MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 49, 50 and 51

(In these Shlokas, Sri Narayana Panditacharyaru has described the circumstances in which Sankara emerged and established his philosophy. Please read, comment and share. SDN)

JanO namEnnAparaThEti matvA shaThashchaturThAshramamESha BhEjE|

PadmAkaraha vA kaluSheechikeerShuhu sudurdamO duShTagajO vishudhDham||49||

Thinking that people might not surrender or follow him, he got ordained into sainthood, like an uncontrolled elephant dashing into a lotus-covered pond with the intention of stirring the slush underneath.   

Avaidikam mADhyamikam nirastam nireekShya tatpakShasupakShapAtee|

TamEva pakSham pratipAdukO(a)sau nyarUrupanmArgamihAnurUpam||50||

SUMMARY: Conceiving that the anti-Vedic Buddhism was gaining popularity, he hatched a conspiracy that was suitable for the situation as he too had faith in that philosophy and wanted to promote the same.

The poet explores the conditions that prevailed during the life time of Sankara. There is a clue that Buddhism had become popular but at the same time, it was losing ground. The demons wanted a similar situation to spread anti-Hari philosophy.

 

AsatpadE(a)san sadasadviviktam mAyAKhyayA samvrutimaBhyaDhatta|

BrahmApyaKhanDam bata shUnyasidhDhai prachChannabaudhDhO(a)yamataha prasidhDhaha||51||

Being wicked and ill-motivated, he altered the concept of “Asat” in Buddhism with “SadasadvilakShana” (Vilakshana or perversion of sat or truth and asat or untruth) and “Samvruti” with “Maye” or mysticism. With a view to establish “Shoonyatwa” or obscurism, he called Brahma as “AkhanDa” and came to be known as “PrachChannabudhDha” or disguised BudhDhist.

It is to be noted here that Sri Madhwacharya has clearly mentioned in his Tattvodyota, Tatvanirnaya, Anuvyakhyana, Gita Tatparya and other works that there is not much difference between Budhdhism and Mysticism.

Referring to Sankara in his Discovery of India, Jwaharlal Nehru has stated:

“Some of his (Sankara’s” Brahmin opponents called him a disguised Buddhist; it is true Buddhism had influenced him considerably” (Excerpt from Dr. Vyasanakere Prabhanjanacharya’s compilation of “Sumadhwavijaya” page 40 footnote).  

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 46, 47 AND 48

(In these Shlokas, the background that necessitated the emergence of Sri Madhwacharyaru is explained. Please read, comment and share. SDN)

YEtatprateepam kila kartukAmA naShTaujasaha sankaTamEvamApya|

MukundavaiguNyakaThAm swayOgyAm kAlE kalAvAkalayanta tE(a)lam||46||

SUMMARY: The Asuras or demons, who were thus annihilated and rendered toothless or powerless, wanted to somehow take revenge on Bhimasena. They took birth on Earth and akin to their natural traits, created works and spread a philosophy of Lord Brahma being un-attributable or one without attributes. They propounded Nirgunatwa or a theory of the Lord having no attributes.

The word VaigunakaThAm signifies the theory of the Lord without attributes.  

YO BhUrivairO MaNimAn mrutaha prAk vAgmee buBhUShuhu paritOShitEshaha|

Sa SankarAKhyO(a)nGhritalEShu jajnE spruDhAparE(a)pyAsurihAsurEndrAha||47||

One of the prominent enemies of Bhimasena by name Manimanta, who had been killed by Bhimasena, wanted to attain eloquence in speech, impressed Lord Rudra with penance and took birth in a Brahmin family at Kaladi. He was called Sankara. With the sole intention of taking revenge, other prominent demons also took birth.

Name of the place Kaladi is indicated with the word ‘AnghritalEshu’ which means AnGhritala ityasyai KAlaDi ityapaBhraShTasangnA.   

