Srimad Bhagavatam

Discussion at Naimisaranya

2006-08-26T01:49:00.000-07:00

We meditate on that transcendent Reality from whom this Universe springs up, in whom it abides and into whom it returns. We meditate on him, who is self-conscious and self-effulgent, who revealed to Brahma by his mere will the Vedas that cause bewilderment even to the greatest Sages, in whom this creation though unreal, appears as real. In this glorious Bhagavata produced by the great sage Vedavyasa, has been taught that Supreme Religion, Bhagavata Dharma, Which is entirely free from all self deception in the shape of desire. Here is explained that Absolute Reality which can be known only by the greatest saints. While it is doubtful that God can be quickly realized in one’s heart through other means, He can be instantly seized through the hearing or reading of this Glorious Purana. Srimad Bhagavata is the essence of the wish yielding tree of Vedas. It is untainted sweetness. Keep on drinking this nectar again and again until there is consciousness left in you.

Once upon a time, in the forest known as Naimisaranya, Saunaka and great sages were engaged in a great sacrifice to be completed in the course of a thousand years, with a view of realizing the Lord. One morning having finished the rituals, the sages asked Suta (Ugrasrava) the following question with reverence.

The Sages said: Sinless Suta, You’ve indeed studied and also expounded all the Puranas, Itihasas and Dharma Sastras. You’ve realized both the qualified and absolute aspects of the Supreme God. You know all that in reality by the grace of Vyasa, your Guru. Be pleased to tell us, that which you have determined to be the easy means to the supreme good of men. Suta, God bless you, you know the purpose for which Sri Krishna was born of Devaki and Vasudeva, please explain it to us who are keen to hear the same, for the Lord’s descent on this earth is for the protection and prosperity of all human beings. Any mortal man can be quickly delivered from the whirlpool of birth and death even if he utters His Name helplessly; for Fear itself is afraid of Him.

Wise Suta, recount the blessed stories of the descent of the Almighty Lord, who enacts at will sports of various kinds by dint of his Yoga Maya. We for our part are never sated with hearing the exploits of the Illustrious Lord.

Ugrasrava was transported with joy to hear the questions posed by the holy Brahmanas. He welcomed their words and commenced his discourse.

Suta said: When the Sage Dwaipayana (Vedavyasa) saw his son, Sukadeva going away all alone with the intention of leading the life of a recluse, even the great sage Vedavyasa was agitated at the thought of separation from his son and called out “Hullo, My son”. At that time it was the trees that responded on his behalf, filled as they were by his presence. I bow to that sage, who has the access to the hearts of all.

Srimad Bhagavata is a mysterious Purana. It possesses a glory of its own and constitutes the very essence of the Vedas. It is a unique light illuminating the Spiritual Realities for those worldly men who seek to go beyond the darkness of ignorance. It was out of compassion for such men, that teacher of sages, Sukadeva, uttered this Purana. I take refuge in that son of Vyasa. After bowing to the divine sages Narayana and Nara, the Supreme Person, Goddess Saraswati and the sage Vyasa, one should then recite Srimad Bhagavatam.

In the beginning with the desire of evolving the different worlds, the Lord assumed the form of Purusa. While the aforesaid Purusa was displaying his Yoga Samadhi reposing on the causal waters, there appeared from his Navel a lotus wherefrom sprang up Brahma, the Lord of the progenitors of the worlds. It is on the disposition of his limbs that the entire worlds stand superimposed. The above described form of the lord is the most exalted form of the Lord. The yogis behold that form by their divine eye, wonderful as it is with its thousands of feet, thighs, arms and faces. It has thousands of heads, ears, eyes and noses and is resplendent with thousands of diadems, robes and ear-rings. It is by a ray of his ray that gods, human beings and the lower forms of life are created.

It was this very lord who first manifested as the four Kumaras (Sanaka and his brothers) and observed the hard vow of celibacy. During the second Avatara the lord took the form of the divine boar with the intention of lifting the earth from deep within the ocean, in order to proceed with the work of creation. Later appearing in the form of the celestial sage Narada he taught the Sattvik Tantras which inculcates ways of karma such a way that it stops binding people. During his fourth manifestation he appeared in the dual form of Sages Nara and Narayana, born of Dharma and Murti. They practiced severe penance with perfect control of mind and senses. His fifth manifestation was known by the name of Kapila, the lord of the Siddhas. He taught the Sankhya system of Philosophy that determines the nature of the fundamental principles. During his sixth manifestation he appeared as a son of the sage Atri and taught the science of the self to the King Alarka. Thereafter in his seventh manifestation He was born to Akuti and Sage Ruci, as Yajna. Assisted by his sons, Yama and the other gods, he held the position of Indra in the first Manvantara presided over by Swayambhuva Manu. In the eighth manifestation as Rsabha deva, the all pervading lord was born of Queen Meru devi, the spouse of King Nabhi and taught by his own example the mode of life of Paramhansas. During his ninth manifestation, at the solicitation of Sages, He took the form of King Prthu and made the earth yield all its products. At the end of the Caksusa Manvantara, when all the three worlds were being deluged by the ocean, He took the form of a Fish and rescued the future Vaivaswatha Manu. During his eleventh manifestation, when the gods and demons begun churning the ocean, the Lord assumed the form of a tortoise and supported the mountain on his back. In his twelfth manifestation, He took the form of Dhanvantiri. While during his thirteenth manifestation, he took the form of an enchanting woman and gave the gods the nectar to drink, keeping the demons spell-bound. During his fourteenth manifestation he took the form of Narasimha and tore with his claws the bosom of the most powerful demon even as maker of straw mats would tear a reed. Assuming the form of a dwarf in his fifteenth descent, He visited the sacrificial performance of Bali and asked him of three paces of land with a covert intention of robbing him of his Kingdom. In his sixteenth descent he found that the kings have become immoral and He rid the entire earth of Kshatriyas as many as twenty one times. Then, in his seventeenth descent he was born of Satyavati through the sage Parasara and finding the people of poor intellect, divided the tree of Veda into many branches. Then again he assumed the form of a ruler of men with a view of accomplishing the purpose of the gods and performed heroic acts like bridging the ocean and so on. In the nineteenth and the twentieth the Lord was born among the Vrishnis as Balarama and Sri Krishna and relieved the earth of its burden. When Kali sets in he will be born in the Magadha region as Buddha, son of Ajana, with a view of deluding the enemies of gods. Then again towards the end of Kali, when the kings mostly are robbers, the Lord of the Universe will take descent from a Brahmana as Lord Kalki.

Even as thousands of canals flow from a lake that never dries, so there are countless descents of the Lord, who is a storehouse of Sattva, O Brahmanas. The sages and seers, the Manus, the gods, the sons of the Manus, the Prajapathis, in fact all those who possess great power are rays of Sri Hari. All these either are part manifestations or rays of the Supreme; while Sri Krishna is the Lord himself. All these Avatars of the Lord appear from age to age and protect the world when it is oppressed by the enemies of Indra. This story of the Lord’s descent is a secret. The man who devotedly recites it every evening and morning with a pious mind is rid of all suffering.

This gross manifestation (Universe) of the Lord, who essentially is formless, has been evolved by the products of His Maya such as Mahat (Cosmic Intelligence) and so on, and superimposed on the Lord Himself. Beyond this material form is a subtle form of the Lord, which is constituted of undeveloped Gunas and is neither open to perception nor to hearing. It is this subtle body which is termed Jiva and goes through repeated births. It is through nescience that the aforesaid astral and material bodies are superimposed on the Self. When this superimposition is removed through self-knowledge, that very moment takes place the realization of Brahma. The knower of truth are aware that when the Lord’s sportful Maya in the shape of Knowledge withdraws, the Jiva becomes one with Brahma and gets established in the glory of the Self. In such terms do the wise describe the descents as well as the doings of the Lord, who is the ruler of all the hearts and is really without birth or actions; for his descents and doings are a guarded secret of the Vedas.

The pastimes of the Lord are always purposive; by mere sport He creates, preserves and reabsorbs this universe, but never gets attached to it. Remaining unperceived in the heart of all living beings, He seems to enjoy the objects of the mind and the five senses as the ruler of all the six. No stupid creature can know by any dialectical skill the names and forms or the doings of the Lord, revealed by his own thought or word. The power of the Lord who wields the discus in his hand is infinite. He alone can know His ways who inhales the fragrance of his Lotus feet through constant and sincere devotion to them.

The Sage Vedavyasa composed this Purana, known by the name of Srimad Bhagavata, which stands on par with the Vedas and contains the stories of the Lord of excellent renown. He taught this great Purana to his son, who is the foremost among Self-realized. This represents the very cream extracted from all the Vedas and Itihasas. Suka in his turn recited it to the great King Parikshit, who sat on the bank of Ganga with a vow to fast unto death. While the glorious sage was reciting this Purana there, I too was present and learnt it by his grace. I will now recite the same to you as I have learnt, to the best of my lights.

Frustration of Vedavyasa

2006-08-24T01:49:00.000-07:00

Narada said: During the previous Kalpa, in my previous existence, I was born of a maid of Brahmanas. While yet a boy, I was asked to serve wandering ascetics, who wished to stop at our place during rains. Though a mere child, I was free from all childish frolics, was quiet tame and submissive, spoke little and remained aloof from playthings. Though viewing all alike, the sages were particularly kind to me, who did all kind of services to them. With the willing consent of those Brahmanas I ate, once in twenty four hours, whatever was left in their dishes, and was therefore cleansed of all sins. Thus engaged in their service, I attained purity of mind, which conceived a liking for their religious activities. There in that society of saints, who were given to singing the Lord’s praises, I would listen to the soul ravishing songs of Sri Krishna. Even as I heard these stories with reverence, dear Vyasa, step by step I developed an attraction for the Lord of delightful fame. When I developed an affinity for him, my mind firmly got established in the Lord of delightful glory. Through such a mind I began to perceive the whole of this gross and subtle world as assumed in me, the absolute through Maya. In this way throughout the rains as well as in the coming autumn, I heard with rapt attention thrice everyday the holy praises of Sri Hari as they were sung by those high-souled sages. To me who was devoted to those sages, those saints, compassionate as they were to the afflicted, graciously imparted, when about to depart, that most esoteric wisdom, which has been directly revealed by the Lord himself. Through that wisdom, I came to know the glory of that Maya of Lord Vasudeva, the maker of this world, by knowing which men attain his Adobe.

