Aum
FIFTH MUSING.
“Naiveha kinchanaagra aaseeth. Mrthyur naivedhamaavrudhamaaseeth,
asanayayaa. Asanaayaa hi mrthyuhu.”
In the beginning there was nothing whatsoever. This universe was
enveloped by death called Hiranyagarbha because of hunger. And hunger is
death.
Why so?
The beginning we are talking about is the beginning of time called ‘Kalpa’. This beginning also happens to be the end of the previous kalpa. Time indeed is a phenomenon that has a beginning, life and end. Like all phenomenon, it is cyclical. Well then, What is a kalpa? A kalpa consists of 4 yugas called Sathya yuga, Thretha yuga, Dwapara yuga and Kali yuga and like the day succeeds another day, a kalpa succeeds another kalpa. The principle of entropy works through the four successive yugas during which Dharma loses its glory steadily and at the end of Kali yuga complete adharma prevails.
Why and how did the previous kalpa end?
In all periods of time, what sustains the creation is the Dharma. Prakrthi is made up of opposites and so there is also adharma that opposes Dharma. Whenever adharma takes an upper hand, Vishnu as the preserver incarnates to restore Dharma to its glory. As it happened at the end last Kali yuga all orders broke and complete anarchy prevailed. Vishnu the preserver felt that the restoration of Dharma is impossible in such condition and so he decided to end the adharma by totally destroying the creation!
He knew that food sustains the creation and so he decided to sap the food by means of Vedic Karma. He sapped the food of all living organisms and they died and merged into Prithvi from where they had arisen. He then sapped the food of Prithvi and Prithvi died and merged into water from where it arose. He then sapped the food of water and so it merged into fire. He sapped the food of fire and it merged into air. He sapped the food of air and so it merged into space. He finally sapped the primordial sound that is the food of the space and the space collapsed and merged into him. What remained then was this great destroyer, this Mrithyu, this death completely devoid of food and in great hunger. So we say hunger is death.
We do not know how long this death remained as death because there was no time to measure. As we said before there was nothing at all except death.
“Sa vai naiva reme, thasmaadhekaakee na ramathe; sa dwitheeyamechathu.”
In fact He did not at all feel happy. Therefore one (still) does not feel happy being alone. He desired a mate.
Do you not say “I have every mind to do this” or “I have no mind to do this”? Thus we know that without mind nothing can be done. "May I be possessed of a mind" desired Hiranyagarbha and he produced the mind. This mind became his consort that is why at the time of marriage the bridegroom takes an auspicious thread and says, "Maangalyam thanthunanena mama jeevana hethuna.”, "by this you become the cause and reason of my life", and ties it round the neck of the bride as the neck is the residence of the mind. From then on the void is filled by the wife even to this day.
With a wife with him, Hiranyagarbha is now qualified to perform a yagna, because only a Grihastha, a man with a wife, is qualified to perform Vedic Karma. For, again, without a yagna nothing could come about. The yagna he performed is called Brahmahooth. Since there was nothing besides him, he himself became the pasu or sacrifice. From this yagna came Virat or Brahma the creator. Brahma then embarks on the creation called Pravrthi.
He churned his mouth and rubbed his hands and produced fire. Whatever is liquid in the world He created from his seed. Soma the Moon (who has a liquid body) is indeed the food. And fire is the eater. This universe is this much only. The food and the eater. This mortal created Agni and Soma the Gods who are immortal. Therefore this is a surpassing creation!
He created from his mind seven Prajapathis called Saptha Rishis known
as Marichi etc. and asked them to create. They first created women whom they gave away in marriage to each other. Then they produced two sets
of beings called Devas and Asuras. Devas were few in number and were
good guys and the Asuras were many but were bad guys. They fought each other bitterly for world domination. Not satisfied with this state of affairs, Brahma called the Prajapathis and told them, "Look, if your creation is so self destructive, then there is no hope for creation. So I want you to go back and do it again."
So the Prajapathis went back and this time produced Yakshas and Rakshasas. The Yakshas are merry go lucky guys like the hippies who sang and danced and roamed the universe. Brahma looked at them and shook his head. He was unimpressed of their creative abilities in furthering the creation. Then he turned his attention to the Rakshasas who were cruel to others and were even cannibals. Brahma's hair shot up in shock and utter disgust. When the hair curled Snakes and vermins were produced. He was not at all satisfied with the creative process that had taken place so far. So he said to himself, "These Prajapathis are useless, let me create more Prajapathis out of my mind" and he created 4 charming young men known as Sanath Kumaras. Brahma asked these new Prajapathis to create. Being smart as they are, these young boys asked Brahma, "Father, what are you going to do?” Brahma replied, "I am going to reflect on the Self." The curiosity of the boys increased and they asked of their father if reflecting on the Self is superior to creation. Brahma replied that it is the parama purushartham or the ultimate objective of any being. That answer proved disastrous for Brahma for the children told the father they would rather know about the self which is superior rather than embark on creation. That is why the maxim in all times is that a Brahmana who sets out to know his real Self cannot be faulted for not performing karma.