SAnnAyamayaktahrudAKhuBhugvA shwA vA purODAshamasArakAmaha|

MaNisrajam vA plavagO(a)vyavasThO jagrAha vEdAdikamESha pApaha||48||

Like a deceitful cat trying to have a share of the remnants of the offerings submitted in a holy sacrifice called Sannayya, like a dog that normally wants to consume human waste trying for a share of the holy remnants of ghee offered in a sacrifice called PuroDasha and like an insane monkey trying to have a gold necklace, wicked Sankara put his hands on Vedas.

SAnnAyya is a special item prepared with milk and curds and offered in a holy sacrifice. This item is a special offering. Similarly, PurODAsha is a special item prepared with ghee having high fat content.

VISHWAMITRA REVIVES PENANCE, MENAKA DESCENDS

(In this first part of Chapter 63 of Balakanda in Sri Valmeeki Ramayana, Lord Brahma confers Rajarshi status on Vishwamitra and when he continued the penance, Menaka appears before him. Please read, comment and share. SDN)

PUrNE varShasahasrE tu vratasnAtam mahAmunim|
ABhyagachChansurAha sarvE tapahPhalachikeerShavaha||1||

AbraveetsumahAtEjA BrahmA suruchiram vachaha|
RuShistwamasi Bhadram tE swArjitaihi karmaBhihi shuBhaihi||2||

TamEvamuktwA dEvEshastridivam punaraBhyagAt|
VishwAmitrO mahAtEjA BhUyastEpE mahattapaha||3||

Tataha kAlEna mahatA MEnakA paramApsarAha|
PuShkarEShu narashrEShTha snAtum samupachakramE||4||

TAm dadarsha mahAtEjA MEnakAm KushikAtmajaha|
RUpENApratimAm tatra vidyutam jaladE yaThA||5||

Raghava, one thousand years elapsed after Vishwamitra began penance yet again. With the intention of obliging him for the penance, Lord Brahma and all other deities came to meet Vishwamitra, who had taken bath and paid obeisance.
Most radiant and head of deities Brahma told these kind words in a melodious voice:
“Vishwamitra, owing to the positive power you have acquired by doing penance and offering worship for one thousand years, you have now become a Rishi1. We wish you good luck and take leave of you now.”
Telling those words to Vishwamitra, Lord Brahma and other deities went back to the Deva Loka. Bent on attaining Brahmarshi status, Vishwamitra once again began penance.
Several years passed by in this way and on one day, a very distinguished Apsara called Menake was bathing in a Pushkara2 on the premises of the hermitage of Vishwamitra. Most radiant descendant of Kushika dynasty Vishwamitra saw most charming and beautiful Menaka, who was bathing in the pond, even as she appeared like lightning appearing amidst clouds. Immediately after seeing Menaka, Vishwamitra was caught in the grip of lust and sensuousness.

Lik

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 43, 44 AND 45

(In these three Shlokas, the poet concludes the incarnation of Lord Vayu as Sri Bhimasena. The Shloka No. 45 can be perceived as a sort of epitaph. Please read, comment and share. SDN)

KriShNAnGhripankEruhaBhaBhrungarAjaha KriShNAmuKhAmBhOruhahamsarAjaha|

PrajAsarOjAvalirashmirAjaha sasOdarO(a)rAjata veerarAjaha||43||

SUMMARY: At the feet of Lord Srikrishna, he is a great beetle; for the lotus-like face of Draupadi, he is a special swan and for the clusters of lilies and lotus called the citizens, he is the Sun who shines with divine light. Bimasena, who was such a great gallants, glued with transcendental and inspirational radiation.     

In this Shloka, rhe poet has delectably, deftly and delicately depicted Bhimasena as the greatest devotee of Sri Krishna, a beloved of the subjects and a beloved of Sri Krishna too.

PautrE pavitrAhwayajAmipautrE DharAm niDhAyAsuraDheeShu tApam
Keertim trilOkyAm hrudayE Mukundam BhEjE padam swam sahajaihi sa Bheemaha||44||

SUMMARY: Combining with his brothers, Bimasena assigned the governance of the throne to the grandson of the sister of Pavitra-named Srikrishna Subhadra and his own (Bhimasena’s) grandson Pareekshita. Thus, he filled the hearts of Asuras or demons with a sense of grief and fear. He attained popularity in all the three worlds, installed the original form of Srikrishna in his heart and reunited with his own original form.

