RAMBHA CURSED BY VISHWAMITRA

(Hi Friends. You may recall the story of Vishwamitra that was being posted here. Due to unavoidable circumstances, I had to stop the narration for about 12 days. This is the latter half of Chapter 63 in Balakanda, Sri Valmeeki Ramayana. Request you to recollect the previous story, read, comment and share this portion too as ever. SDN)

Hearing the words of Devendra, Rambha agreed to accomplish the task of dispelling the penance of Vishwamitra, wore fascinating jewels and dressed herself with attractive attire. Appearing deceptively charming, she went to the hermitage in which Vishwamitra was doing penance. She prompted Vishwamitra to romance with highly attractive and impressive acts. In accordance with the plan that Indra had already drawn up, nightingales were singing and warbling in fresh buds-adorned trees. Vishwamitra listened to the sweet and melodious creaking of nightingales. Psyche of Vishwamitra was pleasantly impressed. He came out of the penance-mood and opened the eyes. Immediately, he saw an Apsara standing in front of him, twisting her sinews sensuously. Vishwamitra, who opened his eyes, simultaneously heard the melodious warble of nightingales and also an incomparably melodious song that was highly pleasing to the ears. Most charming, awesome, lusty and sensuous Rambha also appeared there. Vishwamitra became apprehensive. He closed eyes, wore a posture of meditation, became introvert and realised through inner vision that learnt that everything was a ploy of Indra. Enraged and fuming with rage, he cursed Rambha:

BrAhmaNaha sumahAtEjAstapObalasamanvitaha|

UdhDhariShyati RamBhE twAm matkrODhakaluSheekrutAm||12||

YEvamuktvA mahAtEjA VishwAmitrO mahAtapAha|

AshaknuvanDhArayitum kOpam santApamAgataha||13||

Tasya shApEna mahatA RamBhA shailee tadABhavat|

Vachaha shrutwA cha kandarpO maharShEhe sa cha nirgataha||14||

KOpEna cha mahAtEjAstapOpaharaNE krutE|

Indriyairajitai RAma na lEBhE shAntimAtmanaha||15||

“Rambha, did you not try to divert me with your provocative sensuous actions from the penance I had begun with a firm mind to overpower the six enemies of all beings like lust, anger? You ill-motivated, evil-minded, because of these provocative and sensuous acts, you will remain a statue of stone for ten thousand years2. A radiant Brahmin with the power of penance will relieve you from the taint you have attracted from my wrath. Because of his grace, you will regain your original charming and attractive form.”

Although Vishwamitra could subdue his lust by spelling the solution for his curse, he had failed to conquer the rage. Therefore, by cursing Rambha, he lost a lot of positive energy he had acquired through penance and thereby brought more misery on himself. Rambha immediately transformed into a stone statue because of the curse of Vishwamitra. Meanwhile, on hearing the dreadful curse delivered by Vishwamitra, both Kandarpa and Indra fled to their respective worlds. For having cursed Rambha due to impatience and wrath, Vishwamitra lost the divine power of penance. Sensory organs too could not come under control. Thus, Vishwamitra lost mental peace as his speech and psyche were perturbed and tumultuous. Having lost power of penance due to anger, he became worried about ways to conquer wrath. Vishwamitra to an oath: “Naiva KroDham gamiShyAmi”, meaning, henceforth, I will not employ harsh words for any reason. For several years, I will do PraNAyAma by controlling the inhaling and exhaling activities. By conquering the sensory organs, I will batter this body, which is the hub of lust and anger. In the eventuality of failure to become a Brahmin even after several years, I stop inhaling and exhaling completely, refrain from food consumption and do the penance incessantly by standing at a single spot. None of the parts of my body will decay.”

Rama, thus Vishwamitra took a very horrible and unparalleled oath of doing penance for one thousand years.

MADHWAVIJAYA PRATHAMAHA SARGAHA – SHLOKAS 52 53, 54 AND 55

(In these Shlokas, the impact of misinterpretation of Vedas on people has been explained. Please read, comment and share. SDN)

YadbrahmasUtrOtkaraBhAskaram cha prakAshayantam sakalam swagOBhihi|

AchUchuradvEdasamUhavAham tatO mahAtaskaramEnamAhuhu||52||

SUMMARY: He (Sankara) stole away the Cluster of Brahmasutras, which were like the Sun blazing with his rays of all the norms and principles and riding the Vedas, which were in the form of a Stallion. Therefore, the scholarly called him Mahataskara or a notorious thief.

According to the poet, the Brahmasutras were the Sun. All the sentences or statements mentioned in Brahmasutra were the rays of that Sun. The sentences or verses that are known as Vedas were the horses. The principles conveyed through Vedas are the norms or standards of philosophy and by misinterpreting them, Sankara stole away that Sun.

The Maitrayanya Upanishat describes the proponents of Mayavada or mysticism as Mahataskaras or most dangerous thieves.       

