprise the maaya-dhenu died there only. Seeing this the muni-patnis and the munis did Haahaakaaras. They said “we thought that Gautama maharshi is an Uttama, but he did Go-hatya!”.

Gautama maharshi became a Vihvala. He called Ahalya and said “what is this Vidhi-vaipariityam? Did Paramashiva get angry on me? What must be done now? With Darbhas a Gomaata getting killed is unbelievable — and Go-hatya-mahaapaatakam!”. The munis and muni-patnis continued “we must never see your face. Devatas wont come to this aashramam to recieve Havis if such patitas stay here. You must immediately go away from here”. They started throwing stones on Gautama-Ahalya.

With Teevra-vedana, that he did Go-hatya-mahaapaatakam, Gautama-Ahlaya left the place and returned after going for some distance (1 krosha) to ask the munis for Praayashchittam.

This is Saampradaayam. One must immediately go to elders and ask for a way of Praayashchittam if one knows he committed a paapam. Munis replied “Gautama! You can either do (and try saving yourself from Go-hatya-paatakam):

1. 3 times Bhu-pradakshinam and do a maasa-vratam here.
2. Do 101 times Giri-pradakshina of this Brahma-giri. After that do 1 crore Linga-aaraadhana. Then Ganga-snaanam.”

Gautama maharshi did Brhama-giri Pradakshina and then Paarthiva-Linga-aaraadhana. Paarvatii-Parameshvara became prasanna seeing the puuja of Gautama-Ahalya and gave them Their Divya-darshanam, along with Pramadha-gana. Gautama maharshi did stotram of Shiva and then asked Him to save himself from Go-hatya-mahaapaatakam. Maheshvara said

“Gautama! My boy! You are a Krutaartha. You are a Dhanya. There is no paapam for you. You are an aajamna-shuddha. You were cheated by the kutantram of these Braahmanas who were bitten by asuuya. If anyone even does your naamasmaranam or has your Darshanam will loose all his paapams.

There is no praayashchittam for these krutaghnas (see this too). From today they will be Bhrashtas. They will be away from Me, leave Veda-Dharmas and their entire santaanam will become patitas. You please ask Me a varam”.

Gautama maharshi with great Vinayam and aanandam replied “Saamba-Mahaadeva! I think these Braahmanas did Upakaaram to me. Because of them only today I had the adrushtam of Your Darshanam”. Aadi-deva became happy seeing the Kshamaa-gunam of Gautama maharshi. Gautama maharshi continued “Parameshvara! If You are really impressed with me, please give Ganga for Loka-kalyaanam”. Ganga-devi appeared as soon as Parama Shiva did Sankalpam. Seeing Ganaga-maata Gautama maharshi said

“Ammaa! You are the one who makes the Trijagas pavitras. Once you blessed Bhagiiratha and saved the Sagara-kumaaras. Entire Uttara-Bhaaratam became sasya-shyaamalam because of You. Please bless the Dakshina-Bhaaratam too.”

Taking Shiva-aagnya Gangadevi took Jala-ruupam and said like this to Parama Shiva “I will go make Gautama and his parivaaram puniitam and return soon to Your Lotus feet”. Shankara said “Gangaa! You stay till the end of Kaliyugam in the 28th Mahaayugam (present Mahaayugam) of Vyvasvata-manvantaram (see this too). Then You return to Your nija-dhaamam”. Gangadevi agreed and requested Parama Shiva “Svaami! Please stay on My nadii-tiiram and bless Us”.

Shankara then became a Jyotirlingam at Tryambakeshvara. Ganga then became paravasha and started flowing from a tree (Medi chettu) on Brahma-giri. This pavitra sthaanam became Gangaa-dvaaram and Ganga got the name Gautamii because Gautama maharshi brought Her. It also got the name Godaavarii because it flowed on the place where a maayaa-gomaata fell. Many great rushis like Vasishtha and Bharadvaaja, with thier Tapobalam, did vistaaram of Godaavarii. There are many Shiva-Keshava kshetras on Godaavarii-nadii-tiiram.