Vyasa said: When the ascetics who instructed you in spiritual wisdom had departed, what did you do, since you happened to be a mere child at that time? In what manner did you spend the rest of your life? How did you cast of your mortal coil when the time came? Foremost of heavenly beings, please tell me, how did time, that obliterates everything, fail to obscure the memory of your existence in the preceding Kalpa?

Narada said: When the ascetics who instructed me had left, I proceeded to do this, tender of age as I was. I was the only son of my mother, who was an ignorant woman and a maid. She had bound herself with ties of affection to me, who solely depended on her. Much as she liked to supply my wants and to provide against my future, she failed to do so, dependent on others as she was. The world is indeed subject to the control of its ruler even as a puppet is controlled by the wire puller. Out of regard for her I continued in that locality of Brahmanas. Being only five years of age, I had no idea of the four quarters or even of space and time. Once during the night she left her house to milk the cow. While on her way she trod upon a snake, which as fate would have it, bit the helpless woman. I took this as a boon from the Lord and set out in a northerly direction.

In that journey I passed through prosperous lands, cities, villages, temporary habitats of cowherds, mines, hamlets, stray habitations by the side of mountains and rivers, mountains charming with minerals of various colors, trees with boughs broken by elephants, lotus-ponds frequented by gods and rendered vocal by birds of diverse notes and adored by bees hovering about. Having journeyed across these all alone, I came in sight of an extensive and formidable forest dense with rushes, bamboos, reeds and which presented a dreadful appearance, infested as it is with serpents, owls and jackals. Wearied in mind and body and overcome with thirst and hunger, I bathed in the pool of a river and felt refreshed. In that forest, uninhabited by man, I sat down at the foot of a peepul tree and contemplated with a collected mind on the Lord residing in my heart, as I had heard from them. Even as I meditated on his Lotus-feet with a mind overpowered by love, tears rushed to my eyes as a result of eagerness to behold Sri Hari, who gradually appeared on the screen of my heart. My hairs stood on end due to an outburst of Love and my heart experienced a thrill of excessive joy and tranquility. Immersed in a flood of ecstasy, I lost consciousness of both myself and the object of my perception. Even as I failed to perceive that indescribable form of the Lord, which was enrapturing to the heart and dispelled all grief, I felt disturbed and sprung up on my feet like one troubled at heart. Longing to behold him once more, I fixed the mind on my heart and looked for it, but could not see it. Now I felt miserable like one whose desire had not been sated. To me thus struggling in that forest, the Lord, who is beyond words, spoke in sublime yet soft words, as if to soothe my grief: “Alas in this birth you are unfit to behold me; for I’m difficult of perception for those who have not attained perfection in yoga, and the impurities of whose heart have not yet been wholly burnt. It was only to arouse in you a burning desire to see Me that I have once revealed My form to you. One who longs to see me shakes off gradually but completely all one’s latent desires. Through services rendered by you to the saints even for a short period your thoughts are irrevocably fixed on Me. Therefore casting of this reprehensible body you will attain to my own attendant. The thought you have thus fixed on me shall never cease. By my grace you will continue to remember me even when the whole creation has perished.” Having said this much, that great invisible being, the ruler of all, stopped short. Shaking off all shyness, I repeated his holy names and fixed my thoughts on Him and roamed about on the globe awaiting my end.

To me who had thoughts fixed on Sri Krishna, who was free from attachment, death came at the appointed hour like a flash of lightning. At the end of the previous Kalpa, when Lord Narayana slept on the waters of the Universal deluge, having reabsorbed the whole creation into Him and when Brahma was going to enter his body and sleep there, I too entered his body with the ingoing breath. At the expiry of one thousand revolutions of the four yugas when Brahma rose and wished to bring forth this creation again, Marici and the other sages as well as myself were evolved out of his senses.

With my vow of constant remembrance of the Lord continuing uninterrupted, I moved about inside as well as outside the three worlds; and by the grace of MahaVishnu, my passage is nowhere obstructed. Playing upon this lute, bestowed upon me by the Lord himself, I go about singing the stories of Sri Hari.

As I thus sing of his exploits, the Lord of delightful renown, whose feet represents all sacred places, soon reveals in my heart as if summoned by me. Narration of the Lord’s doings has been found to be a raft to cross the infinite ocean of mundane existence for those whose mind is incessantly tormented by the craving for sense enjoyments. A heart smitten with lust and greed every moment does not attain tranquility so surely by recourse to the various practices of Yoga, such as self-control and so on, as through the worship of Lord Mukundha.

Sinless Vyasa, I have thus told you all that you have asked me, the secret of my birth and its doings and the means of satisfying your soul.

Suta said: Having thus spoken to Vyasa, the divine sage Narada took his leave and playing upon his lute, went his way, having no object of his own to accomplish. Ah, blessed is this sage, who while singing the glory of Lord Vishnu to the accomplishment of his lute, feels not only intoxicated himself but delights the unhappy world as well.

Previous Life of Narada

2006-08-23T01:48:00.000-07:00

The Birth of Parikshit

2006-08-22T01:47:00.000-07:00

Saunaka said: On the departure of Narada, What did the divine and all powerful Vyasa do, after hearing the counsel of the celestial sage?

Suta replied: On the western banks of Saraswati, there is a hermitage called Samyaprasa, which is Vyasa’s own abode and surrounded by a grove of jujube trees, where sage Vyasa sat down and after sipping little water, collected his mind by self-effort. In his sinless mind, which had been perfectly concentrated through the practice of devotion, he saw the Supreme Person as well as Maya, who depends for her very existence on him. He saw how the Jivatma gets deluded by this Maya and though beyond the three gunas, gets affected by identifying with it and suffers the evil consequences brought about by this identification. Knowing that the practice of devotion, to the Lord to be the direct means of counteracting these evils, the sage composed Bhagavata Purana, so that even the common people, who are ignorant of this fact would get benefited. Having composed and revised the Bhagavata Purana, the sage taught it to his son Suka, who loved to live in retirement.

Saunaka said: The sage Suka is a lover of quietism and indifferent to everything, he delights only in his self. What was his motive, then in mastering this voluminous work?

Suta replied: Even sages who delight in the self alone and the knot of whose ignorance has been cut asunder practice disinterested devotion to Sri Hari; such are his virtues. This was very much true of the divine sage Sukadeva, who studied this chronicle everyday.

I shall now tell you the story of the birth, exploits and emancipation of the royal sage Parikshit, inasmuch as this serves as a prelude to the story of Sri Krishna. When in course of the Mahabharata war the warriors of the Kaurava and Pandava hosts had fallen like heroes and when Duryodhana had his thigh broken by a stroke of the mace dealt by Bhima, Aswathama severed the heads of Droupadi’s sons, while they were asleep with an intention of pleasing Duryodhana, but which really proved most distasteful to him. Sore distressed at the news of the terrible slaughter of her sons, Draupadi wailed bitterly, her eyes blinded with tears. Then Arjuna, comforting her said: “Then alone shall I wipe your tears, my good lady, when I cut off the head of that Brahmana, with the arrows discharged from my Gandiva and present it to you so that you may set your foot on it and bathe after the cremation of your sons.” Having thus consoled his wife, Arjuna put on his armour and taking his fierce weapon, rode in a chariot with Krishna and an ensign bearing the figure of a monkey, in pursuit of Aswathama.

Aswathama, who was now sad at heart for his shameful act, saw at a distance that Arjuna was rushing towards him, he ran for life in a chariot as far as he could on earth. When he saw that his horses were tired and had none to protect him, that son of a Brahmana thought of Brahmastra as the only means to protect his life. Even though he did not know how to withdraw the missile, he sipped a little water and finding his life in peril, fitted the same to his bow with an attentive mind. A fierce flame blazed forth from the missile and enveloped all sides. When Arjuna saw the danger to his life, he addressed Krishna as follows.

Arjuna said: Krishna, mighty of Arm, you are the only rescuer. You are God himself. Casting aside Maya by the power of your wisdom, you stand in your absolute being. Effulgent Lord, I know not from where comes this powerful flame, which is enveloping me on all sides.

Bhagavan replied: It is none other than Brahmastra and released by Aswathama in extreme peril. You are aware that he knows not how to call it back. There is no other missile that can overpower it. Therefore quench the formidable flame of this weapon by a counter flame of the same missile, expert as you are in the use of these weapons.

Suta continued: On hearing the Lord’s words, Arjuna sipped little water and fitted a Brahmastra to repulse the Brahmastra. The two flames filling the heavens as well as all the space between heaven and earth swelled like the sun and the fire at the time of universal destruction. Perceiving the mighty flames of the two missiles, which were consuming all the three worlds, all the people, who were being scorched by their heat, thought it to be the fire of universal destruction. Seeing the distress of the people and the impending destruction of all the worlds and finding the approval Sri Krishna, Arjuna withdrew them both. Then he quickly seized the hard hearted Aswathama, his eyes burning with rage and bound him with a rope as one would bind a sacrificial animal. Having forcibly bound the enemy with a rope and when he was about to be taken to the camp, the Lord said to Arjuna in rage: “Arjuna, you ought not to spare him. Do kill this fallen Brahmana, who murdered at night innocent boys buried in sleep. A pious man would never kill an enemy who is drunk, unguarded, insane, asleep, tender of age, stupid, terror stricken or fallen at his feet, nor would he kill a woman or one who has lost one’s chariot. But to slay this merciless wretch who maintains his own life at the cost of another’s is to do him good. Moreover you gave your word to Draupadi within my hearing that I shall bring you the head of the man who has slain your sons. Therefore, Arjuna, dispose this sinful ruffian, who has murdered your sons.” Urged in these words by Sri Krishna, who was putting his righteousness to test, the great Arjuna would not slay Aswathama even though he had killed his own sons. Taking him to his camp, Arjuna dumped him before Draupadi, who had been grieving all the while for her dead sons. Looking intently at Aswathama, who had been bought bounded with cords like a sacrificial beast, his face cast down on account of his shameful act, Draupadi, who was tender by nature took compassion on the offender and bowed to him and said, “Let him be freed, a Brahmana that he is and worthy of our utmost adoration. That worshipful Dronacharya, by whose grace you learnt the science of archery with its manifold secrets and acquired the knowledge of the various missiles is himself present in the form of his son. His wife still survives because of her having given birth to a valiant son. Therefore my lord, the family of your preceptor does not deserve persecution at your hands, pious as you are. Let not his mother wail even as I do.” On that occasion Bhima indignantly said, “For him, who murdered sleeping youngsters without any gain, death has been declared as a boon.” Hearing the words of Bhima as well as Draupadi, Sri Krishna asked Arjuna to carry out the commands of both Bhima and Draupadi. Arjuna instantly understood the words of Sri Krishna and with his sword cut off the gem on Aswathama’s head and expelled him from his camp.

