August 2017 archive

Srikrishnāya namah.

The Supreme Lord said, “Wise, noble persons do not get angry at other living beings. Neither do they seek to cheat others. Such persons are the most supreme amongst humans. This is because they realize that the gross body is different from the Self (atma).

Coming under the spell of My illusion, if people like you also entertain malicious feelings towards others, then the benefits accrued from serving elders for extended periods of time gets nullified. All your good efforts will be reduced to a sheer waste of time.

Ataḥ kāyam imaṁ vidvān avidyā-kāma-karmabhiḥ

Ārabdha iti naivāsmin pratibuddho ’nuṣajjate

As the human being fails to realize that inherently he is a state of completeness, desires arise in him. In his attempt to fulfill those desires, he performs fruitive actions due to which he gets this gross body. The intelligent person who realizes this profound truth gives up feelings of ‘I and mine’ as well as attachment towards this gross body.

A person who does not associate with his gross body automatically ceases to have attachments with objects connected to it such as house, property, children, spouse etc.

Bodies are many but Self is one. Self is non-dual. It is unconnected to virtue or sin (punya-pāpa). It is eternally pure. It inherently illumines. It is the shelter for the trigunas but yet its existence is independent of the trigunas. It is all-pervading. It is the eternal witness for all actions.

Ya evaṁ santam ātmānam ātma-sthaṁ veda pūruṣaḥ

Nājyate prakṛti-stho ’pi tad-guṇaiḥ sa mayi sthitaḥ

The original Self makes itself visible to living beings in the form of feelings of ‘I’ (egoism). The person who realizes that this Self is different from the gross body remains in his original form (atma rupa). He remains firmly established in Parabrahma. Even though he is living in this body which is composed of the trigunas, he is unconnected to the virtues and sins that accrue on account of the body.

O King, the mind of the person who, giving up desires in totality completes his assigned duties with absolute dedication and meditates upon me without any expectation, gradually turns pure.

The yoga practitioner who has a pure mind will be unaffected by the joys and sorrows that arise due to the trigunas. He will be in a state of equipoise. He will realize that the Lord pervades everything and hence will be freed from worldly bondages. He obtains liberation which is the ultimate peace.  He will be totally established in Me, the Self. This is known as advaita (non-dual) state.

The Self is changeless and is merely a witness. The person who realizes that such Self is beyond the body, senses and mind crosses this samsāra (worldly bondages) and attains liberation. In other words, the person who recognizes his original form obtains liberation.

How can a person who considers his body to be his Self understand these topics? If their focus is only upon their pain and other bodily afflictions then how can they be taught about the Self (atma)? On the other hand the person who understands that he inherently is the Self can obtain liberation from this world and its bondages. Bondages mean repeated births. Birth means actions. Actions include both meritorious and sinful activities. As a result of sinful actions the person has to be re-born. As a result of meritorious actions also he has to be re-born.

Therefore along with performing meritorious actions the person should strive to learn about the Self. This will pave the way to liberation!

A person normally listens to such topics for a certain fixed time during the day, say for about an hour or so. Thereafter he gets involved in frutitive actions for the rest of the day i.e. he will be focused upon material possessions, attachments and accompanying sorrows. Of what use are the couple of hours spent on spiritual lessons? Hence it is imperative that in all times and under all circumstances the person should focus only on the Self!

The person who believes this gross body to be his real Self, will endlessly experience the joys-sorrows and attachments that arise due to the trigunas birth after birth. Contrary to this, the person who is totally established in the Self will neither bloat during prosperity nor shrink at times of sorrows and losses. He will remain as a witness in all situations.

Therefore, subduing the mind and the senses, learn to treat happiness and sorrows equally.  Treat the worthy, mediocre and worthless persons equally. Protect all living beings in this creation of mine”.

Janārdhanāya namah.