Morals in the story:

1. The importance of Krutagnyata, Kshama and Loka-shrayam are well shown by Gautama maharshi.
2. Story shows what downfall can one durgunam like asuuya or Krutaghnata can bring even to great people. The muni-patnis and the munis coming under the influence of asuuya and iirsha even forgotKrutagnyata to Gautama maharshi.
3. The importance of atithi-seva and anna-daanam is well shown by Gautama-Ahalya. They everyday used to grow vegetables, rice etc., cook and then serve them to the needy.
4. Even though Gautama maharshi was driven away by the munis, he came back to ask them advice on what praayashchittam needs to be done. This shows how much importance one must give to aachaara-saampradaayas.

Search Terms: Gauthama, Gouthama, Goutama, Gowthama. Gowtama, Vighneshwara, Vinayaka, Ganapathi, Ganesh, Vighneshvara, Godavari, Gowtami, Goutami, Gouthami, Gowthami, Gauthami, Gautami

Shri Gautama maharshi -1

Gautama maharshi is one of the Brahma-maanasa-putras and is one of the great Saptarishis. Gautama maharshi is a mantra-drashta and gave us the famous “Gautama Smruti” in which he showed us many Dharma-sutras. Proving the Shodasha (16) Padaarthas like Pratignya, Hetu, Udaaharana, he wrote a Nyaayashaastram too. He gave us the Jyotishshaastra Grantham by the name “Gautama Samhita”. Sitadevi’s gotram is Gautama gotram only!

Once Brahmadeva did srushti of Ahalya (Na halyati iti Ahalya. She lacked nothing). She was a divya Soundarya Murty. Brahmadeva wondered who derserved to be the Bharta of this apuurva Gunavati. He decided that a person with Akhanda Teevra Brahmacharya Nishtha and Nigraham can only be her Bharta and saw that Gautama maharshi was the one. He decided to test the Indriya Nigraham of Gautama maharshi. He came to Gautama maharshi’s aashramam and said “she is Ahalya. I will leave her in your aashramam. I will come back after some time”. Many years passed and since Gautama maharshi was a Samyami and his manas was always with Brahma (hence a Brahmachaari), he never even had faint skhalanam seeing Ahalya. Gautama maharshi, the parama Shiva Bhakta, easily passed the test of Brahmadeva. Brahmadeva then did Kalyaanam of Gautama maharshi and Ahalya. Their’s was an aadarsha daapatyam. They lived in Brahmagiri, which is in Dakshina-Bhaaratam.

Unlike modern technology, which tries to exploit Nature, our Bhaarateeya Vignyaanam explians ways how to use Nature without disturbing the Nature’s eco-system. Combining Bhautika Vignyaanam and Aadhyaatmika Vignyaanam is the speciality of Bhaarateeya maharshis. Gautama maharshi was a master of Bhuu, Jala, Vyavasaaya Shastras. Gautama maharshi, once for Kshaama-nivaaranam did Tapas for Varunadeva and made a reservoir filled with Akshayajalam. Shiva Puraanam tells that with this Jalam, many lands become fertile: (here goes the story)

Once a Kshaamam came and life of people became difficult. Except Yogis everyone was running for their life. Gautama maharishi, who had karuna-svabhaavam, was not able to see the difficulties of the people. He decided to do Tapas for Varunadeva to ask him from rain. Varunadeva appeared and said “this is Kaala-niyamam. I cannot go against it. Kaala-karta, Parameshvara, only controls Pancha-bhuutas and Grahas. Doing anusandhaanam of Punya-Paapas of people, using Us, Parama Shiva controls Nature (Aadi Shakti). According to this I must not rain now. Ask Me anything else”. Gautama maharshi, who had loka-shreyas in mind, asked Varunadeva “if You are really satisfied with my Tapas, give me Akshajalam. Other than that I dont need anything”. Varunadeva replied “Gautama! I must give phalitam to your Tapas. I am bound to My Mantram. You dig a reservoir and I will put Akshyajalam in it. Dayaalu like you will do only Praja-kshemam. Jayostu”. Thus Gautama maharshi saved many people. Aadhaaram to this Prapancham are four: “a person who has Bhuutadaya, a person who has no garvam, a person who has upakaara-buddhi, a person who has Indriya Nigraham”.