Having offered water to the deceased and bitterly wept for them, they all immersed themselves in the Holy Ganga. Showing how all living beings are subject to death, which cannot be averted, Krishna and the sages consoled Yudhistra and his younger brothers, Dhrtarastra and his wife, as well as Kunti and Draupadi, all of whom had lost their kith and kin.

Having secured to King Yudhistra his own kingdom, that had been usurped by gamblers, brought about the destruction of wicked kings and having helped Yudhistra perform as many as three Aswamedha sacrifices, Lord Krishna caused his sacred renown to spread in all direction. Having taken leave of everyone, He mounted his chariot and was just intending to leave for Dwaraka when, He perceived Uttara, wife of Abhimanyu, rushing towards him stricken with fear.

Uttara said: Protect me, great yogi. Save me. Lord of the universe, I see no asylum other than you in this world, where everyone is death to another. This dart of burning steel is pursuing me, Let it burn me by all means, but let it not kill the child in my womb.

Suta said: Hearing her words, the Lord understood that it was a missile discharged by Aswathama in order to exterminate the line of the Pandavas. That very moment the Pandavas also saw five burning shafts coming towards them and took up their own missiles. Perceiving the calamity of his kinsmen, who thought of none else other than him for protection, the almighty Lord, protected them with his own discus, Sudarshana. Sri Hari, the master of the universe, enveloped the womb of Uttara by his own maya in order to protect the line of Kuru. Even though the Brahmastra is unfailing and irresistible, it proved ineffectual when it met the effulgence of Lord Vishnu.

Freed from thirst for all enjoyments through the service of Sri Krishna, the righteous king Yudhistra protected his subjects like a father. He had untold riches and had performed many a sacrifice and earned thereby a place in the highest worlds. His suzerainty extended over the entire globe. But could all these objects of enjoyment, coveted even by the gods bring delight to the king, who had given his mind to Lord Sri Krishna, any more than things other than food gratify a hungry man.

While being scorched by the fire of the Brahmastra, that hero in the womb of his mother, beheld some effulgent being of the size of a thumb, most charming in appearance, clad in yellow robes that shone like lightning and wearing a brilliant diadem of gold. He was no other than Lord Achyuta. He had four long and graceful arms, was adorned with pendants of refined gold, had bloodshot eyes and held in one of his hands a mace that shone like a sun even as he waved it in a circle again and again, Himself revolving round the child all the time. He was quenching the fire of the Brahmastra with his mace, even as the sun disperses the fog. Perceiving him by his side, the child in the womb wondered who it was. Having quenched that fire, Sri Hari disappeared in the womb itself, that child of ten months still looking on.

Then at an hour which was favorable for the development of all noble traits and when the stars were propitious was born that child, who maintained the thread of Pandu’s line and was another Pandu itself in bodily strength. Delighted at heart at the news of his birth, the king had benedictory hymns recited and rites connected with the birth of a child performed by holy brahmanas and asked questions regarding the future of the born child.

Yudhistra said: Will this child share the good reputation of the glorious and high souled royal sages of his own line?

The Brahmanas replied: Yudhistra, this grandson of yours will protect his subjects like Ikswaku, the eldest son of Vaivaswatha Manu, and will be devoted to the Brahmanas and true to his word like Sri Rama, the celebrated son of Dasaratha. He will be magnanimous and kind to those who seek his protection like Sibi and like Bharata will extend the fame of his own people. As a leader of bowmen he will be a match for both the Arjunas. He will be heroic as a Lion, worth resorting to as the Himalayas, enduring as the Earth and forbearing like parents. In even mindedness he will compare with Brahma himself; while in graciousness of disposition he will be equal to Lord Shiva and he will be the support of all living beings like God Vishnu. In high mindedness accompanied with excellent virtues, he will follow the example of Sri Krishna. He will be equal to Bali in firmness and unflinching in his devotion to Sri Krishna as Prahlada. He will be the progenitor of a race of royal sages and chastiser of those who stray from the path of Dharma. Hearing of his impending death at the hands of Takshaka, impelled by the curse of a brahmana’s son, he will renounce everything and take refuge in Sri Hari. Having ascertained the truth about the spirit from the sage Sukadeva, he will cast off his mortal coil on the bank of Ganga and attain the fearless state.

Having thus told the king, the brahmanas, who were well versed in Astrology, returned each to their own home after receiving their fee.

It was this very child who was known by the name of Parikshit, because this gifted boy used to look for, among those who he saw, the Person whom he perceived in his mother’s womb and who always lingered in his thought.

The son of Hiranyakashipu

2005-10-11T01:46:00.000-07:00

THE CURSE OF THE RISHIS

Narada Said: While moving through the universe, the sages Sanandana and his three brothers once went to the realm of Vishnu. Though born before the elders of the universe, they look like children of five years of age and have no covering on their body. Accounting them to be infants, the two gate keepers stopped them. Full of anger the sages cursed them “You do not deserve to dwell at the feet of Lord Vishnu, which are free from the gunas. Therefore enter at once, the most sinful demoniacal womb. While the gate keepers were falling down, the sages said “Let this imprecation make for your return to your realm at the end of three incarnations”.

They were born as Hiranyaksha and Hiranyakashipu, the demon brothers. Hiranyakashipu was the elder; while Hiranyaksha the younger. Hiranyaksha was killed by Vishnu when he assumed the body of a boar for the sake of lifting the earth. Hiranyakashipu was killed when he assumed the form of a Lion. Anxious to get rid of his son, Prahlada, the beloved of Lord Vishnu, Hiranyakashipu inflicted on him tortures to bring about his death, but could not kill with all his devices that perfect tranquil boy, who had identified himself with all beings, looked upon all with the same eye, and was invested with a divine glory.

Yudhistra asked: How did intense hatred came to be developed towards the beloved son? Tell me, O glorious sage, and the circumstances under which exclusive devotion to the Lord sprang up in the heart of Prahlada, who was born a demon.

Narada replied: On his younger brother having slain by Sri Hari, who had assumed the form of a boar, Hiranyakashipu felt agonized with anger and grief. He spoke to the demons as follows: My beloved brother has been slain at the hands of Sri Hari, who was partial towards the gods. With the blood of that god, who assumed the shape of a wild animal through a deceptive trick and relinquished his true nature. He follows anyone who adores him and is fickle minded like a child. When his head is severed by my spear, I shall gratify my blood thirsty brother and get relieved of my agony. When Vishnu is disposed off, the gods will wither away like the boughs of a tree whose roots are cut off. Go to the places made prosperous by the brahmanas and the kshatriyas and exterminate those engaged in austerities, sacrifices, study of the Vedas, observing sacred vows and practicing charity. Vishnu depends for his existence on these rituals.

Bowing to the command of their master, the demons began to oppress the people. When the people were thus oppressed by the followers of Hiranyakashipu, the gods deserted the heavens and wandered over the earth unperceived by the demons.

Narada continued: Hiranyakashipu now wished to make himself invincible, free from old age, death and the sole monarch of all the worlds, having no rival. In the Mandara valley he practiced ascetism of the severest type, keeping his arms lifted up, gaze fixed on the sky and touching the ground only by his toe. He remained in this way for a whole 36,000 years. Scorched by the fire of his severe ascetism, the gods went to Brahma and prayed him to device a remedy. Brahma thereby went to the hermitage of Hiranyakashipu. Initially he did not find the demon there, who was covered with ant hills. Brahma was amazed to see him scorching the three worlds by his ascetism, and spoke to him with a bright smile.

Brahma said: Arise Hiranyakashipu; you have achieved your purpose through ascetism. Ask me whatever boon you wish to have. I have witnessed your extraordinary stamina, that your body having been eaten away by gnats, your life actually only on your bones. Neither did the former ones do such ascetism nor will such things be done in the future. Therefore I bestow on you all your desired blessings.

Narada said: Brahma then sprinkled the demon’s body with the water from his kamadalam, which is of unfailing virtue. From the ant hill Hiranyakashipu rose like fire, endowed with strength of body and potency of the mind. Perceiving Brahma standing in the air, he greeting him and spoke with tears of joy.

Hiranyakashipu said: O supreme, you are the ground of this entire universe. You are the three gunas. I salute the first cause of this universe, who is an embodiment of both knowledge and wisdom.

If you will confer on me my desired blessings, then let there be no death to me neither inside my house nor outside, neither in day or by night, by anyone created by you, nor by weapons, neither on earth nor in the air and neither from men or animals. Nor should I meet my death at the hands of animate or inanimate beings, gods, demons or great serpents. Also grant me the boon of having no adversary in battle as well as undisputed lordship over all beings. Give me glory like yourself in the midst of the guardians of the world and unfailing powers.

Narada said: Brahma then conferred all the boons and returned to his adobe. Having thus secured the boons and acquiring a golden form, the demon nursed a grudge against the Lord, constantly recollecting the death of his brother in the hands of Vishnu. He brought under his order all the directions and all the people including the devas, siddhas, demons, rakshasas and the Rishis. He established himself in heaven, enriched with the beauty of the celestial gardens and took up his residence in the palace of the mighty Indra. A considerable time passed and Hiranyakashipu not only became arrogant with power, but violated the sastras. Finding no shelter elsewhere, the gods resorted to the immortal lord for protection. With their mind and intellect controlled and rid of all impurities, they waited upon lord Vishnu.

A voice without form and deep as the rumbling of clouds was heard by them, filling the space with its echo and bringing with it the assurances of safety.

“Do not be afraid, the wickedness of this demon is known to me and I shall put an end to it. When the demon seeks to harm his son, Prahlada, who is free from animosity and extremely calm, I shall slay him even though he is powerful.”

Thus addressed by lord Vishnu and bowing down to him, the gods returned and accounted the demon already slain.

Four sons were born to Hiranyakashipu. Prahlada was the foremost of them in point of virtues. He was devoted to the brahmanas, rich in amiability and true to his word. He has his senses under control and was the friend of all. Like a servant he bowed low at the feet of the venerable. Like a father he was kind to the poor; he was affectionate like a brother to his equals and looked upon the elders as God himself. Though endowed with learning, wealth, personal charm and high birth, he was altogether free from pride and arrogance. Always unperturbed at heart in the midst of calamities, he has no craving for sense objects seen or unheard of, since he looked upon these as unreal. He has not only controlled his senses, breath, body and intellect, but he has thoroughly controlled his desires too. Though a demon by birth, he had relinquished the characteristics of a demon. The qualities of exalted souls present in him are constantly imbibed by the wise and are not obscured even now. Even gods, his enemies treat him as a role model in their assemblies. What wonder then that others like you should do it?