The Sanath Kumaras then went to Dhakshinamoorthi and surrendered to him and Dhakshinamoorthi taught them the knowledge of the Self in silence (mouna vyaakyaana prakatitham) by means of Chin Mudra indicating that the jeevathma and paramaathma are one and the same. Thus Dhakshinamoorthi became the first guru. “Dhakshinamoorthy samaarambam, Sankaracharya madyamaam, asmat acharya paryantham, vande guru paramparaam.”
Now back to Brahma, who found himself at square one, sighed to himself "There is no point in delegating any work to any Prajapati. They are all useless, I will take over the job of creation myself", he declared. He instantly split himself like a pea into two, as male and female. The female was shy and wanted to hide herself from the male and she became a cow. The male became a bull and united with her and from them the cows were born. Then she turned into a she-goat and he changed to a he-goat and propagated. Then they took the forms of mare and stallion and propagated. In this manner they continued to reproduce. She became a Nari and he became a Nara and propagated the men and women. This way he set out the great pravaham of pravrthi.
From the unmanifest world He manifested the world of names and forms. So even now this manifest world is of names and forms only. This Supreme Self penetrated into all these bodies just as a razor lies in its case. People do not realize It when they view it from its particular function such as when it is breathing, it is called Prana. Because such a view is incomplete. He is the eye of the eye, ear of the ear, and mind of the thoughts. Eye, ear and so on are only names due to functions. If we know each aspect then our knowledge is incomplete. So the totality called the Self alone should be meditated upon for knowing of which everything else is known.
“Thadhethathpreyaha puthraathu, preyo vitthaathu preyonasmaathsarvasmaath antharatharam”
This Self is dearer than a son, dearer than wealth, dearer than all other objects because it is the nearerst than all.
Why dearer?
Because all others will perish but not the Self.
This self (before the realization of its eternal identity) was actually Brahman and it knew only itself as “I am Brahman” and so he became the Universe. Whosoever among the Gods, sages and men realize this then they too become Brahman.
Sri Gurubyo Namaha
Anbu
Tuesday, January 20, 2009
MUSINGS ON THE FUNDAMENTALS OF HINDUISM
FOURTH MUSING
The following is Vedic proof of the Para Brahman indicated by the letter OM. The proof uses the method called Swaroopa Lakshana ie questioning the nature of each and extracting its essence.
The Veda says:
" Eshaam Bhoothaanaam Prithvi rasaha."
What is the essence of all objects?
Earth is the essence of all objects. Whether you talk of Nuclear physics or astronomy or micro biology or even poetry you talk of objects that are all centered on earth. Therefore earth is the essence of all objects.
Sri Gurubyo Namaha
The next question is: what is the essence of earth?
It is the water. Astronomers scan the sky for world with water out there because nothing can be called the world if it has no water. Therefore water is the essence of earth.
"Prithivya Apo rasaha."
The next question is: What is the essence of water?
It is the vegetation that water gives rise to.
"Aapomoshadhayo rasaha."
What is the essence of vegetation?
Of the herbs which give rise to food, the human body is the essence because the human body is made of food only (Annamaya kosa).
"Oshadheenaam purusho rasaha."
What is the essence of human body?
Let's investigate this a little bit. Let us say there are 10 guys out there. And who among them would you pay attention to? You would pay attention to a guy who would say something even if it be calling your attention like "Sir". Therefore, of the human body the organ of speech called Vaak is the essence.
" Purushasya vaag rasaha."
Now there are 10 guys out there, all saying something. Who would you pay attention to?
You would pay attention to the one who is knowledgeable, one who is a vidwaan and ignore others. Therefore it is the Veda composed of Riks that is the essence of Vaak or speech.
"Vaacha rg rasaha."
Among the vidwaans, or among the Vedas which is the essence?