Here is a subtle indication about the sojourn of Pandavas towards the heavens, besides providing a hint at the merits of the incarnations of Lord Vishnu, Lord Vayu and other deities. King Pareekshita was the grandson of Arjuna and children of brothers are normally treated as own children or grandchildren. Pavitra in Sanskrit means holy or sacred, Being the personification of purity, knowledge and sanctity, the word Pavitrahwaya refers to Lord Krishna and Pavitra means ‘Pavitram mangalam kuru’. as mentioned in Sri Vishnusahasranama

ViShNOho padAntam BhajatA(a)nilEna GhOrapraGhAtairiti nAshitAstE|

RasOjjhihitAshchanchalavruttayO(a)lam shOBhAm na BhEjuhu suravairimEGhAha||45||

SUMMARY: The frail, inconsistent and insipid demons called Daityas, who had gathered on earth like clusters of dark clouds, were thus annihilated, silenced and neutralised by Bhimasena by surrendering to the seat of Lord Vishnu and by beating them with horrid power. 

What the poet has said in the first instance is that like the clouds get scattered due to wind, the demons and enemies were scattered apart by the onslaught of Bhimasena. The poet has beautifully explained the manner in which the Daityas were crushed and destroyed by the combined force of Sri Hari and Vayu, who were in the form of Lord Krishna and Lord Bhimasena.

VISHWAMITRA SAVES SHUNASHSHEPA

(This is the second part of Chapter 62 of Balakanda, Sri Valmeeki Ramayana, where sons of Vishwamitra refuse to sacrifice for the sake of Shunashshepa. But, Vishwamitra composes powerful hymns by chanting which, Shunashshepa  gets blessed by Indra with longevity. Please read, comment and share. SDN)

Rama, hearing the words of Vishwamitra, Madhushyanda and other sons mocked at him and said these

words of high headedness:

KaThamAtmasutAnhitvA trAyasE(a)nyasutam viBhO|

AkAryamiva pashyAmaha shwamAmsamiva BhOjanE||13||

“Oh great father of great capacity to do anything and everything, how can you try to save the son of someone else by sacrificing your sons? We have concluded that this task of yours is a misdeed. It is a shameful act. It is like rejecting delicious food and delicacies that have been kept ready for consumption and opting to eat dogs’ flesh. Similarly, the task you have accepted is very abusive and shameful.”

           Rama, most certainly the words of Madhushyanda and others caused such penury to Vishwamitra that he felt as if he had been pierced with a dagger. He was fuming with rage. His eyes turned red. Crackling his jaws furiously, he started addressing his children:

“Oh sons, you are speaking fearlessly without knowing who you are talking to. Your words are not only uncultured but also condemnable. Ignoring my words, you are blabbering without any sense. My whole body has been stiffened after hearing your words, which are coated with impropriety, bad vanity and false prestige or pride. You deserve to be punished for condemning my words in this manner, even as I am your father. From now on, let the dog’s flesh alone be your food. Let all of you convert into Mushtika community, a state in which the sons of Vasishtha have been cast due to my curse. You will be in that state and roaming about on earth for one thousand years.”

           After cursing all his children, Vishwamitra Maharshi first tied the arm of Shunahshshepa with a band of protection that had been sanctified with sacred hymns and then said: “Oh son of a Muni, wear a red garland made of holy thread, apply sandal paste to your body as a decorative cosmetic, go close to the sacramental pole and chant the hymn in praise of Fire God in your melodious voice. Later, offer prayer to Indra and Vishnu with two special Mantras I will be preaching you now with absolute devotion. If you stand near the sacramental pole and chant the Mantra I will be teaching you now, and chant the mantras repeatedly, you will secure eternity.