Yudhistra asked: O Sage, we are anxious to know why Hiranyakashipu inflicted suffering on his son. Fathers fond of their sons admonish in order to correct them; but in no case do they persecute them as an enemy would. Much less would they oppress pious and obedient sons like Prahlada? Remove this curiosity on mine.

Narada said: We are told that the sage Sukracharya was chosen by the demons as their priest. His two sons, Sanda and Amarka lived close to the palace of Hiranyakashipu. They taught subjects that were worth teaching to Prahlada as well as to the other Asuras. He listened to them and immediately reproduced what was taught to him by his teachers, but at heart he did not approve them, based as it was on the false notion distinguishing a friend from a foe.

Placing his son on his lap one day Hiranyakashipu asked him – “Tell me my child, what you regard as good?”

Prahlada replied: For embodied souls, whose mind is ever disturbed with the false ideas of I and mine, I hold this to be good: that having abandoned one’s home, which degrades one’s soul, and is like a well whose mouth is hidden, one should go to the woods and take refuge in Sri Hari.

Narada continued: On hearing the words of his son full of faith on Lord Vishnu, the demon laughed and said: “The intellect of youngsters is perverted by machinations of others. Let the child be properly guarded, so that his intellect is not perverted by the brahmanas.”

Summoning Prahlada, who had now been brought back to their residence, the gurus questioned him: Dear Prahlada, speak the truth and do not lie. When did this perversion come about you, which is not to be found in other boys? Tell us whether this aberration of your mind has been brought about by others or has it come about by itself.

Prahlada replied: It is the maya of the Lord that brings about the false notion that he is mine and he is another and observed in men whose minds are deluded. When he is propitious, the false notion of distinguishing, which is generally found in beasts is dispelled. That supreme spirit is described by the wise as one whose ways cannot be easily comprehended by those under the delusion that “he is my own and he is some another” and in whose quest even Brahma got bewildered. Indeed it is he who is responsible for my transformation. Just like Iron is attracted towards the magnet so is my mind unaccountably drawn towards Lord Vishnu.

Narada continued: Having said this, Prahlada stopped speaking. Reprimanding him, the poor brahmana then angrily said: “Bring me a cane, this fellow is bringing us disgrace. He needs to be punished, who is proving to be the ruin of his race. He is very much a thorny bush in between the sandal trees.” Thus intimidating him the preceptors taught him only texts dealing with the first three objects of human pursuit (Dharma, Artha and Kama).

When they were confident that the boy has learnt his lessons properly, they brought him before Hiranyakashipu, the demon kept him folded in his arms for a long time and derived great pleasure. He spoke to his son as follows.

Hiranyakashipu asked: Dear Prahlada, tell me something excellent that you have learnt from your teacher all this time and which you have fully mastered?

Prahlada said: To hear the names, praises, stories of Lord Vishnu and chant them, to remember him, to wait upon him, to offer worship and salutation to him, to dedicate one’s actions to him, to cultivate friendship with him and to offer one’s body as well as one’s dependents and one’s belongings to him – if devotion marked by these nine qualities is practiced by a man as something already offered to Vishnu, I reckon that to be the highest form of learning.

Hearing this observation of his son, Hiranyakashipu was filled with rage and spoke to the preceptors thus: “You brahmanas have espoused the enemy’s cause and disregarded me. What is this nonsense that the child has been taught by your wicked self?

Sanda and Amarka replied: Your son is saying something which has neither been taught by us nor by anyone else. This view is his own conclusion. O king, please control your anger and do not blame us.

Narada continued: Thus replied by the preceptor, the demon asked his son again: “if this vicious idea has not been taught by your preceptor, where did this come from?”

Prahlada said: People who are attached to their home fall repeatedly into hell because their senses are uncontrolled and are engaged in enjoying pleasures repeatedly though they have already been enjoyed in this as well as in their previous lives and does not get attached to Sri Krishna either by itself or through others or through mutual efforts. Indeed they whose mind is impure and who, like the blind led by another blind man esteem only those regarding the external objects as their aim are unable to realize Lord Vishnu. Through actions they remain bound to the rope of the lord, in the shape of his word, with numerous strings attached to different forms. The mind of these people fails to approach the feet of Lord Vishnu so long as it does not seek to bath in the dust of feet of exalted souls who claim nothing as their own.

Narada said: Hiranyakashipu, whose intellect had been blinded with wrath, threw his son from his lap to the ground as soon as the latter stopped after uttering the aforesaid words. Possessed by indignation, anger and blood shot eyes he exclaimed, “Let this boy be killed at once. He deserves to die. Surely he is responsible for the death of my brother; it is this vile fellow who abandoning his own kith and kin worships like a servant the feet of Vishnu. Indeed what good can this little boy do to Vishnu either? Even an enemy who is beneficent as a medicine is a son; while an inimical son, though begotten by one’s own body should be shunned as a disease. One should amputate even that limb which is injurious to one’s own body. He should be got rid of by all means.

Commanded by the master, the demons, who had sharp teeth, fearful faces and coppery beards stuck Prahlada who was sitting still with spears stuck in all his vital parts. But all these proved of no avail against Prahlada, whose mind was in sync with the immutable and indefinable supreme deity, the soul of the universe. On that effort having been foiled, Hiranyakashipu felt alarmed and resorted to various devices of killing his son. When the demon failed to get rid of his sinless son by means of elephants, serpents, hurling down from great heights, administering poison, exposing him to fire, wind and frost and even crushing him under rocks, he plunged into deep anxiety. He said to himself: “The boy was reproached by me in a number of ways and devices were employed to kill him. But he escaped from all these. Though standing close to me and a child yet, this fellow is really undaunted and powerful. He will not forget my misbehavior and will retaliate back soon. Possessed of infinite glory and fearing none, he is immortal to all appearance. My death will surely follow from him or else it may not occur at all.

To him who sat with his face down with anxiety, Sanda and Amarka, the sons of Sukracharya spoke thus in private: “You have conquered single handed all the three worlds. The guardians of the worlds are frightened by the mere play of your eyebrows. Such as you are, we see nothing for you to be anxious about. Indeed the behavior of children is no topic for judgment as good or bad. A man’s reason returns with age.

Having accepted the advice of the sons of his guru, Hiranyakashipu spoke as follows: “As a matter of fact such duties should be taught to him as are proper to kings and a householder”

To Prahlada, who was not only meek, but modest, the gurus taught only topics related to Dharma (Code of Conduct), Artha (The ways of obtaining wealth) and Kama (enjoying the pleasures). He however did not approve of the three objects of human pursuit even when properly taught to him, much less the teachings imparted by those who are attached to the sense objects. When the preceptor was away in connection with his other duties, Prahlada was called by the other boys for playing. Prahlada, who was aware of their devotion to him, answered them with a smile. Laying aside their playthings out of respect for him, all those boys sat around him, with their heart and eyes fixed on him; and Prahlada who was an eminent votary of the lord and who was compassionate and friendly towards them, spoke to them his wisdom.

PRAHLADA TEACHES THE CONCEPT OF BHAKTHI TO THE DEMON BOYS

Prahlada Said: A wise man should practice virtues conductive to God realization from his childhood itself. Birth as a human being alone bestows on us our desired object, and such birth is obtained with great difficulty and is transient too. The only course advisable for a man in this world is to betake himself to the feet of Lord Vishnu, for he is not only the ruler and beloved friend of all, also he is the very self of created beings. Like suffering, sensual pleasures is obtained by every being in every birth by force of destiny through mere connection with a body. No effort for such pleasures should be made; from such effort follows mere waste of life. Moreover, in that way one does not attain the lotus feet of Lord Vishnu. Therefore having fallen into transmigration, a wise man should strive for blessedness while the body is yet firm. Indeed a hundred years is reckoned to be the length of a man’s life. Half of it is of no use to a man who is unable to subdue his mind; for consigned to blinding ignorance he remains lying down in the night. Twenty elapse in infancy and boyhood; twenty years roll by helplessly when his body is in grip of senility. The rest of his life actually passes away in negligence, when the man remains attached to his home through desire which cannot be easily sated and through overwhelming infatuation.

What man whose senses have not been conquered can hope to liberate his own self, attached to his home and bound with the powerful cords of affection?
Who indeed can give up the thirst for wealth, which is coveted more than life itself and which a thief as well as a servant and a merchant purchases even in exchange for his wife?
With his mind attached to his relatives and bound by the affection of lisping children, how can a man forgo the private company and sweet counsel of his wife?
Remembering his sons and daughters, brothers and sisters, his helpless parents and dwellings provided with abundant articles, hereditary vocations, animals and servants, how can he renounce them?
Pursuing actions out of greed and thinking highly of the pleasures relating to sex and the palate, how can he feel disgusted with them?

Though knowing the sin and its effects on misappropriating other’s wealth, people whose mind is ever intent on riches nevertheless takes away other’s wealth, his senses being uncontrolled and his desires unsatisfied. Indeed he who has a differential outlook, regarding this as his own and that as belonging to another is not able to realize the self while maintaining his family in the aforesaid manner, even though he may be learned. He is likely to enter the dark regions like a deluded person. None who is extremely passionate about women and a toy before them is ever able to liberate his soul. Therefore avoiding from a distance those demons who have set their mind on the objects of senses, take refuge in Narayana. He is the final beatitude sought by those who have give up attachment to everything.

Though really indescribable and undifferentiated himself, He can be hinted at as all pervading in the form of the subject and as pervaded in the form of the objective universe. The supreme lord consisting of absolute consciousness and bliss, He is realized as having his divinity concealed by Maya, which gives rise to the material creation. Therefore giving up the demonic character, show compassion and friendliness to all created beings, whereby, He is pleased. When that infinite being, the cause of all the causes is pleased, what is there that cannot be attained? Dharma, Artha and Kama I regard as true only if it enables one to offer one’s own self to the supreme controller.

The divine sage Narayana, the eternal companion of Nara, it is said, taught this pure wisdom to Narada. It can however be easily attained by those who have bathed themselves in the dust of feet of those devoted to the lord and claiming nothing as their own. This knowledge with the immediate apprehension of truth as well as the pure cult of devotion to the lord was received by me in the past through hearing from the mouth of the sage Narada.

The Demons asked: Prahlada, you as well as we know no other teacher than these two sons of Sukracharya and indeed these two have been our masters ever since we were infants. Association with an exalted soul like Narada was most difficult. Resolve our doubt, how did you get this knowledge from Narada?

