Sri Jitamitra Tirtharu. ( 1450-75)

 

Sri Jitamitra tirtharu was a disciple and successor of Sri Vibudhendra Tirtharu, earlier his Matha was called Vibudhendra and Vijayeendra Matha, now generally termed Sri Raghavendra Matha of Mantralayam. Ananthappa  was a householder, farmer and landlord in the Krishna-Bhima river  belt of Andhra-Karnataka region. He probably renounced his land holdings and family, when he came under the tutelage of the great scholar-pontiff of his times  Sri Vibudhendra Tirtharu, who was much respected Madhva scholar of his times.

Sri Lakshminarayana Tirtha, popularly called Sripadarajaru was his junior in the studentship under Sri Vibudhendra. In one of his compositions he praises his senior yati Sri Jitamitra tirtha:

‘ ವಂದನೆ ಮಾಡಿರೈ ಯತಿಕುಲ ಚಂದ್ರನ ಪಾಡಿರೈ.

ಬಂದ ದುರಿತಗಳ ಹಿಂದೆ ಕಳೆದು ಆನಂದ

ಪಡುವ ವಿಬುಧೇಂದ್ರ ಕರೋದ್ಭವನ ।।

ರಘುಕುಲ ವರಪುತ್ರ ರಾಮನ ಚರಣ ಕರುಣಾಪಾತ್ರ

ನಿಗಮೋಕ್ತಿಯ ಸೂತ್ರ ಪಾಠ ಪಠಿಸುವ

ಸುಗುಣ ಜಿತಾಮಿತ್ರ ನಗಧರ ಶ್ರೀಪನ್ನಗ ಶಯನನ ಗುಣ

ಪೊಗಳುವ ಅಪಾರ ಅಗಣಿತ ಮಹಿಮರ ॥

ವರ ಮಹಾತ್ಮೆ ತಿಳಿಸಿ ಮೊದಲಿಂದೀಪರಿಯಲಿ

ಚರಿಸಿ ನಿರುತ ಮನವ ನಿಲಿಸಿ ಶ್ರೀಹರಿ ಕರಿವರದನ

ಒಲಿಸಿದರೆ ಜನರಿಗೆ ಅರಿಯದೆ ಮರೆಯಾಗುತ

ಹರುಷದಿ ಗೋನದ ತರುವಲ್ಲಿರುವವರ ॥

..............................

ರುದ್ರವಂದ್ಯ ಮೂರುತಿ ರಂಗವಿಠಲಪದ

ಪದ್ಮಾರಾಧಕ ಪ್ರಸಿದ್ಧ ಮುನೀಂದ್ರರ ॥                             

The above Kriti clearly mentions Sri Jitamitra Tirtha, as a senior disciple and successor to Sri Vibudhendra Tirtharu, well known to Sripadarajaru as a student under Vibudhendra, a renowned scholar yati of his times, whom he approached to study Madhva texts, as directed by his guru Sri Svarnavarna Tirtharu of Srirangam, in the direct line of Sri Padmanabha Tirtharu, senior among Sri Madhvacharya’s disciples. .

Sri Vibudhendra Tirtharu selected a loukika householder as his disciple, taught him Madhva thought and chose him as his successor. He is very much known as a Tapasvi and Jnani than a scholar of repute. He was a Siddhapurusha of his times, local villagers would approach him for some help, guidance and cure for their ailments. Sripadarajaru might have joined Sri Vibudhendra after Jitamitraru.

Records of present Raghavendra Matha, Mantralayam say that Sri Vibudhendra was already in possession of land grant at Manchala, the present Mantralayam, but later the Muslim regent there gifted it to a Moulvi, which was later given back to Sri Raghavendra Tirtharu. Since Sri Vibudhendra Swamiji was touring Sothern India, particularly the Kaveri  and Tamraparni belts  of Tamil Nadu, he had not established any temple of Matha at Mantralayam.

Sri Jitamitra Tirtha was a pontiff of Sri Vibudhendra Matha, earlier branched out from Sri Ramachandra Tirtharu, after Vidyanidhi Tirtha claimed to be his successor, when Sri Vibudhendra Tirtha was touring northern parts of the country. After taking charge of Matha, Sri Jitamitra Tirtharu spent most of his time, travelling the Andhra-Karnataka border areas, where he had a large following of farmers and common folk. No work of his has been discovered.

