Suka Brahma Rishi 5
Mr Gopala Krishnan usually self-contradicting personality; also
keeps cutting passages and copies the balance and without the application
of mind as to who is the subject, what is his greatness, why do that
subject is important, when exactly did he exist or how long his discourses
were /are important, but RELEASES THE NET-NALANCE, AS IF DID A GREAT
SERVICE FOR THE SENIOR PEOPLE WHO HAD COME ACROSS IN ALL THESE LINES
PARTIALLY ALREADY. Veda marga needs the explanations and meaningful,
representations, for people to understand their yeoman services done in
those days. There is no point in being vituperative over the person who
writes these; and Sanatana dharna topics or meaning of the verses ,shall
not be and cannot be written on own since, when the vedic words of eminent
persons are reproduced, ignorant only points out mistakes; whether spelling
or content ,ONCE COPIED AND PASTED WHOSE DEFAULT IS THAT? ALSO, WHEN SUGAR
CANE IS OFFERED WILL ANYONE BE SAYING, THAT OUTSIDE IS BLEMISH SO I WALK
OFF OR PEEL OF AND EATS THE JUICY PART? ONLY AVIVEKI OUT OF ENVY AND
INTOLERANCE ALONE, KNOWING HIS IGNORANCE AT THIS AGE, JUMPS TO THE SKY. So,
one who argued JANAKAS WERE TOO MANY NOW (EVEN THERE HE COMMITTED AN ERROR)
HOW CAN HE WRITE ALL OTHERS LIVED FOR MILLION YEARS WITHOUT THE APPLICATION
OF THE MIND; ALSO, HOW MANY SUKHAS WERE THERE? HE FORGOT. NOTHING WRONG IN
HANDLING A CONCEPT BUT ONE HAS TO READ WIDELY BEFORE INKING; CUTTING OF FEW
OR SEVERAL LINES AND PRESENTING TIT BITS OR SOME NOTES WITH COLORS NEEDS
DEEP THOUGHTS FOR SENIORS TO GRASP.
NOW WHAT WAS THE KNOW HOW OF SUKHA COCERNED. ONLY MAHABHARTHAM AND
BHAGAVATHA PURANAM APART FRO DEW PURANAS IN BETWEEN LEGITAMATELY RECORDED
THE FACTS WHICH WERE REPRODUCED WITH PERSONAL EULOGIES AND CRITICISMS,
WHICH IS PRESENTED BY GOPALA IS NOT ENOUGH. NOW LETS SEE KNOW HOW OF SUKHA.
SMD BHAGAVATHA PURANA
rājovāca |
priyavrato bhāgavata ātmārāmaḥ kathaṃ mune |
gṛhe'ramata yanmūlaḥ karmabandhaḥ parābhavaḥ || 1 ||
na nūnaṃ muktasaṅgānāṃ tādṛśānāṃ dvijarṣabha |
gṛheṣvabhiniveśo'yaṃ puṃsāṃ bhavitumarhati || 2 ||
mahatāṃ khalu viprarṣe uttamaślokapādayoḥ |
chāyānirvṛtacittānāṃ na kuṭumbe spṛhāmatiḥ || 3 ||
saṃśayo'yaṃ mahānbrahmandārāgārasutādiṣu |
saktasya yatsiddhirabhūtkṛṣṇe ca matiracyutā || 4 ||
śrīśuka uvāca |
bāḍhamuktaṃ bhagavata uttamaślokasya śrīmaccaraṇāravindam akarandarasa
āveśitacetaso bhagavata paramahaṃsa dayitakathāṃ kiñcidantarāyavihatāṃ svāṃ
śivatamāṃ padavīṃ na prāyeṇa hinvanti || 5 ||
yarhi vāva ha rājansa rājaputraḥ priyavrataḥ paramabhāgavato nāradasya
caraṇopasevayāñjasāvagataparamārthasatattvo brahmasatreṇa dīkṣiṣyamāṇo
'vanitalaparipālanāyāmnāta pravaraguṇagaṇaikāntabhājanatayā
svapitropāmantrito bhagavati vāsudeva evāvyavadhānasamādhiyogena samāveśita
sakalakārakakriyākalāpo naivābhyanandadyadyapi tadapratyāmnātavyaṃ
tadadhikaraṇa ātmano'nyasmādasato'pi parābhavamanvīkṣamāṇaḥ || 6 ||
atha ha bhagavānādideva etasya guṇavisargasya
paribṛṃhaṇānudhyānavyavasitasakalajagad abhiprāya
ātmayonirakhilanigamanijagaṇapariveṣṭitaḥ svabhavanādavatatāra || 7 ||
sa tatra tatra gaganatala uḍupatiriva vimānāvalibhiranupathamamara
parivṛḍhairabhipūjyamānaḥ pathi pathi ca varūthaśaḥ
siddhagandharvasādhyacāraṇamuni gaṇairupagīyamāno
gandhamādanadroṇīmavabhāsayannupasasarpa || 8 ||
tatra ha vā enaṃ devarṣirhaṃsayānena pitaraṃ bhagavantaṃ
hiraṇyagarbhamupalabhamānaḥ sahasaivotthāyārhaṇena saha
pitāputrābhyāmavahitāñjalirupatasthe || 9 ||
bhagavānapi bhārata tadupanītārhaṇaḥ
sūktavākenātitarāmuditaguṇagaṇāvatārasujayaḥ priyavratamādipuruṣastaṃ
sadayahāsāvaloka iti hovāca || 10 ||
evamupaśamāyaneṣu svatanayeṣvatha jagatīpatirjagatīmarbudānyekādaśa
parivatsarāṇāmavyāhatākhilapuruṣakārasārasambhṛtadordaṇḍayugalāpīḍitamaurvīguṇastanitaviramita
dharmapratipakṣo
barhiṣmatyāścānudinamedhamānapramodaprasaraṇayauṣiṇyavrīḍāpramuṣita
hāsāvalokarucirakṣvelyādibhiḥ parābhūyamānaviveka ivānavabudhyamāna iva
mahāmanā bubhuje || 29 ||
1 yāvadavabhāsayati suragirimanuparikrāmanbhagavānādityo
