A TRIBUTE TO BHEESHMA PITAMAHA

Magha Shukla Ashtami is the day on which Bheeshma Pitamaha discarded his corporal body on the Sharashayye. He is the only epic character, who had received a boon from his father Shantanu to ‘die on his own accord’. Bheeshma was the incarnation of Vasu, born on earth due to a curse of Sage Vasishtha. He was born to Shantanu from Ganga as the eighth, last and the only surviving son since his seven brothers born earlier were killed. As soon as he was born, Ganga takes him away and brings him up. Therefore, he spent his boyhood days and had the education in archery under Parashurama during his stay with Ganga. Later, when Shantanu was on the banks of Ganga, the latter handed over young Bheeshma to him. Shantanu promptly performed the coronation of Bheeshma as the king-designate. Those were the only early days in the life of Bheeshma which can be considered as pleasant and joyful. Ever since Shantanu fell in love with Satyavati, a fisher woman, Bheeshma had to pronounce one oath after the other. Dasharaja, the father of Satyavati, puts a condition to marry off his daughter Satyavati to Shantanu only if the King were to promise that the son born to her would be the successor. Shantanu did not agree but the passion he had developed for Satyavati took away all the smile and spirit from his face, which young Bheeshma noticed quickly. He enquired with his father about the reason for the ‘distress’ he had drowned in but to no avail. Bheeshma investigates the reason, goes to Dasharaja, promises him that the son born to Satyavati would be the successor. Bheeshma goes on to declare that he would never marry in his life to ensure that the successive children born to Satyavati’s son and so on would continue to occupy the throne. Bheeshma also states that he would protect the King, the throne of Hastinavati and the values of Kuru Vamsha. Because of his own oath, he refuses to marry Ambike. King Salva had rejected her 

since she had been forcibly abducted by Bheeshma, along with Amba and Ambalika to settle the marriage of Satyavati’s son Vichitraveerya. Bheeshma had to wage a war against Salva to make him accept Ambike. But, in the war, King Salva died. Ambike wanted Bheeshma to marry her. The story of Bheeshma is too long. One particular incident worth mentioning is that when Lord Krishna declares in front of Duryodhana that he would not behold any weapon during the Great War Kurukshetra, Bheeshma also announces that he would make the Lord behold the weapon, Sudarshana Chakra. Lord Krishna knew that Bheeshma was a blessed soul, an ardent devotee and a victim of several conflicting circumstances. Therefore, to show to the world that the Lord always loves his devotee without any bias or prejudice, Lord Krishna pretends to be angry with Bheeshma, beholds the Sudarshana Disc against his devotee. The Lord broke his own promise to safeguard the oath of his devotee, Bheeshma. Lord also makes Bheeshma teach Yudhishthira only to show to the universe how scholarly was Bheeshma. Entire Mahabharata revolves around Bheeshma even though Lord Vishnu was there in several forms like Parashurama, Sri Vedavyasa and Lord Krishna.

It is the duty of everyone to pay libations, give Tarpana to Bheeshma on this day.         

GANGAVATARANA - 10

(This is the most important section as far as Gangavatarana is concerned. Words marked with superscript will be explained in the next article. Please read, comment and Share, if you like it. This is the latter par

t of Chapter 42 in Balakanda of Sri Valmeeki Ramayana.) 

Raghava, the spiritually awakened and pious king, Rajarshi Bhageeratha had no children. Hence, he decided to handover the reigns of his throne to his Ministers and went away to Gokarna kshetra3, consecrated Panchagni4, stood at the centre with his shoulders risen upwards, launched a penance by controlling all his sensory organs and consuming food only once in a month; his goal was to beget children and more importantly to bring Ganga to the Earth. He spent several years doing such a penance. 

Impressed with the dreadful penance of Bhageeratha, Lord, Prajapati5, Sarveshwara6 and Pitamaha7 Chaturmukha8 Brahma, reached Bhageeratha, who was still engaged in penance, along with other deities, and said:

“Most radiant Janeshwara, I am very much pleased with your grueling penance. Oh Committed, seek the boon you desire most and I am ready to grant the same.” 