It is said, while he was in deep meditation, river Krishna was in full floods, Bhima river also overflowing,  and he entered Jala Samadhi by controlling breath and Yoga practice, after handing over the administration of Matha to Sri Raghu nandana Tirtha, his disciple. A Goni tree is worshipped on his Aradhana day, Margashira Chaturdashi, this year December 23^rd on the banks of the confluence ( Sangama) of Bhima and Krishna rivers near Yadgir town, now a district head quarters. 

 

KANCHIPURAM

 The rulers of southern India chose their capital cities depending on its location, vicinity to sea oanr land routes to travel, store their war equipment, nice weather and water resources preferably a river. Kanchi or Kanchipuram is such a naturally gifted safe place for any clever King to make this city his capital. It is an ancient city known as one among Saptha Kshetras which elevate us to to the ultimate state of Moksha-liberation from worries and sins. Ayodhya, Mathura, Maya, Kashi, Kanchi and Avantika are listed s 7 mahakshetras. Thus, it served as Capital City during Cholas, Pallavas, Nayaks, and Vijayanagar empire before it went out of picture in history of India. 

Here,  we have Vishnu Kanchi, Shiva Kanchi and Jain Kanchi spreading across the same city. It is one among most auspicious pilgrim centers (108 Divyadesham) for followers of Srivaishnava faith, relived by Sri Ramanuja. Shiva Kanchi is bigger  in area than others.  

Vishnu kanchi is that part of the town, where several temples dedicated to Maha Vishnu and his various manifestations (Avatars) can be seen. Varadaraja Perumal is Vishnu with 4 arms is the main deity of worship and Perumdevi (Mahalakshmi) his consort has a separate shrine. There are angels belonging to Vaishnava faith like Vishvaksena, Garuda, Hanuman and Sesha, Sudarshana and Shankha of Vishnu.

Varadaraja statue is believed to exist here since 3^rd century, but was hidden later during invasion by foreigners in search of gold and precious ornaments, under a fig tree, hence the name Athi  Varada. A wooden idol was put in its place and later replaced. To mark this incident, once in 37 years, the  image of Varadaraja is taken out of the temple  pond and kept for darshan to devotees, immersed again after several days, with Puja on these days, attracting large  crowds.

The temple has  32 surrounds, and a 100-pillared Hall. The main tower-Rajagopuram is about 130 ft tall. The temple has several beautiful carvings belonging to Chola. Pandya, Nayaka and other periods.

A pair of Lizards-both Silver and Gold are carved at a roof corner, which as per legends, are images of cursed Rishis like Gautama and his disciple. Inscriptions in and around Kanchipuram temple show its antiquity.

As per some Puranas and local legends, Brahma performed tapas to please Mahavishnu and the latter  manifested as ‘bestowing’ Varadaraja. Goddess Mahalakshmi is here named ‘ Perundevi’.  Kanchi is one among 7 kshetras-holy places known to grant eternal liberation of good souls who visit here in their life, sins, washing away their like other places like Ayodhya, Mathura, Maya, Dwaraka  and Kashi Kshetras.

There are 3 distinct yet co-existing pilgrim centres here- Vishnu Kanchi, Shiva Kanchi,  each with  magnificent shrines of their faith. Varadaraja Perumal (Vishnu), Ekamreshwara (Shiva), and Jain Kanchi has images of Tirthankaras.

While Vishnu manifested on prayers by Brahma, Parvati observed penance to seek only Shiva as her husband, though her  parents were not happy to give her to Shiva,  who lived  in burial ground clad in elephant’s skin. Nothing could divert Parvati’s attention, and Shiva appeared under a single mango tree, hence called Ekamranatha  ( Kailasanathar) Shiva, and Parvati as Kamakshi. This place is called Dakshina Kashi, in southern part of India. This place has a history of at least 2500 years. Ancient Sanskrit grammarians- Patanjali and Panini ( 300-500 B.C) refer this city as Kanchiprasta. Shiva appered here as Prithvilingam, a lingam of soil, hence Abhishekam for lord is made from oil and not water. 

Kanchipuram  was a very important center of trade and commerce in South of India with fine Silk, Cotton and metalwork. Kanjivaram silk sarees woven by traders here at their homes as family occupation has a long history.