Narada resumed: Questioned thus by the demons, Prahlada that great devotee of the lord, smilingly addressed them, calling to mind my teaching.

Prahlada said: Our father having left for practicing austerities, Indra as the other gods launched a great campaign against the demons saying, “Fortunately the evil one has been eaten away by his own sins”. Desirous of victory the gods looted the king’s residence; while Indra even seized the queen, my mother. Narada, who came there by chance saw her being taken on the roads helplessly and said, “Indra you should not take this innocent lady, leave the woman who is another’s wife.”

Indra replied: There is in her womb the mighty son of Hiranyakashipu. Let her stay till the time of delivery. I shall let her go when I’ve achieved my object.

Narada said: This child is not only sinless but a great devotee of the lord and eminent by his own qualities. He will not meet his death at your hands.

Thus advised by Narada and accepting the advice of the celestial sage, Indra left her and returned to the Heavens.

Then the sage took my mother with due honour to his hermitage and comforted saying “Stay here, my daughter till your husband returns back.” My mother too lived near the divine sage waiting for me to be born. In order to assuage her grief and for my sake, the compassionate and powerful sage imparted both the essence of religion and pure wisdom. That teaching however disappeared from her mind due to the ravages of time and her womanly nature. It however has not left me, the favored of the sage, even to this moment.

That supreme devotion and wisdom can take root in you if you give credence to my words. Through the agency of time the different states of life are seen in relation to the body and not in relation to the soul. The spirit is eternal, free from decay, taintless, changeless, one without a second, the knowing subject, the ground of everything, self seeing, cause, all-pervading, unattached and is not controlled by maya. With the help of these twelve characteristics of the self a wise man should give up the false notions of ego with reference to the body, people and things connected to the body.

When on hearing the stories of the supreme Vishnu, the devotee sings, cries, and dances all his bonds gets loosened at that time and his ignorance and latent desires are burnt. The wise recognize communion with lord Vishnu as a sure means of liberation. Therefore worship that ruler of your heart in your heart. What extraordinary exertion is involved in the worship of Sri Hari, one’s own self and friend? What is to be gained through efforts for the acquisition of material objects such efforts being common to all beings. Riches, wife, animals, sons and other relations, houses, land, treasury and luxuries all kind of wealth and enjoyments are momentary and fleeting. What delight can they afford to a mortal? Similarly the known worlds earned by sacrifices are also perishable and excelled by higher worlds and are not free from impurities either. Therefore with a view to self realization worship that supreme lord in whom no fault is seen or even heard of.

The death of Hiranyakashipu in the hands of Narasimha

On hearing his extortion all the demons accepted it because of its faultlessness, but not the teaching of their guru. Alarmed to perceive their mind intent on a single purpose, they quickly and correctly reported the matter to the king. Hearing of that unwelcome news about his son, which was hard to bear, Hiranyakashipu made up his mind to dispose of his son, his limbs shake due to impulse of anger.

Reproaching in a harsh language Prahlada, who was not only disciplined but standing modest, and regarding him with a wicked and crooked eye, the demon who was cruel by nature spoke as follows :- “you stupid wretch, you are causing disgrace to the family, I shall dispatch you this very day to the adobe of Yama. You have grown abstinateand have slipped away from my authority. By whose might have you violated like an undaunted person, the authority of me, before whom the three worlds, including their guardians shake with fear.

Prahlada replied: He is unquestionably the strength not only of mine but yours as well. It is by him these creatures high and low, animate and inanimate, commencing from Brahma have been held under sway. He is the ruler, He is the mighty Time, He is the embodiment of organic and mental powers, physical strength and fortitude. The supreme controller of Nature and its three qualities (Sattva, Rajas and Tamas), It is he who creates, protects and destroys the universe. Abondan this demoniac disposition of yours and keep your mind equipoised. There are no enemies other than an uncontrolled mind. Some consider to have conquered the four directions without having curbed the thief in the form of mind.

Hiranyakashipu replied: Evidently you are keen to die, now that you are bragging too much. For the words of those who are anxious to die are sure to be incoherent. Where is that Lord of the universe other than me? If it is urged that he is present everywhere, why is he not seen in that pillar? I being the master of everything, am going tosever your head, a braggard that you are. Let Hari protect you today if he is present in the pillar.

Thus tormenting his son, Hiranyakashipu sprang from his seat, taking his sword and knocked the pillar with his fist.

That very moment there arose in that pillar a most terrific crash, the sound of which cracked the very cosmic egg and on hearing which Brahma and the guardians of the world suspected the dissolution of the universe. Displaying his valor in his anxiety to get rid of his son, Hiranyakashipu heard that loud sound, but did not notice the source, due to which the leaders of the demons got frightened. In order to substantiate the utterance of his devotee and his presence in all objects, the Lord appeared in the pillar of the court, assuming a queer form, which was neither of a beast.

Hiranyakashipu said to himself:, “He is neither a beast nor a human being. What may be this strange creature bearing the form of Narasimha (Man-Lion) ? Sure enough this is a trick by Hari, who is an adept in conjuring tricks. But what can be done by him though fully prepared ?” Before his eyes visibly stood the Lord who is difficult to perceive even to great devotees. It had fierce eyes shining as molten gold, a face swollen with its dazzling hair. It had fearful teeth and a tongue waving like the sword and looked fearful because of the frown. It had erect and motionless ears and a wide mouth and nostrils which resembled a mountain cave. The body touched the skies and it had short thick neck, a broad chest and a slender waist. It was covered all over with hair, had multiple arms with sharp nails for its weapon. Hard to approach it had driven away all the demons. “Surely this is an trick thought out for my death by Hari, but what can be done by him?”

Thus murmuring and arming himself with a mace, Hiranyakashipu rushed towards Narasimha. Narasimha seized him even as he paced forward just as a Garuda would catch a huge snake. At that time the demon slipped from his hand. Giving forth a shrill laughter, rendered more terrific by the roar, Sri Hari of infinite strength seized the demon. Throwing down the demon at the entrance of his palace, Narasimha tore him apart in mere sport. Casting of the demon whose heart is split open by his pointed claws, the lord slew Hiranyakashipu’s thousands of bodyguards who followed him.

Mountains flew as a result of his rapid movement, while the sky was eclipsed by his splendor. Nobody dared approach the almighty lord, who had then taken the excellent royal throne. He looked extremely furious even though no adversary was visible around. At that time the sky was crammed with heavenly beings eager to have a look at the almighty lord. But even the greatest Brahma and Shiva dared not go near him, possessed as he was by anger and most difficult to approach. Brahma sent Prahlada to approach the Lord to pacify his anger. Uttering the words “so be it”, and slowly drawing near, the great child devotee bowed down before Narasimha. Overwhelmed with compassion on seeing the infant fallen at his feet and lifting him, the Lord placed on his head his hand which has brought security to the entire world. All traces of evil instantly disappeared by the mere touch of his hand and Prahlada felt supremely gratified.

Narada continued : The Lord was not only pacified of his anger but was also highly pleased and spoke to Prahlada, who was bent low with respect.

The Lord said : Noble Prahlada, I’m pleased with you. Ask any boon that you like. I’m difficult of perception. Having beheld me a living being has no reason to grieve. I’m wont to gratify you.

Narada said : Even on being tempted with boons Prahlada did not hanker after them, exclusively devoted as he was to the Lord. Regarding all that as an impediment to the practice of devotion, Prahlada smilingly addressed Narasimha as follows.

Prahlada said : Pray do not tempt me with boons, attached as I’m to the pleasures of the senses. Afraid of attachment to them I’ve approached you for protection, anxious to secure freedom. He who seeks blessings from you is no true devotee, he is only a businessman. I’m your devotee without any craving while you are my master having nothing to gain from me. I however solicit this boon from you Supreme Lord, that my father, who was ignorant of your glory and whose heart was stung with indignation, spoke ill of you under the false notion that you had been the slayer of his brother and bore ill will towards me, may he kindly be absolved from that sin, although I’m sure he was purged of it the moment you looked at him.

The Lord replied : Your father was purified of his along with twenty one past generations by the mere fact that you were born in his race. People who follow your ways become my devotees. Indeed you will serve as a model for them. Now perform the rites to be performed to your father, though he is purified in everyway by my touch. Having been blessed with a noble son, he will attain to the higher worlds. Occupy the throne of your father and fixing your mind on me and devoted to me, perform your duties as directed by the Vedas.

Narada said : Saying so the Lord disappeared on the spot. After that along with the sages headed by Sukracharya, Brahma installed Prahlada as the King. In this way the two attendants of Lord Vishnu were reduced to the state of Demons under the imprecation of Brahmanas. Due to their hostile feeling towards the Lord, they were slain by the Lord himself. Again they appeared as pair of Rakshasas, Kumbhakarna and Ravana. They were disposed of by Sri Rama. Lying on the battle field they shed their body their mind fixed on the Him. Further reborn as Sisupala and Dantavakra in this life they merged in Krishna by virtue of their deep rooted enmity to the Lord.

The Parable of Puranjana

2005-09-19T01:45:00.000-07:00

Narada teaches Prachinabarhi

Long ago there ruled on this earth a king Prachinabarhi who was addicted to sacrifices and rituals that leads man to the heavens. Noticing the king deep in attachment to the rituals, the great sage Narada approached him to teach the meaning of life.

Narada asked: What good, O king, do you seek for yourself through rituals? Welfare lies in the cessation of sorrow and the attainment of happiness, and such welfare is not expected from them.

The King replied: I know not the supreme good; O blessed one, my mind being distracted by rituals. Please impart to me that pure wisdom whereby I may be freed from the shackles of karma. Sticking to the life of this human being and regarding sons, wives and riches as the object of pursuit, an ignorant man fails to attain the highest good and wanders in the path leading to rebirths.

Narada said: O king, behold the animals slaughtered by you as sacrifice, merciless you are. Retaining the memory of your cruelty they eagerly wait for you to tear you with their steel horns when you reach the other world after death. In this connection I will narrate to you the legend of Puranjana.

Parable of Puranjana

Once upon a time there was a monarch of wide renown, Puranjana by name; he had a friend Avijnata by name, so called because his actions were mysterious. Puranjana searching for an abode ranged over the entire globe. However he didn’t find a suitable place and felt dejected. He rejected as many cities as there existed on the earth’s surface holding them unfit to yield enjoyments.