vasudhātalamardhenaiva pratapatyardhenāvacchādayati tadā hi
bhagavadupāsanopacitātipuruṣa prabhāvastadanabhinandansamajavena rathena
jyotirmayena rajanīmapi dinaṃ kariṣyāmīti sapta
kṛtvastaraṇimanuparyakrāmaddvitīya iva pataṅgaḥ || 30 ||
-------------------------------------------------------
4.PARIKSHIT (It is possible that due to the power of fate, some persons who
found delight in the Soul, may get attached to family life). But there is
my great doubt as to how he (Priyavrata; attached to his wife, home,
children etc., could attain Liberation, and could cultivate an unswerving
devotion to Lord Kṛṣṇa, Oh Brahman!
Śrī Śuka said:
5. Certainly, what you said is correct. But persons whose mind is possessed
by (being soaked in) the honey of the lotus-like feet of the Lord of Śrī,
Lord Viṣṇu of excellent renown do not generally abandon their own blessed
path of listening to the stories of the Lord, most loved by the great
ascetics (parama-haṃsas) and the votaries of the Lord, even though their
path might be temporarily obstructed (by some difficulties).
6. Oh King! It is widely known that Prince Priyavrata was a great devotee
of the Lord. By serving the feet of Nārada, he easily got insight into the
real nature of the Soul. When he intended to dedicate his whole life to the
abstract contemplation of the Supreme Soul, he was called upon by his
father (Svāyambhuva Manu) to protect or to assume the responsibility of
governing the world, as he (the Prince) was the sole receptacle of a host
of excellent qualities (as pre-requisites of a ruler) as prescribed in the
scriptures. By the Yoga of uninterrupted meditation, he (the Prince) had
already resigned all the functions of his senses and organs solely to Lord
Vāsudeva. He foresaw that by accepting office (of the king), his Self will
be obscured by the duties and functions of the government, even though they
be (essentially) unreal. Hence, eventhough the command of the father is not
to be disobeyed, he did not welcome the order (to be a king).
7. Thereupon, the Self-born god Brahmā, the first among the gods, who
correctly comprehends the intentions and desires of (everybody in) the
world by his continuous thinking (and solicitude) for promoting the
prosperity of the creation (world) which is the product of (three) guṇas,
came down from his region (Satyaloka), surrounded by all the Vedas
incarnate, and his retinue (consisting of Marīci and others).
8. During his journey through heavens, he was being worshipped at several
points by great gods, riding their celestial cars. On his way through the
sky, he was being eulogized by troupes of divine artistes like Gandharvas,
Sādhyas, Cāraṇas and by Siddhas and sages. Illumining the whole valley of
Gandhamādana by his moon-like splendour, he approached the Prince.
9. (Bhāvāratha Dīpikā asks us to understand that at this time, while Nārada
was instructing Priyavrata, Manu also had come to take the Prince to his
capital).
There, recognising by the vehicle—swan—that it was his father Lord
Hiraṇyagarbha (Brahmā), Nārada rose up hastily and waited upon him with
articles of worship, and along with the father and the son (Manu and
Priyavrata), and offered prayers to him with folded hands.
10.Oh King Parīkṣit (Oh descendant of Bharata), Lord Brahmā, the Primeval
Man, who was offered worship (by Nārada), and whose various excellent
qualities, arrivals on the earth from Satyaloka (to confer boons), and
glorious victories, were highly extolled in appropriate words, cast a
smiling look, full of compassion at Priyavrata and spoke.
----------------------------------------------------------
Chapter 13 - The Saṃsāra—a forest: An allegory
The King said:
21. Oh! The birth as a man is the most glorious of all births in other
species. Of what use are other births even in the heaven, where the
association with high-souled people like you whose minds are purified by
(singing and listening to) the glories of Lord Hṛṣīkeśa (the Ruler of
sense-organs—Viṣṇu), is not available to the full?