Interestingly, among 108 Divyadeshas  (noted  pilgrim centres) of Sri Vaishnava  faith, 15 are located in Kanchipuram. It was a prominent place of religious and theological studies for Vaishnavas, Shaivas, and Jains and Buddhists. Though Buddhist places have now  vanished, traditional  learning is still prevalent in schools of respective faiths. Sri Vyasa tirtha, prominent Saint of Madhva Vaishnava faith during Vijayanagar Empire, is learnt to have stayed here for his initial learning, with a Matha of his followers still has a strong following.

Kanchi has religious Gurupithas  of several vedic faiths-Advaita, Dvaita and Vishistadvaita schools. Kanchi Shankaracharya  Pitham has its headquarters in  Kanchi Puram. Rajaraja II, Kulottunga, Vikrama Chola, and Pallava rulers- Simhavishnu, mahendra Varman, Simha Varman are famous rulers of this province.

Silk and Cotton yarn, dyeing, rice mills and other industries account for the region’s economy. It is a well-known tourist location with increasing business in hotel and hospitality sector.

Main entrance to Varadaraja temple. 

Kanchipuram is on the banks of  Vegavati, a tributary to river   Palar. It is a Head quarters  of Kanchipuram district in Tamil Nadu. The city is 270 KMs from Bengaluru, and 108 KMs from Tirupati. It is connected from Chennai, 75 KMs, by Bus, air,  train and the nearest Airport is Chennai. October to January is very comfortable season to visit Kanchipuram. 

Arjuna, ruler of Mahishmati

Yadu dynasty is very ancient family of Kings, Chieftains and warriors, and naturally finds a prominent place in Mahabharata and Bhagavata. Several great kings were born in this lineage. While king Yadu had five sons, the family continued later with great names up to Bhagavan Sri Krishna.

Arjuna, better known as Kartaviryarjuna, belongs to this family. He was born as one among grandsons of Kanaka, whose forefathers were rulers of cities of Vranaasi and Mahishmati on the banks of Ganga.  They belonged to Hehaya clan of Yadus. Arjuna was a brave son of Kritavirya. Hence his name Kartaviryarjuna.

Arjuna was born brave and adventurous, mastered art of warfare and other branches of learning, which prepared him to be a worthy successor of his father. He was a great devotee of Bhagavan Dattatreya, an avatar of Sri Vishnu. He observed  severe penance to have blessings of Dattatreya. He was granted one thousand arms whenever  he needed to attack an enemy. Lord Dattatreya blessed him with 4 boons. He was already blessed with one thousand arms. Apart from this, he requested another strange boon:

अधर्मे वर्तमानस्य सद्भिः तत्र निवारणं

‘Adharme vartamanasya sadbhih tatra nivaranam’-

whenever he went against Dharma, by any means, some noble soul should correct him’.

The third boon was:

सङ्ग्रामान् सुबहून कृत्वा  हत्वा वीरान सहस्रशः

‘ I need to rule the entire earth keeping my subjects happy and peaceful’, by  waging wars and if necessary, killing other heroes who obstructed my way’ .

The fourth boon he requested the lord was:

संग्रामे वर्तमानस्य वधं चाप्यधिकद्रणे

‘in case I die during a war, that killer  person shall be very much stronger than me’.

Bhagavan Dattatreya granted all four boons requested by him. Hence, Arjuna grew up as strongest warrior prince of his times. He would get 1000 arms whenever he needed them. By this, he could win over all 7 dvipas ( great island states), known for prosperity in his time.  He successfully conducted 100 yajnas there for the good of his subjects, pleasing various dieties.

Arjuna the great, was known for his generosity towards the poor, scholars, brahmanas, the weak and helpless. He was a household name in provinces he ruled, due to his benevolent nature.

There was a saying during his time:

न नूनं कार्तवीर्यस्य  गतिम् यास्यन्ति पार्थिवाः

यज्ञैः दानैः तपोभिर्वा विक्रमेण श्रुतेन वा||

-         None can equal Kartvaveeryarjuna in performing either yajnas, giving gifts, tapas, and bravery and knowledge indeed’.

Kartavirya Arjuna, even threatened Ravana, great ruler of Lanka, humiliated him taking him a captive to his city of Mahishmati.  Later Pulastya, grandfather of Ravana, and a great Rishi has to get him released  from this captivity. Arjuna,

though a great Yogi-warrior against cruel kings of his times, once did a grave mistake of burning the Ashrama of great Rishi, Vasishta.