Those impure disguises which Indra had donned for the purposes of stealing the horse represent sin. This is stated in the Shastras. Those who do not have the ability to walk on the path of knowledge (jnana yoga) accept these sinful disguises. In order to disrupt Prithu’s Yagnas, Indra donned many disguises. Those who accepted these sinful disguises are Pākhanḍas.

Carried away by their disguises, people consider them to be ascetics who are bound by dharma. Although externally the actions of these Pākhanḍa’s appear righteous, their path is unrighteous.Some Pākhanḍās are naked. Some wear red clothing. Some others hold skulls, bones, and have long matted hair. All these people have great expertise in attracting people towards them. They have great debating skills. Influenced by their arguments, people get easily fooled.

The venerable Emperor Prithu came to know of Indra’s repeated attempts in stealing his sacrificial horse. In fury he took up his bow and readied the arrow intending to kill Indra. The glow on his angry face created extreme fear in every heart. Enemies of Prithu did not have the capacity to handle his dexterity and speed.

The priests who saw him aiming his arrow at Indra intervened and said, “O King, you are supremely wise. In this sacrificial hall, no animal apart from the sacrificial horse should be killed. Indra is trying to disrupt your Yagna and thus is your enemy. Due to your righteous deeds, his popularity has already diminished. Using powerful Vedic hymns we shall call him here and then shall forcibly throw him into the sacrificial homa fire”. They thus pacified Prithu.

Holding the sacrificial ladle in their hands, the angry priests were about to begin chanting of the appropriate Vedic hymns, when Lord Brahma arrived there. He stopped them and then said,

“Just because Indra is causing impediments in your Yagna, you plan to perform another Yagna and destroy him. Killing Indra is not a justifiable act, is it? Indra’s another name is Yagna. He is none other than an incarnation of the Supreme Lord. All Devatas who are invoked in the Yagna are his different manifestations. Therefore, it is incorrect to harm Indra.

O Vedic scholars, by attempting to disrupt Prithu’s Yagna, Indra has undoubtedly committed serious mistakes in aspect of the dharma prescribed by our Mahatmas. Through his various disguises he has created a new path of imposters (pākhanḍa). Understand this clearly. If you do not understand Indra’s intention, Prithu will end up performing only 99 Ashwamedha Yāgas”.

Lord Brahma then said to Prithu, “O King, you have successfully completed many good deeds. Moreover, you know the path of liberation (moksha dharma). Is it right for you to seek completion of the 100^th Ashwamedha Yāga with fruitive intentions? Why do you seek the result of completing 100 Yāgas?

Therefore, stop with this 99^th Yagna. Indra is also another of your forms. Both of you are incarnations of that Supreme Lord. Hence please maintain friendly relation with him. Enmity between you is not acceptable. May you be blessed with auspiciousness!

O king, do not get agitated in this matter. Please adhere to my words with respect. When destiny creates impediments, one should not get agitated. It means, one should not ponder about those tasks in which impediments are being faced due to destiny. By thinking about it the mind will be filled with extreme anger. This extreme anger will push the person into darkest areas of spiritual ignorance (ajnana).

Due to these pākhanḍa activities created by Indra, many deviations have arisen in dharmic path. Hence please stop this Yagna that has become a cause of irritation to the Devatas. By stealing the horse Indra has cheated you. The pākhanḍas whom he has created are already attracting the people towards their unrighteous path. See how people are following them.

O son of Vena! At the time when righteousness had declined among people due to Vena’s evil deeds, seizing a right opportunity you incarnated from Vena’s body to set right the situation. O king, you are an incarnation of Srihari. Please ponder about the origin of this creation. Please fulfill the desire of the Prajāpatis.  You are supremely efficient. Please put an end to this pākhanḍa path that has become immensely popular due to Indra’s actions”.

Prithu abided by the orders of Lord Brahma. He maintained friendly relations with Indra. He took the avabruta snana, the obligatory bath taken at the time of conclusion of the Yagna, and concluded his Yagna. All the Devatas showered Prithu, who had performed many Yagnas, with plentiful boons. They blessed him profusely.

