JADABHARATOPAKHYANA - XVII

(Jadabharata continues his line of argument or clarification to King Rahugana, who had tried to chide Jadabharata for carrying the palanquin erratically. This particular line of thought can be a lesson to several people around us today. PLEASE SHARE IT IF YOU LIKE IT)

ShOchyAnimAmstAnaDhikastavADhirviShTyA nigruhNan niranugrahO(a)si|

Janasya gOptEti vikatThamAnO na shOBhasE vrudDhasaBhAsu duShTaha||

Jadabharata states:

“Owing to the pride of being a king, you are getting the works done for free from these poor guys. By doing so, you are inviting more misery. In spite of that, you still boast yourself as their king and take pride in saying so. You are cruel and you will not shine in any confluence of knowledgeable persons. You are not the protector, not the king. Lord Vishnu alone is the protector and Vishnu alone is the King and He is present in you.”

Some commentators alter the words “ShOchyAnimAmstAnaDhikastadeenAn” into ShOchyAnimAn twamaDhikaShTadeenAn” and say that it means Jadabharata had said (or meant): “You are forcefully making the servants, who are suffering a lot of trouble and are desperate, carry the palanquin and you are not a king by quality or character. You only have a body of a king…” On the contrary, Sri Madhwacharya clarifies, what Jadabharata meant to state was that the king had a wrong or false pride by misunderstanding the life he was enjoying was because of his own inherent quality or eligibility some other trait. In reality, Lord Vishnu is the ONLY king, which Jadabharata wanted King Rahugana to realise, conceive and follow. Jadabharata wanted the king to be aware of the fact that he was not the real king and that Hari was the real king.

YEvam mUlagOptrutwam cha ViShNOrEva|

Quote Jadabharata:

“Just as Hari is the primary Karta or doer of all our acts of carrying the weight of palanquin, walking etc., being a king perchance, you are not the King but Lord, who is intrinsic, is the king in reality.”

This leads to another question that commentators raise: “If that is the way, then it should not be said that someone is walking on the ground. It should be stated that someone is walking on or in Lord Hari.” Jadabharata clarifies this too, which can be perceived in the next post. (to be continued). SRI KRISHNARPANAMASTU     

JADABHARATOPAKHYANA - XVI

(This is in continuation with the previous posting and since it is related to philosophical debate, it is better to consider it in a sequence. PLEASE SHARE IT IF YOU LIKE IT)

In the previous posting, Jadabharata clarified to King Rahugana that the only and ultimate Karta or Kartru is the Lord, which should be applied to everything, every minute action, speech, reaction etc., Questions like ‘kasya hEtOho’ cannot be raised, though some scholars convert the words “Kasya hEtOho” into “kasyachid” to restrict the meaning to “due to any one reason”, which is incorrect, unwarranted, according to Sri Madhwacharya. Sri Acharya says:

YamAnmUlakAraNaBhUtO ViShNurEva atO muKhyam srvakAraNatwam tasyaiva| MUlAshraya vivakShA yadi na syAt, kutaha pruThivyAm chalateeti vyavahAraha? YatO(a)vAntarAshrayA bahavaha santyamGhryAdyAha|

Lord Hari is the origin, genesis of even the nature, which is normally conceived as the origin and therefore, bearing the weight, as in the case of four servants bearing the weight of the palanquin in which Rahugana was being carried, and moving or walking etc., all depend on Him and His desire or will. The conception that ‘X,Y,Z etc… is walking, sitting, speaking and so on’ is for worldly transaction. It is only desirable and quite mandatory at that, all actions of all living and non-living beings or things rests only and only with the Lord.    

ABOUT DHANURMASA - II

This is about Dhanurvayateepata and Dhanurdhruti.

YOgEshu parvakAlaha syAt vyateepAtashcha vAiDhrutihi say Smrutis. Therefore, both VyateepAta and VaiDhruti are ranked as Yogas and Parvakala. These are Pitrudinas or those very beloved to ancestors or

forefathers.

Yoga is one of the components of Panchanga, along with Tithi, Vara, Nakshatra (star) and Karana. Yoga is different from Aanandaadi Yogas or Gauri Panchanga that is usually mentioned in every Panchanga. Yoga represents the sum of longitudes of the Sun and the Moon for a given lunar day. Like Nakshatras or constellations, Yogas too are 27 in number and their duration is 13.20 degrees each that keep happening every day on a cyclical basis in a specific sequence starting from Vishkambha and ending with Vydruti Yoga. Although Yoga is given secondary importance in the ordinary parlance of Astrology, some of them, especially the Vyateepata and Vydruthi are forbidden for auspicious events.