           As advised by his maternal uncle Vishwamitra, Shunahshshepa learnt the two Mantras taught by Vishwamitra, with total concentration, got out of the hermitage, joined Ambareesha and said:

“Lion-hearted King, let us immediately go to Yajnashala. Keeping me as the sacrificial animal, please 

complete the Yajna.”

           

Ambareesha was highly pleased and delighted by the words of Shunahshshepa. Shedding the laziness, the King instantly set off towards the Yajnashala, along with Shunahshshepa. Under the permission of priests, Ambareesha tied Shunahshshepa with holy grass that had been sanctified with relevant hymns, placed the symbols that were meant to be put for sacrificial animal, dressed him with red clothes and then tied him to the Vishnu-invoked sacrificial pole. After being tied in that manner, Shunahshshepa first offered prayer to Fire God, as directed by Vishwamitra, and then impressed Indra and the presiding Lord of sacrificial pole Vishnu by repetitive chanting of the hymns composed by Vishwamitra.

                  Raghava, highly impressed by the secret prayers of the son of Rishi, Indra bestowed upon Shunahshshepa longevity. He also blessed Ambareesha. Owing to the divine grace of Indra, Ambareesha completed the sacrifice without killing any animal or human being and acquired several good things and merits with that lone sacrifice.  Rama, spirituous Vishwamitra again undertook penance for thousands of years near that Pushkara with all devotion and dedication.

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 40, 41 AND 42

(In these Shlokas, the bravery of Bhima is further described with the instances of destruction of Keechaka and others. Please read, comment and share. SDN)

AThaiSha vEShAntaraBhalmaleenaha kramENa vAyupraBhavaha sutEjAha|

RudhDhAKhilAsham muKharam prachanDam BhasmeechakArAKhilakeechakauGham||40||

Later, like the ash-masked fire erupts suddenly with the blowing of wind, rises its flames up to the sky and burns into ashes the bamboo plantation in forest that produce a shrill sound when the breeze passes through them, Bhima was incognito for some time and gradually began displaying his prowess; he charred the groups of Keechaka-led demons, which were till then invincible, roaring without any sense or reason and were very cruel indeed.

The first word ‘aTha’ of this shloka refers to the destruction of Keechaka during the incognito exile or Ajnatavasa of Pandavas.

About Keechaka: Keechaka was the son of the King of Kekaya and his queen by name Malavi. He had 105 brothers and a sister called Sudeshne, who was the wife of King Virata. Keechaka and his 105 brothers were all living in the palace of Virata. Keechaka had been appointed as commander of the army of King Virata. He was very strong, powerful and brave.    

Sa KruShNavartmA vijayEna yuktO muhurmahAhEtiDharO(a)praDhruShyaha|

BheeShmadwijAdyairatiBheeShaNABham vipakShakakSham kShapayan virEjE||41||

Bhimasena, who was always victorious, carrying special weapons and always trod on the path that impressed Lord Sri Krishna, along with Arjuna and Lord Krishna, destroyed again and again the members of the camp of enemies that consisted of Bheeshma, Drona and others  like wildfire burns into ashes the wild animals in the forests of foes.

The poet has emphasised in this Sholka that Arjuna and Bhima were the chief wreckers of the huge army of Kauravas and out of the two, the role played by Bhima was extraordinary. It can be recalled in this context that all the one hundred sons of Dhrutarashtra were killed by Bhima alone. The poet has categorically mentioned here that it was Bhimasena, the incarnation of Lord Vayu, who was responsible for the victory achieved by the Pandavas.      

Taraswinaha prOchchalitAnaDheerAn nirdagDhapakShAnatiteekShNakOpAn|

Sa DhArtarAShTrAn bahuhEtileelO vinAshya vishwAn parayA shriyA(Sa)BhAt||42||

Bhimasena, who roams about with a variety of war weapons, lost the powerful but heart-broken Bheesma and other elderly, respectable persons; however, by killing the distempered yet very valiant Kauravas, Bhimasena glittered with the recovery of lost empire.