After this Prithu gave plentiful dakshinas to the priests who had conducted the Yagna. The priests who were pleased showered many blessings upon him. They said, “O king, you are supremely powerful. All the Devatas, fore-fathers, Maharishis and humans accepted your worship. Duly honoured by you they are very satisfied”.

With this the nineteenth chapter of the fourth canto comes to an end.

Fourth Canto Chapter Twenty

Maitreya Maharishi said, “At the time when the priests were extolling Prithu, the Supreme Lord who is the embodiment of all Yagnas and who resides in Vaikunṭha, appeared there along with Indra. He said,

“O King, for your 100^th Ashwamedha Yāga, Indra created impediments. He now begs pardon. Please forgive him. In this world, wise, noble persons do not get angry with other living beings”.

Srikrishnaya namah

“Yatra yajña-patiḥ sākṣād bhagavān harir īśvaraḥ

Anvabhūyata sarvātmā sarva-loka-guruḥ prabhuḥ

The Supreme Lord exists in the form of Yagna. He is the Lord of all Yagnas. He is the father of all the worlds. He is the repository of all energies. Such Lord Mahavishnu appeared in the Yagna being performed by Prithu.

Along with Him, Brahma, Rudra, the Guardian-deities of the world and their subordinates together with their troops arrived. Gandharvas, Apsarasās and Maharishis extolled His greatness.

Accomplished siddhas, celestials such as vidhyādharas, the devotees belonging to the demon race, Yakshas, Srihari’s primary attendants Nanda and Sunanda, Maharishi Kapila, Nārada Maharishi, Dattātreya who is the leader of great Yogis, Maharishi Sanaka and his brothers as well as other ardent devotees who desired to serve Him, accompanied Srihari to the sacrificial hall.

Mother Earth ensured that all ingredients necessary for purposes of Yagna were available in plenty. Like the wish-fulfilling cow Kāmadhenu, she ensured that all necessities of Prithu were taken care of.

Milk, curd, pānakam, ghee and other liquids flowed like rivers. Oceans supplied precious gems and pearls.  Mountains supplied 4 types of edible substances i.e. foods that can be tasted through the tongue, foods that could be chewed, juices that could be sipped and foods that could be drunk. Vassal kings presented many royal gifts.

Prithu dedicatedly conducted the Yagna in a grand manner while worshipping that Supreme Lord who cannot be understood through any visible direct proofs (pratyakshāsi pramāna). Indra, the Lord of heaven, could not tolerate Prithu’s prosperity and the grand manner in which he was conducting the Yagnas. He created obstacles.

While Prithu was engrossed in worshipping Srihari during the 100^th Ashwamedha Yāga, Indra, the Lord of heaven, who was filled with feelings of jealousy, invisibly stole the sacrificial horse. He disguised as a pākahnḍa so that he could not be recognized. Taking the sacrificial horse, he quickly disappeared through the path of the skies.

Pākhanḍa is an imposter who fools people by disguising as a righteous religious person and who presents his unrighteous activities as righteous. His actions are all unrighteous. But he projects them as if they are righteous, so much so that others get carried away by his activities and accept them as dharmic.

The venerable Sage Atri who noticed Indra’s dishonest activity instantly alerted Prithu’s son. Prithu’s son, who was a supreme warrior, was angered. Screaming ‘wait, wait’ he chased Indra. However, seeing Indra who was disguised like a saint with Vibhuti on his forehead and with long braids, Prithu’s son mistook him for a righteous person and hence did not direct his arrow towards Indra.

Noticing this hesitancy in releasing the arrow, Maharishi Atri cautioned him and said, “My son, this Indra is the worst among all Devatas. He has arrived here solely for disrupting this Yagna. Therefore, go ahead and kill him”.