Highly radiant and broad shouldered Bhageeratha, with folded hands and standing in a posture of devotion and submission, told the Pitamaha of universe: 

“My most revered Lord, if you are truly pleased with my penance and willing to grant the fruits for my penance, kindly enable me to perform the Salila Kriya to the 60,000 children of my great grandfather Sagara. Lord Brahma, if the heap of ashes of great children of Sagara can be soaked in the holy waters of Ganga River, my forefathers will secure the eternal world of heavens. Apart from that, I also request you to bless me with a heir. Our dynasty should not be destructed due to any reason. Being born in Ikshwaku dynasty, please oblige me with this second boon as well.”

Raghava, Pitamaha of the Universe Brahma told these words, which were pleasing and consisted of attractive letters, to King Bhageeratha, who had pleaded him: 

“Maharaja Bhageeratha, you can make the Ikshwaku dynasty grow. Your desire will be fulfilled. I wish you good luck. This Goddess Ganga is the eldest daughter of Himavanta. She is also popular as Haimavati. As she comes to Earth from the Divine World in the form of a deluge, please request Lord Ishwara to withstand her force. Goddess Earth will not be able to bear the flood-like fall of Ganga. Only spear-beholding Shiva is capable of holding her. None else can bear her. Therefore, offer prayer to him only.” 

Brahma, the originator of universe, asked Goddess Ganga to sanction the appeal of Bhageeratha, consoled Bhageeratha and returned to his World, along with deities and the groups of Marut.

JADABHARATOPAKHYA - 22

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(The story of Jadabharata is in the form of a narration by Shuka Muni to King Pareekshit. In this part, Jadabharata cites the examples of extraordinary kings to tell Rahugana that even such Kings were not comparable to Lord Hari. PLEASE READ, COMMENT AND SHARE IT YOU LIKE IT)

It is first said that the gods and goddesses praise Bharata as incomparable, unmatched and super most King of all times:

ArShaBhasyEha rAjarShErmanasA(a)pi mahAtmanaha|

NAnuvartmArhati nrupO makShikEva Garutmataha||

The deities sang thus in praise of Bharata Muni:

Son of great Rushabha called Bharata was a Rajarshi and none can ever imagine in the wildest of thoughts about the way Bharata pursued the path of penance and salvation or Moksha. Can a housefly fly like golden eagle?

Sri Madhwacharya states that this is just an exaggeration of the qualities of Bharata only to drive home the fact that he was very great. However, one can come across other great kings like Kartaveeryarjuna, Pruthu, Priyavrata and so on, who were emperors of extraordinary brilliance, virtues and spirituality, which can only be compared with the qualities of Karma Devatas or deities having certain specific area of duties and responsibilities. Therefore, the above Shloka should be read as:

RutE HaihayavainyAdeen ArShaBhasyEha kaha samAha?

YastyOpadEshAt sinDhveeshO dadarsha Kapilam praBhum iti cha||

Which other king, except Kartaveeryarjuna, Pruthu and others, can match Bharata? Because, due to the preaching of Bharata, King Rahugana saw Kapila Maharshi in him.

Shuka Muni reiterates with King Pareekshit that even during his life as a deer, Bharata was praising the qualities of the Lord.

Jadabharata had told King Rahugana that if a group of traders happen to enter forest area by mistake and they do not have any leader to fight for them, then robbers waylay them and snatch away everything in their possession. Fox and Wolves take away lambs and sheep. Roads become beyond penetration due to dense growth of thorny herms and shrubs. The whole scenario is like the Second Coming of W.B. Yeats. It is a scene of utter chaos where ‘falcon cannot hear the falconer.’  All these metaphors and descriptions convey the pattern of life of a man and Jadabharata tells King Rahugana that in spite of such disdainful, awful, unbearable troubles and empirical facts, human being does not try to cross the tunnel of darkness so that he can see the light of the day. This is the tunnel of worldly life, the tryst with a bliss through family life and so on. At every state, human being loses his path and jumps from one forest into another ‘dark and deep woods’. As a result, he keeps circumambulating in the family life, always missing his path. (to be continued…)            

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)