Among the vidwaans you pay attention to the one who would convey to you in a congenial manner, the most congenial of all is the music. That which is music to the ears is Saaman. That is why it is "Naadhabramha mayi Vidya". Vidya covers the entire sum total of all worldly knowledge, the knowledge that covers both the world and its controller. This is Hreemkaaraswaroopam. "Hreem" indicates space, time and causality which in turn indicate Brahma, Vishnu and Rudhra who form the Trinity or the Universe. They know themselves as the Universe and it is therefore the Vidya.
"Richaha Saama rasaha."
The next question is: What is the essence of Saaman?
Utgitha is the essence of Saama. Ut means Aum. You might have seen many of our elders start any writing with the letter U (the fifth Tamil vowel) on top or at the beginning. This is indicative of Ut the singing of which is called Utgitha. Saama Veda deals with Utgitha. Utgitha is the letter OM
"Saamna udgithO rasaha."
This Utgitha is the essence of all essences, it is Supreme, and it is competent for the highest place.
"Sa Esha Rasaanaagum Rasathamaha , Paramaha, Paraadhyaha – Yad Udgithaha."
This is the way we negate each one, beginning with objects, to its essence and finally arrive at the Supreme, the essence of all essences, the Brahman.
The Lesson therefore is:
Narayanaparovyakthaath. Narayana is beyond the unmanifest.
Andam Avyaktha sambhavam. This manifest world came from the Unmanifest.
And our Vedas declare: Brahmaivaapnodhi Param. The knower of Brahman attains the Supreme!
The Veda says:
" Eshaam Bhoothaanaam Prithvi rasaha."
What is the essence of all objects?
Earth is the essence of all objects. Whether you talk of Nuclear physics or astronomy or micro biology or even poetry you talk of objects that are all centered on earth. Therefore earth is the essence of all objects.
Sri Gurubyo Namaha
The next question is: what is the essence of earth?
It is the water. Astronomers scan the sky for world with water out there because nothing can be called the world if it has no water. Therefore water is the essence of earth.
"Prithivya Apo rasaha."
The next question is: What is the essence of water?
It is the vegetation that water gives rise to.
"Aapomoshadhayo rasaha."
What is the essence of vegetation?
Of the herbs which give rise to food, the human body is the essence because the human body is made of food only (Annamaya kosa).
"Oshadheenaam purusho rasaha."
What is the essence of human body?
Let's investigate this a little bit. Let us say there are 10 guys out there. And who among them would you pay attention to? You would pay attention to a guy who would say something even if it be calling your attention like "Sir". Therefore, of the human body the organ of speech called Vaak is the essence.
" Purushasya vaag rasaha."
Now there are 10 guys out there, all saying something. Who would you pay attention to?
You would pay attention to the one who is knowledgeable, one who is a vidwaan and ignore others. Therefore it is the Veda composed of Riks that is the essence of Vaak or speech.
"Vaacha rg rasaha."
Among the vidwaans, or among the Vedas which is the essence?
Among the vidwaans you pay attention to the one who would convey to you in a congenial manner, the most congenial of all is the music. That which is music to the ears is Saaman. That is why it is "Naadhabramha mayi Vidya". Vidya covers the entire sum total of all worldly knowledge, the knowledge that covers both the world and its controller. This is Hreemkaaraswaroopam. "Hreem" indicates space, time and causality which in turn indicate Brahma, Vishnu and Rudhra who form the Trinity or the Universe. They know themselves as the Universe and it is therefore the Vidya.
"Richaha Saama rasaha."
The next question is: What is the essence of Saaman?
Utgitha is the essence of Saama. Ut means Aum. You might have seen many of our elders start any writing with the letter U (the fifth Tamil vowel) on top or at the beginning. This is indicative of Ut the singing of which is called Utgitha. Saama Veda deals with Utgitha. Utgitha is the letter OM
"Saamna udgithO rasaha."
This Utgitha is the essence of all essences, it is Supreme, and it is competent for the highest place.
"Sa Esha Rasaanaagum Rasathamaha , Paramaha, Paraadhyaha – Yad Udgithaha."
This is the way we negate each one, beginning with objects, to its essence and finally arrive at the Supreme, the essence of all essences, the Brahman.
The Lesson therefore is:
Narayanaparovyakthaath. Narayana is beyond the unmanifest.
Andam Avyaktha sambhavam. This manifest world came from the Unmanifest.
And our Vedas declare: Brahmaivaapnodhi Param. The knower of Brahman attains the Supreme!
Sunday, January 11, 2009
Srimad Devi Bhagavatham - Third Book
Chapter XII
On the Ambâ Yajña rules
On the Ambâ Yajña rules
1. The king spoke :-- O Lord! Kindly describe the rules and regulations as to how the Devî Yajña (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.
