GANGAVATARANA - EIGHT

(Some of the points mentioned in Chapter 41 of BALAKANDA, RAMAYANA need further explanation, which is being done in this issue. Hope it will interest the valued readers. Picture is something I am struggling for. Please pardon. HAPPY READING AND SHARE IT IF YOU LIKE IT. FURTHER HAPPY SANKRANTI TO EVERY ONE OF YOU.)

Salilakriya means immersion of the ashes into water, which is one of the most important duties to be followed as part of final rites. Some commentators state that Salilakriya means offer of oblations or Tarpanakriya. Both meanings are appropriate. Amarakosha states: Aapaha vArvAri salilam kamalam Jalam, which means salilam is synonym of water and Kriya is action with hand.

The advice of Garuda to Amshumanta that he should immerse the ashes of his uncles into Ganga is relieving the soul from its sins, which has been stated in Smrutis too. In the present context, Garuda has clearly stated that the deceased children of Sagara could not be relieved of their sins through immersion of their ashes in the waters of any earthly river because they had insulted a Brahmin and got killed by a Brahmin. 

The arrogance exhibited by Sagara’s sons was, at least from the point of view of Kapila Maharshi, unwarranted and anyone disturbing someone without reason or relevance deserves punishment. If the Lord had left them unpunished, it would have become a bad precedent and sent wrong message to sinners. Sin, whether committed in a fit of rage or with a cool mind, is a sin and its impact cannot be avoided or left unpunished and that is why they were punished.

“Chandaladudakatsarpadyaidudyatadbrahmanadapi|

Damshstribhyashcha maranam papakarmanam||

 Udakam pindadanam cha Yetebhyo yadvidheeyate|

Nopatishthati tatsarvamantarikshe vinashyati|| 

This Sanskrit verse amply describes that the immersion of Asthi or the ashes of thedeceased who are sinful, comprising Chandalas — according to the V.M. Apte’s Sanskrit English Dictionary, Chandala meansan outcaste, wicked and/or the most despised person — those drowned, killed by snake bite, electrocuted, cursed to death by Brahmins, killed by wild animals and beasts, will end up midway in the space. This means there will be no salvation for such souls and unless their sins are cleared with special rites, including the immersion of Asthi in holy waters, and as prescribed by the holy texts, salvation will not be possible.

Since the death of the uncles of Amshumanta and sons of Sagara was caused by a curse of Kapila Maharishi, it was essential that their Asthi was immersed in Ganga. 

Even while immersing the Asthi in the waters, texts like Garuda Purana, which deals with various aspects of the soul’s journey to the world hereafter, the punishments that await the deceased person for different sins committed during his lifetime and also the benefits of good and righteous deeds, states that the performer should take it in an urn and immerse in the middle of the river. It is said that the soul of a deceased person will not return to earth till the Asthi remains in the holy waters/river of Ganga. Hence, it is desirable that the Asthi is immersed in Ganga.

GANGAVATARANA - SEVEN

(This is the latter half of Chapter 41, BALAKANDA, VALMEEKI RAMAYANA related to the efforts of Sagara and his son on recovering the sacrificial horse, which lays the foundation stone for Bhageeratha to do hard penance and bring Ganga down to earth. It only opens our eyes how holy Ganga is. HAPPY READING AND REQUEST SHARE IT IF YOU LIKE IT. Again the picture is only nearest and not perfect.)

Raghava, after Sagara directed Amshumanta on all aspects, fast paced Amshumantha took the sword, bow and arrows as per the advice of his grandfather and went away to find the sacrificial horse. As ordered by the King, Amshumantha went to the underworld through the passage his great uncles had created. As radiant Amshumantha took the same route as his uncles had created and in the same manner as his uncles, he met Virupaksha, one of the Diggajas, which was being worshipped by gods, goddessesm Danavasm Asuras, evil spirits, Pataga and serpents, He circumambugated the Diggaja, enquired about its well-being and questioned it about the horse, abductor and his grandfathers (uncles). The most clever Virupaksha replied to Amshumantha:

“Oh son of Asamanja, you will very soon get success for your efforts and rejoin your grandfather, along with the horse.” Hearing the encouraging words of Virupaksha Diggaja, Amshumanja proceeded in the same direction, met Mahapadma, Saumanasa and Bhadra, the other Ashtadiggajas in the South, East and North directions respectively, offered them worship and questioned them in the same manner as he had enquired with Virupaksha Diggaja, earlier:

 “Where are my well-wishers? Where is horse? Where is the abductor of the horse? Please let me know.”