Vyateepaata actually means great calamity or prone to sudden mishaps or chaos. Vyateepaata Yoga is in the 17^th position in the list of 27 Yogas. Like Nakshatras, Yogas also have presiding deities or Abhimani Devatas) and Vishwedevatas are the presiding (abhimani) deities for Vyateepata Yoga. Though Yogas like Vyateepata and Vaidhruti are not considered good for auspicious events, they are highly appropriate, auspicious and special for ceremonies, especially those related to Pitrus or ancestors or forefathers.  

Generally, 12 or more Vyateepata days occur in a year. If it is associated with Dhanurmasa, it is called Dhanur-Vyateepata Yoga, which is most significant for performing Pitru-related activities. It is said that any Pitru karya or charity given in respectful reverence to one’s Pitrus on the sacred day of Dhanur Vyateepata Yoga during Dhanurmasa is considered 1000 times more meritorious than the one performed during Ardhodhayaadi parva kala.

On this day of Vyateepata, after the early morning pujas akin to Dhanurmasa, Tarpana should be offered to the Pitrus, followed by Arghya. Sankalpa shloka is as follows:

DhanrmAsaniyAmaka SankarShaNaprEraNayA SankarShaNarUpee ParamAtmapreetyarTham DhanurvyateepAtaparvakAlE pitrutarpaNAKhyam karma kartum Adau vyateepAtArGhyadAnam KariShyE||

VyateepAta mahAsatwa sarvapApapraNAshan|

SahasrabAhO VishwAtman gruhANArGhyam namO(a)stu tE||

VyateepAta namastE(a)stu namastE vishwamangala|

ViShNuchakraswarUpAya namastE divyatEjasE||

Reciting the above hymns and keeping water in the palm, the Arghya should be given as is done during the Mahalaya and Tarpana should be offered to all Pitrus in the same order.

Prayer:

ViShNupriya vyateepAta pitruNAmAnRuNaprada|

PitrUNAm mama VaikunTham prayachCha Bhagavan HarE||

TwatprasAdEna mE BhaktirastvEvamanapAyinee|

JnAnavijnAnavairAgyam prayachChaBhagavan mama||

AnEna DhanurvyateepAtapUjArGhyatilatarpaNAdikarmakaraNEna ViShNuchakrAntahasThitasudarshanAtmaka SankarShaNarUpiparmAtmA preeyatAm||Sri KriShNArpaNamastu||

GANGAVATARANA - II

Hearing the words of chief priests and Rutvijas, Sagara, who was sitting in the Yaga Mantap, summoned his 60,000 children and told them:

“Dear children, although this great sacrifice⁴ is being conducted by most virtuous, pious and expert priests and Rutvijas, the sacrificial horse has been stolen due to the mystic powers of demons, leaving me in a state of confusion as to what I should do next. Therefore, all of you should immediately go round the sea-surrounded globe, find the horse and bring it back. I wish you good luck. In case the horse is not found anywhere on Earth, then, under my instructions, dig up the Earth in search of the kidnapper till you find the horse. As I have taken the pledge⁵ (Yagnadeeksha) of performing the sacrifice, it is not proper on my part to come with you. Therefore, I, along with my grandson, priests and Rutvijas, will stay here till the horse is seen by me once again. I wish you good luck and please start off for now.”   

Raghava, having been instructed by their father Sagara, the highly powerful and strong 60,000 children went in different directions of the globe in search of the horse, with a pure sense of satisfaction. They searched for the sacrificial horse in all places on Earth. But, the horse was not seen. Later, as directed by their father, each one of them chose an area of one Yojana long and one Yojana wide and started digging the earth with their nails that were like the thunderbolt (Vajrayudha), spikes that produced sounds like lightning and giant ploughs that could easily plough the Earth. Getting dug and shattered by them, Goddess Earth screamed horribly. When those sixty thousand princes were digging the Earth, the screaming sounds of most powerful serpents, Asuras, who were living under ground and were then dying due to the onslaught of the prices, was reverberating. Within a very short period, the 60,000 brave children of Sagara Maharaja had dug up the land measuring 60,000 yojanas wide and 60,000 yojanas deep, as though they wanted to win a war against the under world⁶. Ramabhadra, the children of Sagara thus dug Jambudweepa in this manner and moved everywhere, in search of the horse. Seeing thousands of inhabitants of Patala Loka (under world) like serpents, Asuras and Rakshasas being killed by the children of Sagara, the deities, Gandharvas, Apsaras, serpent gods, who were all perplexed and terrified, went to Pitamaha Brahma. They offered worship and honored him with Stotras and prayers. The perturbed deities told Brahma, wearing bleak faces:

 “Oh Great Lord, the 60,000 children of Sagara are digging up this Jambudweepa. As a result, lakhs of great beings are being destroyed. Oh revered, they are catching anyone they find while digging the underworld and saying ‘he is the one who has stolen our horse and therefore he has spoiled the sacrifice’ and killing that person. Thus, they have been torturing all the animals.” (to be continued…) SHARE IT IF YOU LIKE IT PLEASE   

ABOUT DHANURMASA

Piercing and shearing cold marks the transit of Sun into Sagittarius or Dhanus Rashi and that is why it is called Dhanur(s) Masa. The body refuses to get out of bed or even uncover itself from the comfort of the blanket, which is the first symptom of laziness. The body bends like a bow which is why it is called Dhanur Masa. The Rishis and Munis have therefore prescribed two important things for Dhanrmasa. One is performance of puja before sunrise and the other is consumption of Mudganna or Huggi after offering it to the Lord as Naivedya.

Dhanurmasa is the Ushahkala or the early hours of the morning for deities. When the Sun moves to Makara that marks the Uttarayana, it becomes daytime for deities. It is our bounden duty to perform puja before daybreak when it is also pre-daybreak for deities.

Mudga means green gram and a dish prepared with equal quantity of green gram and rice with spcies, prominently pepper, is called Mudganna. This is mandatorily the item to be offered as Naivedya during Dhanurmasa.

Anyone offering Mudganna to the Lord as Naivedya before sunrise during Dhanurmas attracts the Punya that is equivalent to the Punya secured through Puja offered for one thousand years.

KOdanDasThE savitari mudgAnnam yO nivEdayEt|

SahasravArShikee pUjA dinEnaikEna sidDhyati||AjnEya PurANa||

Points to remember:

Dhanurmasa puja performed at a time when stars are still glittering in the sky is highly meritorious; puja performed when no stars are seen is mediocre and that offered after sunrise is worse. However, puja performed in the noon or later is totally futile.

If Dhanurmsa Puja cannot offered for any reason, at least watching it being performed by others is meritorious or advisable. Puja can be watched after taking bath.

In unavoidable circumstances, Dhanurmasa puja can be performed first before sunrise and lather Sandhyavandana can be performed.

After performing Dhanurmasa puja, feeding Brahmin with Mudganna and consuming the same by self before sunrise is the correct or prescribed tradition.

The Vyateepata and VaiDhruti Yogas that occur during Dhanurmas are considered to be very sacred, auspicious and meritorious Parva Kala and certain special norms and tradition have been prescribed to be observed during that period.

Shall furnish details about Dhanurvyateepata and DhanurvaiDhruti in the next posting. SHARE IT IF YOU LIKE IT PLEASE   

JADABHARATOPAKHYANA - XV

JADABHARATOPAKHYANA - XV

The next question of Rahuguna to Jadabharata was: “The being (Jeeva) struggles while doing the Karma, but gets satisfaction or happiness or the good or bad or medium ‘result’ (Phala). To that extent, he is the ‘performer’ and he has that sense of ‘having achieved or performed’ (Kartrutva). Even then, based on your own line of thinking (Jadabharata’s), if the being is ‘not independent’, why should it be said that he/she is the ‘performer’?”