SwasUtrajAtasya virudhDhaBhAShee twadBhAShyakArO(a)hamiti bruvANA yaha|

Tam tatkShaNAdyO na diDhakShati sma sa VyAsarUpO BhagavAn kShamAbdhihi||53||

SUMMARY: However, the ocean of kindness and excuse (Kshamasamudra), Sri Vedavyasa, who was an incarnation of Lord Narayana, pardoned him, although he went on contradicting the Brahmasutras spelt by Narayana and also claimed himself to be supreme linguist or crtical evaluator of Vedas.

The scholars clarify the concept of ‘pardoning’ here as allowing someone to completely establish his thoughts and present his own reasonings like a Jury allows a defendant to ‘freely plead his ignorance and prove his innocence’ before pronouncing the verdict.     

NigamasanmaNideepagaNO(a)BhavattaduruvAggaNapankanigUDhaBhAha|

AviduShAmiti sankaratAkaraha sa kila Sankara ityaBhishushruvE||54||

SUMMARY: The purest and serene rays of the heaps of light that the Vedas were emitting became dull and dim because of the slush of his (Sankara’s) oratory, eloquence and spirit. Since he corrupted and contaminated the minds of ‘impious’ people, which is equal to stealing of mind, he became popular as Sankara.       

The gems do not lose their glitter even if they are immersed in slush for indefinite period of time. Similarly, the original principles and the ‘real meaning’ of Vedas, which are like gems of ‘purest ray serene’ (This is an expression drawn from Thomas Grey’s Elegy Written in a Country Church Yard), they do not lose their shin or glitter.

AanadAdyairguruguNagaNaihi pUritO VAsudEvO|

Mandam mandam manasi cha satAm hanta nsUnam tirO(a)BhUt||55||

SUMMARY: The demons began spreading to all directions the insensible, illogical principles by stating that the world is a myth (SadasadvilakShaNa), Lord is un-attributable, there is no difference between among the beings etc.,  As a result, Lord Vasudeva, who is the embodiment of happiness and other great attributes, moved away from the minds of pious people. What a tragedy?   

What the poet wants to convey in this Shloka is that due to the misinterpretation of Sankara, even pious people started forgetting the existence of Lord Hari. This gave rise to the raise of illogical and misleading philosophies.

Iti Srimatkavikulatilaka SrimattrivikramapaDitAchAryasuta SrimannArAyaNapanDitA virachitE SrimanmaDhwavijayE mAhAkAvyE AanandAnkE praThamaha sargaha||

INDRA PROMPTS RAMBHA TO HALT PENANCE OF VISHWAMITRA

(After Menaka returned, Vishwamitra continued his penance. Indra wanted to somehow stop Vishwamitra from continuing his penance and therefore induces Rambha, another very charming Apsara, to entice Vishwamitra once again. This is the first part of Chapter of 64 in Balakanda of Sri Valmeeki Ramayana. Please read, comment and share. SDN)

SurakAryamidam RamBhE kartavyam sumahattwayA|

LOBhanam KaushikasyEha kAmamOhasamanvitam||1||

TaT0hOktA sApsarA RAma sahasrAkShENa DheematA|

VreeditA prAnjalirBhUtwA pratyuvAcha surEshwaram||2||

Ayam surapatE GhOrO VishwAmitrO mahAmunihi|

KrODhamutsrujatE GhOram mayi dEva na samshayaha||3||

TatO hi mE Bhayam dEva prasAdam kartumarhasi|

YEvamuktastayA RAma RambhayA bheetayA tadA|

TAmuvAcha sahasrAkShO vEpamAnAm krutAnjalim||4||

MA bhaiShi RambhE Bhadram tE kuruShwa mama shAsanam|

KOkeelO hrudayagrAhee mADhavE ruchiradrumE|

Aham kandarpasahitaha sthAsyAmi tava pArshwataha||5||

            “Rambha¹, you have to immediately to Vishwamitra, induce him to crave for you and with all sensuous conduct, he should become passionate. This is an important and significant divine task. Therefore, it is also your duty to conduct in a manner that is favourable to deities.”  Having been instructed thus by Sahasraksha (Indra), Apsara replied with her hands folded in submission:

         

 “Lord of deities, as you are aware, Vishwamitra is known for short temper. He will certainly be angry with me when I try to disturb his penance and he may burn me to ashes with the fire-like rage. There is no doubt about it. Therefore, I am scared of implementing your orders. Please be kind enough to assign this task to someone else, my Lord.”
Rama, Indra again told frightened, perturbed, trembling and pleading Apsara, who was standing in front of him with folded hands: “Don’t be afraid, Rambha. Make up your mind to do as I say. Moreover, I will not send you alone to Vishwamitra. Spring season will be there to assist you. In the trees adorned with just sprouting buds and blossoming flowers, nightingales will be singing melodiously. Along with Manmatha, God of Love, I will also be with you. Enhance your charm to make it more attractive. With such extraordinary and unmatched charm, coupled with sensuous postures and enticing acts, you have to breach into the mind of penance-ridden Kaushika Maharshi.”

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.