Śrī Śuka said:
25. Even the king of Sauvīra (Rahūgaṇa) who realized the real nature of the
Supreme Self as taught by a saintly person (like Bharata), repudiated the false
notion of identifying the Soul with the body—a notion superimposed on the
mind by Nescience (avidyā), Oh King I Such is, therefore, the greatness of
those who resort to the devotees of the glorious Lord.
The King Parīkṣit said:
26. Oh great devotee of the Lord! The path in the form of Saṃsāra of the
individual souls has been described in indirect and allegorical language by
you who possess very wide and varied knowledge. It will not be easily
comprehensible to people who are not of trained mind. Hence, the same
(allegory) which is difficult to understand, be pointed out (explained) by
using the proper explanation.
----------------------------------------------------------------------
Chapter 14 - Explanation of the Allegory of Saṃsāra—Forest
He (Śrī Śuka) said:
1. Characterised and influenced by special attributes like sattva and
others, auspicious, inauspicious and mixed types of karmas (actions) are
being committed by jīvas (individual Souls) who wrongly identify the body
with the Soul. The group of six senses (five cognitive senses and the mind)
act as the portals or media of experience of the beginningless saṃsāra,
consisting of association with and separation from the series of different
bodies, created as a result of those karmas.
Just as a caravan of merchants, intent on making money, loses its way to
find itself in a wilderness, this company of Jīvas (individual Souls) has
been set on this difficult path (of saṃsāra), hard to travel like a
mountain pass, by Māyā (the deluding potency of the Lord) which functions
under the Supreme Ruler Viṣṇu. It (the multitude of jīvas) finds itself in
the wilderness of saṃsāra, in-auspicious-most like a funeral ground. It
(i.e. the jīvas), experiences the fruit of their Karmas wrought by means of
their bodies. Although all their activities are obstructed by numerous
difficulties and rendered fruitless, they do not still betake themselves to
the path of bees (votaries of the Lord) who resort to the lotus-like feet
of Lord Hari in the form of the preceptor—feet which pacify all the
afflictions and agonies of Saṃsāra. It is in the forest of Saṃsāra that
what are called the six senses (mind and five senses) act as veritable
robbers in practice.
2. For whatever little wealth a person acquires through great hardships,
should be utilised for the sake of Dharma. The wise say that this Dharma,
characterised by the propitiation of the Supreme Person Himself, is
conducive to one’s beatitude in the other world.
But the wealth of a man of perverted intellect and uncontrolled senses,
which should have been used for the sake of this Dharma (worship of God),
is wasted in house-holder’s life on vulgar pleasures of sight, touch,
sound, taste and smell), (the five objects of sensual pleasures and in low
desires and resolutions (mental tendencies), even as a company of merchants
with an unworthy leader of uncontrolled mind is robbed of money.
3. And here (in the wilderness of saṃsāra) the so-called members of the
family such as wife and children, are nothing but wolves and jackals
inactions. They carry away the carefully- guarded wealth of the
close-fisted householder, despite his watchfulness and unwillingness (to
part with his wealth), like a lamb well-protected (in a pen).
4. For just as a field, the seeds (of weeds, grass etc.) in which are not
burnt down, again becomes densely over-grown with a thicket of shrubs,
grass and creepers at the time of sowing, even though it is (regularly)
ploughed annually, in the same way, the householder’s life is a field of
karmas wherein the seeds of karmas are never destroyed. This householder’s
life is certainly a box of desires (in which seeds of karmas are never
completely annihilated, just as the smell of camphor persists even after
the exhaustion of camphor-tablets from the camphor- box).
5. While there, (in the householder’s stage of life), his wealth which is
the very external life-breath of man, is squeezed (lit. sucked) by vile
people comparable to gnats aṇd mosquitoes, and (food-grains) by locusts,
birds, thieves, rats and others. At times, wandering on this road (of
saṃsāra), his mind becomes eclipsed with ignorance (avidyā), lust or
desires and actions. Hence being possessed of erroneous views, he looks
upon the human world which is as unreal as the (optic illusion of) the city
of Gandharvas, to be factually real.
6. There (in the saṃsāra), with a passionate desire for vicious habits of
drinking, eating, sexual intercourse and the like, he sometimes pursues
mirage-like (unreal) pleasures.
7. Sometimes, just as a man intensely longs for (the warmth of) fire, runs
after the fire-goblin—the will of-the-wisp, he with his mind overpowered
with the attribute rajas which is of the same colour as that of gold,
ardently yearns to acquire gold which is the abode of all evils and is a
kind of excreta of fire.
8. And again, with an earnest desire for dwelling-places, water, wealth and
other numerous amenities of life and means of livelihood, it (the company
of merchants) runs about here and there in the forest of saṃsāra.
9. Sometimes (when) placed on her lap, by a bewitching young woman who is
like a whirlwind, his mind is instantly enveloped in ignorance, due to the
force of rajas, and transgresses the boundaries of virtue[1]. With his eyes
filled with the dust of lust, his mind is too much charged with passion to
cognize (the existence of) the presiding deities of the directions (who
watch him).