Jadabharata replies:

Ayam janO nAma chalan priThivyAm yaha pArThivaha parThiva kasya hEtoho|

TasyApi chAnChryOraDhi gulPhajanGhAjAnUrumDhyOrashirODharamsAha||

AmsE cha dArvee shibikAm cha yasyAm sauveerarAjEtyapadesha AstE|

Yasmin BhavAn rUDhanijABhimAnO rAjA(a)smi sinDhuShwiti durmadAnDhaha||  

“Paramatma is the primary performer (Karta). Ignoring his status as primary performer and assuming self as ‘another performer’ is untenable. If the ‘primary performer’ status is not accepted, how do you (Rahugana) say that you are walking? It is far from truth because, on the ground or the surface, my two feet are lying; above them, my ankles, knees, thighs, waist, stomach, chest, shoulders, neck and then the head. In such a case, how do you define yourself or at least your walking? Are you walking on the feet, the ankles, knees, thighs and so on? How do you presume that you are walking? This is because the feet or knees are not the ones that are sheltering me. It is the earth, which is my primary shelter. But, Paramatma is the shelter for that Earth too.

Thus, when someone says ‘King Rahugana is coming’, the primary sense of the Paramatma ‘driving’ Rahugana should also be conceived. Moreover, the wooden palanquin is lying on our shoulders and we are the four carriers. In that palanquin, your body is lying, which is being identified as a king and you happen to be a ‘titular king’ by chance. You have rooted in that body your sense of being a king of Sindhu Empire. You have become blind with that false pride or vanity. Why no one mentions that king Rahugana is coming on the shoulders of four carriers? If the Earth is perceived as primary shelter or performer, then Paramatma, who is the ultimate ‘performer’, should be conceived as ‘The Performer”. Similarly, Paramatma is more important than the Earth. Therefore, even if the being has the tangential feeling of being the performer, the ultimate truth that Paramatma is the ‘only performer’ should always kept in the mind and everything correlated to it. (contd…)      PLEASE SHARE THIS IF YOU LIKE IT

GANGAVATARANA

GANGAVATARANA

(Chapter 39 of Balakanda in Ramayana provides insight into Gangavatarana. PLEASE SHARE IT IF YOU LIKE IT)

VishwAmitra vachaha shrutwA kathAntE RaGhunandana|
UvAcha paramapreetO munim deeptamivAnalam||1||

ShrOtumichchAmi bhadram tE vistarENa kathamimAm|
PUrwakO mE katham Brahmnyajnam vai samupAharat||2||

Tasya tadwachanam shrutwA kautUhalasamanwitam|
VishwAmitrstu KAkutsthamuvAcha prahasanniva|
ShrUyatAm vistarO RAma sagarasya mahAtmanaha||3||

ShankarashwashurO nAmnA himavAniti vishrutaha|
VindhyaparwatamAsAdya nireekShEtE parasparam||4||

TayOrmadhyE pravruttO(a)bhUdyajnaha sa puruShOttama|
Sa hi dEshO naravyAGhraprashastO yajna karmaNi||5||

Delighted by hearing the fact that King Sagara began preparations for performing a Yagna that Vishwamitra said at the end of the narration, Raghava told the sage, who was glowing with high radiation and sitting there:
“Great sage, good wishes to you. I am desirous of knowing in detail how our ancestor Sagara, began the Yagna, completed it. Please tell it.”
Hearing the words of Ramachandra, curious Vishwamitra smiled and told Sri Rama:
“Rama, I will tell you in detail the story of the sacrifice performed by Sagara. Listen to me carefully. Father-in-law of Mahadeva Shankara, who is popularly known as Himavanta goes near the king of mountains Vindhya to see the latter. Vindhya too goes very close to see Himavanta, who is charming with high towers1. Purushd arrange to retrieve the horse. If the sacrificial horse is not brought back, the sacrifice will get obstructed. This is inauspicious and a bad omen for the performer (Yajamana) as well as us (Rutvijas). Therefore, ensure that the sacrifice is undisturbed.”ottama, the Aryavarta2, the region between Vindhya and Himalaya, is very suitable for performing sacrifices. The sacrifice desired by Sagara was begun at this place. Sagara began the performance of sacrifice and as per the norms; he sent away the sacrificial horse (Yagnashwa) on the expedition3. The Stallion was being guarded by the valorous and obedient heir of Sagara, Amshumanta (Son of Asamanja). Indra, who wanted to disturb the sacrifice, assumed the form of a demon on the day the sacrificial horse was set free and kidnapped the horse. Perturbed by the loss of sacrificial horse, all Rutvijas came to performer of sacrifice, Sagara, and said: 

“Maharaja, someone has abducted our sacrificial horse on the day of its launching in lightning speed. Please immediately initiate steps to catch and destroy the culprit, who has stolen the horse an

Dwarakanath Simogga