Vashishta cursed him: ‘You might have done several good deeds ,since  you have burnt away my Ashrama, you will certainly be killed by another braver person’. He also predicted who will kill him!

रामो नाम  महाबाहुः जामदग्न्यः प्रतापवान 

तपस्वी ब्राह्मणश्च त्वां  वधिष्यति स भार्गवः ||

‘Arjuna! know for sure, you will be killed by a brave Brahmana warrior by name Rama,  very soon’.

After some time, Arjuna the great was killed by Bhagavan Parashurama, son of Jamadagni, and an avatar of Mahavishnu,  when the latter started killing all Kshatriyas on earth’.

( Source: Harivamsham, ch. 34)

 

 

Puranjana Upakhyanam

( Srimad Bhagavatam) 

Srimad Bhagavatam has several allegorical stories which have hidden spiritual meaning. One such episode appears in 4^th Skandha of this Maha Purana. This story is somewhat strange in nature and narration. Sage Narada narrates this to King Prachinabarhi.

Puranjana was a famous king of his times, liked by his subjects for his modest rule and kind behaviour to his subjects. He had a close friend whose name is ‘ anonymous’. He accompanied the king in all his journeys, but no one knows his whereabouts, not even his name!

Once the king and his friend were travelling to a certain city. On their way, they found a magnificent city endowed with all grandeur which even his capital did not have. The King was curious to know more, so he wandered around this city with child like curiosity.

His new found city had 9 doors, beautiful gardens, pleasant  weather, which made the king to like it and make it as his capital. On his way further, he saw a beautiful who was guarded by strong men on either side. In fact, her security staff looked like an army. Apart from this, there was a ferocious snake, hissing all along, with  5 hoods, and reddish eyes!

King Puranjana, went near the beautiful woman and enquired her whereabouts: ‘ Oh dear lady! who are you? May I know your parents? The woman replied: I don’t know, all these people are guarding me, more than tclosed doors, his I don’t know anything. King readily offered to marry her, she agreed. They got married, and wandered in that beautiful land for long.

Several months and years passed like this, both forgot the world around them. As a king’s pastime, he wanted to go on a hunting spree. He tried to come out of the fort, but failed as it had 9 closed doors., 7 above and 2 below. Somehow, he went out of this strong fort. His chariot had 2 wheels. After some time, he was encountered by 360 Gandharvas, 360 their women folk. All attacked the king and defeated him in the fight. Puranjana was miserably defeated losing his newly acquired city.

पुरुषं पुरन्जनं विद्यात् बुद्धिं तु प्रमदाम् तथा

सखाय इन्द्रियगणो ज्ञानं कर्म च यत्कृतं ||

Purusha, the person who is dwelling in a physical from is Puramjana, a resident of Pura-human form. His intellect is Buddhi, friends are sensory organs, his actions are determined by Jnana, his knowledge.

The valuable message of this allegory is a true seeker-Sadhaka, shall keep himself carefully and intentionally away from deceitful sense organs, and seek the help of Buddhi, and never Manas, the wandering wild horse like mind. If he makes this a habit, chances of him getting mesmerized by ever increasing demands of mind, body and sensuous desires, which lead him directly, but slowly to the dreadful path of misery and pain. After all, it is a god given physical form through our parents, which obviously is under our control.

सख्यः तद्व्रुत्तयः प्राणः पञ्चवृत्तिर्यथोरगः

   अविज्ञातःवयस्तत्र  यो पुरुषस्य सखेश्वरः ||

Puranjana travelled in a 2 wheeled chariot, with 5 horses.  Papa, and Punya are two wheels, 5 horses are 5 sensory organs. Human form itself is a chariot.

Those who obstructed his journey are 360 days, 360 nights. Srimad Bhagavatam asks us: ‘ Will you dance to the tune of your wild mind? By doing so, will you lose this precious human form given to you for good? We all dream and get highly illusioned by the fleeting mind. Our life is given to the hands of weird mind, not wise intellect. So beware of this and act wisely, as per your Buddhi, and never manas, the mind!