10. Occasionally, he perceives spontaneously for a moment the unreality of
worldly objects. But as he identifies the Soul with his body, he loses his
memory) about the nature of the Soul. With his memory (mind) thus led
astray, he intensely pursues those very sense-objects which are (illusory)
like mirage.
11. Sometimes, its (the company of merchants) ears and heart are intensely
troubled by the extremely harsh and fiercely vehement threats administered
directly, like hooting of the owls, by king’s officers and indirectly
(behind one’s back) like the shrill cries of crickets, by enemies.
12. When he has exhausted his fund of merit acquired in the previous life,
he is (in the process of) dying though nominally alive. He runs after (for
help to) those who are as good as dead though living, and whose wealth is
not useful to them either in this world (as they do not enjoy themselves
with it) or in the next world (as they do not donate it and earn merit),
and who are comparable to poisonous trees and creepers like kāraskara,
kākatuṇḍa and to wells full of poisonous water.
13. Sometimes, with his mind perverted due to association with evil
persons, he takes to the path of heretics which leaḍshim to miseries here
and hereafter—(an act which is)like falling into the rocky bed of a
waterless river.
14. When he cannot get food for himself even by harassing others, he
proceeds to devour those possessing even blades of grass belonging to his
father or son or to “eat up” his own father or sons.
*15. Sometimes, he reaches home which is like a forest conflagration—a home
devoid of enjoyable objects*, full of a series of miseries. There, being
scorched with the fire of deep anguish, he becomes extremely depressed in
spirits.
17. Sometimes, imagining as real, the unreal appearance of his (deceased)
father, grandfather in fulfilment of his desire, he enjoys (a momentary)
pleasure as in a dream.
18. Sometimes he desires to ascend (i.e. perform in a thorough manner) the
mountain of extensively detailed duties prescribed for the householder’s
life. But his mind being distracted with worldly miseries, he sinks into
despondency and feels afflicted like one entering (and traversing) a tract
full of thorns and sharp-edged gravel.
19. Sometimes, his power and energy being sapped by the (gastral) fire (of
hunger raging) within his body, he gets angry with the members of his
family.
21. Sometimes his larger tooth in the form of his egotism is being broken
by venomous reptiles, viz. wicked persons. He does not get sleep even for a
moment. His consciousness gets dimmer and dimmer as his heart is (deeply)
agitated and disturbed. And like a blind man, he falls in a dark, covered
well (of ignorance and misery).
22. Sometimes, (he is) on the look out for small drops of honey in the form
of sensual pleasure. While he is in attempting to snatch away another man’s
wife or property, he is beaten to death by the King or the husband or the
master (of the property) and falls into the bottomless unsurmountable hell.
23. Hence, sages say, that karman of both forms (whether Vedic or
non-Veḍic) performed in this (path of Pravṛtti) sows the seeds of future
series of births (of the doer).
25. And sometimes being incapable of warding off miserable conditions like
biting cold winds and others caused by super-human agencies, or by elements
(or created beings) or pertaining to his body, he sinks down despondently
in unending anxieties.
26. Sometimes while transacting business among themselves, if he
deceitfully takes away a petty amount, say, twenty cowries or even less
than that, he incurs the enmity of others due to deceitful dealing in money.
28. Sometimes, (when) embraced with the creeper-like (tender) arms of the
woman who is the Māyā (deluding divine potency of the Lord) incarnate, he
loses his power of judgment and wisdom. He becomes anxious at heart to
construct a pleasure-house for her. His heart becomes transported by the
(sweet) speech, (affectionate) looks and (winsome) behaviour of his wife
and sons, daughters who resorted to him for protection. Thus, being of
uncontrolled mind, he sends himself to the abysmal hell of blinding
darkness.
29. Sometimes he gets terrified in his heart at (the thought of) the discus
(viz. kāla—Time, death) of the Supreme Ruler, Lord Viṣṇu—the discus is
alternatively designated as Time and consists of divisions beginning from
the minutest point to the period covering two Parārdha years (the life-span
of god Brahmā). With inexorable velocity consisting of ages (childhood,
youth, old age), this unwinking (watchful) discus mows down all created
beings from god Brahmā down to a clump of grass while they are (helplessly)
looking on. But disrespectfully ignoring the Supreme Lord, the presiding
Deity of Sacrifice whose weapon is this eternal discus of Time, he on the
basis of unauthoritative canon of the heretics, resorts to the deities of
the heretics which are no better than kites, vultures, cranes on the banyan
trees (in extending protection against death and hence) which are discarded
in the religion of Aryas.
31. Even in that community, he behaves as he likes, without any restraint.
The low-minded fellow forgets the limit of his (span of) life in vulgar
gratification of senses such as looking at the faces of each other
(mutually by husband and wife).
32. Sometimes he enjoys himself in the householder’s life which, like
trees, yields pleasures pertaining to this world only. He is fond of
children and wife and like a monkey[2], he delights in sexual enjoyment.