HAPLESS SHUNASHYEPA SURRNDERS TO VISHWAMITRA

In this Chapter 62 of Balakanda in Sri Valmeeki Ramayana, Shunashshepa, who was being taken by King Ambareesha, surrenders to Vishwamitra. Please read, comment and share. SDN)

Shuna(h)shshEpam narashrEShTha gruheetvA tu mahAyashAha|

VyashrAmyatpuShkarE rAjA maDhyAnhE RaGhunandana||1||

Tasya vishramamANasya shunahshshEpO mahAyashAha|

PuShkaram shrEShThamAgamya VishwAmitram dadarsha ha||2||

TapyantamruShiBhihi sArDham mAtulam paramAturaha|

ViShaNNavadanO deenastruShNayA cha shramENa cha|

PapAtAnkE munErAshu vAkyam chEdamuvAcha ha||3||

Na mE(a)sti mAtA na pita jnAtayO bAnDhavAha kutaha|

TrAtumarhasi mAm saumya DharmENa munipungava||4||

TrAtA twam hi munishrEShTha sarvESham twAm hi BhAvanaha|

RAjA cha krutakAryaha syAdaham deerGhAyuravyayaha|

SwargalOkamupAshneeyAm tapastaptvAhyanuttamam||5||

                 “Raghunandana, it was afternoon when Ambareesha was journeying towards his city carrying Shunahshepa in the chariot. The king parked his chariot near a holy pond and was relaxing there for a while. Shunahshshepa got down from the chariot with a sorrowful face and saw near the pond his maternal uncle Vishwamitra doing penance, along with other ascetics. As he was very eager to survive, desperate, thirsty and was wearing a pale face due to the strain of travelling, Shunahshshepa went to Vishwamitra, who was doing penance in the midst of several Rishis, kept his head on the lap of the sage and said:

“Uncle, I have no father, no mother, no brother nor relatives. At this moment, you are my father as well as mother. Therefore, it is up to you to save me and it also forms a part of your duty to safeguard cousin. You are the protector of those who surrender to you. You uplift those on the verge of destruction². But, I will not ask you to save me alone. The king, who has bartered me for one lakh cows, should also get his desire fulfilled. With your grace, I should have a long life, without any agony; do meritorious and well-motivated penance so that I will be able to enjoy all the comforts in the heaven. Being adorned with a divine radiation please be my protector as I am now a poor destitute. Oh Dharmatma, please protect me like a father protects his son as I am now facing a serious danger due to my misdeeds in the previous lives.”

                   Hearing those words of his cousin, Vishwamitra caressed the son of Rishi (Shunahshshepa) affectionately, consoled him and told his children, who were nearby: 

“Dear children, the time has come for rendering help to others, which all the parents expect their siblings to do as such acts carry you to a pleasant world hereafter. He is the son of a great sage. He is of tender age and moreover, he is seeking my protection. Therefore, make me happy by sanction life to him. All of you are righteous and pious. You may all to the city along with the king as a representative of Shunahshshepa and satisfy the Fire God by becoming the sacrificial prey. By doing so, several divine tasks get accomplished. By such an act, this orphan will be made to feel that there is someone to care for him. The sacrifice begun by the king will also get completed without any obstacle. Deities will be pleased. You will be keeping the words given by your father too.”

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 34, 35 AND 36

(Description of Bhima’s exemplary and extraordinary activities has been carried forward in these stanzas too. It is a prelude to the entirely different, knowledge-spreading incarnation of Lord Vayu as Sri Madhwacharya. Please read, comment and share. SDN)

ViShNOho padashridbakasannirAsee kShiptAnyapakShiprakaraha supakShaha|

SasOdarO(a)ThAdita rAjahamsaha sa rAjahamseemiva rAjakanyAm||34||

SUMMARY; The Swan (Rajahamsa) roams about in the sky, preys on cranes and wins over other birds; it dazzles with attractive wings. Sri Bhimasena always takes shelter under Sri Mahavishnu and always savours divine principles. He killed Bakasura and destroyed the entire team of enemies. Like male swan unites with female swan, Bhimasena united with Draupadi.