Amshumanta got honored by the Ashta Diggajas, which were able to read the mind by merely hearing the words, which had the special expertise in the manner in which they should converse with different people. Just like Virupaksha Diggaja had replied, each of the Diggajas told him: “You will soon go back to your grandfather along with the horse.” Hearing the words of the Diggajas, fast-paced Amshumantha went towards the north-east and within a shortwhile, he rused to the spot where his uncles were lying in the form of ashes. Seeing the mountain-like heap of ashes there, he was very much distressed.  After learning that the heap of ash was that of his uncles and they had been burnt by Kapila Maharshi, his grief only increased. When Amshumanta was mourning inconsolably the death of his uncles, he saw at a place very close to him the sacrificial horse moving up and down. Later, Amshumantha wanted to perform the Salilakriya¹ for his uncles and hence went in search of water for a long distance. But, he could not find any water body in that area. He looked around again to see if there is any water body. With his eyesight capable of noticing even a very distant object quite easily, he saw at a very long distance the cousin of his uncles, wind-paced and king of vultures Golden Eagle. Very strong Garuda quickly came near Amshumantha and told him:

“Amshumantha, you do not have to cry over their death. Their destruction is for the welfare of the universe. Oh knowledgeable, as these have been burnt by inimitable Kapila Maharshi, and you being aw

are of the subtleties of Scriptures, you cannot perform the Salilakriya for them with any water that is earthly². There is Goddess Ganga, the elder daughter of Himavanta, who sanctifies the three worlds. Perform the Salilakriya of your uncles in her holy waters. Having been transformed into a heap of ashes by a Brahmin, these persons can only be purified off their sins after immersion in the holy waters of the Ganga and then only they will go to the heavens. Now, you take the sacrificial horse and go back. Let the sacrifice begun by Sagara be completed.”

Hearing the words of Garuda, most brave Amshmantha took the sacrificial horse and quickly returned to the capital. After reaching the place where his grandfather Sagara was performing the sacrifice, Amshumantha narrated all the incidents that had occurred during his tour in detail, including the words Suparna had said. Hearing the dreadful and unbearable news of the death of his sons from Amshumantha, Sagara completed the sacrifice he had begun, in accordance with the Scriptures, norms of tradition and principles of custom and re-entered his city. However much he thought, Sagara was unable to think of a plan to bring Ganga, who was in the heavens, to immerse the ashes of his dead sons in her waters. Brooding over vainly the ways and means of bringing Ganga to earth, Sagara governed his kingdom for thirty thousand years and then moved to the heaven. 

GANGAVATARANA

(This is an except from Valmeeki Ramayana. This is Chapter 41 in which the Tryst with Ganga, the ultimate destiny, continues. Please read through. PLEASE SHARE IT IF YOU LIKE IT)

PutrAmshchiragatAn jnAtwA SagarO RaGhunandana|

NaptAramabraveedrAjA deepyamAnam swatEjasA||1||

ShUrashcha krutavidyashcha pUrvaistulyO(a)si tEjasA|

PitrUNAm gatimanvichCha yEna chAshwO(a)pahAritaha||2||

AntarBhaumAni sattwAni veeryavanti mahAnti cha|

TEShAm twam pratiGhAtArTham sAsim gruhNeeShwa kArmukam||3||

ABhivAdyABhivAdyAmstwam hatwA viGhnakarAnapi|

SidDArThaha samnivartaswa mama yajnasya pAragaha||4||

YEvamuktO(a)shumAnsamyaksagarENa mahAtmanA|

DhanurAdAya KhaDgam cha JagAma laGhuvikramaha||5||

Oh Raghunandana, on the other side, Sagara learnt that his sons had not returned even after several days and orders his radiant and bright grandson Amshumanthas:

“Dear Amshumanta! You are well educated, brave and like our ancestors, very vibrant too. Start off forthwith and return after finding out what has happened to your uncles? Where have they gone? Where is the horse and who is the abductor of our horse? Son, you have to now go to the underworld to search for your uncles because, after hearing that the horse could not be found in any part of Earth, I had instructed them to bring back the horse at any cost, even if it meant they had to cut the earth into pieces. Therefore, they might have dug up the Earth and gone into the underworld. Underneath the Earth, there are very powerful, dangerous and distinguished species of animals. Carry the sword, bow and arrows with you to kill them. You should offer worship, salute any righteous and worthy person you may come across and kill ny person who tries to deter you and proceed further. I wish you success. Come back with the sacrificial horse. Ensure that the sacrifice I have begun gets completed.”