34. Sometimes, when incapable of protecting himself against innumerable
miseries such as heat and cold—miseries caused by supernatural agencies,
the elements or creatures or by his own body or mind—he sinks (lit. sits)
despondently worrying over endless sense-objects.
35. Sometimes, entering into business transactions among themselves, he
acquires some wealth through fraudulent monetary dealings.
36. Sometimes, when his wealth is spent up he becomes destitute of (normal
necessities of life such as) a bed, a seat, food etc. He then makes up his
mind to snatch away the objects which he covets but has not succeeded to
acquire till then. Hence, in due course, he is subjected to insult etc. by
the public.
38. On this road of Saṃsāra, if one is afflicted with innumerable
sufferings and obstacles and succumbs to calamities or death, he is
definitely abandoned then and there. They take with them the new-born
children. They sometimes weep, fall in a swoon, are afraid, quarrel, cry
and are overjoyed, sing and are bound down. They are avoided by saintly
people and are thus denied pious company. In this way, they continue to go
ahead. This caravan of men has not yet returned to the starting point of
this journey (viz. God) which the sages say, is the terminus of the road
(of Saṃsāra).
40. Even the royal sages who have conquered the elephants guarding all
directions and perf orm sacrifices, do not attain it. Asserting their claim
on the earth that it is their own and entering into hostilities for it (its
possession), they lie dead on the battlefield, leaving their bodies on the
earth (claimed by them) and depart. (These also do not reach the other end
of Saṃsāra).
42. Just as a fly cannot, even in its imagination soar up along the path of
Garuḍa (high up in the sky), no other King in this world can even mentally
follow the path of the high- souled royal sage Bharata, the son of Ṛṣabha.
K Rajaram IRS 21526
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SECTION CCXLV Mahabharata vol 9 moral code of Suka
"Suka said, 'While living in the due observance of the duties of the
foremost of life, how should one, who seeks to attain to That which is the
highest object of knowledge, set one's soul on Yoga according to the best
of one's power?'
"Vyasa said, 'Having acquired (purity of conduct and body) by the
practice of the first two modes of life, viz., Brahmacharya and
domesticity, one should, after that, set one's soul on Yoga in the third
mode of life. Listen now with concentrated attention to what should be done
for attaining to the highest object of acquisition!
1 Having subdued all faults of the mind and of heart by easy means in the
practice of the first three modes of life (viz., pupilage, domesticity, and
seclusion) one should pass into the most excellent and the most eminent of
all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy days,
having acquired that purity. Listen also to me. One should, alone and
without anybody to assist him or bear him company, practise Yoga for
attaining to success (in respect of one's highest object of acquisition).
One who practises Yoga without companionship, who beholds everything as a
repetition of his own self, and who never discards anything (in consequence
of all things being pervaded by the Universal Soul), never falls away from
Emancipation. Without keeping the sacrificial fires and without a fixed
habitation, such a person should enter a village for only begging his food.
He should provide himself for the day without storing for the morrow. He
should betake himself to penances, with heart fixed on the Supreme.
2 Eating little and that even under proper regulations, he should not eat
more than once a day. The other indications of a (religious) mendicant are
the human skull, shelter under trees, rags for wearing, solitude unbroken
by the companionship of any one, and indifference to all creatures.
3 That person into whom words enter like affrighted elephants into a well,
and from whom they never come back to the speaker, is fit to lead this mode
of life which has Emancipation for its object.
1 The mendicant (or Renouncer) should never take note of the evil acts of
any person. He should never hear what is said in dispraise of others.
Especially should he avoid speaking evil of a Brahmana. He should always
say only what is agreeable to the Brahmanas. When anything is said in
dispraise (of himself), he should (without answering) remain perfectly
silent. Such silence, indeed, is the medical treatment prescribed for him.
That person in consequence of whose single self the place he occupies
becomes like the eastern sky, and who can make a spot teeming with
thousands of men and things appear to himself perfectly solitary or
unoccupied, is regarded by the deities to be a true Brahmana.
2 Him the gods know for a Brahmana who clothes himself with whatever comes
by the way, who subsists upon whatever he gets, and who sleeps on whatever
spot he finds. Him the gods know for a Brahmana who is afraid of company as
of a snake; of the full measure of gratification (from sweet viands and
drinks) as of hell; and of women as of a corpse.
3 Him the gods know for a Brahmana who is never glad when honoured and
never angry when insulted, and who has given assurances of compassion unto
all creatures. One in the observance of the last mode of life should not
view death with joy. Nor should he view life with joy. He should only wait
for his hour like a servant waiting for the behest (of his master). He
should purify his heart of all faults. He should purify his speech of all
faults. He should cleanse himself of all sins. As he has no foes, what fear
can assail him? He who fears no creature and whom no creature fears, can
have no fear from any quarter, freed as he is from error of every kind. As
the footprints of all other creatures that move upon legs are engulfed
within those of elephants, after the same manner all ranks and conditions
are absorbed within Yoga
4. After the same manner, every other duty and observance is supposed to be
engulfed within the one duty of abstention from injury (to all creatures).