*************

 

Sri Sripadarajaru (Lakshminarayana Yogi )

 

Sri Madhvacharya re-established Paancharatra  Agama tradition of Bhagavata thinking on the Vedic literature. Born in Pajaka ( Belle) a small hamlet out seeing Arabian sea, 7 kms from the temple town of Udupi, boy Vasudeva was a child prodigy. He was quick to learn whatever was taught to him at once(Ekasandhigraahi)

His parents are referred as Madhyageha Bhatta and Vedavati ( Satyavati) by tradition, while the father’s name was Narayana Bhatta. He was a great exponent of Bhagavata tradition, prevalent in those days, pious and humble.

Madhwa Vijaya, biography of Acharya Madhwa, written by Narayana Panditacharya, a junior contemporary of Madhvacharya, is the only authentic source on the Life & Teachings of Sri Madhvacharya. It has 16 Chapters describing the events that followed the birth of Vasudeva to Madhyageha Bhatta couple who were childless for many years.

The date of Madhwacharya is hinted by him in his work ‘ Mahabharata Tatparya Nirnaya’, a digest on the contents, symbolism and misunderstood portions of the great Epic, Mahabharatam.

Sri Madhwacharya, born as Vasudeva in  Vilambi Samvat Ashvayuja Shukla Dashami,  1238  A.D.,  on the auspicious day of Vijayadashami, was a boy of miraculous strength, acumen and profound knowledge of scriptures, as if it was already studied by him. Ordinary teachers of those days, could not quench his thirst of Knowledge. His first teacher Totantillaya was dumbfounded at the sound knowledge & grasping ability of young Vasudeva.

Vasudeva showed signs of a boy with divine gift of clear thought, logic and scriptural scholarship, which was quite strange to be expected from a boy at that tender age. He could recite Vedas at ease, soon after his Upanayanam. He was less interested in material life of a householder, and was more into spiritual way of leading a meaningful life, guiding others also in the same path. He was good at Games, sports and adventure, much impossible at that age. He knew control of breath ( Pranaayama), wrestling, lifting heavy weight and so on, without a teacher!

He went in search of a Master (guru) who could give him Sanyasa Deeksha, so that people lend their ears to what he says, else he was understood as a boy ’possessed’. Without wasting time, he sought the permission of his parents that he would become a Monk. Naturally it was impossible for them to let him go, as their only son, leaving them forever. He left the village home and reached Udupi, where Sri Achyutaprajna teertha presided over a Bhagavata Pitha,  who wanted a  successor of sharp intellect, who could answer philosophical debates & disputes of scholarship of high order those days.

Sri Achyutaprajna, also called Purushottama teertha readily initiated him as his successor, in A.D 1249, Soumya Samvat, naming young Vasudeva as Poornaprajna-the all- knower. Within 40 days of Sanyasa Deeksha, the young Sanyasi could defeat elderly scholars of other faiths, who were Advaitins, Bauddhas and others of various schools of Vedanta, of those times.

Young Poornaprajna toured extensively in South India, encountering scholars of different faiths, and silencing them in debates. He returned to Udupi and sought the permission of his Guru to tour North of India, particularly the most sacred abode of Bhagavan Sri  Vedavyasa, Badarikshetram.

He was very eager to see Sri Vedavyasa, who composed Brahmasutras, edited Vedic Samhitas and blessed the world of Indian Philosophy.

Sri Purnaprajna decided to write a Commentary on Srimad Bhagavadgita, the Divine Song of Life, taught by Sri Krishna to Arjuna in dilemma to wage the war against his kin. In fact, Gita is a Book of Life, which shows us the Right way of Living, and dangers of unethical practices to be avoided.

Sri Purnaprajna called himself   Madhva, a Vedic name and used it as his pen name in all his 40 works, which constitute Sarvamoola- the thought original of Veda and Upanishads, Brahmasutras in the right sense, hitherto wrongly interpreted by his predecessors of Shankara & Ramanuja Schools of thought.   He based his presentation on Brahmatarka (now extinct, available in parts) composed by Bhagavan Sri Vyasa himself, and not sheer Logic of reasoning.

After his return from Badari with blessings of Sri Vyasa, he started touring most parts of the country, when several erudite Scholars came into his fold of Realism-Tattvavada. Promonent among his disciples were Trivikrama Pandita, a doyen among Advaitins of those days, who lost debate with Madhvacharya and came into Tatvavada fold.