3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the
materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.
11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?
14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?
16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”
18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.
19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.
25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.
29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.
37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.
38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.
40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.
41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.
49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then
the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.
58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.
63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.
66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell.
70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this :-- Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :-- “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus :-- “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams.
82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.
3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the
materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.
11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?
14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?
16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”
18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.
19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.
25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.
29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.
37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.
38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.
40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.
41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.
49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then
the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.
58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.
63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.
66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell.
70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this :-- Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :-- “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus :-- “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams.
82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa
Friday, January 9, 2009
Musings on the Fundamentals of Hinduism - III
Third Musing
Brahmaivaapnothi Param. The knower of Brahman attains the Supreme. What is this Brahman? Sathyam Gnanam Anantham Brahma. He is Existence that unlike other existence does not rise and fall into space. As infinite He is beyond space and space cannot reach Him. And again unlike other existence that rise and fall in time, He is beyond time and time cannot reach Him. Unlike the Ahankara, the ego that alternates between consciousness and unconciousness, He is absolute Awareness and so the ahankara the causality cannot reach Him. He is truly beyond this manifest and unmanifest Prakrthi.
So we say: “Narayana parovyakthaath, andam avyaktha sambavam.” This absolute that we call as Narayana is beyond the unmanifest and this universe came out of the unmanifest.
You may ask, “It is alright to say that Brahman is great and knowing Him is Supreme. But what is the use of attaining the Supreme?” Our scriptures say, "Sosnuthe sarvaan kaamaan saha". To this Brahmana i.e. the knower of Brahman all the desires are fulfilled.
We talked of the Trimurthis and they in turn caused more of them. Together they are called Ashta Murthis also called Bruk Devas or Great Gods.
Now what are the eight manifestations? "Thasmaath Aathmana Aakaasas samboothaha." From this Self, the space arose. "Aakaasa sareeram Brahma" says another upanishad. Having created the space, he entered it and the space became his body. "Akaasaath Vaayuhu" From the space came the air. A Vedic passage says: “Praanaath vaayurajaayatha.” When a person lives he is called a ‘praani’ for he is breathing. When he is dead we say, “praanan poyiduthu”. This means that the body without the Praana disintegrates and Prana has the capacity to live with or without body. We find in nature that a person creates his own dwelling place. And Prana created its own abode by generating Vayu is the idea given in the Veda. This is the second manifestaton.
"Vayoragnihi" From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And "Agnoraapaha". Water is the fourth manifestation.
"Adhbhyaf Prithvi.” From this water arose the earth. This is the fifth manifestation. "Prithivyaa Oshadhayaha" From the earth came vegetation. This is the sixth manifestation. "Oshadeebyonnam” From the vegetation came food. This is the seventh manifestation. "Annaath Purushaha". From this food came the person the individual jeeva. This is the eighth manifestation.
The universe is beginningless and was never created. It either remained manifest or remained unmanifest. This takes place in a cycle. But the Lord being beyond is the cause of this manifestation or unmanifestation. This universe as a product of karma is inert. Karma Thajjadam says Bhagavan Ramana. The universe being inert cannot therefore manifest by itself. It is the Lord who manifests it. For what purpose? It is not for any benefit for Himself but to help the jeeva transcend this universe by attaining Gnana or wisdom of Self-Realisation.
By pleasing the eightfold manifestation that includes the pancha boothas, the vegetation, food as Anna Lakshmi or Annapoorneswari and the Jeeva as Adhithi or guest, one is sure to attain greatness in this world, so says our scriptures.
So we say: “Narayana parovyakthaath, andam avyaktha sambavam.” This absolute that we call as Narayana is beyond the unmanifest and this universe came out of the unmanifest.
You may ask, “It is alright to say that Brahman is great and knowing Him is Supreme. But what is the use of attaining the Supreme?” Our scriptures say, "Sosnuthe sarvaan kaamaan saha". To this Brahmana i.e. the knower of Brahman all the desires are fulfilled.
We talked of the Trimurthis and they in turn caused more of them. Together they are called Ashta Murthis also called Bruk Devas or Great Gods.
Now what are the eight manifestations? "Thasmaath Aathmana Aakaasas samboothaha." From this Self, the space arose. "Aakaasa sareeram Brahma" says another upanishad. Having created the space, he entered it and the space became his body. "Akaasaath Vaayuhu" From the space came the air. A Vedic passage says: “Praanaath vaayurajaayatha.” When a person lives he is called a ‘praani’ for he is breathing. When he is dead we say, “praanan poyiduthu”. This means that the body without the Praana disintegrates and Prana has the capacity to live with or without body. We find in nature that a person creates his own dwelling place. And Prana created its own abode by generating Vayu is the idea given in the Veda. This is the second manifestaton.