1 He lives an everlasting life of felicity who avoids injuring
other creatures. One who abstains from injury, who casts an equal eye upon
all creatures, who is devoted to truth, who is endued with fortitude, who
has his senses under control, and who grants protection to all beings,
attains to an end that is beyond compare. The condition called death
succeeds not in transcending such a person who is content with
self-knowledge, who is free from fear, and who is divested of desire and
expectancy. On the other hand, such a person succeeds in transcending
death. Him the gods know for a Brahmana who is freed from attachments of
every kind, who is observant of penances, who lives like space which while
holding everything is yet unattached to any thing, who has nothing which he
calls his own, who leads a life of solitude, and whose is tranquility of
soul. The gods know him for a Brahmana whose life is for the practice of
righteousness, whose righteousness is for the good of them that wait
dutifully upon him, and whose days and nights exist only for the
acquisition of merit.
2 The gods know him for a Brahmana who is freed from desire, who never
exerts himself for doing such acts as are done by worldly men, who never
bends his head unto any one, who never flatters another, (and who is free
from attachments of every kind). All creatures are pleased with happiness
and filled with fear at the prospect of grief. The man of faith, therefore,
who should feel distressed at the prospect of filling other creatures with
grief, must abstain entirely from acts of every kind.
3 The gift of assurances of harmlessness unto all creatures transcends in
point of merit all other gifts. He who, at the outset, forswears the
religion of injury, succeeds in attaining to Emancipation (in which or)
whence is the assurance of harmlessness unto all creatures.
4 That man who does not pour into his open mouth even the five or six
mouthfuls that are laid down for the forest recluse, is said to be the
navel of the world, and the refuge of the universe. The head and other
limbs, as also the acts good and bad, become possessed by Fire. Such a man,
who sacrifices in his own self, makes a liberation of his senses and mind
into the fire that dwells within the limited space of his own heart. In
consequence again of his pouring such a libation into such a fire within
his own self, the universe with all creatures including the very gods,
becomes gratified.
1 They who apprehend the Jiva-soul that is endued with effulgence, that is
enveloped in three cases, that has three attributes for its
characteristics, to be Iswara partaking of that which is foremost, viz.,
the nature of the Supreme Soul, becomes object of great regard in all the
worlds. The very gods with all human beings speak highly of their merits.
He who succeeds in beholding in the soul that resides in his own body all
the Vedas, space and the other objects of perception, the rituals that
occur in scriptures, all those entities that are comprehensible in sound
only and the superior nature of the Supreme Soul, is sought to be
worshipped by the very deities as the foremost of all beings. He who sees
in the soul that resides within his body, that foremost of beings which is
not attached to the earth, which is immeasurable in even the (measureless)
firmament, which is made of gold, which is born of the egg and resides
within the egg, which is equipped with many feathers, and which has two
wings like a bird, and which is rendered effulgent by many rays of light,
is sought to be worshipped by the very deities as the foremost of all
beings.
2 The very deities worship him in whose understanding is set the wheel of
Time, which is constantly resolving, which knows no decay, which swallows
up the period of existence of every creature, which has the six seasons for
its naves, which is equipped with two and ten radii consisting of the two
and ten months, which has excellent joint, and towards whose gaping mouth
proceeds this universe (ready to be devoured).
3 The Supreme Soul is the capacious unconsciousness of dreamless slumber.
That Unconsciousness is the body of the universe. It pervadeth all created
things. Jiva, occupying a portion of that capacious unconsciousness
gratifies the deities. These last, being gratified, gratify the open mouth
of that unconsciousness.
4 Endued with effulgence as also with the principle of eternity, Jiva is
without a beginning. It acquires (by following particular paths) infinite
regions of eternal happiness. He of whom no creature is afraid, has never
to fear any creature. He who never does anything censurable and who never
censures another, is said to be a truly regenerate person. Such a man
succeeds in beholding the Supreme Soul. He whose ignorance has been
dispelled and whose sins have been washed away, never enjoys either here or
hereafter the happiness that is enjoyed by others (but attains to complete
Emancipation). A person in the observance of the fourth mode of life
wanders on the earth like one unconnected with everything. Such a one is
freed from wrath and error. Such a one regards a clod of earth and lump of
gold with an equal eye. Such a man never stores anything for his use. Such
a one has no friends and foes. Such a one is utterly regardless of praise
or blame, and of the agreeable and the disagreeable.'"
----------------------------------------------------------------------------------
K Rajaram IRS 21526
On Thu, 21 May 2026 at 11:32, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SAGE SUKHA- PART2*
>
> *Continued from Part1*
>
> *Sage Sukha- Family life*
>
> In Puranic accounts such as the *Devi Bhagavata Purana,* King Janaka's
> advice on completing the life stages (Ashramas) influenced him.
>
> Shuka returned, *obeyed his father, and married a woman named Pivari*.
> Together they had four or five sons (such as *Bhurisrava and Krishna*)
> and a daughter named *Kirtimati*, showing that one can live in the
> material world while remaining completely untouched by it.