The word ‘Baka’ means both the Bakapakshi or crane and Bakasura, a demon, who was living in the outskirts of a village near Yekachakranagara, where Pandavas, along with Kunti, lived after escaping from the Lakshagruha or Lacquer House, which was set on fire by Duryodhana. This Bakasura had promulgated a condition on the residents of that village that every day, a bullock cart of food and a person should be sent to him for consumption. When this was heard by Kunti from her neighbour, Bhima was sent in the cart instead of the neighbouring Brahmin family. Bhima kills Bakasura and relieves the villagers from his tyranny.

The fact that Draupadi was a multi-personality and that she used to assume the designated forms of respective wives of Dharmaraya and others when she had to live with them by turn and Bharati Devi was the wife of Lord Vayu, has been subtly indicated in this Shloka.

IndeevarasreejayisundarABham smErAnanEndum Dayitam mukundam|

SwamAtulEyam kamalAyatAkSham samBhyanandat suchirAya Bheemaha||35||

SUMMARY: Bhimasena was ecstatic when he met, after a very long gap, Sri Krishna, who had taken birth as son of his (Bhima’s) most beloved maternal uncle Vasudeva and an incarnation of Lord Vishnu, with a charm that would put the attraction of red lotus to shame, a countenance wearing a smile reminiscent of a full moon and wide eyes that resemble lily petals.

Bhimasena met Srikrishna during the Draupadi Swayamvara. Bhimasena considered that moment as the most valuable and holiest of moments in his life. However, Sri Madhwacharya mentions in his Mahabharata Tatparya Nirnaya that earlier, Sri Bhimasena, along with Nakula and Sahadeva, lived with Sri Krishna for three years in Mathura. The delight he experienced during Draupadi Swayamvara could be due to the fact that there was a very long gap between his first meeting with Sri Krishna and the present one. The word ‘Suchiraya’ in this stanza indicates that about a decade had elapsed between the two meetings. It should also be noted that Lord Vayu always stays with Lord Hari and this separation and reunion during Dwapara Yuga was to demonstrate that they were different then.   

MahAgadam chanDaraNam pruThivyAm bArhadraTham mankShu nirasya veeraha|

RAjAnamatyujjwalarAjasUyam chakAra GOvindasurEndrajABhyAm||36||

SUMMARY: Along with Sri Krishna and Arjuna, Bhimasena immediately killed son of Bruhadratha, Jarasandha, who possessed an extraordinary mace and was capable of indulging in a horrible war. Later, he got the holy Rajasuya Yaga performed by Dharmaraya.

Although it was Dharmaraya who performed Rajasuya Yaga, the assassination of Jarasandha and victory over the eastern provinces that were under the rule of Keechaka and Karna, were imperative for that performance. It was Bhimasena who accomplished these tasks, albeit with the grace and blessings of Lord Krishna. 

VISHWAMITRA - EPISODE OF AMBAREESHA MAHARAJA

(This is the latter part of Chapter 61 in Balakanda, Sri Valmeeki Ramayana that relates to the story of Ambareesha Maharaja. Please read, comment and share. SDN)

Ambareesha Maharaja, who was a radiant Rajarshi, prostrated before Brahmarshi Rucheeka, who was glowing with radiation that had covered him because of continuous penance, and said: “Revered Maharshi, is your penance going on without any impediment or obstruction? Are all the members of your family healthy and cheerful?”

After exchanging pleasantries that way, he also explained the reason for his visit too:

“Oh fortunate, if you agree to take one lakh cows and give me one your sons in exchange for offering him as prey in the sacrifice, I will be highly obliged. I travelled across all countries, towns, hills, valleys and forests to search for the lost horse. But, I did not find that animal anywhere. Therefore, give me one of your sons by accepting any amount of wealth as exchange value.”