"Vayoragnihi" From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And "Agnoraapaha". Water is the fourth manifestation.
"Adhbhyaf Prithvi.” From this water arose the earth. This is the fifth manifestation. "Prithivyaa Oshadhayaha" From the earth came vegetation. This is the sixth manifestation. "Oshadeebyonnam” From the vegetation came food. This is the seventh manifestation. "Annaath Purushaha". From this food came the person the individual jeeva. This is the eighth manifestation.
The universe is beginningless and was never created. It either remained manifest or remained unmanifest. This takes place in a cycle. But the Lord being beyond is the cause of this manifestation or unmanifestation. This universe as a product of karma is inert. Karma Thajjadam says Bhagavan Ramana. The universe being inert cannot therefore manifest by itself. It is the Lord who manifests it. For what purpose? It is not for any benefit for Himself but to help the jeeva transcend this universe by attaining Gnana or wisdom of Self-Realisation.
By pleasing the eightfold manifestation that includes the pancha boothas, the vegetation, food as Anna Lakshmi or Annapoorneswari and the Jeeva as Adhithi or guest, one is sure to attain greatness in this world, so says our scriptures.
The popular concept of Ashtamurthys are the Pancha Bhoothas, Sun, Moon and the Jeeva. I have substituted Oushadham and Annam in place of Sun and the Moon. Both versions have Vedic support.
Sunday, January 4, 2009
Srimad Devi Bhagavatham - Third Book
Chapter XI
On the merits of the Devî in the story of Satyavrata
On the merits of the Devî in the story of Satyavrata
1-5. Lomas’a said :-- O Munis! Utatthya, the son of Devadatta, was quite ignorant of anything of the Vedas, Japam (muttering of mantra), meditation of the deity, worship of the Devas, Âsana (Posture), Prânâyâma (withholding the breath by way of religious austerity), Pratyâhâra (restraint of mind), Bhûtas’uddhi (purification of the elements of the body by respiratory attraction and replacement), mantra (a mystical formula regarding some deity), Kîlaka (chanting of a mantra to serve as a pin of protection), Gâyattrî (the famous mantra of the Brâhmins), Saucha (cleanliness, external and internal), rules how to bathe, Âchamana (sipping of water and reciting mantrams before worship), Prânâgnihotra (offering of oblations to the fire of Prâna or to the fire of life), the offering of a sacrifice, hospitality, Sandhyâ (the morning, mid-day or evening prayer), collecting fuels for oblations, and offering of oblations. Daily he rose in the morning and somehow rinsed his mouth and washed his teeth and bathed in the Ganges river without any mantrams (like a Sûdra).
6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.
7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.
8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.
10. He used to think thus :-- Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.
11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless.
12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.
13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.
14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.
15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.
16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.
17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.
18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.
19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.
20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.
21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.
22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.
23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.
24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata.
25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.
26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).
27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar's distressed condition was merged in deep sorrow.
28. The boar entered trembling into the Muni's hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.
29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.
30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”
34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.
35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?
36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever
leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.
37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends -- to save the life of the boar, to do the welfare, as well as not to speak untruth.”
38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.
39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.
40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :--
41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?
42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.
43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.
44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.
45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.
46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.
47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.
48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.
49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.
50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.
57. Vyâsa said :-- Thus I heard from the mouth of Lomas'a Muni, in assembly of the sages, the good merits of the Great Goddess.
58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.
Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S'rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.
7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.
8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.
10. He used to think thus :-- Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.
11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless.
12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.
13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.
14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.
15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.
16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.
17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.
18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.
19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.
20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.
21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.
22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.
23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.
24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata.
25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.
26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).
27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar's distressed condition was merged in deep sorrow.
28. The boar entered trembling into the Muni's hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.
29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.
30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”
34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.
35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?
36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever
leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.
37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends -- to save the life of the boar, to do the welfare, as well as not to speak untruth.”
38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.
39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.
40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :--
41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?
42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.
43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.
44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.
45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.
46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.
47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.
48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.
49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.
50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.
57. Vyâsa said :-- Thus I heard from the mouth of Lomas'a Muni, in assembly of the sages, the good merits of the Great Goddess.
58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.
Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S'rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
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