>
> Wife-Pivari: The daughter of the Pitrus (ancestral manes).
>
> *Children*
>
> Sage Shuka and Pivari had *five children* (four sons and one daughter):
>
> The four sons were Krishna, Gauraprabha ,Bhoori (or Bhurisrava) and
> Devashruta.
>
> *Daughter was Keerti (also called Kirtimati): Their only daughter, who
> married King Anuha.*
>
> *Notable Descendant- Brahmadatta: The son of Keerti and King Anuha,
> renowned for his vast knowledge*
>
> *Details of king Anuha and his son Brahmadatta*
>
> King Anuha was a noble ruler of Kāmpilya (the capital of the Southern
> Pāñcāla kingdom), and his son Brahmadatta was a celebrated royal saint.
>
> Their lineage is heavily featured across texts like the *Harivamsa Parva
> of the Mahabhara*ta, *Vishnu Purana, and Vayu Purana due to its
> intersections with great sages and the spiritual concept of reincarnation*
> .
>
> King Anuha Lineage: He was the son of Vibhrāja and a *prominent
> descendant of King Puru.*
>
> Marriage: He married Keerti who was the daughter of the enlightened Sage
> Shuka. *This marriage closely intertwined his royal lineage with Vyasa’s
> family.*
>
> The Divine Boon: Desiring a worthy heir, King Anuha performed rigorous
> penance and prayed to Lord Brahma. He requested a son who would be a
> mighty hero, highly learned, a great ascetic, and capable of understanding
> the language of all living creatures.
>
> Lord Brahma granted this boon, leading to the birth of *Brahmadatta.*
>
> *King Brahmadatta -Birth & Identity:*
>
> Born to King Anuha and Queen Kritvi, he grew up to become a "Rajarshi" (a
> royal saint or sage-king).
>
> The Cycle of Reincarnation: According to the Story of Brahmadatta, he and
> his two closest ministers (Subalaka and Pundarika) were *spiritually
> evolved souls who had taken seven successive births together*.
>
> In their past lives, they had been hunters, deer, water-birds, and
> Brahmins. Because of their shared spiritual journey and devotion to their
> ancestors (Pitrus), they retained memory of their past lives (Jatissara).
>
> *The Language of Animals*: Fulfilling Lord Brahma's boon, Brahmadatta
> could communicate with animals.
>
> A famous Puranic legend states that he *once laughed out loud upon
> overhearing a private conversation between an ant and its wife*.
>
> His queen, suspicious of his laughter, demanded to know why he laughed.
> Because he was forbidden by divine law from revealing what the ants said,
> he was thrown into a spiritual crisis.
>
> The Verse and Enlightenment: *While the king was troubled, an old Brahmin
> arrived at the court and recited a sacred verse regarding the power of
> offerings made to the Pitrus.*
>
> Upon hearing it, the king and his two ministers suddenly recollected the
> full memory of their previous births and fainted. When they awoke, they
> realized they had temporarily lost touch with their higher spiritual
> state due to worldly desires.
>
> Abdication and Renunciation: Having rewarded the Brahmin generously with
> wealth and villages, *Brahmadatta chose to renounce his kingdom.*
>
> He crowned his qualified son born to his queen Saraswati, Visvaksena, as
> the next king of Kāmpilya. Along with his ministers, Brahmadatta retired to
> the sacred Manasa-sarovar Lake in the Himalayas to perform intense
> penances, ultimately achieving final liberation (Moksha).
>
> Visvaksena was crowned King of Kāmpilya (the Southern Pāñcāla region),
> allowing his father to retire peacefully to the Himalayas to practice Yoga
> and attain liberation.
>
> *Spiritual Mastery*
>
> Visvaksena did not just rule as a material king; he was highly spiritually
> inclined. *He became a master of Yoga-tantra under the direct spiritual
> guidance of the ancient master Jaigishavya*.
>
> Puranic texts often state that he was an embodiment or a concrete
> representation of the sacred Pancharatra and other Agamic tantras.
>
> *Family and Succession*
>
> Son: *Visvaksena begot a son named Udaksena*, who eventually succeeded
> him to continue the dynasty.
>
> Vishvaksena
>
> In broader Hindu tradition, "Vishvaksena" is also the *prominent name of
> Lord Vishnu's divine army commander.*
>
> However, in the context of Sage Shuka's lineage, the *name belongs
> strictly to this celebrated philosopher-king of Kāmpilya*
>
> *Brahmadatta, a common name among Kerala Nampoothiri Brahmins*
>
> The popularity of the name Brahmadatta (often rendered as Brahmadathan)
> among the Namboothiri Brahmins of Kerala is deeply rooted in Vedic naming
> conventions, the Puranic heritage of Sage Shuka's lineage, and local
> socio-religious systems.
>
> While "Brahmadatta" literally translates to "*given by Brahma"*, its
> continuous use across generations of Namboothiris is driven by several
> distinct cultural factors:
>
> *Connection to Sage Shuka's Family Lineage*
>
> As discussed previously, King Brahmadatta was the grandson of Sage Shuka
> and a direct maternal descendant of Sage Vyasa.