The seva that Gautama maharshi did to Dakshina Bhaaratam and in particular to Aandra Pradesh is also memorable. Using his Vyavasaaya Shaastram and Godaavari he turned this land fertile. (We will see this story in detail in Shri Gautama maharshi -2). He also changed the course of Krishnaa-nadii-jalam, using his Tapas-shakti, and made still many more lands fertile.

Atithi-seva and Praja-sankshemam were the important Dharmas which Gautama maharshi showed us. One Sajjana/Dushta is enough to save/destroy a whole Vamsham. Many maharshi’s in Gautama maharshi’s Vamsham are Mantra-drashtas. Gautama maharshi and Ahalya’s putra was Shataananda, the Purohita of Janaka maharaja.

Gautama maharshi after making one place fertile used to shift to the next place. Like this many maharshis bless the place with their Tapas and move on. The aashramams used by such Divya-rushis later become Siddha-aashramams. Aditi and Kashyapa maharshi did Tapas for Mahaavishnu in Gautama maharshi’s aashramam and got Mahaavishnu as their child. Mahaavishnu was born to them as Vaamana, Shri Raama and Shri Krishna. (Kaushalya, Dasharatha; and Devaki-Vasudeva are Aditi, Kashyapa only)

Morals in the Story:

1. Bhaarateeya Vignyaanam was always respecting the Nature, not destroying it. The importance they gave to Agriculture etc. is well shown in this story.
2. The greatness of Samyamam, Brahmacharyam are well shown by Gautama maharshi.
3. The paropakaara buddhi and Bhuutadaya of Gautama maharshi are well shown in the story.
4. The greatness of Siddha-aashramams and Divya Kshetras is shown in the story. We are indeed very very lucky to be born in this Bhaarata Desham, where there are countless number of Punya-kshetras. “Mera Bhaarat Mahaan“.

Search Terms: Gauthama, Gowthama, Gouthama, Goutama, Gowtama, Indra

Story of a Ratna-Choraka

It is a desert. People say there are a lot of Nidhis, Ratnas. One out of hundred who used to go in search for these Nidhis used to return; but seeing this one person many used to go again. Many villages were getting empty. Many youngsters right from their childhood were making attempts to get the Nidhi and were getting burnt in their own Dhana-kaanksha.

One day three younsters set out for the Nidhis. Along with Dhana-kaanksha, these three also had Saahasam and Saamarthyam. Because of this they finally managed to get some very valuable Ratnas. However this was only one-half of the job. Taking the Ratnas safely to their house is as challenging as getting them. The way back was full of robbers and thieves. There was one thief who gave training to a Parrot to recognise people who are hiding the Ratnas. It shouts when it sees anyone who is carrying the Ratnas. The three Saahasavantas were coming that way and an ordinary robber, who already noticed that they got Ratnas, was also coming with them. In those days people knew how to hide the Ratnas safely in their stomach, so that nobody notices.

However the parrot easily found out that these people had Ratnas in their stomach and started shouting. The thieves caught them and took them to their master. The master ordered that “if these people dont give the Ratnas by tomorrow morning, kill them”. The four were tighted with ropes and were gaurded overnight by the thieves. The three Saahasavantas didnt know what to do.

The ordinary thief thought like this: “anyway, after killing these three and taking the Ratnas, these people will kill me too. All these days I have done immense Paapa-kaaryams. I did not do even one small help to anyone”. The next day morning he told the master of the thieves “you are not believing that we dont have Ratnas. You do like this. Kill me first. In case you dont find any Ratnas in my stomach, then atleast leave these innocent people”. The master did as told by him. The three Saahasavantas were awe-struck seeing the Praana-tyaagam of the ordinary thief.

The Parrot which was shouting till then, also stopped shouting. May be it also was not able to digest the Paropakaara-Saahasa-kaaryam of the ordinary thief.