GANGAVATARANA - FIVE

(Under GANGAVATARANA TWO, which was also an excerpt from Chapter 40, BALAKANDA, VALMEEKI RAMAYANA, Shloka 5 was given where there was a mention about thirty-three deities. The shloka is as follows.

PitAmahavachaha shrutwA trayastrimshandarindamAha|

DEvAha paramasamhruShTAha punarjagmuryathAgatam||

The meaning is: Rama, hearing those words of Pitamaha, all the thirty-three1 deities were delighted and returned to their respective heavenly abodes. Details of these thirty-three deities are given herebelow, as it is quite relevant. Next part of GANGAVATARANA in the next posting. SHARE IT IT YOU LIKE IT.)

The thirty-three deities comprise of 11 Rudras, 12 Adityas, eight Vasus and two Ashwini Devatas. The names of 11 Rudras or YEkAdasharudras are: MrugavyADha, Sarpa, Nirruti, AjaikapAda, Hirbudhnya, PinAki, Dahana, Ishwara, KapAli, SthANu, Bhaga (Ref. Adiparwa of Mahabharata, Chapter 67); however, the names mentioned in Mahabharata, Shantiparwa Chapter 202 are: JaikapAda, Ahirbudhnya, VirUpAkSha, Raivata, Hara, BahurUpa, Tryambaka, SurEshwara, SAvitra, Jayanta, PinAki; the names further vary as AjaikapAda, Ahirbudhnya, PinAki, Ruta, PitrurUpa, Tryambaka, MahEshwara, VruShAkapi, Shambhu, Havana, Ishwara as per ViShNupurANa Ch. 1.15, Mahabharata AnushAsanaparwa 255, Bhagavata 6, 6 and Harivamsha 1 to 3). These are the names provided differently in different epics. The 12 Adityas were born to Kashyapa from Aditi namely: DhAtru, Mitra, Aryama, Shakra, VaruNa, Amsha, Bhaga, Vivaswanta, PUShA, Savitru, TwaShTru, ViShNu – Refer Mahabharata Adiparwa 66, 132 and Shantiparwa 207. — Ashtavasus or the eight Vasus were born to Dakshaprajapati from Vasu, the daughter of Daksha, namely: Dhara, Dhruva, Soma, Aha, Anila, Anala, PratyUSha and PrabhAsa, as mentioned in Mahabharata Aranyaparwa 67. The two Ashwini deities are said to be the doctors for all gods and goddesses. They were born to Sun God from his wife Sanjna when the latter was in the form of a horse. These twin brothers were very beautiful (Ref. Bharata Adiparwa 62, Bhagavata 6.6, Varahapurana 20, Vayupurana 84, Harivamsha 1.9 and so on. Once, these two, in appreciation of the chastity of Chyavana’s wife Sukanye, bestow upon the aged sage Chyavana youth and charm. He reciprocated the gratis by making them share the offerings in a sacrifice performed by King Sharyati, along with other deities, which they were otherwise not eligible to receive. Sri Madhwacharya in his Tatparya NirNaya states that because of the boon or the initiative of Sage Chyavana, the Ashwini deities became eligible to receive the Somarasa, a kind of liquor, offered in sacrifices. However, according to Shantiparwa verse 207, these are Shudras among deities. In Mahabharata, after the first wife of Pandu invoked three deities and begot three sons, Dharmaraya, Bheemasena and Arjuna, his second wife Madri tells her husband thus: JAtAha sutAstE pravarAha PruthAyA mEkAnapatyAhamataha prasAdAt|Tavaiva bhUyAsamaham sutEtA vidhatswakunteem mama mantradAtreem||121, Chapter 12 of Tatparyanirnaya|| meaning “You (Pandu) have begotten three worthy sons from Kunti but I have been left without children. From your grace and kindness, I also want to beget children. Please instruct Kunti to preach me one of the hymns.” Besought by Madri, Pandu also advices Kunti thus:

Iteeritaha prAha pruthAm sa mAdryai dishaswamantram sutadam variShTham|ItyUchivAmsam patimAha yAdavee dayAm twadarthE tu sakurtphalAya||122||” Preach the hymn that bestows children to Madri”. Kunti replied “I am going to preach that hymn to Madri because you are asking me to. But, the hymn I am going to preach her will fructify only once”. UvAcha MAdryai sutadam Manum cha Punaha phalam tE na bhaviShyateeti| Mantram samAdAya cha madraputree vyachintayat syAm nu katham dwiputree||123|| = Kunti preached the hymn to Madri but told very strictly that the hymn will not yield results twice. After receiving the hymn, Madri contemplated deeply. She was thinking about the ways to get two children with one hymn. SadAviyOgau divijEShu dasrau na chaitayOrnAmabhEdaha Kwachidhdhi|YEkA bhAryA saitayOrapyuShA hi tadAyAtaha sakrudAvartanAd dwau||124|| Madri realized that Ashwini deities are always twins and they come together even if one of their names is pronounced. They were always together. There is no difference between them, even in the name. They have the sole wife UShe. Hence, Madri thought, both of them will come by chanting only one hymn. Mahabhata also mentions that by having a bath in Ashwini pond, one can get a charming beauty. Madri, therefore, decided to to call Ashwini deities. One of them was called NAsatya and the other Dasra but by pronouncing any one name, both of them could be addressed. They were called Nasatyas and Dasras. There was difference in their names. IteekShamtyAkAritAvashwinau tau sheeGhram prAptauputrakau tatprasUtau|TAvEva dEvau Nakulaha pUrwajAtaha SahadEvO(a)bhUt pashchimastauyamauhi|| Having thought like this, Madri invoked Ashwini deities and they both came to be her two children, twins, named Nakula and Sahadeva in that order.

About Kapila Maharshi 

Kapila is one of the incarnations of Lord Vishnu. He was born to Devahuti, one of the daughters of Swayambhuva Manu, from Kardama Muni. He had nine sisters, including Arundhati and Anusuya. He was born as a boon bestowed upon Kardama Maharishi by Lord Vishnu. Kardama, after a long penance, secured the darshan of Lord Vishnu. When Lord Vishnu asked him what boon he wanted, the sage asked the Lord himself to be born as his son. Kardama’s wife was Devahuti, the second of the three daughters of Swayambhuva Manu. The details about his incarnation are given in the Third Chapter of Sri Bhagavata. After the death of Kardama, Devahuti served Kapila as she knew that he was an incarnation of Lord Vishnu. In the end, Kapila preaches his mother the Sankhya Sutras, which dovetails the various aspects of spiritual life and strict obeisance that need to be observed in pursuit of spiritual knowledge and salvation. Reference to Kapila Maharishi is in the Vana Parva of Mahabharata. Once when a sage called Syumarashmi had entered into the body of a cow, Kapila Maharshi argued with Syumarashmi Muni that cows should not be offered as a sacrificial animal.(THE PICTURE MAY NOT BE FULLY APT. PLEASE PADON)

WHY IS THIS VAIKUNTHA YEKADASHI MUKKOTI DWADASHI?

Sri Padma Purana mentions that Lord Vishnu, in spite of being aware of the tyranny that Mura demons had created, came to the door of his heavenly abode Vaikuntha and opened the doors. Earlier, Mura had approached Lord Shiva, who directed him to Vishnu by stating that Vishnu alone could give him a fight. However, Lord Vishnu pretends to be weaker than Mura, runs away from him and rests in a cave in Badari. From his fatigue emerged a goddess called Haimavati. While Lord Vishnu was still pretending to be tired and asleep, Mura dashes into the cave and gets burnt into ashes by a sheer glance of Haimavati. Lord Vishnu was impressed with her victory and the destruction of Mura and offers to bestow a boon. He calls her Yekadashi and she says that whoever observes fast on this Yekadashi should be redeemed of their sins and ge

t eligibility to have Mukti or Mokshada. Some sources state that the boon was sought by Mura. Generally, fasting is mandatory on all Yekadashis. But, fasting on this Margashira/Pushya Shukla Yekadashi is equal to fasting on the remaining 25 Yekadashis. It is stated that the over three crore deities descend from Heaven to have a holy bath at Tirupati and therefore Darshan of either Tirupati Balaji or Balaji at other temples is highly meritorious. Since Vishnu himself opened the doors of Vaikuntha to Mura, it is called Vaikuntha Yekadashi. As over three crore deities descended to Earth, the next day or Dwadashi is denoted as Mukkoti Dwadashi.

SRI KRISHNARPANAMASTU| SARVE JANAHA SUKHINO BHAVANTU||

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.