>
> The Namboothiri community places an extraordinarily high premium on Vedic
> and Puranic lineage (Gotra systems).
>
> *King Brahmadatta was not viewed merely as a material king, but as a
> Rajarshi (Sage-King) who attained complete spiritual liberation (Moksha)
> through intense devotion to ancestors (Pitrus*).
>
> Naming a child after an enlightened, royal ancestor from Shuka's line is
> considered highly auspicious.
>
> * Traditional Naming Conventions (Namakaranam)*
>
> The Namboothiri community follows strict, mathematically predictable
> naming patterns governed by custom. By tradition, the eldest son is almost
> always named after the paternal grandfather , and the second son after the
> maternal grandfather.
>
> *If a prominent ancestor or a family branch (Illam) historically bore the
> name Brahmadathan* (such as the famous Vedic scholar and freedom fighter
> Mozhikkunnath Brahmadathan Namboothirippad), that name is cyclical. It
> stays trapped inside the family lineage forever, repeating every two
> generations.
>
> * Rooted in Vedic Orthodoxy*
>
> The Namboothiris are among the most orthodox Vedic preservationists in
> India, traditionally focusing heavily on the study of the Vedas,
> Upanishads, and the performance of Yagnas (fire rituals).
>
> *The name Brahmadatta carries immense theological weight. "Brahma" refers
> both to the Creator Lord Brahma and to the Supreme Cosmic Reality
> (Brahman).*
>
> For a highly traditional, closed priestly community, a name signifying "a
> gift of the ultimate cosmic knowledge" aligns perfectly with their
> spiritual duties and self-identity.
>
> For a community dedicated to the concept of Karma, reincarnation, and
> spiritual evolution, naming a son Brahmadatta invokes a blessing that the
> child may possess high intellect, spiritual clarity, and a strong moral
> compass.
>
> *Visvaksena is the name for God Ganesha among Iyengar communities. Whether
> it is anyway related to this Visvaksena*
>
> *No, they are completely separate entities*. The divine deity Lord
> Vishvaksena revered in the Iyengar (Sri Vaishnava) community is not the
> same as King Visvaksena of Kāmpilya, nor is he another name for God Ganesha.
>
> Visvaksena means "He whose army is present everywhere" or "all-conqueror".
>
> *Sage Sukha Reciting the Bhagavata Purana to King Parikshit*
>
> Sage Sukha Reciting the Bhagavata Purana to King Parikshit on the banks of
> the Ganges, *saving the king's soul just days before his death*.
>
> The recitation of the *Srimad Bhagavatam* by Sage Shuka to King Parikshit
> is the core framing narrative of the entire text. *It represents the
> ultimate discourse on liberation, devotion, and cosmic time in Hindu
> tradition.*
>
> The Context:
>
> King Parikshit (the grandson of Arjuna and ruler of the Kuru dynasty) was
> *cursed
> by a sage's son to die in exactly seven days from the bite of the lethal
> serpent-king, Takshaka.*
>
> The Renunciation: Recognizing the futility of material power against
> imminent death, Parikshit immediately abdicated his throne, *crowned his
> son Janamejaya*, and walked to the banks of the sacred Ganges River to
> fast unto death (Prayopavesha).
>
> *The Assembly of Sages*: Hearing of the Emperor's impending death, the
> greatest sages, rishis, and celestial beings from across the universe
> gathered on the riverbank to witness his final days and offer spiritual
> guidance.
>
> The Arrival of Sage Shuka
>
> The Uninvited Master: While the sages debated the best path to liberation,
> the sixteen-year-old Sage Shuka walked into the assembly. He was a
> completely detached, sky-clad (Digambara) wandering monk who rarely stayed
> anywhere longer than it took to milk a cow.
>
> Recognition: Despite his youthful and unkempt appearance, his internal
> spiritual radiance was so vast that all the senior sages instinctively
> stood up to honour him. *King Parikshit immediately recognized him as the
> perfect spiritual guide and bowed to his feet*.
>
> The Ultimate Question: Parikshit asked Shuka the ultimate question for any
> mortal: *"What should a person who is about to die do, hear, chant,
> remember, and worship?*
>
> Location: The discourse historically took place at Shukratal (located in
> modern-day Muzaffarnagar, Uttar Pradesh, India) on the banks of the Ganges.
>
> A giant banyan tree, known as the Akshay Vat, still stands there today
> and is revered as the exact spot of the recitation.
>
> *Duration: The narration lasted exactly seven days and seven nights*.
>
> The Fast: During these seven days, neither Sage Shuka nor King Parikshit
> consumed a single drop of water or morsel of food. Their absolute focus
> was entirely fixed on spiritual absorption.
>
> *I will continue in next posting about the cause of curse by sage and
> more on discourse.*
>
> *Compiled from Google QA and posted by R.Gopalakrishnan, (former ITS ) on
> 21-05-2026*
>
>
>
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