Sri Anandateertha-Madhwa-Purnaprajna initiated several knowledgeable disciples from various parts of Bharat. The foremost among them was a great logician Sri Shobhana Bhatta, who hailed from Godavari belt. He was accepted by Sri Madhwa as a disciple, and was given Ashrama Name Sri Padmanabha Tirtha, whose direct lineage is now Sripadaraja Matha, Mulabagilu, Kolar District.

 

                                                         The Tree of lineage

1.      Shri Padmanabha Thirtharu –  (1317-1324)

2.  Sri Narahari Thirtha

 3. Sri Madhava Thirtha

4. Sri Akshobhya Thirtha

5.Sri Jayatirtha

6.Sri Vidhyadhiraja .

 

 

The Holy place of Brindavanas  in Anegondi

 1. Shri Padmanabha Thirtharu --- 1317-1324

2. Sri Jaya Thirtharu – 1365-1388 / Sri Raghuvarya Thirtharu --- 1502-1537

 3. Shri Kavindra Thirtharu ---1392-1398

4. Shri Vageesha Thirtharu ---1398-1406

5. Sri Vyasaraja Thirtharu – 1447-1539 (Shri Vyasaraja Mutt)

 6. Sri Srinivasa Tiitharu - 1539-1564 (Shri Vyasaraja Mutt)

 7. Sri Rama Thirtharu - 1564-1584 ((Shri Vyasaraja Mutt)

8. Sri Sudheendra Thirtharu - 1614-1622 ( Sri Raghavendra’s Guru)

9. Sri Govinda Odeyaru ---(1534)( Sri Vyasaraja’s disciple)

 

                                           Direct Line of Sri  Padmanabha Tirtharu

 1. Sri Padmanabha Thirtha

 2.Sri Lakshmidhara Thirtha

 3.Sri Sankarshana Thirtha

 4.Sri Parashurama Thirtha

5.Sri Aadiraja Thirtha

6.Sri Satyavratha Thirtha

 7.Sri Swarmavarna Thirtha

 8.Sri Lakshmi Narayana Thirtha (Sri Sripadaraja)

 

The Lineage of Sripadaraja Matha after Sripadarajaru.

9. Sri Hayagreeva tirtha

10. Shripati Teertharu

11. Shreedhara teertharu

12. Sri Gopalaswamy Tirtha

13. Sri Uddanda Ramachandra Teertha

14. Sri Raghunatha Tirtha

15. Sri Lakshmimanohara Teertha

16. Sri Lakshmipathi Tirtha

17. Sri Lakshminatha Tirtha

18. Sri Lakshmisrikanta Tirtha

19. Sri Srikanta Tirtha (the Matha seems to have branched out as the successor Srivallabha Tirtha, who was then on tour and thus handed over Matha to Sri Srinidhi Tirtha) However, this branch Matha continued successively from Sri Sri Lakshmivallabha- Tejonidhi-Taponidhi –Sugunandihi ( these brindavans ate together in Tamilnadu) and later merged with the main Matha, Mulabagilu after Sri Yashonidhi, and handed over to Sri Sujnananidhi tirtha)

20. Sri Srinidhitirtha ( Composer of Sripadaraja Stotram)

21. Sri Vidyanidhi tirtha

22. Sri Jnananidhi Tirtha

23. Sri Gunanidhi Teertha

24. Sri Gunasaara nidhiteertha

25. Sri Praajnanidhi Teertha

26. Sri Subodhanidhi Teertha

27. Sri Vairagyanidhi Teertha

28. Sri Sujnananidhi teertha

29. Sri Sugunanidhi Teertha

30. Sri Sudheenidhi teertha

31. Sri Medhanidhiteertha

32. Sri Dayanidhi Teertharu.

33. Sri Satyanidhiteertha

34. Sri Vijayanidhi tirtha

35. Sri Vijnananidhi Teertha

36. Sri Keshavanidhi Teertha

37. Sri Sujaya nidhi tirtha ( Present)

 

 

Nahusha's Arrogance punished

Pandavas  were in forest after getting lost in the game of dice. Roaming around the Gandhamadana mountain, Yudhistira found that Bhima, his younger brother missing. After a frantic search he was unable to locate him, till he saw him encircled by a huge python. The ferocious reptile spoke to him in a human voice: ‘ Oh King, know me as king Nahusha, reduced to this form, cursed by sage Agastya, because of my arrogance and disrespect shown to the great Rishi and other wise men.