Morals in the story:

1. Paropakaara buddhi is difficult to get. One in a crore get such a thought and still few do it bravely as the thief did.
2. True Saahasam is the Praana-Tyaagam of the thief. He did it self-lessly. The three Saahasavantas did whatever they did, for their own good. So Saahasam must always be used for benefit of others, than for one’s self.
3. Dhana-kaanksha is very dangerous. As seen in the story, many lost their precious lives for it. Atyaasha and the want to earn money in an easy way will always lead to difficulties.

Lazy Somayya

It was a small village. Nobody was poor. Everybody had some property or the other. They used to look after an anaatha by name Somayya. However Somayya never learnt anything. He became a very lazy fellow. The elders of the village once called him and told “you have grown up now. You must do some work, do good to the society and earn something by yourself”. Because of paurusham, Somayya joined some work; but never could do anything properly, because he never learnt anything. Everywhere he used to get scoldings because of this.

Once he left the village, went to the forest and sat under a tree thinking how to earn easy money. Seeing him a white elephant asked him why he was so sad. Somayya told his difficulties. The white elephant gave the idea of cutting some wood and selling in the village. Somayya never liked doing work, so was not able to cut wood properly. Seeing his inability, taking pity on Somayya, the elephant used to bring some wood by itself and give to him. Somayya used to sell in them in village and carry on his life. His laziness increased again.

Once he came to know that the animal leather was very costly, mainly because it used to be taken after some animal dies and before the skin gets spoiled. Somayya thought of killing the animals, selling the skin and earn a lot of money. Everyday he used to do this. He earned a lot of money too. All the animals then met the white elephant and told their difficulty.

The elephant requested Somayya to not continue this. If he wants it is ready to give a piece of one of its tusks to save the life of other animals and with this once for all he will get a huge sum of money. Somayya thought he was fortunate and he earned 100 times the money which he would otherwise earn by selling the skins. Next day Somayya with force removed both its tusks entirely and went to sell them in the village.

All the animals in the forest then became united and killed Somayya the next time he came for animal skin.

(See the beautiful ekta video which used to come on DD)

Morals in the story:

1. Laziness is an enemy for the society. The very thought of trying to earn easy money is very dangerous as shown in the Somayya’s story. We must remember that any work we do to earn money must help the society not harm it.
2. The parokaara-buddhi of the white elephant is well shown in the story.
3. The power of unity is also shown in the story. Nobody can harm us if we are united.

Shri Raama — Prajaanaancha-hiteratah

(continuation of this series of stories)

This series of stories on Shri Raama Chandra Murty try to showcase the 16 important sadgunas or the Shodasha-kalas in Shri Raama.

Prajaanaancha-hiteratah — Shri Raama Yuvaraajyaabhishekam

“My sankalpam is to make Shri Raama as the Yuvaraja. Please tell me your opinion” asked Dasharatha maharaaja to all the members in his Sabha. The Sabha was echoing with people saying “uttamam bahu uttamam”. They said “We are all eager to see the divya Pattaabhishekam of Shri Raama, who is Ajaanubaahu, Mahaveera, Mahaabalashaali”.

Dasharatha then says “are you all praising my Son to impress me or are you telling Satyam?”. The praja replied “Shri Raama is the greatest of all Ikshvaakuvamsha raajas. He always:

• is a Satpurusha, follows Satya-Dharmas.
• is Chandra in making the praja have Aanandam.
• is Bhudevi in Kshamaadi gunas.
• is Bruhaspati in Buddhi.
• is Devendra in Paraakramam.
• is a Dharmagnya, Satyasandha, ….. Has Uttamashiilam, anasuuya, Satyavaadi”.
• has Indriya-nigraham.
• does upaasana of Panditas, Vruddha Brahmanas. Because of this only He increased His Kiirti, Ashas, Tejas.
• knows all shastra-astras (see this story).
• knows all shaastras. He is a Vidyaavan.
• there is no one who can surpass Him in Sangeetha Shastram. He knows the 64 Kalaas in Bharata Saampradaayam.
• gives respect to elders.
• is Mahaavishnu in Veerya, Shouryaadi Paraakramas.
• is a sthira-chitta, has sthira-alochanas.