One day he saw a beautiful city with nine gates on the southern ridges of the Himalayas which exhibited all the qualities. Surrounded by a defensive wall, groves, watch towers and moats it was dense on all sides with houses having turrets of gold, silver and steel. It was provided with assembly halls, cross roads, highways, gambling houses, market, banners and terraces built of coral. There was a particular garden on the outskirts of the city which was full of celestial trees and creepers, lakes echoed with warbling birds and humming bees. The garden was perfectly clean and no disturbance of any kind was seen.

In that garden he saw a charming girl. She had ten attendants who had a hundred spouses each. She was guarded on all sides by a five headed serpent. In her sixteen, she was in search of a suitable partner. The girl had shapely nose, beautiful teeth, lovely cheeks, a charming countenance and perfect symmetry of body. She wore a skirt, adorned with gold looked like a goddess as she walked making a tinkling sound by her anklets. Moving with the gait of an elephant she covered her symmetrical and spherical breasts with the end of her garment which bespoke the advent of her youth.

Pierced by her glances and swayed by love towards her, Puranjana spoke to her as follows: Who are you pretty girl with eyes similar to those of lotus? Whose daughter are you, why are you here and what do you intend to do on the outskirts of this city? Who are these ten warriors led by the great warrior? Who are these young women and what about this serpent going before you? Are you the goddess of bashfulness or Parvathi, the spouse of Shiva or Lakshmi? You are none of these as you touch the ground. Be pleased to grace this city with me. Instigated by your glances and smile, love is harassing me. Show your grace to me beautiful one.

Narada continued: Enamored of the heroic Puranjana, the girl smilingly greeted him. “O hero we ourselves are not fully aware of our progenitors nor do we know of anyone else’s. We only know our being present here today and nothing beyond that. We do not know how this city came into existence. These men and women are my attendants. When I’m asleep, the serpent keeps awake guarding the city. Good heavens you have come; with the help of my attendants I shall secure for you the pleasures you long to obtain. Occupy this city and we’ll enjoy for a hundred years the pleasures provided by it. It is here one attains Dharma, Artha, Kama and Moksha all of which are unknown elsewhere. What girl would not accept for a husband a renowned, generous, charming and lovely personality like you? What woman’s mind on this earth would not cling to your arms resembling the body of a serpent? It is to wipe out the agony of helpless creatures that you move about.

Having signified a bond, the couple entered the city and rejoiced. The activities of Puranjana began in the city built of nine gates. Here five entrances opened towards the east, one towards the south another towards the north and two faced the west. Whenever he went to gynaeceum with the women attendants he gave way to infatuation, complacence and joy induced by his wife as children. Deeply attached to senses, the foolish king did exactly what the queen did. On her drinking wine, he too drank wine; now on her dinning he took his dinner and on her proceeding to eat something crisp, he too ate it along with her. Sometimes when she sang, he sang and on other occasions when she wept he too wept. Again on her laughing he laughed and on her prattling he too prattled like her. Now when she ran he too ran and on her standing he likewise remained standing. On her going to bed he similarly went to bed and now on her sitting down he likewise sat down. Sometimes when she listened he listened and on her seeing he too saw the same thing. Now on his wife appearing sorrowful he too became sorrow after her like one afflicted. On her rejoicing he too rejoiced and on her feeling happy he too felt happy. Thus deluded by the queen and completely lost his nature, the foolish king helplessly and involuntarily imitated his wife like a monkey kept for amusement.

One day Puranjana, leaving his wife in the city and completely given way to passion for game, set out hunting animals in the woods. While killing hares, boars, bison, antelopes and porcupines he felt tired. Exhausted with hunger and thirst he returned home. He graced his person with perfume, sandal, and flowers, now well adorned thought of his queen. As if sad at thought he asked the ladies about his queen. “Is everything fine with you and the queen? The wealth looks not so splendid as before at this moment. What wise man would stay like a miserable creature in this house neglected as a chariot without wheels. Where is that lovely lady who cheers me up when ‘m drowning in misery.

The ladies replied: Oh king, we know not what your beloved queen is intent upon. See her lying on the bare ground.

Narada continued: Puranjana whose judgment is clouded by infatuation towards his wife was sorely perturbed to see her lying on the ground. With an aching heart he pacified her with sweet words, but failed to perceive in his queen any anger prompted by love towards him. The gallant king then cajoled her, skilled as he was in the art. He touched her feet, seated her in his lap and caressing spoke to her as follows.

“Unlucky indeed are those servants whom, when they have committed a mistake are not cared to be punished. Punishment meted out by the masters is a supreme act of grace. Therefore o proud lady reveal to us. I shall punish on him who has done wrong to you. Never before did I see your face without a tilaka, dull cheerless and frowning with anger. Nor have I seen your lovely breasts soiled with tears. Be gracious to me, your loved one, even though I’ve committed an offence against you in that I went out hunting of my own will, seized with a passion for sport. What women, longing for union would not accept her beloved one?”

Having thus bought Puranjana under sway by her feminine graces, Puranjini enjoyed life, bringing delight to her spouse. Puranjana greeted her whenever she came up to him with a bright countenance and fitted with decorations. Embraced by her he threw his arms about her neck and infatuated by her secret counsel, did not notice the passage of time, which is difficult to master, his mind being completely possessed by that young woman. Lying on the splendid bed with her arm serving as pillow, the over ambitious Puranjana, whose arrogance knew no bounds, accounted his wife the supreme object of his life, overpowered as he was with infatuation. He did not know what was his and what was alien to him.

While he thus tasted sensual pleasures with her, his youth passed away half a second as it were. He begot through his wife as many as eleven hundred sons and one hundred and ten daughters. Through a deep seated feeling of mine in respect to wife, children, treasury and dependents he got attached to the objects more and more. While he remained unmindful of all that was conductive to his welfare, there attacked the city by a chief of the gandharvas Chandavega by name.

Chandavega had three hundred and sixty attendants and an equal number of women, half of them bright, the others dark. They ravaged the city by going around it, pillaging the capital of Puranjana. Prajagara the serpent fought single handed for a whole hundred years with those seven hundred and twenty. When Prajagara became weak Puranjana, who was unaware of this before, felt distressed and was filled with anxiety.

There is a daughter of Kala (time), who raged over the worlds desirous of getting a husband. No one welcomes her as she was not so attractive to live with. On one of her encounters she came across the Yavana, Bhaya (fear) by name. Eager to accomplish the mission of the gods, Bhaya smilingly said: With the help of my intuitive vision I’ve found a husband for you. The world does not welcome you because you are inauspicious and despised. Moving about unnoticed by others, enjoy the whole creation, owing its existence to karma. Sally forth with my army and you will bring about the destruction of living beings. Here is my brother Prajwara (fever) and be you sister to me. With you both and followed by a formidable army I shall range over this world unperceived.

Accompanied by Prajwara and the daughter of Kala, the army headed by Bhaya who are all the agents of fate, raged over the globe. On a certain day, they besieged with full force the capital of Puranjana. Overcome by them anyone would become powerless. The city thus tormented, Puranjana, who loved it as his own self felt manifold agonies. Embraced by that maid and divested of glory Puranjana felt wretched. Prajwara, the brother of Bhaya set fire to the entire city to please his brother. Prajagara, the serpent tried defending the city, when he was unable to defend it; he tried running away even as a serpent would do at times of distress.

The helpless Puranjana thought about his treasuries, kingdom and other belongings whatever remained only by name. He said to himself: “The poor queen, who will take care of her when I’m gone. She would admonish me when my judgment fails. Who will these children of mine depend upon? While Puranjana was sorrowing thus, there came upon Bhaya bent upon seizing him. When the serpent has fled the city was completely destroyed and reduced to the elements. While being forcibly dragged, Puranjana failed to remember his good friend Avijnata. Steeped in ignorance, he suffered agony for numberless years. Mentally clinging to his wife even at the hour of his death, he was then born as a most beautiful princess in the kingdom of Vidharba and called as Vaidharbi (The daughter of the king of Vidharba).

Vaidharbi was married to Maladhwaja Pandyan, a ruler of the Pandya kingdom. Soon Maladhwaja renounced his kingdom and went to the forest for practicing austerities. Vaidharbi followed her husband to the forest and served him. Maladhwaja soon got emancipated because of doing austerities. He overcame opposites like cold, heat, storm, rain, hunger and thirst. Viewing all with the same eye he united his self with the infinite. Vaidharbi noticing her husband seated in a meditating pose even when he had expired, waited upon him little knowing that he was already dead. When however she did not find any warmth in his body, she felt much perturbed in her heart like a deer that has strayed away from the herd. Lamenting a lot she cried aloud, bathing her breasts in tears.

That very moment an old friend of hers, Avijnata came, soothing her with sweet words of consolation.

The Brahmana said: Who are you and whose daughter may you be? And how is the man lying here related to you, whose death do you mourn? Do you know me, your friend, with whom you moved about of yore? Can you recall yourself as one who had a companion Avijnata by name, O friend, leaving who you went in search of an adobe addicted as you were to the earthly pleasures?

You and I were Swans living on the bosom of the Manasa Lake and lived there for countless years without any shelter. Leaving me you came down to the earth with your mind set on carnal pleasures; and in the course of your excursion you saw an adobe erected by some woman. It was built with five materials, had a woman for its mistress. Overpowered there by that woman you forgot your divinity, heard of in the scriptures; and it is through her fellowship you have been reduced to this most wretched state.

You are not the daughter of Vidharbi nor this hero your husband. Nor are you the spouse of Puranjini by whom you were held captive in the city of nine gates. It is but a piece of illusion created by me. You are neither. You and I are pair of Swans. Realize your true nature. I’m you and you are no other than me. The wise never perceive the least difference between us. The relation between you and me is just like the relation between an object and its image on the mirror.

Admonished thus by the brahmana, the swan of the Manasa lake was established in his own self and regained his self consciousness. O Prachinabarhi, I have imparted this supreme truth to you in an indirect manner, for the Glorious Lord, the maker of this universe loves to remain incognito.

The Hidden meaning of the story of Puranjana

Prachinabarhi said: Oh divine sage, we are unable to follow your teaching correctly. It is the wise alone who can rightly grasp it; not we who are deluded by attachment.

Narada replied: One should understand Puranjana to be the Jiva, inasmuch it is the Jiva that produces a stronghold for itself in the shape of a body with one two four feet or without any feet. The friend of the Jiva referred to under the name of Avijnata s no other than God, so called because he is not fully known to the Jiva as having name, actions or attributes. When the Jiva wished to enjoy the material objects, it thought the human body endowed with two hands, two feet and nine apertures to be the best among all. One should understand the young woman to be the human intellect, which gives rise to the notion of I and mine. Identifying himself with it the Jiva in this body enjoys the sense objects through the senses. The five sense organs and five organs of action, which bring about knowledge and action are the male and female companions. The five vital airs that move within and out of the body has been referred to as a five hooded serpent. One should understand the chief warrior to be the mind, the ruler of the five senses as well the five organs of action. The kingdom of Panchala represents the five sense objects, in the midst of which stands the city with nine gates.