Requested in this manner, Maharshi Rucheeka told the King:

“Oh Great Man, I cannot give my eldest son for any value.4”

Hearing the words of Rucheeka Maharshi, mother of those great sons told tiger-like Ambareesha: “My revered husband and descendant of Bhrugu Maharshi has said that he will not barter eldest son, has he not? Youngest Shunaka is very dear to me. Therefore, I will not barter my youngest son for any value.

PrAyENa hi narashrEShTha jyEShThaha pitruShu vallabhAha|

MAtrUNAm cha kaneeyAmsastasmAdrakShE kaneeyasam||18||

UktavAkyE munau tasminmunipatnyAm tathaiva cha|

ShunahshshEpaha swayam RAma madhyamO vAkyamabraveet||19||

PitA jyEShThamavikrEyam mAtA chAha kaneeyasam|

Vikreetam madhyamam manyE rAjanputram nayaswa mAm||20||

GavAm shatasahasrENa ShunahshshEpam nareshwaraha|

GruheetwA paramapreetO jagAma RaGhunandana||21||

AmbareeShastu rAjarShee rathamArOpya satwaraha|

ShunahshshEpam mahAtEjA jAgAmAshu mahAyashAha||22||

“Maharaja, generally, eldest child is very dear to the father and the youngest is dearest to the mother. Therefore, I have decided to protect Shunaka, my youngest son.”

Rama, after Rucheeka and his wife clearly expressed their opinion about the eldest and the youngest sons respectively, the middle son, Shunahshepa, voluntarily went to Ambareesha and said: “Maharaja, my father has said that he would not barter the eldest son and my mother has said that she would not sell tha youngest son. As a consequence of this, it is as good as stating that both of them have agreed to sell me, the middle one. You can take me with you by giving adequate value to my father.”

Neither Rucheeka nor his wife reacted to what Shunahshepa said. Immediately, Ambareesha gave one lakh cows to Rucheeka and bought Shunahshepa. Highly pleased Ambareesha then went out of the hermitage, along with Shunahshepa. Victorious Ambareesha took Shunahshepa in his chariot and moved towards his city at a great speed.

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 31, 32 AND 33

(Description of Bhimavatara continues in these Shlokas. Please read, comment and share. SDN)

Bhuktam cha jeerNam paripanThidattam visham viShaNNO viShaBhrudgaNO(a)taha|

PramANakOTEhe sa hi hElayA(a)ggAnnEdam jagajjeevanadE(a)tra chitram||31||

SUMMARY: The venom deceitfully fed by foes was easily assimilated by Bhima; he terrorised and benumbed the cluster of venomous serpents; regained his consciousness and came out of Pramanakoti, a pond in which he had been submerged. None of these instances can be conceived as bewildering in the case of Bhimasena as he gives life to the entire universe.

It has been explained in Mahabharata that Duryodhana and his brothers had cunningly fed Bhimasena with a poison called Kalakoota, which is said to be highly lethal. It is also mentioned in Mahabharata that the serpents that Duryodhana and his brothers threw upon Bhimasena have been described as equal to those serpents that could burn the entire universe into ashes at the time of Great Destruction or Mahapralaya merely with their exhale or the breath. In this stanza, all those instances in which Bhimasena emerged victorious have been subtly indicated.

DagDhwA puram yOgabalAt sa niryan DharmAniva swAn sahajAn daDhAnaha|

AdAriBhAvEna jagatsupUjyO yOgeeva NArAyaNamAsasAda||32||

Like a Yogi, who burns his corporal body with his Yogic power, comes out of it, wears all the positive energies he had earned through charity, culture, obeisance etc., and reunites with the Lord by discarding all the lust and other negative qualities, Sri Bhimasena deftly burnt the house of lacquer, escaped from there, carrying his brothers on his shoulders, rushed towards the Hidimba Forest before joining Sri Narayana, who was then in the form of Sri Vedavyasa.

The intrinsic philosophical significance of the escape of Bhimasena with his brothers from the house of lacquer has been metaphorically explained here by comparing it with the salvation that a Yogi attains at the end of his term on earth.  