• can make Dharmam, Lakshmi never leave his praja.
• does duhkha-nivaaranam of duhkhitas.
• has Mrudusvabhaavam.
• has Krutagnyata.
• is a sarvamangala-pradaata
• speaks praanahita vaakyas to everyone.
• takes Lakshmana and returns only after saving the country from enemies, by doing dharma-yuddhas.
• after Yuddham, comes to each person and asks his yoga-kshemas; asks them kushala-prashnas.
• enquires if all the bhrutyas are doing the seva only by their own will and doing it whole-heartedly.
• experiences duhkham if sajjanas get difficulties.
• If somebody achieves something, he gets aanandam similar to how a father feels happy seeing the growth of his child.
• is a Dharma-parirakshaka and hence does hitam to all His praja.
• does hitam to all aashritas (see this for knowing His sharanagati Dharmam).
• never speaks parusha-vakyas.
• knows everything about how to do Raajya-paalana.
• is the only person who can rule the Tribhuvanas.
• will definitely punish people who deserve punishment according Danda-neeti shastram.
• never punishes avadhyas.
• The person with whom Shri Raama is impressed, will get sakalaishvaryas including Moksha-Lakshmi.

Discussion on the story:

In this story the praja themselves tell how much praja-hitam Shri Raama always does. This was the opinion of all the praja in the Raashtram, Raajadhaani, people far off, near by, everyone.

Hitam is like an Aushadham. An Aushadham, though it tastes bitter, does the chikitsa of the rogi. Similarly, Shri Raama used to be like a father to the Sajjanas, Shikshaka to the Durjanas. However usually Durjanas who get punished will do duushanam, even though the King did hitam. But in case of Shri Raama, even the durjanas change and sing songs of His greatness. The example is of Maariicha.

Jayam for Shri Raama Raajyam.

Sadgunam to be learnt: doing Prajaahitam always.
Search Terms: Rama Rajyam, Prajahitam, Prajahitham

Dambhodbhava’s story

After Shri Krishna Raayabaaram, many do hita-bodha to Duryodhana. The present story was told by Shri Parashurama maharshi:

“O Duryodhana! I will tell one thing which will do good to you, your people and the entire world. Please listen to me carefully.

Long time ago, there used to be a king by name Dambhodbhava. He used to rule the entire Bhumandalam. There used to be no one to match in bhuja-balam and parakramam. He was a mahaayoddha. Everyday he to used to do good alankar for himself, adorn ratna-kiriitam, carry a sword which was like a young cobra and sit on a golden Simhaasanam. The sevakas used to praise him and sing stories of his greatness; and the king used to feel happy listening to them. He used to look at the people in his sabha and say “Is there any one in this Bhulokam who can fight me? — either with gada, khadga, praasaada aayudhas or with Aagnyeya, Vaaruna, Vaayavya astras or in malla-yuddham”. Knowing his strength no one used to reply. Day-by-day Dambhodbhava’s dambham, ahankar increased and he used to think there is no one as great as himself.

One day some Vipras from some other place came to see the king and told him “O maharaja! You are a Mahaveera. You have great bala-parakramas. However in the pavitra Gandhamaadana Parvatas (see this too) there are Nara-Narayana (avatar of Mahavishnu) doing great tapas with teevra-nishtha. We heard that no one can defeat them in the three worlds. You can try fighting them”. The king got angry and immediately started for the Gandhamaadana parvatas with his army.

He saw Nara-Narayana and called them for yuddham. Nara-Narayana seeing the king, tried to give atithyam to the king and do atithi-satkaras. The king said that these are not required and he wants to do yuddham with them. “We are munis doing tapas in this prashanta vaataavarnam. Why do you want to do yuddham with Us?” Dambodbhava did not listen and started to use his weapon. Seeing this Nara, with mandahaasam, took a darbha and said that this is enough to fight you and your army. Dambhodbhava showered rain of arrows; all of which broke into pieces hitting the darbha. The soldiers lost their ears, noses and started running back in fear.