The two eyes, two nostrils, two ears, penis, anus along with the mouth are the nine gates of the city. The heart is the gynaeceum and the mind has been spoken of as the principal waiter at the gynaeceum. Identifying itself with the Gunas of the mind (Sattva, Rajas and Tamas) the Jiva gives way to joy, complacence and sorrow. Accordingly the equilibrium of the intellect is disturbed or it disturbs the senses. The Jiva gets affected because of this as is compelled to follow its changes although the Jiva is a mere witness.

The year which symbolizes the time is referred to as Chandavega. The days and nights have been spoken as the three hundred and sixty male and female companions. Forming his retinue he steals away lifetime by rotation. Old age is personified as the daughter of Kala, whom the world does not welcome. Death in the person of Bhaya accepted her as a sister for help in the destruction of the world. Mental anguishes and physical disorders are the yavanas, the mobilized troops. The two types of fever have been referred as Prajwara.

Afflicted thus by manifold sufferings, brought bout by divine agencies or other beings as well as those relating to one’s own body or mind and enveloped in ignorance, the Jiva dwells in this body for a hundred years. Essentially attributeless, the Jiva ascribes to itself the qualities of the vital airs, the indriyas and the mind and performs various activities which lead the Jiva to higher and lower forms of life. The deluded Jiva is sometimes born a male, sometimes a female and sometimes without sex either as a human, God or in the sub human species, the birth being specified by its past actions and the mode of prakriti. Now freedom from ignorance is secured through supreme devotion to the lord. Contact firmly established with the lord through devotion will automatically induce aversion to the pleasures of sense and bring supreme delight. Brahma, Lord Shiva, Swayambhuva Manu, Sanaka and other sages given to perfect celibacy have not been able to behold the supreme lord to this day in spite of their best efforts to perceive him through ascetism, worship and concentration of mind. Moving about in the vast expanse of Vedas, the depth of which cannot be easily sounded, we fail to know the supreme. When contemplated in the heart, the lord showers his grace on some particular individual.

Therefore do not regard rituals as real. They have no relation whatsoever with the reality. They appear as real only through ignorance. That alone is the ritual, which conduces to the pleasure of Sri Hari; that alone is wisdom, which leads to faith in him. Sri Hari is the self as well as the lord of all Jivas and he is their independent cause too. The soles of his feet are the true asylum, for in them lies the safety of men in this world. Indeed he is the most loved one, no the very self, from whom there is not the least fear. As a matter of fact he alone is wise, who knows this truth, he who is wise is the true Guru and he is Sri Hari himself.

The 24 Gurus

2005-09-01T01:43:00.000-07:00

In the last part of Srimad Bhagavatam, when Krishna is about to leave his mortal body, he imparts the highest wisdom to Uddhava. In that teaching, there is this discussion between a Avadhuta (Dattatreya) and the King Yadhu about what the Avadhuta has learnt and from what source it came from.

Maharaja Yadu once observed a certain brahmana avadhuta, who appeared to be quite young and learned, wandering about fearlessly. Being himself most learned in spiritual science, the King took the opportunity and inquired from him as follows.

Sri Yadu said: O brahmana, I see that you are not engaged in any practical religious activity, and yet you have acquired a most expert understanding of all things and all people within this world. Kindly tell me, sir, how did you acquire this extraordinary intelligence, and why are you traveling freely throughout the world behaving as if you were a child? Generally human beings work hard to cultivate dharma, artha, kama and moksha, and their usual motive is to increase the duration of their lives, acquire fame and enjoy material opulence.

You, however, although capable, learned, expert, handsome and most eloquent, are not engaged in doing anything, nor do you desire anything; rather, you appear stupefied and maddened as if you were a ghostly creature. we see that you are devoid of any contact with material enjoyment and that you are traveling alone, without any companions or family members. Therefore, because we are sincerely inquiring from you, please tell us the cause of the great ecstasy that you are feeling within yourself.

The Avadhuta said: My dear King, with my intelligence I have taken shelter of many masters. Having gained wisdom from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you.

I have taken shelter with twenty-four gurus, who are the following: the earth, air, sky, water, fire, moon, sun, pigeon, python; the ocean, moth, honeybee, elephant, the deer, the fish, the prostitute Pingala, the kurara bird (Hawk), the child; the young girl, arrow maker, serpent, spider and the wasp. My dear King, by studying their activities I have learned the science of the self.

Earth

People when they are harassed should understand that things are happening helplessly under the control of providence, and thus he should never be distracted from progress on his dharma. This rule I have learned from the earth.

A wise man should learn from the mountain to devote all his efforts to the service of others and to make the welfare of others the sole reason for his existence. Similarly, as the disciple of the tree, he should learn to dedicate himself to others.

Air

Every person is surrounded by innumerable material objects, which possess good and bad qualities. However, one who has transcended material good and evil should not become entangled even when in contact with the material objects; rather, he should act like the wind. Though the wind may carry various sweet and bad scents, it is never contaminated by it and the scent neither belongs to the breeze.

Sky

A thoughtful sage, even while living within a material body, should understand himself to be pure spirit soul. Similarly, one should see that the spirit soul enters within all forms of life, both moving and nonmoving, and that the individual souls are thus all-pervading. The sage should further observe that the Supreme Person as the Supersoul, is simultaneously present within all things. Both the individual soul and the Supersoul can be understood by comparing them to the nature of the sky: although the sky extends everywhere and everything rests within the sky, the sky does not mix with anything, nor can it be divided by anything.

Although the mighty wind blows clouds and storms across the sky, the sky is never implicated or affected by these activities. Similarly, the spirit soul is not actually changed or affected by contact with the material nature. Although the living entity enters within a body made of earth, water and fire, and although he is impelled by the three modes of nature created by eternal time, his eternal nature is never actually affected.

Water

O King, a wise man is just like water because he is free from all contamination, gentle by nature, and by speaking creates a beautiful vibration like that of flowing water. Just by seeing, touching or hearing such a saintly person, the living entity is purified, just as one is cleansed by contact with pure water. Thus a saintly person, just like a holy place, purifies all those who contact him because he always chants the glories of the Lord.

Fire

Saintly persons become powerful by execution of austerities. Their firmness is unshakable because they do not have anything to do with the material world. Such naturally liberated sages accept foodstuffs that are offered to them by destiny, and if by chance they happen to eat contaminated food, they are not affected, just like fire, which burns up contaminated substances that are offered to it.

A wise man sometimes appears in a concealed form and at other times reveals himself like fire hidden in the woods. For the welfare of the jivatma who desire real happiness, a wise man may accept the worshipable position of guru, and thus like fire he burns to ashes all the past and future sinful reactions of his worshipers by mercifully accepting their offerings.

Moon

The various phases of one’s material life, beginning with birth and culminating in death, are all properties of the body and do not affect the soul, just as the apparent waxing and waning of the moon does not affect the moon itself. Such changes are enforced by the imperceptible movements of time.

Sun

Just as the sun evaporates large quantities of water by its potent rays and later returns the water to the earth in the form of rain, similarly, a wise man accepts all types of material objects with his material senses, and at the appropriate time, would return such material objects. Thus, both in accepting and giving up the objects of the senses, he is not entangled.

Even when reflected in various objects, the sun is never divided, nor does it merge into its reflection. Only those with dull brains would consider the sun in this way. Similarly, although the soul is reflected through different bodies, the soul remains undivided and nonmaterial.

Pigeon

One should never indulge in excessive affection or concern for anyone or anything; otherwise one will have to experience great suffering, just like the foolish pigeon.

There once was a pigeon who lived in the forest along with his wife. He had built a nest within a tree and lived there for several years in her company. The two pigeons were very much devoted to their household duties. Their hearts being tied together by sentimental affection, they were each attracted by the other’s glances, bodily features and states of mind. Thus, they completely bound each other in affection. Naively trusting in the future, they carried out their acts of resting, sitting, walking, standing, conversing, playing, eating and so forth as a loving couple among the trees of the forest. Whenever she desired anything, O King, the she-pigeon would flatteringly cajole her husband, and he in turn would gratify her by faithfully doing whatever she wanted, even with great personal difficulty. Thus, he could not control his senses in her association. Then the female pigeon experienced her first pregnancy. When the time arrived, she delivered a number of eggs within the nest in the presence of her husband. When the time was ripe, baby pigeons, with tender limbs and feathers created by the maya of the Lord were born from those eggs. The two pigeons became most affectionate to their children and took great pleasure in listening to their awkward chirping, which sounded very sweet to the parents. Thus with love they began to raise the little birds who were born of them. The parent birds became very joyful by observing the soft wings of their children, their chirping, their lovely innocent movements around the nest and their attempts to jump up and fly. Seeing their children happy, the parents were also happy. Their hearts bound to each other by affection, the foolish birds, completely bewildered by the maya of Lord Visnu continued to take care of the young offspring who had been born to them.

One day the two heads of the family went out to find food for the children. Being very anxious to feed their offspring properly, they wandered all over the forest for a long time. At that time a certain hunter who happened to be wandering through the forest saw the young pigeons moving about near their nest. Spreading out his net he captured them all. When the lady pigeon caught sight of her own children trapped within the hunter’s net, she was overwhelmed with anguish, and crying out, she rushed toward them as they cried out to her in return. The lady pigeon had always allowed herself to be bound by the ropes of intense affection, and thus her mind was overwhelmed by anguish. Being in the grip of the maya of the Lord, she completely forgot herself, and rushing forward to her helpless children, she was immediately bound in the hunter’s net. Seeing his own children, who were more dear to him than life itself, fatally bound in the hunter’s net along with his dearmost wife, whom he considered equal in every way to himself, the poor male pigeon began to lament wretchedly.

The male pigeon said: Alas, just see how I am now destroyed! I am obviously a great fool, for I did not properly execute pious activities. I could not satisfy myself, nor could I fulfill the purpose of life. My dear family which was the basis of my dharma, artha and kama is now hopelessly ruined. My wife and I were an ideal match. She always faithfully obeyed me and in fact accepted me as her worshipable deity. But now, seeing her children lost and her home empty, she has left me behind and gone to heaven with our children. Now I am a wretched person living in an empty home. My wife is dead; my children are dead. Why should I possibly want to live? My heart is so pained by separation from my family that life itself has become simply suffering.