Samarpya krutyAni krutE krutyAni VyAsAya BhUmnE sukrutAni tAvat|

KariShyamANAni cha tasya pUjAm sankalpayAmAsa sa shudhDhabudhDhihi||

SUMMRY: Most knowledgeable and pure-hearted Bhimasena surrender unto the feet of Lord Vedavyasa all the positive energies or the Punya he had till then earned and pledged again to surrender the positive divine energy he would be acquiring in future as an offer of worship.

Bhimasena is showing to the humanity that whatever one does each day should be surrendered to the Lord by pronouncing Sri Krishnarpanamastu or by reciting :

PrAtahapraBhrutisAyAntam sAyAdiprAtarantataha|

YastkarOmi JagannATha tadastu tava pUjanam||

(Summary: Oh Lord Jagannatha, whatever I have done since morning today till now, I am submitting to you as a part of submission and worship.) 

VISHWAMITRA BEGINS PENANCE YET AFAIN

(Sage Vishwamitra had to lose the entire power of penance he had done in the past to create a parallel heaven to Trishanku and therefore, he begins penance yet again to achieve his dream of attaining the status of a Brahmarshi. The episode of Ambareesha Maharaja is also a part of this Chapter 61 in Balakanda of Sri Valmeeki Ramayana. Please read, comment and share. SDN)

VishwAmitrO mahAtmATha prasThitAnveekshya tAnruSheen|

AbraveennarashArdUla sarvAmstAnvanavAsinaha||1||

MahAnviGhnaha pravruttO(a)yam dakshiNAmAsThitO disham|

DishamanyAm prapaTsyAmastatra tapsyAmahE tapaha||2||

PashchimAyAm vishAlAyAm puShkarEShu mahAtmanaha|

SuKham tapashchariShyAmO varam tadDhi tapOvanam||3||

YEvamuktwA mahAtEjAha puShkarEShu mahAmunihi|

Tapa ugram durADharSham tEpE mUlaPhalAshanaha||4||

YEtasminnEva kAlE tu AyODhyADhipatirnrupaha|

AmbareeSha iti KhyAtO yaShTum samupachakramE||5||

“Rama, after all the guest Rishis departed, great Vishwamitra told the ascetics, who were there in the Tapovana:

“Great sages, I came to this Tapovana1 in the southern region to do penance and attain the status of Brahmarshi. But, in this direction not only did I face many obstructions for penance but also lost a lot of positive and divine energy I had so far earned through penance. Let us go to the west, where there are many dense Tapovanas, besides serene and sublime ponds and streams that never dry and do the penance there.”

All the Rishis agreed with what Vishwamitra, said. Vishwamitra, along with other Rishis, travelled in the western direction, reached the sprawling Tapovana near a Pushkara Teertha and settled down to do a very severe penance that was impossible for others to replicate, living on roots, vegetables and fruits.

Raghava, at that point of time, the then king of Ayodhya, Ambareesha, began performing a sacrifice. Indra abducted the sacrificial horse that Ambareesha had chosen. With the horse having been lost, the priest told the King:

“King, the horse has been stolen due to your apathy and negligence. If the sacrificial prey is lost due to negligence, the sin of incompletion of sacrifice will destroy the person undertaking the sacrifice. It is not that there is no solution for the loss of sacrificial animal. There is a way out for the loss of sacrificial animal. You may immediately go, before the start of the sacrifice, and bring a human being for the sacrifice. Offering a human being2 as the sacrificial prey for the loss of animal is the ultimate solution. Alternatively, you should quickly find out the lost horse and bring it here.”

Rama, most intelligent Ambareesha took thousands of cows and he wanted to exchange them for a human pray for the sacrifice and went in search of such a person. He travelled across several countries, met and spoke to several people. He roamed about in many cities, towns and villages, forest and other places. He went round towns, cities, villages, forests, dales and meadows and several other places. He visited several hermitages too. Finally, he met Rucheeka3, a Maharshi, who was living with his wife and children in a pilgrim centre called Bhruguthunga.