Yudhistira, eldest among Pandavas replied: ‘ Oh respected king, I feel sad to know this, how can I help you?” The Python replied: ‘ my dear Yudhistira, I have some questions to ask you, of course I do not know righteous answer to them, will you answer and help me to get relieved out of this form of a creature?” Yudhistira agreed.

The Python ( Ajagara) asked him: ‘ Who is a real Brahmana?”

Yudhistira said, ‘ One who by nature Truthful, generous, patient, good charactered, peace-loving, corteous and kind to all is a genuine Brahmana’.

Ajagara: Yes Sir, I know, but even a lowly born might have this.

Yudhistira: If a low born has them, certainly he deserves to be called a Brahmana, but a Brahmana, without such qualities is not’.

Ajagara: How can such a person be recognized? By virtute of birth or behaviour?”

Yudhistira:  As we all know, it is very difficult to decide this on the basis of one’s birth alone, since all Varnas are mixed now in one way or another’. A Brahmana cannot be decided only on the basis of birth or caste’. Unless  a brahmana does not get initiated into Gayatri, the most sacred Mantra to meditate on, he cannot be regarded so. Gayatri is like his second mother. Till then he is as good as a Shudra.

Python:  I feel and believe that gifting away to a deserved one, kind and sweet talk, truthfulness, non-violence lead one to great spiritual heights of Sadgati and Moksha, liberation from the cycle of birth and death’.

Yudhistira: Respected Sir, which among these is greatest according you?

Python: Dana, giving away to the deserving is greater than being truthful, sometimes Truthfulness excels Dana, uttering sweet words is greater than that, Ahimsa, non-violence excels this at times. Therefore, to sum up, Satya, truthfulness, Dama, self control, Tapas- meditation and spiritually oriented focus, Yoga-excellence in whatever we perform, Ahimsa, not causing pain to others, Daana, giving away happily to those who deserve it, are basic qualities and eligbility towards Moksha or eternal bliss, and not  Caste of birth and Kula, family of birth’.

So saying, the Python got back his previous form of King Nahusha, and journeyed towards his ultimate destination of Moksha, blessing Yudhistira.

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Secret of Death

 

 Once there lived an old woman in a remote village. She lost her son when a snake bit him.  She was of advanced age and had only son to live with. The lady was making her living by collecting firewood and after exchanging for grains. Her son was helping her in household work. She cried for sometime and cursed her fate.

A hunter on his way saw the old lady sitting with the body of her son. He came to know that the boy died due to snakebite. He asked the lady where the snake is. He brought it by tying it to a rope, and asked her, ‘ oh lady, this is the killer worm, shall I hit him to death by my arrow’? the kind lady asked him not to do so, since it is a sin to kill a creature. She added that death has come in this form to her son. Those who are born are destined to die by one or another reason. Killing the snake is just an incident destined to happen.

The hunter replied: I know this. But the innocent boy is killed by this snake, what is wrong in killing him? It has bit this boy for no reason or provocation. He deserves death. The lady said: I am not angry with the creature, I don’t even cry much at this, let it go. By killing snake, do you think my son comes back to life?

The hunter said: killing a poisonous creature is not bad, better to kill such dangerous ones. She replied: You have captured him, forgive and let the snake go. Hunter was not convinced. He said: by killing snake are you not saving lives of many others?

The lady insisted: any way by killing him, my son will never be back to life, why commit another sin of killing snake? By then, the snake replied: It is not my fault, the god of death inspired me to kill him. The hunter replied: that might be the reason, but you are the  sinner since you have bitten the boy’.

Soon, the lord of death appeared and said: I was ordered by Kaala, the lord of Time to kill him, what can I do? All have to follow the discipline of time, Sun raises on time, it rains during certain days, even rivers and Ocean follow time in one way or another. This being the case, who has to be blamed for death?

Then the Kala, lord of time appeared. He spoke to the hunter and the mother: no one is the cause of death of this boy. It is his only his Karma, deeds he does. Karmas inspire us to do what we do, we are ruled by our Karmas, past or present’. Karma, the action and Karta, the doer are always connected. Hence, all said and done, this boy is the reason for his death,” so said Kala. The old lady then told the hunter: ‘Now you leave this poor snake, let him go’. The people who had come there disbursed.

This story gives us a message that Death is natural to all those who are born. The reasons might differ, depending on time and circumstances.\

(Story  from Mahabharatam)

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