Hearing this Prithu’s son was even more infuriated with Indra. Just as the vulture Jatayu furiously attacked Ravana, he pounced upon Indra who was fleeing at the great speeds. Indra then abandoned his disguise. Leaving the horse there he became invisible. Prithu’s son, the great hero, returned back to the sacrificial hall with the horse.

Appreciating his might and valour, the Maharishis named him Vijitāśva. Vijitāśva means ‘conqueror of the horse’.

Indra however did not give up. He now created impenetrable darkness and then stole the horse that was tied with the help of golden ropes to a pole and quickly fled. Maharishi Atri again pointed out to Vijitāśva that Indra was fleeing with the horse. As Indra had once again disguised himself as a righteous religious ascetic and was holding a staff with a skull, Vijitāśva hesitated to kill him.

Seeing this, Maharishi Atri once again advised Vijitaśva to kill Indra. With this he was angered and instantly he readied his bow. Indra immediately gave up his disguise. Leaving the horse he disappeared. The valourous Vijitāśva returned back with the horse to the sacrificial hall.

Those impure disguises which Indra had donned for the purposes of stealing the horse, symbolize sin. This is stated in the Shastras.

Janārdhanāya namah.

Janārdhanāya namah

Mother Earth continued, “O King, kindly level the surface of the earth, which currently is full of highs and lows. Due to this even after the rainy season ends, I will continue to hold water and remain moistened. May you be blessed with auspiciousness”.

In this way, Mother Earth uttered pleasing words in a melodious voice. Emperor Prithu respected her advice. He converted Swāyambhuva Manu into a calf. Using his cupped hands as the milking vessel, he milked all herbs and food grains from her.

Wise persons absorb the essence at every juncture. After he had milked the Mother Earth, many others followed him and milked her freely. It means they obtained from earth whatever they desired.

In addition to food grains, Earth also supplies minerals, gems, other precious stones and even sustains life. It is said that she remains in the form of a cow. She is an embodiment of righteousness and also protects it.  In this way, she protects the living beings.

Maharishis converted Brihaspati into a calf. Using mind, speech and ear as the milking vessel, they extracted from her the milk called Vedas.

Devatas transformed Indra into a calf. In a golden pot they milked nectar which energizes the senses, mind and body.

Demons used Prahlada, who was the most supreme amongst them, as a calf. Using an iron vessel they extracted intoxicating substances.

Gandharvas and Apsarasas milked the earth using Vishwāvasu, the supreme Gandharva as the calf. Using a lotus flowered vessel they extracted melodious musical knowledge and beauty.  With this they achieved great fame.

Fore-fathers (pitr-devatas) made Aryama into a calf and extracted the milk called Kavya.

Using Kapila as the calf and space as the milking vessel, accomplished siddhas extracted the milk called supernatural powers known as Anima and others.

Vidyadhāras and other celestials extracted the mystical powers such as the art of making oneself invisible etc.

Kimpuruṣās who possess illusory capacities, used the demon Māyasura as the calf. They extracted illusory mystical capacity from earth. Due to this capacity they are able to disappear from one place, assume any form per their wish etc.

Yakshas, demons, witches and meat-eating ghosts used Rudra, their leader, as the calf. They collected blood in skulls. This blood causes intoxication in them.

Snakes without hood, snakes with hood, other varieties of poisonous snakes, scorpions and other insects that sting used Takshaka as the calf. Using their mouths as the milking vessel, they extracted the milk called poison.

Animals used Nandi bull as the calf. Using the forests as the milking vessel, they extracted the milk called grass, which is their fodder. Tiger and other wild carnivorous animals used lion as the calf. In the milking vessel known as their body, they extracted the milk called raw flesh/ meat. The birds used Garuda (eagle) as the calf. In the milking vessel called their body, they extracted the milk called insects and fruits.

Trees used the Banyan tree as the calf. They extracted the milk called various juices. Mountains used Himavan as the calf. In the milking vessel known as mountain peaks, they extracted gold and various other types of minerals.