As the father pigeon wretchedly stared at his poor children trapped in the net and on the verge of death, pathetically struggling to free themselves, his mind went blank, and thus he himself fell into the hunter’s net. The cruel hunter, having fulfilled his desire by capturing the head pigeon, his wife and all of their children, set off for his own home.

In this way, one who is too attached to family life becomes disturbed at heart. Like the pigeon, he tries to find pleasure in mundane sexual attraction. Busily engaged in maintaining his own family, the miserly person is fated to suffer greatly, along with all his family members. . The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life like the foolish bird in this story, then he is to be considered as one who has climbed to a high place only to trip and fall down.

Python

The Avadhuta said: O King, A living entity automatically experiences sorrow in heaven or hell. Similarly, happiness will also be experienced, even without one’s seeking it. Therefore a person of intelligent discrimination does not make any endeavor to obtain such material happiness.

The python never attempts to go in search of food. It accepts what happens to come of its own accord, whether such food be delicious or tasteless, ample or meager.

A wise man should remain peaceful and materially inactive, maintaining his body without much endeavor. Even though possessed of full sensual, mental and physical strength, the wise should not become active for material gain but rather should always remain alert to his actual self-interest.

Ocean

A sage is happy and pleasing in his external behavior, whereas internally he is most grave and thoughtful. Because his knowledge is immeasurable and unlimited he is never disturbed, and thus in all respects he is like the tranquil waters of the unfathomable and unsurpassable ocean.

During the rainy season the swollen rivers rush into the ocean, and during the dry summer the rivers, now shallow, severely reduce their supply of water; yet the ocean does not swell up during the rainy season, nor does it dry up in the hot summer. In the same way, people sometimes will receive by providence great material opulence, and sometimes will find materially destitute. However, like the ocean never rejoice in a flourishing condition, nor feel morose when poverty-stricken.

Moth

One who has failed to control his senses immediately feels attraction upon seeing a woman’s form, which is created by the maya of the Supreme Lord. Indeed, when the woman speaks with enticing words, smiles and moves her body sensuously, his mind is immediately captured, and thus he falls blindly into the darkness of material existence and destroys himself just as a moth maddened by the fire rushes blindly into its flames.

Honey Bee

Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from everything.

The honey bee collects honey and stores it in excess out of greed. It never gets to use it, whereas the bee's are forcibly thrown out and the honey is enjoyed by others. Similarly the wise should not store more than what is required of him, which would only result in anxiety in protecting it and sorrow. A greedy person accumulates a large quantity of money with great struggle and pain, but the person who has struggled so much to acquire this wealth is not always allowed to enjoy it himself.

Elephant

A sage should never touch a young girl. In fact, he should not even let his foot touch a wooden doll in the shape of a woman. By bodily contact with a woman he will surely be captured by illusion, just as the elephant is captured in a ditch by the attraction towards a she-elephant due to his desire to touch her body.

Deer

People given to self control should never go in search of sensual pleasures like listening to songs motivated by wordly desire music promoting material enjoyment. Rather, a saintly person should carefully study the example of the deer, who is bewildered by the sweet music of the hunter’s horn and is thus captured and killed. Attracted by worldly singing, dancing and musical entertainment of beautiful women, even the great sage Rsyasrnga, the son of Mrgi, fell totally under their control, just like a pet animal.

Fish

Just as a fish, incited by the desire to enjoy the taste of the bait is fatally trapped on the fisherman’s hook a foolish person is bewildered by the extremely disturbing urges of the senses and thus is ruined.

The Prostitute

O son of kings, previously in the city of Videha there dwelled a prostitute named Pingala. Now please hear what I have learned from that lady. Once that prostitute, desiring to bring a lover into her house, stood outside the doorway at night showing her beautiful form. O best among men, this prostitute was very anxious to get money, and as she stood on the street at night she studied all the men who were passing by, thinking, “Oh, this one surely has money. I know he can pay the price, and I am sure he would enjoy my company very much.” Thus she thought about all the men on the street. As the prostitute Pingala stood in the doorway, many men came and went, walking by her house. Her only means of sustenance was prostitution, and therefore she anxiously thought, “Maybe this one who is coming now is very rich...Oh, he is not stopping, but I am sure someone else will come. Surely this man who is coming now will want to pay me for my love, and he will probably give lots of money.” Thus, with vain hope, she remained leaning against the doorway, unable to finish her business and go to sleep. Out of anxiety she would sometimes walk out toward the street, and sometimes she went back into her house. In this way, the midnight hour gradually arrived. As the night wore on, the prostitute, who intensely desired money, gradually became morose, and her face dried up. Thus being filled with anxiety for money and most disappointed, she began to feel a great detachment from her situation, and happiness arose in her mind.

The prostitute felt disgusted with her material situation and thus became indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the binding network of material hopes and desires.

The Prostitute sang: Just see how greatly illusioned I am Because I cannot control my mind, just like a fool I desired lusty pleasures from an insignificant man. I am such a fool that I have given up the service of that person who, being eternally situated within my heart, is actually most dear to me. That most dear one is the Lord of the universe, who is the bestower of real love and happiness and the source of all prosperity. Although He is in my own heart, I have completely neglected Him. Instead I have ignorantly served insignificant men who can never satisfy my real desires and who have simply brought me unhappiness, fear, anxiety, lamentation and illusion. Oh, how I have uselessly tortured my own soul! I have sold my body to lusty, greedy men who are themselves objects of pity. Thus practicing the most abominable profession of a prostitute, I hoped to get money and sexual pleasures. This material body is like a house in which I, the soul, am living. The bones forming my spine, ribs, arms and legs are like the beams, crossbeams and pillars of the house, and the whole structure, which is full of stool and urine, is covered by skin, hair and nails. The nine doors leading into this body are constantly excreting foul substances. Besides me, what woman could be so foolish as to devote herself to this material body, thinking that she might find pleasure and love in this contraption? Certainly in this city of Videha I alone am completely foolish. I neglected the Supreme Person, who awards us everything, even liberation, and instead I desired to enjoy sense gratification with many men. The Supreme Person is absolutely the most dear one for all living beings because He is everyone’s well-wisher and Lord. He is the Supreme Soul situated in everyone’s heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just like Laksmidevi. Men provide sense gratification for women, but all these men, and even the gods in heaven, have a beginning and an end. They are all temporary creations who will be dragged away by time. Therefore how much actual pleasure or happiness could any of them ever give to their wives? Although I most stubbornly hoped to enjoy the material world, somehow or other detachment has arisen in my heart, and it is making me very happy. Therefore the Supreme Person, Visnu, must be pleased with me. Without even knowing it, I must have performed some activity satisfying to Him. A person who has developed detachment can give up the bondage of material society, friendship and love, and a person who undergoes great suffering gradually becomes, out of hopelessness, detached and indifferent to the material world. Thus, due to my great suffering, such detachment awoke in my heart; yet how could I have undergone such merciful suffering if I were actually unfortunate? Therefore, I am in fact fortunate and have received the mercy of the Lord. He must somehow or other be pleased with me. With devotion I accept the great benefit that the Lord has bestowed upon me. Having given up my sinful desires for ordinary sense gratification, I now take shelter of Him, the glorious Narayana.

I am now completely satisfied, and I have full faith in the Lord’s mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life with only the Lord, because He is the real source of love and happiness. The intelligence of the living entity is stolen away by activities of sense gratification, and thus he falls into the dark well of material existence. Within that well he is then seized by the deadly serpent of time. Who else but the Supreme Person could save the poor living entity from such a hopeless condition? When the living entity sees that the entire universe has been seized by the serpent of time, he becomes sober and sane and at that time detaches himself from all material sense gratification. In that condition the living entity is qualified to be his own protector.

The avadhuta said: Thus, her mind completely made up, Pingala cut off all her sinful desires to enjoy sex pleasure with lovers, and she became situated in perfect peace. Then she sat down on her bed. Material desire is undoubtedly the cause of the greatest unhappiness, and freedom from such desire is the cause of the greatest happiness.

Hawk

The avadhuta said: Everyone considers certain things within the material world to be most dear to him, and because of attachment to such things one eventually becomes miserable. One who understands this gives up material possessiveness and attachment and thus achieves unlimited happiness. Once a group of large hawks who were unable to find any prey attacked another hawk who was holding some meat. At that time the hawk gave up attachment to the piece of meat and experienced actual happiness.

The Child

In family life the elder people are always in anxiety about their home, children and reputation. But I have nothing to do with these things. I do not worry at all about any family, and I do not care about honor and dishonor. I enjoy only the life of the soul, and I find love on the spiritual platform. Thus I wander the earth like a child.

The Young girl

Once I noticed a young girl husking the grains, The bangles on her hands were continuosly making noice as she worked. So she broke all the bangles until only 2 bangles were left. Even this didn't stop from making noise, so she broke one of the bangle and continued working with a single bangle on her hand. From this I've learnt that if more people live together, there would be lot of disagreements which would create a lot of noise in our lifes, there would be noises even if its reduced to people. Therefore, to avoid conflict, one should live alone, as we learn from the example of the bracelet of the young girl.

The Arrow maker

When one is concentrated on a particular task completely, other activities do not disturb him. The best activity in this world is to contemplate on the supreme, When we are established in the supreme bliss the three gunas do not disturb you. This I've realised noticing a arrow maker who was so immersed in making the arrow, that he did not even notice the king pass by.

Serpent

People living in a temporary material body try to construct a happy home, the result is fruitless and miserable. The snake, however, enters a home that has been built by others and prospers happily.

Spider

The Lord of the universe, Narayana, is the worshipable God of all living entities. Without extraneous assistance, the Lord creates this universe by His own potency, and at the time of annihilation the Lord destroys the universe through His personal expansion of time and withdraws all of the cosmos, including all the living entities, within Himself like a spider builds a web and draws it within itself finally.

Wasp

If out of love, hate or fear an embodied soul fixes his mind with intelligence and complete concentration upon a particular bodily form, he will certainly attain the form that he is meditating upon. O King, once a wasp forced a weaker insect to enter his hive and kept him trapped there. In great fear the weak insect constantly meditated upon his captor, and without giving up his body, he gradually achieved the same state of existence as the wasp. Thus one achieves a state of existence according to one’s constant concentration.

O King, from all these spiritual masters I have acquired great wisdom. Now please listen as I explain what I learned from my own body. The material body is also my spiritual master because it teaches me detachment. Being subject to creation and destruction, it always comes to a painful end. Thus, although using my body to acquire knowledge, I always remember that it will ultimately be consumed by others, and remaining detached, I move about this world.