At once, Dambhodbhava fell on Nara-Narayana’s feet and said “Aarya! Please forgive me. This is prayashchittam for my garvam. Please save me”. Nara-Narayana said “Maharaja! People who have wealth must do daana-dharmas. Similarly poeple who have bala-paraakramas must use their shakti to protect the sajjanas from durmaargas. One must never have ahankar. Life of a person who doesnt do paropakaram is waste”. Dambhodbhava listened to them and left his ahankar. He did many great daanas, helped the poor and used his shakti to save the sajjanas and attained great fame.

So Duryodhana! Ahankaram, bala-garvam are always useless. They will destory only the people who have them.”

Morals in the story:

1. Ahankar, Dambham, Parushyam are very dangerous and completely destroy the people who have them. One must always remember that there will always be a greater person than us.
2. The hita-bodha of Nara-Narayana must always be remembered and followed.

The story of the great Shibi chakravarti

Shibi chakravati was the son of Ushiinara maharaja. Shibi was a maha-daata and his daanam gunam was praised by many in the 14 bhuvanas. Devendra and Agnideva once wanted to test the greatness of Shibi’s daana gunam. Agnideva took the form of a Kapotam (pigeon). Devendra took that of a Grudhra (vulture).

The Kapotam, which was chased by the Grudhra, came to Shibi chakravarti’s sabha and pleaded “Sharanam, Sharanam O maharaja!”. Seeing this, a Raja-purohita said “Maharaja! With praana-bhayam this Kapotam came to your sharanam. Every jeevi has praana-preeti. Also there is no greater uttama-karma than Praana-rakshana. However we know that giving aashrayam to a Kapotam is a mrutyu-suuchakam. Hence prayashchittam will be necessary”.

Kapotam replied “Maharaja! Afraid of the Grudhra I have asked you sharanam. Actually I am a mahamuni, now in this rupam. Vedas say that a raja must protect the diina and asamartha”. The Grudhra, which reached the sabha by then, said “Maharaja! Every jeevi takes many forms. This jeevi came to your sharanam in the Kapota rupam. Dont forget that Kapotam is aahaaram for a Grudhra. Please leave this Kapotam, which is my aahaaram, and save my life”.

Shibi chakravarti thought “In a Desham ruled by a king who does not give abhayam to a sharanaarthi who has praana-bhayam, there will be no rains, no crops and it will be the nilayam for Kshaama-devata. Also the people will have to face many difficulties and finally such king will reach narakam.

However, the Grudhra is with hunger and has put in a lot of effort chasing its aahaaram. Taking away food from its mouth is also a paapa-karyam. Now what should I do?”.

Shibi: O Grudhra! I will give you a better, tastier aahaaram than this. Please leave this Kapotam.

Grudhra: Maharaja! No other thing can be tastier than this maamsam. It was decided by Brahmadeva that they are aahaaram for us.

Shibi: O Grudhra! I cannot leave this Kapotam that is in my sharanam and do Dharma-haani. I am also ready to leave my life to save that of the Kapotam. All lokas also know this. You ask me whatever you want except this.

Grudhra: Maharaja! If you are really such a dayaamaya, give me the maamsam from your right thigh which is equal in weight to that of the Kapotam.

Immediately Shibi chakravarti got a balance and kept the Kapotam on one side and started to cut his thigh and weigh it. Howmuch ever he cut it was not enough. He tried cutting maamsam from his right thigh, then he himself sat on the balance. Grudhra said “enough. I am going” and went away. Seeing this Shibi chakravarti asked “O Kapotama! Who are you? What is your story?”

“Maharaja! I am Agnihotra. This Grudhra is Devendra, We came to test your Sharanaagata-rakshana, Daana-shakti. You qualified it. Your keerti will spread to Bhuvana-bhuvanaantaras. Your son will also keep your name” said the Kapotam and flew away.

Because Shibi did his shariira Daanam to save the life of a sharanaagati, we now also remember him. Whenever people talk about maha-daatas, his name will surely be taken.

Morals in the story:

1. The Daana-gunam and Dharma-rakshana of Shibi must be learnt by all of us.
2. The knowledge of the Dharma-shastras helped Shibi decide what to do in the difficult situation.

Search terms: Sibi, Pigeon, Eagle, Ushinara, Indra, Agni

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

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