Likewise, every species of living beings used the leader of that species as the calf. In their milking vessels they extracted their food.  In this way, earth which was subdued by Prithu fulfilled the desire of every living being through its milk. Every living entity in the creation, be it an insect, wild animal, bacteria, obtained from earth the type of food suitable to it.

Emperor Prithu was immensely pleased with this result. He then accepted this Mother Earth, who had fulfilled the desire of every living entity, as his daughter. He showered her with fatherly affection.

Thereafter this king of kings, the supremely valiant Prithu used the sharp ends of his bow to hit the high mountains and thus broke them. He leveled all the rough edges and evened most of earth’s surface.

Athāsmin bhagavān vainyaḥ prajānāṁ vṛttidaḥ pitā

Nivāsān kalpayāṁ cakre tatra tatra yathārhataḥ

The venerable Prithu, who was the son of Vena, created livelihoods for all people. He protected them with a fatherly attitude. In accordance with the climate of the region he had houses built for them.

Grāmān puraḥ pattanāni durgāṇi vividhāni ca

Ghoṣān vrajān sa-śibirān ākarān kheṭa-kharvaṭān

He constructed villages, towns, cities and other forms of settlements everywhere. He built different types of forts, mining territories, layouts earmarked for pasture, residences for the cowherds, cattle-sheds, stables, agricultural settlements and mountain villages. He created living quarters for the army soldiers.

Prior to Prithu’s rule the concept of villages, towns and other types of settlements did not exist. He was the first king to define these territories and undertake town planning. Prior to this people lived in places of their choice. After Prithu outlined the settlements and undertook town planning, people moved into these settlements wherein they could live comfortably without any fear.

With this the eighteenth chapter comes to an end.

Fourth Canto Chapter Nineteen

In this chapter, the following are covered: Prithu’s 100^th Ashwamedha Yāga, Indra repeatedly stealing the sacrificial horse, Prithu’s son repeatedly retrieving the horse, the priests trying to offer Indra into the sacrificial fire, Brahma’s intervention and Brahma causing friendly relations between Indra and Prithu.

Maitreya Maharishi continued, “O Vidura, Emperor Prithu was determined to complete 100 Ashwamedha Yāgas in the Brahmavarta region. In the past Swāyambhuva Manu had performed Yagnas in this very same place. Here River Saraswati flows towards the east.

Indra was jealous that Prithu would, through completion of 100 Ashwamedha yāgas, would rise above him in superiority. He could not tolerate the grandeur of Prithu’s Yagnas”.

Janārdhanaya namah

Achutāya namah

Mother Earth prayed, “Using His illusory power (māya shakti) composed of the trigunās, the Supreme Lord takes on innumerable forms. With the help of the three attributes of Nature (trigunas), He manifests in various bodies, although inherently He is devoid of traits (nirguna). He eternally rests in His own form. Therefore He is not deluded by the feelings of ‘I and mine’ towards this gross body which is made up of the mind, senses and their presiding deities. As such he is free from afflictions known as likes, dislikes, hunger, thirst, birth and death which arise from these feelings of ‘I and mine’. I offer obeisance to that Supreme Lord.

The Supreme Lord who is the creator, has created me for the purpose of providing shelter to the living beings.  He is the Lord who sustains this entire world which is composed of the trigunas. He is independent and Self-illuminating. He has today, in the form of Emperor Prithu, taken up arms and is ready to destroy me. If this Lord has decided to destroy me, then in whom can I seek refuge? There is none to protect me.

In the beginning of creation, with the help of His illusory energy the Supreme Lord created this entire universe composed of movable and immovable objects. The power of this energy is unfathomable. Now with the help of this illusionary energy He has incarnated as Prithu to protect the world and to establish dharma. It is surprising that such Lord now wants to kill me.

People are trapped in illusion and are unable to cross it. They are completely in the grip of the senses and hence are unable to understand His activities. This is undoubtedly true.

The Supreme Lord at first created Brahma. Through him, he ensured the creation of the world. With the help of His illusory energy the non-dual Supreme Lord manifests in the many innumerable forms. Even though He exists in innumerable forms the Absolute Truth is that He is non-dual.

From His illusionary energy (māya shakti), Mahat tattva (cosmic intelligence) emerged. From it came Ahamkara (sense of I-ness). From Ahamkāra came the subtle elements and from them the individual sense organs along with their presiding deities manifested. Through these varied principles (tattva), which are different forms of His illusionary energy, the Supreme Lord creates, sustains and dissolves this entire universe.  His energies, which manifest during creation, merge back into Him at time of dissolution. I offer obeisance to this all-pervading Lord Purushottama.

O Lord, You are birthless. You have created this world which consists of the five gross elements, sense organs and mind. In order to take it to greater heights, You incarnated as Adi Varāha swamy (boar). You lifted me up from hell and rescued me. On these vast oceans you have retained me like a boat in which all living entities rest. You, who incarnated as Varāha for the purpose of uplifting me, have now incarnated as Prithu for protecting the inhabitants of earth. Then, why are you creating this fear in me, O Lord?”

Swamiji explains: Here when it is said that Prithu milked the earth, it should be understood that he extracted food grains and crops.

“Now you seek to kill me with your powerful arrows and milk me. Our intellects are clouded due to Your illusion which exists in the form of the trigunas. We are unable to comprehend Your divine activities or those of Your ardent devotees. To be compassionate is inherent nature of valorous persons. With this, their fame increases. O Lord to you I offer my obeisance” prayed Mother Earth.

With this the seventeenth chapter of the fourth canto comes to an end.

Fourth Canto Chapter Eighteen

In this chapter, Emperor Prithu milks Mother Earth.

Maitreya Maharishi continued, “Emperor Prithu’s lips were quivering in terrible anger. In various ways, Mother Earth, who trembled in fear seeing his fury, prayed to him trying to calm him down. With firm determination, she gathered courage. Once again addressing him, she said,

“O Lord, please withdraw your anger and protect me. Please listen to my prayers. Just as a bee collects nectar from different flowers, the wise accept good knowledge from everywhere.

In order to cause well-being of the human beings both in this world and the next, Maharishis who are exponents in Veda and who understand about agriculture, Yagna and other methods, have laid down right practices. Those who follow these practices with dedication and faith easily reach their goal and enjoy the resultant fruits.

Contrary to this those who, knowingly or unknowingly, discard these ancient methods suggested by elders and act according to their individual whims and fancies, will not reap the resultant fruits for their actions. Even after repeated attempts, their efforts do not succeed.

O Lord, the herbs and grains that were created by Lord Brahma at the beginning of creation are now being enjoyed by unworthy, undisciplined and lowly persons. I have experienced this. Moreover, instead of protecting me, kings neglect me. People turned into thieves. Seeing this situation and with the intention that these herbs and grains would be useful in future for the purposes of Yagna and other good deeds, I pulled back into myself these herbs and grains.

As a long time has elapsed since the time I pulled them back, these herbs have now disintegrated within me. In case you wish to get back these herbs, then adhere to the methods prescribed by our ancient Maharishis. O brave king! You are of undisputed valor. You are the savior of all living beings. If you truly desire that the living beings should obtain good nourishing food then arrange for a suitable calf, a milking vessel and a milkman who can milk me. Out of love for my calf, I will yield milk. Through that milk I will fulfill your desires in totality.

Samāṁ ca kuru māṁ rājan deva-vṛṣṭaṁ yathā payaḥ

Apartāv api bhadraṁ te upāvarteta me vibho

O efficient king, I am uneven with ups and downs. Please flatten the rocky surface of the earth”.

Nārasimhāya namah.